Chinese
大乘中观派之发心仪轨《佛子行》。 不变金刚。
English
The Bodhicitta Ceremony of the Mahayana Madhyamaka School, "The Excellent Path of the Prince." Changeless Vajra.
Chinese
从怙主龙树父子和王子寂天等所传承的，被称为中观派的修行方式，以及追随《菩萨地论》等经典的；从怙主弥勒传承下来的，圣者无著兄弟和大学者月称以及觉沃阿底峡等所传承的，被称为唯识派的修行方式，这两种之中，这里按照前一种方式进行修持。因此，首先是受戒的方式，中间是不退失地守护的方式，最后是退失后恢复的方式，以及戒律的自性进行决定的方式，这四种。第一种是，从何处领受的对境，由谁领受的补特伽罗，如何领受的仪轨，真实宣说。第一，是对大乘有信心，并且安住于菩萨戒的人，菩萨的律藏总的来说，特别是精通菩萨戒的授予和学处，远离六度相违品的悭吝等，如《入行论》中所说： 恒时善知识，精通大乘义，菩萨之律仪，纵为命不舍。 如是说。这个宗派，无论是新受菩提心，还是恢复已退失的，如果导师不在，在所依处前受也可以。第二，除了无色界和无想天的天神之外，凡是能理解语言并且想要受戒的众生，都说可以生起。特别是通达智慧的菩萨的广大行持，并且以慈悲心想要将一切众生安置于利益和安乐之中，具有特殊的慈悲心，因此必须想要学习菩萨的学处。第三，如何领受的仪轨，分为加行、正行、后行。加行有四种，即以特殊的教言调伏自心，向特殊的对境祈祷，依止特殊的所依而皈依，以特殊的方法积聚资粮。第一种又分为，对痛苦轮回的边际生起厌离心，对寂灭涅槃的边际遮止认识，对远离二边的菩提心生起欢喜心，这三种，第一种是，为了对治贪著今生受用，修
English
From the lineage of Lord Nagarjuna and his sons, and Prince Shantideva, known as the Madhyamaka tradition, and following the Sutras such as the Bodhisattva-bhumi; from the lineage of Lord Maitreya, the brothers Asanga, the great scholar Chandragomin, and Lord Atisha, known as the Cittamatra tradition, among these two, here we will practice according to the former. Therefore, first is the method of taking vows, in the middle is the method of guarding without degeneration, at the end is the method of restoring if degenerated, and the method of determining the nature of the vows, these four. The first is, the object from which to take, the person who takes, and how to take the actual ritual are explained. First, one who has faith in the Mahayana and abides in the Bodhisattva vows, the Bodhisattva Vinaya in general, and especially is skilled in bestowing the Bodhisattva vows and the precepts, and is free from miserliness and other opposing factors of the six perfections, as it is said in the Bodhicaryavatara: Always a virtuous friend, Skilled in the meaning of the Great Vehicle, The supreme conduct of a Bodhisattva, Will not abandon even for life. Thus it is said. In this tradition, whether newly taking the Bodhicitta or restoring what has been lost, if the teacher is not available, it is said that it is also acceptable to take it in the presence of a support. Second, it is said that all sentient beings who understand language and want to take vows, except for those in the formless realm and the gods of the unconscious realm, can generate it. In particular, understanding the vast conduct of the Bodhisattvas of wisdom, and with compassion wanting to place all beings in benefit and happiness, possessing special loving-kindness and compassion, therefore it is necessary to want to learn the Bodhisattva's training. Third, how to take the ritual, divided into preparation, main part, and conclusion. The preparation has four parts: transforming the mind with special instructions, making requests to special objects, taking refuge in special supports, and accumulating merit with special methods. The first is further divided into: generating renunciation for the suffering of samsara, negating knowledge of the extreme of peaceful nirvana, and generating joy for the Bodhicitta that abandons both extremes. The first of these is: to counteract attachment to the enjoyments of this life, cultivating
Chinese
为了对治贪执于轮回安乐，应当忆念轮回总相和别相的过患。如《念住经》中说：“有情地狱为地狱火所损，饿鬼为饥渴所损，旁生互相啖食所损，人类为寿命短促所损，天人为放逸所损，轮回于针尖许，亦无安乐时。”因此，为了这个缘故，《亲友书》中说：“若头或衣 अचानक 突然着火，为了遮止那些，舍弃所作亦当为，令不再生而勤奋，此较他事更殊胜，无有余胜此所需。”如是说，应当决定从轮回中出离，并以极大的欢喜心来承担修持正法。二是，为了对治贪执于寂灭安乐，应当修持对一切有情的慈悲心。因为轮回的自性是痛苦，所以想舍弃它，自己获得无余涅槃吗？不是的。因为那样不能利益他人。而且，轮回的一切有情从无始以来就是未曾作过的恩人，如果不为他们做利益，自己修持寂灭安乐，就是不知恩图报的无耻行为。如《劝友书》中说：“亲友沉溺轮回海，如见堕入深渊中，因受生所迷不认识，若舍弃彼独自解脱，则无有此更无耻。”如是说，应当努力断除舍弃他利，独自寻求寂灭安乐的心。三是，为了对治不了知成佛之方便，应当修持两种菩提心。那么，轮回的自性是痛苦，所以必须舍弃，而且舍弃痛苦的涅槃也不去获得，那么，应当获得什么呢？慈氏怙主说：“以智慧遣除所有我执后，为利有情慈悲不住寂，如是意缘菩提得稳固，圣者不住轮回涅槃边。”如是说，以大智慧不住于轮回的边，以大悲心不住于涅槃的边际的菩提，就是圆满正等觉的佛陀，如果获得它
English
To counteract attachment to the happiness of samsara, one should remember the general and specific faults of samsara. As it is said in the Sutra on Mindfulness, "Beings in hell are harmed by hellfire, hungry ghosts are harmed by hunger and thirst, animals are harmed by eating each other, humans are harmed by short lives, gods are harmed by carelessness. In samsara, even on the tip of a needle, there is never any happiness." Therefore, for this reason, the Letter to a Friend says, "If your head or clothes suddenly catch fire, even abandoning what you are doing to stop it, you should strive to be reborn no more, for there is no other need more supreme than this." As it says, one should definitely emerge from samsara and take on the burden of practicing the Dharma with great enthusiasm. Secondly, to counteract attachment to the bliss of peace, one should cultivate loving-kindness and compassion for all sentient beings. Since samsara is by nature suffering, one might think, "Should I abandon it and attain nirvana without remainder?" But that is not the case, because it cannot benefit others. Moreover, all sentient beings in samsara have been kind to us since beginningless time, so if we do not benefit them and instead seek our own peace, it would be an ungrateful and shameless act. As it says in the Letter to Students, "Relatives are submerged in the ocean of samsara, appearing as if fallen into a deep abyss. Because they are deluded by birth, they do not recognize you. If you abandon them and seek liberation alone, there is nothing more shameless than that." As it says, one should diligently abandon the mind that seeks only one's own peace and neglects the benefit of others. Thirdly, to counteract not knowing the means to attain Buddhahood, one should cultivate the two aspects of bodhicitta. One might ask, "If samsara is by nature suffering and must be abandoned, and one should not attain the nirvana that is the abandonment of suffering, then what should one attain?" Lord Maitreya says, "Having completely dispelled self-grasping with wisdom, out of compassion for sentient beings, one does not attain peace. Thus, with the mind firmly fixed on attaining enlightenment, noble ones do not go to either samsara or nirvana." As it says, the enlightenment that does not abide in the extreme of samsara with great wisdom, and does not abide in the extreme of nirvana with great compassion, is the perfectly complete Buddha. If one attains it
Chinese
自身断证达到圆满，为他利益遍布虚空的事业，在轮回未空之际，不费力气自然成就，因此，成就二利究竟即是所要获得的。而获得它的主要因素是发起菩提心。如《现观庄严论》中说：“秘密主，一切智智的因是菩提心。”又如《摄颂》中说：“如是此处无菩提心，善逝之智慧，于此世间及一切处，何能生起？”因此，为了所有众生的利益，为了获得圆满的佛果，发起我要为众生发起菩提心的强烈意乐，是此道的基础，因此应根据情况，或详或略地向弟子传达。
English
One's own realization of abandonment and realization is perfected. For the sake of others, the activities that pervade the sky will effortlessly and spontaneously arise as long as samsara exists. Therefore, the perfection of both purposes is what is to be attained. The main cause for attaining it is generating the mind of enlightenment. As it is said in the Manifest Enlightenment of Manifestation: "Secret Lord, the cause of the wisdom of all-knowing is the mind of enlightenment." And as it is said in the Compendium: "Likewise, here without the mind of enlightenment, the wisdom of the Sugata, how could it arise in this world and everywhere?" Therefore, for the sake of all sentient beings, in order to attain perfect Buddhahood, generating a strong enthusiasm with the thought, 'I shall generate the mind of enlightenment for the sake of sentient beings,' is the basis of this path. Therefore, it should be communicated to the disciples in detail or in brief, as appropriate.
Chinese
向诸佛皈依！ 也同样向佛法和菩萨众皈依！ 如是念诵三遍。 从今以后，请坚定信念，将佛陀视为导师，将大乘佛法视为道路，将圣菩萨视为修行之友。 第四，以特殊方便积聚资粮：在资粮田前方的虚空中，在布置圆满的狮子宝座上，观想导师薄伽梵释迦牟尼佛为首，八大近侍子等眷属围绕，十方无量佛土的诸佛菩萨如云般密集安住。 观想在他们的每一足下微尘中，都化现出如自身身体般多的国土微尘数，与虚空般无边无际的众生一起顶礼膜拜，并跟随念诵以下这段包含五体投地大礼拜的偈颂： 无论何处十方世界中， 三世逝去之人狮子尊， 我以身语意净皆不遗， 向彼一切顶礼作敬拜。 凭借善行祈愿之力量， 诸佛完全于心中显现， 身体遍及所有微尘数， 我向诸佛一切敬顶礼。 一一微尘之上皆有 佛， 菩萨眷属之中而安住， 如是法界无余诸方所， 我皆观想充满诸胜者。 我以无尽赞叹大海音， 以及所有妙音海支分， 赞颂诸佛一切之功德， 我皆赞叹所有善逝者。 如是念诵并作礼拜。 这是对治我慢的礼拜支。 然后，观想自己和他人的身体、受用以及所有善根，所有世间和出世间的内外秘密，那唯一的供云如海，其广阔与虚空同等，本体贤善且具功德，在轮回未空之间，持续不断地涌现，以此真实供养，并跟随念诵： 殊胜鲜花与殊胜花鬘， 以及铃钹涂香胜伞盖， 明灯胜
English
I take refuge in the Buddhas! I also take refuge in the Dharma and the Bodhisattvas! Recite this three times. From this day forward, please strengthen your resolve to regard the Buddha as your teacher, the Mahayana Dharma as the path, and the noble Bodhisattvas as your companions in practice. Fourth, accumulating merit through special means: In the sky in front of the field of merit, on a perfectly arranged lion throne, visualize the Teacher, the Bhagavan Shakyamuni, surrounded by his retinue, including the eight close sons, and all the Buddhas and Bodhisattvas of the ten directions' infinite realms abiding densely like clouds. Visualize that in each and every dust particle at their feet, you emanate bodies as numerous as the dust particles of ocean-like realms, and together with all sentient beings as vast as space, you prostrate and worship. Then, follow along with this verse that includes the five-point prostration: In all the worlds of the ten directions, To all the past, present, and future Lions among humans, I bow down with body, speech, and mind, Without exception, to each and every one. Through the power of the aspiration of Excellent Conduct, All Buddhas appear vividly in my mind. With bodies multiplied as many as atoms of all realms, I bow down to all Buddhas. On each atom are Buddhas numberless as atoms, Each surrounded by the children of the Buddhas. Likewise, I imagine that the entire space of phenomena Is completely filled with Buddhas. With oceans of inexhaustible praise, And with oceans of sounds from every branch of melody, I will praise the qualities of all the Buddhas, And extol all those who have gone to bliss. Recite and prostrate in this way. This is the branch of prostration, the antidote to pride. Then, visualize that your own and others' bodies, possessions, and all virtues, all inner, outer, secret, and suchness offerings of the mundane and supramundane realms, are like a sea of clouds of offerings, as vast as the sky, whose essence is virtuous and beneficial, and which arise continuously until samsara is empty. With these, truly make offerings, and follow along: Excellent flowers and excellent garlands, With cymbals, scented oils, supreme umbrellas, Bright lamps,