English
Because some qualities are superior, Bodhisattvas also have occasions to prostrate to Shravakas. Because of the latter reason, and because of listening and so on, there are also times to take refuge. In terms of the meaning of truly generating Bodhichitta, and the meaning of leading the path to the ultimate, and from the perspective of the noble ones, it is neither taking refuge nor prostrating. Therefore, what is mentioned here is also incidentally shown for the sake of increasing merit, but it is not a branch of generating Bodhichitta. The shown common and uncommon refuge and prostration object is, that which turns away from the lower realms and so on. That is also Bodhichitta, and this verse is in the manner of prostration, remembering the benefits of generating Bodhichitta, thereby showing that the desire to take it must be generated. That is the union of great compassion and the wisdom of emptiness. For the time being, from the perspective of the path, with great compassion, the Bodhichitta of exchanging self and others and so on, can also exhaust immeasurable bad karma, and in the future it can become vows, thereby liberating from the lower realms. And from the benefit of generating Bodhichitta itself, one can also obtain a result that is far superior to the status of gods and human lords. And because from generating Bodhichitta, limitless good deeds such as discipline can arise, it has the qualities of indicating the path to good rebirth, and leading to the state of no old age and death - the Buddha land. Also, with the wisdom of realizing emptiness, one can also abandon the lower realms and their cause - seeds and so on, and from that increase immeasurable good deeds, and actually achieve the land of the noble ones without old age and death. Or, from realizing emptiness, one knows dependent origination, and from that, in conventional truth, one knows that the results of karma are not mistaken at all, therefore it is the same as the first two. In ultimate truth, one knows that samsara is uprooted, therefore it is also established as leading to no old age and death. Or, Bodhichitta is the wisdom of the union of ultimate Dharma nature, and by meditating on that, those three benefits can arise. In some books it says, the path of liberation is extremely well shown, some people think that indicating the path to good rebirth is included in liberating from the lower realms, this is
Chinese
于此。解脱之道，乃是总示三乘一切道。无老死，唯是佛之菩提。亦可与三士次第相合。其中，真无老死者，唯是彼（佛之菩提）。以声闻、独觉等未断无明习气地及无漏业故，于意生身，有甚多属于彼之生灭差别。然因已断三界轮回之生灭，故于共同之语，亦称无老死。此乃趣入大乘不共道之故，与三士相合并非绝对必要，故暂且文句如前所示。第二，以心之自在故等，心乃阿赖耶识。于彼，以业惑习气存在，势力增长之故，亦可连结云：烦恼现行故，积集罪恶。实则，心乃贪欲等烦恼之自在。如是连结。于此，发心烦恼、业之本体、忏悔之境、忏悔之本体等，一一分列，词义易懂。以“自在”二字，显示遣除。以“罪恶”二字，显示不悦意之事复又遮止。以“佛”字，显示所依，亦即暗示白色之种子。第三，我之三种业中何者等，三业虽可连结为身语意之业，然此处，发愿发心之仪轨，乃是弥勒菩萨之仪轨中所出之仪轨广文，可与实义相连。故当如是说：我之布施业、持戒业、禅定业三种之福德，亦即转为善业者，从无始轮回至今所积集之一切，以菩提心摄持，以成佛之因缘为目标而安立，亦即作为何时证得佛果之因缘资粮之种子，或作为增长之根本，从此善根中，增长其他善根，愿我为利有情而成佛。如是思惟。此处“愿成”二字，非仅是发愿，乃是受取愿心之仪
English
Here. The path of liberation is the general teaching of all paths of the three vehicles. The absence of aging and death is only the Bodhi of the Buddha. It is also considered to be combined with the order of the three types of individuals. Among them, the true absence of aging and death is only that (the Bodhi of the Buddha). Because the Hearers and Solitary Realizers have not abandoned the ground of ignorance and habitual tendencies and the uncontaminated karma, there are many differences of birth and death belonging to it in the mind-made body. However, because they have abandoned the birth and death of the three realms of samsara, they are also known as the absence of aging and death in common speech. Because this is entering the uncommon path of the Great Vehicle, it is not absolutely necessary to combine it with the three types of individuals. Therefore, for the time being, the text is as shown before. Second, because of being under the control of the mind, etc., the mind is the Alaya consciousness. In that, because the habitual tendencies of karma and afflictions exist and the power is strengthened, it can also be connected by saying: Because afflictions manifest, sins are accumulated. In reality, the mind is under the control of afflictions such as desire. Connect it like this. Here, the motivation of affliction, the essence of karma, the object of confession, and the essence of confession are listed one by one, and the meaning of the words is easy to understand. The word "control" shows rejection. The word "sin" shows that the unpleasant thing is reversed again. The word "Buddha" shows the support, that is, it implies the white seed. Third, which of my three types of actions, etc., although the three actions can be connected as the actions of body, speech, and mind, here, the ritual of aspiration and generation of Bodhicitta is the extensive text of the ritual that comes from the ritual of Maitreya Bodhisattva, which can be connected with the actual meaning. Therefore, it should be said like this: The merit of my three types of actions of giving, moral conduct, and meditation, that is, what has been transformed into virtuous actions, all that has been accumulated from beginningless samsara until now, is held by the Bodhicitta, and is established with the aim of becoming the cause of Buddhahood, that is, as the seed of the accumulation of causes for when Buddhahood will be attained, or as the root of growth, from this virtuous root, increase other virtuous roots, may I become a Buddha for the benefit of sentient beings. Think like this. Here, the words "may it become" are not only aspiration, but the ritual of receiving the aspiration.
English
O. Therefore, the term "seed" here refers to the category of growth. It is impossible for any sentient being to not have both types of merit, whether matured or not, in their continuum. Although it may not actually transform into the category of growth just by that, the seed of virtue is nourished again by a new virtue, and held by the altruistic mind of Bodhicitta. From the power of all my new and old virtues, how wonderful it would be if I were to become a Buddha in the future. From this present virtue, may I increase other virtues, and from the moment a genuine thought arises that I shall become a Buddha, such a seed of virtue is the category of growth, the basis for the increase of all the dharmas of the path. It is also very stable, not to be exhausted until Bodhi is attained. In the future, all the virtues done by oneself, whether grasped by Bodhicitta or not, will cause it to grow, so they are the cause of its growth. Thus, in the great ritual of generating Bodhicitta, it appears, "I, named so-and-so, from beginningless samsara until the present, the root of virtue arising from generosity, arising from discipline, and arising from meditation, what I have done, what I have encouraged to do, and the root of virtue arising from rejoicing in what has been done." It seems that in this treatise, it is summarized as, "Whatever of the three ways I accumulate the collection of merit, is my Samantabhadra seed." At this time, the root of virtue and the seed also become synonyms of names. In extreme brevity, it is reciting, "By the merit of my giving, etc." "My Bodhi" refers to the Bodhi that I will attain in the future. As long as samsara exists, as long as space exists, may body, wisdom, and activity never be exhausted. This is a prayer, because non-exhaustion is not present in the Bodhi of Hearers and Solitary Realizers, so it is a characteristic of unsurpassed Bodhi. Dedicating that virtue to the Dharmadhatu as one taste also makes it a non-common cause of non-exhaustion. Ultimately, non-exhaustion is the Dharmadhatu, primordial.
Chinese
以无尽三智俱全之本体，修行者自身亦融入其中，此乃于道之阶段，观想自身，缘于法界。行持依赖于行持，故于发心与回向亦应忆念之。回向无为之善根，并于此发心，则将获得法身。回向有为之善根，并于此发心，亦可获得色身。于广轨仪轨中，以上文之延续，以此善根，如昔日之如来应供正等觉诸佛，及安住于大地之菩萨众，为救度未度化之有情，为解脱未解脱之有情，为令未得安息者得安息，为令未入涅槃者入涅槃故。此于本论中，以“愿不尽”表示，意为为救度无边有情，故不穷尽。于极简轨仪中，则念诵“为利有情故”。于广轨仪轨中，如发最胜菩提心一般，我名某某亦将发无上正等菩提心。如是等等，于本论中即为“我之菩提”及“愿成办”。彼亦为“发菩提心”之意，必将获得菩提，定将成办。为彼之因，愿欲菩提之心不改变。此乃彼获得菩提愿成办之义，故意义相同。于极简轨仪中，即为“愿成就佛陀”。此乃为受持愿心之故，虽以祈愿之方式出现，然因是真实之受持发心仪轨，故不应仅理解为种下愿望。根本科判第二，方便善巧七支中，供养、忏悔、随喜、礼拜、回向、劝请、祈请等七者中，第一者为，于十方一切方所等，随喜诸佛之智慧。其中，诸佛之遍知，随喜彼等即为令彼等欢喜。
English
The practitioner himself also merges into the very essence of the three complete, inexhaustible wisdoms. This is because, during the stage of the path, one contemplates oneself and focuses on the Dharmadhatu. Practice depends on practice. Therefore, this should also be remembered in generating the mind of enlightenment and dedication. By dedicating the merit of the unconditioned and generating the mind of enlightenment for it, one will attain the Dharmakaya. By dedicating the merit of the conditioned and generating the mind of enlightenment for it, one will also attain the Rupakaya. In the extensive ritual, continuing from the above, with this root of virtue, just as the Buddhas, the Tathagatas, Arhats, perfectly complete Buddhas of the past, and the Bodhisattvas who reside on the great earth, for the sake of liberating sentient beings who have not been liberated, for the sake of freeing those who have not been freed, for the sake of giving rest to those who have not found rest, and for the sake of leading those who have not passed into complete Nirvana to complete Nirvana. This is indicated in this text by "May it be inexhaustible," meaning that it will not be exhausted for the sake of liberating limitless sentient beings. In the very concise version, it is recited as "For the benefit of beings." In the extensive ritual, just as the supreme mind of enlightenment is generated, I, named so-and-so, will also generate the unsurpassed, perfectly complete mind of enlightenment. Such as, in this text, "My enlightenment" and "May it be accomplished." That is also the meaning of "generating the mind of enlightenment," and one will surely attain enlightenment and definitely accomplish it. As the cause for that, may the thought of desiring enlightenment not change. This is the meaning of "May the attainment of enlightenment be accomplished," so the meaning is the same. In the very concise version, it is "May Buddhahood be achieved." Since this is for taking the aspiration mind, although it appears in the form of a prayer, since it is the actual ritual for taking the mind of enlightenment, it should not be understood as merely planting a wish. The second section of the root text, in the skillful means of the seven branches, are offering, confession, rejoicing, prostration, dedication, urging, and supplication. The first is, in all directions of the ten directions, etc., rejoicing in the knowledge of the Buddhas. Among them, the omniscience of all the Buddhas, rejoicing in them is to please them.