Chinese
顶礼是为了供养吗？ 对善业心生欢喜， 罪业也加以忏悔， 劝请与祈祷， 他的福德聚， 恒常遍满虚空。 如此善妙成就之后， 念诵下面出现的仪轨之词，受取愿行两种发心。 之后，观修自喜，观修他喜，名义互换这三者中， 第一是，《入行论》中说： 心应如是极赞扬， 今生吾获大果利， 善得此人身空暇， 今吾诞生于佛族， 今成佛子所应为， 今吾亦当勤修持， 不使此族染污垢， 当使此族极清净。 犹如盲人于粪堆， 偶获珍宝喜无量， 如是何幸我亦尔， 菩提心宝今生焉。 如此说。 第二是， 那里说： 我今于诸救护主， 及诸如来前发誓， 宴请众生趋安乐， 愿天非天皆欢喜。 如此说。 第三， 获得发心之后，不再具有凡夫或声闻缘觉之名，而转变为菩萨， 并且有十六种名称，如《经庄严论》中所说： 菩提萨埵大心士， 具慧以及胜光明， 佛子佛之基， 能胜佛之芽， 具力以及胜士夫， 导师以及胜名闻， 大悲以及大福德， 权势如是具正法。 如此说。 不仅是名称，意义也转变，如前者所说： 一发菩提心之刹那， 即成系缚轮回牢狱， 诸苦恼者之救护， 亦成如来众佛子， 世间天人皆当礼。 如此说。 第二，按照论师无著的观点， 受取愿心不需要别解脱戒， 但要真实受取，先要经过七支， 以及提问遮障和承诺学处等， 通过各自的愿行仪轨来受取。 如此，仅仅是愿心发心。
English
Is prostration for offering? Rejoicing in virtuous deeds, Acknowledging and confessing sins, Encouraging and entreating, May the accumulation of merit from that Always arise to fill the sky. After thus accomplishing well, Recite the words of the ritual that follows, and take both the aspiration and actualization of bodhicitta. After that, contemplate self-joy, contemplate others' joy, and exchange names and meanings. The first of these three is: From the Bodhisattvacaryāvatāra: The mind should be praised in this way: Today my life has fruit. I have well obtained the state of a human being. Today I am born into the Buddha family. Now I have become a Buddha's son. Now, by all means, I will undertake actions that are in accordance with the family. In this faultless noble family, I will not become defiled, I will act in that way. Just as a blind man finds a jewel from a heap of dust, Likewise, by some chance, bodhicitta has arisen in me. So it is said. The second is: From the same text: Today, in the presence of all the protectors, And the Sugatas, I have invited beings to happiness, May the gods and asuras and so on be joyful. So it is said. The third is, immediately upon obtaining bodhicitta, one no longer has the name of an ordinary being or a Hearer or Solitary Realizer, but becomes a Bodhisattva. And there are sixteen names for that, as it says in the Ornament for the Sutras: Bodhisattva, great being, Intelligent one, supreme clarity, Son of the Victorious One, basis of the Victorious One, Victorious one, sprout of the Victorious One, Powerful one, supreme noble one, Leader, supreme fame, Great compassion, great merit, Powerful one, likewise endowed with Dharma. So it is said. Not only the name, but also the meaning changes, as it says in the former text: In the instant of generating bodhicitta, One becomes the protector of those exhausted in the prison of samsara, And is called the son of the Sugatas, The world with gods and humans will pay homage. So it is said. Secondly, according to the system of the master Asanga, Although one does not need individual liberation to take the aspirational mind, To take it correctly, one must first go through the seven branches, And questions about obstacles and promises to keep the precepts, Take it through the individual aspiration and actualization rituals. Thus, it is merely aspirational mind generation.
Chinese
即使接受别解脱戒不是必须的，但要如实地接受愿菩提心和行菩提心，必须具备的所依是，一定要具有别解脱七种律仪。如觉窝杰在《菩提道灯论》中说：“别解脱七律仪，常具余律仪者，有发菩提心分，余者则无有。”像这样的人，与罪过相应地进行提问障碍和承诺学习学处等之后，实际上是先受愿心，之后受行心，按照仪轨进行。像这样接受的处所，如果没有善知识，依于佛像也可以，两种传统一致。获得的界限是三种说法的差别。无论是甚深还是广大的宗派，如果自己有能力，就在面前的虚空中观想佛和菩萨的集会而接受。如《文殊师利刹土庄严经》中所说，菩提道灯论中说：“若未得师长，此当说受律，他律之仪轨。”以及“于诸怙主前，发起圆满觉，心生欢喜乐。”等等，如仪轨所说。仪轨的念诵词，也有从《入行论》等中所说的，这里按照一切智者在《大疏·大车》中所说的那样念诵。也就是在善知识或者佛像面前，自己双膝跪地，合掌，说：我名叫某某，从现在起直到菩提果之间，皈依二足尊之胜，诸佛薄伽梵。皈依离贪者之胜，正法。皈依众中之胜，圣者不退转之僧伽。如是三次。十方安住的诸佛薄伽梵，请垂念我。安住十地的菩萨，请垂念我。大金刚持上师，请垂念我。如过去的诸佛薄伽梵和菩萨摩诃萨发起大菩提心那样
English
Although it is not necessary to take the Pratimoksha vows, to properly take both the aspiring and engaging Bodhicitta, it is essential to have a basis that possesses the seven types of Pratimoksha vows. As Lord Atisha said in "A Lamp for the Path to Enlightenment": "Those who always possess other vows, of the seven types of individual liberation, have the fortune to generate the mind of enlightenment; others do not." Such a person, after asking about obstacles in accordance with faults and promising to learn the precepts, etc., actually takes the aspiring mind first, and then takes the engaging mind, following the ritual. If there is no virtuous friend as a place to receive it in this way, it is permissible to rely on a representation of the Buddha, and the two traditions agree. The boundary of attainment is the difference of the three statements. In either the profound or vast tradition, if one has the power of self-reliance, one can take it by contemplating the assembly of Buddhas and Bodhisattvas in the sky in front. As stated in the "Array of Qualities of Manjushri's Pure Land Sutra," "A Lamp for the Path to Enlightenment" says: "If a guru is not found, then the ritual for receiving other vows will be properly explained." And, "In the presence of the protectors, generate the perfect mind of enlightenment, and rejoice," etc., as the ritual says. The recitation of the ritual can also be found in "A Guide to the Bodhisattva's Way of Life," etc. Here, it is recited as stated by the Omniscient One in the Great Commentary, the Great Chariot. That is, in front of a virtuous friend or a representation of the Buddha, one kneels down, joins the palms of the hands, and says: "I, named so-and-so, from this time until reaching the essence of enlightenment, take refuge in the supreme of the two-legged, the Buddhas, the Bhagavat. I take refuge in the supreme of those free from attachment, the sacred Dharma. I take refuge in the supreme of assemblies, the Sangha of the noble non-returners." Repeat this three times. "All the Buddhas, the Bhagavat, who abide in the ten directions, please pay attention to me. The Bodhisattvas who abide on the ten grounds, please pay attention to me. The great Vajra-holder Lamas, please pay attention to me. Just as the Buddhas, the Bhagavat, of the past and the Bodhisattva Mahasattvas generated the great mind of enlightenment,
Chinese
如是。以我名某某之故，对于未度脱之有情，我令其度脱；未解脱者，我令其解脱；未出息者，我令其出息；未般涅槃者，我令其般涅槃。自此时起，直至菩提心藏之间，我发广大菩提心。如是说三遍。第三、说之理由。《休息》中说：初说发愿菩提心，二说行入菩提心，三说二者皆稳固，获得清净而成办。如是说。《海云》中说：以说第一、第二、第三之故，能获得发愿和行入二者之法稳固之最胜。如是说。彼等发愿和行入本体无有差别，虽然由说三遍而显示为相异，然本体是一，如《菩萨地》中说：此二者发愿和行入，以本体无有差别之故，为利他而行持唯一，应知为无有差别之自性。如是说。第二、胜义菩提心者，胜义菩提心以仪轨而得受，密咒之宗有，经典中说亦可有，乃是誓言，由修习之力而生。彼胜义菩提心之体性为本性之自性。于密咒中，由仪轨受取世俗菩提心之缘起，而使胜义菩提心之因显现，于第二灌顶和第三灌顶中，显现世俗和胜义菩提心，此将于后广说。此之义，于《大发心经》中亦云：如何发菩提心耶？谓一切如虚空般无相，本来自性光明，极清净，是名为菩提。与彼相应之心，谓未生之宝贵心生起，是名为发菩提心。如是说。经典中说胜义菩提心由修习而生，未说由仪轨而生，龙树于《菩提心释》中说：如是发菩提心，是愿行之自性，世俗之相。菩萨之密咒门之行持
English
Thus. Because of my name being so-and-so, for those sentient beings who have not been liberated, I will liberate them; for those who have not been freed, I will free them; for those who have not breathed out, I will make them breathe out; for those who have not attained complete Nirvana, I will lead them to complete Nirvana. From this time onwards, until the essence of enlightenment is reached, I will generate the great mind of enlightenment. Thus, say it three times. Third, the reason for saying it. From 'Rest': The first saying generates the aspiration for enlightenment, the second generates the entering into enlightenment, and the third makes both stable and pure, and one will attain accomplishment. Thus it says. From 'Ocean Cloud': By saying the first, second, and third, one will attain the supreme stability of both aspiration and entry. Thus it says. Furthermore, aspiration and entry are not different in essence; although they appear different by saying them three times, their essence is one. As it says in 'Bodhisattva Ground': These two, aspiration and entry, are the same in essence, and because they are without difference, the act of benefiting others is unique, and it should be known as their non-different nature. Thus it says. Second, the ultimate Bodhicitta: The ultimate Bodhicitta is obtained by receiving it through ritual. This is the tantric tradition, and it may also be explained in the sutras. It is a vow itself, born from the power of meditation. Furthermore, the essence of the ultimate Bodhicitta is the nature of reality. In tantra, the relative Bodhicitta is taken through ritual, and the cause, the ultimate Bodhicitta, is manifested. In the second and third empowerments, the relative and ultimate minds of enlightenment are manifested, which will be explained in detail later. The meaning of this is also found in the 'Great Generation of the Mind Sutra': How is the mind of enlightenment generated? It is said that all is like space, without characteristics, and naturally luminous, completely pure, that is called enlightenment. The mind that is in accordance with that, the precious mind that has not arisen before, when it arises, is called the generation of the mind of enlightenment. Thus it says. The sutras say that the ultimate Bodhicitta arises from meditation, but it is not said to arise from ritual. Nagarjuna says in 'Explanation of the Mind of Enlightenment': Thus, generating the mind of enlightenment is the nature of aspiration, the aspect of the relative. The practice of the secret mantra path of a Bodhisattva.
Chinese
想要修行的人，应当以不加掩饰并且修习胜义的威力来生起（菩提心）。 就像怎样生起呢？ 见到不少于一百位佛的容颜，听闻经教之法，因此持有经教是殊胜的；积累不少于一百劫的福德和智慧二资粮，因此持有实证之法是殊胜的；从等持中生起无分别的智慧，因此持有证悟之法是殊胜的。被这三种殊胜所摄持，就是胜义菩提心。 也就是，在《经庄严论》中说：“令圆满佛陀极欢喜， 极积福慧二种资粮，于法无分别之智慧， 为生起故彼是胜义。” 因此，生起初地功德是胜义菩提心的开端，在异生位时，没有具足胜义菩提心之相，萨迦班智达等一切具慧者都这样认为。 瑜伽自在拉嘎阿亚在修习世俗菩提心时，安住于无分别智慧中，也因此成就胜义菩提心，这样说也没有看到很大的矛盾。 第三个共同要义，对于中间所获得的，不退失而守护的方法也有两种，即： 实际的学处，以及宣说产生它的所依。 第一种也有两种，即： 广说差别，以及以珍爱的誓言来总摄扼要。 第一种也有三种，即： 遮止恶行，摄集善法，成办有情之义利。 为什么这样说呢？ 因为宣说不退失而守护的方法，菩萨的律仪有三种，即： 遮止恶行和摄集善法，以及成办有情之义利，三种中的第一种是，如是宣说了，所以第一种遮止恶行的律仪也有两种，即： 中观宗的宗规，以及唯识宗的宗规。 第一种也有两种，即： 根本堕罪，以及支分的恶作。 第一种有三种，国王有决定的五种，大臣有五种，平民有八种。 第一种是， 盗取三宝财物以及舍弃正法，对于持戒者处以破戒的刑罚，废黜学处等等，造作五无间罪，邪见五种国王，像这样国王容易出现，这些都在《虚空藏经》中， 如所说的那样在《学集论》中以偈颂归纳， 盗