English
is his son. Thus he spoke. These are the first of those who generated such bodhicitta, so it was said. Besides that, in the sutras, generating bodhicitta again and again in the presence of many Buddhas occurred very often. Like that, these initial bodhicitta generations are also, as it is said in the Ornament of the Sutras: The coarse, arising from terms, relative bodhicitta, and the subtle, obtained from the nature of reality, ultimate bodhicitta, of these two, the first is the cause of birth. Friend power, object power, root power. Hearing power, from the habituation of virtue. Unstable and stable arise. Bodhicitta taught by others is explained. As it was said, generating bodhicitta in the presence of the Tathagata Invincible Banner of Others arose from the power of a friend. That bodhisattva who became the youth Manjushri, the speaker of Dharma named King of Wisdom, skillfully seduced him and caused him to generate bodhicitta in the presence of that Tathagata. In this way, he generated bodhicitta and accumulated roots of virtue. Also, having become a boy, seeing the Tathagata named All-Subduing, he offered a pearl necklace and prayed to become like that Buddha, and compassion and loving-kindness arose spontaneously for the Dharma friend who had become a hell guard, which was from the power of the lineage. Among the three boys, the one who had faith in the vast, praying to become a Buddha, was the Bhagavan himself, and those who prayed to become the supreme pair were Shariputra and Maudgalyayana's son. The arising of compassion for a friend is also, as the Ornament of the Sutras says: Its root is desired as compassion. Always thinking of benefiting sentient beings. As it was said, the root of bodhicitta comes from the arising of compassion and loving-kindness for sentient beings, and that is because compassion arises from the power of awakening the Mahayana lineage. King Light-Possessed made a prayer for unsurpassed bodhi, which was based on the power of hearing. The trainer said, I have trained the body of the elephant, but I cannot subdue the afflictions of the mind, the one who can subdue the mind is the Buddha Bhagavan
Chinese
听闻赞颂佛陀后，国王因此布施等，并发愿成佛。陶匠广光向如来释迦牟尼供养食物后，发愿成为像佛陀那样，是因为善根的力量和先前积累善根的力量，与佛陀降临世间相遇后，积累资粮并发愿的缘故。婆罗门海尘发了五百个愿并发起菩提心，是因为在那一生和前世中，他已经非常熟悉大乘佛法所摄的善行。由于比其他菩萨更殊胜的大悲心，他首先发起了完全接受不清净浊世的菩提心。一般来说，发起菩提心不一定需要具备全部五种原因，即使从任何一种原因产生，也会成为具有菩提心特征的菩提心。然而，即使最初通过五种原因中的任何一种发起菩提心，在信行位，也会在其他生世中通过任何一种原因来唤醒菩提心。而且，一旦获得自主的力量，它就会变得更加稳固，直到获得菩萨地之前，这种菩提心会在所有生世中显现而不退失。一般来说，那些具有大乘种姓的人虽然具有因的力量，但也依赖于缘，因此，这些发起菩提心被说成是最初的发心。这些的前后顺序可以像商主之子、孩童、巨身帕克希塔、光胜、陶匠广光和婆罗门海尘一样安排，也没有矛盾。然而，巨身帕克希塔仅仅发起了慈爱之心，三个孩童中的中间者仅仅因为见到佛陀而生起了清净的信心，供养了珍珠项链，并发愿成为像佛陀那样。光胜国王和陶匠广光比前两者更了解佛陀的功德，并且以强烈的渴望和信心发愿成佛，商主之子也是如此。这些都是发愿和行入等菩提心。
English
Having heard the praise of the Buddha, the king made offerings and so forth, and made aspirations to become a Buddha. The potter Yangpai O offered alms to the Tathagata Shakyamuni and made aspirations to become like that Buddha, because of the power of the roots of virtue and the power of accumulating roots of virtue in the past, meeting the Buddha who appeared in the world, accumulating merit, and making aspirations. The Brahmin Ocean Dust made five hundred aspirations and generated the mind of enlightenment, because in that life and previous lives, he had become very familiar with the virtues gathered by the Dharma of the Great Vehicle. Due to the great compassion that is superior to other Bodhisattvas, he first generated the mind of enlightenment that completely embraced the impure and degenerate realms. In general, there is no certainty that all five causes must be complete in order to generate the mind of enlightenment; even if it arises from any one of them, it will become a mind of enlightenment with the characteristics of the mind of enlightenment. However, even if the mind of enlightenment is initially generated through any of the five causes, in the stage of faith and practice, in other lives, the mind of enlightenment is easily awakened through any one of the causes. Moreover, once self-power is obtained, it becomes more stable, and until the attainment of the bhumis, that mind of enlightenment will manifest in all lifetimes without degeneration. In general, although those individuals who possess the lineage of the Great Vehicle have the power of cause, they also depend on conditions. Therefore, these generations of the mind of enlightenment are said to be the initial generation of the mind. The order of these can be arranged like the son of a merchant, a child, Gyat Pakshita, Odlen, the potter Yangpai O, and the Brahmin Ocean Dust, and there is no contradiction. However, Gyat Pakshita only generated the mind of loving-kindness, and the middle of the three children only generated pure faith by seeing the Buddha, offered a pearl necklace, and made aspirations to become like that Buddha. King Odlen and the potter Yangpai O knew the qualities of the Buddha more than the previous two, and with strong desire and faith, they generated the mind of enlightenment and made aspirations to become Buddhas, and the son of the merchant was also the same. These are the aspiration and entry, etc., of the mind of enlightenment.
Chinese
虽然对于各自的情况也有不同的观点，但是很难确定这些的前后顺序，因为经典本身是如何阐明的。无论如何，最初发起菩提心的方式也变得越来越好，越来越坚定，当婆罗门海尘发起菩提心时，以对大乘的强烈信心，将许多其他众生安置于大乘。并且，显而易见的是，自己以大悲心特意选择了不净的刹土，这是最初的发心。因此，即使首先由文殊菩萨引导发起无上菩提心的善行，从而唤醒了大乘的种子，然后这些后来的事情依次发生也是可以的。或者，即使是童子发愿成佛，或者巨身鸟（梵文：Gyaḍa pakṣita）首先发起慈悲心，然后是商人的儿子等依次发生也没有矛盾，但是如果没有经典明确说明，就很难用理智来彻底衡量。因此，无论那些先前的顺序如何，对于最初宣说发起菩提心的意义，由于各自情况的不同，似乎没有矛盾。对此，一般来说，即使以希求获得佛果的想法而向佛陀发下一个愿，其果报也必定成熟为无上大菩提，不会徒劳无益。例如，恶魔作恶而发起菩提心也被授记为成佛。然而，在未获得圣位之前，特别是对于初学者来说，即使菩提心的种子没有丧失，但如果遇到恶劣的因缘，菩提心的相续在生生世世中也不会持续不断地产生，甚至有可能在某些世中遗忘。因此，总的来说，存在不稳固和稳固的差别。具体来说，如果仅仅是从五种因缘中的友伴力量产生，而没有种姓等自身的力量，则是不稳固的。而从其他四种因缘产生，则被认为是稳固的。此外，（经中说：）“发心于诸地，胜解与增上意乐，以及异熟果，如是亦断除障碍。”也就是说，在胜解行地，是从胜解行中产生的发心；在不清净的七地中，由于生起了自他平等的意乐，所以是增上意乐清净的发心；在清净的三地中，是无需勤作自然而然
English
Although there are different views on each of the respective situations, it is difficult to definitively determine the order of these, as it is clarified by the sutra itself. In any case, the way of initially generating the mind of enlightenment also became better and more stable, and when the Brahmin Ocean Dust generated the mind of enlightenment, with strong faith in the Great Vehicle, he placed many other beings in the Great Vehicle. And, it is evident that he himself intentionally chose an impure realm with great compassion, which was the initial generation of the mind. Therefore, even if the merit of initially being guided by Manjushri to generate the unsurpassed mind of enlightenment awakens the seed of the Great Vehicle, and then these later events occur in sequence, it is acceptable. Or, even if the boy made a prayer to become a Buddha, or Gyaḍa pakṣita first generated the mind of loving-kindness, and then the merchant's son and others occurred in sequence, there is no contradiction, but if there is no clear statement in the scriptures, it is difficult to thoroughly measure with reason. Therefore, no matter what the order of those previous ones, there seems to be no contradiction in the meaning of initially proclaiming the generation of the mind of enlightenment, due to the differences in each situation. In general, even if one makes a single prayer to the Buddha with the intention of wanting to attain Buddhahood, its result will definitely mature into unsurpassed great enlightenment, and it will not be in vain. For example, even the mind of enlightenment generated by the evil demon through deception was prophesied to become a Buddha. However, until one attains the noble stage, and especially for beginners, even if the seed of the mind of enlightenment is not lost, if one encounters bad conditions, the continuity of the mind of enlightenment will not continuously arise in lifetime after lifetime, and it is even possible to forget it in some lifetimes. Therefore, in general, there is a difference between being unstable and stable. Specifically, if it arises only from the power of companionship among the five causes, and there is no self-power such as lineage, it is unstable. And what arises from the other four causes is considered stable. Furthermore, (the sutra says:) "The mind of enlightenment in the grounds, aspiration and higher intention, and the other ripening result, thus also eliminate obstacles." That is, in the ground of aspiration and conduct, it is the mind of enlightenment arising from aspiration and conduct; in the seven impure grounds, because the intention of equality between self and others arises, it is the mind of enlightenment with pure higher intention; in the three pure grounds, it is effortless and spontaneous
Chinese
能够成熟的殊胜发心。在佛的果位上，是断除一切障碍的究竟发心。因此，通过地和道，以上升的殊胜差别，在各种生世中反复发愿，如经部中所说。同样，对于“获得无生法忍”也是如此。获得小的忍，是与法相应的忍，是加行道忍的阶段；中等的忍，是完全证悟法性的真谛，是见道忍；大的忍，是在获得第八地时，在一切平等和后得中，无分别智慧完全成熟，被称为获得无生法忍，有这些不同的阶段。总之，经部中说，随着证悟的提升，对于无生的意义，忍的殊胜程度也随之提升，是考虑到那些阶段而说获得无生忍。诸佛因需要而作授记时，即使只是种下无上菩提的微小种子，也看到最终必定成熟为大菩提，而授记成佛。在获得第一地时授记，以及在获得第八地时，诸佛授记是法性，因此，我们的导师在成为婆罗门之子善慧时，一见到燃灯佛，就因获得第八地而被授记成佛，这被认为是诸佛授记中最主要的。因此，燃灯佛被认为是过去佛的主要原因也由此而来。此外，即使菩萨是圣者不退转者，也有当时未被授记等各种情况。如《智慧广大经》中所说：“莫嘎拉之子，以有情之故，诸佛世尊令其通达说法。”同样，在《勇猛行三摩地经》中说：“未发菩提心而授记，刚发心就授记，秘密授记，获得忍之后公开授记”，有这四种方式。
English
The excellent mind of enlightenment that can ripen. At the stage of Buddhahood, it is the ultimate mind of enlightenment that has abandoned all obscurations. Therefore, by traversing the grounds and paths, with the distinction of becoming better and better, the aspiration is repeatedly made in various births, as stated in the sutras. Similarly, regarding "obtaining forbearance of non-arising dharma," there are also different stages. Small forbearance is the forbearance that accords with the dharma, which is the stage of forbearance on the path of application. Medium forbearance is the complete realization of the truth of reality, which is the forbearance on the path of seeing. Great forbearance is when the non-conceptual wisdom is fully matured in all equanimity and subsequent attainment upon obtaining the eighth ground, which is called obtaining forbearance of non-arising dharma. In short, the sutras state that as realization increases, the forbearance of the meaning of non-arising becomes more excellent, referring to those stages as obtaining forbearance of non-arising. When the Buddhas make predictions out of necessity, even planting a tiny seed of unsurpassed enlightenment, they see that it will definitely ripen into great enlightenment in the end, and thus predict Buddhahood. Prediction is given at the time of obtaining the first ground, and when the eighth ground is obtained, it is the nature of the Buddhas to give predictions. Therefore, when our teacher became the Brahmin boy Good Intellect, as soon as he saw Dipamkara Buddha, he was predicted to become a Buddha upon obtaining the eighth ground. This is considered the most important of the Buddhas' predictions. Therefore, Dipamkara is mainly recognized as the Buddha of the past because of this. Furthermore, even though a Bodhisattva is a noble non-returner, there are various situations such as not being predicted at that time. As stated in the Extensive Wisdom Sutra: "The son of Maudgalyayana, because of sentient beings, the Buddhas, the Bhagavat, cause them to understand the teaching of the Dharma." Similarly, in the Samadhi Sutra of Heroic Progress, it says: "Predicting without generating the mind of enlightenment, predicting immediately after generating it, predicting secretly, predicting openly after obtaining forbearance," there are these four ways.