English
It is also acceptable. In this way, after first taking it, one should always, three times during the day and three times during the night, or three times in one day and night, take the two Bodhicitta minds of aspiration and action through the method of taking the Bodhisattva vows as stated in the "Entering the Bodhisattva's Way of Life". Moreover, it is not just reciting words, like paying lip service, but transforming the state of mind into the nature of these two minds, and repeatedly familiarizing oneself with them, diligently arousing the dormant Bodhicitta, restoring what has been lost, not forgetting it, and striving to cultivate this essence of the Mahayana path in order to increase the power of Bodhicitta more and more. Third, explaining the limits of obtaining vows: These occasions of taking vows based on rituals, etc., are the time to pursue the conventional Bodhicitta, so it is like this. As the sutra says: All phenomena are dependent on conditions, abiding at the peak of intention. As it says, in general, all conditioned phenomena depend on their respective causes and conditions, and in particular, wherever one's intention abides, the actions of the three doors, whether virtuous or non-virtuous, and virtuous also being the share of merit and the share of liberation. The share of liberation is also the share of liberation of the Lesser Vehicle and the Great Vehicle, becoming the cause of transformation, so at this time also, taking the two minds simultaneously, reciting the ritual three times, the first time is the aspiration Bodhicitta, the second time is the action Bodhicitta, and the third time is that both aspiration and action become very stable, obtaining the supreme state, this is the view of the teacher Ocean of Clouds. That is, it says: Regarding this, through the first recitation, the second recitation, and the third recitation, the aspiration Bodhicitta, the action Bodhicitta, and both become very stable, obtaining the supreme state. Therefore, at the time of the three recitations, establishing the three intentions of attainment, because it is very certain for the continuum, it is unsurpassed. Then, at the time of the first recitation, also reciting the commitment of the action Bodhicitta, can it not be just the aspiration Bodhicitta? Here, the nature of aspiration and action Bodhicitta is the same, so there is no fault. In Krishna's Difficult Explanation it says: Some believe that the Bodhicitta with the manifestation of merit is the action Bodhi.
Chinese
被称为“怯”之心，所有不具备明显积累功德的心生起，都被称为具有愿望，这些说法并不正确。这里，指那些已经调伏自心的人，他们已经发起了菩提心的愿望，并且安住于学处，不舍弃学处，守护学处，行持六度，这才是菩提心生起和进入的菩提心，这是智慧到彼岸所阐述的。如是说，如果受持进入的菩提心，那么一定遍及愿菩提心，因为没有愿菩提心，仅仅发誓布施等，不会变成进入的菩提心。没有愿菩提心，进入布施等学处的学人，也不会成为进入的学处。因此，同时受持的这两个时刻，并非本体不同，而是心识的物质，同一时间，同一行为的自性而生起。如《菩萨地》所说：愿和行这二者，本体没有差别，为他人利益而行是相同的，应知其为无有差别的自性。如是解释。那么，像仪轨不同那样结合的必要是什么呢？这是针对那些想要生起菩提心，却无法受持戒律的根器。通过特征和禅定力而生起的是胜义菩提心，这在无数个经典中都有记载。具备后续修持的殊胜之处，因此证悟殊胜，通达空性和慈悲的精华。如《经庄严论》所说：圆满佛陀极亲近，福德智慧资粮积，于法无分别之智，生故彼为胜妙想。如是说。第三，后续仪轨分为两种：赞叹自心，引导他人修习欢喜。第一，像我等轮回中的普通众生，过去已经经历了无数次的转生，即使是对于子女怀有深切慈爱的父母，对于子女，以及具有神通，通晓众多理性的天人和仙人，以及兼具二者的梵天等，在变成这些的时候，又何必说要关注其他众生的利益呢？甚至连自己的利益都无法显现，更不用说在梦中梦见了。
English
It is said to be the "shy" mind, and all mind generation that does not have obvious accumulation of merit is said to be wishful. These statements are not correct. Here, it refers to those who have tamed their minds, who have generated the aspiration of Bodhicitta, and who abide in the training, do not abandon the training, protect the training, and practice the six perfections. This is the Bodhicitta that arises and enters, which is explained by the wisdom that has gone beyond. As it is said, if one takes the entering Bodhicitta, then it must pervade the aspiration Bodhicitta, because without the aspiration Bodhicitta, merely vowing to give alms, etc., will not become the entering Bodhicitta. Without the aspiration Bodhicitta, the trainee who enters the training of giving alms, etc., will not become the entering training. Therefore, these two moments of taking them simultaneously are not different in essence, but the substance of consciousness, at the same time, arises as the nature of the same action. As it is said in the Bodhisattva-bhumi: These two, aspiration and action, are not different in essence, and acting for the benefit of others is the same. It should be known that they are of the same nature without difference. This is the explanation. So, what is the need to combine them as if the rituals are different? This is aimed at those who want to generate Bodhicitta but are unable to take vows. The ultimate Bodhicitta is generated through characteristics and the power of meditation, which is recorded in countless scriptures. It possesses the excellence of subsequent practice, therefore the realization is excellent, and it understands the essence of emptiness and compassion. As it is said in the Ornament of the Sutras: The perfect Buddha is closely attended, the accumulations of merit and wisdom are accumulated, and the wisdom of non-discrimination towards the Dharma is born, therefore it is considered excellent. Thus it is said. Third, the subsequent ritual is divided into two: praising one's own mind, and guiding others to cultivate joy. First, like ordinary sentient beings in samsara such as myself, we have taken countless rebirths in the past, even parents who have deep compassion for their children, for their children, as well as gods and sages who have supernatural powers and know many reasons, and Brahma and others who possess both, when they become these, why bother to pay attention to the benefit of other sentient beings? Even one's own benefit cannot be manifested, let alone dreaming in a dream.
Chinese
就像所有珍宝之中，珍宝自在王最为珍贵一样。在所有善心中，最为殊胜的是，原本自己相续中没有的全新菩提心，现在获得了，并且在相续中生起。这使得我此生的人身，获得了能使自他二利都得到究竟满足的巨大果实，其价值无法衡量。这是怎么回事呢？就像王子从王族没落，流落到贱民和百姓之中，后来被认出是王子，恢复了高贵的种姓，重新获得了自己父亲的王位一样。心的自性安住于法身的种姓，或者如来藏中，但以前没有认识到，因此从那个种姓中没落。远离慈爱之心，流落为没有悲心的恶劣罪人。现在认识到自己是大乘种姓，开始成办佛陀的事业，如今成为了诸佛之子，掌握了大乘佛法的王位，获得了菩萨的美名。只要这个心不退失，即使不精进，也不会舍弃菩萨之名，而且还会胜过所有声闻和独觉。如《华严经》中说：‘善男子，譬如金刚宝，即使破碎，也能胜过一切殊胜的黄金饰品。同样，发起了趋向一切智智的菩提心金刚宝，即使因为进入邪念而破碎，也能胜过声闻和独觉的功德黄金饰品，也不会舍弃菩萨之名，也能遣除一切轮回的贫困。’因此，《十地经》中说：‘安住于初地者，即生于如来种姓。’如果有人问，在此受戒者并非一定是圣者，那么《虚空藏经》中说：‘菩萨戒的如法受持，即使对于非圣者也有。’《瑜伽师地论》中说：‘在胜解行地，对于善根稳固者，会生起菩提心。’
English
Just as among all precious jewels, the precious king of power is the most precious. Among all virtuous minds, the most outstanding is the new Bodhicitta, which was not previously in one's own continuum, but is now obtained and arises in the continuum. This has made my human existence in this life immeasurably valuable by obtaining the great fruit that completely fulfills both self and others. How is this so? Just as a prince who has fallen from the royal family and wandered among the untouchables and commoners, but is later recognized as a prince and restores the nobility of his lineage, newly obtaining the position of his father's kingdom, similarly, the nature of the mind abides in the lineage of the Dharmakaya or the Tathagatagarbha, but previously it was not recognized, and therefore it declined from that lineage. Separated from the heart of loving-kindness, one wanders as a degenerate sinner devoid of compassion. Now, recognizing oneself as belonging to the Mahayana lineage and engaging in accomplishing the deeds of the Buddhas, one has become the son of all the Buddhas in this very moment, possessing the kingdom of the Mahayana Dharma, and has obtained the crown of the name 'Bodhisattva.' As long as that mind does not diminish, even without diligence, one will not abandon the name of Bodhisattva, and will even surpass all Shravakas and Pratyekabuddhas. As it is said in the Avatamsaka Sutra: 'Noble son, just as a diamond jewel, even if broken, surpasses all excellent gold ornaments. Similarly, the diamond jewel of Bodhicitta, which has generated the mind towards omniscience, even if broken by entering into wrong thoughts, surpasses the gold ornaments of the qualities of Shravakas and Pratyekabuddhas, and will not abandon the name of Bodhisattva, and will also reverse all the poverty of samsara.' Therefore, in the Ten Bhumi Sutra, it is said: 'One who abides on the first bhumi is born into the lineage of the Tathagatas.' If one asks whether it is not necessarily the case that the one who takes vows here is a noble being, then the Akashagarbha Sutra says: 'The proper taking of the Bodhisattva vows is also possible for those who are not noble.' And the Yogacarabhumi says: 'On the stage of adhimukticarya, Bodhicitta arises for one whose roots of virtue are firm.'
Chinese
因此，有人认为安住于初地是凭借修习特征的力量而获得的种姓。在《行境完全清净经》中说：以现证一切法无我的自性之见道所摄的胜义菩提心，其自性生起。是生于如来种姓者。是获得菩萨初地者。第二，引导他人修习欢喜：地下、地上、地上之上的三有之主，他化自在天的国王，以及梵天等，和三界各自所处位置上的伟大的天、龙、人国王，认为此世间没有比我更伟大的，那些自认为伟大者，由于世间愚昧的支配，将那些被认为是至上的小国王和大臣等的地位和权势的旗帜悬挂起来并命名，那些在轮回的自性中没有高低之分，只是暂时的景象令人愉悦，但并不恒常的事物，自己也生起傲慢，如果将那些视为使他人欢喜之处，那么像那样的事以前也做过成百上千次，但没有意义。获得大乘的王位和菩萨之名的地位，成为一切众生的怙主，这只是今天的事。由于那个原因，对于无边无际的众生界，也不舍弃使他们舒缓压力的心，仅仅以利益的心邀请他们享受安乐，能够使他们满足，因此，在发起欢喜的藤蔓时，从天等之中，也赞叹阿修罗等也是一方。像那样能够的原因是：菩萨具有大福德，因此他不会有暂时非时的死亡，如果获得圣位，则远离自相的生老病死。最终摧毁死主的魔的行境，获得不住涅槃，因此是甘露。具有二资粮的宝藏，成为佛法和财物受用无尽的宝藏，因此是遣除一切贫困众生贫乏的如意宝。菩提心是
English
Therefore, it is held that abiding in the first ground is a lineage obtained through the power of meditating on characteristics. In the Sutra of Completely Pure Conduct, it says: "The ultimate Bodhicitta, which is included in the path of seeing that directly realizes the selflessness of all phenomena, arises in its own nature. It is born into the lineage of the Tathagatas. It is one who has attained the first ground of a Bodhisattva." Secondly, to induce others to cultivate joy: The lord of the three existences of the underground, the surface, and above the surface, the king who controls others' emanations, and Brahma, etc., and the great gods, nagas, and human kings in their respective positions in the three realms, thinking that there is no one greater than me in this world, those who consider themselves great, due to the dominion of worldly ignorance, hang up and name the banners of status and power of those who are considered supreme, such as petty kings and ministers, etc., those things that have no distinction of high or low in the nature of samsara, are only temporary appearances that are pleasing, but not permanent, and one's own arrogance arises, and if those are regarded as places that make others happy, then such things have been done hundreds and thousands of times before, but they are meaningless. Obtaining the position of the kingdom of the Great Vehicle and the name of a Bodhisattva, and becoming the protector of all beings, is only a matter of today. Because of that reason, for the boundless realm of sentient beings, one does not abandon the mind of relieving their pressure, and only with the mind of benefiting them, one invites them to enjoy happiness, and is able to satisfy them, therefore, when initiating the vine of joy, from among the gods, etc., one also praises the Asuras, etc., as being on one side. The reason for being able to do so is: A Bodhisattva possesses great merit, therefore he does not have temporary untimely death, and if he attains the noble state, he is free from the characteristics of birth, old age, sickness, and death. Ultimately, he destroys the realm of the Mara of the Lord of Death, and attains non-abiding Nirvana, therefore he is nectar. Possessing the treasury of the two accumulations, he becomes an inexhaustible treasure of Dharma and material enjoyment, therefore he is a wish-fulfilling jewel that dispels all the poverty of all impoverished beings. The mind of enlightenment is