English
As it is said in the scriptures, "The realm of the Sugata's heart essence is virtuous; if dedicated, it produces fruit." This can be taken as an example. So, how does one dedicate? It is to dedicate or aspire that the very virtue of the self-nature purity of the Dharmata mind, freed from adventitious stains, transforms into Bodhi, with the aspiration that the qualities of one's own Dharmakaya may be manifestly clear. If done in this way, one will also gain certainty in the meaning of the inseparability of the ground and the result. Therefore, if this is done first, and one understands that all other roots of virtue can also be dedicated as the sole cause for connecting the ground and the result, then this is the correct way of dedication according to the Great Vehicle and Mantra tradition. Ultimately, not only Dharmata itself, but if one does not abandon clinging to characteristics in other roots of virtue, it is not included in dedication; if one abandons clinging, then it is a dedication that meets the definition. As it says in the 'Compendium Sutra': "If one clings to characteristics, it is not a dedication to Bodhi; if one does not cling to characteristics, it is a dedication to Bodhi." And so on. Therefore, (dedication) must never be separated from the special wisdom of non-conceptualization of the three spheres. Therefore, although the genuine, undefiled dedication exists only on the level of the noble ones, on the level of ordinary beings, one should learn from how the Buddhas and Bodhisattvas dedicate, and dedicate in the same way. In this way, one will be in accordance with the dedication of the three spheres, and it is said that one will also understand the definition of dedication. For example, it is like someone who does not know how to trade entrusting their wealth to a skilled merchant, and obtaining a profit no different from managing it oneself. That is probably how it should be understood. The third common point is the actual dedication. Dedication is divided into two types: dedication for the sake of one's own attainment of the result and the path, and dedication for the benefit of others, for the Dharma and sentient beings. The first is further divided into two types: dedication for the sake of attaining the ultimate result, and dedication for the sake of attaining the temporary path. First is: "Dedicate to the unsurpassed Great Bodhi." This means that for the benefit of others, among the three Bodhis, one dedicates the root of virtue to attaining the unsurpassed Bodhi, the Great Perfect Buddhahood of non-abiding Nirvana. Because increasing the root of virtue to perfect Bodhi for the benefit of others is the characteristic of Great Vehicle dedication. That is to say, it is not that one dedicates in order to obtain the Buddha fruit, which is to be obtained, because it possesses the special qualities of abandonment and realization, but because the Bodhisattva
Chinese
因为致力于此的意义完全是为了他人的利益。正如所说：为了他人的利益，圆满的佛陀，被认为是主要的结果。就像这样，佛陀拥有直至虚空存在为止，利他事业永不衰退的圆满事业。我获得它之后，也会变得像那样，应该为了恒常、普及、自然成就的事业而回向。如《普贤行愿品》中所说：直至虚空边际的尽头，所有众生的边际也同样是这样。业和烦恼的尽头有多远，我的愿望的尽头也有多远。就像所说的那样。第二，为了道路而回向，分为回向道路的圆满所依、回向真实修持道路、回向道路的事业成就、回向道路的顺缘具足四种。第一，道路的所依是：从现在直至菩提道场，愿我拥有高贵的种姓、清晰的智慧、没有傲慢，拥有伟大的慈悲，并且对上师具有虔诚的敬意，坚定地安住在吉祥的金刚乘中。这是说，从现在的这个生世开始，直至外在的菩提道场金刚座的树下，内在如同自性，成为如来藏的界，远离遮蔽，直至现证圆满菩提之间。总的来说，具有高尚种姓，以高尚种姓、智慧清晰、没有傲慢，以及对上师的敬爱和慈悲为特点，具备天界的七种功德所庄严的闲暇和圆满的所依。特别是，从一开始就与如来种姓的大乘密咒道结下入门因缘的幸运者，天生就具有的智慧，以及通过修习而产生的卓越智慧，能够毫无阻碍地进入所知二谛的法性。没有对自身功德的自负，也没有贬低他人的傲慢，自然而然地具有清净的显现。菩提心的根本，伟大的慈悲的种子觉醒并增长。对具足一切功德的上师，在了解原因之后，生起坚定不移的虔诚敬意。像爱惜生命一样珍惜如所承诺的断除和受持的誓言。这些意义在吉祥胜乐轮续中说：生于高贵种姓，具有信心和誓言。没有厌倦，宣说唉呀！金刚。对上师具有敬意和慈悲
English
Because the purpose of dedicating is solely for the benefit of others. As it is said: For the sake of others, the perfect Buddha, is said to be the main result. Like that, the Buddha has perfect activities that never diminish benefiting others as long as space exists. Thinking that if I obtain that, I will become like that, I must dedicate it to the cause of constant, pervasive, and spontaneously accomplished activities. As it says in the Samantabhadra's conduct prayer: As far as the end of space extends, the end of all sentient beings is also the same. As far as the end of karma and afflictions extends, the end of my aspiration is also that far. As it is said. Secondly, dedicating for the sake of the path, there are four: dedicating for the perfection of the basis of the path, dedicating for actually practicing the path, dedicating for the accomplishment of the activities of the path, and dedicating for the completion of the conducive conditions of the path. First, the basis of the path is: From now until reaching the Bodhi Tree, may I have a good lineage, clear intelligence, no arrogance, great compassion, and be respectful to the Lama, and may I be firmly established in the glorious Vajra Vehicle. This means that from this present life onwards, until reaching the Bodhi Tree under the Vajra Throne, and inwardly, may the mind itself become the essence of the Sugata, the realm of the essence, free from obscurations, until the attainment of perfect enlightenment. In general, having the leisure and endowment adorned with the seven qualities of higher realms, and especially, being fortunate to have the connection to enter the path of the Great Vehicle Secret Mantra of the Tathagata lineage from the very beginning. Having innate intelligence and excellent wisdom arising from practice, being able to enter the nature of the two truths of knowledge without obstruction. Without arrogance in one's own qualities, and without belittling others, naturally having great pure perception. The root of Dharma, the seed of great compassion of Bodhicitta awakens and grows. Having unwavering devotion and respect for the Lama who possesses all the qualities, knowing the reasons. Cherishing the vows of what has been promised to abandon and uphold like life itself. These meanings are said in the glorious Chakrasamvara Tantra: Born into a noble family, having faith and vows. Without weariness, proclaiming E-yi! Vajra. Having respect and compassion for the Lama.
Chinese
愿生生世世得安乐。如是说。以手摇动金刚铃，诵读甚深之法，与女伴一同享用食物，愿生生世世得安乐。如是所说。依靠如此殊胜之所依，愿能迅速提升至诸佛所行之唯一道、一切功德之源、具足光辉、基见二谛无别之义、道修生圆无别之修持、果证究竟四身无别之果位，故为金刚乘。愿对甚深之道获得无疑之定解，并如法修行安住。此外，以此善根，愿成就如是如是之愿，此乃回向发愿之共同基础，一切词句皆应铭记于心。第二，为真实修持道而回向，分为为道之总体而回向，以及为道之差别而发愿两种。首先是：愿以灌顶成熟，具足誓言戒律，圆满二次第之道之修持，毫不费力地行于持明果位，轻易成就两种悉地。此言，进入密咒之门必须通过灌顶，若无灌顶，则会获得自取密咒之过患，且修道之努力将变得毫无意义，故首先必须接受灌顶。此灌顶，即是本初成就之具垢脉气明点智慧界，乃四身之种子，或修持之基础，安住于自身，是为近取因，而滋养彼者，或唤醒自性智慧之俱生助缘，即是最初之成熟因。又，依靠各自之因坛城，从与坛城主尊无别之具四身之本师处，圆满接受四种灌顶，并确定成熟相续。成熟之量，最佳之时，即是生起如实之灌顶义智慧，显现世间清净平等之本尊显现，业气融入中脉之光明，明点融化之乐空，以及从体验之壳中解脱之光明，皆次第显现。
English
May I be happy in all my lives. Thus it is said. May I shake the vajra bell with my hand, recite the profound Dharma, and enjoy food together with my female companion. May I be happy in all my lives. As it is said. Relying on such a special support, may I quickly ascend to the state of the Vajrayana, which is the sole path traversed by all Buddhas, the source of all qualities, endowed with splendor, the meaning of the inseparability of the two truths of the ground, the practice of the path as the inseparability of generation and completion stages, and the fruit of the ultimate attainment of the inseparability of the four bodies. May I gain unwavering certainty in this profound path and practice and abide in it properly. Furthermore, with this virtue, may I accomplish such and such wishes. This is the common basis for dedication and aspiration, and all words should be remembered in the mind. Second, dedicating to the actual practice of the path, there are two parts: dedicating to the general path and aspiring to the specific path. First: May I be ripened by empowerment, possess vows and commitments, complete the practice of the two stages, effortlessly traverse the state of vidyadhara, and easily accomplish the two siddhis. This means that the gateway to entering the secret mantra is through empowerment. Without it, one will incur the fault of taking the secret mantra on one's own, and efforts on the path will become meaningless. Therefore, one must first receive empowerment. This empowerment is the primordial, inherent wisdom realm of channels, winds, and bindus, which is the seed of the four bodies, or the basis of practice, residing within oneself as the proximate cause. Nurturing it, or awakening the innate wisdom of one's own nature, is the co-operative condition that ripens one initially. Moreover, relying on the individual mandala of cause and support, one must fully receive the four empowerments from the guru, who is inseparable from the main deity of the mandala and possesses the nature of the four bodies, and definitely accomplish the ripening of the continuum. The measure of ripening is that at the best of times, the wisdom of the meaning of the empowerment arises exactly as it is, the deity appearance of phenomena and existence arising purely and equally, the clear light of the karmic winds dissolving into the dhuti, the bliss-emptiness drawn by the melting bliss of the elements, and the clear light liberated from the sheath of experience, all appear in sequence.
Chinese
从疾病中解脱，即使不是这样，也必须认为灌顶使智慧在相续中生起的可能性成熟，并且成为因的差别也由灌顶成熟。如云：犹如利器加以磨砺，获得生起能力的程度。这样获得灌顶后，必须安住于灌顶时所承诺的三昧耶和律仪。如果不具备这些，相续就会被浪费；如果具备，修道就会变得有意义。如《秘密藏》中所说：为了使持咒者有意义，特意宣说这个伟大的三昧耶。因此，所守护的三昧耶也包括了以共同和特殊为主的根本和支分的种类。从不超越这些方面来说，是三昧耶；从已经承诺的方面来说，也是律仪。因此，咒律仪和三昧耶只是从反体上有所区别，本质上是一样的。如何守护呢？如果以特殊的方便智慧能够阻止下部的名相分别，那么声闻和菩萨的律仪也已经转变为密咒的三昧耶律仪，因此要像那样守护。如果不能转变，就要重视必须遮止的关键，通过无违地守护三种律仪，使相续中具备三昧耶和律仪，从而奠定基础。然后，以具足四支的念修和修证进入生圆次第二道的实际修持。其中也有：生起次第单独和生圆双运两种道路。如果像第一种那样，从大空性的禅定中，以普遍显现的悲悯牵引，主要以生起次第本尊的明观为唯一精进的禅定来走完资粮道的道路，并通过增长和净化的会供轮的修持，以依赖于广和甚广的差别，成就与欲界色界本尊同等的持明者，然后在那个基础上，以圆满次第的道路与无漏结合。其进入方式是：完成加行仪轨的支分后，从修习如实开始是念修；习惯于悲悯幻化的禅定是近念修；获得稳固的单印后，圆满资粮道的功德是修证；生起次第变得强大，在加行道中修行是增长的修证和大修证。