Chinese
因此，证知一切所知者，能去除身体的病痛之因，并依止正法的妙药，从根本上拔除烦恼的病痛。如彼经云：“医治彼等之余药，一切方所皆难觅，是故唯有全知医，能拔一切诸病苦，不依教言行事者，是极愚昧可呵处。”因此，应从知晓因由之门，格外地皈依彼等，并且生起对殊胜之药——能对治八万四千种烦恼的珍宝菩提心之信力，如是便能增长对资粮田的信力。如是生起之后，若有接受之境——具德上师，则最好；若无，则观想特殊所依；即便无有亦可，无论如何，观想资粮田：并非必须从何处迎请，而是对先前积累资粮之田如实观想，再次生起猛烈之定解，以坚定的信心祈祷：为了生起菩提心，祈请降临此处，以如母爱子般的大悲，无有分别地垂视无边无际的一切有情众生界，以无碍的智慧照见，导师至尊佛陀等安住于大乘道的不退转之补处菩萨众中央，如众星拱月，或如须弥山王显于群山之中，身语意功德与光辉炽盛，若见此清净刹土，则能无有违缘，光明灿烂，且以喜悦之面容面向我等，以微笑之眼注视，以慈爱之心关怀，如现量般安住，对此应生起猛烈的信敬之情。第二，宣说真实仪轨：一般而言，在广大行派的仪轨中，有各自的愿行受戒仪轨。在甚深见派中，如大学者克里希那巴的《入行论难解疏》中所说，根据能否修学所学之差别，有愿行之
English
Therefore, the one who knows all knowable things can eliminate the cause of physical ailments, and by relying on the medicine of the sacred Dharma, can eradicate the suffering of afflictions from the root. As it says in that very text: "Other medicines to cure them are not found in any direction. Therefore, the all-knowing physician is the one who removes all suffering. The mind that does not act according to the teachings is extremely foolish and worthy of reproach." Therefore, one should take refuge in them especially through the door of knowing the reasons, and generate the power of devotion to the field of merit, so that one will obtain the supreme medicine, the precious mind of enlightenment, which is the antidote to all eighty-four thousand afflictions. Having generated it in this way, if there is a virtuous lama as the object of receiving, that is excellent. If not, then a special support, or even if there is none, it is still fine. In any case, the visualization of the field of merit is not something that needs to be invited from somewhere. Rather, one should generate strong conviction again in the field where merit has been accumulated before, and pray with firm devotion. For the sake of generating the mind of enlightenment, please come to this place, and with great compassion, without discrimination, look upon all the infinite realms of sentient beings as a mother loves her child, and with the wisdom of knowledge, without attachment or hindrance, consider the supreme teacher, the Buddhas, the Bhagavat, who abide in the irreversible state of the Great Vehicle, in the midst of the assembly of exclusively Bodhisattvas, like the moon surrounded by a host of stars, or like Mount Meru towering among the lesser mountains, the qualities of body, speech, and mind, and the splendor blazing supremely. If one sees this pure realm, it is beautiful without any disharmony, shining brightly, and turning a joyful face towards us, looking with smiling eyes, and caring with loving hearts, abiding as if present, one should generate intense faith and reverence. Second, stating the actual ritual: In general, in the rituals of the vast conduct tradition, there are separate rituals for bestowing the vows of aspiration and engagement. In the profound view tradition, as stated in the commentary on the difficult points of the "Entering the Bodhisattva's Way of Life" by the great scholar Krishnapa, based on the difference between being able to train in what is to be trained and not being able to train, there are the vows of aspiration and engagement.
Chinese
区分发心和受戒的方式：如果仅仅是受愿心，就念诵三遍：如同往昔的善逝们，发起菩提心一样，为了利益众生，我也发起菩提心。如果包括行戒，就按照通常的方式。无论如何，如《七十皈依颂》所说：戒律皆依于皈依，未皈依者则无戒。因此，无论受持别解脱戒等任何戒律，都需要以皈依作为基础。特别是，在受菩萨戒之前，要以大乘不共的方式，通过念诵三遍皈依文来完成皈依的基础。此时，如果同时受愿心和行心，如果是从上师处受，就如前所述由上师来进行意乐的调整。如果上师不在，自己要清楚地认识到调整意乐的方式，然后顶礼并献曼茶罗，右膝着地，合掌，向十方安住的诸佛薄伽梵，以及安住于十地的菩萨摩诃萨，以及大金刚持上师们祈请，念诵三遍，从法界的自性中，安住于远离一切戏论的状态，从中生起无执如幻的大悲心。也就是说，在安住于法性时，并非像阿罗汉入灭定一样不顾及众生，而是毫不动摇地观照着所化众生的根器而安住，对此生起坚定的信念，并如是信解。然后，在没有其他分别念干扰的情况下，这样思维：如同往昔的诸佛圆满正等觉薄伽梵及其心子菩萨等眷属，为了利益他人而发起无上菩提心，并且他们次第修学以道之增上三学所摄的六波罗蜜和四摄，安住于这样的行仪中，同样，我也要成办所有这些，要成办一切。这样总的立下誓言。具体来说，就是遮蔽解脱的
English
Distinguishing the ways of generating the mind of enlightenment and taking vows: If only taking the aspiration mind, recite three times: Just as the Sugatas of the past generated the mind of enlightenment, likewise, for the benefit of beings, I generate the mind of enlightenment. If including the engaging vows, it is as usual. In any case, as stated in the "Seventy Verses on Refuge": Although vows all depend on refuge, those who have not taken refuge have no vows. Therefore, whatever vows one takes, such as the Pratimoksha vows, refuge is necessary as the basis. Especially, before taking the Bodhisattva vows, one establishes the basis by taking refuge in the unique Mahayana way, through reciting the refuge formula three times. Here, if taking both the aspiration and engaging minds together, if taking it from a lama, the lama himself will adjust the mind as previously explained. If there is no lama, one should clearly understand the way to adjust the mind, then prostrate and offer a mandala. Kneel with the right knee on the ground, join the palms, and invoke the Buddhas, Bhagavat, abiding in the ten directions, the Bodhisattva Mahasattvas abiding on the ten bhumis, and the great Vajradhara lamas three times. From the nature of the Dharmadhatu, abide in a state free from all elaborations, and from that, awaken the essence of great compassion, which is like an ungraspable illusion. That is, when abiding in the nature of reality, it is not like an Arhat entering cessation, not considering sentient beings, but without wavering, contemplating the dispositions of those to be tamed and abiding in that state, generating a firm conviction and believing accordingly. Then, without being interrupted by other thoughts, one should think like this: Just as the Buddhas, the complete and perfect Buddhas, the Bhagavat, and their spiritual children, the Bodhisattvas, and their retinues of the past, generated the supreme mind of enlightenment for the benefit of others, and they gradually trained in the six perfections and four means of gathering, which are included in the three trainings of the path, abiding in such conduct, likewise, I too shall accomplish all of these, I shall accomplish everything. Thus, one makes a general vow. Specifically, the
Chinese
即使以证悟人无我的力量，断除了烦恼障的痛苦根源，但对于遍知一切的智慧障，由于没有完全证悟和习惯于法无我，仍然执着于轮回和涅槃的取舍等，贪恋外境的滋味，无法以对治的力量彻底拔除，因此，声闻和缘觉的阿罗汉们，对于尚未解脱的烦恼根源，心想我要让他们从中解脱。对于被两种障碍的牢固束缚紧紧缠绕，又被邪见束缚的天神，以及进入颠倒宗见的邪教徒们，还有没有进入任何宗见的普通人等低劣的凡夫俗子们，以及从处于资粮道和加行道的、具有各种烦恼障的、大乘的修行者，到处于十地之间的、没有从那些烦恼中解脱出来的众生们，心想我要让他们解脱。对于被极度剧烈的痛苦所折磨，难以忍受且长久，无法获得安乐喘息的、处于三恶道的众生们，给予他们喘息的处所，暂时引导他们走向通往天界的道路，最终引导他们获得解脱的至高果位。总之，从无间断地处于有之十二缘起的自性中，在轮回的轮转中，不由自主地被业力所牵引，实际感受痛苦的普通众生，到虽然不受业力牵引，但由于缘起的习气，二取显现为轮回之法的现象，尚未回摄于法界的十地菩萨之间，所有一切的众生，我将让他们安住于不落两边的智慧大涅槃城中，不仅仅是口头上说说，而是要从内心深处立下誓言。像这样，要讲述如何一次性地通过仪轨来受持发愿和行持两种菩提心的誓言，就是依靠过去诸佛菩萨大德龙树父子及其追随者们的宗派，因此，据说要依靠中观宗派的生起菩提心的仪轨，无论是广的还是略的都可以。这些经文的语句要念诵三遍。
English
Even though the suffering roots of afflictive obscurations are severed by the power of realizing the absence of self of persons, for the obscuration of knowledge that obscures omniscience, because the absence of self of phenomena is not fully realized and habituated, they still cling to the flavor of objects, such as viewing samsara and nirvana as things to be accepted or rejected, and are unable to completely uproot them with the power of antidotes. Therefore, the Hearers and Solitary Realizers, the Arhats, think, 'I shall liberate those from the roots of obscurations that have not yet been liberated.' And for the gods who are completely entangled by the tight bonds of both obscurations, and bound by perverse views, and the non-Buddhists who have entered into doctrines of inverted views, and the inferior ordinary beings such as the common people who have not entered into any doctrine, and the Mahayana practitioners who are on the paths of accumulation and preparation and possess various obscurations, up to the bodhisattvas on the ten bhumis who have not been liberated from those obscurations, I think, 'I shall liberate them.' And for the sentient beings in the three lower realms who are tormented by the force of intense suffering, unbearable and prolonged, without obtaining a breath of relief, I shall give them a place of great relief, temporarily guiding them to the path of higher realms, and ultimately guiding them to the supreme state of liberation. In short, from the ordinary sentient beings who are continuously in the nature of the twelve links of dependent origination of existence, helplessly caught in the wheel of samsara by the power of karma, actually experiencing suffering, to the bodhisattvas on the ten bhumis who, although not driven by karma, still have the habit of dependent origination, with the appearance of dualistic phenomena as samsaric dharmas that have not yet reverted to the dharmadhatu, all sentient beings, I alone shall establish them in the city of great nirvana of wisdom that does not abide in either extreme. This is not just lip service, but a vow to be made from the depths of one's heart. Like this, to explain how to take the vows of both aspiration and application bodhicitta simultaneously through a ritual, is to rely on the tradition of the great sage bodhisattvas Nagarjuna and his sons, and their followers. Therefore, it is said to rely on the ritual of generating bodhicitta according to the Madhyamaka school, whether it is elaborate or concise. These words of the text should be recited three times.
Chinese
也可以。这样，首先领受之后，也要时常在白天三次，夜晚三次，或者日夜一次，通过《入行论》中所说的领受菩萨戒仪轨等方式，领受愿菩提心和行菩提心。而且，不是仅仅念诵词句，像口头应付差事一样，而是要将心的状态转变为这两种心的体性，并且反复串习，努力唤醒沉睡的菩提心，恢复已退失的，不忘记，并且为了使发心的力量越来越增长，要努力修持这大乘道的精华。第三，讲述戒律的获得界限：依靠仪轨领受戒律等等的这些时候，是追求世俗菩提心的时候，所以是这样。经中说：一切法皆随缘，安住于意乐之顶。如是说，总的来说，一切有为法都依赖于各自的因缘，特别是自己的意乐安住在哪里，三门的行为之法，是善非善，善也是福德分和，解脱分。解脱分也是小乘和大乘解脱分，成为转变的因，因此此时也是同时领受两种心，念诵仪轨三次，第一次是愿菩提心，第二次是行菩提心，第三次是愿行两种都变得非常稳固，获得殊胜之境，这是教师海云的观点。也就是这样说：对此，通过第一次念诵，第二次念诵，第三次念诵，愿菩提心和，行菩提心和，两者都变得非常稳固，获得殊胜之境。因此，在三次念诵的时候，安立获得的三种意乐，因为对相续非常确定，所以是无上的。那么，在第一次念诵的时候，也念诵行菩提心的承诺，难道不能仅仅是愿菩提心吗？这里是愿行菩提心体性相同，所以没有过失。克里希那瓦的难解中说：有些人认为具有福德显现的菩提心是行菩提