English
From beginningless time until now, I confess all the sins I have committed with a remorseful heart. I vow not to commit any evil deeds in the future, even if it costs me my life. I rejoice in all the roots of virtue in the world. Regarding my own virtuous deeds, I should not develop ego or complacency, except for generating a little joy, as it is very bad. Furthermore, if regret arises for any good deeds one has done in the past, its fruits will diminish. If pure joy arises for the good deeds of others, one will also share in the fruits of that virtue, as the Buddha said. Holding the Buddha's enlightenment in mind, this is taking the ultimate Bodhicitta. In order to perfectly accomplish the supreme purpose of benefiting oneself and others, I generate the unsurpassed Bodhicitta. Having generated such a mind, all sentient beings should be regarded as guests, and they should be satisfied with the nectar of the supreme Bodhisattva conduct. This is the meaning of what was said above. May I attain Buddhahood for the benefit of beings! This is the dedication of merit. For example, if someone sets out a torma offering but does not recite mantras, make mudras, or enter into samadhi, and only says, "May I receive this torma!" then it will only be a wish and will not actually be received. Just as an ritual is needed to receive it, one must also rely on virtuous actions and gather together all the virtuous roots of oneself and others, dedicating them to the cause of attaining Buddhahood. Fifth is taking the vows of the five families, which are divided into taking the general vows of the five families and the individual vows of each. The first is: In the presence of all objects of offering, recite "Listen to me," and then say "I, so-and-so," from now until I attain enlightenment, all the Buddhas of the past, future, and present, in order to liberate sentient beings from samsara, have generated the intention to attain Buddhahood, and have thereby attained Buddhahood. The Buddhas who have already attained and are attaining Buddhahood, likewise, I also generate the supreme mind of wanting to attain enlightenment for the benefit of sentient beings. This is generating aspirational Bodhicitta.
Chinese
生起。进入的菩提心有：摄律仪戒、摄善法戒、饶益有情戒。第一是，对于先前所造的罪业，生起后悔心，并且以后即使丧命也不再造作。第二是，尽己所能、尽力而为地行持一切善法。第三是，以各种方法利益一切有情。第二，各自的誓言律仪有：毗卢遮那佛、不动佛、宝生佛、无量光佛、不空成就佛等的誓言和律仪。第一是，皈依三宝，并且学习他们的教诲，所谓“佛陀瑜伽”即是毗卢遮那佛。第二是，金刚心、铃语、手印身等的誓言，并且以极大的恭敬侍奉金刚上师，不诽谤。第三是，日夜六时中，给予佛法和财物，以及无畏的庇护，慈爱和布施。第四是，外道的声闻、缘觉、波罗蜜多，以及内道的下三部密续，和秘密的无上瑜伽的意义都要修持。第五是，以上所说的所有律仪，以及供养上师和坛城本尊令其欢喜。如是，为了获得无上菩提心和受持律仪的果报，我发菩提心，受持所有律仪，救度所有未从轮回中解脱的有情，解脱所有心续被烦恼束缚的有情，以各种修行道的方法，使那些因我慢而无法呼吸的有情得以喘息，并使所有未完全从痛苦中解脱的有情，安置于从痛苦中解脱的无上佛果之位。如是说。第二，在不清净的处所积累资粮，修持四无量心，即慈无量心、悲无量心、喜无量心、舍无量心。第一是，愿一切有情今生拥有安乐，并且生生世世都拥有安乐之因的巨大善根。
English
Arising. The entering Bodhicitta includes: the discipline of abstaining from misdeeds, the discipline of accumulating virtues, and the discipline of benefiting sentient beings. The first is: to feel remorse for the sinful deeds done in the past, and not to do them again even if it costs one's life. The second is: to do all virtuous deeds to the best of one's ability. The third is: to benefit sentient beings in whatever way is appropriate. Second, the individual vows and commitments include: the vows and commitments of Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. The first is: to take refuge in the Three Jewels and to learn from their teachings, and what is called "Buddha Yoga" is Vairochana. The second is: the vows of Vajra Mind, Bell Speech, and Mudra Body, and to serve the Vajra Master with great respect and not to slander him. The third is: to give Dharma and material things, as well as fearless protection, love, and generosity, six times a day and night. The fourth is: to practice the meaning of the outer vehicles of Shravakas, Pratyekabuddhas, and Paramitas, as well as the inner vehicles of the three lower Tantras, and the secret Anuttara Yoga. The fifth is: to please the Guru and the deities of the Mandala by offering all the vows mentioned above. Thus, in order to obtain the fruits of the supreme Bodhicitta and the vows, I generate the Bodhicitta and keep all the vows, liberate all sentient beings who have not been liberated from Samsara, liberate all sentient beings whose minds are bound by afflictions, and by various methods of practicing the path, enable those who cannot breathe due to arrogance to breathe, and place all those who have not completely escaped from suffering in the supreme state of Buddhahood, which is liberation from suffering. So it is said. Second, accumulating merit in an impure place, meditating on the four immeasurables, namely immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity. The first is: May all sentient beings have happiness in this life, and may they have great roots of virtue, the cause of happiness, in all lifetimes.
Chinese
愿具足。如是想。二是，愿一切众生远离痛苦，并且在一切生世中，远离感受痛苦之因的一切罪业。如是想。三是，愿一切众生远离痛苦，并且与具有的安乐永不分离。如是想。四是，愿众生安住于远离亲疏的无量平等舍中。如是想。这些也并非只是口头说说而已，而是从内心深处真诚地念诵三遍。二是积聚智慧资粮，是将一切世俗显现之法清净为空性。对此，也有以四句咒语清净为空性，以三句清净，以两句清净，以一句清净等多种方式。此处是以简略的方式，以一句清净。也就是用藏语说：“自性不净的一切法，自性清净。”如此。对此，也有一些不同的观点，如清净为如幻之想等。但自宗认为，如果未将平凡的器情清净为空性，就不会生起智慧的坛城观修。因此，应将这些平凡的器情观修为空性，并将安住之法，即善逝之精华，远离生灭住三者，作为生起的基础。观修如彩虹般的有依和所依的坛城。其中，自性的清净之法，能清净者是：所清净的是死亡光明，也就是死后中阴未显现之时进行清净，建立获得果位法身的缘起，成为圆满次第的成熟之因，毫不费力地生起譬喻和意义的光明体验。根本的第二部分是实际观修，包括生起所依的宫殿和能依的本尊。首先是，从空性中，法界之源三棱形，一角朝下，虽变为四角，但无论从哪个方向看都是三棱形。也就是外面白色是方法，里面红色是智慧。顶端朝上表示功德增长。上面的三个角，是空性、无相和愿望三者。下面的角
English
May it be complete. So be it. Second, may all sentient beings be free from suffering, and in all lifetimes, may they be free from all sinful actions that cause suffering. So be it. Third, may all sentient beings be free from suffering, and may they never be separated from the happiness they possess. So be it. Fourth, may all sentient beings abide in immeasurable equanimity, free from attachment and aversion. So be it. These are not just mere words, but are recited three times from the depths of the heart. Second, the accumulation of wisdom is to purify all mundane appearances into emptiness. Regarding this, there are various methods such as purifying into emptiness with four-line mantras, purifying with three lines, purifying with two lines, and purifying with one line. Here, it is purified with one line in a concise manner. That is, in Tibetan, it is said: "All phenomena that are impure by nature are pure by nature." So it is. Regarding this, there are some different views, such as purifying into an illusion-like thought. However, our own tradition believes that if the ordinary vessel and essence are not purified into emptiness, the mandala of wisdom will not arise. Therefore, these ordinary vessels and essences should be meditated upon as emptiness, and the essence of the Sugata, which is free from arising, ceasing, and abiding, should be taken as the basis for generation. Meditate on the mandala with its support and supported, like a rainbow. Among them, the purification of self-nature, the purifier is: what is to be purified is the clear light of death, that is, purifying when the intermediate state has not appeared after death, establishing the auspicious connection for obtaining the Dharmakaya of fruition, becoming the cause of maturation in the completion stage, and effortlessly generating the experience of the clear light of example and meaning. The second part of the root is the actual meditation, which includes generating the supporting palace and the supported deity. First, from emptiness, the source of Dharma, a triangular shape with one corner pointing downwards, although it becomes four-cornered, it is still triangular from any direction. That is, the white outside is method, and the red inside is wisdom. The upward-pointing apex indicates the increase of qualities. The three corners above are emptiness, signlessness, and wish. The corner below
Chinese
不要合为一体。极其广大的，具有四解脱门自性。此形状如一个三角空心食子的顶端插入地中。其中观修守护轮，虽然此时宣说，但在生起次第的内外任何地方观修，都没有矛盾。然后，在生起次第本身的内部中心，深蓝色的吽字完全转变，成为二十个角的杂色金刚杵。虽然观修十二个角，并且以獠牙的姿态存在，但此处宣说的是二十个角。中间角的左右两侧，要观修成两个并排向上。观修清净，东方角与如镜之智等五种智慧的清净结合，也没有矛盾。然而，这二十个角是为了摧毁二十个高耸的，我见之山的山顶。像那样，从深蓝色的中心吽字发出无量光芒，在杂色金刚杵的中心之上是金刚地基。金刚无间隙地充满，广大且形状是圆的。坛城地面上没有显现灰尘堆积的样子的金刚地基。在其之上的边缘稍微向内，是圆形的金刚墙。厚实且具有广度和高度。其上出现金刚帐，虽然观修成一个口压着墙壁的重叠状态，但墙壁的规矩是墙帐口相对地观修。在闭合连接的内部所有地方，观修有一个四方形的金刚网。在外侧，从金刚墙帐之上燃烧着智慧之火，所有方向都从金刚墙和下方的金刚地基中猛烈燃烧着火焰。十方全部被智慧之火充满。念诵三遍或一遍“班杂ra Raksha”等等。（藏文：བཛྲ་རཀྵ，梵文天城体：वज्र रक्षा，梵文罗马拟音：vajra rakṣa，汉语字面意思：金刚守护），意思是金刚守护，即稳固。从金刚墙的内侧边缘到血海之间，如所说的那样，八大尸陀林极其广大。那些各种尸体的血聚集在中央，形成血海，波涛汹涌。在其中心，从血海中稍微向上升起的是颅骨座，珍宝的圆形石墙。
English
Do not combine into one. Extremely vast, possessing the nature of the four doors of liberation. Its shape is like the tip of a triangular, hollow torma inserted into the ground. Although the meditation on the protective circle is taught at this time, there is no contradiction in meditating on it in either the outer or inner part of the generation stage. Then, in the very center of the generation stage itself, the dark blue Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) completely transforms into a multi-colored vajra with twenty points. Although one meditates on twelve points and it exists in the form of fangs, here it is taught as twenty points. On the left and right sides of the central point, one should meditate on two side-by-side upwards. To meditate on purity, there is no contradiction in combining the purity of the five wisdoms, such as the mirror-like wisdom of the eastern point. However, these twenty points are for destroying the twenty high peaks of the mountain of the view of the aggregates. Like that, from the dark blue center Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) emanates immeasurable light, and above the center of the multi-colored vajra is the vajra ground. The vajra is filled without gaps, vast and round in shape. The vajra ground does not show the appearance of dust accumulating on the ground of the mandala. Slightly inside the edge above it is the round vajra fence. Thick and possessing breadth and height. Above it arises the vajra tent. Although one meditates on it as one mouth pressing against the fence in an overlapping manner, the rule of the fence is to meditate on the fence and tent mouths facing each other. In all the places inside the closed connection, one meditates on a square vajra net. On the outside, above the vajra fence and tent, the fire of wisdom blazes, and flames blaze fiercely in all directions from the vajra fence and the vajra ground below. All ten directions are filled with the fire of wisdom. Recite three times or once "Vajra Raksha (藏文：བཛྲ་རཀྵ，梵文天城体：वज्र रक्षा，梵文罗马拟音：vajra rakṣa，汉语字面意思：金刚守护)" and so on, which means vajra protection, that is, to make it firm. From the inner edge of the vajra fence to the blood ocean, as it is said, the eight great charnel grounds are extremely vast. The blood of those various corpses gathers in the center, forming a blood ocean, with turbulent waves. In its center, slightly above the blood ocean, is the skull seat, a precious round stone wall.