Chinese
生起，教授，感谢等。第二，进入律仪：如果受持了七种别解脱戒中的任何一种，并通过研习菩萨藏而能够信奉和修持，那么，在实际受持进入律仪的仪轨中，有加行、正行、后行三个部分。其中，加行是：祈请，观察发心，祈请迅速给予，询问障碍，理解所学之处后询问意乐等。正行是：阿阇黎说：“种姓之子，名为某某的你。”从“受持利益有情之律仪”开始，询问三次，弟子也回答“受持”三次，这样就获得了律仪。等等，从其中宣说后行的仪轨：祈请知晓，宣说利益，秘密告诫，教授，供养感谢。然后，简略地确定自性，仅仅陈述利益，这样通过各自的发心和进入仪轨，依次受持。第三，关于也可以从所依处受持的特殊情况的解释是：“在佛陀的所依处也可以，两种传统一致。”也就是说，一般来说，从上师善知识处受持，会成为具有羞耻心的所依等，有特殊的必要。如果找不到具足相状的善知识，那么在佛像的所依处，自己受持也可以，两种传统观点一致。不仅如此，还允许在观想佛陀及其眷属显现在面前的虚空中而受持。如《道灯论》中说：“若无上师时，彼当受他律，如是正仪轨，今当为彼说。往昔妙吉祥，化 Ambarāja，如何发菩提，如妙吉祥佛，刹土庄严经，所说此亦尔，于诸怙主前，发起圆菩提，摄受诸有情，从彼脱轮回，嗔恚悭嫉等，乃至证菩提，悉皆不应作，梵行应修持，罪及
English
Generating, teaching, offering gratitude, etc. Second, entering the vows: If one has taken any of the seven types of individual liberation vows and is able to believe and practice by studying the Bodhisattva Pitaka, then, in the actual ritual of taking the entering vows, there are three parts: preliminary, main, and subsequent. Among them, the preliminary is: making requests, examining the intention, requesting to be given quickly, asking about obstacles, understanding the points to be learned, and then asking about willingness, etc. The main part is: The Acharya says, "Son of noble family, you who are called so-and-so." Starting from "taking the vows to benefit sentient beings," asking three times, and the disciple also answering "I take them" three times, in this way, the vows are obtained. And so on, from there, the subsequent ritual is shown: requesting to know, explaining the benefits, secretly admonishing, teaching, offering thanks. Then, briefly establishing the nature, merely stating the benefits, in this way, one takes them in sequence through the respective rituals of aspiration and entering. Third, the explanation of the special case where one can also take them from a support is: "It is also permissible at the support of the Victorious Ones, the two traditions agree." That is to say, in general, taking them from a Lama, a virtuous spiritual friend, will become a support with a sense of shame, etc., there are special necessities. If a spiritual friend with the characteristics is not found, then it is also permissible for oneself to take them at the support of the image of the Victorious Ones, the views of both traditions are in agreement. Moreover, it is permitted to take them from the presence of visualizing the Victorious Ones and their retinue manifestly present in the sky in front. As it says in the Lamp for the Path: "If there is no Lama, then he should take other vows, such a correct ritual, I will now explain for him. In the past, Mañjuśrī, transformed into Ambarāja, how he generated Bodhicitta, like Mañjuśrī Buddha, the Ornament Sutra of the Buddha Land, as it is said, so too here, I will write clearly. In front of the Protectors, generating perfect Bodhicitta, taking all beings as guests, liberating them from Samsara, anger, miserliness, jealousy, etc., until enlightenment is attained, all should not be done, pure conduct should be practiced, sins and\
Chinese
应断除贪婪。 欢喜于戒律的约束，应当效学佛陀。 不应以自身迅速解脱为乐，为了一个众生，也甘愿安住于轮回的尽头。 无量不可思议的刹土，应当彻底清净。 从名字开始，于十方安住。 我的身语之业，应当一切时处清净。 意之业也应清净，不应作不善之业。 如是宣说，应以如是之理发起菩提心。 第四，实际受持律仪的界限是，受持的界限在于三遍念诵的结尾。 也就是说，无论哪一种传统，律仪的受持界限都来自于口头表达，因此，实际给予仪轨的念诵三遍的最后，被认为是获得律仪的时刻。 第二，关于胜义菩提心的生起不依赖于仪轨的解释是：胜义菩提心通过仪轨受持而获得，是密宗的观点，如果经典中有这样的说法，那是因为它是誓言本身，从修习的力量中产生。 也就是说，胜义菩提心是指直接证悟无分别法性的智慧，是圣者入定的本质，也是佛地入定与后得无别的菩提心。 如果从名言安立的角度来区分，在波罗蜜多乘中，胜义指的是法界，菩提心指的是证悟它的智慧。获得它的方式也如《现观庄严论》所说，具备依止、随行、证悟这三种殊胜的条件：圆满佛陀令欢喜，福德智慧资粮善积聚，为生无分别智，故彼称为胜妙道。 在密宗中，则认为远离能取所取的明光智慧安住于基位。如《幻网经》所说：唉玛稀有五种！《密集根本续》中说：远离一切事物，蕴界处及色与执，诸法无我性平等，自心本来未生起，是为空性之自性。 像这样，是通过仪轨受持而获得的。
English
Greed should be abandoned. Rejoicing in the discipline of moral conduct, one should train after the Buddha. One should not delight in attaining enlightenment quickly for oneself, and even for the sake of one sentient being, one should remain at the end of samsara. Limitless, inconceivable fields should be thoroughly purified. Beginning with the name, one should abide in the ten directions. My actions of body and speech should always be pure. The actions of mind should also be purified, and non-virtuous actions should not be done. As it is said, one should generate the mind of enlightenment in this way. Fourth, the actual holding of the boundary of vows is: the boundary of holding is at the end of the three recitations. That is to say, whichever of the two traditions it may be, since the boundary of holding the vows comes from verbal expression, it is considered that the vows are obtained at the end of the three recitations of the actual empowerment ritual. Second, the explanation that the arising of ultimate bodhicitta does not depend on ritual is: The ultimate bodhicitta is obtained by taking it through ritual, which is the view of the Secret Mantra. If there is such a statement in the sutras, it is because it is the vow itself, arising from the power of meditation. That is, ultimate bodhicitta is the wisdom that directly realizes the non-conceptual nature of reality, which is the essence of the meditative equipoise of the noble bodhisattvas, and the bodhicitta that is the essence of the inseparability of meditative equipoise and subsequent attainment of the Buddha's stage. If we differentiate it from the perspective of conventional designation, in the context of the Paramita Vehicle, ultimate reality refers to the dharmadhatu, and bodhicitta refers to the wisdom that realizes it. The way to attain it is also as stated in the Ornament for Clear Realization, possessing the three excellent conditions of reliance, subsequent practice, and realization: 'Making the perfect Buddhas very pleased, accumulating merit and wisdom collections, for the arising of non-conceptual wisdom regarding the Dharma, therefore it is called excellent.' In the Mantra Vehicle, it is considered that the clear light wisdom, free from the two aspects of grasping and being grasped, abides in the ground. As stated in the Net of Illusion: 'Ema, five wonders!' And in the Root Tantra of the Guhyasamaja: 'Free from all things, aggregates, elements, and sense bases, and abandoning form and grasping, the equality of dharmas without self, one's own mind is primordially unborn, is the nature of emptiness.' Like that, it is obtained after taking it through ritual.
Chinese
如幻化网，现观庄严，五次第等中所说的是密宗的规矩。将果位智慧的形象作为道用，仅仅是为了整理它的缘起，以随顺世俗的形象生起。如《菩提心关联》中所说：菩萨行于密宗之门者，当如是依世俗之形象生起菩提心之愿，以修习胜义菩提心之力量而生起。如是说，密宗的仪轨，不依赖于修所生，仅仅依靠仪轨本身是无法生起的，因此不符合（胜义菩提心）的定义。如果像《舍取手印》中所说：应生起胜义菩提心之最胜者。如是经典中所说也是有可能的，但这仅仅被认为是誓言而已。具有胜义菩提心的定义，是从修习的力量中自然生起的。如《解深密经》中所说：胜义菩提心是超越世间的，远离一切戏论的，非常明亮的，胜义的行境，无垢的，不动的，如同无风的灯火般不动的。成就它是由于恒常恭敬地修习止观瑜伽而转变的。如是寂护在《修习次第》中所引用的那样。第二，讲述守护已获得之（菩提心）不退失之理。首先，为了引入如何守护之义，需要进行铺垫。如《学集论》中所说：菩萨的戒律，广大地出自大乘。以及：不舍善知识，恒常观阅经典。如是说，为了了解菩萨的学处，不舍弃作为自因的大乘善知识，以恭敬承侍；作为所缘境，对于广为宣说菩萨学处之清净的经典和论典，通过听闻和思维来断除增益和损减，成为智者。成为智者之后，也不能仅仅停留在了解的层面，而要尽自己所能努力如法修行。否则，如果不能明辨取舍之处，那么了解也变得毫无意义。
English
As explained in texts like the Guhyagarbha Tantra, the Ornament of Clear Realization, and the Five Stages, the Vajrayana tradition involves generating the appearance of the wisdom of the resultant state as the path, merely to arrange its interdependent connections, arising through the aspect of conventional truth in accordance with it. As stated in the Bodhicitta Sambandha: "Those Bodhisattvas who practice in the gateway of Secret Mantra should generate the mind of enlightenment, which is of the nature of aspiration, in such a conventional manner. It should be generated by the power of meditating on the ultimate mind of enlightenment." Therefore, that ritual of the Mantrayana tradition cannot be generated by the ritual alone, without relying on meditative accomplishment; hence, it is not a defining characteristic (of ultimate bodhicitta). Although it may be possible that the sutras speak of it, as in the Spang Kong Phyag Gya Pa: "One should generate the mind of enlightenment to the supreme ultimate," it is considered merely a vow. A defining characteristic of ultimate bodhicitta is that it arises naturally from the power of meditation. As stated in the Samdhinirmocana Sutra: "The ultimate mind of enlightenment is transcendent of the world, free from all elaborations, exceedingly clear, the object of ultimate reality, immaculate, unwavering, and as unwavering as the flame of a lamp in a windless place. Its accomplishment comes from constantly and respectfully practicing the yoga of tranquility and insight." As Kamalashila quoted in the Stages of Meditation. Second, explaining how to protect what has been attained from degenerating. First, to introduce the meaning of how to protect it, a foundation must be laid. As stated in the Compendium of Trainings: "The vows of a Bodhisattva arise extensively from the Great Vehicle." And: "Not abandoning virtuous friends, always looking at the sutras." Thus, in order to know the bases of the Bodhisattva's training, one should not abandon the virtuous friend of the Great Vehicle, which is the self-cause, but attend to them with respect. As the objective condition, one should cut off additions and subtractions through hearing and thinking about the stainless sutras and treatises that extensively show the places of Bodhisattva training, and become wise. Having become wise, one should not merely remain in knowledge but strive to practice accordingly with whatever ability one has. Otherwise, if one does not understand the places of acceptance and rejection, then knowledge becomes meaningless.
Chinese
《入行论》中说：“身体力行此等事， 仅是言说有何益？ 徒阅医方何济事， 病者因此得痊愈？”因此，关于如何守护的差别，可以归纳为两点：一是断除违缘衰损之因，二是修习顺缘不衰之因和增长之缘。第一点又分为：不喜听闻、散乱思维、懈怠修习，这三者是自利智慧的三种障碍。行为上过于懒惰，行为上与不信他人相结合，动机上没有慈悲心，行为上做颠倒之事，这四者是利他行为的四种过失。因此，要努力断除这些导致自他行为衰损的七种因素。第二点，关于修习顺缘不衰之因和增长之缘的方法：首先，忆念生起菩提心的利益，忆念退失菩提心的过患，反复忆念菩提心难得，这是今生不退失的三种忆念之因。其次，在三时中行持七支供，向诸佛菩萨祈祷，断除与佛法相违的魔业，这三者是来世不退失的不颠倒之方便。再次，视所度众生比自己更珍贵，视能度之法比财富更珍贵，视主要菩萨比心更珍贵，视助缘善知识比父母更珍贵，视所证佛果比享受更珍贵，这五者是今生来世都不退失的五种珍爱之因。总而言之，这十二种是顺缘不衰之因。其次，关于修习增长之缘的方法：例如，忆念有为法的无常、痛苦的尽头、佛法的利益、导师的伟大、菩萨的利益，对于这些不要从心中遗忘，以修习这五种忆念为基础，用正知的眼睛观察，骑上精进的骏马，用出离心的鞭子策励，心中想着解脱的城市，这是四种行为。总之，一切智智者说：“恒以正念与正知， 谨慎守护诸律仪， 断除罪恶行善法， 成就功德如大海。”因此，不要退失正念、谨慎和正知这三者。