Chinese
誓言明示。 大师娇美金刚。 誓言明示。 大师娇美金刚。 名为《誓言明示》之文。 顶礼薄伽梵菩提心金刚普贤。 顶礼具信之天。 为令一切遍知显现之大瑜伽士们，宣说发心仪轨。 因无创始之初，故亦无量之嬉戏享用。 因无此种子之海，故究竟之果不显现。 彼即转为痛苦之种子。 故当串习此基础。 故彼一切佛陀及菩萨之功德， 确定为生源之根本者乃是心。 经文中说：如来等正觉之菩提之因乃是菩提心。 根本乃是大悲所生。 方法之究竟。 又说：种姓之子，菩提心犹如佛法菩提心之种子。 又说： 一切法之资具，乃是大悲菩提心， 若无彼资具，诸义不成办。 生起无量大悲，欢喜菩提心， 乃是先行之殊胜，修行者当精进。 了知根本菩提心，行持方法波罗蜜多， 以悲心摄持不浪费，不被魔所食而成就如是说。 等等广说。 彼等之差别是，譬如大地乃是一切有情之生计，不变且不期望回报利益。 如是最初生起之心，直至心髓菩提之间，乃是一切有情之生计，不变且不期望回报利益。 譬如，金刚宝纵然破碎，亦能压倒一切殊胜之黄金饰品，金刚宝之名亦不舍弃，且能遣除一切贫穷。 如是，纵然不具足生起一切遍知之宝贵心，亦能压倒一切声闻及独觉，菩提心。
English
Damtsik Sal Tra. Great Master Beautiful Vajra. Damtsik Sal Tra. Great Master Beautiful Vajra. This is called "Damtsik Sal Tra." I prostrate to the Bhagavan Bodhicitta Vajra Samantabhadra. Having prostrated to the deity of faith, for the sake of the great yogis who manifest all-knowingness, I will explain the method of generating the mind. Since there is no beginning of creation, there is also immeasurable play and enjoyment. Since there is no ocean of seeds, the ultimate result does not appear. That itself becomes the seed of suffering. Therefore, familiarize yourself with this foundation. Therefore, the qualities of all Buddhas and Bodhisattvas, it is certain that the root of the source is the mind. In the scriptures, it says: "The cause of the Tathagatas' perfect enlightenment is the mind of enlightenment. The root is born from great compassion. The perfection of means." It also says: "Son of the lineage, the mind of enlightenment is like the seed of the Dharma, the mind of enlightenment." It also says: The equipment of all dharmas, is compassion, the mind of enlightenment, If one does not possess that equipment, the meanings will not be accomplished. Generating immeasurable compassion, and delighting in the mind of enlightenment, is the supreme of going first, the practitioner should be diligent. Realize the root itself, the mind of enlightenment, practice the perfection of means, Hold with compassion without wasting, It is said that it will be accomplished without being eaten by demons." And so on, it is extensively explained. The difference between them is, for example, the great earth is the livelihood of all sentient beings, unchanging and without expecting to return benefits. Likewise, the first arising of the mind is also, until the essence reaches enlightenment, the livelihood of all sentient beings, unchanging and without expecting to return benefits. For example, even if a diamond jewel is broken, it still overwhelms all special gold ornaments, and the name of the diamond jewel is not abandoned, and it also reverses all poverty. Likewise, even if one does not possess the precious mind that generates all-knowingness, it still overwhelms all Shravakas and Pratyekabuddhas, the mind of enlightenment.
Chinese
菩萨之名亦不舍，亦能遮止轮回之贫乏。譬如狮子幼崽之气味，于兽皮牧地所居之一切野兽亦皆逃遁。如是，发心之菩提萨埵，无论去往何处之地域，于彼处所居之一切邪行有情皆会恐惧。仅于此处生起，即已包含三界之上师。经中说，能以威力压伏应供处之声闻及魔众。此乃大方便菩提萨埵之秘密行，若无此，则不可能有如来毗卢遮那宣说三乘。纵然仅于一刹那间生起信心之力，亦能迅速化为文殊童子。进入秘密坛城，亦能守护最胜大乘誓言。亦能守护一切戒律，并极赞布施处为殊胜。何人于此处现行，以欢喜之心作意，则与真实无异，于果亦无高下之别。菩提心之福德，若其具有形色，则能充满虚空界，且将胜过彼。如是等等广说。彼中，发心略示：二种事物与四种次第，地与根、资具，词句次第、发心律仪之事物，以三门业行持，以及具有正知之忏悔等十一种。于业之主要者，无论取何者，皆未说为颠倒，纵然是些微之业，亦如大海般不会干涸，果报显现于自他二者。因此，务必以精勤为心要。世俗心乃大悲之最胜，以十一种痛苦为对境，以悲悯救护之心，于怙主救护者作意。舍弃自身安乐及利益，则未说为颠倒。犹如轮王引来军队之集合，如是，彼引来佛陀之诸法。犹如土地、海洋、珍宝，功德、利益与显现等，皆从大悲而生。犹如镜子、水般被遮蔽，经中说，远离成就之障碍。若以儿子及嗔恨行事，则无菩提萨埵之名，佛
English
The name of a Bodhisattva is not abandoned, and it also averts the poverty of samsara. For example, the scent of a lion cub, all the wild beasts dwelling in the pasture where hides are kept will flee. Likewise, wherever a Bodhisattva who has generated the mind of enlightenment goes, all sentient beings who engage in wrong conduct in that place will be terrified. Merely generating it in this place includes the three realms with their lamas. It is said that it overpowers the Hearers and the hosts of demons who are worthy of offerings. This is also the secret conduct of the Bodhisattva of great means. Without this, it is impossible for the Victorious One, Vairocana, to teach the three vehicles. Even for a moment, generating the power of faith, one quickly becomes youthful Manjushri. Entering the secret mandala, one also protects the supreme great vehicle vows. All moral disciplines are also protected, and the place of giving is highly praised as sacred. Those who engage in manifest conduct here, directing their minds with joy, are the same as reality, and there is no high or low in the result. Whatever merit there is in the mind of enlightenment, if it had form, it would fill all of space, and it would be greater than that. Thus, it is extensively taught. Therein, the generation of the mind is briefly shown: two things and four sequences, the basis, faculties, resources, the sequence of words, the reality of the vows of generating the mind, conduct through the actions of the three doors, and eleven aspects of confession with mindfulness. Whatever is taken as the main activity is not said to be reversed. Even slight actions do not dry up like the ocean, and the results appear to both self and others. Therefore, diligently make it the essence. The conventional mind is the best of compassion, taking eleven sufferings as its object, with a mind of compassionately protecting, one thinks of the protector as the lord. Abandoning one's own happiness and benefit is not said to be reversed. Just as a wheel-turning king gathers an army, so it gathers the Buddhas' teachings. Like earth, ocean, and jewels, qualities, benefits, and appearances arise from great compassion. Like a mirror, obscured like water, it is said to be free from obstacles to accomplishment. If one acts with sons and hatred, there is no name of a Bodhisattva, Buddha.
Chinese
诸佛所承诺之瑜伽， 真实义理善宣说， 于不动摇之阿赖耶识中宣说。 如自性显现之黄金般， 无二无别胜者说。 如香与樟脑之效力， 无相无缘不观心。 心性即是法性， 法性亦是如是。 法与心性二无别， 说是无上大菩提。 虚空所遍法亦遍， 法性所遍即是心， 内外无别明了心。 信解恒常忆念中， 以作意之心， 圆满宣说此义。 动摇与希求者， 与自性相同而具， 以及顺带同时行， 功德见闻随行者， 加持力之关联四者， 乃是因缘之聚合。 如刹那少许之种子， 说是如萌芽般生起。 尤为增长之补特伽罗， 具足生起慈悲与如是， 于此知晓二利为因后， 若多串习之， 如上弦月之相般， 愈大愈多显增长， 是应誓愿而行。 显现殊胜之意乐， 应住于无有变异。 于二根本极坚固， 说是趣入之士夫。 于后起誓句之事物， 恒常或片段安住者， 于安住之心极坚固， 应知彼为三种退失。 安住众多之力圆满， 不为显现之缘所夺， 所成之事为缘所成办， 于广阔虚空之坛城中， 无云之千日所照耀， 于不生不灭之体性中， 如所见九种之显现， 二利任运无分别， 胜者说是究竟圆满之心。 指示回向之所为离垢之自性。 对境五者之根， 乃具三种次第之体性。 以大悲之润泽， 舍弃言说贪欲之三心。 以尽知所知， 不杂乱之义之名言， 如病与药之次第般行持。 以此说是胜导师， 安住于最初次第之人， 以精进欢喜之事业， 安立显示之想
English
A yoga promised by the Buddhas, Explaining the true meaning well, Explained within the unwavering Alaya. Like the nature appearing as gold, The Victorious Ones declared it as non-dual. Like the potency of fragrance and camphor, Without characteristics, the mind is not fixated. Whatever is the nature of mind is the nature of Dharma, The nature of Dharma is also the same. When Dharma and mind are united without duality, It is said to be the unsurpassed great Bodhi. As space pervades, Dharma pervades, As Dharma-nature pervades, it is the mind, Without inner and outer duality, the mind is clear. In faith, constant remembrance, and manifestation, With the mind of attention, This meaning is fully expressed. Those who waver and desire, Possessing similarity in nature, And those who incidentally act together, Followers who see and hear virtues, The four connections through the power of blessings, Are the aggregation of causal conditions. From a seed of a momentary instant, It is said to arise like a sprout. Especially for the individual who increases, Possessing the arising of compassion and such, Knowing here that the two benefits are the cause, By habituating much, Like the face of the waxing moon, Increasingly greater and more manifest, One should engage in vows. Manifesting the superior intention, One should abide without change. Firmly established in the two main points, It is said to be the person who enters. Regarding the object of later vows, Whether constantly or fragmentarily abiding, Firmly established in the abiding mind, One should know it as three degenerations. Perfecting the power of many abidings, Not being robbed by manifest conditions, The things to be accomplished are perfected by conditions, In the vast mandala of space, Illuminated by a hundred thousand suns without clouds, From the essence of non-arising and non-ceasing, As the nine appearances are seen there, The two benefits are spontaneously accomplished, free from conceptualization, The Victorious Ones say it is the ultimately perfected mind. Indicating the object of dedication as the nature free from obscurations. The powers of the five objects, Possessing the characteristics of three stages. With the moisture of great compassion, Abandoning the three minds of speech and desire. By knowing all knowable things, The terms of unmixed meanings, Acting like the order of disease and medicine. As this is said to be the supreme teacher, The person abiding in the initial stage, With the activities of diligence and joy, Establishing the perception as a display.
Chinese
不取。 稍微违背的心没有， 常执著痛苦而迷惑， 像那样远离未曾说。 见证转变金刚誓言者们， 以加持亲密的清净心， 为了成为事业的空性， 超越无数佛土微尘的， 佛陀及眷属请安住。 彼等恒常现前忆念， 以正知回向自己的誓言， 以愿力之权将会垂视。 曼扎以甘露香涂抹， 以檀香甘露之水调和， 以香气装饰而善妙严饰， 珍宝资具以手持。 安住于各种帷幕之外， 合掌奉献班杂的瓶水， 以铃声考察金刚之名。 陈列佛陀及眷属之身像， 各种广大之供品， 以三轮清净之心奉献， 奉献糖果乐器而广大。 一切有情的食子和， 六道布施于大乐中， 以舍弃三毒之心布施。 象征发心的金刚也， 应当恒常持握。 最初已逝和欲进入和， 摇动由金刚上师阐明， 金刚上师祈请之后， 安置于具信心中。 所需之物自然具足后， 为了遣除善行的障碍， 结金刚不坏帐幕。 为了加持三瓶水， 以甘露旋转之忆念， 以驱逐魔障之自性， 祈请五谷智慧之水流， 如无余汇聚之市场般聚集， 结合生起和迎请供养， 念诵咒语祈请加持子。 沐浴后香气庄严之子， 于帷幕外合掌顶礼， 具德金刚持之主， 度脱轮回之大导师， 遣除痛苦河流之流， 以二利我所现前者， 方便之事业边际为何？ 为了如实宣说次第， 恳请您慈悲垂念， 今日理应赐予恩准。 无余十方所安住的， 往昔本尊有多少， 广为迎请而作供养。 以佛观想之信解， 手持安住于内。 合掌于田，身体布施。 以比秀达（藏文：བི་ཤུད་དྷེ་，梵文天城体：विशुद्धि，梵文罗马拟音：viśuddhi，汉语字面意思：清净）和合咒的， 檀香甘露水调和， 信