English
Therefore, because one wishes to abandon, one must abandon. If good deeds do not accomplish nirvana, then how is it? The accumulation of meritorious good deeds obtains the support of the path, higher realms, and is merely the cause for the arising in the mindstream of the realization of the selflessness of the individual and the selflessness of phenomena of the path truth. By abandoning the afflictive obscurations through this, when one obtains the nirvana without remainder of hearers and solitary realizers, it is considered to become like a fire with exhausted fuel or a extinguished butter lamp. And the result of abandoning or separating from the two obscurations together with their imprints is the nirvana of the Great Vehicle. Therefore, as it is said that liberation is merely the exhaustion of faults, there is nothing else to accomplish other than separating from the two obscurations. And the path truth is also said to be abandoned like a boat after crossing a river. Therefore, in general, worldly good deeds bound by self-grasping are meaningless for accomplishing liberation. And in particular, for ultimately obtaining the result of perfect enlightenment, all conditioned good deeds must be abandoned, therefore it is necessary to definitely relinquish them. The second reason is, even so, if one thinks that if one does not cultivate nirvana, why is it necessary to abandon? Even if one does not abandon now, at the time of death, the body and all enjoyments and even good deeds will either have already been exhausted by previous hatred etc., or even if they have not been exhausted, they will be exhausted after experiencing the ripening result once. Therefore, all will be abandoned without any meaningful result, just like spitting, it is certain that they will be abandoned. Therefore, it is best to abandon for the benefit and happiness of all sentient beings at this time when one has control over oneself, because in this way it will not be wasted, but will be for obtaining the supreme meaningful result. The third reason is, in particular, I have already given this body as I please to all embodied sentient beings as vast as the sky, so now it depends on them to do as they please, whether they kill with the body, or revile with speech, or beat with stones and sticks, etc., do as you please! Whether they play with my body in various ways, or say various good and bad things with speech, or whether many people laugh, ridicule, insult, etc., in various ways, it is all right, because I have already given this body to all other sentient beings, what is the use of admonishing this body with agreement, opposition, conformity, accomplishment, etc.? This is the prevention of the concept of autonomy. For these, there will be no harm or sin in the short or long term.
Chinese
无论善恶，都应让他们去做，并将这些行为与理性的工作联系起来。如此行事，为了使所做之事不落空，我发愿，无论何时，任何众生，哪怕是一个，都不会变得毫无意义。这是普遍的祈愿，然后特别针对我，愿那些心中生起愤怒，想要伤害我，或者生起信心，想要为自己谋利的人，都能永远通过这些方法，成就他们所希望的一切，无论是佛法还是物质等等。这表明了愿望不会落空。愿那些当面辱骂我，恶语相向，或者直接伤害我的身体和享用，或者暗地里诽谤和诬陷我的人，无论他们散布何种谣言，都能拥有获得伟大菩提的福分。这表明了行为不会落空。简而言之，正如《父子相见经》中所说：“凡是给我食物的人，愿他们获得寂静的快乐。”同样，我发愿，所有与我通过见、闻、忆、触以及善恶关系相连的众生，都能成就他们所希望的一切，并获得所有暂时和究竟的利益和快乐。第四，愿我成为那些软弱、无助、无依无靠的众生的神圣守护者和庇护所。同样，愿我成为那些走在道路上的商人等人的领队，对于那些想要渡过彼岸的人，愿我成为小河上的好船，大河上的大船，以及小河上的桥梁。对于那些长期在海洋中航行，感到疲倦，寻求岛屿的人，愿我成为没有水的土地，拥有食物、树木和鲜花的岛屿。对于那些想要在夜晚阅读文字等，因黑暗而无法辨别取舍，想要灯火的人，愿我成为灯火。对于那些想要休息的地方和睡觉的床铺的人，愿我成为好的住所和床铺。愿我成为那些生病和年老等需要仆人的有情众生的仆人，听从所有人的吩咐。愿我能够像如意宝珠一样，在四大部洲等地方降下他们所希望的雨水。
English
Whatever good or bad deeds there are, may they be allowed to do them, and may these actions be connected to the work of reason. Having acted in this way, in order that what has been done does not go to waste, I pray, at any time, may no sentient being, not even one, become meaningless. This is a general aspiration, and then specifically directed towards myself, may those who have anger arise in their minds and wish to harm me, or who have faith arise and wish to accomplish their own benefit, may those individuals always, through those means, become the cause for accomplishing all that they desire, whether it be Dharma or material things, etc. This shows that the thought does not go to waste. May all those sentient beings who directly scold me to my face, speak harsh words, or who directly harm my body and possessions, or who similarly slander and accuse me in secret, whatever various rumors they spread, may all of them be endowed with the fortune to attain great enlightenment. This shows that the action does not go to waste. In short, as it is said in the Sutra of the Meeting of Father and Son, "May those who give me food attain the bliss of near pacification," and so forth, I pray that all sentient beings who are connected to me through seeing, hearing, remembering, touching, and good or bad relations, may all their desired aims be accomplished, and may all temporary and ultimate benefit and happiness be accomplished. Fourth, may I become the sacred protector and refuge for those sentient beings who are weak, powerless, and helpless. Similarly, may I become the chief guide for those who have set out on the path, such as merchants, and for those who wish to cross to the other shore, may I become a good boat for small rivers, a great ship for large rivers, and a bridge for small ones. For those who have been sailing in the middle of the ocean for a long time, are tired, and seek an island, may I become an island with land, food, trees, and flowers where there is no water. For those who wish to look at letters, etc., at night, and whose actions of taking and abandoning are obscured by darkness, and who desire a lamp, may I become a lamp. For those who desire a place to sit and a bed to lie on, may I become a good place and bed. May I become a servant to embodied beings who are sick and old, etc., who desire servants, listening to whatever everyone commands. May I be able to rain down whatever they desire on the four continents, etc., like a wish-fulfilling jewel.
Chinese
如意宝王，以及能生出一切所需之大宝藏宝瓶，持明成就者们以本尊咒之物抛掷于其他事物上，凡触及之处，皆能成就与欲天同等福分的持明，寿命比日月长久，光彩比莲花更明亮，力量比大象更强大等等功德生起，因此仅仅诵读就能成就的本尊咒，能成办有情之利益，以及能平息一切疾病和邪魔之大药，以及心中所想所测皆能如愿之如意树，以及众生随其所愿挤奶即能涌出之满愿母牛，愿我变成一头能满足愿望的红色母牛！此外，地等四大元素，能生起内外一切变化，故称“生”，且其安住稳固，范围广大，故称“大”。地能作为依托，水能凝聚，火能成熟，风能使之不腐烂等等。虚空能遍布一切，并以开阔空间的方式，成为一切有情的资粮。同样，愿我也能恒常成为无量有情的依托、凝聚、成熟、运动、开阔空间者，以及成为食物、衣物、财富、受用等各种资粮的来源或基础，此乃范围广大的祈愿。如同虚空无边无际，直至虚空不复存在，愿我于一切时一切处，为无尽的有情众生，直至他们全部脱离痛苦，全部成佛，一个也不遗漏之前，成为他们所需一切受用的资粮，此乃安住长久的祈愿。如此修习，此乃发心之前行，亦是之后所学，故应扩展心量，立下祈愿。如今，依随发心和祈愿之大小，诸佛菩萨之事业亦显现大小，故此极为重要。第二，正行受誓言：此乃受持菩提心戒之仪轨，
English
The wish-fulfilling jewel king, and the excellent vase of the great treasure that produces all that is desired, and when accomplished mantra holders throw the substance of their mantra on other things, to the extent that it hits, they become accomplished vidyadharas who share the same fortune as the gods of desire, their lives are longer than the sun and moon, their radiance is clearer than the lotus, their strength is greater than the elephant, and so on. Because such qualities arise, by merely reciting, the mantra of accomplishment arises, and it accomplishes the benefit of sentient beings, and the great medicines that pacify all diseases and demons, and the wish-fulfilling trees that produce all that is thought and measured by the mind, and the wish-fulfilling cows that produce whatever beings desire when milked, may I become a red cow that fulfills wishes! Furthermore, these four great elements, earth and so on, are called "elements" because they produce all internal and external changes, and they are called "great" because they are stable and vast in scope. Earth provides support, water gathers, fire ripens, and wind prevents decay, and so on. Space pervades everything and provides sustenance for all sentient beings by opening up space. Likewise, may I also always be the support, gathering, ripening, moving, and opening of space for countless sentient beings, and may I also be the source or basis of all kinds of sustenance, such as food, clothing, wealth, and enjoyment, which is a vast prayer. Just as the sky is endless, until the sky ceases to exist, may I, at all times and in all ways, for the sake of endless sentient beings, until they are all liberated from suffering, all become Buddhas, without leaving a single one behind, be the source of all the enjoyment they need, which is a long-lasting prayer. Thus, this training of the mind is both a preliminary practice to the generation of bodhicitta and a practice to be learned afterwards, so one should expand one's mind and make prayers. Now, depending on the size of the generation of bodhicitta and the prayer, the activities of the Buddhas and Bodhisattvas appear to be large or small, so this is very important. Second, the main part is taking the vow: This is the ritual for taking the vows of bodhicitta,
Chinese
发心如同国王，如同船夫，如同牧童这三种发心中的任何一种。接受方式也如圣者无著的宗派，分别接受愿心和行心。如龙树的宗派，则同时接受愿心和行心的律仪。而且，如果从具相上师处接受，则是以惭愧和羞耻为所依的殊胜之法。即使没有遇到具相的上师，在大乘的三宝和会供田前受持，也说能生起律仪。无论如何，以三请白使其清醒，以皈依三宝为基础，如果分别受持，如“如何往昔”等两句，以及“如是利有情”等两句，是愿心的律仪；“菩萨之学处”等两句，以及“如是而修学”等两句，是行心的律仪。如果同时受持，受持别解脱戒、菩萨戒、密咒戒三种律仪时，与往昔的例子相同，所以这里也如例子所说，往昔我等之导师化为陶师之子光明时，在如来释迦牟尼佛前发心，在佛眼大佛前，由比丘不动发心，以及薄伽梵怙主无量光和药师佛等往昔的善逝们，都发起了无上菩提大心，对于菩萨的学处，也就是所应学处的广大法类，那些善逝们从最初的业行者到佛地的之间，如次第修学安住一样，如是，我也为了利益如虚空般的无边有情众生，为了获得无上佛果，发起愿菩提心。如是，对于菩萨的学处，六度等，也从现在开始，结合自己的能力，如次第修学。如此发起行心，在如此受持律仪的最后，念诵三次的最后之时，那时我必须生起我已获得愿行律仪的想法。如导师海云。
English
The mind of enlightenment is like a king, like a ferryman, or like a shepherd. Whichever of these three types of mind of enlightenment it is, the way to take it is also, according to the tradition of the noble Asanga, to take the aspiration and engagement separately. According to the tradition of Nagarjuna, the vows of aspiration and engagement are taken simultaneously. Moreover, if taken from a qualified lama, it is supreme as a basis for shame and embarrassment. Even if a qualified lama is not available, it is said that vows can be generated by taking them in the presence of the Three Jewels of the Great Vehicle and the assembly field. In any case, having awakened with three requests for attention, and having established the foundation of the three refuges, if taken separately, such as the two lines beginning with "How in the past," and the two lines such as "Likewise benefit beings," are the vows of the aspiration mind; the two lines such as "The bodhisattva's training," and the two lines such as "Thus I will train," are the vows of the engagement. If taken simultaneously, when taking the three vows of individual liberation, bodhisattva, and mantra, it is similar to taking them according to the previous example, so here too, as in the example, in the past when our teacher became the potter's son Illuminator, he generated the mind of enlightenment in the presence of the Tathagata Shakyamuni the Great, and in the presence of the Great Buddha Eye, the monk Akshobhya generated the mind of enlightenment, and the Bhagavan Protector Amitabha and the Medicine Buddha, etc., the Sugatas of the past, generated the supreme great mind of enlightenment, and for the bodhisattva's training, that is, the vast categories of what should be trained in, those Sugatas trained and remained in them in stages from the first karmic practitioner to the ground of buddhahood, likewise, I too, for the sake of benefiting all sentient beings equal to space, for the sake or purpose of attaining the supreme state of buddhahood, will generate the aspiration mind of enlightenment. Likewise, for the bodhisattva's training, the six perfections, etc., from this time onwards, combining with my own abilities, I will train in stages. Thus generating the engagement mind, at the end of reciting three times in this way at the end of taking the vows, at that time I must generate the thought that I have obtained the vows of aspiration and engagement. Like the teacher Ocean of Clouds.