English
The completion of these three will lead to the other shore of existence. The third is the discipline of benefiting sentient beings, which includes the discipline of benefiting itself, and the practices related to all three disciplines. The first part is divided into a summary and a detailed explanation. Summary: The discipline of benefiting sentient beings is the basis for accumulating virtue. This means that by accumulating virtue to mature one's own mindstream, and in order to mature the mindstreams of others, one enters the discipline of benefiting sentient beings, which is the basis for accumulating virtue. The second part is the detailed explanation: First, gather disciples through generosity, then gently guide their minds with pleasant speech, and lead them to the nine vehicles in order. This is beneficial conduct, and in order to guide them, one must also practice those benefits oneself. It includes four aspects: definition, classification, fixed number, and method of gathering. The first is: Any practice of a Bodhisattva, which, in order to mature all sentient beings, is accompanied by the mind that skillfully and diligently desires to benefit others. The classifications are: generosity, pleasant speech, beneficial conduct, and acting in accordance with the Dharma. The first is: In order to gather disciples who have not yet gathered around, first please them with material generosity. As it is said in the Lotus Heap: "Invite them well with the fan of generosity." The second is: After gathering around, gradually guide their minds with pleasant speech, and by teaching the Dharma, cause them to generate the desire and joy of pursuing practice. As it is said in the same scripture: "Greet them with pleasant words." The third is: Just as one gradually nourishes a child with soft and rough foods, because one Dharma cannot mature beings of different capacities, one should have them practice the Dharma that suits the capacity of the disciples. The three of the lowest capacity are the Shravakas, Pratyekabuddhas, and Bodhisattvas. The three of the middle capacity are the Kriya, Charya, and Yoga. The three of the highest capacity are the Generation Stage, Completion Stage, and Great Perfection. Like this, according to the order of capacity, guide them to the nine vehicles, etc., through direct and indirect means, skillfully accomplishing the benefit and happiness of sentient beings. As Shantideva said: "One should not teach the supreme Dharma to the inferior, and one should not apply the inferior Dharma to those who have become vessels of the vast Dharma." And as mentioned earlier: "One should give great advice on beneficial conduct." The fourth is: Those sentient beings
Chinese
为了引导他人行持佛法和善行，自己也必须学习与此相应。如果自己没有做到，就像麻风病人的大鹏鸟修法一样，即使教导他人如何取舍，他们也不会听从。正如经中所说：“以意义相符来谦逊地对待。”第三，数量的确定：为了暂时利益所化众生而给予财物，为了究竟利益而受持佛法，为了实践佛法的意义，以及为了反复地实践那个意义，因此后三者，总共确定为四种。正如《经庄严论》中所说：“布施等同于示、取、入，自身随行诸事，即是悦耳语、义行、意义相符，是所希望的。”以及“行利益之方便，受持与入行，如是随行故，说为四摄事。”此外，为了使成为堪能的法器，为了生起信心，为了修行，以及为了达到究竟，也确定为四种。如经中所说：“初者为器之事物，二者乃是信解力，三者即是修行者，四者清净诸垢染。”因此，过去、未来、现在三时所摄的一切成熟有情的方法都包含在这里。正如经中所说：“已摄、将摄与，何者现在摄，彼等皆如是，此乃有情熟之法。”第四，以菩提心摄持，直接或间接地为有情成办利益和安乐的一切，如果归纳起来，都包含在这四种之中。而这又可以归纳为两种：未摄入眷属者予以摄受，以及已摄受者令其成熟。此外，也可见将利他之行归纳为十二种方式，如《菩萨地论》中所说：“对于与意义相符之事，成为助伴；消除有情众生的痛苦；为不知方法者指示智慧；报答恩情；守护恐惧者；消除痛苦者的悲伤；增益无资具者资具；善巧地摄集正法之轮；随顺他人心意而行事；
English
In order to lead others to practice Dharma and virtuous conduct, one must also learn to be consistent with that meaning. If one does not accomplish it oneself, like the Garuda practice of a leper, even if one teaches others how to adopt and abandon, they will not listen. As it is said in the scripture: "With consistent meaning, treat others with humility." Third, the determination of number: For the sake of temporarily benefiting sentient beings, giving material things; for the sake of ultimate benefit, upholding the Dharma; for the sake of engaging in the meaning of the Dharma; and for the sake of repeatedly engaging in that meaning, therefore the latter three, in total, are determined to be four. As it is said in the Ornament of the Sutras: "Giving is equal to showing, taking, entering, and following oneself in all matters, which is what is desired as pleasing speech, meaningful conduct, and consistent meaning." And, "The means of benefiting, upholding, and entering, likewise, because of following, it is said to be the four objects of gathering." Furthermore, in order to make one a suitable vessel for the Dharma, to generate faith, to practice, and to achieve the ultimate, it is also determined to be four. As it is said in the scripture: "The first is the object that has become a vessel, the second is faith, the third is the practitioner, and the fourth is the purification of all defilements." Therefore, all the methods of maturing sentient beings included in the three times of past, future, and present are included here. As it is said in the scripture: "Having gathered, will gather, and whoever gathers now, all of them are like that, this is the method of maturing sentient beings." Fourth, everything that accomplishes benefit and happiness for sentient beings, directly or indirectly, through the door of being seized by bodhicitta, although if summarized, is included in these four. And this can be summarized into two: gathering those who have not been gathered into the retinue, and maturing those who have been gathered. Furthermore, it can also be seen that the ways of benefiting others are summarized into twelve ways, as it is said in the Bodhisattva Bhumi: "Becoming a companion to things that are meaningful; eliminating the suffering of sentient beings; showing wisdom to those who do not know the method; repaying kindness; protecting those who are afraid; eliminating the sorrow of those who are suffering; increasing the resources of those who have no resources; skillfully gathering the wheel of Dharma; acting in accordance with the minds of others;
Chinese
以正确的功德使之欢喜，很好地调伏，以神通使之畏惧和期望。如是说，包括在之前的四者之中，以直接或间接的方式。第二，对于两个方面，要取舍，将进入和返回的方法与正念、正知、谨慎三者结合起来，学习以一切善行度过时光。第一是：学习一切顺应之方，舍弃一切不顺应之边。一般来说，《学集论》中说：以何不堕落，以此了知要处。那么，菩提萨埵广大学处的要处是什么呢？其中说：我的身体和受用，以及三时所生的善根，都施与一切众生，并且守护、清净和增长它们。因此，施舍三者，以及守护、清净和增长四者，概括了菩萨的一切律仪。如何修持的方法是，初学者守护，随信行者清净，处于未清净七地者施舍，处于清净三地者主要增长。详细内容应查阅《学集论》。这里是圆满成就这些修持的窍诀的总结。其中说：成就即是正确舍弃。因此，为了生起未生起的、作为圆满菩提成就的顺缘的一切善法，以及为了已生起的善法住立和增长，首先生起强烈的意愿，然后三门精进。发起没有推迟的精进，不忘善的对境，心持并学习正确安住。同样，为了不生起未生起的、作为圆满菩提成就的违缘的一切罪恶不善之法，以及为了舍弃已生起的罪恶不善之法，也同样生起意愿等。如《辨中边论》中说：了知一切违品和顺品，为了舍弃它们，精进有四种。此外，对于已生起的菩提心，应以守护、清净、增长三者的方便来努力培养。如《入行论》中说：如是善心，善守护。
English
It makes one happy with the right qualities, subdues well, and makes one fear and desire with miraculous powers. It is said that it is included in the previous four, either directly or indirectly. Secondly, with regard to the two aspects, one should adopt and abandon, combining the methods of entering and returning with mindfulness, awareness, and caution, and learning to spend time with all virtuous conduct. The first is: learn all that is conducive and abandon all that is not. In general, it is said in the Compendium of Trainings: By what one does not fall, one should know the essential points by this. So, what are the essential points of the vast training of a Bodhisattva? It says: My body and possessions, and the virtues born in the three times, I give to all sentient beings, and protect, purify, and increase them. Therefore, the three foundations of giving, and the four of protecting, purifying, and increasing, summarize all the vows of a Bodhisattva. The method of how to practice is that beginners protect, those who practice by faith purify, those who dwell on the seven impure grounds give, and those who dwell on the three pure grounds mainly increase. For details, one should consult the Compendium of Trainings itself. Here is a summary of the essential instructions for accomplishing these practices to the end. It says: Accomplishment is the right abandonment. Therefore, in order to generate all the virtuous dharmas that are conducive to the accomplishment of complete enlightenment that have not yet arisen, and in order for the virtuous dharmas that have arisen to abide and increase, one should first generate a strong desire and then strive with the three doors. Initiate diligence without delay, not forgetting the object of virtue, holding the mind and learning to abide correctly. Similarly, in order not to generate all the sinful and non-virtuous dharmas that are obstacles to the accomplishment of complete enlightenment that have not yet arisen, and in order to abandon the sinful and non-virtuous dharmas that have arisen, one should also generate desire and so on in the same way. As it says in the Discrimination of the Middle and the Extremes: Having fully known all the opposing and supporting factors, diligence arises in four ways in order to abandon them. Furthermore, the Bodhicitta that has arisen should be cultivated by striving with the means of guarding, purifying, and increasing. As it says in the Bodhisattvacharyavatara: Thus, this virtuous mind, well guarded.
Chinese
应当守护心。除了守护心的精进之外，再多的精进又有什么用呢？这是这么说的。也就是说，不让心衰退而守护它，就是让心安住在如意宝的自性中，这是顺应方面的应学之处。使这颗心清净，就是从一切恶行中扭转过来，这是舍弃不顺应方面的应学之处。增进善的方法是，将自己的安乐和别人的痛苦互相交换来修习，这是顺应方面的应学之处。就像《入行论》中所说：若未将自身之乐，与他有情诸苦，真实交换易，不成佛亦无乐，轮回之中又何乐。这是这么说的。第二是：恒时忆念与正知，谨慎行事当依止。这是说，如《学集论》中所说：不离谨慎，忆念与正知，如理作意故。像这样，时时以不忘守护心的忆念，以及观察自相续中是否生起过患的正知，和对于取舍之处极度谨慎的谨慎这三者来守护心。就像《入行论》中所说：欲护自心者，应善守正念，正念与正知，拼死勿放松。我亦合掌祈。以及《亲友书》中所说：谨慎乃是甘露处，放逸是为死亡处，如来如是曾宣说，为增善法汝当恒，以敬谨慎常守护。这是这么说的。第三是：行住坐卧四威仪，如经所说净行境，无论作何皆以语，发愿祈祷合乎理。这是说，总的来说，在四种威仪的一切时分，观察三门的行为，不忘失忆念和正知。行走时，眼睛看着前方一轭木的距离。如果遇到其他人，就以微笑迎接，说“您好”，用悦耳的语言使对方高兴。坐着时，端正跏趺坐，进行讲经、听法和禅修等十种法行的修持。吃饭时，忆念三宝，供养食物的精华和朵玛，断除贪欲，以