English
Do not take. Without the mind of slight contradiction, Deluded by the constant suffering, Like that, it was not spoken of as separation. The Vajra Samaya holders who witness the transformation, With pure minds of blessing and intimacy, In order to become the emptiness of action, Beyond countless Buddha-field dust motes, May the Buddha and retinue reside. May they always be manifestly mindful, Knowingly dedicate one's own vows, By the power of aspiration, they will be seen. The mandala is smeared with the fragrance of nectar, Mixed with sandalwood nectar water, Adorned with fragrant ornaments, Holding precious wealth in hand. Residing outside various curtains, Offering the vase water of joined Bandhas, Examining the name of the Vajra with a bell. Displaying the images of the Buddha and retinue, Various extensive offerings, Offering with a mind of threefold purity, Offering sweets and music extensively. The Torma for all beings and, The great generosity to the six realms, Giving with a mind that has abandoned the three poisons. The Vajra symbolizing the arising of Bodhicitta, Should also be held constantly. The first, the past, and the desire to enter, and The movement is clarified by the Vajra Master, After the Vajra Master has made the request, Establish it in the mind of faith. When the necessary items are naturally available, In order to avert obstacles to virtue, Bind the indestructible Vajra tent. In order to bless the three vase waters, With the memory of swirling nectar, In the nature of dispelling obstacles, Inviting the streams of wisdom water of the five grains, Gathering like a market where all are assembled, Combining the generation and invitation offerings, Reciting mantras, praying, and blessing the child. The child, bathed and adorned with fragrant ornaments, Outside the curtain, prostrating with folded hands, The glorious Lord of the Vajra Holders, The great guide who liberates from Samsara, Turning back the flow of the river of suffering, and For the sake of manifesting the two benefits, What is the extent of the skillful activity? In order to correctly show the order, Please generate compassion, Today it is appropriate to grant permission. All those who reside in the ten directions, However many primordial lords there are, Inviting extensively and making offerings. With faith in the Buddha's view, Holding hands, may they abide within. With folded hands in the field, offering the body. With the Vishuddhi (Tibetan: བི་ཤུད་དྷེ་，Sanskrit Devanagari: विशुद्धि，Sanskrit Romanization: viśuddhi，Literal meaning: Purification) and union mantra, Mixed with sandalwood nectar water, Faith
Chinese
生起为本尊并加持。 以珍宝供养而祈请。 诸佛及菩萨众， 请生起慈悲心。 如次第的誓言和誓约， 请加持于我。 彻底抛弃并观察关联， 也请赐予金刚之名。 如今你以佛之坛城， 次第安住是确定的。 生起想要誓言之心， 并怀有极喜利他之心， 以殊胜忏悔来清净， 请以清净之心来加持。 于八瓣莲花之坛城中， 稳固、弯曲并信奉， 远离诸边的菩提心， 无分别、不住，即是虚空。 信奉诸法如是， 安住于见、修之道， 究竟一切皆融合， 以誓约之心坚定。 也如是宣说常恒。 其功德的譬喻， 确定显示为四种。 生起稳固的菩提心。 无明以及寂灭之心， 刹那相续的业和烦恼， 显现一致的依赖之法， 如梦境般的可怜众生。 以忆念的慈悲和悲悯心， 在殊胜的净土中显现， 为了遣除痛苦之海， 神通事业和身之利益， 诸佛无法数尽。 显现欲求行为的信奉， 稳固生起并恒常安住， 以心如先前般安住。 合掌恭敬的身体安住， 首先说四句祈请之词， 先发出然后讲述。 坛城供养、火供等等， 其他利他无量无数， 此生存在之时直至究竟， 愿永不间断。 以共同方便的六行， 以及不调伏的调伏行为， 如是宣说来成办， 愿无有不可调伏之众生。 如次第的誓言律仪， 如词句般以心来成办， 使二利增上的身之行为， 以舍弃身体的懈怠来做。 以心压制无意义的行为， 除了精要讲述和有益之语， 断绝其他相续， 以舍弃懈怠来成办三学。 永不喧哗吵闹， 如是宣说为佛法。 禅定智慧极
English
Generate blessings by creating the deity. Pray with precious offerings. May all Buddhas and Bodhisattvas, Generate compassion. According to the vows and commitments in order, May you bless me. Thoroughly scatter and examine the connections. Also bestow the name of Vajra. Now you, through the mandala of the Buddha, Are certain to reside in order. Generating the mind that desires vows, And possessing a mind of great joy for the benefit of others, Purify with the supreme confession, Please bless with a pure mind. In the center of the eight-petaled lotus mandala, Steadfastly bow and have faith, The Bodhicitta that is free from all extremes, Non-conceptual, non-abiding, is the very sky. Having faith that all dharmas are like that, And abiding on the path of seeing and meditation, Ultimately combining everything equally, Make the commitment firm with your mind. It is also said to teach continuously in that way. The qualities of that, Are definitely described as four examples. Generate steadfast Bodhicitta. The mind with ignorance and peace, The momentary continuous actions and afflictions, The dependent dharmas that appear harmonious, The pitiable ones like dreams. With mindful compassion and empathy, Manifested in a special field, In order to reverse the ocean of suffering, The miraculous deeds and bodily benefits, The Victorious Ones cannot count the end. The faith of manifesting desired actions, Steadfastly generate and continuously abide, Let the mind abide as before. With palms joined, the body remains respectful, First, speak the four verses of supplication, Send them forth and then speak. Mandalas, offerings, fire offerings, etc., However many other benefits for others, As long as this life lasts until the end, May it never be interrupted. With the six practices of common methods, And the practices of subduing the unsubdued, By accomplishing what is taught in that way, May there be no beings who cannot be subdued. The vows of the order of commitments, Accomplish with the mind as in the verses, The bodily actions that increase the two benefits, Do them by abandoning laziness of the body. Suppress meaningless actions with the mind, Except for essential teachings and beneficial words, Cut off other continuities, Accomplish the three trainings by abandoning laziness. Never be noisy or clamorous, That is taught as the Buddha's Dharma. Meditation and wisdom are excellent.
Chinese
慈母和，慈悲誓愿所回向的心。 远离掉举和昏沉后，所思所想恒常忆念。 此为佛陀四法所说。 三门微小而信解成就， 恒常呵责自己的过失， 知晓是誓言律仪的基础。 将获得佛陀身语意。 广说功德也说不尽。 对于成为贫瘠的田地者， 即使是痛苦最终也有利益。 赞颂并彻底舍弃傲慢心， 错谬有多少也说不尽。 这样的人也不说是法器。 将老年人视为上师。 对于嫉妒者没有恶念。 安住于无数的边际。 舍弃掺杂的口诀而布施。 无有贪求地摄持侍者。 接受有意义的罪恶。 恒常舍弃未回向的食物。 舍弃名声、竞争、财富和善行。 舍弃对修验的怜悯和舍弃。 为了意义转变而舍弃我的善行。 那个没有说是颠倒的。 舍弃执着的四种布施。 以讲述来转变布施。 以身体欲望断灭的清净心， 为了获得化身而布施。 为了摧毁恶劣的邪见， 以有缘的布施来转变。 即使禅定是殊胜的精华， 也没有舍弃小乘的行为。 不以贪欲之心寻求寒冷。 以转变之心行走于村落。 以佛法的礼物行走。 服侍疾病和痛苦者。 不执着于戒律的思维行为。 如果远离喜悦，则说是清净。 争论的根源是心念和， 以业果的忆念来转变。 远离愤怒的巨大过患。 具有此者没有菩萨。 承诺十种佛法行为后， 转变共同的执着。 无论何时都不舍弃思念痛苦。 不看器皿而心不坚定。 对此不舍弃意义转变。 不诽谤有益者。 彻底断除任何忧伤。 舍弃诽谤而赞叹功德。 见到作恶者如火的祈愿和， 见到恶劣的布施也是如此。 将祈愿立于我的宽度。 行持善良和事物美好。 见到有多少供品， 祈愿我的所有田地都能享用。 调伏于佛土安住和， 以化身利益众生和， 布施、禅定、真谛等。
English
And the mother, the mind dedicated to the vow of compassion. Having abandoned distraction and dullness, whatever is thought and remembered constantly. This is said in the four teachings of the Buddha. By achieving faith in the small three doors, constantly criticizing one's own faults, know that it is the basis of the vows. The Buddha's body, speech, and mind will be attained. The qualities cannot be fully expressed. For those who have become barren fields, even suffering ultimately brings benefit. Praising and completely abandoning arrogance, the number of mistakes cannot be fully expressed. Such a person is not said to be a vessel either. Regard the elderly as a guru. Have no ill will towards the jealous. Abide at the edge of countless measures. Give up mixed instructions and give. Take care of attendants without greed. Accept meaningful sins. Always abandon un dedicated sustenance. Abandon fame, competition, wealth, and virtue. Abandon compassion and equanimity for experience. For the sake of meaning transformation, abandon my virtue. That was not said to be reversed. Four kinds of giving that abandon attachment. By explaining, giving is reversed. With the pure mind of the body's desire to be cut into pieces, give in order to attain the incarnation body. In order to destroy bad wrong views, giving by destiny is reversed. Even if meditation is the supreme essence, there is no abandonment of the practice of the Lesser Vehicle. Do not seek cold with a greedy mind. Walking in villages with a transforming mind. One should walk with the gift of Dharma. Serve those with sickness and suffering. Do not cling to the behavior of moral discipline. It is said to be pure if it is separated from pleasure. The root of disputes is mindfulness and, it is reversed by remembering karma. Becoming free from the great harm of anger. There is no Bodhisattva with this. After vowing to ten Dharma practices, transform common attachments. Never abandon thinking about suffering. Do not look at the vessel and the mind is not stable. Do not abandon the transformation of meaning for that. Do not slander those who are beneficial. Completely cut off any sorrow. Abandon slander and praise virtues. Seeing the evil doer as a fire wish and, seeing the bad giving is the same. Establish the prayer in my width. Act well and things are good. Seeing as many offerings as there are, may all my fields enjoy it. Subduing in the Buddha land and abiding, benefiting beings with incarnations and, giving, meditation, truth, etc.
Chinese
以及，思维计算佛法的思想，站立是为了指示众生的利益，英雄战胜四魔，做一切事情都不被沾染，断命忿怒尊的事业，贪欲平等地结合，偷盗获得成就，山峰不会被分别念夺走，水流佛法行持持续不断，果实是身和智慧，鲜花是解脱蕴，境地清净的世界，食物是禅定的殊胜美味，饮品和慈悲是饮水等。对于居住在三界中的众生，发愿以意念来把握。为了他人，我也同样发愿。根本的行为三种等，生起菩提心受持誓言后见到。无损的意念忆念，以及以正知见来观察实物，无论什么以前习惯的力量减弱了，都以后悔之心恢复原状。文字等工巧明，以努力持续不断地进行，没有什么是习惯后不会变得容易的。应当忆念三种行为，获得菩萨的名称，那是不可能改变的。例如富人守护财产，就像失去后重新获得一样。行为平等的瑜伽士，不会像毁坏一样停留，基础或者其他什么，对于作为见证的所依，首先供养曼荼罗，以鲜花顶礼身体恭敬，以任何后悔之心忏悔。同样再次受持。我和事物果实等，以无所缘的心来忏悔，那没有被说成是过错。这是非常秘密的法，为了自己和他人的利益，不要增加誓言的种类，布施欲望也是如此。为了遣除共同的强烈执着，以及为了通达学处最终从中解脱。以简略宣说事业终结生起菩提心的仪轨，愿一切众生都具有菩提心！简略宣说生起菩提心的仪轨完毕。顶礼金刚持。如此供养导师后，为了道路的瑜伽士们的利益，确定阐明三续，简略宣说大誓言。进入道路续部的人们，安住于三学，二利
English
And, thinking and calculating the Dharma's thoughts, standing is to indicate the benefit of sentient beings, the hero defeats the four maras, doing everything without being tainted, the activity of the wrathful deity who cuts off life, desire equally uniting, stealing to obtain accomplishments, mountains will not be taken away by conceptual thoughts, the flow of water Dharma practice is continuous, the fruit is body and wisdom, flowers are liberation aggregates, pure realms are worlds, food is the supreme taste of samadhi, drinks and compassion are drinking water, etc. For sentient beings dwelling in the three realms, may the aspiration be grasped by the mind. For the sake of others, I also make the same aspiration. The three root behaviors, etc., having generated the mind of enlightenment and taken vows, are seen. Undiminished mindfulness of thought, and examining objects with correct knowledge, whatever former habit has weakened, restore it with regret. Letters and other crafts, continuously engage in them with effort, there is nothing that does not become easy after becoming accustomed to it. One should remember the three kinds of conduct, obtain the name of Bodhisattva, that is impossible to change. For example, a rich person guarding wealth, like regaining it after losing it. The yogi with equal conduct, does not remain like destruction, the basis or something else, for the supports that serve as witnesses, first offer the mandala, prostrate with flowers and respect the body, confess with any regretful mind. Similarly, take it again. I and things, fruits, etc., confess with a mind without objects, that is not said to be a fault. This is a very secret Dharma, for the benefit of both oneself and others, do not increase the types of vows, giving desires is also the same. In order to dispel common strong attachments, and in order to fully understand the trainings and ultimately be liberated from them. By briefly explaining the ritual of generating the mind of enlightenment at the end of activities, may all beings have the mind of enlightenment! The brief explanation of the ritual of generating the mind of enlightenment is complete. Homage to Vajradhara. Having thus offered to the teacher, for the benefit of the yogis of the path, certainly clarifying the three tantras, briefly explaining the great samaya. Those who have entered the path tantra, abiding in the three trainings, two benefits