Chinese
在关门时，发愿进入圣道；上坡时，发愿将一切众生安置于天界的安乐；下坡时，发愿断除三恶道的根源；与众生相遇时，发愿与佛相见；放下脚步时，发愿为一切众生的利益而行；抬起脚步时，发愿从轮回中解脱；见到有装饰者，发愿获得妙相庄严；见到无装饰者，发愿具足清净的功德；见到容器充满时，发愿充满功德；见到容器空虚时，发愿远离过失；见到众生欢喜时，发愿欢喜于佛法；见到不欢喜者，发愿不欢喜于有为法；见到众生安乐时，发愿获得佛的安乐；见到痛苦者，发愿一切众生的痛苦都平息；见到无病者，发愿从疾病中解脱；见到感恩者，发愿一切佛和菩萨都报答恩情；见到不感恩者，发愿不感恩于邪见；见到辩论者，发愿能摧伏一切外道的辩论；见到赞颂者，发愿赞颂一切佛和菩萨；见到说法者，发愿获得佛的无畏；见到佛像时，发愿见到一切佛而没有障碍；见到佛塔时，发愿成为一切众生的佛塔；见到做生意者，发愿获得七圣财；见到顶礼者，发愿获得天人世间都无法看见自己的头顶。应当这样发愿。菩萨的戒律如果简略地归纳，可以归纳为四种。如《学集论》中说：‘我的身体和受用，以及三时所生的善根，都布施给一切众生，并且守护它，使它清净增长。’因此，我的身体，即五蕴，以及作为它存在之因的必需品和受用，还有三时的善根，都无条件地布施给众生，这是布施。这样布施之后，为了使这些布施能让众生受用，所以必须守护。因此，为了利益众生的基础——自己的身体，应当努力从事与佛法相应的行为，断除今生和来世的一切损害。
English
When closing a door, vow to enter the noble path; when going uphill, vow to place all sentient beings in the bliss of the heavens; when going downhill, vow to cut off the lineage of the three lower realms; when encountering sentient beings, vow to meet the Buddha; when placing a foot, vow to walk for the benefit of all sentient beings; when lifting a foot, vow to liberate from samsara; when seeing someone adorned, vow to obtain the adornment of auspicious marks; when seeing someone unadorned, vow to possess the qualities of purification; when seeing a full container, vow to be filled with qualities; when seeing an empty container, vow to be empty of faults; when seeing sentient beings happy, vow to be happy in the Dharma; when seeing someone unhappy, vow to be unhappy with conditioned phenomena; when seeing sentient beings in bliss, vow to obtain the bliss of the Buddha; when seeing someone suffering, vow that all the suffering of sentient beings be pacified; when seeing someone without illness, vow to be liberated from illness; when seeing someone grateful, vow that all Buddhas and Bodhisattvas repay kindness; when seeing someone ungrateful, vow not to be grateful for wrong views; when seeing someone debating, vow to be able to defeat all external debates; when seeing someone praising, vow to praise all Buddhas and Bodhisattvas; when seeing someone giving a Dharma talk, vow to obtain the Buddha's fearlessness; when seeing a Buddha image, vow to see all Buddhas without obstruction; when seeing a stupa, vow to become a stupa for all beings; when seeing someone doing business, vow to obtain the seven noble riches; when seeing someone prostrating, vow to obtain the state where the world with gods cannot see the crown of one's head. One should generate such thoughts. In brief, the vows of a Bodhisattva are taught in four aspects. As it says in the Compendium of Trainings: 'My body and possessions, and the virtues born in the three times, are given to all sentient beings, and protecting them, purifying and increasing them.' Therefore, my body, that is, the five aggregates, and the necessities and possessions that are the cause of its existence, and the virtues of the three times, are given unconditionally to sentient beings; this is generosity. Having given in this way, it is necessary to protect them so that these gifts may be enjoyed by sentient beings. Therefore, for the basis of benefiting sentient beings—one's own body—one should strive in actions that accord with the Dharma, abandoning all harm in this life and future lives.
Chinese
什么是守护身体呢？就是舍弃有害的行为。如是说。享用受用后，做善事并适度节制，这就是守护受用。善用受用，致力于善行。如是此学习之基，由此守护受用不难。如是说。舍弃想要善果成熟为自己利益等过失，而回向于无上菩提，这就是守护善根。断除为己成熟之贪恋，应当守护一切善根。也不应后悔，即使做了也不要宣扬。摧毁利养和恭敬，应当舍弃一切骄慢。应当信奉菩提萨埵，舍弃对佛法的怀疑。如是说。仅仅守护还不够，必须用不相顺之品来清净它们。因此，通过净治罪业和生起烦恼的对治等来清净身体。什么是身体的清净呢？就是净治罪业和烦恼。如是说等等。舍弃邪命，以及将善根与一切智智相结合而生起，从而清净受用和福德。通过修习正命，应当了知受用得以清净。以空性和慈悲为心髓，生起福德得以清净。如是说。如是清净三者后，如果不增长，就不能圆满众生的愿望，因此必须增长。这又是怎样的呢？生起力量和精进，这就是身体的增长。对此，什么是身体的增长呢？就是没有懈怠和生起力量。如是说。以方便和智慧相结合而布施，这就是增长受用。以空性和慈悲为心髓，通过布施受用得以增长。如是说。增长善根的力量，并修学普贤行，这就是增长善根。精进和意念也坚定，首先殷勤地去做，将慈悲置于前方，殷勤地增长善根。如是说等等。就这些修学方法而言，主要在于：初学者守护，随信行者清净，处于不净地七地者舍弃，处于清净地者增长的修学方式。第三是利益有情之律仪。
English
What is guarding the body? It is abandoning harmful actions. Thus it is said. Having enjoyed possessions, doing virtuous deeds and being moderate is guarding possessions. Using possessions well, one should engage in virtue. Thus, from this basis of learning, it is not difficult to guard possessions. Thus it is said. Abandoning faults such as wanting the fruits of virtue to ripen for one's own benefit, and dedicating them to unsurpassed Bodhi, is guarding virtue. By abandoning attachment to ripening for oneself, one should always guard virtue. One should also not regret, and even if one has done it, one should not proclaim it. Destroying gain and respect, one should abandon all arrogance. One should have faith in Bodhisattvas and abandon doubt in the Dharma. Thus it is said. It is not enough to merely guard, one must purify them with opposing factors. Therefore, one should purify the body by purifying sins and generating antidotes to afflictions, etc. What is the purification of the body? It is purifying sins and afflictions. Thus it is said, and so on. Abandoning wrong livelihood, and generating virtue in conjunction with omniscience, purifies possessions and merit. By practicing right livelihood, one should know that possessions are purified. With emptiness and compassion as the essence, generating merit becomes purified. Thus it is said. Having purified these three, if one does not increase them, one cannot fulfill the wishes of sentient beings, so one must increase them. And how is that? Generating strength and diligence is the increase of the body. What is the increase of the body? It is being without laziness and generating strength. Thus it is said. Giving charity in conjunction with skillful means and wisdom is increasing possessions. With emptiness and compassion as the essence, possessions increase through giving. Thus it is said. Increasing the power of virtue and training in the conduct of Samantabhadra is increasing virtue. Diligence and thought are also firm, first diligently do it, placing compassion in front, diligently increase virtue. Thus it is said, and so on. Regarding the way to train in these, the main emphasis is on: those who are beginners guard, those who are followers of faith purify, those who are in the impure seven grounds abandon, and those who are in the pure grounds train in the way of increasing. The third is the discipline of benefiting sentient beings.
Chinese
总的来说，菩萨们的善巧方便是指，以证悟俱生之自性，即业和烦恼，以及苦谛之自性生老病死等无自性的智慧，以及殊胜的发心，自在地长久安住于轮回中，精勤于利他，并完全清净自己的行为，却不被轮回的过患所染污，从而使圆满、成熟、清净这三者达到究竟。因此，从现在开始，无论是实际布施给乞丐等，还是间接地为了利益他人，劝请说法者说法，劝请富人布施，以及为了利他而进行自己的善行等，都只是致力于成办一切有情暂时和究竟的利益。自己相续成熟后，实际成办利他的方法有四种摄事。也就是首先以财物布施将所化众生摄为眷属，使之欢喜；对于摄受的这些众生，以悦耳动听的语言宣说与他们根器相符的佛法，使他们生起对更高层次修道的追求，从而引导他们的心；对于如此生起追求的众生，让他们修持与各自根器相符的道，或者让他们修持该道的意义或证悟；而且，如果自己不那样修持，就像麻风病人指示金翅鸟的修法一样，无法实修。因此，为了让他们如理修持，自己也要与该意义相应地修持。如《莲花聚》中所说：以布施的招手势好好地招呼，以悦耳动听的语言迎接，给予实修意义的重大建议，以与意义相符的行为来调伏。如此成办利他之事的四种善巧方便，以及作为其助伴，以圆满具足将一切善法完全聚集于自相续中的戒律，如果富裕，就像打开永无止境的供养布施之门一样，对于所化众生各自的根器，具有能够成办利益的极其广阔的机会，从而以各种方便方法饶益并成熟相续。如《菩萨地》中所说：与具有意义之事为友，遣除有情众生的痛苦，不善于方便。
English
In general, the skillful means of Bodhisattvas refer to the wisdom that realizes the selflessness of all phenomena, including the nature of origination, such as karma and afflictions, and the nature of the truth of suffering, such as birth, aging, sickness, and death, combined with a special bodhicitta. They remain in samsara for a long time, diligently working for the benefit of others and completely purifying their own actions, without being tainted by the faults of samsara, thereby perfecting the three aspects of completion, maturation, and purification. Therefore, from now on, whether it is directly giving alms to beggars, or indirectly encouraging Dharma speakers to teach for the benefit of others, urging the wealthy to give, or engaging in one's own virtuous deeds with the intention of benefiting others, they are solely dedicated to accomplishing the temporary and ultimate benefit of all sentient beings. Once their own minds are matured, the methods for actually accomplishing the benefit of others are the four ways of gathering disciples. First, they gather disciples by giving material gifts, making them happy. Then, to those gathered, they speak sweetly and pleasantly about the Dharma, in accordance with their level of understanding, encouraging them to seek higher and higher levels of the path, thus guiding their minds. Those who have developed such aspirations are then guided to practice the path that suits them, or to practice the meaning or realization of that path. However, if one does not practice in the same way oneself, it is like a leper teaching the practice of the Garuda; it is impossible to practice. Therefore, in order for them to practice correctly, one must also practice in accordance with that meaning. As it says in the Padma Spungs Pa (Heap of Lotuses): 'Invite them well with the beckoning hand of generosity, greet them with pleasant words, give them great advice on how to practice the meaning, and tame them with actions that accord with the meaning.' Thus, these four skillful means of accomplishing the benefit of others, and as an aid to them, being rich in ethical discipline that completely gathers all virtuous qualities in one's own mind, and if wealthy, like opening the door to endless offerings and generosity, there is a very wide opportunity to benefit sentient beings according to their individual capacities, thereby benefiting and maturing their minds through various skillful methods. As it says in the Bodhisattvabhumi: 'Being friends with meaningful activities, removing the suffering of sentient beings, and being unskilled in means.'
Chinese
向有知识的人展示智慧，对所做之事心怀感激并回报恩情，保护恐惧之人，消除痛苦之人的悲伤，为缺乏用具的人提供用具，以佛法来善巧地聚集眷属，与他人心意相合，以真实的功德使人欢喜，善巧地调伏，以及通过神变使人敬畏和信服。如是说。因此，在利益他人的情况下，自己不能退失，并且具有利益他人的能力，以及必须对他人有所助益，因此，所依据的基础可以归纳为六种，如是宣说。即：致力于利益众生的菩萨，应当分别观察六种所缘境，即：自己、他人、缺乏资具、拥有资具、缺乏佛法、拥有佛法，这六种所缘境。其中，所谓缺乏资具，是指没有获得法衣和乞食等，没有获得，以及已经获得并正在享用者，将会中断。拥有资具，应理解为与此相反。所谓缺乏佛法，是指戒律衰损，以及如来所说的真实佛法的词句，以前没有听过的无法听闻，以前没有听过的如理作意无法思惟，听闻的障碍，思惟的障碍，忘失听闻和思惟，以及没有获得从禅修中产生的功德，无法获得，以及已经获得的将会完全衰损。拥有佛法，应理解为与此相反。如是说。其中，自己和他人是佛法和资具兴盛和衰败的基础，因此其他四者也包含在其中。而两者也可以归纳为观察自己在佛法上的兴盛和衰败这一件事上，即自己对于通过听闻和思惟，以获得定解的方式，对于能够以何种经典、论疏等教理功德来引导他人，以及对于其词句和意义的部分，有能力向他人展示，以及通过戒定慧三学使自相续富足的证悟功德，有能力利益他人等。