Chinese
衰老。用疾病和死亡偷走供品。为了在其他地方出名，为了炫耀。为了女人和为了女人。这些是不纯净的布施。这是（第一点）。第二，需要用悦耳的语言来摄受：在《月亮灯》中说：像满月一样微笑和谦逊，对于长辈和年轻人，总是坦诚地说话，这样就能消除傲慢。用理智在适当的时候说出世间令人愉快的话语。永远不要因为恐惧而说出各种令人分心的话。如是说。在《入行论》中说：说话时，要使人满意并与之相关，意义清晰，令人愉快，放弃贪婪和嗔恨，温和而适度地说。像这样。第三，也要用有意义的行为来摄受。因此，根据所化众生的智慧，有大、中、小等各种不同，因此需要教授适合各自的九乘次第等佛法。否则，如果对小根器者教授大乘佛法，就会因为舍弃佛法而堕入恶趣。在《集经》中说：听闻之后，小根器者会舍弃它，舍弃之后，无依无靠，就会堕入恶趣。如是说。不要对大根器者讲小乘佛法。在《入行论》中说：不要将广大的佛法容器，用于低劣的佛法。如是说。第四，用意义一致来摄受：因为自己没有调伏和寂静，就无法调伏他人，所以首先要使自己具有寂静和调伏等功德。在《赞无量功德》中说：有些人虽然自己没有调伏，却说出合乎道理的话，但由于他们的行为与自己的话语相悖，所以无法调伏他人。您考虑到这一点，为了这个缘故，将一切众生放在心中，暂时为了调伏那些没有调伏的自己而努力。如是说。在《宝积经》中说：没有解脱者无法解脱他人，没有度过者无法度过他人，盲人也无法指路，解脱者能够解脱他人，有眼睛的人能够为盲人指路。如是说。在《十法经》中说：就像我为了度一切众生，因为自己没有调伏、没有寂静、没有守护，所以要使自己成为寂静、调伏和守护。如是说。在《般若
English
aging. Stealing offerings with disease and death. For the sake of fame in other places, for the sake of showing off. For women and for women. These are impure giving. That is (the first point). Second, it is necessary to gather by speaking sweetly: In the "Moon Lamp" it says: Smiling and humble like the full moon, to the elders and the young, always speaking frankly, thereby eliminating arrogance. With reason, speak worldly pleasing words at the appropriate time. Never speak various distracting words out of fear. Thus it says. In the "Entering the Bodhisattva's Way" it says: When speaking, be pleasing and relevant, clear in meaning, pleasing, abandoning attachment and hatred, speaking gently and appropriately. In this way. Third, also gather by meaningful actions. Thus, according to the intelligence of those to be tamed, there are various differences such as great, medium, and small, so it is necessary to teach the Dharma suitable for each of the nine vehicles, etc. Otherwise, if the Great Vehicle is taught to those of small capacity, they will go to the lower realms by abandoning the Dharma. In the "Compendium" it says: Having heard, those of small capacity will abandon this, and having abandoned it, being without refuge, they will go to the lower realms. Thus it says. Do not speak of the Small Vehicle to those of great capacity. In the "Entering the Bodhisattva's Way" it says: Do not apply the vast vessel of Dharma to inferior Dharma. Thus it says. Fourth, gathering by consistency of meaning: Because one cannot tame others without being peaceful and subdued oneself, one must first make oneself possess peace, subduing, and so on. In the "Praise of Infinite Qualities" it says: Some, although not having tamed themselves, speak reasonable words, but because their actions contradict their words, they cannot tame others. Considering this, for that reason, keeping all beings in mind, for a while, striving to tame those untamed selves. Thus it says. In the "Heap of Jewels" it says: Those who have not liberated cannot liberate, those who have not crossed over cannot cross over, the blind cannot show the way, those who have liberated can liberate, those with eyes can show the way to the blind. Thus it says. In the "Ten Dharmas" it says: Just as I, for the sake of liberating all sentient beings, because I am not tamed, not peaceful, and not guarded, must make myself peaceful, tamed, and guarded. Thus it says. In the "Perfection of Wisdom
Chinese
《拉玛》中说：“我自己也断除了杀生，也劝勉他人断除杀生，宣说断除杀生的功德，对于其他断除杀生的众生，宣说他们的功德并随喜赞叹。”等等。又如“我自己也行布施”等等。如是宣说。第二，分别解说其他的学处：如是宣说的菩萨，应学习一切顺应菩萨道的方面，断除一切不顺应的方面，恒常依止正念、正知和谨慎。 也就是说，必须学习声明等五明。如龙树所说：“佛子所不学，此事绝无有。”《经庄严论》中说：“若不勤奋于五明，纵是胜者亦不得一切智，故为断伏他宗与随摄自宗，及为自知一切故，于彼当勤学。”其原因在于，《报答佛恩经》中说：“寻求佛法是为了使一切众生生起信心，因此要学习因明的论典。”如果有人问：为什么要学习呢？为了知晓一切过失的缺点，为了摧毁外道邪见的根本，为了善巧地调伏众生，为了分辨如来所说之语的意义和世间语言的意义，菩萨应当学习声明的论典。菩萨为何要学习声明呢？因为要以完全清净的语言来庄严，不完全清净的语言不能清晰地表达意义，为了知晓和理解一切意义，为了以不退失的正语来避免傲慢，为了遮止邪见，以及为了善巧地调伏众生，菩萨应当学习声明的论典。菩萨为何要学习医方明的论典呢？为了使众生远离四百零四种不善之疾病，以及为了慈爱一切众生。
English
In the Rama, it says: "I myself have abandoned killing. I also encourage others to abandon killing. I proclaim the merits of abandoning killing. I rejoice and agree with the merits of those other sentient beings who have abandoned killing." And so on. Also, "I myself give alms," and so on. As it is said. Second, explaining other precepts in detail: The Bodhisattva who is explained in this way should learn all aspects that are in accordance with the Bodhisattva path and abandon all aspects that are not in accordance with it. Always rely on mindfulness, awareness, and diligence. That is to say, one must study the five sciences, such as grammar. As Nagarjuna said: "There is nothing that the sons of the Victorious Ones do not study." The Ornament of the Sutras says: "If one does not strive in the five sciences, even the supreme beings will not attain omniscience. Therefore, in order to subdue others, to gather one's own side, and to know everything oneself, one should strive in them." The reason for this is that, according to the Sutra on Repaying the Kindness of the Buddha: "Seeking the Dharma of the Buddha is for the sake of generating faith in all sentient beings. Therefore, one should study the treatises on reasoning." If one asks, why study? In order to know all the faults of wrongdoing, to destroy the root of the evil views of the heretics, to skillfully tame sentient beings, and to distinguish the meaning of the words spoken by the Tathagata and the meaning of worldly words, the Bodhisattva should study the treatises on grammar. Why should a Bodhisattva study grammar? Because one wants to adorn oneself with completely pure speech, and impure speech cannot clearly express meaning, in order to know and understand all meanings, in order to avoid arrogance with correct words that do not degenerate, in order to avert from evil views, and in order to skillfully tame sentient beings, the Bodhisattva should study the treatises on grammar. Why should a Bodhisattva study the treatises on medicine? In order to free sentient beings from the four hundred and four non-virtuous diseases, and for the sake of loving all sentient beings.
Chinese
应当为各种不同的众生发起菩提心，同样地，应当发起远离疾病的菩提心，同样地，以发起欢喜的菩提心，将恒常忆念佛陀。为了以大悲心使众生度越到彼岸，菩萨应当学习医药之学。菩萨为何要学习世间的工巧明呢？为了利益众生。因为容易获得琐碎的利益，从而使众生生起信心；因为通晓世间的一切事物，从而调伏我慢；为了调伏众生，以及为了消除一切有为法的障碍，菩萨应当学习工巧明。如果菩萨不学习这五种明处，那么将永远无法在无上正等觉中获得一切智智。如是说。此外，关于应舍应取的处所，《入菩萨行论》中说：如此有自主，恒常以微笑的面容视人，也应舍弃怒容和愁容，与众生为友且坦诚相待。即使用眼睛看众生，也应以正直和慈爱的态度去看待。依靠这些，就能成佛。不应伸开双腿而坐，也不应搓动双手。不应口中塞满食物，不应发出声音，也不应张着嘴吃东西。不应在床榻等处随意地发出声音而坐，也不应猛烈地开关门，应恒常谦逊、谨慎和欢喜。应如怙主涅槃时的睡姿一样，朝向所希望的方向躺卧。又，《增上意乐所请问经》中说：应当认为，获得和恭敬会增长贪欲，同样地，会增长嗔恨和愚痴，会夺走善法。又，《集学论》中说：因此，对于佛陀的戒律之根本，凡是令众生不生信心的，都应当谨慎地舍弃。这是《宝云经》中所说的。又，《宝云经》中说：菩萨为了不使众生失去信心，不去不应去的地方，不去不应去的地方，不说不应时说的话。
English
One should generate the mind of enlightenment for various different beings, and likewise, one should generate the mind of enlightenment that is free from illness, and likewise, by generating the mind of joy, one will always remember the Buddha. In order to bring sentient beings across to the other shore with great compassion, Bodhisattvas should study the science of medicine. Why do Bodhisattvas study worldly crafts? It is for the benefit of sentient beings. Because it is easy to obtain trivial benefits, sentient beings will generate faith; because one knows all worldly affairs, one will subdue pride; in order to tame sentient beings, and to eliminate all the obscurations of conditioned phenomena, Bodhisattvas should study crafts. If Bodhisattvas do not study these five sciences, they will never be able to attain the omniscient wisdom in unsurpassed, perfect, and complete enlightenment. Thus it is said. Furthermore, regarding what should be abandoned and adopted, the *Bodhicaryāvatāra* says: 'Thus, having autonomy, always look with a smiling face, and also abandon angry and gloomy faces, be a friend to beings and be honest. Even when looking at sentient beings with the eyes, look with honesty and love. Relying on these, one will become a Buddha.' One should not sit with legs stretched out, nor should one rub one's hands together. One should not eat with one's mouth full, nor should one make noise, nor should one eat with one's mouth open. One should not sit on beds and so on carelessly, making noise, nor should one open doors violently, one should always be humble, cautious, and joyful. One should lie down in the direction one desires, like the Protector lying down in nirvana. Furthermore, the *Adhyāśayasaṃcodana Sūtra* says: 'One should consider that gain and respect are likely to generate attachment, and likewise, they are likely to generate hatred and delusion, and to steal virtuous qualities.' Furthermore, the *Śikṣāsamuccaya* says: 'Therefore, the root of the Buddha's precepts, whatever causes sentient beings to lose faith, should be carefully abandoned.' This is what is said in the *Ratnamegha Sūtra*. Furthermore, the *Ratnamegha Sūtra* says: 'Bodhisattvas, in order not to cause sentient beings to lose faith, do not go to places where they should not go, do not go to places where they should not go, and do not speak words that should not be spoken at the wrong time.'
Chinese
是的。正如《学集论》中所说： 如此，对于应当受用的水或地上，大小便、唾液、脓等污秽之物，无论在寂静处或非寂静处，为了守护天人和人的心，都不能丢弃。又如《报恩经》中所说： 五种贸易之业不应做。 不应做以牲畜为交易的贸易之业。 如果自己有牲畜，允许出售，但不允许卖给屠夫。 弓箭和武器的买卖之业不应做。 酒的买卖之业不应做。 因为很多虫子会死亡，所以不应榨取油料。 不应煮炼五种大颜色的颜料，因为很多虫子会死亡。 又如所谓的“非别解脱戒的十二种行为”是： 比如，屠夫、刽子手、养猪者、养鸡者、渔夫、猎人、捕鸟者、捕蛇者、为龙念咒者、狱卒、盗贼、抓捕盗贼者。 诸如此类。 也就是说，对于这些应舍应取的处所，必须时时刻刻以忆念、正知和谨慎这三种方式来守护。正如《入行论》中所说： 想要守护自心者， 务必忆念与正知， 以及谨慎的态度， 纵然面临生命危险， 亦当努力守护之， 我合掌如是劝请。 又说： 无有正知的盗贼， 追随失念的过患， 即使积累了功德， 亦如盗贼般耗尽， 堕入恶趣中。 也就是说，对于应取应舍之事，以忆念、正知和谨慎来善加观察内心至关重要。如前所说： 对于身心的状态， 应当反复地观察， 总而言之， 这就是守护正知的特征。 又如《三昧王经》中所说： 布施、持戒以及忍辱等， 凡是被称为善法的， 谨慎是这一切的根本。 如此，如果不能以忆念、正知和谨慎这三者来摄持，那么先前所拥有的听闻等功德将会衰退。即使只有少许的信心、少许的精进、少许的听闻，也会被堕落的污垢所染污，无法从轮回中解脱。《入行论》中说：
English
Yes. As it says in the Compendium of Trainings (Śikṣāsamuccaya): Thus, for water or land that is to be enjoyed, urine, feces, saliva, pus, and other such defilements, whether in a secluded place or not, should not be discarded in order to protect the minds of gods and humans. Furthermore, as it says in the Sutra of Repaying Kindness (Dṛṇānṛṇa Sūtra): Five types of business should not be done. The business of trading livestock should not be done. If one has one's own livestock, it is permissible to sell them, but it is not permissible to sell them to a butcher. The business of trading bows, arrows, and weapons should not be done. The business of trading alcohol should not be done. Oil should not be extracted from grains because many insects will die. The five great colors of dye should not be boiled because many insects will die. Furthermore, the twelve non-vow moralities are: Namely, a butcher, an executioner, a pig farmer, a chicken farmer, a fisherman, a hunter, a bird catcher, a snake catcher, one who recites mantras for nāgas, a prison guard, a thief, and one who catches thieves. These and other such things were spoken. That is to say, one must always guard those places of abandonment and adoption with the three: mindfulness, awareness, and vigilance. As it says in the Bodhicaryāvatāra: Those who wish to protect their minds Should cultivate mindfulness, awareness, and vigilance; Even at the cost of their lives, They should strive to protect them. Thus, I join my palms in supplication. And: Thieves without awareness, Following the loss of mindfulness, Even if they accumulate merit, It is spent like a thief, and they go to lower realms. That is to say, it is very important to carefully examine the mind with mindfulness, awareness, and vigilance regarding what should be adopted and abandoned. As it says in the former: The state of body and mind Should be examined again and again; In short, that alone Is the characteristic of guarding awareness. And as it says in the Samadhiraja Sutra: Giving, morality, and likewise patience, Whatever is said to be a virtuous dharma, Vigilance is the root of all of them. Thus, if one is not grasped by these three: mindfulness, awareness, and vigilance, then the previously existing learning, etc., will decline. Even if there is only a little faith, a little diligence, a little learning, one will be stained by the defilement of downfall and will not be liberated from samsara. As it says in the Bodhicaryāvatāra: She