English
Secondly, the conduct. The combination refers to: generating the supreme Bodhicitta, and engaging in the benefit of sentient beings in two ways, aspiration and entry. The main practice refers to: accumulating the two accumulations or practicing the two stages. Namely, the ten virtuous actions, the four objects of gathering, and the accumulation of merit such as generosity, discipline, and patience, and the accumulation of wisdom of the two, meditation and wisdom. Diligence is the companion of both. The two stages refer to: entering into meditation, which is non-conceptual samadhi; emerging from meditation, which is the conduct of Bodhi, striving to perform virtuous deeds. Finally, dedicating all the roots of virtue to sentient beings, for the sake of unsurpassed Bodhi. Fourth is the conduct: the conduct of a Bodhisattva, that is, treating the four immeasurables and other pure conducts in a non-attached manner. Selfless conduct is the conduct of the three wheels being empty, which is the conduct of a Bodhisattva. The general outline says: The pure deeds such as generosity, practicing in a non-attached manner, is the conduct of a Bodhisattva. Thus it is said. Fifth is discipline, which is divided into two types: the vows of one's own school and the common way of guarding the Pratimoksha. The first is: the four root vows common to both the Great and Small Vehicles, and the forty-six misdeeds, etc., which are explained in many sutras. In addition, there are the five root downfalls of the king, the five root downfalls of the minister, and the eight root downfalls of the beginner, totaling eighteen. Among the four common root downfalls, excluding self-praise and disparaging others, there are twenty-one. Or on top of that, adding abandoning Bodhicitta, abandoning sentient beings, these three root downfalls, the ten root downfalls of the king and minister, are counted as five common downfalls. Destroying the minister's (actions) is counted as one uncommon downfall, plus six, totaling nineteen. If calculated according to the voluntary aspiration as twenty-four root downfalls, plus forty-six, there are also boundless differences in vows, and learning through acceptance and rejection, these are all the disciplines of guarding, which are the disciplines of the Great Vehicle Madhyamaka's own school. The general outline says: The four root vows and twenty (misdeeds), and the boundless differences in vows, are considered to be the disciplines of guarding, which are the vows of the Bodhisattva's own school. Thus it is said. The second is: the common differences in vows.
Chinese
如果进行区分，为了自身和他人的利益，守护的方式虽然无边无际，但依靠补特伽罗的差别和根器，以菩萨的支分各自别解脱戒的缘故，必须守护不令其衰损。总纲中说：别解脱戒，支分差别虽然无边无际，但依靠根器之故，是菩萨支分的戒律。如是说。第六，道的久远：菩萨的大乘道之久远，以法相的数目来说，超过了六十四个其他处所。在资粮道和加行道有两个阿僧祇，在不净地七个有一个阿僧祇，在清净地三个有阿僧祇一和阿僧祇三的道次第。从发愿和进入发心开始，直到成佛之间，逐渐净除二障，圆满福德和智慧的资粮，以及次第行道的次第，希望获得十一普光明地的果位。总纲中说：三个阿僧祇劫中，从发心到成佛，以净除障碍，圆满智慧的方式，到达十一普光明地。如是说。因此，大乘道有五种：道的根本是发起殊胜菩提心，共同道是三十七道品，特殊道是六度波罗蜜，道的界限是五道十地，以及大乘道的决定生起之理。第一，发心有二：显示发心的自性，以及如何修持之理。其中有三：因、体性、果。第一有三：依止的所依，近取因，俱生缘。第一有二，身体的所依是天人的圆满身体，经部中说：何时以二足尊，宣说此法类，彼时天人百千俱，发起殊胜菩提心。如是说。第二，发心的所依是殊胜的皈依，经庄严论中说：为了殊胜大乘，皈依最胜三宝者。如是说。第二，近取因有三：大小事务，了解有情的心性之精
English
If we differentiate, although the ways to protect for the sake of oneself and others are limitless, because of the difference of the individual to rely on and the capacity of the faculties, since it is the Pratimoksha vow of the Bodhisattva's limbs, one must protect it without diminishing. The General Principles say: The Pratimoksha vow, although its distinctions are limitless, because it relies on the capacity of the vessel, it is the vow of the Bodhisattva's limbs. Thus it is said. Sixth, the duration of the path: The duration of the Bodhisattva's Mahayana path, in terms of the number of Dharmalakshanas, exceeds sixty-four other places. In the accumulation and application paths, there is one Asamkhyeya. In the seven impure grounds, there is one Asamkhyeya. In the three pure grounds, there is the path of Asamkhyeya one and Asamkhyeya three. From the beginning of aspiration and entering into the generation of Bodhicitta, until the end of Buddhahood, gradually purifying the two obscurations, perfecting the accumulation of merit and wisdom, and the manner of gradually traversing the grounds and paths, it is desired to obtain the fruit of the eleventh Samantaprabha ground. The General Principles say: In the three Asamkhyeya kalpas, from the generation of Bodhicitta to Buddhahood, by the manner of purifying obscurations and perfecting wisdom, to the eleventh Samantaprabha ground. Thus it is said. Therefore, there are five aspects to the Mahayana path: the basis of the path is the generation of supreme Bodhicitta, the common path is the thirty-seven factors of enlightenment, the special path is the six Paramitas, the boundary of the path is the five paths and ten grounds, and the manner of the definite arising of the Mahayana path. First, there are two aspects to Bodhicitta: showing the nature of Bodhicitta, and how to practice it. There are three aspects to this: cause, essence, and result. The first has three aspects: the support to rely on, the immediate cause, and the accompanying condition. The first has two aspects, the support of the body is the perfect body of gods and humans, as it says in the Sutra: When the chief of the two-legged ones, speaks of this Dharma category, at that time, a hundred thousand gods and humans, generate supreme Bodhicitta. Thus it is said. Second, the support of Bodhicitta is the special refuge, as it says in the Ornament of the Sutras: Whoever goes for refuge to the supreme Three Jewels for the sake of the supreme vehicle. Thus it is said. Second, there are three aspects to the immediate cause: great and small affairs, understanding the essence of sentient beings'
Chinese
说是，在《八千颂大疏》中说： “由于无始以来的觉悟能力，慈悲的种子得以苏醒，通过圆满的加行和意乐，完全受持这菩提心。” 这是第一个原因。 第二个原因是，对诸佛及其眷属生起殊胜的信心。如《宝灯经》中说：“如果对诸佛和佛法生起信心，对菩萨们的行为生起信心，对无上菩提生起信心，那么这些人就会生起菩提心。” 这是第二个原因。 第三个原因是，想要获得圆满正等觉的果位。如《学集论》中说：“发愿菩提心是为了成就佛果。” 这是第三个原因。 第三个共同的因是，依靠真正的善知识，通过圆满的仪轨而生起。如《二十颂》中说：“应从持戒、精通、具能力的上师处受戒。” 第二，从体性上讲，生起胜义和世俗菩提心有两种。 第一种是，见到不少于一百位佛的尊颜，听闻并受持经教之法，是殊胜的经教受持者；积累不少于一百劫的福德和智慧资粮，是殊胜的修行受持者；在等持中生起无分别的智慧，并受持证悟之法，是殊胜的证悟者。如《经庄严论》中说：“圆满取悦诸佛，积累福德智慧资粮，对法生起无分别智，因此称为殊胜。” 这是因为生起见道的智慧，所以是胜义菩提心。 在这里，大乘菩提心的体性有三种：相、词义、自性。 第一，想要获得圆满菩提是发愿菩提心，想要从因进入果是行菩提心，远离与此相违的方面是菩萨戒的戒律。如《入行论》中说：“为了获得这种舍弃之心，宣说了戒律波罗蜜。” 第二，词义是，为了利益有情而想要获得菩提是发菩提心，获得寂灭的清凉是戒律，断除不善并积累善
English
It is said that, in the Great Commentary on the Eight Thousand Verses, it says: "Due to the innate capacity of beginningless awareness, the seed of compassion is awakened, and through perfect application and intention, this Bodhicitta is fully embraced." This is the first reason. The second reason is to generate exceptional faith in the Buddhas and their retinue. As it says in the Jewel Lamp Sutra: "If one has faith in the Buddhas and the Dharma of the Buddhas, if one has faith in the conduct of the Bodhisattvas, if one has faith in the unsurpassed Bodhi, then these individuals will generate Bodhicitta." This is the second reason. The third reason is to desire to attain the fruit of perfect Buddhahood. As it says in the Compendium of Trainings: "The mind of aspiration for Bodhi is to become a Buddha." This is the third reason. The third common cause is that it arises by relying on a true spiritual friend and through a complete ritual. As it says in the Twenty Verses: "One should take vows from a Lama who abides in vows, is learned, and possesses ability." Secondly, regarding the essence, there are two types of Bodhicitta: ultimate and conventional. The first is: having seen the faces of no fewer than a hundred Buddhas, having heard and retained the Dharma of scripture, being a supreme holder of scripture; having accumulated the accumulations of merit and wisdom for no fewer than a hundred eons, being a supreme practitioner who holds the Dharma of practice; generating non-conceptual wisdom in meditative equipoise and holding the Dharma of realization, being a supreme realized one. As it says in the Ornament of the Sutras: "Having perfectly pleased the complete Buddhas, having accumulated vast accumulations of merit and wisdom, non-conceptual wisdom arises for the Dharma, therefore it is considered supreme." This is because the wisdom of the path of seeing arises, therefore it is ultimate Bodhicitta. Here, the essence of Mahayana Bodhicitta has three aspects: characteristic, meaning of the word, and nature. First, wanting to attain complete Bodhi is aspirational Bodhicitta, wanting to enter from cause to effect is engaging Bodhicitta, and abandoning opposing factors is the discipline of the Bodhisattva's vows. As it says in the Guide to the Bodhisattva's Way of Life: "To obtain this mind of renunciation, the Paramita of discipline is taught." Second, the meaning of the word is that wanting to attain Bodhi for the benefit of sentient beings is generating Bodhicitta, and obtaining the coolness of Nirvana is discipline, abandoning non-virtue and accumulating virtue.
Chinese
是总结。第三，自性分二：四相的体性和差别。第一是：心的识，善的产生，道友心生起，缘菩提是发心的体性。第二，差别分三种：从体性的角度分，有愿和行两种。如寂天菩萨所说：菩提心略而言之，应知有两种，即发愿菩提心和入行菩提心。如是说。第二，从地界角度分四种：在资粮道和加行道有的是胜解行发心，从第一地到第七地之间有的是增上意乐清净发心。如《经庄严论》所说：发心于诸地，如胜解及增上意乐，以及异熟应知，彼即离诸障。如是说。第三，从助伴的角度分有二十种。如《经庄严论》所说：彼亦地金月与火，宝藏珍宝生处聚，金刚山药善知识，如意宝珠日龙王，国王宝库康庄道，童子瓶水妙乐音，河流云等共二十二。如是说。显示了二十二个比喻的助伴二十二种，从助伴的名称显示了具有助伴的二十二种，如果广说这些的意义，在经论中很清楚。在此简略地确定：具有为了他众之利益而欲获得菩提的意愿，如土地；学习六度如黄金；想要学习三十七菩提分法之心如月亮；具有三智的结合如火；具有布施的功德如大宝藏；具有戒律如获得珍宝的宝藏；具有安忍如不可动摇的海洋；具有精进如金刚；具有禅定如大山；具有智慧如良药；具有善巧方便如善知识；具有愿如宝珠；具有力量如太阳；具有智慧波罗蜜多如乐音自在的乾闼婆王。
English
That is the summary. Third, nature is divided into two: the essence of the four aspects and the distinctions. The first is: the consciousness of the mind, the arising of virtue, the arising of a friend's mind, and focusing on enlightenment is the essence of generating the mind. Second, the distinctions are divided into three: From the perspective of essence, there are two types: aspiration and engagement. As Shantideva said: "The mind of enlightenment, in brief, should be known as two types: the mind of aspiring to enlightenment and the mind of engaging in enlightenment." Thus it is said. Second, from the perspective of the stages, there are four types: Those in the accumulation and preparation stages have the mind of aspiring conduct. Those from the first to the seventh bhumis have the mind of pure intention. As stated in the Ornament of the Sutras: "The mind generation on the bhumis, like aspiration and pure intention, and also maturation, should be known; that is free from obscurations." Thus it is said. Third, from the perspective of companions, there are twenty types. As stated in the Ornament of the Sutras: "That is also earth, gold, moon, and fire, treasure and jewel, place of origin, gathering, vajra, mountain, medicine, spiritual friend, wish-fulfilling jewel, sun, naga, king, treasury, great path, youth, pitcher of water, melodious sound, river, and clouds, totaling twenty-two." Thus it is said. It shows the twenty-two companions of the twenty-two metaphors, and from the names of the companions, it shows the twenty-two who possess companions. If the meaning of these is explained in detail, it is clear in the sutras. Here, briefly identifying them: having the desire to attain enlightenment for the benefit of others is like earth; learning the six perfections is like gold; the thought of wanting to learn the thirty-seven factors of enlightenment is like the moon; having the union of the three wisdoms is like fire; having the qualities of generosity is like a great treasure; having morality is like finding a treasure trove of jewels; having patience is like an unwavering ocean; having diligence is like a diamond; having meditation is like a great mountain; having wisdom is like good medicine; having skillful means is like a virtuous friend; having aspiration is like a jewel; having strength is like the sun; having the perfection of wisdom is like the Gandharva king Rabjyak.