English
Yes, it is as explained above that it needs to be accomplished through intense effort. The actual ritual is: Arrange the five piles of the new "Supportive Object Sadhana" mandala, and first recite the confession text as stated in the Sutra of the Heap of Jewels. Clarify it through the explanation of the instructions. Although it is said that one should rely on the mandala piles to perform prostrations and offerings, confessions, etc., to the Buddhas, here it is fundamentally said: "Then do the seven branches, either elaborately or briefly." Panchen's Three Vows states: "At the end of the seven branches, aspiration and joining occur simultaneously." This also refers to this. So, instead of the mandala of piles, I symbolize with these ten mandalas that have already well completed the sadhana offering, because the Three Jewels are completely and perfectly present within them. Furthermore, clearly visualize all the Buddhas and Bodhisattvas in the infinite ocean of the ten directions. First, respectfully prostrate to them with body, speech, and mind, this is the first branch. There are countless types of offerings, but here first offer with the branch of sound, with the sound of praise like the ocean. In addition, there are the five objects of enjoyment such as flowers, incense, lamps, perfume, and food, as well as umbrellas, banners, powders, streamers, the seven precious jewels, the five desirable qualities, auspicious substances, the eight auspicious symbols, and the characteristics of musical instruments such as cymbals, lutes, flutes, drums, conches, etc. There are also mansions, bathing ponds, forests, divine cows, uncultivated crops, various jewels, and all the objects in the world, both owned and unowned, and the offerings that I confess. All of these together, like a cloud of Samantabhadra's offerings, fill the entire expanse of space to offer, this is the second branch. With body, speech, and mind under the control of attachment, hatred, and ignorance, confess all the sins and non-virtuous deeds accumulated, together with the sins of all beings, in front of these supports, with a remorseful mind like drinking poison, and resolve not to commit them again even if it costs my life.
Chinese
的律仪心，并且依靠那样做来恢复，清净和净化等等，以具足四力的方式忏悔，这是第三支。对于十方诸佛菩萨、声闻缘觉凡夫等三时的一切福德之事物，都随喜，这是第四支。对于诸佛不转法轮而安住于寂静之中的那些，为了利益众生而恳请他们转法轮，这是第五支。对于那些想要示现涅槃之相的，为了利益有情而祈请他们住世无量劫，这是第六支。将这些善根回向于无上菩提，这是第七支，请做一个完全清净的回向。这样连接之后，从律仪所依的供品中点燃酥油灯，焚香，演奏音乐。如《贤劫经》中所说，行七支供，念诵“尽所有尽所有”等，直至“一切逝者我赞叹”。到这里盖章。然后坐在座位上。“鲜花圣洁花环圣洁”等，直至“向诸佛顶礼供养”结束时，演奏盛大的音乐。“贪嗔痴的控制下”以下，再次起身顶礼。这在其他论典中，也在发菩提心之前，积累顺缘资粮和净化违缘罪障这二者，也包含于此。正行分为皈依和发菩提心两种。首先是根本：合掌，重复念诵这些。祈请十方安住的诸佛菩萨垂念我。祈请上师垂念我。我名某某，从此时起直至菩提道场。二足尊之胜。祈请皈依十方安住的诸佛薄伽梵。寂静离欲者之胜。祈请皈依十方安住之正法。僧众之胜。祈请皈依十方安住之不退转菩萨僧众。这样念诵三遍。
English
of the vows, and relying on doing so, to restore, purify, and cleanse, etc., confessing in a manner that possesses the four powers, which is the third branch. Rejoicing in all the objects of merit of the three times of the Buddhas and Bodhisattvas of the ten directions, the Hearers, Solitary Realizers, ordinary beings, etc., which is the fourth branch. To those Buddhas who do not turn the wheel of Dharma and abide in tranquility, earnestly requesting them to turn the wheel of Dharma for the benefit of sentient beings, which is the fifth branch. To those who intend to show the aspect of Nirvana, praying that they remain for countless eons for the benefit of beings, which is the sixth branch. Dedicating these virtues to unsurpassed Bodhi, which is the seventh branch, please make a completely pure dedication. After connecting in this way, light butter lamps from the offerings of the vow support, burn incense, and play music. As stated in the Bhadrakalpika Sutra, perform the seven-branch offering, reciting "As many as there are," etc., until "I praise all the Sugatas." Seal it here. Then sit on the seat. "Flowers, sacred garlands, sacred," etc., until the end of "I prostrate and make offerings to all the Buddhas," play grand music. From "Under the control of desire, hatred, and ignorance" onwards, rise again and prostrate. This, in other treatises as well, before generating Bodhicitta, accumulating favorable conditions and purifying adverse sins and obscurations, is also encompassed by this. The main practice is divided into taking refuge and generating Bodhicitta. The first is the root: Join your palms and repeat these. Please, all the Buddhas and Bodhisattvas abiding in the ten directions, consider me. Please, teacher, consider me. I, named so-and-so, from this time until reaching the essence of enlightenment. The best of the two-legged ones. I go for refuge to all the Buddhas, the Bhagavat, abiding in the ten directions. The best of the peaceful, free from desire. I go for refuge to the sacred Dharma abiding in the ten directions. The best of the assemblies. I go for refuge to the irreversible Bodhisattva Sangha abiding in the ten directions. Say this three times.
Chinese
第二，关于生起菩提心，同时采取愿菩提心和行菩提心的方式：根本颂中说：再次合掌，跟着念诵这段话：祈请十方安住的诸佛和菩萨垂念我。祈请上师垂念我。如同往昔的如来、阿罗汉、正等觉的佛陀薄伽梵们，以及大菩萨们发起无上菩提心，为了所有众生的利益，证得无上圆满正等觉，度化尚未度化的众生，解脱尚未解脱的众生，使尚未喘息的众生得以喘息，将尚未完全从痛苦中解脱的众生安置于完全从痛苦中解脱的境地一样。我也以某某之名，从此时起直至证得菩提果位之间，发起无上菩提心，度化尚未度化的众生，解脱尚未解脱的众生，使尚未喘息的众生得以喘息，使尚未完全从痛苦中解脱的众生获得完全的解脱。念诵三遍。这是上师的方法。弟子应回答“好”。根本颂中说：第十三，讲法：而且，你们从今天起成为菩萨，获得人身是有意义的。这样说就是修习欢喜。这也有两种，即自己和他人的欢喜。首先，修习自己的欢喜，跟着念诵这段话：如今我的人生有意义，我的生命也具有成果，今天我生于佛陀的种姓，现在已成为佛陀之子。念诵三遍，并如所说的那样，生起极大的欢喜和喜悦。第二，使他人产生欢喜：因为我这样发起了菩提心，所以祈请使所有对教法欢喜的天龙等众生都感到高兴。也跟着念诵这段话三遍：我今天在所有救护者的面前，邀请众生与善逝一同享受安乐，愿天人和非天等众生都感到高兴。就这样。然后，为了发誓不违背菩提心，念诵这段话：
English
Second, regarding generating Bodhicitta, taking the aspiration and action Bodhicitta simultaneously: In the root text: Again, join your palms and repeat after me. Please, all the Buddhas and Bodhisattvas abiding in the ten directions, be mindful of me. Please, teacher, be mindful of me. Just as the Tathagatas, Arhats, perfectly enlightened Buddhas, the Bhagavad ones of the past, and the great Bodhisattvas generated the supreme Bodhicitta, and for the sake of all sentient beings, attained the unsurpassed, perfectly complete enlightenment, and liberated those sentient beings who have not been liberated, freed those who have not been freed, enabled those who have not breathed to breathe, and placed those who have not completely passed beyond sorrow in the state of complete passing beyond sorrow, in the same way, I, by the name of so-and-so, from this time until I reach the essence of enlightenment, generate the supreme Bodhicitta, liberate those sentient beings who have not been liberated, free those who have not been freed, enable those who have not breathed to breathe, and bring those who have not completely passed beyond sorrow to complete liberation. Recite this three times. This is the method of the teacher. The disciple should answer "Good." In the root text: Thirteenth, teaching the Dharma: Moreover, since you have become Bodhisattvas from today, obtaining a human body is meaningful. Saying this is cultivating joy. This also has two aspects: one's own and others' joy. First, cultivate one's own joy, repeat after me: Today my life has fruit, my existence is also endowed with fruit, today I am born into the Buddha's lineage, now I have become a son of the Buddha. Repeat this three times, and as it is said, generate great joy and delight. Second, causing others to generate joy: Because I have generated Bodhicitta in this way, I pray that all the gods, nagas, and other beings who rejoice in the teachings will be pleased. Also repeat this three times: Today, in the presence of all protectors, I have invited beings to enjoy happiness together with the Sugata, may gods and asuras and others rejoice. So it is. Then, in order to vow not to deviate from Bodhicitta, recite this:
Chinese
土地之声宝藏。 此外，我无论如何也要，开始符合种姓的工作，对于这个无瑕疵的僧侣种姓，要做到不变成混乱。重复三次。 根本是： 学习尊重上师，放弃四种黑法，不舍弃众生，功德无量。 德施所问经中说： 菩提心的功德，如果它有形体，就能充满整个虚空界，甚至还会更多。 这些的意义将在下面第十五根本章节的道次第解释中，第四小节修学道次第时详细解释。 在这里，经文的要点是，尊重上师很容易理解。 放弃四种黑法，如《三律仪决定论》中所说： 欺骗应供者，对无悔之事生后悔，诽谤圣者，对众生行欺骗。 如是放弃。 接受与此相反的四种是四种白法。 如其中所说： 放弃四种黑法，与此相反的是，四种白法，因此应始终实行。 经中所说的“不舍弃众生”是发菩提心的最终必要条件。 功德产生的道理如《德施所问经》的引文。 这样，授予戒律和学处就完成了。 根本是： 第十四是灌顶。 上师，佛，能者，母，以十如来之慢，让弟子们合掌结曼荼罗。 因此，上师具有本尊生起的慢心，再次为了灌顶的意义，献上曼荼罗。 复诵这个祈请文。 上师佛陀，请垂听！ 证悟二谛义，大乘的，圆满诸佛事业者，祈请授予深广的灌顶。 这样祈请三次。 根本是： 然后上师依次拿起灌顶物。 如是说，注释中说用瓶灌顶沐浴。 首先授予瓶灌顶是： 用瓶灌顶，并加上牟尼和达地亚他拉阿毗诜者吽，让用瓶水沐浴。 然后是本尊灌顶，依次将身像放在头顶。 根本是： 吽！ 金色羽毛的双足主
English
The Treasury of Earth's Voice. Furthermore, I must by all means, commence work that accords with lineage, for this immaculate monastic lineage, to ensure it does not become a source of confusion. Repeat three times. The root is: By training in respecting the guru, abandoning the four dark dharmas, and not forsaking sentient beings, immeasurable merit is attained. As stated in the Sutra Requested by Shri Datta: Whatever merit there is in the bodhichitta, if it had form, it would fill the entirety of space, and even be greater than that. The meaning of these will be explained in detail below in the fifteenth root section, within the fourth subsection of the explanation of the path-taking, during the section on the precepts for taking the path. Here, the main point of the text is that respecting the guru is easy to understand. Abandoning the four dark dharmas, as stated in the Definitive Analysis of the Three Vows: Deceiving those worthy of offerings, generating regret for what is without regret, slandering the holy, engaging in deceit towards beings. Abandon them as described. Taking up the four that are the opposite of these are the four white dharmas. As stated therein: Abandoning the four dark dharmas, and what is the opposite, are the four white dharmas, therefore always practice them. Not forsaking sentient beings, as stated, is the ultimate essential need for generating bodhichitta. The manner in which merit arises from this is as stated in the quote from the Sutra Requested by Shri Datta. Having thus completed the bestowal of vows and precepts. The root is: Fourteenth is the empowerment. Guru, Buddha, Able One, Mother, with the pride of the ten Tathagatas, the disciples join their palms in a mandala, it says. Therefore, while the guru possesses the pride of self-generation, again offer the mandala for the sake of empowerment. Repeat this supplication. Guru Buddha, please heed! Realizing the meaning of the two truths, of the Great Vehicle, those who have perfected the deeds of the Victorious Ones, please bestow the profound and vast empowerments. Thus supplicate three times. The root is: Then the guru takes up the empowerment substances in order, it says, and the commentary says to empower and cleanse with the vase. First, the vase empowerment is bestowed: Empowering with the vase, and adding Muni and Tadyatha Ala Abhishincha Hum, he causes them to be cleansed with the vase water. Then the deity empowerment is to place the images on the crown of the head in order. The root is: Hum! Golden-feathered, two-legged chief