Chinese
是也。大的布施是儿子和女儿，以及家产的布施，殊胜的布施是，难以做到的，头和肢体的布施。如是说。经中说：布施是指，食物和，衣服和，车乘和，大象布施给他人。大的布施是指，儿子和女儿，家产的布施。殊胜的布施是指，难以做到的，头和，眼睛和，手和，脚等等的布施。如是说。这些的特殊是，功德藏中说：慈悲的心念没有十分清净时，身体和性命等在学集里遮止。如是说。学集中说：慈悲的心念没有清净时，身体是不应该布施的。如是说。布施中，像屠夫给予武器和，怀有恶意给予毒药和，放逸的人给予酒等等，不清净的布施三十二种，在正士请问经中说了。法的布施是，修法的用具顺缘，对于什么适合就布施什么，特别是成熟的灌顶和，解脱的教导的门径，以正确的意义来开示，总而言之，读诵和，传授学处等等，对于根器适合的大小乘的法，对于什么适合就给予什么，是布施中的法的布施最为殊胜。圣者持世请问经中说：其中法的布施是，笔和，墨水和，经函的布施是小的。根据根器如实地声闻和，独觉和，无上的法开示是大的。引入无上的菩提，如虚空般不可思议的法开示是极为大的。如是说。无畏的救护的布施是，其他疾病邪魔火水武器和，国王的怖畏饥荒所逼迫等等，总而言之，对于一切怖畏，自己有什么力量就救护什么。其中菩萨居家者财物和，无畏的布施和，出家者法的布施应当做，如是说。薄伽梵说：所有有为的善法中，救护有情的性命利益最大，如是说。圣者无著说：想要菩提的身体的
English
It is also. The great giving is the giving of sons and daughters, and the giving of family property, and the supreme giving is the giving of heads and limbs, which is difficult to do. Thus it is said. The Sutra says: Giving means giving food, clothing, vehicles, and elephants to others. Great giving means giving sons and daughters, and giving family property. Supreme giving means giving heads, eyes, hands, feet, etc., which is difficult to do. Thus it is said. The special feature of these is that the Treasure of Qualities says: When the mind of compassion is not very pure, the body and life are forbidden in the Compendium of Learning. Thus it is said. The Compendium of Learning says: When the mind of compassion is not pure, the body should not be given away. Thus it is said. In giving, like a butcher giving weapons, giving poison with malicious intent, and giving alcohol to a reckless person, etc., the thirty-two kinds of impure giving are mentioned in the Sutra of the Questions of the Righteous Man. The giving of Dharma is the giving of whatever is suitable for the tools and favorable conditions for practicing the Dharma, especially the empowerment that ripens and the path of liberation, showing the correct meaning, and in short, reading and, transmitting the precepts, etc., giving whatever is suitable for the great and small vehicles of Dharma that are suitable for the faculties, is the most supreme of the giving of Dharma among all the givings. The Sutra of the Questions of the Noble Holder of the World says: Among them, the giving of Dharma is small when giving pens, ink, and scriptures. It is great to teach the Dharma of the Hearers, Solitary Buddhas, and the Unsurpassed, according to their abilities. It is extremely great to introduce the Unsurpassed Bodhi and teach the Dharma that is inconceivable like the sky. Thus it is said. The giving of fearlessness and protection is to protect others from diseases, evil spirits, fire, water, weapons, the fear of kings, famine, etc., in short, from all fears, with whatever strength and ability one has. Among them, it is said that a bodhisattva householder should give wealth and fearlessness, and an ordained person should give Dharma. The Bhagavan said: Among all conditioned virtues, saving the lives of sentient beings is the most beneficial. Thus it is said. The Prince Asanga said: The body of one who desires Bodhi
Chinese
如果必须舍弃，更不用说外在事物了。因此，不期望回报和果报的布施，是菩萨的行持。这样说过了。第二，关于戒律的波罗蜜多，有断除恶行的戒律、积累善法的戒律、利益有情的戒律这三种。全知大尊说：断除、积善、利益有情，菩萨们的三种戒律恒常守护。又，《宝积经》中说：以断除的戒律守护心不作恶。以守护善法的戒律，显现成办善的根本。以利益有情的戒律，致力于利益他人。如是说。断除恶行的戒律是，像毒药一样断除一切不能利益他人的恶行。积累善法的戒律是，在自相续中成办一切善根。利益有情的戒律是，在从根本上断绝自利之念的时候，以四摄事利益有情。《入智者之门十法》中说：布施和爱语，利行与同事，是四摄事。这样说过了。这些的开许和遮止的差别是，全知法王说：如果按照别解脱戒的受戒时间来算，十不善是自性罪，所以没有开许的情况。对于菩萨来说，身语的七种不善为了利益他人是开许的。对于密咒来说，不是断除而是作为方便来依止，像木柴生火一样，作为产生智慧之因的甚深道而作了区分。这样说过了。经部中说：就像城市里人们的不净粪便，对甘蔗种植者们的田地有益一样。同样，菩萨的烦恼粪便，对成就佛法有益。又，《黑鲁嘎续》中说：在基础上断除，就像人们花园里的毒树。清净的道路，就像有智慧的人所见。转变的秘密咒士，就像婆罗门种姓的咒语成就者。调伏的内道者，就像孔雀的食物。
English
If giving up is necessary, what need is there to mention external things? Therefore, giving without expecting returns or fruition is the practice of a Bodhisattva. Thus it was said. Secondly, regarding the perfection of discipline, there are three types: the discipline of abstaining from misdeeds, the discipline of accumulating virtues, and the discipline of benefiting sentient beings. The Omniscient Great One said: Abstaining, accumulating virtues, and benefiting sentient beings, the three disciplines of Bodhisattvas are always guarded. Also, in the Ratnakuta Sutra, it says: With the discipline of abstaining, the mind is guarded from non-virtue. With the discipline of guarding virtue, the root of virtue is manifestly accomplished. With the discipline of benefiting sentient beings, one is devoted to benefiting others. As it is said. The discipline of abstaining from misdeeds is to abandon all non-virtues that cannot benefit others like poison. The discipline of accumulating virtues is to accomplish all roots of virtue in one's own mind-stream. The discipline of benefiting sentient beings is to benefit sentient beings with the four means of gathering when the thought of self-interest is exhausted from the root. In the Ten Doors to Entering Wisdom, it says: Giving and pleasing speech, beneficial conduct and acting in accordance with the goal, are the four means of gathering. Thus it was said. The difference between what is permitted and what is prohibited is, the Omniscient Dharma King said: If calculated according to the time of taking the Pratimoksha vows, the ten non-virtues are naturally blameworthy, so there is no case of permission. For Bodhisattvas, the seven non-virtues of body and speech are permitted for the sake of others. For Mantrayana, instead of abandoning, they are relied upon as a means, and they are distinguished as a profound path that is the cause of generating wisdom, like fire from wood. Thus it was said. In the Sutra, it says: Just as the impure excrement of people in the city is beneficial to the fields of sugarcane planters, so too, the excrement of the afflictions of Bodhisattvas is beneficial for accomplishing the Buddha Dharma. Also, in the Heruka Galpo, it says: To abandon at the base is like a poisonous tree in a public garden. The path of purification is like being seen by a wise person who harms. The transforming secret mantra practitioner is like a Brahmin caste mantra accomplished one. The subduing inner practitioner is like a peacock's food.
Tibetan
སུ་མཐོང་བ་འདྲ། །རང་སར་འཇིག་པའི་རྫོགས་ཆེན་པ། །འབྱུང་ཆེན་ལྟོས་ཀྱི་ས་གཞི་འདྲ། ཞེས་དང་། ཀུན་མཁྱེན་ཆོས་ཀྱི་རྒྱལ་པོས། ཐེག་པའི་དོན་འདུས་ཤེས་པའི་ཆོས་དྲུག་ནི། ཉོན་མོངས་རང་ཁར་ཐ་མལ་སྐྱོན་ཤེས་དགོས། །ཉོན་མོངས་སྤོང་བ་ཉན་རང་ལམ་ཤེས་དགོས། །ཉོན་མོངས་སྦྱོང་བ་རྒྱལ་སྲས་ལམ་ཤེས་དགོས། །ཉོན་མོངས་བསྒྱུར་བར་གསང་སྔགས་ལམ་ཤེས་དགོས། །རང་བཞིན་ཡོངས་ཤེས་རང་བྱུང་ཡེ་ཤེས་དགོས། །བླང་དོར་གྲོལ་བྱ་བཙལ་མེད་ཤེས་པ་དགོས། །དེ་དག་ལྡན་ན་ཉོན་མོངས་གོས་པ་མེད། །ཞེས་གསུངས་པ་དང་། གང་ཟག་གཅིག་གི་རྒྱུད་ལ་ནི། ངོ་བོ་གཅིག་ལ་ལྡོག་པའི་ཆ་ཐ་དད་ཡོད་དོ། །ཡུལ་འདོམ་ན་གོང་མ་བསྲུང་སྟེ་འོག་མའི་ཆ་དེར་འདུ་བའི་ཕྱིར་རོ། །འོག་མ་དང་རྣམ་པ་འགལ་བ་ལྟར་སྣང་ཡང་ངོ་བོ་མ་ཤོར་བས་འགལ་བ་ཅུང་ཟད་ཀྱང་མེད་དོ། །དཔེར་ན་གསང་སྔགས་ཀྱི་ཀུན་ཏུ་སྤྱོད་པའི་སྐབས་སུ་ཆང་འཐུང་བ་ལ་ནི་ཉན་ཐོས་པས་ལྟུང་བ་དང་། བྱང་ཆུབ་སེམས་དཔས་ཕྱོགས་མཐུན་གྱི་ཉེས་པར་བཤད་ཀྱང་། ཉེས་པར་མི་འགྱུར་ཏེ། དེའི་ཚེ་ཡུལ་བདག་ཉིད་དགེ་སློང་ངམ་བྱང་ཆུབ་སེམས་དཔའ་ཡིན་དགོས་པ་ལ། དེའི་ཚེ་ལྷར་བསྐྱེད་པས་གཞི་གཞན་དུ་གྱུར། དངོས་པོ་མྱོས་བྱེད་ཆང་ཡིན་དགོས་པ་ལས། སྔགས་དང་ཕྱག་རྒྱ་དང་ཏིང་ངེ་འཛིན་གྱིས་བདུད་རྩིར་བསྒྱུར་ཞིང་ལོངས་སྤྱད་པར་གསུངས་པ་དང་། བསམ་པའི་འདུ་ཤེས་གཞན་མ་གྱུར་པ་དགོས་པ་ལས། ལྷ་དང་། དཀྱིལ་འཁོར་དང་། བདུད་རྩི་ལ་སོགས་པའི་འདུ་ཤེས་སུ་གནས་གྱུར་པས་ཉེས་པ་མེད་པའི་སྟེང་དུ་ལྷ་མཆོད་པས་ཚོགས་རྫོགས་པ་དང་། ལྟ་བ་དང་ཏིང་ངེ་འཛིན་བསྒོམ་པའི་གྲོགས་སུ་གྱུར་བས་ཡོན་ཏན་ཡར་ལྡན་དུ་ཡོད་པར་གསུངས་པ་དང་། ཏིང་འཛིན་རྒྱལ་བོ་ལས། ངོ་བོ་ཉིད་སྟོང་རང་བཞིན་འོད་གསལ་བ། །བདག་མེད་ཆོས་རྣམས་དེ་ཡིས་རྣམ་རིག་ན། །དེ་ལ་སྡོམ་པ་ནམ་ཡང་མེད་མི་འགྱུར། །ཞེས་དང་། འཁོར་ལོ་བཅུ་བའི་མདོ་ལས། དོན་དམ་པའི་དགེ་སློང་ནི་ཁྱིམ་ན་གནས་ཤིང་སྐྲ་དང་ཁ་སྤུ་མ་བྲེག །ཆོས་གོས་ཀྱང་མ་བགོས། ཚུལ་ཁྲིམས་ཀྱང་མནོས་པ་མེད་ཀྱིས་འཕགས་པའི་ཆོས་ཉིད་དང་ལྡན་པ་དེ་ནི་དོན་དམ་པའི་དགེ་སློང་ཞེས་བྱའོ། །ཞེས་དང་། འདུལ་བ་ལུང་ལས། རབ་ཏུ་བྱུང་བ་དེ་ལྟ་བུ་ལ་ནི་ཀཪྴ་པ་ཎི་སྟོང་རིན་པའི་གོས་དང་། མི་ལྔ་བརྒྱ་ཤོང་བའི་ཙནྡ་གྱི་ཁང་བརྩེགས་དང་། རོ་བརྒྱ་དང་ལྡན་པའི་ཟས་རྣམས་ཀྱང་རྗེས་སུ་གནང་ངོ་། །ཞེས་གསུངས་པའོ། །ཚུལ་དེ་བཞིན་དུ་བསླབ་པའི་ཆ་ཤས་ཀུན་ལའང་ཤེས
Chinese
如同誰能見到？ 自性寂滅的大圓滿。 猶如大種所依之大地。 如是說。 全知法王（宗喀巴）云： 攝集大乘要義之六法者： 煩惱自生處，須知庸常之過患。 斷除煩惱，須知聲緣乘之道。 調伏煩惱，須知菩薩乘之道。 轉變煩惱，須知密咒乘之道。 圓滿了知自性，須要自生之智慧。 取捨解脫，須知無尋之法。 若具足彼等，則無煩惱之染污。 如是說。 於一個補特伽羅之相續中，體性一而反體各異。 若衡量境，則護持上方，以下方之分攝於彼故。 下方與形相似相違，然體性未失故，絲毫無有相違。 譬如密咒之普行時，飲酒者，聲聞乘說為墮罪，菩薩說為相似罪，然不成罪。 其時境之自性，必須是比丘或菩薩，其時以生起為天尊故，轉為異基。 本質是能醉之酒，然以咒語、手印和三摩地轉為甘露而受用，如是說。 必須是意念之想非轉為他者，而是安住於天尊、壇城和甘露等之想，故於無罪之上，以供養天尊而圓滿資糧，且轉為觀和三摩地之助伴故，如是說具有更增上的功德。 定解寶王經云： 自性空性本性光明， 無我諸法以彼而明辨， 彼則永時無有律儀變。 如是說。 十輪經云：真實的僧侶是安住在家，不剃髮和鬍鬚，也不穿袈裟，沒有受持戒律，但具有聖者的法性，這就是真實的僧侶。 如是說。 律藏中說：對於那樣的出家人，價值千金的衣服，能容納五百人的旃檀木樓房，以及具有百味的食物，也都隨許。 如是說。 如是亦應知悉一切學處之分。
English
Like who can see? The Dzogchen that collapses in its own place. Like the earth that relies on the great elements. Thus it is said. The Omniscient Dharma King (Tsongkhapa) said: The six dharmas that gather the meaning of the Vehicle are: At the very source of afflictions, one must recognize the faults of ordinariness. To abandon afflictions, one must know the path of Hearers and Solitary Realizers. To tame afflictions, one must know the path of the Bodhisattvas. To transform afflictions, one must know the path of Secret Mantra. To fully know one's own nature, one must have self-arisen wisdom. To know what to accept and reject for liberation, one must know the effortless. If one possesses these, then there is no defilement of afflictions. Thus it is said. In the continuum of a single individual, there is one essence but different aspects of reversal. When measuring the object, the upper is protected because the lower part is included in it. Although the lower and the form seem contradictory, there is no contradiction at all because the essence is not lost. For example, in the practice of secret mantra, drinking alcohol is considered a transgression by the Hearers and a similar offense by the Bodhisattvas, but it does not become an offense. At that time, the nature of the object must be a monk or a Bodhisattva. At that time, by generating it as a deity, it is transformed into a different basis. The substance must be intoxicating alcohol, but it is said that it is transformed into nectar and enjoyed through mantra, mudra, and samadhi. It is necessary that the thought of the mind is not transformed into something else, but remains in the thought of deities, mandalas, and nectar, etc. Therefore, on top of being without offense, by offering to the deity, the accumulation is completed, and it becomes a companion for contemplation and samadhi, so it is said to have even more increasing qualities. The King of Samadhi Sutra says: The essence is emptiness, the nature is luminosity, If one discerns selfless phenomena with that, Then there will never be any vows or changes for him. Thus it is said. The Ten Wheels Sutra says: A true monk dwells in a house, does not shave his hair and beard, does not wear robes, and has not taken vows, but possesses the Dharma nature of the noble ones, that is called a true monk. Thus it is said. The Vinaya Sutra says: For such an ordained person, clothes worth a thousand karshapanas, a sandalwood building that can accommodate five hundred people, and food with a hundred flavors are also permitted. Thus it is said. In the same way, one should also know all the parts of the training.