Chinese
这里是关于阿阇黎龙树的教规。 如果要进行大乘中观派的仪轨，那么有两点：未受戒的过患和受戒的利益。 第一点是，如果没有获得菩提心，也没有进入佛陀的教法，就会在轮回中漂泊。 即使进入了，也只能获得寂灭，不可能成佛。 第二点是暂时的利益：在可见的法中，名义和实义会转变，成为菩萨。 在轮回的彼岸，能阻止恶趣，获得善趣的殊胜。 最终，逐渐生起十地的功德，成佛时能获得色身的近取因。 观想自己和无量无边的众生都接受。 通过修习前行、正行、后行三者都接受，就像众生无量无尽一样，福德也无量无尽。 这样了解之后，在实际的仪轨中，有前行、正行和后行三者。 第一部分有三点：陈设所依、祈请、做七支供。 第一点是在好的地方陈设三宝所依和供品。 第二点是对善知识从内心深处生起视师如佛的观念，供养力所能及的财物，恭敬地顶礼，献曼达，合掌说： 种姓之子，请赐予我三世一切如来唯一行道的、以三皈依为先导的无上菩提心。 这样祈请三次。 阿阇黎会像他所能做的那样承诺给予。 为了随学《贤善行愿品》等，广做七支供。 皈依，大乘的精髓，直到菩提之间都广做皈依。 第二，正行有二：首先是修习发心，然后是发心确定后，说誓言。 第一，如《入行论》所说： 身及受用与， 三世一切善， 为利诸有情， 舍弃无吝惜。 舍一切乃能， 灭除诸苦恼， 我心欲证灭， 舍一切为胜。 就像这样，我的身体、受用、善的实物
English
Here are the precepts of the master Nāgārjuna. If one is to perform the ritual of the Great Vehicle, the Middle Way school, there are two aspects to it: the faults of not having taken the vows and the benefits of having taken them. The first is that if one has not obtained the mind of enlightenment and has not entered the Buddha's teachings, one will wander in samsara. Even if one enters, one can only attain nirvana, and Buddhahood is impossible. The second is the temporary benefits: in the visible dharma, name and meaning are transformed, and one becomes a bodhisattva. On the other side of samsara, one prevents bad migrations and obtains the supreme of good migrations. Ultimately, one gradually generates the qualities of the bhumis, and upon attaining Buddhahood, one obtains the proximate cause of the form body. Think that oneself and all limitless sentient beings take it. By meditating on taking all three—preliminary, actual, and subsequent—just as sentient beings are limitless and inexhaustible, so too is merit limitless and inexhaustible. Having understood this, in the actual ritual, there are three parts: preliminary, actual, and subsequent. The first part has three aspects: arranging the supports, making requests, and performing the seven-branch practice. First, in a good place, arrange the supports of the Three Jewels and the offerings. Second, from the depths of one's heart, generate the perception of the guru as the Buddha, offer whatever wealth one can, respectfully prostrate, offer a mandala, and with palms joined, say this: "Son of good family, please grant me the mind of supreme enlightenment, which is the single path traveled by all the tathagatas of the three times, and which has the Three Refuges as its vanguard." Make this request three times. The master will promise to give as much as he is able. To follow in the footsteps of the "Bhadrakalpika Sutra" and others, offer the seven-branch practice extensively. Take refuge, the essence of the Great Vehicle, and extensively take refuge until reaching enlightenment. Second, the actual part has two aspects: first, training the mind, and then, once the mind is determined, uttering the vows. First, as it says in the "Bodhicharyavatara": "Body and possessions, And all merits of the three times, For the sake of accomplishing the benefit of all sentient beings, I give without hesitation. By giving up everything, one attains nirvana. My mind desires to attain nirvana, Giving up everything is supreme. At the same time as giving up everything, Giving to sentient beings is supreme." Like that, my body, possessions, and objects of virtue
Chinese
将过去、现在、未来三时所摄，普遍无私地布施给如同虚空般无边无际的一切众生。为了获得圆满正等觉，要从骨髓深处生起希愿。如此坚定信念后，以誓言的形式表达：祈请十方诸佛菩萨垂听于我！祈请上师垂听于我！如同往昔的如来、应供、正等觉、薄伽梵们，以及诸位大菩萨们，如何发起无上菩提心那样，我也将度化尚未得度的众生，解脱尚未解脱的众生，令尚未喘息的众生得以喘息，引领尚未完全涅槃的众生趋入完全涅槃。从此时起，直至抵达菩提树王座之间，我将发起无上菩提心！如此重复三遍。师徒二人都要心不散乱，一心一意。结尾的仪轨有三：修习欢喜、宣说学处、表达感谢。首先，现在我的人生有了意义，已经很好地获得了人身，今天我生于佛陀的种姓，现在已经成为佛子。让他们念诵这些，成为菩萨或菩提心后，修习欢喜。第二，恭敬因，舍弃四种黑法，不舍弃众生三种，以及总结发愿的学处，为了所有众生的利益，生起想要获得佛果的想法，以及总结行入的学处，不做无意义的罪业，尽力行善。第三，因为成就了伟大的目标，如果仅仅是年份好、地基好就供养神灵，那么现在扭转轮回的战场，获得了圆满佛陀的王位继承者，为什么不表达感谢呢？所以要供养三宝，恭敬因，供养僧众，布施食子给鬼神。以三轮清净的回向来印持。ཨཐྎ（藏文）愿佐尔的法主慈氏狮子，撰写了作为经部灌顶组成部分的简略菩提心，能够利益众生！
English
Gathering the three times, universally and selflessly giving to all sentient beings as boundless as the sky. With the aspiration to attain complete enlightenment, cultivate it from the depths of your bones. Having firmly established this thought, express it in the form of a vow: May all the Buddhas and Bodhisattvas residing in the ten directions heed me! May the teacher heed me! Just as the Tathagatas, Arhats, Samyaksambuddhas, and Bhagavad-ones of the past, and those great Bodhisattvas, generated the supreme Bodhicitta, so too shall I liberate those sentient beings who have not been liberated, free those who have not been freed, give respite to those who have not found respite, and lead those who have not completely passed into Nirvana to complete Nirvana. From this time forth, until I reach the Bodhi tree's heartwood, I shall generate the supreme Bodhicitta! Repeat this three times. Both teacher and student should be single-minded, without distraction. The concluding ritual has three parts: cultivating joy, proclaiming the precepts, and expressing gratitude. First, now my life has meaning, I have well obtained a human existence, today I am born into the Buddha's lineage, and now I have become a Buddha's child. Have them recite these words, and having become a Bodhisattva or Bodhicitta, cultivate joy. Second, respect the cause, abandon the four black dharmas, do not abandon sentient beings in three ways, and summarize the precepts of aspiration, with the thought of attaining Buddhahood for the benefit of all sentient beings, and summarize the precepts of entering, not committing meaningless sins, and striving to do good as much as possible. Third, because a great goal has been accomplished, if one makes offerings to deities merely for a good year or a good foundation, then now, having reversed the battlefield of samsara and obtained the heir to the throne of the perfect Buddha, why not express gratitude? Therefore, offer to the Three Jewels, respect the cause, make offerings to the Sangha, and give torma to the spirits. Seal it with a dedication that is completely pure in the three spheres. ཨཐྎ (Tibetan) May the Dharma Lord Maitreya Lion of Zur, having written the condensed Bodhicitta as a component of the Sutra empowerment, benefit beings!
English
The Uposatha is: I take refuge in the Lama, the Buddha, the Dharma, and the Sangha. Please listen. Just as the Tathagata, the Arhat, the perfectly complete Buddha, like a well-trained horse, like a great elephant knowing what to do and having done it, having abandoned the burden, having attained his own benefit, completely connecting to existence, completely exhausted, the true word, with a mind well liberated, with wisdom well liberated, for the sake of all sentient beings, for the sake of benefiting, for the sake of liberating, for the sake of being without illness, for the sake of being without famine, for the sake of completely perfecting the Dharma of the path to enlightenment, for the sake of realizing the unsurpassed, perfectly complete enlightenment, just as they definitely perform the Uposatha, so too, I, named so-and-so, from this time forth, until the sun rises, I will definitely and correctly take the vows of the Great Vehicle Uposatha. From today on, I will not kill, nor will I take the wealth of others, nor will I engage in sexual activity, nor will I speak false words. Because of relying on many faults, I should completely abstain from alcohol. I will not use high or large beds, and likewise, untimely food. Fragrances, garlands, and ornaments, dancing and singing, etc., should be abandoned. Just as the Arhats always do not kill, etc., so too, abandoning killing, etc., may I quickly attain unsurpassed enlightenment. May I liberate beings from this world filled with suffering and turmoil, from the ocean of existence. The Bodhisattva's Uposatha, the ritual of taking it oneself, is complete, as it comes from the Sutra. The mantra for making the vows perfectly pure and stable is: Om Amogha Shila Sambhara Sambhara, Bhara Bhara Maha Shuddha Svaha. Padma Bibu Shuddha Bhuza. Dhara Dhara Samanta Avalokite Hum Phat Svaha. Thus, recite and also recite the deity's mantra.
Chinese
以及，对一切众生修慈悲心和菩提心，从理由方面详细地分析，用各种方法让众生生起慈悲心。生起之后，在生起菩提心的实际过程中，首先陈设身语意的所依，摆设供品，供养各种各样的供品。然后，为了生起特殊的菩提心，存在障碍和遮蔽。从无始以来的一切业障，以及今生所做的一切罪恶，以及没有慈悲心且不相信大乘的生起菩提心的障碍，所有这些障碍都通过四力忏悔：忏悔力，从罪恶中 वापस（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的力量，所依的力量，对治的力量。忏悔力是：发自内心地承认过去的一切遮蔽，并带着后悔忏悔。从罪恶中 वापस（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的力量是：承诺即使付出生命也不再做，并受戒。所依的力量是：在身语意的所依面前，以及在具有 ज्ञान（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧和慈悲心的诸佛和菩萨面前，以及在具有 ज्ञान（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧之眼的护法神面前，以及在噶举派的上师持明者面前，以及在自己的上师面前忏悔。唉！在佛陀面前请证人，所求之事成熟增长。说法者、具法者、法物处，有护法，请证人灵验。末法时代僧众五或十六，似圣者，请证人，犯堕亦可。舍弃堕罪物，需舍弃，无贪僧前忏，罪可净。学处罪过，自心立证，后守戒，前忏悔，知过错。为众舍己之私欲，重发菩提心，忏悔过失。证人需三宝、佛子、上师，如咒语。自心上师三宝知，成熟，识自性，自证，解脱。对治力是按照仪轨经文进行，观想上述所依的力量的佛陀等作为证人安住。从无始以来，业障遮蔽了生起菩提心的障碍。
English
and cultivate love, compassion, and the mind of enlightenment for all sentient beings. Analyze in detail through reasoning, and use various methods to generate compassion in sentient beings. After it has arisen, in the actual process of generating the mind of enlightenment, first arrange the supports of body, speech, and mind, set out offerings, and offer various kinds of offerings. Then, in order to generate a special mind, there are obstacles and obscurations. All karmic obscurations from beginningless lifetimes, as well as all the sins committed in this life, and the obstacles to generating the mind of enlightenment that lack compassion and do not believe in the Great Vehicle, all these obstacles are confessed through the four powers: the power of regret, the power of turning back from wrongdoing, the power of reliance, and the power of remedy. The power of regret is: acknowledging all past obscurations with remorse and confessing them. The power of turning back from wrongdoing is: promising not to do it again even if it costs one's life, and taking vows. The power of reliance is: confessing in front of the supports of body, speech, and mind, and in front of all the Buddhas and Bodhisattvas who possess the wisdom of knowledge and the compassion of love, and in front of all the Dharma protectors who possess the eye of wisdom, and in front of all the Kagyu lineage lamas and vidyadharas, and in front of one's own lama. Alas! Inviting a witness in the presence of the Buddha greatly increases the fulfillment of desires. In the presence of a Dharma speaker, a Dharma possessor, and a Dharma object, there are Dharma protectors, so inviting a witness is powerful. In the degenerate age, five or sixteen sanghas resemble noble ones, inviting a witness is good even for those who have transgressed. If one needs to abandon objects of defeat and downfall, one should confess before a monk free from attachment, and sins will be purified. For precepts, faults, and sins, establish one's own mind as a witness, later keep vows, earlier regret, and know the faults. Abandoning one's own desires for the sake of the general mind of enlightenment, regenerate the mind of enlightenment, and confess transgressions. For witnesses, the Three Jewels, Buddhas, Bodhisattvas, and holy lamas are needed, like mantras. One's own mind, lama, and Three Jewels know, mature, recognize the nature, self-witness, and liberate. The power of remedy is to act according to the ritual text, and to visualize the Buddhas and so on of the power of reliance above as abiding in the manner of witnesses. From beginningless time, karmic obscurations have obscured the obstacles to generating the mind of enlightenment.