Chinese
因为通达四种确定的意义，所以此后应当念诵。 ༈ 如同贤劫千零二尊佛等如来、阿罗汉、正等觉佛薄伽梵们，以及安住在大地上的菩萨摩诃萨们发起无上正等菩提心一样。我，名为某某者，也为了发起无上正等菩提心，从此时起直至菩提树之间，皈依二足尊之胜者佛薄伽梵们。皈依寂静、离贪者之胜者，以大乘藏为主的圣法们。皈依僧众之胜者，圣者菩萨不退转的僧团们。如此念诵三遍，是安立誓言的基础，如七十皈依经所说：誓言皆依于皈依，未皈依者则无有。如同之前所引用的那样。觉沃所造的仪轨中，每一位本尊都有一句祈请垂念。之后，为了摄持心意，显现大悲心，以一心想要度化所有众生的意念，祈请十方安住的诸佛薄伽梵垂念我。祈请安住于十地的菩萨摩诃萨们也垂念我。祈请上师金刚持大士们也垂念我。如同往昔的诸佛薄伽梵们，以及安住在大地上的菩萨摩诃萨们发起圆满菩提心一样。我，名为某某者，也从今日起直至菩提树之间，发起无上正等菩提心。未度化的众生，我将度化。未解脱的众生，我将解脱。未喘息的众生，我将令其喘息。未涅槃的众生，我将令其涅槃。如此念诵三遍而受持。之后
English
Because of understanding the meaning of the four certainties, one should recite this afterwards. ༈ Just as the Thus-Gone Ones, Arhats, Perfectly Awakened Buddhas, Blessed Ones, such as the thousand and two Buddhas of the Fortunate Aeon, and the Bodhisattva Mahasattvas abiding on the great earth, generated the mind of unsurpassed, perfect, and complete enlightenment, so too, I, who am called so-and-so, for the sake of generating the mind of unsurpassed, perfect, and complete enlightenment, from this time until I reach the essence of enlightenment, take refuge in the Buddhas, the Blessed Ones, the supreme of bipeds. I take refuge in the holy Dharmas, the supreme of the peaceful and those free from attachment, the main collection of the Great Vehicle. I take refuge in the Sangha, the supreme of assemblies, the noble Bodhisattvas, the irreversible Sangha. Saying this three times is the basis for establishing vows, as it says in the Seventy Refuges: 'Vows all depend on refuge, but there is none for those who have not taken refuge.' As quoted before. In the ritual composed by Jowo (Atiśa), there is one request for attention for each deity. Then, in order to hold the mind, manifesting great compassion, with the single-pointed thought of wanting to liberate all sentient beings, I request all the Buddhas, the Blessed Ones, abiding in the ten directions to pay attention to me. I also request the Bodhisattva Mahasattvas abiding on the ten bhumis to pay attention to me. I also request the great Vajradhara Lamas to pay attention to me. Just as the Buddhas, the Blessed Ones, of the past, and the Bodhisattva Mahasattvas abiding on the great earth, generated the mind of perfect enlightenment, so too, I, who am called so-and-so, from this day forward until I reach the essence of enlightenment, will generate the mind of unsurpassed, perfect, and complete enlightenment. Those sentient beings who have not been liberated, I will liberate. Those who have not been freed, I will free. Those who have not breathed, I will make them breathe. Those who have not passed into complete nirvana, I will make them pass into nirvana. Saying this three times, one should take it up. After that
Chinese
也如是受持，恒常日间和夜间三次，精勤生起二菩提心。如是行持，能唤醒沉睡的菩提心，恢复已失坏的，且不会遗忘。为了阐明获得之理的定解，意乐之顶端，诸法依缘起而生，第一句发愿，第二句行入，第三句稳固获得二者，乃如海云之见解无上。也就是第一句发愿，第二句行入，第三句以诸法稳固之方式获得，故如海云。因此，以第一句、第二句和第三句，发愿、行入以及二者最为稳固之殊胜皆能获得，如是宣说。如是，若想在说第一句时，以述说行入之承诺，是否不应发愿？非也，因愿心之行入亦遍及，故受持行入律仪，发愿亦随之增长。然行入不遍及发愿，故《道炬论》中亦云：“除行心自性律仪外，亦能增长真实发愿。”尤其是受持律仪等之情况，乃是于世俗菩提心作意之时，故于世俗之时，一切法皆依赖因缘，故此处同时受持愿行之时，二者并非他体，而是心识之物，一时、一事、一体性而生。如《菩萨地》中云：“此二者，体性无别，为利他而行持同一事，当知其为无有差别之自性。”如是宣说。若尔，为何要如仪轨不同般地安立呢？乃是针对欲生起菩提心，却无法受持律仪之有情而设。总的来说，对于愿行之界定，如住持齿之部派等，将世间道视为发愿，由见真谛之力量而行入，有些则认为具足福德显现积聚者为行入，不具足者为发愿等，有此等宗派之说法。克里希那（梵文：Kṛṣṇa）之难解释中云：有些认为具足福德显现积聚之有情
English
Also, take it up in this way: Always, three times during the day and night, diligently generate the two bodhicittas. By doing so, you will awaken the dormant bodhicitta, restore what has been lost, and not forget it. In order to show the certainty of how to obtain it: At the peak of aspiration, all phenomena arise from conditions. The first statement is aspiration, the second is entry. The third is to firmly obtain both, which is the unsurpassed view of the ocean cloud. That is, the first statement is aspiration, the second is entry, and the third is obtained in a way that both phenomena are stable, hence like the ocean cloud. Therefore, with the first, second, and third statements, aspiration, entry, and the supreme stability of both will be obtained, as explained. If so, if one thinks that when saying the first statement, one should not make the aspiration by stating the commitment to enter, it is not so. Because the entry of aspiration mind is also all-pervasive, by taking the vows of entry, aspiration will also increase along the way. However, entry does not pervade aspiration, so the Lamp for the Path also says: "Apart from the nature of the mind of entry, which is the vows themselves, it is also possible to increase true aspiration." In particular, these situations of taking vows and so on are times when one is intent on the conventional bodhicitta, so at the conventional time, all phenomena depend on conditions. Therefore, at this time of taking aspiration and entry together, these two are not different entities, but rather a single mental substance, born with the nature of one time, one action, and one entity. As the Bodhisattva Grounds says: "These two, aspiration and entry, are inseparable in essence, and should be known as the very nature of doing the same thing for the benefit of others, and being non-different." So it is said. If so, what is the need to arrange the rituals as if they were different? It is aimed at beings who want to generate bodhicitta but are unable to take vows. In general, regarding the definition of aspiration and entry, such as the Sthavira Cīvara school, they say that the worldly path is aspiration, and entry is by the power of seeing the truth. Some say that those who have accumulated merit are entry, and those who do not have it are aspiration. These are the views of these schools. In Kṛṣṇa's difficult commentary, it says: Some say that beings who have accumulated merit
Tibetan
མས་བསྐྱེད་པ་ནི་འཇུག་པ་བྱང་ཆུབ་ཀྱི་སེམས་ ཞེས་བརྗོད་ལ། བསོད་ནམས་མངོན་པར་འདུ་བྱ་བ་དང་མི་ལྡན་པའི་སེམས་བསྐྱེད་པ་ཐམས་ཅད་སྨོན་པ་ཅན་ནོ་ཞེས་བརྗོད་པ་དེ་དག་དྲང་བ་མ་ཡིན་ཏེ། འདིར་ནི་སེམས་སྦྱངས་པའི་གང་ཟག་བྱང་ཆུབ་ཏུ་སྨོན་ལམ་བཏབ་ཅིང་། བསླབ་པ་ལ་གནས་པ་དེའི་བསླབ་པ་མི་འཇིག་པར་རྗེས་སུ་གསུངས་པ་ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག་ལ་སྤྱོད་པ་དེ་ཉིད་སེམས་བསྐྱེད་པ་འཕེལ་བ་དང་། འཇུག་པའི་བྱང་ཆུབ་ཀྱི་སེམས་སོ་ཞེས་བློའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དག་འཆད་དོ། །ཞེས་སྨོན་འཇུག་ངོ་བོ་གཅིག་པར་བཞེད་དོ། །མཚན་ཉིད་བསྒོམས་སྟོབས་ཀྱིས་ཐོབ་པ་དོན་དམ་པའི་བྱང་ཆུབ་ཀྱི་སེམས་རྒྱུད་ལ་སྐྱེས་པའི་དུས་ན་ནི་ཆོས་ཐམས་ཅད་བདག་མེད་པར་མཐོང་བས་ཆོ་ག་ལ་སོགས་པའི་རྐྱེན་ལ་རག་ལས་པར་འདོད་པ་ཡང་མི་རིགས་ཏེ་ལང་ཀར་གཤེགས་པ་ལས། གཞན་དག་ནི་ཆོས་ཐམས་ཅད་རྐྱེན་ལ་རིག་ལས་པར་མཐོང་ནས་མྱ་ངན་ལས་འདས་པའི་བློར་འགྱུར་ཏེ། ཆོས་ལ་བདག་མེད་པར་མཐོང་བ་མེད་པའི་ཕྱིར་བློ་གྲོས་ཆེན་པོ་དེ་དག་ལ་ཐར་བ་མེད་དོ། །ཞེས་སོ། །དེ་ལྟར་བྱང་ཆུབ་ཀྱི་སེམས་ཐོབ་ནས་ཕྱི་ཕྱིར་རྒྱས་པར་བྱ་བའི་ཕྱིར་ཐོག་མར་རང་གི་སེམས་གཟེངས་བསྟོད་པ། སྔོན་ཆད་གཞན་གྱི་དོན་ལ་ལྟ་ཅི་སྨོས། །རང་དོན་ཉིད་དུ་རྨི་བའང་མ་མྱོང་བའི། །རིན་ཆེན་སེམས་ཀྱི་ཁྱད་པར་དམ་པ་འདིས། །བདག་གི་སྲིད་པ་རིན་ཐང་མེད་པ་བྱས། །དེ་ལ་བདག་ལ་སོགས་པས་སྐྱེ་བའི་ཕ་མཐའ་འཚལ་བའི་མཐར་ཐུག་པ་མེད་པ་ཞིག་བླངས་ཀྱང་། དེ་རིང་སྐྱེས་པའི་སེམས་ཀྱི་ཁྱད་པར་ཅན་འདི་ལྟ་བུ་ནི་འཇིག་རྟེན་སྐྱོང་བའི་ལྷ་དང་། ཤེད་ལས་སྐྱེས་ལ་སོགས་པའི་དྲང་སོང་དང་། འཇིག་རྟེན་གྱི་མེས་པོ་ཚངས་པ་དང་། ཕ་དང་མའམ་བདག་ཉིད་ལ་སོགས་པ་མཐའ་དག་པས་སྔོན་ཆད་གཞན་གྱི་དོན་དུ་ལྟ་ཅི་སྨོས། རང་དོན་དུའང་མངོན་སུམ་དུ་ལྟ་ག་ལ་ཞིག་སྟེ། རྨི་ལམ་ཙམ་དུའང་མ་རྨིས་ཤིང་ཉམས་སུ་མ་ མྱོང་ངོ་། །དེ་སྐད་དུ་དངོས་གྲུབ་བརྙེས་ཤིང་འཕགས་པ་འཇམ་དཔལ་གྱི་ལུང་ཡོད་པ་ཞི་བ་ལྷས། ཕའམ་ཡང་ན་མ་ཡང་རུང་། །སུ་ལ་འདི་འདྲའི་ཕན་སེམས་ཡོད། །ལྷ་དང་དྲང་སྲོང་རྣམས་ཀྱང་རུང་། །ཚངས་པ་ལ་ཡང་འདི་ཡོད་དམ། །སེམས་ཅན་དེ་དག་ཉིད་ལ་སྔོན། །རང་གི་དོན་དུ་འདི་འདྲའི་སེམས། །རྨི་ལམ་དུ་ཡང་མ་རྨིས་ན། །གཞན་གྱི་དོན་དུ་ག་ལ་སྐྱེ། །ཞེས་སོ། །དེ་ལྟར་གཞན་ལའང་མི་སྲིད་ཅིང་རང་གིས་ཉམས་སུ་མ་མྱོང་བའི་བྱང་ཆུབ་ཀྱི་སེམས་རིན་པོ་ཆེ་དེ་རིང་ཐོབ་ཅིང་། བྱང་ཆུབ་སེམ
Chinese
由…所生起的是进入菩提心， 被称为“进入”。所有不具备积累功德之心的生起，都被称为“愿心”，这些说法并不正确。因为，此处是指那些已经调伏自心之人，他们已经发愿证得菩提，并且安住于戒律之中，随后宣说了他们的戒律不会毁坏，他们行持六度，这本身就是菩提心的增长，并且是进入的菩提心，这是智慧的彼岸所阐述的。因此，他们认为愿心和进入的菩提心本质相同。通过修持和力量所获得的，当胜义菩提心在相续中生起时，由于见到一切法无我，因此认为依赖仪轨等因缘也是不合理的，如《楞伽经》所说：“其他人见到一切法依赖因缘而生，因此转变为寂灭之念。由于没有见到法无我，因此那些大智慧者没有解脱。”因此，在获得菩提心之后，为了使其不断增长，首先要赞叹自己的心：过去不要说为了他人的利益，甚至为了自己的利益连做梦都没有梦到过，这种珍贵菩提心的殊胜之处，使我的生命变得无价。因此，即使我等寻找有情生死轮回的开端，也找不到尽头。但是，今天生起的这种殊胜的菩提心，即使是守护世界的诸神，以及由力量所生的仙人等，以及世界的创造者梵天，以及父母或自己等一切众生，过去不要说为了他人的利益，即使是为了自己的利益，又怎么会显现呢？甚至连做梦都没有梦到过，也没有体验过。如是，获得成就并拥有圣者文殊菩萨授记的寂天说：无论是父亲还是母亲，谁会有如此的利他之心呢？即使是天神和仙人们，梵天也会有吗？那些众生自己，过去为了自己的利益，也没有梦到过这样的心，又怎么会为了他人的利益而生起呢？如是，对于他人来说不可能，自己也没有体验过的珍贵菩提心，今天获得了，菩提心……
English
That which is generated by... is entering Bodhicitta, It is called "entering." All generation of mind that does not possess the accumulation of merit is called "aspiration," these statements are not correct. Because, here it refers to those who have tamed their minds, they have already vowed to attain Bodhi, and abide in the precepts, then it is said that their precepts will not be destroyed, they practice the six perfections, this itself is the increase of Bodhicitta, and it is the entering Bodhicitta, this is what the perfection of wisdom explains. Therefore, they consider the essence of aspiration and entering Bodhicitta to be the same. Obtained through practice and strength, when the ultimate Bodhicitta arises in the continuum, because of seeing that all dharmas are without self, therefore it is also unreasonable to think that it depends on causes and conditions such as rituals, as the Lankavatara Sutra says: "Others see that all dharmas arise depending on causes and conditions, therefore they turn into the thought of extinction. Because they have not seen the selflessness of dharmas, therefore those of great wisdom have no liberation." Therefore, after obtaining Bodhicitta, in order to make it continue to grow, first praise your own mind: In the past, not to mention for the benefit of others, even for your own benefit, you have never even dreamed of it, this precious Bodhicitta's superiority makes my life priceless. Therefore, even if we search for the beginning of sentient beings' cycle of birth and death, we cannot find the end. However, this kind of superior Bodhicitta that arises today, even the gods who protect the world, and the sages born of power, etc., and the creator of the world, Brahma, and all beings such as parents or oneself, in the past, not to mention for the benefit of others, how could it appear even for one's own benefit? Even in a dream, I have never dreamed of it, nor have I experienced it. Thus, Shantideva, who attained accomplishment and had the prediction of the Holy Manjushri, said: Whether it is a father or a mother, who would have such altruistic thoughts? Even the gods and sages, would Brahma have it? Those sentient beings themselves, in the past, for their own benefit, have not dreamed of such a mind, how could it arise for the benefit of others? Thus, the precious Bodhicitta, which is impossible for others and has not been experienced by oneself, has been obtained today, Bodhicitta...