Chinese
舍弃。之后拿着供品来，就是真正生起菩提心的时候，那时才真正开始做仪轨。像那样做了，仲敦巴会说“恶劣的习气来了，要做事要做事”，并开玩笑地开示。您阿底峡尊者在受别解脱戒的时候，能够念诵非常严格的戒律。那是因为生来就没有违犯，但最多只能维持一生。守护戒律的果报也只能获得自身的解脱。如果菩提心生起后没有退失，就能一直持续到证得菩提果。果报是获得能滋养遍布虚空一切众生的佛果。对于您说做上师法，布朵瓦说：“他无论做什么，您都要念诵并理解。”现在看来，就连别解脱戒也只有容易的法。即使对众生没有无法忍受的悲悯，也要好好相信轮回的痛苦，自己从那里得到永远的解脱，必须证得佛果。要证得佛果，就必须生起菩提心。要生起菩提心，就必须积累福德，如果生起这样的真实想法，菩萨就会像常啼菩萨一样，甚至卖掉自己的肉来做供养。现在因为没有那样的信心，所以才做容易的法。但就像布朵瓦所说的那样，自己也减少，供养三宝也减少，通过减少柴火的供应，卖掉贫瘠的田地来供养三宝。即使减少柴火的供应，死后能抓住尸体的也少。拿着仓库的钥匙，在阿底峡尊者身边围绕的，只有杜汝汝巴多。像那样供养实际能得到的供品，还要加上《普贤行愿品》中所说的七支供。对此，霞惹瓦说：“格西仲敦巴在行善的发愿文开头所说的供养的两个偈颂，阿底峡尊者将其分为七支，现在正在做。”说完，布朵瓦就讲述了格西仲敦巴所说的话。学者的四边禅修者说，禅修者仁钦喇嘛那里有请教。那也是阿底峡的弟子。学者禅修者也是学者，
English
Give up. Then, when you come with offerings, it is the time when genuine Bodhicitta arises, and only then can you truly begin the ritual. If you do it that way, Dromtönpa will say, "Bad habits are coming, do things, do things," and give teachings in a joking manner. You, Venerable Atiśa, were able to recite very strict precepts when taking the Pratimoksha vows. That is because you were born without violating them, but at most you can only maintain them for a lifetime. The result of guarding the precepts is only to attain your own liberation. If Bodhicitta arises and does not decline, it will continue until you attain the fruit of Bodhi. The result is attaining Buddhahood, which nourishes all sentient beings pervading the sky. When you said you were doing the Guru Dharma, Putowa said, "Whatever he does, you should recite and understand." Now it seems that even the Pratimoksha vows only come from easy Dharma. Even if there is no unbearable compassion for sentient beings, you must have good faith in the suffering of Samsara, and from there you must attain liberation and Buddhahood. To attain Buddhahood, you must generate Bodhicitta. To generate Bodhicitta, you must accumulate merit. If you generate such a genuine thought, the Bodhisattva, like Sadāprarudita, will even sell his own flesh to make offerings. Now, because there is no such faith, you are doing easy Dharma. But just as Putowa said, you also reduce yourself, and you also reduce offerings to the Three Jewels. By reducing the supply of firewood, you sell the barren fields to make offerings to the Three Jewels. Even if you reduce the supply of firewood, few can grasp the corpse after death. Holding the key to the treasury, those who surround Venerable Atiśa are mostly Dururupa. In that way, offer the actual offerings that can be obtained, and also add the seven-branch offering mentioned in the Samantabhadra's Aspiration Prayer. On this, Sharawa said, "Geshe Dromtönpa said at the beginning of the aspiration prayer for good deeds, the two verses of offering, Atiśa divided them into seven branches, and is doing them now." After saying that, Putowa narrated what Geshe Dromtönpa said. The scholar's four-sided meditator said that the meditator Rinchen Lama had asked for instructions. That was also a disciple of Atiśa. The scholar meditator is also a scholar,
Chinese
没有依靠邬妥巴大师所说的教言。此处的字句虽然简略，但在实际修持时，供养应该广大的说法并没有矛盾。前者是实际陈设的供养，而这是意幻的供养。后者如须弥山般的朵玛等一切实际上无法办到。此外，只说了殊胜和神圣。这里指的是七支供，但此处的经文并没有说要做这些。如此供养之后，结合的仪轨是殊胜的皈依。夏惹瓦大师说：一般来说，皈依的次第在《经庄严论》中说：“一切诸损害，以及诸恶趣，非理与坏聚，劣乘故为救，是故皈依胜。”从这些话来看，因为害怕损害和恶趣而皈依是小士的阶段。想要从坏聚中解救出来是中士的阶段。这里是从劣乘中救护的阶段。即使是损害和恶趣，也认为会障碍为了他人的利益而证得一切智智，因此皈依才是殊胜的皈依。殊胜的皈依有三种差别，第一是时间的差别。“直至菩提心要终”，所说的菩提心要，指的是成佛的菩提，以及大地的精要金刚座。在没有获得成佛的菩提之前，无法压住大地的精要，因此意义相同。因此，在没有获得之前都要皈依。在那个时候皈依，也在《经庄严论》中说：“此乃欲彼实，故许彼亦应，由悲而知故。”就像所说的那样，只有通过意念才能产生差别。如果没有，即使说了时间直至菩提心要终，也只是说说而已。第二是意乐的差别。“以不退转之心”，所说的这个，从什么不退转呢？从最初猛烈推动的力量，不退转于救护他人的意念。就像手脚不便的人的孩子被水冲走，因为自己没有抓住的手，就像向旱地里有手的人求助一样，对于亲近的众生，在因地时被业和烦恼的水冲走，果
English
I have not relied on the teachings spoken by the master Uto. Although the words here are brief, there is no contradiction in the statement that offerings should be extensive during actual practice. The former is an actual offering, while this is an imagined offering. The latter, such as the mandala offering as large as Mount Sumeru, cannot actually be accomplished. Furthermore, only the supreme and sacred are mentioned. This refers to the seven-branch offering, but the text here does not say to do these. After making such offerings, the connecting ritual is the extraordinary refuge. Sharawa said: In general, the order of taking refuge is stated in the Ornament of the Sutras: "All harms, and the evil destinies, the improper and the destructive aggregates, and the inferior vehicle, therefore, for rescue, are the supreme refuge." From these words, taking refuge out of fear of harm and evil destinies is the stage of the lesser person. Wanting to be saved from the destructive aggregates is the stage of the intermediate person. Here, it is the stage of being saved from the inferior vehicle. Even harm and evil destinies are thought to obstruct the attainment of omniscience for the benefit of others, therefore taking refuge is the extraordinary refuge. There are three distinctions of the extraordinary refuge. The first is the distinction of time. "Until the end of the essence of enlightenment," the essence of enlightenment refers to the enlightenment of Buddhahood, and the essence of the earth, the Vajra Throne. Until the enlightenment of Buddhahood is attained, the essence of the earth cannot be suppressed, therefore the meaning is the same. Therefore, one should take refuge until that is attained. Taking refuge at that time is also stated in the Ornament of the Sutras: "This is because one desires that reality, therefore one should also accept that, because it is known from compassion." As it is said, the distinction can only be made through intention. If not, even if one says that the time is until the end of the essence of enlightenment, it is just words. The second is the distinction of intention. "With an irreversible mind," what is meant by this, from what does one not turn back? From the initial force of strong momentum, one does not turn back from the intention to save others. Just as a child with crippled hands is carried away by the water, because he does not have hands to hold on to, he seeks help from someone with hands in the dry land, so too, for sentient beings who are close, in the causal stage they are carried away by the water of karma and afflictions, the fruit
Tibetan
འི་དུས་ན་སྡུག་བསྔལ་གྱི་ཆུ་བོ་ཆེན་པོ་བཞིས་ཁྱེར་བ་ལ་མ་བཟོད་པའི་བསམ་པས། རང་ལག་པ་ཞ་བ་དང་འདྲ་བར་བཟུང་བར་མི་ནུས་པའི་དུས་ན་ལག་པ་དང་ལྡན་པ་ལྟ་བུའི་དཀོན་མཆོག་གསུམ་ལ་སྐྱབས་སུ་འགྲོ་བ་སྟེ། རང་གིས་བྱང་ཆུབ་ཀྱི་སྙིང་པོ་ཐོབ་ཙ་ན། དམ་པའི་དོན་དུ་འགྲོ་བ་ཡི། །སྐྱབས་ནི་སངས་རྒྱས་ཉག་ཅིག་ཡིན། །ཐུབ་པ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །ཚོགས་ཀྱང་དེའི་མཐར་ཐུག་ཕྱིར། །ཞེས་པའམ། འགྲོ་བ་ཀུན་གྱི་སྐྱབས་གཅིག་པ། །ཡང་དག་པར་ན་སངས་རྒྱས་ཉིད། །ཅེས་པའི་ཚུལ་གྱིས་དཀོན་མཆོག་གསུམ་གྱི་ངོ་བོར་འགྱུར་བས། རང་དེར་མ་འགྱུར་གྱི་བར་དུ་གཞན་ཆེད་དུ་སྐྱབས་སུ་འགྲོ་བའི་བསམ་པ་ལས་རྐྱེན་ཅིས་ཀྱང་མི་ལྡོག་པ་ཞིག་ཡིན་པས། དགེ་བཤེས་དགོན་པའི་ཞལ་ནས་ཀྱང༌། གཞན་གྱི་སྐྱབས་བྱེད་དུ་འགྲོ་བ་བྱ་བའི་དོན་ཡིན་གསུངས་པར་གདའ། དེས་ན་ཐེག་པ་ཆེན་པོའི་མདོ་སྡེའི་རྒྱན་དུ། གང་ཞིག་སེམས་ཅན་མང་པོ་བསྒྲལ་བར་ཞུགས་པ་དང༌། །ཐེག་པ་ཡེ་ཤེས་ཀུན་ཏུ་འགྲོ་ལ་མཁས་པར་ལྡན། །གང་ཞིག་མྱ་ངན་འདས་ལ་འཁོར་ཞི་རོ་གཅིག་པ། །དེ་འདྲའི་བློ་ལྡན་དེ་འདིར་ཀུན་འགྲོར་ཤེས་པར་བྱ། །ཞེས་ཀུན་ཏུ་འགྲོ་བ་བཞི་གསུངས་པ་ལས་ཀྱང་སེམས་ཅན་ཀུན་ཏུ་འགྲོ་བ་ཁོ་ན་གཙོ་བོ་ཡིན། སེམས་ཅན་ཐམས་ཅད་ཀྱི་དོན་བྱེད་པའི་རིགས་ཅན་གསུམ་མྱ་ངན་ལས་འདས་པ་གསུམ་ལ་འགོད་དགོས། དེ་ལ་ཐེག་པ་གསུམ་གྱི་ལམ་ལ་འགོད་དགོས། དེ་ལ་ཡེ་ཤེས་ཀྱིས་ཐེག་པ་ཐམས་ཅད་ལ་མཁས་དགོས་པ་ཀུན་ཏུ་འགྲོ་བ་གཞན་དེའི་ཡན་ལག་ཡིན། གསུམ་པ་རྟེན་གྱི་ཁྱད་པར་ལ་སངས་རྒྱས་དང་ཆོས་ལ་ཁྱད་པར་མི་གསུངས་ཀྱང༌། དགེ་འདུན་ལ་བྱང་ཆུབ་སེམས་དཔའ་ཕྱིར་མི་ལྡོག་པའི་དགེ་འདུན་ཞེས་ཁྱད་པར་དུ་གསུངས་ཏེ། དེ་ཡང་ཆོས་ལས་ཕྱིར་མི་ལྡོག་པ་ས་བརྒྱད་པ་ལ་གསུངས་པ་དང༌། ས་དང་པོ་ཡན་ཆད་ལ་གསུངས་པ་ཡང་ཡོད། ཡུམ་ལས་ངེས་འབྱེད་ཡན་ཆད་ལ་ཡང་གསུངས་ཏེ། ངེས་འབྱེད་ཡན་ལག་ནས་བཟུང་སྟེ། །མཐོང་དང་སྒོམ་པའི་ལམ་དག་ལ། །བྱང་ཆུབ་སེམས་དཔའ་གང་དག་གནས། །དེ་འདིར་ཕྱིར་མི་ལྡོག་པའི་ཚོགས། །ཞེས་དེ་ནས་དེའི་རྟགས་འབྱུང་བྱ་བ་ཡིན་ལ། བཟང་དང་སྨོན་པའི་རིགས་ཅན་དང༌། །སེམས་བརྟན་ཁྱད་པར་འགྲོ་བ་ཡི། །བྱང་ཆུབ་སེམས་དཔའ་གྲངས་མེད་གསུམ། །ཀུན་ཏུ་རྩོམ་པར་མཛད་ཅེས་གསུངས། །ཞེས་པའི་ཚུལ་གྱིས་དེའི་ཆོས་ཚོགས་ལམ་ཉིད་ནས་ཡོད་པ་ཡིན། འཕགས་པ་ཞེས་པ་ཡང་རིང་དུ་སོང་བའི་དོན་ཏེ། ཐུགས་དང་པོ་བསྐྱེད་པ་ཉིད་ནས་འཇིག་རྟེན་པ་ཐམས་ཅད་དང་ཉན་ཐོས་ད
Chinese
在那个时代，由于无法忍受被痛苦的四大河流冲走，在自己如同手残废一样无法抓住任何东西的时候，像拥有手一样皈依三宝。一旦自己获得了菩提之心，就为了神圣的目的而前进。唯一的皈依处是佛，因为佛陀具有法身。僧伽也是以佛为最终归宿。或者说，一切众生的唯一皈依处，真实而言就是佛。以这种方式转变为三宝的自性，在自己没有转变成那样之前，为了他人而皈依的想法是无论如何也不会改变的。格西寺的法座上也说，为他人做皈依处是应该做的事情。因此，在《大乘经庄严论》中说：谁进入救度众多有情的行列，谁精通于普遍进入大乘智慧，谁对于涅槃和轮回的寂静具有同一的认识，像这样具有智慧的人，应当被理解为普遍的行者。其中说了四种普遍的行者，但最主要的是利益一切有情的普遍行者。利益一切有情的三种种姓，必须安置在三种涅槃之中。必须安置在三种乘的道上。因此，以智慧精通一切乘是其他普遍行者的分支。第三，关于所依的差别，虽然没有说佛和法有什么差别，但对于僧伽，特别说了不退转的菩萨僧伽。也就是说，关于法的不退转，有说是八地菩萨，也有说是初地以上的菩萨。在《般若经》中，也有说是从决择分以上，从决择分开始，在见道和修道上，安住的菩萨，在此是不退转的僧伽。从那以后，就会出现那样的征兆。善良和发愿的种姓，以及心坚定的特殊行者，无数的三种菩萨，都不断地努力。以这种方式，他们的法会从道本身就存在。圣者，也是指长久以来，从最初生起菩提心开始，就与一切世间人和声闻者
English
In that era, due to the unbearable thought of being carried away by the four great rivers of suffering, when one is unable to grasp anything as if one's hand is crippled, one takes refuge in the Three Jewels as if possessing a hand. Once one attains the essence of Bodhi, one proceeds for the sake of the sacred. The sole refuge is the Buddha, because the Buddha possesses the Dharmakaya. The Sangha also has the Buddha as its ultimate destination. Or, the sole refuge for all beings, in truth, is the Buddha. In this way, one transforms into the nature of the Three Jewels, and until one transforms into that, the thought of taking refuge for the sake of others is something that will not change no matter what. The throne of Geshe Monastery also said that to be a refuge for others is something that should be done. Therefore, in the Ornament for the Mahayana Sutras, it says: Whoever enters the ranks of saving many sentient beings, whoever is skilled in universally entering the wisdom of the Mahayana, whoever has the same understanding of the tranquility of Nirvana and Samsara, such a wise person should be understood as a universal practitioner. Among the four universal practitioners mentioned, the most important is the universal practitioner who benefits all sentient beings. The three lineages that benefit all sentient beings must be placed in the three Nirvanas. They must be placed on the path of the three vehicles. Therefore, being skilled in all vehicles through wisdom is a branch of the other universal practitioners. Third, regarding the difference in the object of refuge, although it is not said that there is any difference between the Buddha and the Dharma, for the Sangha, it is specifically said that it is the non-retreating Bodhisattva Sangha. That is to say, regarding the non-retreating of the Dharma, it is said to be the eighth-ground Bodhisattva, and it is also said to be the Bodhisattva above the first ground. In the Prajnaparamita Sutra, it is also said to be above the stage of ascertainment, starting from the stage of ascertainment, the Bodhisattvas who abide on the paths of seeing and meditation are the non-retreating Sangha here. From then on, such signs will appear. The lineage of goodness and aspiration, and the special practitioner with a steadfast mind, the countless three Bodhisattvas, are constantly striving. In this way, their Dharma assembly exists from the path itself. The term "Arya" also means a long time ago, from the very first arising of Bodhicitta, they are different from all worldly people and Shravakas.