本次中文依据原英译本完成，为AI辅助中文新译，经过模型逐段自审，尚未人工定稿，未经完整藏文原典校勘。原作者、原藏英译者与本次中文译审角色分别署名。原书阅读、传承及出版说明按来源保留。
本篇为独立节选，关联原书：《敦珠林巴断法：殊胜解说之甘露海》。
Excerpt on Generosity from the Chod Commentary by Pema Lungtog Gyatso, titled
An Ambrosia Ocean of Sublime Explanations:
A Clearly Compiled Commentary Based upon the Close Lineage of Chöd
《殊胜解说之甘露海》布施节选
摘自白玛龙多嘉措（Pema Lungtog Gyatso）所著断法释论《殊胜解说之甘露海：依断法近传承明晰编纂的释论》。
By giving whatever brings happiness to oneself without any expectation, one works day and night for the welfare of others. Just like how a mother cares for her only child, one abides faultlessly with that attitude alone.
将一切能使自己快乐的事物毫无希求地布施，日夜为他人的利益而行。如母亲照顾独子一般，唯以这样的心态无过失地安住。
Thus, through this, the manner of expressing generosity is clearly revealed.
由此清楚揭示了如何行布施。
As it states, however many sentient beings exist throughout the three realms, including all classes of guests, to say “forsaking all material things and giving to everyone” reveals the meaning of the white and mixed feasts. In order to generate the attitude to actually express generosity with all material things, first one must train with this visualization and become familiar. [72] In order to express generosity to all sentient beings, there is no choice but to express this through the many things that harmonize with their wishes. . . .
如文中所说，无论三界中有多少有情，包括一切类别的宾客，所谓“舍弃一切物品，布施给所有众生”，揭示的是白施与杂施的意义。为生起真正以一切物品行布施的意乐，首先必须修习这样的观想，使之纯熟。[72] 为对一切有情行布施，就必须以种种契合他们心愿的事物来布施。……
From the perspective of the stages for simultaneously offering to the higher objects and expressing generosity to the lower, even beginners such as us are then able to perfect great waves of merit. The way of doing this from the uncommon approach is to train in the visualizations that correspond to the four feasts. In these ways, to become familiar with the union of method and prajñā through practicing relative and genuine bodhichitta is the way to engage in the practice of chöd. . . .
从同时上供、下施的次第而言，即使像我们这样的初学者，也能圆满广大如潮的福德。依不共方法来行持，就是修习与四施相应的观想。如此，通过修持世俗与胜义菩提心而熟习方便与般若的双运，便是修持断法的方法。……
This love is free from harm and brings benefit through compassion. By
realizing the sacred dharma, there is never complacency or avarice concerning
generosity through dharma.
此慈心不加损害，以悲心带来利益。由于证悟正法，对于法布施，既不自满，也不吝惜。
Thus through love, all sentient beings are placed in states of well-being; and the wish to
protect them ensures there are no harmful thoughts. By compassionately wishing that others
[85] who suffer could be free from that and in order to benefit them, one exerts in the
understanding of the tradition of the great vehicle throughout the day and night without ever
becoming complacent. Giving the dharma to all sentient beings free from avarice means to
possess the intent and action of benefiting others.
因此，以慈心使一切有情安乐；愿护持他们，便不会生起损害之念。以悲心愿其他受苦者[85]脱离痛苦，并为了利益他们，日夜精勤通达大乘教法，从不自满。毫不吝惜地向一切有情布施佛法，意谓具足利他的意愿与行为。
Generosity that occurs through compassion works to pacify the rivers of
suffering of all sentient beings so they will all aspire to attain the state of
omniscience.
出于悲心的布施，致力于平息一切有情的苦河，使他们皆发愿证得一切智之境。
Thus, generosity is expressed with no expectation for a response or a result, driven only by compassionate altruism. . . .
因此，行布施时不期待回应或果报，唯由悲心利他的动机推动。……
This excerpt is offered by Kay Henry, Light of Berotsana editor (editing in progress) www.berotsana.org
本节选由 Light of Berotsana 编辑 Kay Henry 提供（编辑工作进行中）。
www.berotsana.org
本次中文：AI辅助新译；审校：模型逐段自审，非人工定稿。原作者及原英译/编辑署名见上文。本次译文未据藏文原典校勘。