English
There are three types of giving: first, ordinary giving; second, great giving; and third, extremely great giving. Ordinary giving refers to giving food, clothing, large and small possessions, and animals such as horses and cattle. Great giving is giving away sons, daughters, and one's household. For example, when King Sarvadada was envied by other kings who used deceit to demand his sons, daughters, and attendants, even though he was extremely attached to them and his heart felt like it was breaking from the pain, he did not waver in his resolve to give. When we make offerings and give, we should be ashamed of our stinginess and cultivate the habit of making vows. Extremely great giving is difficult to do, and it refers to giving away one's head, eyes, hands, feet, and so on. For example, when our teacher became Sarthavaha, he allowed a beggar who was crippled from the waist down to cut off his own waist with a sharp saw and give it to him. Also, when King Chandraprabha became King Chandraprabha, he cut off his own head and gave it to a cruel Brahmin's eyes. We should contemplate these deeds and strive to give. Root verse: Here, what one should first become accustomed to is that the hand of a person bound by miserliness, from one hand to the other, with the mind thinking of giving, repeatedly moving, towards vegetables and so on, attachment destruction becomes strength, and one should train. This means that for those who are initially bound by miserliness, such as a miserly householder in the past, one should have him hold a small object in one hand and repeatedly practice giving it to a beggar with the other hand, until he is eventually able to give great gifts. Similarly, we should also become accustomed to giving small things such as vegetables, thereby transforming the destruction of attachment into strength, and train in this. Root verse: Fearless giving is protecting the lives of others, rescuing them from places of fear, and placing them in a place of refuge. This means that the essence of fearlessness is to place those who are frightened and panicked by fear in a place where they can breathe freely, that is, to rescue them from fear. Therefore, Bodhisattvas should transform their own flesh and blood into tools through giving and skill in means, thereby learning to give others the gift of fearlessness. Root verse: Cannot
Chinese
胡乱行事的仪轨，装模作样的布施也应受到谴责。在慈悲心极不纯净的情况下，舍弃身体和生命，在《学集论》中是被禁止的。也就是说，对于向上供养、向下布施的总的方面，特别是对于身体完整的部分，在内心深处无法舍弃的情况下，胡乱行事的仪轨，即以追求世间八法的恶劣动机，为了获得他人的赞扬和名声而装模作样地进行布施，也因为果报低劣而应受到谴责。因此，在慈悲心极不纯净之前，舍弃身体和生命也被《学集论》所禁止，其含义是，伟大的布施和殊胜的布施是对于获得不生之法忍受的那些人的行为领域。根本：不经思考而产生的布施，也是不适宜的，应受到谴责，对于拥有的事物，放下执着才是布施的标准。也就是说，不经思考而产生的布施，是指布施者的身语意三门不纯净，以及布施的物品是通过偷盗、抢劫、掠夺三种方式获得的财物，或者能够夺取他人生命的武器等物品，以及给予既无益又有害的肉和酒，抛弃贫困者而给予有权有势的富人等，这些都是不适宜的，应受到谴责的布施对象。因此，对于自己拥有的无论大小的食物和财物，能够生起知足少欲之心，放下执着，也被认为是供养和布施的标准。像这样，物质布施和无畏布施作为法布施的前行，然后进入法布施。根本：法布施有三种，如实教导难以做到，通过修行消除自己的烦恼的仪轨，以及以慈爱和慈悲之心读诵经典，在清净的方面种下解脱的种子，发愿，自己相续解脱后，以与众生的根器和自性相适应的方式，主要利益他人。也就是说，什么是法布施呢？给予笔墨和经书是小布施，根据自己的根器和能力，宣讲声闻、缘觉和**乘的佛法是中等布施，宣讲不可思议的佛法是大布施。也就是说，那些希望他人以喜悦之心修行佛法的人，就像盲人带领盲人一样，难以如实教导。
English
The rituals performed haphazardly, and the almsgiving that is merely a pretense, are to be condemned. Giving away one's body and life without a pure heart of compassion is prohibited in the Compendium of Trainings. That is to say, regarding the general aspects of offering upwards and giving downwards, especially when one is unable to genuinely give away parts of one's body from the depths of one's heart, the rituals performed haphazardly, driven by the evil motivation of the eight worldly concerns, seeking praise and fame from others, the almsgiving that is merely a pretense is also to be condemned because of its inferior karmic results. Therefore, giving away one's body and life before one's heart of compassion is truly pure is prohibited in the Compendium of Trainings, meaning that great giving and supreme giving are the domain of those who have attained forbearance in the Dharma of non-arising. Root text: Almsgiving that is produced without consideration is also an inappropriate object and should be condemned; relinquishing attachment to possessions is considered the measure of almsgiving. That is to say, almsgiving that is produced without consideration refers to when the giver's three doors of body, speech, and mind are impure, and when the objects of almsgiving are wealth and possessions obtained through theft, robbery, or plunder, or weapons that can take the lives of others, as well as giving meat and alcohol that are both unhelpful and harmful, abandoning the poor and giving to the powerful and wealthy, etc., these are inappropriate objects and should be condemned. Therefore, being content with whatever food and wealth one possesses, whether large or small, and relinquishing attachment is also considered the measure of offering and almsgiving. In this way, material almsgiving and fearlessness almsgiving precede Dharma almsgiving, and then one engages in Dharma almsgiving. Root text: Among the three types of Dharma almsgiving, the actual one is difficult to teach as it is practiced with devotion. Through the rituals of eliminating one's own afflictions, and by reciting the scriptures with love and compassion, plant the seeds of liberation in the white direction, make aspirations. After one's own mindstream is liberated, benefit others primarily in a way that is compatible with the capacity and nature of beings. That is to say, what is Dharma almsgiving? Giving pens and books is small almsgiving. Teaching the Dharma of the Hearers, Solitary Realizers, and the Great Vehicle, according to one's own capacity and aptitude, is medium almsgiving. Teaching the inconceivable Dharma is great almsgiving. That is to say, those who hope that others will practice the Dharma with joy are like a blind person leading a blind person, so it is difficult to teach as it is.
Chinese
如果难以衡量，那么，为了消除自身的烦恼，对于三毒的分别念，要宣说共同和个别的对治法，以慈爱和悲悯不舍弃众生，通过读诵佛经等，种下使白法方面的自续解脱的愿望。自续解脱后，以与众生的根器和自性相适应的方式，以适合于何者就调伏何者的方式，主要做利他之事。而且，出家人虽然不是为了追求通过寻找和积累财物等物品来行布施，但是，作为往昔布施之果的自性，如果出现财物等，也不是不能做供养布施。因为，以前圣者龙树曾为众多僧众提供生活所需，导师英雄也像往昔以福德每天获得巨大的福德，用于所有僧众的生活一样。因此，所有布施的波罗蜜多也被说成包含六种殊胜，即：依赖于发起菩提心是所依殊胜；无论共同或个别的布施，不舍弃其发心是事物殊胜；为了使一切有情众生在暂时和究竟上都获得利益而施舍是目的殊胜；被不分别的智慧所摄持是方便殊胜；以将布施的善根回向圆满菩提的回向殊胜所摄持；被遮止烦恼和所知二障的清净殊胜所摄持。因此，对于学习殊胜的布施的方法，暂时将一切身体、受用、财产都作为希望的对象，没有丝毫吝啬、卑劣和损害之心，以与广大的布施心相联系的获得菩提的愿望来种下愿望，这就是一切施舍中最殊胜的。根本： 戒律的体性是不共的律仪， 分为断恶律仪和集善法， 利有情事分为三种。 守护三门不善是断恶律仪， 具足六度是集善法， 利益他众是有情利乐事。 意思是说，对于此，守护三门的一切应断之法，对包括损害他人的根本在内的所有损害，生起坚定的断除之心，就是戒律。
English
If it is difficult to measure, then, in order to eliminate one's own afflictions, for the conceptualizations of the three poisons, one should explain the common and individual antidotes, and without abandoning beings with love and compassion, through reading the scriptures of the Victorious Ones, etc., plant the aspiration for the self-continuum to be liberated in the aspect of white dharma. After the self-continuum is liberated, in accordance with the faculties and nature of beings, in whatever way is suitable for whomever, one should primarily engage in benefiting others. Moreover, although renunciants do not seek to perform generosity by searching for and accumulating wealth and possessions, it is not that if wealth and possessions arise as the nature of the result of past generosity, they cannot be used for offerings and generosity. Because, in the past, the Protector Nagarjuna provided sustenance for many monastics, and the Teacher Hero, like in the past, obtained great merit every day through merit, and used it for the sustenance of all the monastics. Therefore, all the perfections of generosity are also said to be included in the six perfections, namely: relying on the mind of enlightenment is the basis perfection; whatever common or individual generosity, not abandoning its intention is the object perfection; giving for the sake of benefiting all sentient beings in the short term and ultimately is the purpose perfection; being seized by non-discriminating wisdom is the skillful means perfection; being seized by the dedication of dedicating the merit of giving to complete enlightenment; being seized by the pure perfection of preventing the two obscurations of affliction and knowledge. Therefore, for the methods of learning the supreme generosity, temporarily making all body, enjoyment, and possessions the object of aspiration, without any stinginess, inferiority, or harmful intent, planting the aspiration to attain enlightenment in connection with the vast mind of generosity is the most supreme of all giving. Root text: The nature of ethics is uncommon discipline, Divided into abstaining from misdeeds and gathering virtuous dharmas, Benefiting sentient beings is explained in three ways. Guarding the three doors from non-virtue is abstaining from misdeeds, Possessing the six perfections is gathering virtuous dharmas, Benefiting others is the affair of sentient beings. This means that, for this, guarding all that should be abandoned by the three doors, and generating a firm mind of abandoning all harm, including the root of harming others, is ethics.
Chinese
是戒律的体性。分类来说，断恶行戒是总的来说断除十不善，具体来说断除身语的七种行为。集善法戒是以六度等善业，具有四种学处特点的方式来行持，这四种特点是远离各自的相违品，被不分别三轮的智慧所摄持，成办他人的意愿，以果使所化众生在三菩提中成熟。集善法戒的戒律安住于六波罗蜜多的体性中，因此，所有未生起的善法都能生起，已生起的善法能更上一层楼。饶益有情戒是，无论是直接还是间接，都以各种方式投入到利益他人的事业中，并与慈悲心相应。首先，通过财物布施来善巧地摄受众生，然后用悦耳动听的语言来引导所化众生的心，并引导他们行持佛法。因此，自己也必须安住于以任何方式引导他人进入正道的共同目标中。此外，以别解脱戒来守护自心远离不善，以集善法戒来显现成办善的根本，以饶益有情戒来致力于利益他人。根本是：从内部分别解脱到菩提心，通过四种差别而成为殊胜。别解脱仅仅是阻止他人造成伤害以及其根本。菩提心是在此基础上增加了利益。别解脱包含了七种戒律，主要集中在身语方面。菩提心主要集中在全部十种戒律上。也就是说，别解脱的戒条包含在具有菩提心戒律者的学处中，但对于非菩提心的出家人来说，通过增加学处的方式来成就殊胜的功德。因此，别解脱是通过守护自相续的恶行，从而阻止对他人的伤害及其根本，而菩提心是在不损害他人的基础上，还增加了利益，即具有断恶行戒、集善法戒、饶益有情戒这三种戒律。别解脱主要在于身的三种和语的四种，即七种戒律，而菩提心主要在于包括发心在内的全部十种戒律。