Chinese
诸佛的教言真实不虚。以及，教敕：于诸佛菩萨坛城中。念诵这些内容。曼荼罗花供养完毕后，为了所有众生的利益，获得圆满正等觉的果位。为此，进入大乘菩提萨埵的坛城，受持戒律，接受灌顶和成熟解脱的教导，如理修持，为了利益众生而精进，请以希求无上菩提之心，发起殊胜的意乐而谛听。此处所要安住的法是大乘菩提萨埵的法，是进入大乘之门。此乃殊胜稀有之道，且是极其超胜的，如《宝鬘论》云：功德极广大，为生菩提树，为得大乐及，寂灭诸苦故，为作自他利，安乐果实故，此胜种姓者，如善根之本。如是宣说的缘故。而且，这也必须依赖暇满人身才能成办，因此，这才是依止解脱道的无上之法。月官论师云： 趋入善逝道，为度众生故，心具大力者，所得人身时，天龙不能得，非天及持明，人非人饿鬼，亦复不能得。 获得极难得之人身后， 应当依此精勤成办其真实义。如是宣说的缘故。入行论中也说：犹如炼金术，取此不净身，亦当成佛身，是故应恒执，能转此身者，弥坚菩提心。以及，依于人身之船，从大痛苦之河中解脱。此船以后极难获得，愚昧者莫要于此时沉睡。如是宣说，故应精进。如是需要精进的道理，亲友书云：若头或衣上，忽燃星星火，为熄灭彼火，亦当舍弃彼，为令后有无，励力应精进，更无胜于此，重大之必要。如是宣说一般需要做到。而且，首先要从一位具德的善知识处
Chinese
由于必须正确地接受菩萨的戒律，并好好地修学大乘之道，因此，在此菩萨坛城中，发起菩提心、灌顶、给予解脱的教导等，都是适时的。一般来说，戒律生起的所依，由于补特伽罗的差别，必须依赖于中观或唯识的仪轨来接受。但在此，唯有中观宗的法与此相关联，并且在堪布的宗派中，似乎允许授予中观和唯识二者的戒律，这似乎是指已经完成了听闻和自证之道。然而，在佐钦的宗派中，二者都不允许。特别是在这里，由于需要灌顶和加持，因此从最初绘制坛城到自我融入之间，从第一个根本章节到第八个章节都已圆满完成。根本文中说：第九，受戒的供养是为利他而积累资粮、清净障碍的良好供养。一般来说，密宗认为这是加持进入的门径，因此应该根据自己的经济能力来供养灌顶的供品，或者即使没有也应该给予。特别是在发起菩提心的这个阶段，过去、现在、未来的诸佛在修学道次第时，也会将自己所拥有的任何财物都供养为发起菩提心的资粮，这可以从《贤劫经》等经典中得知。我们的导师也曾向如来释迦牟尼佛供养了一个卡姆萨的瓶子、五个海螺、一双鞋子和一把伞，并祈愿说：如来您身如何，眷属、寿命量、以及诸佛刹，如是您之殊胜妙相，愿我亦能如是成就。因此，必须向上师供养自己力所能及的供品。根本文中说：建造上师的法座也完成了。根本文中说：上师具有菩提心，坐在法座上，修习本师。这似乎已经被前面所说的自我生起所涵盖。特别是，需要通达一切法皆是空性的智慧，以及希望将众生安置于安乐的慈悲，还有希望在弟子心中生起菩提心的愿望，这三者是我的职责。根本文中说：第十一，珍
English
Since one must properly take the bodhisattva vows and train well on the path of the Great Vehicle, it is appropriate here in the mandala of the bodhisattvas to take the generation of bodhicitta, to give empowerment, and to bestow the instructions for liberation. In general, the basis for the arising of vows, due to the distinction of individuals, must be taken relying on either the Madhyamaka or Cittamatra ritual. But here, only the Madhyamaka system is relevant, and in the Kham tradition, it seems permissible to bestow the vows of both Madhyamaka and Cittamatra, which seems to refer to those who have already completed the path of hearing and self-realization. However, in the Zur tradition, neither is done. Especially here, since empowerment and blessing are required, from the initial drawing of the mandala to self-entry, from the first root chapter to the eighth, it has been well accomplished. In the root text, it says: The ninth, the support for vows is the offering of a good support for accumulating merit and purifying obscurations for the sake of others. In general, the secret mantra tradition considers this to be the gateway for the entry of blessings, so one should offer the empowerment offerings according to one's means, or even if one does not have them, they should be given. Especially at this time of generating bodhicitta, all the Buddhas of the three times also offer whatever material possessions they have as offerings for the generation of bodhicitta during the stage of learning the path, as can be known from the Bhadrakalpika Sutra and others. Our teacher also offered a Khamsa vase, five conch shells, a pair of shoes, and an umbrella to the Tathagata Shakyamuni, and prayed: "O Tathagata, whatever your body is like, your retinue, the measure of your life, and your Buddha-fields, and whatever your excellent marks are like, may I also become exactly like that." Therefore, one must offer whatever one can afford to the lama. In the root text, it says: The construction of the lama's throne is also completed. In the root text, it says: The lama, endowed with bodhicitta, sits on the throne and meditates on the teacher. This seems to be covered by the self-generation that has already been done. In particular, the wisdom that knows all phenomena to be empty, the love that desires to place beings in happiness, and the desire to generate bodhicitta in the students, these three are my responsibility. In the root text, it says: Eleventh, precious
Chinese
布置殊胜的供养和供品，对善知识生起视师如佛的观念。为了将一切众生从轮回的痛苦中解脱出来，安置于佛的果位。为了这个目的，想生起殊胜的菩提心，顶礼上师，献上供养和曼荼罗。文中说，不要把上师看作是普通人，要视为真正的佛陀。而且，一切众生没有不是做过父母的。因为都是互相做过父母的恩人，所以必须把他们从轮回痛苦的巨大海洋中解救出来。如《劝学书》中所说：“亲友沉溺轮回苦海中，犹如堕入深渊之中般显现，舍弃了不知生死流转的众生，若能救度一人出离，再没有比这更可耻的了。”以及，众生是父母的原因是，如《亲友书》中所说：“每一个个体的骨骸堆积如山，已经超过了须弥山的高度。母亲的乳汁，即使只用刺柏的果实大小来计算，也无法用大地来衡量。”应该像这样理解。因此，这里说要把一切众生从轮回痛苦的巨大海洋中解救出来，安置于佛的果位。为了这个目的，发起殊胜的菩提心，以及为了请求成熟灌顶和解脱窍诀的供养，献上曼荼罗并祈请。这是根本科判第十一条中的第四部分，祈请。根本文中说：“合掌，这样说”，所以请复述这句话：“唉！善男子，请赐予我三世一切如来唯一行道的道路，以三皈依为先导的殊胜菩提心的生起。”这样祈请三次。阿阇黎根据自己的能力给予。这样承诺。关于生起菩提心，出自俄日班禅·白玛旺杰的《三律仪论》中说：“贤劫众生的导师大能仁，在鹫峰山等地为大乘种姓者，宣说了极其广大的无量法藏。文殊结集，龙树等阐释。寂天弘扬甚深见解之宗。弥勒结集，无著兄弟阐
English
Arrange supreme supports and offerings, and generate the perception of the spiritual friend as the actual Buddha. Resolve to liberate all sentient beings from the suffering of samsara and establish them in the state of Buddhahood. For that purpose, thinking to take the supreme bodhicitta, prostrate to the lama and offer gifts and a mandala. It says that the lama should not be regarded as an ordinary person, but the perception of the actual Buddha should be maintained. Moreover, there is no sentient being who has not been one's parent. Since they have all been kind in turn as parents, it is necessary to liberate them from the great ocean of suffering in samsara. As it says in the 'Letter of Exhortation': 'Relatives are submerged in the ocean of samsara, appearing as if fallen into a chasm. Having abandoned those who do not know the transition of birth and death, if one liberates even one, there is no greater shame than that.' And the reason why sentient beings are parents is, as it says in the 'Letter to a Friend': 'The heap of bones of each individual has passed away as many as Mount Meru. The end of mothers, even if counted as small as juniper berries, the earth would not suffice.' It should be understood as stated. Therefore, here it says to liberate all sentient beings from the great ocean of suffering in samsara and establish them in the state of Buddhahood. For that purpose, taking the generation of the supreme bodhicitta, and offering a mandala as a gift for requesting the ripening empowerment and the liberating instructions, is the fourth part of the eleventh root section, which is requesting. In the root text, it says, 'Join your palms and say this,' so please repeat this: 'O son of good family, please grant me the generation of the supreme bodhicitta, which is the path trod by all the Tathagatas of the three times, preceded by the Three Refuges.' Thus, request three times. The teacher bestows according to his ability. Thus, he promises. Regarding taking the generation of bodhicitta, it says in the 'Compendium of the Three Vows' by Ngari Panchen Pema Wangyal: 'The Great Sage, the guide of beings in the Fortunate Aeon, in places like Vulture Peak, spoke of the immeasurable treasury of vast teachings to those of the Mahayana lineage. Manjushri compiled, Nagarjuna and others explained. Shantideva propagated the profound view. Maitreya compiled, the brothers Asanga ex'
Chinese
拉！至尊者所弘扬的广大行派，莲花戒的宗风与龙树相合。其自性以慈爱和悲悯滋润相续，为了他人的利益而欲获得菩提，是断绝三门过失的菩萨。如是说故，认为此二派的龙树宗风与旧译派观点相符。而其中观与唯识的差别，如前略述。分别而言：犹如稻子的种子，不能在寒冷的地方生长。同样，唯识宗的菩提心，不能在罪恶者心中生起。犹如青稞的种子，无论寒冷或温暖都能生长一样。同样，中观的菩提心，无论有罪或无罪都能生起。如是说。仪轨的差别也是，彼经中说：因此，唯识宗的规矩，如果想要生起菩提心，首先要受别解脱戒，学习菩萨的学处。如果能够信奉和修行，之后再受菩提心戒。如果想要在一切众生心中种下佛的种子，就要以无误的仪轨，按照中观宗的论典来做。如是说故，后者意义重大，尤其与密咒紧密相关。邬金大士、龙树、那若巴、毗瓦巴等印度的大成就者们，似乎大多都认同此法。如此受持的方法，班禅白玛旺嘉的《三律仪决定论》中说：受持之法，于具足戒律的善知识前，堪为大乘法器的具信弟子，七支供养后，发愿行心同时受持，修习自他皆欢喜。如是说，与此处的仪轨非常吻合，对此也有很多广说，但简而言之，《宝鬘论》中说：其根本是悲心。如是说故，见到或听到痛苦的众生而生起强烈的悲心，以及对上师三宝的虔诚信仰，听闻佛的功德而生起想要获得的信心，对业果获得定解的信赖之信心，即三种信心。并且了知轮回的自性是痛苦，想要从中解脱的心，也不是仅仅为了自己获得寂静安乐，而是为了他人的利益而想要成佛等等，需要明确。
English
La! The vast conduct tradition propagated by Jowo Je, the tradition of Padmakara is in accordance with Nagarjuna. Its essence is moistened with love and compassion, and desiring to attain Bodhi for the sake of others, it is a Bodhisattva who abandons the faults of the three doors. As it is said, it is considered that the Nagarjuna tradition of these two schools is in accordance with the early translation school. Furthermore, the difference between Madhyamaka and Mind-Only is as briefly mentioned above. In terms of distinctions: Just as a seed of rice cannot grow in a cold place, similarly, the Bodhicitta of the Mind-Only school cannot arise in a sinful person. Just as a seed of barley can grow in both cold and warm places, similarly, the Bodhicitta of the Madhyamaka school can arise in everyone, whether sinful or not. So it is said. The difference in rituals is also, as it says in the same text: Therefore, according to the Mind-Only school, if you want to generate Bodhicitta, you must first take the Pratimoksha vows and study the Bodhisattva's disciplines. If you are able to believe and practice, then later take the Bodhicitta vows. If you want to plant the seed of Buddhahood in all sentient beings, you should follow the treatises of the Madhyamaka school with unerring rituals. As it is said, the latter is of great significance and is particularly closely related to mantras. It seems that most of the great Indian Siddhas such as Orgyen the Great, Nagarjuna, Naropa, and Virupa all agree with this method. The method of receiving it is as follows, from Panchen Pema Wangyal's "Definite Analysis of the Three Vows": The method of receiving, in front of a virtuous friend who abides in the vows, a faithful disciple who is a vessel for the Mahayana, after the seven-limbed offering, taking the aspiration and practice simultaneously, meditating on self and others rejoicing. As it is said, it is very consistent with the ritual here, and there are many extensive explanations on this, but in short, the Ornament says: Its root is considered to be compassion. As it is said, from seeing or hearing suffering beings, intense compassion arises, as well as devotion to the Guru and the Three Jewels, the faith of wanting to attain upon hearing the qualities of the Buddha, and the faith of conviction in the certainty of karma and its effects, these are the three types of faith. Furthermore, knowing that the nature of Samsara is suffering and wanting to be liberated from it, and not just seeking peace and happiness for oneself alone, but with the thought of becoming a Buddha for the benefit of others, etc., needs to be clarified.
Chinese
是的，正如前面所说，这需要通过强烈的努力来完成。实际的仪式是：布置新的“依靠物修法”的五堆曼荼罗，首先念诵《宝积经》中所说的忏悔文。通过口诀的解释来阐明。虽然说要依靠曼荼罗堆来对诸佛进行顶礼和供养，忏悔等，但这里根本上说：“然后做七支，可繁可简”。班禅的《三律仪》中说：“七支的最后，发愿和加入同时进行。”这也是指这个。那么，代替堆的曼荼罗，我用已经很好地完成了修法供养的这十个坛城来象征，因为三宝完全无缺地显现于其中。此外，还要清楚地观想十方无量世界的诸佛菩萨。首先，对他们身语意三恭敬地顶礼，这是第一支。供养也有无数种，但这里首先用声音的支分，以如海的赞颂之声来供养。此外，还有花、香、灯、香水、食物等五种近用，以及伞、幢、粉末、幡、七宝、五欲、吉祥物、八瑞相，钹、琵琶、竖笛、大鼓、海螺等乐器的特色。还有豪宅、沐浴池、树林、神牛、不耕而获的庄稼、各种珍宝等世间一切有主和无主的物品，以及我所忏悔的供养，所有这些一起，像普贤供云一样，充满整个虚空界来供养，这是第二支。身语意三受贪嗔痴的支配，所造的一切罪恶不善业，与一切众生的罪恶一起，在这些所依面前，以如饮毒般的后悔之心来忏悔，并且下定决心即使付出生命也不再造作。