English
Two truths. In terms of a twofold division, there are two: conventional truth and ultimate truth. The Nirvana Sutra states: "Through the distinction of conventional and ultimate truths, the mind of enlightenment has two aspects." That is, based on the two accumulations of merit and wisdom, there are two types of bodhicitta: that of ordinary beings who are learning and that of noble beings who are not. By focusing on external sentient beings and focusing on one's own mind, two types of bodhicitta are established: conventional and ultimate. Third, the three trainings of ethics, concentration, and wisdom. In terms of a threefold division, Longchen Rabjam states: "Purifying is the training of ethics, abiding is the training of mind, and liberating is the training of wisdom; these are the three aspects of the three minds." Furthermore, considering the three types of ethics, the Middle Length Prajnaparamita Sutra states: "The mind that abstains from what is blameworthy, the mind that gathers virtuous qualities, and the mind that matures sentient beings—these three types of bodhicitta should be diligently cultivated." Fourth, the bodhicitta generated by aspiration in the stages of accumulation and preparation, the seven impure grounds with pure higher intention, the three pure grounds with maturation, and the abandonment of all obscurations of great compassion are the four pure bodhicittas of the Buddha grounds. In terms of a fourfold division, the Ornament of the Sutras states: "Bodhicitta on the grounds is considered to be aspiration, pure higher intention, maturation, and likewise, the abandonment of obscurations." The seven impure grounds are: Joyful, Stainless, Illuminating, Blazing, Difficult to Conquer, Manifest, and Far-Reaching. The three pure grounds are: Immovable, Good Intelligence, and Cloud of Dharma. Fifth and sixth, five are the five paths, and six are the six perfections. In terms of a fivefold division, there are the bodhicittas of the five paths: accumulation, preparation, seeing, meditation, and no more learning. The Twenty Thousand Line Prajnaparamita Sutra states: "The bodhicitta of the beginner, the bodhicitta of complete purification, the bodhicitta of seeing the Dharma, the bodhicitta of complete liberation, and the inconceivable bodhicitta. Subhuti, those who have not entered this path should be made to enter, those who have entered should be completely purified, the divine eye should be generated, the noble truth of the path should be meditated upon, and the unobstructed Buddha eye should be attained."
Chinese
如是说。以六事分类，在《中观母经》中说：具有六度波罗蜜多的发心，具有六事。对于十度而言，也有说十种的，如善天所说：修习十种菩提心。如是说。第七，以地界分类，譬如地、金、月、火等二十二是，以地界分类，在十地之间。如二十二种譬喻所示。如《智胜请问经》中所说。在《现观庄严论》中说：即地金月与火，宝藏珍源及大海，金刚山药友及，如意宝珠日与歌，国王库藏康庄道，童子妙水及，琵琶河流与云等，共有二十二种。如是说。这些譬喻的意义是依次的。在其注释中说：希求和，意乐和，增上意乐和。等等所说，在此将譬喻和意义结合起来显示的是，在《大车释》中说：希求如地，意乐如金，增上意乐如新月，这三种依次是资粮道小、中、大三种的发心，因此而得名。加行如火，是加行道四种的发心。布施如金，持戒如珍宝的来源，忍辱如大海，精进如金刚，禅定如山，智慧如药，善巧方便如善友，愿如如意宝，力如太阳，般若波罗蜜多如美妙的歌声，是从初地到十地依次具有的。神通如国王，二资粮如库藏，与菩提分法相应的法如康庄大道，慈悲和胜观二者如良驹，总持和辩才二者如妙水泉，这五者是第八地、第九地、第十地都遍有的。法喜的盛宴如琵琶，唯一行道如河流，与法身相同具有的如云，这三种是，在十地具有的，即智慧和广大事业利益众生。
English
Thus it is said. Classified by six aspects, the Middle Mother Sutra states: 'The mind of enlightenment endowed with the six perfections, endowed with six aspects.' Regarding the ten perfections, there are also explanations of ten, as stated by Dewa Sangpo: 'Cultivating the ten aspects of the mind of enlightenment.' Thus it is said. Seventh, classified by the levels of the ground, the twenty-two examples such as earth, gold, moon, fire, etc., are classified by the levels of the ground, between the ten grounds. As shown by the twenty-two examples. As stated in the Sutra Requested by Lodro Gyaltsen. In the Ornament for Clear Realization, it says: 'Namely earth, gold, moon, and fire, treasure, jewel source, and ocean, vajra, mountain, medicine, friend, wish-fulfilling jewel, sun, and song, king, treasury, great path, youth, wondrous water, lute, river, and clouds, are the twenty-two aspects.' Thus it is said. The meanings of these examples are in order. In its commentary, it says: 'Aspiration, intention, and heightened intention,' etc., as stated, here, combining the examples and meanings to show, in the Great Vehicle Commentary, it says: 'Aspiration is like earth, intention is like gold, and heightened intention is like a waxing moon,' these three are, in order, the minds of enlightenment of the small, medium, and large accumulation paths, hence the names. Application like fire is the mind of enlightenment of the four application paths. Generosity is like gold, discipline is like the source of jewels, patience is like the ocean, diligence is like a vajra, meditation is like a mountain, wisdom is like medicine, skillful means is like a good friend, aspiration is like a wish-fulfilling jewel, strength is like the sun, and the perfection of wisdom is like a beautiful song, these are sequentially from the first to the tenth ground. Clairvoyance is like a king, the two accumulations are like a treasury, the dharma corresponding to the aspects of enlightenment is like a great path, compassion and insight are like a fine steed, and retention and eloquence are like a wondrous water spring, these five are pervasive in the eighth, ninth, and tenth grounds. The feast of dharma joy is like a lute, the single path of travel is like a river, and being endowed with the same as the dharmakaya is like a cloud, these three are present in the tenth ground, namely wisdom and vast activity benefiting sentient beings.
Chinese
这是因为。如是说。这些大导师们认为，世间道的一切，直至愿求真见都可进入。阿毗耶迦罗等一些人认为，愿求直至资粮道，行道直至加行道。海云等未生起欲得菩提之心者，愿求；生起者，则欲进入等等，虽有很多。但全知龙钦巴的观点，在《宗派宝藏论》中说：此处为利他而欲得菩提是愿求，以加行遍及而进入是进入，认为本体一而反体异。如是说。第二，简略指示：总摄一切为愿入两种，彼亦以思惟而愿求，以加行而遍及，如欲行与正行一般。如是，之前所说的发心之种种差别，也都可归纳为愿入二种。愿求是欲得菩提，以思惟而愿求，如欲行一般。进入是，于彼之法加行，如正行一般。如《入行论》云：菩提心略而言之，应知为二种，即愿菩提心与入菩提行。如欲行与正行之差别如何得知，如是智者应次第知此二者之差别。如是说。第二总义，最初得戒之理亦有二，即世俗菩提心与胜义菩提心。初者亦二，龙树派与无著派。初者是：最初未得戒而得戒之理是，领受之理，于具戒之善知识处，大乘之法器，具信之弟子，七支圆满，愿入同时，领受且修自他喜悦等。是龙树派，无著之观点是，下文将述。能赋予菩萨戒之善知识是，《二十戒品》中说：上师住戒且精通，具能力者可领受。如是说。《入行论》中说：恒时之善知识，精通大乘义，菩萨之殊胜律仪，纵遇命难亦不舍。如是说。
English
That is why. So it is said. These great teachers and others consider that all worldly paths, up to the aspiration for true vision, can be entered. Some, such as Abhyakara, consider aspiration up to the accumulation path, and practice up to the path of joining. Others, such as Ocean of Clouds, aspire without generating the mind of wanting to attain enlightenment; those who have generated it want to enter, and so on, there are many. However, according to the view of the Omniscient Longchenpa, in the Treasury of Tenets, it is said: Here, wanting to attain enlightenment for the sake of others is aspiration, and entering with practice covering everything is entry, considering the essence to be one but the aspects different. So it is said. Second, brief indication: In summary, all are gathered into two types: aspiration and entry. That also, aspiration is through thought, and entry is through practice covering everything, like wanting to go and actually going. Thus, all the various distinctions of the mind of enlightenment previously explained are also included in the two: aspiration and entry. Aspiration is wanting to attain enlightenment, aspiring with thought, like wanting to go. Entry is practicing that Dharma, like actually going. As it is said in the Bodhicharyavatara: The mind of enlightenment, in brief, should be known as two types: the mind of aspiring for enlightenment and the entry into enlightenment itself. Just as one knows the difference between wanting to go and going, so the wise should gradually know the difference between these two. So it is said. Second general meaning, the way of initially obtaining vows is also twofold: relative bodhichitta and ultimate bodhichitta. The first is also twofold: the Nagarjuna system and the Asanga system. The first is: The way of obtaining vows when initially not obtained is: The way of receiving is that a disciple who is a vessel of the Great Vehicle, with faith, from a virtuous friend who abides in the vows, with the seven branches complete, aspiration and entry simultaneously, receiving and meditating on the joy of oneself and others, etc. This is the Nagarjuna system. Asanga's view is explained below. The virtuous friend who bestows the bodhisattva vows is, as stated in the Twenty Vows: The lama abides in the vows and is skilled, one should receive from one who is capable. So it is said. As it is said in the Bodhicharyavatara: The virtuous friend is always skilled in the meaning of the Great Vehicle, and the supreme discipline of a bodhisattva, one does not abandon even for the sake of life. So it is said.
Chinese
在《行集灯》中说：从良善的上师处接受律仪，精通律仪的仪轨，自己安住于律仪中，能够传授律仪且具足慈悲，应当知晓是良善的上师。弟子的特征是：在《心性休息》中说：贤劫的弟子，具有信心和智慧，具有精进、谨慎、正念和正知，不违背教言，守护律仪和誓言，身语意三门调柔，具有慈悲和利他心，心胸宽广，喜欢长远，慷慨大方，具有清净的显现，依止且具有极大敬信。这两种方式在两种传统中是相同的。对于这样的弟子，按照中观宗的观点，在任何方向，在清净且以供品庄严、令人愉悦的地方，准备好佛像等。如《休息》中所说的那样，以所展示的那些来迎请资粮田、化身田等。其依据是：《宝积经》中说：无论谁忆念诸佛，诸佛就安住在他的面前，恒常加持他，从一切罪业中解脱。之后，要做七支供。如云：顶礼与供养，忏悔与随喜，劝请与祈祷，我所积的一切微小善根，全部回向圆满大菩提。如从《圣妙吉祥菩萨行愿品》中所说的那样，或者任何一种七支供都可以。并且，在此之上加上皈依和发心这两个支分，就称为十支供。此外，从十支供中减去劝请转法轮和祈请不入涅槃这两项，就是七支供。这是因为，导师色身需要这两个支分，而法身，特别是报身则不需要。因为法性决定的大乘法轮，在时间上是恒常的，是常转的法轮等，具足五种决定。印度的论师语自在称说：色身会示现入涅槃，而其他的身则不会。如是，供养七支的利益是：《吉祥秘密请问经》中说：无论谁面向十方诸佛，合掌而立。
English
From the Condensed Lamp of Conduct: Take vows from a good lama. Be skilled in the ritual of vows. Oneself abides in the vows. Be patient in bestowing vows and possess compassion. Know that to be a good lama. Thus it is said. The characteristics of a disciple are: From Resting the Mind Itself: Fortunate disciples have great faith and wisdom. They possess diligence, mindfulness, memory, and awareness. They do not transgress the teachings, and they protect vows and commitments. The three doors are tamed, and they have great compassion and altruism. They are broad-minded, enjoy long-term goals, are generous, and have pure perception. They rely on and have great devotion. These two ways are similar in both traditions. For such a disciple, according to the Madhyamaka tradition, in any direction, in a clean place adorned with offerings and pleasing, prepare images of the Buddhas, etc. As explained in Resting, represent the field of merit, the field of manifestation, and invite them. The reason for this is: From the Heap of Jewels Sutra: Whoever remembers the Buddhas, the Buddhas reside before them, constantly blessing them, and liberating them from all faults. Then, the seven-branch practice is to be done. As it is said: Homage and offering, confession and rejoicing, exhortation and supplication, whatever small merit I have accumulated, all of it I dedicate to complete and great enlightenment. As it comes from the Noble Excellent Conduct, or any of the seven pure branches. And, in addition to that, adding the two branches of taking refuge and generating bodhicitta is called the ten-branch practice. Furthermore, from the ten branches, subtracting the exhortation to turn the wheel of Dharma and the supplication not to pass into nirvana, there are seven branches. This is because the Teacher's form body needs those two branches, but the Dharma body, and especially the Sambhogakaya, do not need them. Because the Dharma-determined Mahayana Dharma wheel, in terms of time, is constant, is the ever-turning wheel, etc., possessing the five certainties. The Indian teacher Ngagwang Drakpa said: The form body shows passing into nirvana, but the other does not. Thus, the benefit of offering the seven branches is: From the Sutra Requested by Pal Spe: Whoever faces the Buddhas of the ten directions, joins their palms together.