Chinese
入菩萨行论修习次第极明旭日。 入菩萨行论修习次第极明旭日。 名为入菩萨行论修习次第极明旭日之论著。 皈依逝善逝法身及眷属， 亦于一切应敬者，恭敬而顶礼。 今将依经论略述， 入菩萨之律仪。 共有四项：何者为入行之所依补特伽罗？ 以何种心入行？ 以何种方式入行之加行？ 如是入行之果。 第一、所依补特伽罗，是获得闲暇圆满，且具有信心与悲心者。 第二、发心，此有愿心与行心二者。 第一是： 如云：发心为利他， 欲得圆满菩提。 是故为利他而欲得佛果之心。 第二是入行心： 立誓修学佛子之学处。 如是之发心，应于自相续中受持，若从上师处受取，则依中观或唯识之仪轨而行。 此处，自受律仪之方式有加行、正行、结行三者。 第一、加行有三： 生起利益之欢喜，如《入行论》第一品所说。 积聚资粮，行七支供，首先于资粮田，于诸佛菩萨眷属现前安住之圣众前，自他一切有情一同忆念诸佛菩萨眷属之功德，而思惟奉献七支供。 首先是供养支。 陈设花香、灯烛、净水之供水、饮食等力所能及之供品。 以珍宝所成之山、赏心悦目之森林， 寂静且令人心旷神怡之地域等，观想十方世界所有之物而供养，此为不为施主所受用之二种供养，以珍贵之心等而供养。 诸佛及佛子等，以自身三门奉献为奴仆之供养。 以沐浴之房等，作意幻化之供养。 除此之外，以祈愿力之供养。 如同文殊等，以无上之供养。 以功德海等，赞颂之妙
English
The Gradual Path of Engaging in the Bodhisattva's Conduct, the Extremely Clear Sun. The Gradual Path of Engaging in the Bodhisattva's Conduct, the Extremely Clear Sun. This is the treatise called "The Gradual Path of Engaging in the Bodhisattva's Conduct, the Extremely Clear Sun." I prostrate with reverence to the Sugata's Dharmakaya and retinue, and to all worthy of veneration. I will briefly explain, according to the scriptures, how to engage in the discipline of the Sugata's heirs. There are four topics: Who is the person who engages, the basis? What is the thought with which one engages? What is the practice of how one engages? And what is the result of engaging in this way? The first, the person who is the basis, is one who has obtained leisure and endowment and possesses faith and compassion. The second, the thought, is generating the mind of enlightenment, which has two aspects: aspiration and engagement. The first is: As it is said, "The mind of enlightenment is for the sake of others, desiring perfect and complete enlightenment." Thus, it is the thought of desiring to attain Buddhahood for the sake of others. The second is engagement: Taking a vow to train in the practices of the Buddha's heirs. Such a mind of enlightenment should be held in one's own mind-stream. If taking it from a lama, it should be done according to the ritual of either Madhyamaka or Chittamatra. Here, the method of taking the vows oneself has three parts: preparation, main part, and conclusion. The first, the preparation, has three parts: Generating joy in the benefits, as in the first chapter of the Bodhicharyavatara. Accumulating merit, performing the seven-branch practice, first in the field of merit, in the presence of the Buddhas and Bodhisattvas and retinue visibly present, all sentient beings together thinking of offering the seven branches while recollecting the qualities of the Buddhas and Bodhisattvas and retinue. First is the branch of offering. Actually arranging offerings of flowers, incense, lamps, pure water for washing, various foods and drinks, and whatever offerings are available. Offering mountains of jewels, delightful forests, secluded and pleasant places, etc., visualizing all that exists in the ten directions of the world, these are the two offerings not possessed by the owner, offering with a precious mind, etc. The Buddhas and their heirs, etc., offering their own three doors as servants. With bathing houses, etc., offering mentally created offerings. Other than that, offering with the power of aspiration. Like Manjushri, etc., offering the unsurpassed offering. With the ocean of qualities, etc., the melody of praise.
Chinese
承诺。以安住三时等，从内心深处恭敬地进行顶礼供养等八支供。这些也要在清净的刹土，三宝的面前。供品是清净的，不与罪恶混杂，不被吝啬束缚的。发心是清净的，不期待回报和异熟果报的心来供养。第二，皈依。于特别的对境，大乘不共的三宝。以特别的发心，为了利益一切有情。直至圆满菩提之间，都皈依的想法，念诵菩提心要等三遍。第三，忏悔罪业。以“诸方”等，祈请忏悔对境知晓，对于以前所造的罪业，如同腹中进入毒药一般。所依是三宝，如同医治毒病的医生一般。对治是殊胜的佛法，如同药物一般。以后是不做的誓言，如同滋养身体的精华，甘露一般的认知，生起四力。以“无始时来”等，生起厌患的力量。因此，以“胜者”等，生起所依的力量。以“平凡疾病”等，生起对治行持的力量。以“此乃贤妙”两句，生起誓言的力量，都要从内心深处去做。第四，随喜。对于世间和出世间的一切善根及其果报，都从内心深处欢喜和随喜。以及“一切有情”等。第五，劝请转法轮。第六，祈请不入涅槃。第七，回向，都要忆念“诸方”等的词义。之后，修习自他交换，以“身体和如是”等，将自己的身体、受用、三时所积累的善根等，为了成办有情之义而毫不吝惜地回向，作为暂时和究竟一切时处成办利益的无上之因，从内心深处发起猛烈的祈愿来修习。第二，正行，以祈请谅解作为前行，以“如何往昔”等三遍，同时受持愿行。第三，结尾，以“如今我”等修习自喜。以“我的今日”等，开始修习他喜。在这些之后，也要以“菩提心妙宝”等发愿。以此意乐
English
Commitment. By abiding in the three times, etc., from the depths of your heart, respectfully perform the eightfold offering of prostration and offerings. These should also be done in the presence of the pure realm, the Three Jewels. The offerings are pure, not mixed with sin, and not bound by stinginess. The intention is pure, offering with a mind that does not expect returns or karmic results. Second, taking refuge. In the special object of refuge, the uncommon Three Jewels of the Great Vehicle. With a special intention, for the benefit of all sentient beings. With the thought of taking refuge until perfect enlightenment is attained, recite the Essence of Bodhi, etc., three times. Third, confessing sins. With "All directions," etc., request the object of confession to be aware, and regard the sins committed in the past as if poison has entered your stomach. The support is the Three Jewels, like a doctor who cures poisoning. The antidote is the sacred Dharma, like medicine. The vow not to commit sins in the future is like the essence that nourishes the body, the nectar of immortality, generating these four recognitions. With "Beginningless time," etc., generate the power of aversion. Therefore, with "Victorious One," etc., generate the power of the support. With "Ordinary diseases," etc., generate the power of the antidote's conduct. With the two lines "This is excellent," generate the power of the vow, all from the depths of your heart. Fourth, rejoicing. From the depths of your heart, rejoice and applaud all the roots of virtue, along with their fruits, of the mundane and supramundane. And with "All sentient beings," etc. Fifth, urging the turning of the wheel of Dharma. Sixth, praying not to pass into nirvana. Seventh, dedicating, remember the meaning of the words of "All directions," etc. Then, practice exchanging self and others, with "Body and thus," etc., dedicate your body, possessions, and the merit accumulated in the three times, etc., without any reservation, for the sake of accomplishing the meaning of sentient beings, as the supreme cause of accomplishing temporary and ultimate benefit in all times and places, cultivate this with intense aspiration from the depths of your heart. Second, the main practice, with requesting forgiveness as the preliminary, with "How in the past," etc., three times, simultaneously take up the vows of aspiration and practice. Third, the conclusion, with "Now I," etc., cultivate self-satisfaction. With "My today," etc., begin to cultivate the satisfaction of others. After these, also make aspirations with "Supreme Jewel of Bodhichitta," etc. With this intention
Chinese
已经掌握了自相续中的菩提心。第三，如何进入行为的方便，修持包括六度，这些的体性依次是：具备四种特点的布施心，持戒心，不嗔恚心，精进心，不散乱心，以及如理辨别法。四种特点是：布施能损减不顺品，具有无分别的智慧，能圆满一切愿望，能成熟一切众生。如是说。不顺品依次是悭吝，犯戒，嗔恚，懈怠，散乱，恶慧六种。使众生愿望圆满的方式是：布施能给予受用等，持戒能使心清净，忍辱能安忍损害，精进能做需要的帮助，禅定能以神变和神通来满足愿望，智慧能指示应取舍之处。通过这些使愿望圆满，从而直接或间接地将众生安置于声闻，独觉，圆满菩提三者中的任何一个，这就是成熟一切众生。像那样的波罗蜜多也包含在修心行为中的方式：第一，布施是思索不舍弃自己的身体受用以及三世的善根等一切的过患，舍弃的利益，必须舍弃的理由等，从内心深处修持布施心。第二，持戒有守护的方法，以及如何守护两种。第一，守护的方法有谨慎取舍之处的谨慎，不忘记应取舍之事的正念，以及观察三门状态的正知三种。第二，如何守护的方式。首先，以正念不忘应取舍之事，然后以正知观察自己的身语意三门的状态，对于应成办的善法不接受，对于应断除的恶法生起想做的念头时，要认识到。那时，以谨慎忆念善法的利益而接受，忆念恶行不善之事的过患而学习断除。这些的因也是相信业果。
English
The mind of enlightenment has already been grasped in one's own continuum. Third, regarding the means of how to engage in conduct, the practice encompasses the six perfections, the nature of which, in order, are: a giving mind endowed with four characteristics, a moral conduct mind, a non-anger mind, a diligent mind, a non-distracted mind, and a discriminating wisdom. The four characteristics are: giving diminishes opposing factors, possesses non-conceptual wisdom, fulfills all desires, and ripens all sentient beings. Thus it is said. The opposing factors are, in order, miserliness, immoral conduct, anger, laziness, distraction, and wrong wisdom. The way to fulfill the desires of sentient beings is: giving provides resources and so on, moral conduct purifies the mind, patience endures harm, diligence provides necessary assistance, meditation fulfills desires through miraculous powers and clairvoyance, and wisdom indicates what should be adopted and abandoned. By fulfilling desires through these, sentient beings are placed, either directly or indirectly, in any of the three: Hearers, Solitary Realizers, or Perfect Enlightenment, which is what ripens all sentient beings. The way in which such perfections are also included in the practice of mind training is: First, giving is to train the mind in giving from the depths of one's heart, by contemplating the faults of not giving up one's own body, resources, and all the roots of virtue of the three times, the benefits of giving up, and the reasons why one must give up. Second, moral conduct has two aspects: the means of guarding it, and how to guard it. First, the means of guarding it are three: conscientiousness, which is being cautious about what to engage in and what to avoid; mindfulness, which is not forgetting what to adopt and what to abandon; and awareness, which examines the state of the three doors. Second, how to guard it. First, by not forgetting what to adopt and abandon through mindfulness, and then by examining the state of one's own body, speech, and mind through awareness, one should recognize when the thought arises to not accept what should be accomplished, which is virtue, and to engage in what should be abandoned, which is non-virtue. At that time, one should train to accept by remembering the benefits of virtue through conscientiousness, and to abandon by remembering the faults of misconduct and non-virtue. The cause of these is also to have faith in karma and its effects.
Chinese
因此，要跟随诸佛无误的教诲，生起信心。然后，如果做了不善业，必定会堕入恶趣。如果堕入恶趣，就会有这样的痛苦。想到为了他人的利益，更不用说自己的利益也无法实现，一定要从内心深处生起对轮回痛苦的忆念。虽然要守护的种类很多，但主要是守护菩提心的违品，即舍弃众生、在声闻缘觉的地位生起心、舍弃四黑法和行持三白法。四黑法是：欺骗应供养者，不后悔而生起后悔；诽谤圣者，以虚伪狡诈对待他人。舍弃四黑法，行持与之相反的四白法，应当恒常行持。如是说。顺品是对圆满菩提果的向往，以及对菩提因——菩萨行，从内心深处生起欢喜。随喜他人所做的一切善业。并将这些善根回向于成办他众利益的圆满菩提。仅仅修持这三种大乘的修持道。入行律仪的违品，总的来说是断除一切损恼他人的行为，特别是要像保护生命一样守护最大的过患：盗取三宝的财物，诽谤菩萨，造作舍法的行为等。顺品是对微小的善根也不轻视，以三殊胜摄持而修持。第三、安忍波罗蜜。安忍的对境有四种：对自身进行侮辱，说粗语，背地里说坏话，以及施加痛苦。对自己的上师和道友等做这四种行为。对自己的敌人和不和合者，给予安乐，给予利养恭敬，赞叹，说悦耳语这四种，总共十二种不悦意的事情。阻止与这些事情相反的十二种悦意的事情。因此，安忍的对境共有二十四种。对于这些对境，不因理由和由这些理由所生的痛苦而厌烦，安忍痛苦。不嗔恨施加伤害的补特伽罗，对损害者不放在心上，以及专注于甚深空性的意义。以这三种方式来安忍，逐步修持七十二种安忍的行相。也就是以三种理由