English
Moreover, since it is also the basis, it must be done first, and at this time, one should take refuge and generate bodhicitta, which are unique to the Mahayana, as the basis or cause. These are respectively called the power of thought, the power of application, and the power of cause. Furthermore, the Ornament of the Sutras states: 'The power of friends, the power of causes, the power of roots, the power of hearing, from the habituation of virtue, unstable and stable arise, this is the bodhicitta taught by others.' This means that bodhicitta arises from the power of encouragement from virtuous friends, the power of awakening the cause, the power of habituation to previous virtuous roots, the power of hearing the Mahayana teachings, and the power of habituation to the virtue of accumulating merit now. Thus, five powers are taught. Master Asanga, following the Sutra of Great Compassion and the Sutra of Ten Dharmas, said that it arises from four conditions and four powers. The four conditions are: generating bodhicitta upon seeing the perfection of the Tathagata, similarly, generating bodhicitta upon seeing the benefits of generating bodhicitta, generating bodhicitta upon seeing the faults of the decline of the sacred Dharma, and generating bodhicitta upon seeing the suffering of sentient beings. The four powers are: the awakening of the Mahayana lineage is the power of cause, relying on noble individuals and hearing the Dharma from them, and contemplating its meaning, etc., is the power of application, the power of habituation to one's own virtue is one's own power, and generating bodhicitta through the power of encouragement from others is the power of others. If we summarize these meanings, then faith directed towards the Buddha, compassion directed towards sentient beings, and the explanation of the benefits of bodhicitta, these three should be understood as the non-erroneous causes for the arising of bodhicitta. Second, the individual who is the basis: the individual who is the basis for the arising of bodhicitta is taught in two ways, according to the Mind-Only school and the Madhyamaka school. According to the first view, although it is not necessarily just aspirational bodhicitta, as the basis for those who have not obtained the engaging vows to obtain them, as stated in the Lamp for the Path: 'Among the seven types of individual liberation vows, those who always possess other vows have the potential for the bodhisattva vows, otherwise not.' This means that among the eight types of individual liberation vows, the one-day vow is a temporary vow.
Chinese
因此，它不能作为所依。此外，近事男，沙弥，比丘这三者各自又分为父母二者，成为六种。再加上沙弥尼的戒律，即七种之中的任何一种戒律的持有者。按照第二种方式，在《宝积经》中说： 皈依胜者与胜者之法，也皈依无上菩提，如果信奉诸佛子的行持，那么具慧者将会生起菩提心。 这说明了以意乐作为主要所依的方式。在《华严经》、《贤劫经》和《虚空藏经》等经典中，显示了所依是不确定的。在《宝积经》中也说： 当时宣说此法门时，天、龙、非天、妙翅鸟和无数的大腹行等，都发起了无上正等觉之心。 如此，遵循这些经典的意旨，认为身体的所依是不确定的，这是中观派的传统。 也就是，戒律本论师说： 种姓之子或种姓之女，具有所依和圆满的意乐。 因此，从身心的角度来说，所有能够生起愿菩提心的人，都可以作为入行律仪的所依。如果意乐圆满，那么任何身体都可以作为所依而生起菩提心，这比之前的入行之门更为宽广，这是一般性的说法。 特别是，如果没有能够承诺不杀生等，不违背菩提心学处的心，那么就不能在那个人身上生起菩提心。因为即使在那样的人身上授予戒律，也只会成为堕落的容器。 无论按照哪一种传统，积累资粮都被认为是生起菩提心的特别方法，因此非常重要。 特别是在受菩萨戒的时候，必须以清净的意乐，尽自己所能地供养三宝。 以前西藏在享用兴盛的时候，阿底峡尊者在芒域和卓窝切波请求生起菩提心的时候，对西藏的供养不满意，说了供养不好，生不起菩提心，说了两次之后离开了住所。 最终尽自己所能地进行供养，才说了这勉强可以作为所依。 因此，财产
English
Therefore, it cannot be used as a basis. Furthermore, each of the three—upasaka, sramanera, and bhikshu—is divided into two, father and mother, making six. In addition, there is the precept of sramanerika, making seven types of precept holders. According to the second approach, the Ratnakuta Sutra states: Having faith in the Victor and the Dharma of the Victor, and also having faith in the unsurpassed Bodhi, if one has faith in the conduct of the Bodhisattvas, then those with intelligence will generate the mind [of enlightenment]. This explains the way in which intention is the primary basis. The Avatamsaka Sutra, the Bhadrakalpika Sutra, and the Akasagarbha Sutra, among others, show that the basis is not definite. Also, from the Ratnakuta Sutra: At that time, when this Dharma discourse was taught, gods, nagas, asuras, garudas, and countless mahoragas generated the mind for unsurpassed, perfect, and complete enlightenment. Thus, following the intention of these sutras, the view that the physical basis is not definite is the tradition of the Madhyamikas. That is, Jetari said: A son or daughter of good family, endowed with a basis and perfect intention. Therefore, from the perspective of body and mind, all those who can generate aspirational bodhicitta can also serve as a basis for entering the vows. If the intention is perfect, then any physical basis can give rise to bodhicitta, which is said to be a broader gateway to entry than the previous one, which is a general statement. In particular, if there is no one who can vow not to kill, etc., and who does not contradict the precepts of bodhicitta, then bodhicitta cannot arise in that person. For even if vows are given to such a person, they will only become a vessel for downfall. According to either tradition, accumulating merit is considered a special method for generating bodhicitta, so it is very important. Especially when taking the Bodhisattva vows, one must offer to the Three Jewels with a pure intention, to the best of one's ability. In the past, when Tibet was flourishing, when Atisha was requested to generate bodhicitta in Mangyul and Drowo Che, he was not pleased with the Tibetan offerings and said, The offerings are bad, bodhicitta will not arise, and left the residence twice. Finally, when he offered to the best of his ability, he said, This is barely suitable as a basis. Therefore, possessions
Chinese
所施之量，于自受用分作三份，一份供养三宝，一份献给上师，一份作为自己生活的资粮，如是宣说。第三、真实仪轨分三：加行、正行、后行。第一、加行分二：修心、积资。第一、修心分二：陈述理由、真实修心。第一是：生起菩提心的不共之因是，一切有情之心性皆为光明，且是无为法，如来之法界如海般以可成熟之方式存在，如种子之于苗芽般，具有此心之精华，因此以仪轨或表征之方式生起世俗菩提心。最终，以修习之力获得具有特征之胜义菩提心之方式。《月灯经》云：如来藏遍及一切众生，心乃广大，最极生起，此等众生无余皆成佛。如是。又如从种子生出苗芽之主要因缘是水、肥料等一般，此（如来藏）觉醒而生起殊胜菩提心之主要因缘是，依止具相之大乘善知识，彼（善知识）调伏弟子之心而施予律仪。第二、真实修心是：对于具有大乘种姓之弟子们，如其所愿，能以仪轨之方式施予菩提心律仪，犹如如意宝般之上师，具有律仪且精通于大乘之义，拥有殊胜功德，且以菩提心充满其心续，是为能取之对境。《律仪二十品》云：上师住于律仪且精通，应从具能力者处受持。如是之上师，首先使善法对有寂轮回之边生起厌离，中间使善法对寂灭涅槃之边生起执着而遮止，最后使善法对不住于二边之空性大悲藏菩提心生起欢喜之诸法，以及其他《现观庄严论》、《树庄严经》、《未生怨品》、《胜鬘经》等。
English
The amount to be given is that one-third of one's own resources should be offered to the Three Jewels, one-third should be offered to the Lama, and one-third should be kept as the means of one's own livelihood, as it is said. Third, the actual ritual is threefold: preliminary practices, the main practice, and subsequent practices. First, the preliminary practices are twofold: mind training and accumulating merit. First, mind training is twofold: stating the reason and the actual mind training. The first is: The uncommon cause for the arising of Bodhicitta is that the nature of the minds of all sentient beings is luminous and unconditioned, and the Dharmadhatu of the Tathagatas exists like an ocean in a way that it can be ripened, like a sprout from a seed, possessing the essence of this mind. Therefore, by generating relative Bodhicitta through ritual or symbolic means, ultimately, the way to attain the ultimate, absolute Bodhicitta with characteristics through the power of meditation. The Sutra of the Moon Lamp says: The Tathagatagarbha pervades all beings, the mind is vast and supremely generated, all these beings without exception will become Buddhas. So it is. Just as the main causes for a sprout to grow from a seed are water, fertilizer, etc., the main cause for awakening this lineage and generating the supreme Bodhicitta is to rely fully on a qualified Mahayana spiritual friend, who then trains the disciple's mind and bestows vows. Second, the actual mind training is: For disciples with the Mahayana lineage, the Lama, like a wish-fulfilling jewel, who can bestow the Bodhisattva vows as they wish through ritual means, possesses vows and is proficient in the meaning of the Mahayana, possesses supreme qualities, and whose mindstream is completely filled with Bodhicitta, is the object to be received. The Twentieth Chapter of the Vows says: The Lama abides in vows and is skillful, one should receive from one who has the ability. Such a Lama first generates aversion to the extreme of good existence and cyclic existence, then prevents attachment to the extreme of good peace and Nirvana, and finally generates joy in the Dharma of Bodhicitta, which is the essence of emptiness and compassion, which does not abide in the two extremes, as well as other texts such as the Ornament, the Tree Arrangement, the Chapter of Ajatashatru, and the Queen Shrimala.
Chinese
以及《宝积经》等经中所详述的菩提心的无量无边功德，总而言之：生起殊胜菩提心，实为难得稀有；犹如诸佛之种子；增长白色善法如田地；焚烧罪恶如劫末之火；灭尽不善法如下方之地；成办诸事如如意宝王；圆满一切心愿如贤瓶；如钩子般从轮回之水中钩出众生；犹如天与人之供养处——佛塔；总之，圆满正等觉之法与功德，有多少，菩提心亦有多少。为何菩萨之行与一切如来皆由此而生？如炼金术般，将业与烦恼，转为一切智智之颜色；如灯火般，将遮蔽之黑暗，转为智慧光明；如持宝冠之龙王般，具悲心者远离恶趣之怖畏；如以一切受用自在之国王般，有多少善，皆价值连城；如充满之容器中之狮乳般，能令百千劫所积之业与烦恼灭尽；如依止勇士之士夫般，不畏惧恶行之仇敌；如能压制贪欲之金刚般，即使入于邪道亦胜于他人；如未习圆满之幼狮般，亦能压制并令诸魔胆寒；舍弃月亮而取星辰之形相般，舍弃已入道之菩萨则不应理；如初一之月般不应舍弃，如是亦不应舍弃菩萨而趋向如来；如手足般不可挖出心肝，如是声闻之最胜者与菩提心亦不可舍弃。如欲行之菩萨之车乘般，亦不住于解脱之门。然具一切智智之功德，于恒河沙数劫中，如来亦无法述尽，然于有多少众生，即获得多少利益之心，获得福德之聚，因众生界不可穷尽之故。如是说。若有如是之善知识
English
and the immeasurable and boundless qualities of bodhicitta, which are well described in the Ratnarashi Sutra and other sutras, are summarized as follows: It is difficult to find the supreme mind of enlightenment. Like the seed of the Buddhas. Like a field, the white dharmas increase. Like the fire of the eon, it burns sins. The non-virtuous dharmas are exhausted under the earth. Accomplishing all things is like a jewel king. A good vase that fulfills all thoughts. Like a hook that draws beings from the water of samsara. Like a stupa of gods and men. In short, the qualities of the fully enlightened Buddha. As many as there are, so many are they. Why do the practices of Bodhisattvas and all Tathagatas arise from this? Like gold-transforming essence, karma and afflictions. All things make the color of omniscience itself. Like a lamp, the darkness of obscuration. The light of wisdom is also made clear. Like a Naga king holding a jewel crown. Compassionate ones are free from the fear of evil destinies. Like a king who is free with all enjoyments. As many virtues as there are, they are priceless. Like lion's milk in a full vessel. All the karma and afflictions accumulated over hundreds of kalpas will be exhausted. Just like a man who relies on a hero. What is there to fear from the enemy of evil deeds? Like a vajra that suppresses attachment. Even if one enters the wrong path, one is superior to others. Like a lion cub who has not perfected his skills. It overwhelms and makes the demons clear. Like releasing the moon and taking the form of a star. It is not appropriate to abandon a Bodhisattva who has entered the path. Like the new moon, it should not be abandoned. Likewise, one should not abandon the Bodhisattva and turn to the Tathagata. Just as the limbs should not have the heart and liver removed. Likewise, the best of the Shravakas and the mind of enlightenment should not be abandoned. Like the chariot of a Bodhisattva who desires enjoyment. It does not even abide in the supreme gate of liberation. However, the qualities of possessing omniscience. In as many kalpas as there are grains of sand in the Ganges. Even if the Tathagatas speak, they cannot exhaust them. However, for as many sentient beings as there are. Possessing a mind of benefit, one obtains a heap of merit. Because the realm of sentient beings is inexhaustible. So it is said. If there is such a spiritual friend