English
These four, placing them equally in the Dharma, are the main ones to meditate on. Meditate on the others as attendants. Associate with a virtuous guru or good friend who practices this Dharma. During session breaks, reading or listening to the sutras also enhances the effectiveness of meditation, generates certainty about the Dharma, and cultivates faith. In particular, for the teachings of the early Kadampa masters, such as the 'Be'u Bum' (Compendium) related to the Lamrim (Stages of the Path), observation, focus, and mindful contemplation are the key points. This also has one session. The latter four are for learning daily practice, dispelling obstacles, and enhancing effectiveness. It is not necessary to divide into specific objectives. However, there is no contradiction even if you divide it into specific objectives. Third Fundamental Section: The method of attaining the supreme fruit of enlightenment from this is: understanding comes from listening extensively to the great treatises. It is not sufficient to explain it here either. The essence is as follows: As stated by the teacher Aryadeva: 'Discipline and giving are for the sake of others, diligence and patience are for one's own nature, meditation and wisdom are the cause of liberation, and compassion accomplishes all meanings.' And, 'All these seven, at once, through the perfections, the inconceivable realm of wisdom, the protector of the world will be obtained.' As it is said, that is, with the intention of bodhicitta and practicing the six perfections such as giving, one's mind will naturally not go to other dharmas, faith in the Three Jewels will arise, caution towards karma and its results will arise, and weariness towards samsara will naturally arise. If one meditates single-mindedly on the Dharma, without weariness, and joy naturally increases, then whether or not stable samadhi arises, one has grasped the path and a small accumulation path has arisen in one's being. Then, on the path of accumulation, a slight clear appearance arises regarding the meaning of impermanence, suffering, emptiness, and selflessness, which is called the meditation of a child's practice. Then, from the combination of the power of meditation and the power of accumulating merit, as in 'Form is like a bubble or a mass of foam,' etc., one realizes the five aggregates as illusory and gradually gains a clear appearance of the selflessness of phenomena, which is called the meditation of discerning meaning. Starting from the path of seeing, on the ten bhumis of a bodhisattva, the wisdom of directly realizing freedom from elaboration arises, and that is it.
Chinese
是专注于彼的禅定。从第一地到第七地之间，如来有少分善的禅定。第八地、第九地、第十地有小、中、大三种。圆满佛的境界中，有如来善的禅定达到极致。这第四禅是现证心要的智慧，详细的在其他地方了解。这四禅虽然没有写在上文，但这是按照经部所说而安立的。最初在尚未掌握道路的开端时，会有些困难，所以放下其他一切事务，一心努力非常重要。之后也需要不断提升努力，但会稍微容易一些。从众多资粮门中积累，从各种方向祈愿，通过调伏自相续，生起加行道的智慧时，自然而然地会增长，进入也容易。在那里也需要舍弃微细的魔业，消除障碍，增进力量。之后逐渐会生起现量证悟法性的智慧。之后仅仅是从安乐走向安乐。佛的果位是自性身，是自性光明离戏的智慧。报身是在色究竟天对清净的眷属转究竟法轮者。化身是在不清净的刹土中，以适合各种根器的方式利益众生者。事业是通过智、悲、力三门，使一切有情众生都获得与其根器相应的利益和无上的安乐。对此没有固定的时间，应如何相应地宣说呢？如此，《趣入教法》的引导就圆满了。 现在宣说成就果位发心和受持菩萨戒的仪轨。分为二：发心仪轨和菩萨戒仪轨。首先是：陈设所依和供品，献曼扎，祈请十方安住的诸佛菩萨垂念我。请上师垂念我。如往昔的如来应供正等觉们和安住在大地的菩萨们最初
English
It is meditation focused on that. From the first to the seventh bhumi, the Tathagatas have a small portion of virtuous meditation. In the eighth, ninth, and tenth bhumis, there are small, medium, and large ones. In the state of complete Buddhahood, the Tathagatas have the ultimate virtuous meditation. This fourth dhyana is the wisdom of directly realizing the essence, which should be understood in detail elsewhere. Although these four dhyanas are not written in the previous text, they are arranged according to what is said in the sutras. Initially, it is somewhat difficult until the beginning of the path is grasped, so it is very important to abandon all other activities and strive wholeheartedly. Afterwards, it is necessary to continuously increase effort, but it will become slightly easier. Accumulate from many accumulation gates, make aspirations from various directions, and when the wisdom of the path of joining arises from taming the mindstream, it will naturally increase and be easy to enter. There, it is also necessary to abandon subtle demonic activities, eliminate obstacles, and increase strength. Then, gradually, the wisdom of directly realizing the nature of reality will arise. After that, it is merely proceeding from bliss to bliss. The fruit of Buddhahood is the Svabhavikakaya, the wisdom of self-nature, luminosity, and freedom from elaboration. The Sambhogakaya is the one who turns the ultimate wheel of Dharma for the pure retinue in Akanishta. The Nirmanakaya is the one who benefits beings in impure realms in ways that are suitable for various capacities. The activity is through the three doors of wisdom, compassion, and power, placing all sentient beings in unsurpassed benefit and happiness that is appropriate to their capacity. There is no fixed time for this, so how should it be explained accordingly? Thus, the guidance of "Entering the Doctrine" is completed. Now, I will explain the ritual for generating the mind of enlightenment and taking the Bodhisattva vows. There are two parts: the ritual for generating the mind of enlightenment and the ritual for taking the Bodhisattva vows. First, arrange the supports and offerings, offer the mandala, and request all the Buddhas and Bodhisattvas abiding in the ten directions to pay attention to me. Please, teacher, pay attention to me. Just as the Tathagatas, Arhats, perfectly enlightened Buddhas of the past, and the Bodhisattvas abiding on the great earth initially
Chinese
如是发心于无上正等觉，我名某某，亦请上师令我发心于无上正等觉。如是重复三次。之后，如前请白，我名某某，自此时起，乃至菩提精藏之间，于二足中胜者世尊诸佛处皈依。于诸法中胜者寂静离贪之法处皈依。于僧众中胜者圣者菩萨不退转之僧处皈依。如是重复三次。皈依一一皆作请白，是为广轨。若略，如是即可。此间作《普贤行愿品》所出之七支供三次，是为积聚资粮。正行仪轨如前请白相同。我名某某，于此生及他生等中，布施之自性，持戒之自性，禅修之自性之善根，我所作者，令他作者，随喜所作者之善根，如昔之如来应供正等觉诸佛，及安住大地之大菩萨等发心一般，我名某某亦自此时起，乃至菩提精藏之间，发心于无上正等觉大菩提，度脱未度脱之有情，解脱未解脱之有情，令未出苦者出苦，令未涅槃者得涅槃。如是令重复三次。讲述愿心之学处，如前所说，或广或略，随宜而说。《圣观自在请问经》之《七法经》及《树庄严经》等经中所出之学处及功德等，于彼等经中广说。
English
Just as the thought is generated for unsurpassed, perfect, and complete enlightenment, I, named so-and-so, also request the teacher to have me generate the mind for unsurpassed, perfect, and complete enlightenment. Repeat this three times. Then, with the same request as before, I, named so-and-so, from this time onwards, until reaching the essence of enlightenment, take refuge in the Buddhas, the Blessed Ones, the supreme among bipeds. I take refuge in the Dharma, the supreme among all dharmas, the peaceful and detached dharmas. I take refuge in the Sangha, the supreme among all assemblies, the irreversible noble Bodhisattvas. Repeat this three times. Making a request for each refuge individually is the extensive method. If abbreviated, this much is sufficient. In between, perform the seven-branch offering from the "Bodhicaryāvatāra" three times to accumulate merit. The main ritual is the same as the previous request. I, named so-and-so, in this life and other lives, with the root of virtue of the nature of giving, the nature of ethics, and the nature of meditation, that which I have done, caused to be done, and rejoiced in, just as the Buddhas, the Tathāgatas, Arhats, perfectly enlightened ones of the past, and the great Bodhisattvas who dwell on the great earth, generated the mind, so too, I, named so-and-so, from this time onwards, until reaching the essence of enlightenment, will generate the mind for unsurpassed, perfect, and complete great enlightenment, liberating sentient beings who have not been liberated, freeing those who have not been freed, bringing relief to those who have not been relieved, and leading to nirvana those who have not attained nirvana. Have this repeated three times. Explain the precepts of the aspiration mind, as mentioned above, either extensively or concisely, as appropriate. The sutras such as the "Seven Dharmas Sutra" requested by the noble Avalokiteśvara and the "Tree Ornament Sutra," which contain various precepts and benefits, are explained extensively in those sutras.
Chinese
说：“应当从……了解。”然后，如理祈愿，总而言之，念诵“以此善行愿一切众生……”等。再次供养三宝，供养上师财物。这是被称为发心仪轨的愿心仪轨。因为这个仪轨不需要事先观察根器和受持别解脱八关斋戒等，所以可以施予一切有需要的人。这是从慈氏（弥勒菩萨）传承下来的发心。据说在印度，圣者无著（梵文：Asaṅga）阿阇梨所造的发心仪轨另有一种。那是从《宝积经》中的《非此菩萨藏》的另一部经中摘录的。阿底峡尊者所造的发心仪轨中，清楚地阐述了该经的意旨，此处也依此而作。 第二，受菩萨戒的仪轨：广为阐述菩萨学处的是大乘经典，因此应当多听闻经典。或者听闻《菩萨地》或《集学论》等，因为其中汇集了大乘的一切精要，所以非常好。至少也必须获得《圣宝云经》或《虚空藏经》之类的读诵传承。虽然以前通过详细修习《道次第》的教授也听闻了大乘的精要，但是没有通过言语文字的方式听闻一部大乘经典的途径是没有的。然后是受菩萨戒的实际过程：在三宝像前陈设供品，向阿阇梨顶礼三次后合掌，说：“阿阇梨，我想从您那里领受清净的菩萨戒，如果没有障碍，为了慈悲我，请稍微听一下并赐予我。”需要这样祈请三次。如果记得这些话，就由弟子自己祈请。否则，由阿阇梨或道友复述。然后阿阇梨这样说：“善男子，你听着。你应当像这样度化尚未度化的众生，解脱尚未解脱的众生，给予尚未喘息的众生
English
It is said, "It should be understood from..." Then, make aspirations as appropriate. In summary, recite "By this virtue, may all beings..." and so on. Offer to the Three Jewels again, and offer wealth to the teacher. This is the aspiration mind ritual, known as the generation of bodhicitta ritual. Since this ritual does not require prior examination of the vessel or the eight vows of individual liberation, it can be given to all who need it. This is the generation of bodhicitta transmitted from Maitreya. It is said that in India, there is another generation of bodhicitta ritual composed by the Venerable Asanga. That is extracted from another sutra called "Not This Bodhisattva Pitaka" in the Ratnakuta Sutra. The meaning of that sutra is clearly explained in the generation of bodhicitta ritual composed by the Venerable Atisha, and it is arranged accordingly here. Second, the ritual for taking the Bodhisattva Vows: The Mahayana sutras extensively explain the precepts of the Bodhisattva, so one should listen to many sutras. Alternatively, listening to the Bodhisattva-bhumi or the Compendium of Trainings is also very good because it gathers the essence of all Mahayana. At the very least, one must obtain the reading transmission of a sutra such as the Noble Cloud of Jewels Sutra or the Essence of Space Sutra. Although one has heard the essence of Mahayana by previously cultivating the detailed instructions of the Stages of the Path, there is no way to avoid hearing a single Mahayana sutra through the gateway of words and language. Then, the actual process of taking the Bodhisattva Vows: Arrange offerings before the Three Jewels, prostrate to the teacher three times, and with palms joined, say, "Teacher, I wish to receive the pure Bodhisattva vows from you. If there are no obstacles, please listen and grant them to me out of compassion for me." It is necessary to make this request three times. If one remembers these words, the disciple should make the request himself. Otherwise, the teacher or a friend should repeat it. Then the teacher says, "Son of good family, listen. You should liberate beings who have not yet been liberated, free beings who have not yet been freed, and give breath to beings who have not yet breathed.