English
On the ground of enlightenment, there are four types of mind generation that eliminate obstacles. As stated in the Ornament of the Sutras, "Mind generation on the grounds, aspiration and superior intention, purity and other maturation, thus eliminate obstacles." If divided from the perspective of companions or metaphors, as stated in the Ornament of Clear Realization, "Those grounds are like earth, gold, moon, fire, treasure, jewel source, sea, vajra, mountain, medicine, spiritual friend, wish-fulfilling jewel, sun, dragon, king, treasury, great road, vehicle, adorned water, melodious sound, river, and clouds, totaling twenty-two." If divided from the perspective of how they are obtained, there are two types: obtained through signs and nature. Or, from the perspective of the object of focus, there are two types: ultimate and conventional. Or, from the perspective of intention and action, there are two types: aspiration and engagement. Here, the relevant division is the last one. The second has three aspects: how to take vows, how to protect them, and how to restore them. The first has three aspects: the object of taking vows, the person taking vows, and the ritual of taking vows. The first is that in the Pratimoksha Sutra for Bodhisattvas, it says, "Receiving instructions and taking vows should also be received from someone who diligently practices the Bodhisattva's training and possesses vows." The Twenty Verses on Vows states, "One should take vows from a lama who abides in vows, is skilled, and possesses ability." Here it is also said, "Always rely on a virtuous spiritual friend, who is skilled in the meaning of the Great Vehicle and possesses the supreme conduct of a Bodhisattva." If such a teacher is not found, one should take vows in front of a statue, as stated in the Bodhisattva Grounds. The Compendium of Trainings states, "If there is no virtuous spiritual friend, then one should visualize the Bodhisattvas residing in the ten directions as present and take vows to the best of one's ability." One should act accordingly. Secondly, the Lamp for the Path to Enlightenment states, "Among the seven types of Pratimoksha, only those who always possess other vows have the potential for Bodhisattva vows, not others." Although it is said so, if it is necessary to rely on the Pratimoksha of the Hearers, then Bodhisattvas in pure lands would not have those vows, and upon death, they would abandon the vows, and so on. Many faults have appeared in the commentary. Therefore, Lord Atisha, who was extremely skilled in the Bodhisattva's Pitaka, always relies on Pratimoksha in all situations.
Chinese
虽然不认为必须如此。但即使连一些别解脱戒的戒律都无法守护，却自称具有菩萨戒，并且认为菩萨戒这件事小而多。现在还有很多人有这样的想法，为了驳斥这些，才说必须以别解脱戒为基础。正如《道次第灯论》的自释中所说：这是为了显示特殊的所依，也说了在其他方面也会产生。因此，无论是否具有别解脱戒，对于具有慈悲心、信心和乐于接受这三者的人，必定会产生菩萨戒。第三，关于《菩萨地论》：没有说发愿的仪轨，法友等认为发愿不需要仪轨。觉沃依次做了发愿和进入的仪轨。而这里所说的是从论释的角度，为了适应特殊的人，而将发愿和进入同时领受的仪轨进行讲解。黑行论师说发愿是发菩提心，进入是受戒。本论认为这两种方式，次第和同时领受的方式都进行了阐述。还有《摄大乘论》等认为发愿是发菩提心，进入是受戒，这种观点非常多，但对此稍作分析，发愿虽然不是通过仪轨产生，也不会变成戒律，这确实没错。但是，从仪轨中产生并不矛盾，并且如果具有将仪轨本身的舍弃对象，直到菩提之间都舍弃的心，那么它就会变成戒律。正如本论所说：舍弃之心获得时，被称为波罗蜜多戒。进入仅仅是被戒律所包含，这两种方式，次第或同时领受都可以，因为两种方式都存在，并且没有损害。总的来说，仪轨的方式有很多不同，但这里是按照结合、正行、后行三者在论中阐述的那样。第二，守护的方式是：舍弃菩萨的舍弃对象，学习应该学习的内容。舍弃对象也从《菩萨地论》中说了像失败处一样的四种法，以及四十五种恶作。而这里是从《虚空藏经》中说了十八种，在《学集论》中总结为偈颂：盗取三宝物，是为他胜罪。舍弃胜妙法，
English
Although it is not considered necessary. But even if one cannot keep even some of the Pratimoksha vows, they claim to have the Bodhisattva vows, and think that the Bodhisattva vows are small and numerous. There are still many people who have such thoughts, and in order to refute these, it is said that the Pratimoksha vows must be the basis. As it is said in the self-commentary of the "Lamp for the Path to Enlightenment": This is to show the special support, and it is also said that it will arise in other aspects. Therefore, whether or not one has the Pratimoksha vows, the Bodhisattva vows will definitely arise for those who have compassion, faith, and the willingness to accept these three. Third, regarding the "Bodhisattva-bhumi": The ritual of aspiration is not mentioned, and Dharma friends and others believe that aspiration does not require a ritual. Jowo Atisha performed the rituals of aspiration and entry in sequence. What is said here is from the perspective of commentary, in order to adapt to special people, the ritual of receiving aspiration and entry at the same time is explained. The Black Foot master says that aspiration is generating Bodhicitta, and entry is taking vows. This treatise believes that both of these methods, the sequential and simultaneous methods of receiving, are explained. Furthermore, the "Mahāyānasaṃgraha" and others believe that aspiration is generating Bodhicitta, and entry is taking vows. There are many such views, but if we analyze this a little, it is true that aspiration is not generated through ritual, nor will it become a vow. However, it is not contradictory to arise from ritual, and if one has the mind to abandon the objects of abandonment of the ritual itself until enlightenment, then it will become a vow. As this treatise says: When the mind of abandonment is obtained, it is called the Paramita of morality. Entry is only included in the vows, and these two methods, sequential or simultaneous receiving, are both acceptable, because both methods exist and there is no harm. In general, there are many different ways of ritual, but here it is as explained in the treatise as the three: combination, main practice, and subsequent practice. Second, the way to protect is: to abandon the objects of abandonment of the Bodhisattva, and to learn what should be learned. The objects of abandonment are also mentioned in the "Bodhisattva-bhumi" as the four dharmas like the places of defeat, and the forty-five misdeeds. Here, the eighteen are mentioned in the "Akasagarbha Sutra", which are summarized in verses in the "Compendium of Trainings": Stealing the property of the Three Jewels is considered a defeat. Abandoning the excellent Dharma,
Chinese
做。第二是佛陀所说。对于戒律败坏的比丘，剥夺袈裟、殴打，投入监狱，使其脱离僧籍，断其性命，这是第三种。造作五无间罪，持有邪见，如是国王有五种情况。以及这五种情况中的前四种，摧毁城镇等，佛陀说这也是根本堕罪。如是说，五种情况是大臣的五种情况。对于未经调伏的众生，讲述空性，以及已经进入佛道的人，阻止他们证得圆满菩提，完全舍弃别解脱，而与大乘相应，认为学习的乘会舍弃贪著等是不对的。也使他人持有和进入（邪见），宣说自己的功德，为了利养和恭敬，以偈颂为理由诽谤他人，邪妄地说自己具有甚深忍辱，使修行人中断修行，中断供养三宝，中断接受供养，中断寂止，以及将如法的受用供养给诵经者。这些是根本堕罪，是众生堕入大地狱之因。如是说，国王和大臣有十种情况，最初的业者有八种情况，舍弃誓愿心则有十九种情况。在《意趣庄严论》中，这十八种情况被归纳为《瑜伽师地论》中所说的四种。总之，一般来说，这个学处有三种戒律：断除应断之物是防护戒，修持六度是摄善法戒，仅仅利益众生是饶益有情戒。总之，菩萨的学处是断除包括根本在内的对自他有害之物，修持利益之物。修持的方法也如《二十颂》所说：于他或于自，虽是痛苦事，若有利益者，应作利与乐，虽是安乐事，无益则莫为。如是。也就是说，思和行 दोनों 都善则是完全没有堕罪，相反则是完全是堕罪。如果思是善的，而行看起来是不善的，那也只是堕罪的影子，相反则是堕
English
To do. Secondly, it was spoken by the Thuba (Buddha). Even for a monk with broken morality, to take away the ochre robe, to beat, to imprison, to remove from monastic life, and to take life are the third. To commit the five inexpiable sins, to hold wrong views, thus there are five occurrences for a king. And the first four of these, and the destruction of towns and so on, the Thuba (Buddha) said are also root downfalls. As it is said, the five are the five occurrences for a minister. To a sentient being who has not trained the mind, to speak of emptiness, and to those who have entered Buddhahood, to turn them away from complete enlightenment, and having completely abandoned individual liberation, to associate with the Great Vehicle, and to hold that the learning vehicle will abandon attachment and so on is wrong. Also causing others to hold and enter (wrong views), speaking of one's own qualities, and for gain and respect, slandering others with verses, and falsely saying that oneself has profound patience, causing practitioners to interrupt their practice, interrupting offerings to the Three Jewels, interrupting receiving offerings, interrupting tranquility, and offering lawful enjoyments to those who recite scriptures. These are root downfalls, the cause of sentient beings falling into the great hell. As it is said, there are ten occurrences for the king and minister, eight occurrences for the beginner, and nineteen occurrences for abandoning the aspiration mind. In the Ornament of Intention, these eighteen are summarized into the four spoken of in the Bodhisattva Grounds. In short, generally speaking, this training has three disciplines: abandoning what should be abandoned is the discipline of restraint, practicing the six perfections is the discipline of gathering virtuous dharmas, and solely benefiting sentient beings is the discipline of benefiting sentient beings. In short, the bodhisattva's training is to abandon what is harmful to oneself and others, including the root, and to practice what is beneficial. The method of practice is also as stated in the Twenty Verses: Whether for others or for oneself, even if it is a painful thing, if there is benefit, one should do benefit and happiness, even if it is a happy thing, if it is not beneficial, one should not do it. Thus it is. That is to say, both thought and action being virtuous is completely without downfall, and the opposite is completely downfall. If the thought is virtuous, but the action appears to be non-virtuous, it is only a reflection of downfall, and the opposite is downfal
Chinese
是无有的影像。 第三，在《律二十品》中说：“律仪应当再次受持，中等罪过向三人忏悔，其余罪过向一人前忏悔，随顺自心是烦恼或非烦恼。”《学集论》中说：“在梦中，应当于圣者虚空藏前忏悔。”此处说：“日夜三次，应净除三蕴，依靠诸佛和菩提心，以此平息罪过的剩余。” 第二，正文的意义有三：加行、正行和结行。第一部分有二：清净自续和修习利他之心。第一部分有八：供养、礼拜、皈依、忏悔罪业、随喜、请转法轮、祈请不入涅槃和回向善根。第一部分有总说和别说两种。第一是：必要。为了受持珍贵的心，对境是如来们，以及对胜妙之法，即对有实和无实无有分别的垢染者们，以及佛子们，即具有无边功德海的圣菩萨们，也就是三宝。方式是善好地，即具有获得佛果之想，为了众生，以悦意的物品，以三轮清净，以无有不顺品的垢染，以及回向大菩提，即以六种方式供养，如《释论》中所说。第二部分有六：非为他人所摄持者，身体，以意幻化，祈愿供养常住，无上供养，以及赞叹的供养。第一部分有二：正文和供养彼等的理由。第一是：如《三摩地王经》所说：“十方世界中，水中和陆地所生的花朵，以及珍宝等其他非为他人所摄持者，也应当供养。”如是，世界中有多少花朵和果实，以及有多少种类的药物，以及有多少种类的珍宝，以及