Chinese
因具缘分，非为其他。如是说。 第二者，障碍询问与学处承诺等，从愿入仪轨各自之门受取。如是说。定义是：菩萨之律仪，任何以愿心与罪行禁戒之戒律先导，以彼之入律仪受取之仪轨所获得之心相续。 此受取之仪轨，于总的圣者无著与旃扎果弥等之论典中，虽未明说单独受取愿心之程序，然觉窝杰所造之仪轨中，于入律仪之前宣说成熟心之受取仪轨，且彼即慈氏怙主之口诀，觉窝已明示，诸圣者如是说故。实则亦成无著之意趣，因说慈氏至觉窝间为口耳相传之教言故。 因此，此仪轨有三义：所依当确定，加行当成办，自性当决定。第一者，如前遮止二边之执着后，于菩提心生起欢喜。 第二者，愿与入。第一者，有加行、正行、后行三者，加行是：于殊胜之境献曼扎后作祈请，于殊胜之所依作皈依后，于殊胜之方便积资粮，于二十颂中，“于十方一切佛，恭敬顶礼尽力供”，虽似以顶礼供养即可，然于实践中，随觉窝之后，圆满七支。 正行中，自力觉醒种姓，他力见圆满菩提之利益等，生起加行之力、意乐、发心三者，以“于十方”等之祈请为前导，“我名某某，于此生及”，至“愿得度脱”之间念诵三遍而受取。后行是生起欢喜，开示学处，随喜回向等。 第二入律仪是：于别解脱七众中受取任何一种后，于菩萨之藏研习，若信且能修，则彼受取之仪轨有加行、正行、后行三者，加行是作祈请，观察意乐，祈请迅速惠赐，询问障碍。
English
It is due to having fortune, not for other reasons. Thus it is said. The second is: Obstacle inquiry and precepts commitment, etc., are taken through the respective doors of the aspiration and entering ceremony. That is to say. The definition is: Any Bodhisattva's vow, which, having first sent forth the discipline of aspiring mind and abstaining from misdeeds, is the continuous mind obtained through the ceremony of taking its entering vow. Although in the treatises of the noble Asanga and Chandragomin, etc., it is not clear that there is a procedure for taking the aspiring mind separately in this ceremony of taking it, Jowoje's ceremony explains that the maturing mind is taken before entering the vow. Because the holy ones say that Jowo made it clear that it exists in the oral instructions of Maitreya. In fact, it also becomes Asanga's intention, because it is said that it is the oral transmission from Maitreya to Jowo. Therefore, there are three meanings to this ceremony: the basis must be determined, the preparation must be accomplished, and the nature must be established. The first is to prevent attachment to the two extremes as before and to generate joy in the Bodhisattva. The second is aspiration and entry. The first has three parts: preparation, main part, and subsequent part. The preparation is offering a mandala to a special place and making requests, taking refuge in a special object, and accumulating merit in a special way. In the Twenty Verses, it seems that it is considered sufficient to make offerings with prostrations, but in practice, following Jowo, the seven branches are completed. In the main part, one awakens one's own potential, sees the benefits of perfect enlightenment through the power of others, etc. One generates the three powers of preparation, intention, and understanding. The request for understanding of "In the ten directions," etc., precedes. One takes the vow by reciting three times from "I, named so-and-so, in this life and" to "may I pass beyond sorrow." The subsequent parts are generating joy, showing the precepts, and giving thanks. The second, entering vow, is that after taking any of the seven types of individual liberation vows and studying the Bodhisattva's teachings, if one has faith and is able to practice, then the ceremony for taking it has three parts: preparation, main part, and subsequent part. The preparation is making requests, examining one's intention, requesting to quickly bestow, and asking about obstacles.
Chinese
通晓学处后，是提问等。正行是：阿阇黎说：“种姓之子，名为某某的你。”从这句开始。“为了利益有情而受持戒律吗？”这样说三遍，弟子也回答“受持”，这样承诺就得到律仪。后行是：祈请垂念，宣说利益，秘密教诲，开示学处，供养酬谢等。第三是：要知道发愿和趣入的因、体性、分类和利益。其中，仪轨的场合仅作宣说利益。第三是：在佛陀的所依处也可以，两种传统一致。一般来说，从上师处受持，有成为具有惭愧的所依等必要。如果未找到具相的上师，两种传统一致认为，在佛像的所依处自己受持也可以。如果自己有能力，如《妙吉祥清净刹土功德庄严经》所说，允许在面前虚空中观想佛陀和佛子而受持。如《道炬论》所说：“若无上师不得者，则彼受持余律仪，应说清净之仪轨，往昔妙吉祥何如，化现安巴拉匝王时，如何发起菩提心，如妙吉祥佛土经，所说庄严之仪轨，如是此处应书写，于诸怙主之跟前，发起圆满菩提心，迎请一切诸有情，从彼轮回而救脱，嗔恚暴恶之心性，悭吝以及嫉妒心，从今乃至菩提藏，永不应作当勤断，梵行应当常修持，罪恶以及贪欲舍，欢喜安住于律仪，应当修学佛陀行，不以迅速之方便，欲求证得真菩提，为一有情之义故，安住后际之边际，无量不可思议刹，悉皆清净而严饰，从其名号而执取，于十方所而安住，我之身语一切业，于一切时皆清净。”
English
After understanding the objects of training, there are questions and so on. The main part is: The Acharya says, "Son of the lineage, you who are called by this name," starting from that. "Do you take the vows to benefit sentient beings?" Saying this three times, and the disciple also answering "I take them," by making this promise, the vows will be obtained. The subsequent procedures are: requesting to be mindful, explaining the benefits, secret instructions, teaching the objects of training, offering gratitude, and so on. The third is: One should know the causes, essence, divisions, and benefits of aspiration and engagement. Among these, in the context of the ritual, only the benefits are mentioned. The third is: It is also acceptable at the support of the Victorious Ones; the two traditions agree. Generally, if taken from a lama, there is a need to become a support of shame and embarrassment, etc. If a lama with qualities is not found, both traditions agree that it is acceptable to take it oneself in the presence of a support of the Buddha's form. If one has the power of self-reliance, as stated in the Sutra of the Array of the Qualities of the Pure Land of Manjushri, it is permitted to take it by imagining the Victorious Ones and their Sons in the sky in front. As stated in the Lamp for the Path: "If a lama is not found, then the ritual for taking other vows should be explained clearly. How Manjushri in the past, when he manifested as King Ambaraja, how he generated the mind of enlightenment, as the Sutra of the Array of the Land of Manjushri says, in the same way, it should be written clearly here. In front of all the protectors, generate the perfect mind of enlightenment, invite all sentient beings, liberate them from that samsara, the nature of anger and violence, stinginess and jealousy, from now until the treasure of enlightenment, should never be done, diligently abandon. Brahmacharya should always be practiced, abandon sin and desire, happily abide in the vows, should train in the conduct of the Buddha, not with a quick method, desiring to attain true enlightenment, for the sake of one sentient being, abide at the edge of the end of the future, purify and adorn countless inconceivable lands, take from their names, abide in the ten directions, all my actions of body and speech, at all times are pure."
Chinese
也应净化意之业，不应作诸不善业。如是发心受持。第四，获得之界限在于三说之末。如是说，于得戒之界限，《海云经》中说，以第一、第二、第三之说，从发愿和趣入及二者，获得稳固之殊胜。虽有如是说法，然于分别受持发愿和趣入之仪轨，不应如此。故而，依随自己上师所造之仪轨《圣子妙道》中所说而行，最为贤妙。无论何种仪轨，于正行授予仪轨时，于念诵三次之末获得。༈ 第二，以胜义菩提心仪轨受持获得。密宗之理，经典中或有宣说。乃是誓言，从修持之力而生。如是说，此为确定胜义菩提心，并考察生起之方式。第一，关于胜义菩提心。定义是：直接证悟无分别之法性的智慧。成为圣者之等持之体性，以及成为佛地之等持和后得无别之体性的菩提心。分类而言，大乘经部和密部的差别，产生两种不同的确定方式。于般若乘之场合，胜义是法界，菩提心是直接证悟法界之智慧。对此，《经庄严论》中说，由摄持、随成、证悟三者所摄持之菩提心。即于资粮道和加行道之阶段，圆满了自圆满之顺缘，令诸佛欢喜，并以历经无数劫积累之福德和智慧资粮之力，于初地直接证悟法无我之智慧，自生而立为胜义菩提心。如云：圆满令诸佛欢喜，积累福德智慧资粮，于法生起无分别智，故彼称为胜义谛。以及，《经庄严论》之注释中也说：胜义菩提心，亦于初地极喜地生起。
English
Also, the karma of the mind should be purified, and all non-virtuous actions should not be done. In this way, the mind should be generated and received. Fourth, the limit of attainment is at the end of the three recitations. That is to say, regarding the limit of obtaining the vows, it is said in the Cloud Ocean Sutra that by the first, second, and third recitations, one will attain the supreme stability from aspiration, entry, and both. Although such statements are found, it is not appropriate to do so in the ritual of separately taking aspiration and entry. Therefore, it is best to follow what is said here in the ritual composed by one's own guru, "The Excellent Path of the Bodhisattvas." Whichever tradition is followed, the attainment occurs at the end of the three recitations during the actual empowerment ritual. ༈ Second, the attainment of taking the ultimate bodhicitta through ritual. If the tantric system is taught in the sutras, it is a vow that arises from the power of meditation. That is to say, this is to identify the ultimate bodhicitta and to examine how it arises. First, regarding the ultimate bodhicitta. The definition is: the wisdom that directly realizes the non-conceptual nature of reality. The bodhicitta that has become the essence of the samadhi of the noble bodhisattvas, and the essence of the indivisibility of the samadhi and post-samadhi of the Buddha-ground. In terms of classification, two different ways of identifying it have arisen from the difference between the Mahayana Sutra and Tantra. In the context of the Perfection Vehicle, the ultimate is the Dharmadhatu, and bodhicitta is explained as the wisdom that directly realizes it. In this regard, the Ornament of the Sutras says that the bodhicitta is encompassed by three noble qualities: upholding, subsequent accomplishment, and realization. That is, in the stages of accumulation and application, having pleased the Buddhas by perfecting the conditions, and by the power of accumulating the accumulations of merit and wisdom for countless eons, the wisdom of directly realizing the selflessness of phenomena in the first ground arises spontaneously, and is established as the ultimate bodhicitta. As it is said: "Having completely pleased the Buddhas, accumulating the accumulations of merit and wisdom, the non-conceptual wisdom arises in the Dharma, therefore it is called ultimate." And, in the commentary on the Ornament of the Sutras, it is also said: "The ultimate bodhicitta is also in the first ground, the Joyful Ground."
Chinese
如是说。于密咒乘中，所谓胜义菩提心，认为是远离能取所取的智慧。如《幻网经》所说“唉玛五妙”和《密集根本续》所说：“远离一切事物，蕴界及处，舍弃能取与所取，法无我性平等性，自心本来未生，是空性之自性。”如是说。其次，如《幻网经》、《现观庄严论》、《菩提心释》和《五次第论》等所说，关于胜义菩提心生起仪轨的阐述，皆为密咒之理。将果位智慧之相作为道用，并以随顺世俗之相，仅作为遮蔽其缘起的助缘而生起。如《菩提心释》所说：“菩萨行持密咒之门，以如是世俗之相，生起具有希愿菩提心之自性，以修习胜义菩提心之力量而生起。”因此，密咒之仪轨，并非不依赖修所生而仅凭仪轨就能生起，故不合乎自性宗。如果《百法经》中说：“应生起胜义菩提心之最胜。”如经中所说亦有可能，但那样的说法仅是誓言而已，并非通过仪轨而生起。否则，将成为由表诠所生的菩提心。如是《辨别胜义》中说：“所谓胜义菩提心，虽由修习之力而生，然不由仪轨而生。若由仪轨而生，则成由表诠所生之菩提心。此乃胜义法性，名为获得之菩提心。”又说：“胜义菩提心当生起，纵然经中如是说，亦是誓言而非仪轨。”如是说。因此，胜义菩提心之自性，乃由修习之力自然生起。如《解深密经》所说：“胜义菩提心，是超越世间，远离一切戏论，极其明亮，胜义之行境，无垢，不动摇，如无风之灯焰。”