English
Because generation accomplishes the meaning. The third is summarizing the meaning: In short, if all are summarized, there are two types: aspiration and engagement. These are pervaded by aspiration through thought and pervaded by engagement through action, Just like wanting to go and actually going. That is to say, all those mind generations explained from the perspective of seven divisions, if summarized, are included in two: aspiration and engagement. Among them, in terms of thought, the part of aspiration is the maturing mind generation, because it is merely the desire to attain enlightenment for the sake of others, just like a person wanting to go on a path. In terms of action, the part that pervades practice is the engaging mind generation, because for the sake of enlightenment, one engages in its Dharma, the six perfections, and therefore practices, just like being on the path and going. Likewise, it is said in the "Engaging in Bodhisattva Behavior": "In brief, the mind of enlightenment Should be known as twofold: The mind aspiring for enlightenment And the actual engagement in enlightenment. Just as the distinction Is known between wanting to go and going, Likewise, the wise should Gradually know the distinction between these two." So it is. Even when one is on the path, one does not abandon the desire to go. Similarly, when learning the six perfections of engagement, there is also the mind generation of aspiration, because taking the vows of engagement increases aspiration. As it says in the "Lamp for the Path": "Without the vows of engagement, One cannot truly increase the maturing mind. Only the mind of aspiration Does not increase either." Like that. The definition is: Whether it is aspiration or engagement, after generating the supreme mind of enlightenment, constantly and diligently studying its precepts is the definition of the vows of aspiration and engagement respectively. Among them, only the mind of aspiration exists from the moment one generates the mind of aspiring for enlightenment, while the mind of engagement exists from the moment one takes the vows of engagement until the end of life. If the Pandit Yeshe Drak says: "With the distinction of desire and so on, The mind of aspiration has three aspects. The nature of engagement Should be known as nineteen." Thus, considering the three mind generations in the continuum of the Mahayana accumulation path as aspiration, and considering the mind generations above the path of preparation as engagement, and those like Damstasena who consider it aspiration before attaining the Mahayana noble path and engagement after attaining it, are unreasonable, because they are refuted by all treatises.
Chinese
因为根本堕罪会导致无法从进入戒律的誓言中退失，而且即使通过仪轨生起发心和戒律，菩萨也必须依赖生起进入发心才能持有守护根本堕罪的戒律，因此也会造成损害。如《学集论》中所说：“进入发心与菩萨戒的意义相同。” 第三，使未获得者获得，分为两种：宣说生起世俗发心的仪轨，以及开示获得胜义发心不需要依赖仪轨。第一种分为总说和广说。总说：首先，未获得戒律而获得的方法，以“接受方法”进行总说。第二，广说。一般而言，所生起之相为：以利他为目的，缘于圆满菩提，修习大乘的任何发心，是与圣菩萨的等持之体相异的发心。例子：大乘资粮道和加行道之相续中的发心，以及圣菩萨后得位的体性的发心等。
English
Because the root downfalls will cause the impossibility of falling from the entering vows, and even if both aspiration and entering [Bodhicitta] are generated through rituals, and they become the mind generation and vows, bodhisattvas must rely on generating the entering mind to hold the vows that protect against root downfalls, thus causing harm. As stated in the Compendium of Trainings, "Entering mind is the same as the bodhisattva vows." Furthermore, there are two ways to obtain what has not been obtained: explaining the ritual for generating conventional Bodhicitta, and showing that obtaining ultimate Bodhicitta does not require relying on rituals. The first has two parts: a summary and an explanation. The summary is: First, the way to obtain vows that have not been obtained is summarized by "the way of taking." Second, the detailed explanation. In general, the characteristic of what is to be generated is: any mind generation that aims at perfect enlightenment for the sake of others, and studies the Great Vehicle, is a mind generation that is distinct from the samadhi of noble bodhisattvas. Examples are: the mind generations in the continuum of the Great Vehicle's accumulation and preparation stages, and the mind generation that is the nature of the subsequent attainment of noble bodhisattvas. Divisions: There are five: the power of a friend who is a virtuous spiritual friend, the power of awakening the lineage, the power of increasing roots of virtue, the power of hearing the Great Vehicle's teachings, and the power of generating through familiarizing oneself with hearing. Among these, the first relies on a friend and is an unstable mind generation; the latter four are difficult to be harmed by opposing factors and are stable mind generations. As stated in the Ornament of the Sutras, "The power of a friend, the power of cause, the power of roots, the power of hearing, the power of familiarizing with virtue, from these arise unstable and stable [minds], it speaks of a mind generation made stable by others." Thus, the method of taking the conventional mind generation, which mainly arises from the power of others, has four aspects: the teacher from whom to take it, the ritual of how to take it, the special case where it can also be taken from a support, and identifying the boundary of obtaining the vows. First, from a virtuous spiritual friend who abides in the vows, as the verse says, "To a virtuous spiritual friend who abides in the vows." Therefore, in order to make the two lives harmonious, one should take it from a qualified virtuous spiritual friend who abides in the bodhisattva vows, which are the object of taking, and who is skilled in explaining the ritual of bestowing them and the precepts. As it says in Engaging in Bodhisattva Behavior, "Always rely on a virtuous spiritual friend,"
Chinese
再说，精通大乘意义，殊胜菩萨行仪，纵为性命亦不舍弃。如《二十戒律》所说：应从持戒精进之上师处受戒。如是等等。 此外，虽有菩提贤说，受戒时，无论上师在与不在，皆可举行仪式，但若恢复已毁坏之戒律，则必须有上师。寂护论师主张受戒和恢复二者皆需上师，此说甚善。其次，龙树和无著二派。初者，以何人受，如何受之仪轨。初者，大乘法器具信弟子。如是说。龙树派认为，若知晓密意且欲受戒，则不必定需具足闲暇圆满之身，因凡是具有能真实生起追求圆满菩提之心之有情，皆视为大乘发心之法器。其次，七支供养后，愿行同时受，受已自他修欢喜，是龙树派。其定义是：任何菩萨戒，以愿行二戒同时受之仪轨而得之戒律。那么，愿行之发心与戒律二者有何差别？为利他而求圆满菩提之心，以及不令此心退失之守护心，即是愿行发心。而承诺受持一切菩萨学处之心，以及如所受持般修学之心，即是愿戒和行戒。此外，自达日同时受二发心，其后同时受二戒律。然此处依圣者龙树和寂天之行规，以仪轨同时受发心和戒律。此中有加行、正行、后行三者。加行是：以殊胜窍诀，生起对轮回之厌离，遮止对寂灭之贪执，从而以远离二边之菩提心生起欢喜之三种方便调伏自心，此为前行。于殊胜之境，向阿阇黎献曼扎后祈请。于殊胜之所依，
English
Furthermore, those who are skilled in the meaning of the Great Vehicle, and the supreme conduct of Bodhisattvas, will not abandon it even for their lives. As it says in the "Twenty Verses on Vows": "One should take vows from a Lama who abides in vows and is skilled, and who possesses abilities." So forth. Moreover, although Bodhibhadra said that when taking vows, the ritual can be performed with or without a Lama, it is necessary to have a Lama to restore vows that have been broken. Shantarakshita considered both taking and restoring vows to require a Lama, which is excellent. Secondly, there are the two traditions of Nagarjuna and Asanga. The first concerns the person who takes the vows and the ritual of how to take them. The first is: "A disciple who is a vessel for the Great Vehicle and has faith." This means that in the Nagarjuna tradition, it is not necessary to have a body of leisure and endowment if one understands the signs and wishes to take vows. This is because all sentient beings who are capable of genuinely generating the thought of seeking perfect enlightenment are considered vessels for the generation of the Great Vehicle mind. The second is: "After the seven-limbed practice, taking the aspiration and engagement simultaneously, and meditating on the joy of oneself and others, is the Nagarjuna tradition." The definition is: Any Bodhisattva vow that is obtained through the ritual of taking the aspiration and engagement vows simultaneously. So, what is the difference between the aspiration and engagement mind and the two vows? The mind that seeks perfect enlightenment for the sake of others and the mind that protects it from deteriorating are the aspiration and engagement minds, respectively. The mind that promises to uphold all the Bodhisattva trainings and the mind that promises to practice as one has upheld them are the aspiration vow and the engagement vow, respectively. Furthermore, Jetari takes the two minds simultaneously, and then takes the two vows simultaneously. However, here, according to the practice of the noble Nagarjuna and Shantideva, the mind and the vows are taken simultaneously through ritual. This has three parts: preparation, main part, and conclusion. The preparation is: By means of special instructions, generating weariness with the end of samsara and preventing attachment to the end of peace, and thus cultivating joy in the mind of enlightenment that abandons both extremes, transforming the mind through three methods is the preliminary. In a special place, offering a mandala to the teacher and making requests. In a special support,
Chinese
皈依三宝，以殊胜的七支法积累资粮。正行分二：修习发心和立誓。首先，一切众生都是自己的慈母，以强烈的慈悲心怜悯所有被痛苦折磨的众生，为了他们暂时和究竟的利益，将自己的所有安乐和善根布施出去，并勇于承担一切痛苦，从内心深处修习发心。如寂天菩萨所说：『身及受用与三世，一切善根皆施他，为利有情成办故，无有吝惜而施舍。』其次，先进行请白，如《入行论》中所说：『如昔诸善逝』等，按照《入行论》的两个偈颂念诵三遍来受持。其中，第一个偈颂是讲述往昔的佛陀和菩萨们发心的方式，第二个偈颂是立誓如他们一样学习，从而发起愿菩提心和行菩提心，并受持戒律。如云：『如是为利有情故，我发菩提心。』以此发起愿心和行心，『如是于诸学处中，次第渐进勤修学。』以此清楚地表明了受持愿行戒律的仪轨。之后，分为修习自喜和引导他人修习。首先，如『今生吾已获果利』等。其次，念诵『我今于诸救护主』等，然后进行回向并简略地讲述应学之法。第二，按照无著的宗规，谁是受持者，以及如何受持的仪轨。首先，无著的观点是：受持愿心不需要别解脱戒，但要如法受持，必须先具备七种别解脱戒。即受持愿心，不一定需要别解脱戒作为基础，但是要获得行戒，必须先具备七种别解脱戒中的任何一种。如《菩提道灯论》云：『具足七别解脱戒，恒常安住余律仪，乃能受持菩萨律。』
English
Take refuge in the Three Jewels and accumulate merit through the excellent seven-branch practice. The main part has two sections: cultivating the mind and taking vows. First, all sentient beings are one's own kind mothers. With strong compassion for all those tormented by suffering, one gives away all one's own happiness and virtue for the sake of their temporary and ultimate benefit, and willingly takes on all suffering. One cultivates the mind from the depths of one's heart. As Shantideva said: "Body and possessions, and likewise all virtue of the three times, I give without regret for the sake of accomplishing the benefit of all sentient beings." Second, preceded by requesting permission, one recites three times the two verses from the Bodhisattvacharyavatara, such as "As the Sugatas of old." The first verse shows how the Buddhas and Bodhisattvas of the past generated the mind of enlightenment. The second verse vows to train oneself as they did, thereby generating both the aspiring and engaging minds of enlightenment and taking vows. As it says: "Likewise, for the benefit of beings, I will generate the mind of enlightenment." This generates the aspiring and engaging minds of enlightenment. "Likewise, in the trainings, I will gradually train myself." This clearly shows the ritual for taking the vows of the aspiring and engaging minds. Afterwards, there are two parts: cultivating self-joy and leading others to cultivate joy. First, such as "Today my life has borne fruit." Second, after reciting "Today I am protected by all the protectors," one dedicates the merit and briefly explains the precepts. Second, according to the system of Asanga, who is the person who takes the vows, and how is the ritual performed? First, Asanga's view is: "Although one does not need individual liberation to take the aspiring mind, one must have previously gone through the seven types of proper vows." That is, although one does not need individual liberation as the basis for the aspiring mind, one must have one of the seven types of individual liberation vows as the basis for obtaining the engaging vows. As the Lamp for the Path says: "One who always possesses another vow among the seven types of individual liberation can take the Bodhisattva vows.