Chinese
要知道，这样做会使各自的善果一次性耗尽。第二，这些行为如何净化相续呢？像这样，预先进行七支供的必要性是：例如，就像用清洗干净的布匹，用颜料染色后颜色会鲜艳一样。同样，通过预先进行（七支供）来净化心，在相续中会清晰地生起根本的正等觉心。如果存在阻碍圣心生起的垢染，那么这个心就不会生起，如果清除了障碍，它就会生起。这就像脏布无法染色，需要由漂洗者清洗干净后才能染色一样。第三，通过这样做，善业如何变得无量呢？进行了七支供，这会带来无量的善果，就像法界一样，遍布整个虚空界。如《胜藏经》中所说：无论何人，面向十方诸佛，合掌，顶礼并供养，随喜善业，忏悔罪业，劝请并祈祷，他的善业之聚，将恒常充满虚空。需要发起殊胜菩提心：现在是正行仪轨。在进行了前行之后，然后对佛、法、僧三宝至尊，念诵三遍皈依，祈请怙主及其眷属垂念。如同往昔的善逝及其眷属一样，发起菩提心并安住于学处，从今往后，为了利益众生，我将发起菩提心并安住于学处。我将度化尚未度化者，我将解脱尚未解脱者，我将使尚未喘息者喘息，我将引导众生进入涅槃。也就是说：我名为某某，从现在起直至菩提果，皈依二足尊之胜者，诸佛世尊。皈依离欲者之胜者，正法。皈依众中之胜者，圣者不退转之僧众。以上念诵三遍。以及，安住于十方的诸佛世尊
English
It should be known that doing so will exhaust the respective merits in one instance. Secondly, how do these actions purify the mindstream? The necessity of performing the seven-branch practice beforehand is: For example, just as a cloth that has been cleansed by washing will have its color brightened when dyed with pigments, similarly, by purifying the mind through preliminary practices, the ultimate supreme mind will clearly arise in the mindstream. If there are defilements that hinder the arising of the noble mind, that mind will not arise; if the obstacles are removed, it will arise. This is like how a dirty cloth cannot be dyed, and it needs to be cleansed by a bleacher before it can be dyed. Thirdly, how does this generate immeasurable merit? Having performed the seven-branch practice, this is an immeasurable fruit of merit, pervading the entire expanse of space like the realm of Dharma. As it is said in the Sutra Requested by Pal Sbas: Whoever, facing the Buddhas of the ten directions, joins their palms, prostrates and makes offerings, rejoices in merits, confesses sins, urges and prays, their accumulation of merit will constantly fill the sky. The need to generate the supreme Bodhicitta: Now is the actual ritual. After performing the preliminaries, then to the Buddha, Dharma, and Sangha, the supreme assembly, taking refuge three times, requesting the protectors and their retinues to pay attention. Just as the Sugatas of the past and their retinues generated the mind of enlightenment and abided in the training, from now on, for the benefit of beings, I will generate the mind of enlightenment and abide in the training. I will liberate those who have not been liberated, I will free those who have not been freed, I will give breath to those who have not breathed, and I will establish all sentient beings in Nirvana. That is: I, named so-and-so, from this time until reaching the essence of enlightenment, take refuge in the supreme of the two-legged, the Buddhas, the Bhagavat. Take refuge in the supreme of those free from desire, the sacred Dharma. Take refuge in the supreme of assemblies, the noble Sangha of the irreversible. These three are recited three times. And, the Buddhas, the Bhagavat, residing in the ten directions
Chinese
祈请一切已逝者垂念。祈请安住十地的菩萨大士垂念我。祈请上师金刚持大士垂念我。如昔日诸佛薄伽梵和菩萨摩诃萨发起大菩提心一样，我名某某，为了救度未度脱的众生，为了解脱未解脱的众生，为了安慰未得安慰的众生，为了令未得涅槃的众生入于涅槃，从此时起直至菩提果之间，我亦发起大菩提心。如是说三遍。或者如《入行论》中所说，先说三遍祈请垂念，如昔日善逝，发起菩提心，于菩萨的学处，如彼等次第安住。如是为利有情故，我亦发起菩提心，如是于学处，次第修学。如是说三遍。之后简略地说明努力于二菩提心。因此，既已位列菩萨之列，当努力守护学处，成办自他之利。从那时起，恒常如仪轨所说，如是昼夜三时，当勤奋生起二菩提心。而且，也有增益菩提心，使其明晰等诸多必要。第四，三种念诵的必要是，该仪轨的，第一念诵生起愿菩提心，第二念诵生起行菩提心，第三念诵令二者稳固且获得清净。如是说，如《海云经》所说，因此，以第一念诵和第二念诵和第三念诵，愿和行以及二者获得最极稳固的殊胜。而且，愿行之体性是生为一体，而并非是不同的事物。仪轨中如分离般结合，也是从三种不同的还灭和三种念诵中产生，并非体性不同，而是心识之物，一体之时，作为一体之自性。
English
Please consider all who have passed away. Please consider me, great Bodhisattvas residing on the ten bhumis. Please consider me, great Vajradhara lamas. Just as the Buddhas, the Bhagavat, and the Bodhisattva Mahasattvas of the past generated the great Bodhicitta, so too, I, named so-and-so, in order to liberate beings who have not been liberated, to free beings who have not been freed, to comfort beings who have not been comforted, and to lead beings who have not attained Nirvana into Nirvana, from this time until reaching the essence of enlightenment, I will also generate the great Bodhicitta. Say this three times. Or, as it appears in the Bodhicaryāvatāra, first say the three "Please consider" phrases, "Just as the Sugatas of the past generated the mind of enlightenment, and in the training of the Bodhisattvas, they abide in that order, so too, for the benefit of beings, I will generate the mind of enlightenment, and likewise, I will train in the training in that order." Say this three times. Afterwards, briefly explain the effort in the two aspects of Bodhicitta. Therefore, since one has taken one's place in the ranks of Bodhisattvas, one should strive to protect the training and accomplish the benefit of oneself and others. From that time onwards, always, as the ritual says, "Thus, three times during the day and night, one should strive to generate the two aspects of Bodhicitta." Moreover, there are many necessities, such as increasing Bodhicitta and making it clear. Fourth, the necessity of the three recitations is that, in that ritual, the first recitation generates aspiration Bodhicitta, the second recitation generates action Bodhicitta, and the third recitation makes both stable and attains purity. As it is said, as the Ocean of Clouds Sutra says, "Therefore, with the first recitation and the second recitation and the third recitation, aspiration and entry and both attain the supreme of the most stable." Moreover, the nature of aspiration and entry is born as one, and there are no different entities. Combining as if separated in the ritual also arises from three different reversals and three recitations, but it is not of a different nature, but rather the nature of one mind-object, one time, and one action.
Chinese
因此之故。《菩萨地》中说：发愿和趣入这二者，本体无别，为利他而行持是相同的，应知其为无有差别的自性。第五，修习欢喜：如是获得发起菩提心之时，从今我为众生近住处，亦得名为佛子菩萨。于有不惧，成办有情之义利，恒常唯以利益为重，人身便成具有意义。如是获得发起菩提心之刹那起，乃至心未退失之间，称为菩萨。不应令自之善法退失，而应使其增长，修习无量欢喜，以真实或经由间接方式成办有情之义利，不能成办亦应发愿。如《入行论》云：如是具慧者，既已执持胜菩提心，为令增长及趣入故，当如是赞叹自心：今生吾已获果，善得此人身，今吾生佛族，今成如来子。我今宜尽力，当勤修此业，不使此无垢，族姓令蒙垢。如盲于粪聚，偶获妙珍宝，如是何能生，此菩提心宝。如是等等。菩萨之名有多少种呢？有十六种。《宝性论》中说：菩萨及大勇识，具慧以及胜光明，佛子佛之因，能胜佛之苗，具力及胜士，导师以及胜名，大悲者及大福德，自在如是具法者。如是，才刚获得发起菩提心，就广说菩提心之利益。其中，《华严经·树庄严品》第四十四品中，善财童子发起对文殊菩萨的敬信之后，为了寻求他的教诲，从南方前往南方时，慈氏菩萨在南方海边。
English
Therefore. In the Bodhisattva-bhumi, it says: These two, aspiration and engagement, are inseparable in essence, and the act of benefiting others is the same. It should be known that their nature is without difference. Fifth, cultivating joy: At the time of obtaining the arising of the mind of enlightenment in this way, from now on, I am the basis of sustenance for all beings, and I also obtain the name of the prince of the conquerors, the Bodhisattva. In existence, I am fearless, accomplishing the benefit of beings, and always taking only benefit as my responsibility, so the existence of a human becomes meaningful. Thus, from the moment of obtaining the arising of the mind of enlightenment, until that mind does not diminish, it is called a Bodhisattva. One should not let one's own lineage of virtue diminish, but should increase it, cultivate immeasurable joy, and accomplish the benefit of sentient beings directly or indirectly. Even if one cannot accomplish it, one should make aspirations. As it is said in the Bodhicaryāvatāra: Thus, those with intelligence, having taken hold of the excellent Bodhicitta, for the sake of increasing and engaging in it, should praise their minds in this way: Now my life has fruit, I have well obtained this human existence, today I am born into the Buddha's lineage, now I have become a son of the Sugata. Now I must exert myself in every way, I must diligently engage in this action, so that this stainless lineage does not become defiled. Just as a blind man in a heap of rubbish accidentally finds a precious jewel, so how could this jewel of Bodhicitta arise in me? And so on. How many names are there for a Bodhisattva? There are sixteen. In the Ornament of the Sutras, it says: Bodhisattva and great hero, possessing wisdom and supreme clarity, son of the conquerors, the basis of the conquerors, the victorious one, the sprout of the conquerors, possessing skill and supreme noble one, guide and supreme fame, compassionate one and great merit, powerful one, likewise possessing Dharma. Thus, as soon as one obtains the arising of the mind of enlightenment, the benefits of the mind of enlightenment are also extensively spoken of. Among them, in the forty-fourth chapter of the Gaṇḍavyūha Sūtra, after Sudhana developed faith in Mañjuśrī, he went from the south to the south in order to seek his teachings. Then, Maitreya was on the southern seashore.
Chinese
在名为“以毗卢遮那佛庄严之心”的楼阁中，他对被成千上万的菩萨眷属围绕的众生说法。善财童子从五百由旬之外看到，生起欢喜、满足和喜悦，于是顶礼。慈悲地看着他，伸出右手放在善财童子的头顶上，以向眷属们展示的方式，赞叹善财童子说：“看啊，这位心念完全清净的人！善财，是财富非常稳固之子。他遍寻殊胜的菩提行，来到了我这位智者之处。”接着又说：“你来得好啊，慈悲与爱心中生出的你！你很好地来到了广阔的慈悲坛城。你来得好啊，看起来非常寂静的人！在修行时，你没有感到疲惫吧？”等等。善财童子合掌祈请道：“圣者，我已真实地进入无上菩提，但我不知道如何精勤地修持菩萨行，请您教导。”作为回答，（弥勒菩萨）说：“善男子，你已被善知识完全摄受。那是什么原因呢？善男子，菩提心就像一切佛法的种子。它就像使一切众生的善法增长的田地。”从这里开始，直到草药和珍宝的比喻，他真实地宣说了近三百五十种利益。他还说，它具有这些利益以及其他无量利益。详细内容应在经中查阅。第六，关于修学次第，有三点：关于恰当的时机，是这样的：如此发起菩提心之后，将要讲述如何精勤修持它的次第，这是关于恰当的时机。这就像在清净善良的心地上，很好地培育菩提心的两个幼苗。为了守护它、净化它、增长它，应当努力。对于光明的心，再次发起菩提心，它会变得更加清净，魔和反对者都不能够阻碍它。如《十法经》中所说：“珍宝自性，光芒四射，是生源之所在。如果加以擦拭，会比原来更加美丽。同样，具有善根者，也
English
In the mansion called "Adorned with the Essence of Vairochana," he taught the Dharma to a retinue of hundreds of thousands of Bodhisattvas. Sudhana saw him from a distance of five hundred yojanas, and with joy, satisfaction, and delight, he prostrated. Maitreya looked upon him with compassion, extended his right hand, placed it on Sudhana's head, and in a manner of showing him to the retinue, praised Sudhana, saying: "Behold, this one whose mind is completely pure! Sudhana, the son whose wealth is exceedingly stable. He seeks the supreme Bodhisattva conduct and has come near to me, the wise one." And then he said, "Have you come well, you who are born of compassion and love? Have you come well to the vast mandala of love? Have you come well, you who appear very peaceful? When practicing, have you not become weary?" and so forth. Sudhana, with his palms joined, requested, "Noble One, now that I have truly entered into unsurpassed Bodhi, I do not know how to diligently practice the conduct of a Bodhisattva, please teach me." In response, (Maitreya) said, "Son of good family, you are completely embraced by a spiritual friend. Why is that? Son of good family, the mind of Bodhi is like the seed of all the Buddha's teachings. It is like a field that increases the white Dharma of all beings." From here, up to the analogy of herbs and jewels, he actually spoke of nearly three hundred and fifty benefits. He also said that it possesses these benefits and other immeasurable ones. For details, one should consult the Sutra itself. Sixth, regarding the order of learning, there are three points: Regarding the appropriate occasion, it is as follows: After generating the mind in this way, the order of how to diligently practice its learning will be explained, this is about the appropriate occasion. It is like cultivating the two sprouts of Bodhicitta well on the ground of a pure and virtuous mind. One should strive to protect it, purify it, and increase it. By generating the mind of Bodhi again in the luminous mind, it becomes even more pure, and demons and opponents cannot obstruct it. As it says in the Tenth Dharma Sutra: "A precious jewel by its nature, shines brightly and is a source of origin. If it is polished, it becomes twice as beautiful. Similarly, one who possesses good qualities also,"