English
The perfection of generosity is in the path of seeing. Discipline, patience, diligence, meditation, wisdom, skillful means, aspiration, strength, and wisdom, these nine are included in the nine grounds encompassed by the path of cultivation. Supernormal knowledge, the two accumulations of merit and wisdom, the thirty-seven factors of enlightenment, the two of compassion and insight, dharani, and the five of eloquence are the special paths that pervade all three pure grounds. The joy of Dharma, the one vehicle path, and the three that possess the Dharmakaya are the Buddha grounds, which exist in the preliminary, actual, and subsequent stages of the tenth ground where the Mahayana Arhats reside. Thus, it is established from the initial accumulation path to the end of existence. Third, the summary of the meaning is: If everything is summarized, there are two types: aspiration and engagement. Among them, aspiration is through thought, and engagement is through action. Wanting to go and going are the same. That is to say, all those bodhicittas explained from the perspective of seven divisions, if briefly summarized, are included in the two types of aspiration and engagement. Among them, wanting to attain enlightenment for the benefit of others through thought is aspiration bodhicitta, and for that purpose, practicing through action, studying extensively in the six perfections is engagement bodhicitta. The manner of that is also like the former is like a person wanting to go to a place of seeking, and the latter is like actually entering the road and walking. Likewise, in the "Entering the Bodhisattva's Way of Life" it is said: If bodhicitta is briefly summarized, it should be known as two types: the mind of aspiring to enlightenment and the very act of entering into enlightenment. Just as one knows the difference between wanting to go and going, likewise, the wise should gradually know the difference between these two. As it is said. Second, there are five specific explanations of the practice of taking vows to be attained: causing what has not been attained to be attained, protecting what has been attained from degenerating, the physical basis for the arising of vows, the method of restoring what has been lost, and the benefits of protection. First, there are two ways to cause what has not been attained to be attained: explaining the ritual for the arising of conventional bodhicitta, and explaining the arising of ultimate bodhicitta without relying on ritual. First, there are two explanations of the ritual for the arising of conventional bodhicitta: a brief explanation and an extensive explanation. First
Chinese
哦，简要说明如下：首先，未获得律仪的获得方式是，接受方式。也就是说，这样确定发心的自性后，首先，使未获得的发心律仪得以获得的方式是，像这样接受的方式。第二，详细解说。总的来说，所生起的世俗发心的特征是：为了他人的利益，以圆满菩提为目标的大乘修学之心，是与圣者的等持的体性相区别的发心。例子是：大乘资粮道的相续中的，以及圣者后得位的体性的发心等。分类有五种：朋友善知识的力量，因缘觉醒的力量，积累善根的力量，听闻大乘经典的力量，以及通过多次串习听闻而生起的力量。其中，第一种依赖朋友，是不稳固的发心；后四种难以被不利因素削弱，是稳固的发心。如《经庄严论》中所说：友力因力与根本力，听力善习所生之力，不稳固与稳固生，说是他人所教发心。如是所说，主要从他力所生的世俗发心接受方式有四种：从何者处接受的导师，如何接受的方式，从所依处也能接受的特例，以及律仪的获得界限的确定。首先，从何处接受的导师是：安住于律仪的善知识。也就是说，两种传承一致的是，从何处接受的对境，安住于菩萨律仪，并且精通传授律仪的仪轨和学处，不贪图财物，而是以慈悲心摄受的，具有功德的善知识处接受。如《入行论》中所说：恒常善知识，精通大乘义，菩萨之律仪，纵为命不舍。以及《二十颂律仪》中所说：上师住律仪，精通且具力，当从彼处受。第二，如何接受的方式有两种：龙树和无著的宗派。首先，龙树的宗派有两种：
English
Now, the brief explanation is as follows: First, the way to obtain vows that have not been obtained is the method of receiving. That is, after establishing the nature of bodhicitta in this way, the way to obtain the bodhicitta vows that have not been obtained is the method of receiving in this way. Second, the detailed explanation. In general, the characteristic of the conventional bodhicitta to be generated is: the Mahayana mind of learning, which aims at complete enlightenment for the benefit of others, is the bodhicitta that is distinguished from the nature of the samadhi of the noble ones. Examples are: the bodhicitta in the continuum of the Mahayana accumulation path, and the bodhicitta of the nature of the post-attainment of the noble ones. There are five
Chinese
萨。谁受戒之人，以及如何受戒之仪轨。首先，谁受戒之人是：大乘之器，具信之弟子。意思是说，对于龙树之宗，如果通达其意并想要受戒，不一定非要有闲暇圆满之身。如《般若经》云：诸天子未发无上正等菩提心者，当令彼等发无上正等菩提心，应如是开示。又如《海龙王请问经》中说：两千龙发菩提心等等。因此，凡是能够真实生起希求圆满菩提之心的众生，都是可以成为大乘发心之器的。也就是对于菩萨如海之行，以及无上大菩提之果具有信心的弟子。其次，如何受戒之仪轨是：七支圆满，愿行同时入，受持并观想自他皆欢喜，是龙树之宗。这里有加行、正行、后行三者。首先是加行：以特殊的窍诀，对轮回生起厌离，对寂灭的边际断除贪执，从而对远离二边的菩提心生起欢喜。这样，以三种方便调伏自心作为前行，在特殊的处所，向师父献曼扎并祈请之后，依靠特殊之所依，皈依三宝，以特殊之方便，在七支供养的最后，第二是正行受持发心戒：观想一切众生都是自己的慈母，他们都被痛苦所折磨，以强烈的悲心，为了他们暂时和究竟的利益安乐，将自己的所有安乐和善根都布施出去，并且承担他们所有的痛苦。从内心深处这样修习之后，以祈请作为前行，如《入行论》中所说：如昔诸善逝，等等，念诵这两个偈颂三次而受持。其中，第一个偈颂是说明往昔的佛和菩萨们发心的方式。
English
Sa. The person who takes the vows, and the ritual of how to take them. First, the person who takes the vows is: A disciple with faith who is a vessel for the Mahayana. This means that, according to the tradition of Nagarjuna, if one understands the meaning and wants to take the vows, it is not necessarily required to have a body of leisure and endowment. As the Perfection of Wisdom Sutra says: Those sons of the gods who have not generated the mind of unsurpassed, perfect, and complete enlightenment, cause them to generate the mind of unsurpassed, perfect, and complete enlightenment. It should be taught. And as it says in the Questions of the Ocean King: Two thousand nagas generated the mind, and so on. Therefore, all sentient beings who are able to genuinely generate the thought of seeking perfect enlightenment are vessels for generating the mind of the Great Vehicle. That is, the disciple who has faith in the ocean-like conduct of the Bodhisattvas and the unsurpassed great enlightenment as the fruit. Second, the ritual of how to take the vows is: The seven branches are complete, aspiration and action enter simultaneously, taking and contemplating that oneself and others are happy, is the tradition of Nagarjuna. Here there are three: preparation, main part, and conclusion. First, the preparation is: With special instructions, generating weariness towards the edge of samsara, cutting off attachment to the edge of peace, thereby generating joy in the mind of enlightenment that abandons the two extremes. Thus, with the mind tamed by three methods as a preliminary, in a special place, offering a mandala to the teacher and making requests, relying on a special support, taking refuge in the Three Jewels, and with a special method, at the end of accumulating merit with the seven branches. Second, the main part is taking the vows of generating the mind: Contemplating that all sentient beings are one's own kind mothers, and they are all tormented by suffering, with the force of strong compassion, for the sake of their temporary and ultimate benefit and happiness, giving away all of one's own happiness and virtue, and taking upon oneself all of their suffering. After training the mind from the depths of one's heart in this way, with requesting permission as a preliminary, as it says in the Way of the Bodhisattva: Just as all the Sugatas of the past, etc., taking them by reciting these two verses three times. Among them, the first verse shows the way in which the Buddhas and Bodhisattvas of the past generated their minds.
Chinese
然后，第二偈发誓说，我将如他们一样学习，因此，同时接受发愿和进入两种发心和戒律。第三是结尾。分为自己欢喜的修习和使他人欢喜的修习两种。首先，自己欢喜的修习是：如今我的人生有意义。等等。第二，使他人欢喜的修习是：我今天将成为一切救护者的……等等。说完之后，表达感谢并简要讲述应学之处，这些都是圣者龙树的宗派。第二，无著的宗派分为两种：谁接受的补特伽罗和如何接受的仪轨。第一是：无著认为，发愿心不需要别解脱，但要正确接受，必须先具备七种别解脱。意思是，导师无著的观点是，作为所依的补特伽罗，仅仅接受发愿心不需要先具备别解脱戒，但要正确接受进入戒，必须先具备七种别解脱戒中的任何一种，如《菩提道灯论》所说：具有七种别解脱，恒常具有其他戒律者，才有资格获得菩萨戒，否则不然。第二，如何接受的仪轨是，提问有无障碍和承诺学习等等，通过各自的发愿和进入仪轨来接受。意思是，如何接受的仪轨，作为所依必须要做的是，像以前一样，通过遮止两种边执，生起对菩提心的欢喜，即通过三种教言来调伏自心，然后是实际的仪轨，分为发愿和进入两种。首先是发愿，分为加行、正行和结尾三个部分。加行是，在特殊的处所供养曼扎，然后祈祷，在特殊的所依前皈依，并通过特殊的方法，以七支供积累资粮。正行是，生起自力觉醒种姓和见他力圆满菩提的利益等等，以及加行的力量，生起三种认识，以“十方”等等的祈请为先导，从“我名某某，从今生起”，到“直至涅槃之间”，念诵三遍来接受。结尾是，欢喜
English
Then, the second verse vows that I will learn as they do, thus taking the vow and entering bodhicitta and precepts simultaneously. The third is the ending. It is divided into two types: practicing for one's own joy and causing others to rejoice. First, practicing for one's own joy is: Now my life has meaning. And so on. Second, causing others to rejoice is: Today I will become the protector of all... And so on. After saying this, expressing gratitude and briefly explaining what should be learned, these are all in accordance with the tradition of the noble Nagarjuna. Second, the tradition of Asanga is divided into two: the person who receives it and the ritual of how to receive it. The first is: Asanga believes that taking the aspiration mind does not require individual liberation, but to receive it correctly, one must first have the seven types of individual liberation. This means that the view of the teacher Asanga is that, as the person who relies on it, merely taking the aspiration mind does not require the precept of individual liberation to precede it, but to correctly receive the entering precept, one must first have any of the seven types of individual liberation precepts, as stated in the "Lamp for the Path to Enlightenment": Those who have the seven types of individual liberation, and constantly possess other precepts, are qualified to receive the bodhisattva precepts, otherwise not. Second, the ritual of how to receive it is to ask about obstacles and promise to learn, etc., and to receive it through the respective aspiration and entering rituals. This means that the ritual of how to receive it, what must be done as the basis, is to generate joy in bodhicitta by preventing attachment to the two extremes as before, that is, to tame one's mind through the three instructions, and then the actual ritual, which is divided into two: aspiration and entering. First is aspiration, which is divided into three parts: preparation, main part, and conclusion. The preparation is to offer a mandala in a special place, then pray, take refuge before a special object of refuge, and accumulate merit through the seven-branch offering as a special method. The main part is to generate the power of self-awakening lineage and to see the benefits of the power of others' perfect enlightenment, etc., and the power of preparation, generating three kinds of awareness, preceded by the prayer of "In the ten directions," etc., from "I, named so-and-so, from this life onward," to "until nirvana," reciting three times to receive it. The conclusion is joy.