Chinese
从各脉轮的旋转中，各自化出一个与自己相同的身像，从自己的顶门融入，从而清净二障。观想他们各自的意，获得无二的智慧融入自相续。之后引入弟子，先进行沐浴，驱逐魔障并设立结界，阐明发起菩提心和听法的行为规范。从“此处所听之法”至“外在灌顶续部的支分坛城”之间，如前进行事业的收放。第四个是灌顶菩萨乘坛城的时候了。对此也有两点，一是上师的事业已经完成，现在轮到你们了，为了进入和求灌顶，献上曼茶罗。这样劝请后献上曼茶罗。之后示意弟子向上师行三次礼拜，然后双膝跪地合掌而坐。你们要进入菩萨乘之门，大乘不共的道路的开端必须从发起菩提心开始。因此，此时获得进入之门——菩提心戒律非常重要。因为与未发菩提心的所有众生所做的无数广大善行相比，一个发起菩提心的人即使只做一次微小的善行，其功德也更为殊胜。如《宝积经》中所说：凡是属于三界的众生，他们各自建造如须弥山王一般高大的如来佛塔，并在恒河沙数劫中各自以一切方式进行供养，与此相比，一个与一切智智的菩提心不分离的菩萨，即使只献上一朵花，也能积累比前者更多的功德。等等。又如《如来秘密经》中所说：菩提心的功德，如果它有形体，那么整个虚空都无法容纳，它将远远超过虚空。等等。正如圣者龙树从所有经典中摘录并解释的那样，其利益是不可思议的。如此具有利益的菩提心
English
From each rotation of the chakras, a form identical to oneself emanates, dissolving from one's crown, thus purifying the two obscurations. Contemplate that their respective minds attain non-dual wisdom within one's own continuum. Then, to introduce the disciple, first perform ablutions, dispel obstacles, and establish boundaries. Preceding this, clarify the conduct of generating bodhicitta and listening to the Dharma. From "The Dharma to be heard here" up to "the mandala of the branch of the outer empowerment tantra," perform the activity of gathering and dispersing as before. Fourthly, it is now time to bestow empowerment into the mandala of the Bodhisattva Vehicle. Regarding this, there are two aspects: the activities of the master have been completed, and now it is your turn. Offer a mandala as the fee for entering and requesting empowerment. Having thus exhorted, offer the mandala. Then, instruct the disciples to prostrate three times to the master, kneel, and sit with palms joined. As you enter the gate of the Bodhisattva Vehicle, the beginning of the uncommon path of the Great Vehicle must start with the generation of bodhicitta. Therefore, it is crucial at this time to take the vows of bodhicitta, which is the gateway to entry. For, compared to the vast merits accumulated by all sentient beings who have not generated bodhicitta, even a single small act of virtue performed by someone who has generated bodhicitta is far more meritorious. As stated in the *Ratnarashi Sutra*: If all sentient beings belonging to the three realms were to individually build stupas of the Tathagata as tall as Mount Meru, the king of mountains, and individually honor them in every way for as many kalpas as there are grains of sand in the Ganges River, compared to that, if a bodhisattva who is inseparable from the mind of all-knowing wisdom were to offer just one flower, that would generate far more merit than the former accumulation of merit. And so on. Also, as stated in the *Tathagata Guhya Sutra*: Whatever merit there is in the mind of bodhi, if it had form, it would fill all of space, and it would be even greater than that. And so on. As the noble Nagarjuna extracted and explained from all the sutras, its benefits are inconceivable. Such is the beneficial bodhicitta.
Chinese
为了生起（菩提）心，向特殊的处所祈祷：于善知识生起佛陀之想，请复诵此句。 奇！ 具种姓之子！ 请赐予我以三世一切如来之一道，以三皈依为先导，生起无上菩提之心。 如是祈祷三次后，给予答复： 导师说： 将如己所能地给予。 如是承诺。 之后，为了以殊胜方便之门作为生起愿、行菩提心的主要因，必须积聚资粮。 如此，以安布于坛城的三宝为代表，于前方的虚空处，十方诸佛及菩萨如云般密集安住。 自己化现如田地微尘数般的身体，顶礼等修持供养七支，心中忆念其义，请复诵此句。 十方三世安住者， 诸佛菩萨眷属众， 身语意三恭敬礼。 供养云海普贤供， 无始罪障皆忏悔， 一切善根尽随喜， 祈请常转妙法轮， 祈请不入般涅槃， 所有善根回向大菩提。 如是三次。 之后，为了成为大乘的殊胜心，并且为了受持律仪之基础，于殊胜所依皈依非常重要。 也就是，究竟而言，能救护的所依是三宝，所要救护的对境是轮回的一切有情，本来就自性清净的空性。 即使如此，由于未能了悟，于世俗中，在轮回的处所，被痛苦所折磨，成为无依无怙，这些生生世世的恩亲父母，除了三宝之外，没有其他能救护他们脱离痛苦及其因，因此，从内心深处寄托希望，心中想着具有救度一切有情之能力的三宝垂念我，合掌复诵此句。 祈请十方安住之诸佛菩萨垂念我。 导师祈请垂念我。 我（名字）
English
To generate (Bodhicitta), supplicating to a special place: Generate the perception of the spiritual friend as the Buddha, and please repeat this. O son of noble family! Please grant me the generation of the supreme Bodhicitta, with the path of all the Tathagatas of the three times as one, preceded by the three refuges. After supplicating three times in this way, the answer is given: The teacher says: I shall give it as much as I am able. Thus he promises. Then, in order to accumulate the accumulations through special means as the main cause for generating the aspiring and engaging Bodhicitta, represent the Three Jewels arranged in the mandala in this way. In the space in front, all the Buddhas and Bodhisattvas of the ten directions abide like a mass of clouds. Multiplying one's body into as many as the dust particles of a field, and with the intention of offering the seven limbs such as prostration, while remembering the meaning, please repeat this. To all the Buddhas and their sons, Who abide in the ten directions and three times, I prostrate with reverence through the three doors. I offer clouds of offerings throughout. I confess all non-virtuous deeds and sins individually. I rejoice in all virtues. I urge you to turn the wheel of Dharma. I request you not to pass into sorrow. I dedicate all virtues to the great enlightenment. Three times. Then, in order to make the mind special for the Great Vehicle, and in order to hold the basis of vows, it is important to take refuge in a special object. That is, in the ultimate sense, the object of refuge that protects is the Three Jewels, and the object to be protected is all sentient beings in samsara, which is emptiness that is primordially and naturally pure. Even so, because they have not realized this, in the relative sense, in the place of samsara, they are tormented by suffering, and have become helpless and without protection. These kind parents of lifetimes are only able to be protected from suffering and its causes by the Three Jewels, and there is no other. Therefore, relying on them from the depths of your heart, thinking that the Three Jewels, who have the power to liberate all beings, know, join your palms and repeat this. All the Buddhas and Bodhisattvas abiding in the ten directions, please pay attention to me. Teacher, please pay attention to me. I (name)
Chinese
从现在起直到菩提树之间，被称为……。 二足尊之最胜，祈请十方诸佛世尊垂念。 寂静离欲者之最胜，祈请十方圣法垂念。 僧众之最胜，祈请十方不退转菩萨僧众垂念。 如是念诵三遍。 之后是生起菩提心的正行： 胜义谛中，我、有情和痛苦三者皆无自性，但为了救度那些未能如是了悟的有情，生起此念即是愿菩提心。 我和道亦无自性，但为了救度众生，我将努力行持布施等，生起此念即是行菩提心。 在此，愿行二菩提心同时受持。 犹如三世诸佛和菩萨大士发起了具有愿和行之自性的殊胜菩提心一样，我也将发起殊胜菩提心。如此思维并随之念诵。 祈请十方诸佛菩萨垂念我。 祈请上师垂念我。 犹如往昔的如来、阿罗汉、正等觉、世尊们以及菩萨大士们，为了所有有情而发起殊胜菩提心，并在无上圆满正等菩提中现证成佛后，救度未被救度的有情，解脱未被解脱的有情，令未得安慰的有情得到安慰，并将未入涅槃的有情安置于涅槃之地一样。 我，名为……，也从现在起直到证得菩提果之间，发起殊胜菩提心，救度未被救度的有情，解脱未被解脱的有情，令未得安慰的有情得到安慰，并将未入涅槃的有情安置于涅槃之地。 如是念诵三遍。 在最后一遍念诵时，生起誓言。
English
From this time forth, until I reach the essence of enlightenment, I, who am called..., take refuge in the Buddhas, the supreme of bipeds, the Blessed Ones abiding in the ten directions. I take refuge in the Holy Dharma, the supreme of the peaceful and those free from desire, abiding in the ten directions. I take refuge in the Sangha, the supreme of assemblies, the irreversible Bodhisattva Sangha abiding in the ten directions. Recite this three times. Then, the actual generation of the mind of enlightenment is as follows: In ultimate truth, I, sentient beings, and suffering are without inherent existence. However, the aspiration to liberate sentient beings who have not realized this is the aspiration mind of enlightenment. Although I and the path are without inherent existence, I will strive in generosity and so forth for the sake of liberating beings. This is the engaging mind of enlightenment. Here, both aspiration and engaging minds are taken simultaneously. Just as the Buddhas of the three times and the great Bodhisattvas generated the supreme mind of enlightenment, which is the nature of aspiration and engagement, so too, I will generate the supreme mind of enlightenment. Thinking thus, repeat after me: All Buddhas and Bodhisattvas abiding in the ten directions, please pay attention to me. Teacher, please pay attention to me. Just as the Tathagatas, Arhats, Perfectly Awakened Ones, Blessed Ones of the past, and the great Bodhisattvas generated the supreme mind of enlightenment for the sake of all sentient beings, and having manifestly and perfectly awakened to unsurpassed, perfect, and complete enlightenment, liberated sentient beings who had not been liberated, freed those who had not been freed, comforted those who had not been comforted, and placed those who had not passed into complete nirvana on the ground of complete nirvana, so too, I, who am called by this name, from this time forth until I reach the essence of enlightenment, will generate the supreme mind of enlightenment, liberate sentient beings who have not been liberated, free those who have not been freed, comfort those who have not been comforted, and cause those who have not passed into complete nirvana to pass into complete nirvana. Recite this three times. At the last recitation, the vows are generated.
Chinese
思维观察。由此正行完成。后续的三种仪轨中，首先是修自喜，即你们从今以后已成为菩萨，要心生欢喜，觉得获得人身有了意义，念诵这段话。今生我命有果实， 人的存在已善得， 今日生于佛陀族， 今已成为佛之子。念诵一遍。其次是令他喜悦，你们发起菩提心这件事，如果被白方诸神听到，他们会心生欢喜，所以要以期盼之心念诵这段话。我今于一切救护者前， 迎请众生以及善逝， 愿诸天及非天等皆欢喜。念诵一遍。这样通过生起自他喜悦，为了使律仪稳固，发誓不违越所立誓言，念诵这段话。如今我无论如何， 亦当勤作随顺族， 于此无垢贤善族， 不令变为诸杂染。念诵一遍。之后是讲法，此宗的规矩是，从有寂二边中决定出离是大士夫之道，因此必须通过方便与智慧双运之门来修学。其中，就胜义谛而言，自性清净的法界中，轮涅一味，但就世俗谛而言，在缘起不灭的显现中，轮涅各自显现，因此要以对痛苦众生的大悲心所牵引的殊胜利他菩提心所摄持的方便与智慧双运，不住于有寂二边而行持，如何行持呢？对于一切法不为实执所染，如水中月般显现的境界中，缘于无上菩提之果，为了清净基上的垢染，修持对治道无分别的等持，不使愿行律仪衰损，并且再三重复，通过增上的方式行持十度，四摄等，总之，观修与行持双运，也要以通达二无我的清净见解来统摄，以大精进修学。
English
Contemplate and observe. Thus, the main practice is completed. Among the three subsequent rituals, the first is to cultivate self-joy, that is, since you have become Bodhisattvas from now on, you should rejoice and feel that obtaining a human body has meaning, and recite this passage. Today my life has fruit, The existence of man has been well obtained, Today I am born into the Buddha family, Now I have become a son of the Buddha. Recite once. Secondly, to make others happy, if the white deities hear about your generation of Bodhicitta, they will be happy, so recite this passage with anticipation. Today, before all protectors, I invite beings and Sugatas, May the gods and non-gods, etc., all rejoice. Recite once. In this way, by generating joy for oneself and others, in order to stabilize the vows, vow not to violate the vows made, and recite this passage. Now I, in any case, Should also diligently engage in actions that are in accordance with the family, In this immaculate and virtuous family, I will not allow it to become contaminated. Recite once. Then, Dharma is taught, the rule of this sect is that definitely departing from the two extremes of existence and peace is the path of the great person, so one must learn through the gate of the union of skillful means and wisdom. Among them, in terms of ultimate truth, in the realm of self-nature purity, samsara and nirvana are of one taste, but in terms of conventional truth, in the manifestation of unceasing dependent origination, samsara and nirvana appear separately, therefore, one should practice the union of skillful means and wisdom, which is led by great compassion for suffering beings and held by the special altruistic Bodhicitta, without abiding in the two extremes of existence and peace. How to practice? In the state where all dharmas are not contaminated by clinging to reality and appear like the moon in water, aiming at the fruit of unsurpassed Bodhi, in order to purify the defilements on the basis, cultivate the antidote path of non-conceptual samadhi, without diminishing the vows of aspiration and practice, and repeatedly, through the way of increasing, practice the ten perfections, the four ways of gathering disciples, etc. In short, the union of meditation and practice should also be governed by the pure view of understanding the two selflessnesses, and one should learn with great diligence.