English
It is said. In the Mantrayana, the ultimate bodhicitta is considered to be the wisdom free from the duality of grasping and being grasped. As stated in the Guhyagarbha Tantra, "Alas, the five wonders," and in the Root Tantra of Guhyasamaja, "Free from all things, aggregates, elements, and sense bases, abandoning grasping and being grasped, the selflessness of phenomena is equality, one's own mind is primordially unborn, it is the nature of emptiness." Thus it is said. Secondly, as explained in the Guhyagarbha Tantra, the Ornament of Clear Realization, the Bodhicitta Commentary, and the Five Stages, etc., the rituals for generating ultimate bodhicitta are all in accordance with the Mantrayana. By making the aspect of the wisdom of the result the path, it is generated through the aspect of conventional truth, which is only a contributing factor that obscures its interdependence. As stated in the Bodhicitta Commentary, "Bodhisattvas who practice the path of secret mantra generate the mind of enlightenment with the nature of aspiration in this way through the aspect of conventional truth, and it is to be generated by the power of meditating on the ultimate mind of enlightenment." Therefore, that ritual of the Mantrayana cannot be generated by the ritual alone without relying on what arises from meditation, so it is not in accordance with the characteristic. If it is said in the Hundredfold Adornment, "One should generate the supreme ultimate mind of enlightenment," it is possible that it is explained in the sutras, but such a statement is merely a vow and is not generated through ritual. Otherwise, it would be a bodhicitta arising from convention. Likewise, in the Differentiation of the Excellent it says, "The so-called ultimate bodhicitta arises through the power of meditation, but it does not arise through ritual. If it arises through ritual, it becomes a bodhicitta arising from convention. This is the bodhicitta of attainment, which is the ultimate nature of reality." And, "The ultimate bodhicitta should be generated, even if it is said in the scriptures, it is a vow and not a ritual." Thus it is said. Therefore, the characteristic of the ultimate bodhicitta is that it arises naturally from the power of meditation. As stated in the Samdhinirmocana Sutra, "The ultimate bodhicitta is beyond the world, free from all elaboration, extremely clear, the object of ultimate reality, stainless, unwavering, like the flame of a lamp without wind."
Chinese
不会动摇。它的成就来自于始终恭敬地修习止观瑜伽。正如莲花戒在《修习次第》中所引用的那样。第四，守护已获得的（菩萨戒）而不失坏的方法，包括教、说、摄三者。首先是概括地说明：为了不失坏而守护的方法，就是菩萨的三种戒律，即：止恶行戒、摄善法戒和饶益有情戒。意思是说，这样获得戒律后，必须守护而不失坏。在讲述守护的方法中，分为如何守护和所守护的戒律两种。首先，在《学集论》中说：菩萨的戒律，广大地来源于大乘。又说：不舍弃善知识，并且经常阅读经藏。因此，为了了解菩萨学处的基础，不舍弃作为自缘的大乘善知识，恭敬地依止，并且作为所缘，总的来说是大乘的经藏，特别是《菩萨地》和《学集论》等广泛阐述菩萨学处的经论，通过听闻和思考来断除增益和损减，从而成为智者。即使这样成为了智者，也不能仅仅停留在知识层面，而要尽自己所能努力如法地修持。否则，如果不明白取舍之处，那么了解也就变得毫无意义。正如《入行论》中所说：应当以身体来实践这些，仅仅口说有什么用？仅仅阅读药方，对病人有什么好处呢？因此这样说。守护的差别有两种：断除违缘，即自己和他人的行为失坏的七种原因；修习顺缘，即不失坏的原因和增长的原因。第一种，断除自利智慧的三种障碍和他利行为的四种过失。第一种是：不喜听闻、散乱于思维、懈怠于修习，这三种要断除。第二种是：行为过于懒惰、行为与他人不信任的事情相结合、动机没有慈悲心、所作所为颠倒错乱，这四种要断除。第二种，不失坏的三种原因
English
It is unshakeable. Its accomplishment comes from constantly and respectfully practicing the yoga of calm abiding and insight. As Kamalashila quoted in the Stages of Meditation. Fourth, regarding the method of guarding what has been obtained without losing it, there are three aspects: teaching, explaining, and gathering. First, the general statement is: The method of guarding against loss in between is the three trainings of a Bodhisattva: the discipline of abstaining from misdeeds, the discipline of gathering virtuous dharmas, and the discipline of working for the benefit of sentient beings. That is to say, having obtained the vows in this way, one must guard them without losing them. In explaining the method of guarding, there are two aspects: how to guard and what to guard. First, in the Compendium of Trainings, it says: The vows of a Bodhisattva arise extensively from the Great Vehicle. And it says: Do not abandon virtuous friends, and always look at the sutras. Therefore, in order to know the basis of the Bodhisattva's training, do not abandon the virtuous friend of the Great Vehicle as the self-condition, but rely on them with respect, and as the object-condition, generally the sutras of the Great Vehicle, and in particular the Bodhisattva Grounds and the Compendium of Trainings, etc., which extensively explain the Bodhisattva's training, cut off additions and subtractions through hearing and thinking, and become wise. Even having become wise in this way, one should not remain merely at the level of knowledge, but should strive to practice properly with whatever ability one has. Otherwise, if one does not understand what to adopt and abandon, then understanding becomes meaningless. As it is said in the Guide to the Bodhisattva's Way of Life: These things should be practiced with the body. What is accomplished by merely speaking words? By merely reading a prescription, will it benefit the sick? Therefore, it is said. There are two distinctions in how to guard: abandoning the opposing conditions, the seven causes of the deterioration of one's own and others' behavior; and training in the supporting conditions, the causes of non-deterioration and the causes of increase. The first is to abandon the three obstacles to one's own wisdom and the four faults of benefiting others. The first is: not liking to hear, being distracted in thinking, and being lazy in meditating, these three should be abandoned. The second is: being too lazy in action, engaging in actions that others do not trust, having no compassion in motivation, and accomplishing things in a reversed manner, these four should be abandoned. The second is: the three causes of non-deterioration.
Chinese
以及，学习九种增长的因素。第一种分为三类。第一，今生不退失的因素有三种：忆念三种，即忆念生起菩提心的利益、退失的过患、以及难以获得（菩提心）。第二，来世不退失的因素有三种不颠倒的方法：三时中行七支供养、向诸佛菩萨祈祷、以及断除与佛法相违的魔业。第三，今生来世都不退失的因素有五种珍爱：视所度众生胜过自己、视能度之法胜过财富、视主尊菩萨胜过心、视助伴善知识胜过父母、视所证佛果胜过受用，应当学习这五种珍爱。第二，有五种忆念和四种行为：忆念有为法的变动、痛苦的尽头、佛法的利益、导师的伟大、菩萨的利益这五种，以及用正知的眼睛观察、用精进的骏马前进、用出离心的鞭子策励、心中想着解脱的城市这四种行为。总而言之，全知大士说：『恒时以忆念、正知和谨慎，断除不善，成办善法如海。』因此，生起不退失的忆念、谨慎和正知这三种，不被将要讲解的根本和支分的堕罪所染污，并且日夜六时不断忏悔，如仪轨般受持菩提心，或者夜晚将所有睡眠以任何方便法转为善的睡眠，然后将白天的时辰分为六份，如此学习。那么，初学者应当学习多少经部中所说的菩萨学处呢？对于初学者来说，上师宣说直接遮止了在没有能力的情况下，以开始等方式来示现修持，并说这是违越的堕罪。除了没有遮止，但在初学者的阶段不能修持的两种情况之外，所有菩萨学处中成为能力范围内的，都必须学习。如《学集论》中说：『总而言之，对于不是自己能力范围内的行为，没有堕罪，因为无意义，所以没有安立对此学习。』对于他人来说，是自性
English
And, to train in the nine causes of increase. The first has three parts. First, the causes for not declining in this life are three kinds of mindfulness: mindfulness of the benefits of generating bodhicitta, the faults of declining, and the difficulty of obtaining it again and again. Second, the causes for not declining in future lives are three methods of non-reversal: performing the seven-branch offering in the three times, supplicating the Buddhas and their offspring, and abandoning the works of demons that contradict the Dharma. Third, the causes for not declining in both this and future lives are five precious things: cherishing sentient beings to be trained more than oneself, cherishing the Dharma to be practiced more than wealth, cherishing the principal Bodhisattva more than one's heart, cherishing the spiritual friend who is the condition for oneself more than one's parents, and cherishing the attainment of Buddhahood more than enjoyment; one should train in these five precious things. Second, there are five kinds of mindfulness and four kinds of actions: the impermanence of conditioned things, the end of suffering, the benefits of the Dharma, the greatness of the Teacher, and the benefits of the Bodhisattva, these five kinds of mindfulness; and observing with the eye of mindfulness, going with the excellent horse of diligence, urging with the whip of renunciation, and keeping the city of liberation in mind, these four kinds of actions. In short, the Omniscient Great One said: 'Always with mindfulness, awareness, and conscientiousness, abandon non-virtue and accomplish the ocean of virtuous Dharma.' Therefore, generate these three—mindfulness, conscientiousness, and awareness—without declining, and avoid being stained by the root and branch downfalls that will be explained, and continuously confess day and night in six sessions, and take the vow of bodhicitta according to the ritual, or transform all sleep at night into virtuous sleep by any skillful means, and then divide the daytime into six parts, and train in this way. Now, how much of the Bodhisattva trainings spoken of in the sutras should beginners train in? For beginners, the teacher has directly forbidden showing practice by starting and so on without having the ability, and has said that this is a downfall of transgression. Except for the two cases that are not forbidden but cannot be practiced in the stage of a beginner, all the Bodhisattva trainings that are within the scope of one's ability must be trained in. As it says in the Compendium of Trainings: 'In short, there is no downfall for actions that are not within the scope of one's ability, because they are meaningless, so there is no establishment of training for them.' For others, it is by nature
Chinese
仅仅是视为无有罪过。如果努力于自己能力范围之外的事物，就会堕落，因为这不需要思考，普遍包含在忏悔罪恶的范畴中，因此会从中解脱。总而言之，这些是菩萨戒的纲要，详细来说，可以在无量无边的劫中宣说。这样说。第二，所守护的戒律有五种：分类的基础、分类的体性、数量的确定、顺序、学习的利益。第一是菩萨的戒律。第二是三种戒律。《宝积经》中说：‘善护，菩萨的戒律有三种，即：律仪戒、摄善法戒、饶益有情戒。’这样说。这三种戒律本体相同，只是从不同方面进行区分，例如一颗宝珠，具有消除黑暗、聚集一切所需之物、利益冷病等作用。第三，菩萨的行为确定为自利和他利两种，其中饶益有情是通过利益他人相续，律仪戒和摄善法戒是通过成熟自己的相续，因此数量确定为三种。第四，首先提到律仪戒，因为它是其他两种戒律的基础。之后依次安排摄善法戒和饶益有情戒，因为自己相续没有聚集善法，就无法利益其他有情。第五，如果好好学习这三种戒律，那么在何时成佛的时候，就能获得包括断证功德在内的一切，律仪戒是获得断德圆满的因，摄善法戒是获得证德圆满的因，饶益有情戒是获得事业圆满的因。༈。想要详细解释第二点，所以说‘三者中的第一个’。这里有遮止恶行、摄集善法、饶益有情三种，其中第一个是遮止恶行的戒律，有体性和分类两种。第一，菩萨所应断除的罪行及其相关部分，为了利益他人而持续舍弃的意念。