English
Sa! May the king and others remain, generating various forms, subduing and dissolving with the seal of 'Mum' (藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆). From the blessing of one's own limbs, make a vajra palm into a fist, and unfold it like the ritual of taming. Draw a single layer of the wall of wisdom, and outside the wall, draw a net necklace. The deity herself is the lotus seat, draw a pearl headdress. All ornaments should be beautiful, or create them as they are in their own nature. After finishing, drop the line of space, and make it blessed. The form that possesses body, speech, and mind should be placed on top of the three seats that have been drawn. Adorn with various silks, and surround with horizontal ornaments, drinks, and dances. Hang banners, victory banners, parasols, and canopies. Place musical instruments such as the lute and flute, as well as pottery drums, cymbals, large drums, damaru, and muntsara. Emit songs, dances, and laughter, and adorn the purifying mandala with as many musical instruments as possible. In these sequences, place vases, and when achieving longevity, place various substances, and also arrange various offerings. The yogi should reside in the assigned direction. If the direction of placement is wrong, it will be harmed by illusions, leading to the interruption of the lineage and the occurrence of major obstacles, the breaking of the wisdom line, and the death of the teacher. If the blessed lines are ignored, it is like slandering all the Sugatas. In order for the Dharma of the fruit to change in sequence, recite 'Hrih' (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) and perform the yoga of taming. If the paints are mixed, it will cause illness, and temporary enjoyment will be reduced, and there will be disturbances in the country. If the lines are broken, there will be circumstances for transmigration. In order to avoid these faults, be very careful about this. By making mudras with earth and so on, one will attain the stages of liberation. Because it is pure in itself and abides in a pure place, there is no need to say more, it is itself. All that is formed from the four elements, all are the cause of attaining supreme enlightenment. May I not be seen by anyone afterwards, so that the secret of accomplishment does not decline. Cutting off travel to secluded places, the mantra practitioner should walk like a lion. By allowing others to see and enter for the sake of others, one will be liberated from common sins. After doing this, if a faithful person enters, their desires will be fulfilled. From the immaculate vajra laughter, whatever comes, by writing it down, the mandala becomes the object of focus, clearly knowing, may all beings attain enlightenment! This is called the Ornament of Lines.
Chinese
比闪电还快啊！比如，嗅到狮子幼崽气味的池塘边栖息的所有野兽都会逃跑。同样，发菩提心的菩萨无论走到哪里，那个地方所有行为不正的众生都会感到恐惧。仅仅在此处生起（菩提心），就已包括了有上师的三界。经中说，供养后，就能压倒声闻和魔众。大方便菩萨的秘密行持也正是如此。没有这个，就不可能宣说如来遍照尊的三乘法。哪怕只生起一瞬间的信心，也能迅速变成文殊童子。进入秘密坛城，守护最上的大乘誓言。是的。守护所有的戒律，被赞颂为殊胜的布施处。谁若在此显现行持，以欢喜之心趋向，那就像真实一样，果实也没有高低之分。菩提心的福德，如果它有形体，就能充满整个虚空界，而且还会超过它。等等，广说了很多。因此，简要地说明发心，两种事物和四种次第，基础和见证人，资具和，仪轨，发心，受戒的实物，以三门业行持，以及具有正念的忏悔等十一种。对于所做之业，无论接受什么作为主要，都没有说会退转。即使是稍微做一点善业，也像大海一样不会干涸，果实会显现在自他二者身上。因此，要以精进为心髓。 世俗菩提心是慈悲之最。以十一种痛苦为对境，以悲悯救护之心，将上师视为怙主和救护者。舍弃自乐，成办他利，没有说会退转。就像轮王引导军队一样，它引导佛法。就像大地、海洋和如意宝一样，功德、利益和显现，都从大悲心中产生。像镜子和水一样修持，据说成就不会有阻碍。以儿子和喜爱之果的行为，如果没有菩萨的名字，那么声称成佛的大瑜伽士，
English
It's faster than lightning! For example, all the beasts that dwell near the pond that smells the scent of a lion cub will flee. Similarly, wherever a Bodhisattva who has generated the mind of enlightenment goes, all beings in that place who behave improperly will feel fear. Just by generating (bodhicitta) here, it already includes the three realms with the lama. It is said in the sutras that after making offerings, one can overwhelm the Shravakas and the hosts of demons. The secret conduct of the great skillful Bodhisattva is exactly like this. Without this, it is impossible to proclaim the three vehicles of the Tathagata Vairochana. Even if one generates faith for just a moment, one can quickly transform into Manjushri Kumara. Entering the secret mandala, guarding the supreme Mahayana vows. Yes. Guarding all the precepts, being praised as the supreme place of giving. Whoever manifests conduct here, approaching with a joyful mind, that is like reality, and there is no high or low in the fruit. The merit of bodhicitta, if it had a form, it could fill the entire realm of space, and it would still exceed it. And so on, much is said extensively. Therefore, briefly explaining the generation of the mind, two things and four stages, the basis and the witness, the equipment and, the ritual, the generation of the mind, the object of taking vows, acting with the three doors of karma, and the eleven kinds of confession with mindfulness. Whatever is accepted as the main thing in the actions that are done, it is not said that it will regress. Even doing a little bit of virtuous action, it will not dry up like the ocean, and the fruit will appear in both oneself and others. Therefore, take diligence as the essence. The conventional bodhicitta is the best of compassion. Taking the eleven kinds of suffering as the object, with a mind of compassion and protection, regarding the lama as the protector and refuge. Abandoning one's own happiness and accomplishing the benefit of others, it is not said that it will regress. Just as a wheel-turning king guides an army, it guides the Dharma. Just like the earth, the ocean, and the wish-fulfilling jewel, qualities, benefits, and appearances all arise from great compassion. Practicing like a mirror and water, it is said that there will be no obstacles to accomplishment. With the actions of a son and the fruit of affection, if there is no name of a Bodhisattva, then the great yogi who claims to become a Buddha,
Chinese
誓言必定善说教， 不动根本之性中说。 如自性显现之金性， 无二之中胜者说。 如香与樟脑之能力， 无相之心不执著。 心性为何即法性， 法性亦是如是也。 法心二者火炽燃， 无上菩提大之中说。 虚空何处遍法亦遍， 法性何处遍心即是。 内外无二心中明， 信解恒常忆念现， 作意之心诸众等， 此义圆满而宣说， 动摇而祈愿。 自性相同而具有， 伴随俱生而作者， 功德见闻随行者， 加持力之关联如， 缘起之相聚合也。 刹那少许种子中， 如不寻而生般说。 尤为增长之补特伽罗， 慈悲生起如似具， 二义因中此知已， 串习增多所作故， 如上弦之月亮般， 愈大愈多显增长， 誓言进入应作也。 殊胜意乐显现已， 无有改变安住应。 真实二者极稳固， 进入之士夫如是也。 后生律仪之事物， 恒常或片段何安住， 安住之心极坚固， 彼坏三种应知也。 安住众多之力圆满， 显现缘起不夺取， 成办缘起至究竟， 广阔虚空之轮涅， 无云日光百万照， 不生不灭体性中， 如何观视彼处显现故， 二义任运离分别， 究竟圆满心中胜者说， 真实离垢性中示。 境性五之根身者， 次第三之体性具， 大悲润泽具足故， 利养名声贪心三舍弃。 所知有无一切知， 不杂意义之名言诸， 如病与药之次第般作， 导师之胜此说故， 最初次第安住之人， 精进欢喜之业诸， 认识导师而安立受持， 稍微
English
The vow is definitely well explained, Explained in the state of the unmoving basis of all. Like the nature of gold appearing as self-nature, The Victorious Ones have taught it as non-dual. Like the power of fragrance and camphor, Without characteristics, the mind does not fixate. Whatever is the nature of mind is the nature of reality, And the nature of reality is just like that. When Dharma and mind are ablaze like fire, It is taught as the great, unsurpassed enlightenment. Wherever space pervades, Dharma pervades, Wherever Dharma-nature pervades, mind is present. Outer and inner are clear as non-dual in the mind, With faith, constant remembrance, and manifestation, Through the minds that pay attention, This meaning is completely expressed. Moving and wishing. Having the same nature, Incidental co-arising, Following the qualities of seeing and hearing, Like the connection through the power of blessings, It is the gathering of causal conditions. From a seed, a tiny moment, It is said to arise without searching. Especially for the individual who is growing, With compassion arising and possessing qualities, Knowing this as the cause of the two benefits, Through repeated familiarization, Like the face of the waxing moon, Increasingly greater and more manifest, The vow should be entered into. Having manifested the superior intention, One should remain without change. For the person who enters firmly into the two realities, It is just like that. On the object of later arising vows, Wherever it abides, constantly or in segments, It is firmly established in the abiding mind. One should know that it is of three deteriorations. From the completion of the power of many abidings, Manifested, not stolen by conditions, And perfected by the conditions of accomplishment, In the vast expanse of the sky's mandala, Millions of suns shine without clouds. From the nature of non-arising and non-ceasing, Since whatever is seen appears there, The two benefits are spontaneously accomplished, free from concepts, The Victorious Ones say it is perfected in the mind. The reality is shown as being free from obscurations. The powers of the five objects, Possessing the characteristics of three stages, With great compassion, possessing moisture, Abandoning the three minds of desire for profit and fame. Knowing all that is knowable, The terms of unmixed meanings, Acting like the order of disease and medicine, Since this is said as the best of teachers, The person who abides in the first stage, With the activities of diligence and joy, Establishing the perception as the teacher, take it. A little.
Chinese
無有相違背之心， 常時以苦惱而迷惑， 如是遠離未曾說。 祈請護法金剛誓句眾， 以加持猛厲之心， 為使業力轉為空性， 於超越塵埃之淨土中， 祈請諸佛及輪涅安住。 彼等恆常懷有顯現之意， 以正念迴向於自身之律儀， 將以願力垂視。 曼達以甘露香塗抹， 旃檀。 以甘露水洗滌， 以香氣莊嚴善妙具足， 以珍寶財物持於手中， 安住於種種帷幕之外， 獻上合口寶瓶之瓶水， 以鈴聲探測金剛之名。 陳列諸佛及輪涅之影像， 獻上種種廣大之供品， 以三輪清淨之心供養。 獻上鐃鈸樂器之盛宴， 以及一切有情之食子， 於六道佈施之大境中， 以捨棄三毒之心施捨， 亦應恆常持有， 象徵菩提心之金剛杵。 最初已逝與欲入者， 以及動搖者，由阿闍黎祈請， 阿闍黎祈請之後， 安住於信心之中。 由所需之物自然具足， 為遣除善行之障礙， 結金剛不壞之帳篷。 為加持三瓶水， 以甘露旋繞之憶念， 於驅逐魔障之自性中， 以五穀勾招智慧之水流， 聚集無餘之忿怒四尊， 結合生起與迎請及供養， 唸誦咒語祈請加持子。 沐浴後以香氣莊嚴之子， 於帷幕外頂禮合掌， 勇士金剛持之主， 度脫輪迴之大導師， 止息痛苦之河流， 以二利我所顯現之， 方便之事業邊際為何， 為如實開示次第。 慈悲近為生起， 應當給予彼等智慧。 無餘十方所安住， 先前之灌頂者有多少， 廣大迎請並供養。 以如佛之信解， 手持安住於內。 合掌於田地中獻身， 以毗俱胝及合咒， 混合旃檀甘露水
English
Without a mind of contradiction, Constantly bewildered by suffering, Such has not been spoken of as separation. I pray to the Vajra Damchen protectors, With minds of fierce blessings, To transform karmic emptiness, In the pure lands beyond dust, May the Buddhas and samsara/nirvana reside. May they always have manifest intentions, And dedicate their vows to their own awareness. They will be seen by the power of aspiration. The mandala is smeared with the fragrance of nectar, Chandana. Purified with the water of nectar, Adorned with fragrant ornaments, Held in hand with precious wealth, Residing outside the various curtains. Offer the vase water of the joined Bhandha, Examine the name of the Vajra with the bell. Display the images of Buddhas and samsara/nirvana, Offer various extensive offerings, Offer with a mind of pure three spheres. Offer a feast of cymbals and music, And the torma of all beings, In the great state of giving to the six realms, Give with a mind of abandoning the three poisons. The Vajra representing the mind of enlightenment, Should also be held constantly. The first deceased, the one desiring to enter, And the one who is moving, are prayed to by the Khenpo. After the Khenpo has prayed, They are placed in the state of faith. From the naturally available necessities, To avert obstacles to virtue, Bind the indestructible Vajra tent. To bless the three vase waters, With the memory of swirling nectar, In the nature of dispelling obstacles, Attract the stream of wisdom with the five grains. The assembly of all wrathful deities gathered, Combine the generation, invitation, and offering assemblies. Recite mantras and pray for the blessing of the child. The child is bathed and adorned with fragrant ornaments, Bow and join palms outside the curtain, The hero, the lord of Vajra holders, The great guide who liberates from samsara, Reverses the stream of suffering, Whatever the extent of the means of action, By which the two benefits are manifested by me, To show the correct order, Generating compassion closely, It is appropriate to grant them that knowledge. All those who reside in the ten directions, How many of the previous empowerments there are, Extensively invite and offer. With faith like that of the Buddha, Hold hands and reside inside. Join palms and offer the body to the field, With Vishudhe and the union mantra, Mix Chandana nectar water