English
the way of, and the way of relinquishing vows and taking them again. The first is the common Mahayana method and the Madhyamaka Svatantrika's own method of confession. The first is: In the object of confession, a bodhisattva who is not tainted by transgressions, or in front of a statue, with a mind of regret for past misdeeds, and with a mind of vowing not to do them in the future, respectfully, after making requests, say: I, a bodhisattva named so-and-so, have committed such and such a transgression. I, the transgression of the bodhisattva named so-and-so, confess and repent before all the Buddhas and Bodhisattvas of the ten directions. After confessing and repenting, I will abide in happiness, but if I do not confess and repent, it will not be so. Recite this three times and use skillful means. The second is: If one is afraid of falling into the lower realms and can see the noble Akashagarbha with great regret, then confess directly to him. If one cannot do that, then get up at dawn, with a clean body and mind, face east, make offerings, and pray to the god of dawn, confessing transgressions to him in a dream, or prostrating, or reciting dharanis, etc., until one sees the noble one directly, or until signs of purification of sins appear. In the Compendium of Trainings, it says: In a dream, in front of the noble Akashagarbha, one should confess. And in the Guide to the Bodhisattva's Way of Life, it says: Three times during the day and the first part of the night, one should recite the Sutra of the Three Heaps, relying on the Buddhas and Bodhisattvas, thereby pacifying the remainder of transgressions. And in the Sutra Teaching the Four Dharmas, it also says: All the sins of a bodhisattva are purified by the four powers. Therefore, in front of statues and other sacred objects, with offerings as much as one can afford, or taking refuge in the Three Jewels and never abandoning the mind of enlightenment, this is the power of the support. Generating a strong regret like drinking poison for past misdeeds, this is the power of aversion. As an antidote to transgressions, building statues, prostrating, making offerings, circumambulating stupas, reciting, meditating, and practicing emptiness, etc., striving for virtue, this is the power of reliance on the antidote. And making a firm vow, even if it costs one's life, never to commit these evil deeds again, this is the power of restraint.
Chinese
四种力量是避免罪过的力量。第二，舍戒后受戒的方式是：如果犯了根本堕罪，超过了时间限制，就必须舍戒并重新受戒。如果没有找到受戒的善知识，就像以前一样在所依处重新受戒，就能恢复。总之，中观宗的学处是：将自己的身体、受用和善根等一切都布施给众生；守护它们不衰败；净化染污；使之越来越增长。如《学集论》中说：哪些不会堕落的关键中的关键，在此应作辨别。关键中的关键是什么呢？即是将自己的身体、受用和三时所生的善根，布施给众生；守护它们，增长善根。如是说。而这一切的根本在于守护自心。如《入行论》中说：欲护诸学处，当勤护此心。如是说。守护自心的方法也在其中说：于欲护心者，应励行正念，以及守护觉知，纵遇命难亦当护。如是我合掌。如是说。在《击鼓声》的偈颂中也说：我的财物可以舍弃而守护身体，财物和身体可以舍弃而守护生命，财物、身体以及生命都可以全部舍弃而守护正法。如是说，应当努力修学。第四，确定自性：菩提心的体性、分类、各自的界限、菩提心的因、利益、过患等。第一，菩提心的体性是：为了利益他人而想要获得佛果。如《现观庄严论》中说：发心为利他，欲得正等觉。如是说。如《经庄严论》中说：生起具有二种意义的心。如是说。第二，分类是：为了利益他人而想要获得菩提是愿菩提心，为了利益他人而正在趋向菩提是行菩提心。就像以意乐想要去和以行为正在去一样。如《入行论》中说：菩提心略摄，当知有两种，谓愿菩提心，及行菩提心，如人欲往
English
The four powers are the power to avert faults. Second, the way to take vows after relinquishing them is: if a root downfall occurs and the time limit is exceeded, one must relinquish the vows and retake them. If a virtuous friend to receive the vows is not found, one can generate them as before in the presence of a representation. In short, the precepts of the Madhyamaka tradition are: to give one's body, possessions, and accumulation of merit, and so on, to all sentient beings; to protect them from deteriorating; to purify defilements; and to increase them more and more. As it says in the Compendium of Trainings: Here, one should distinguish the key points that will not lead to downfall. What are these key points? They are giving one's body, possessions, and the merit arising from the three times to sentient beings; protecting them, and increasing merit. So it says. And the root of all of that is guarding the mind. As it says in the Bodhisattvacharyavatara: Those who wish to protect the trainings should diligently guard the mind. So it says. The method for guarding the mind is also found there: For those who wish to guard the mind, mindfulness and awareness should be practiced, and even at the cost of one's life, it should be guarded. Thus, I join my palms. So it says. In the verses of the Drum Sound it also says: One should give away one's wealth to protect the body; one should give away wealth and body to protect life; one should give away wealth, body, and life to protect the Dharma. So it says, one should strive to practice. Fourth, establishing the nature: the essence of bodhicitta, its divisions, the boundaries of each, the causes of bodhicitta, its benefits, and its faults. First, the essence is: the wish to attain Buddhahood for the benefit of others. As it says in the Ornament of Clear Realization: The generation of bodhicitta is for the sake of others, the desire for perfect enlightenment. So it says. As it says in the Ornament of the Sutras: The arising of a mind endowed with two meanings. So it is said. Second, the divisions are: the wish to attain enlightenment for the benefit of others is aspiring bodhicitta, and the act of going towards enlightenment for the benefit of others is engaging bodhicitta. Like wanting to go with intention and actually going with action. As it says in the Bodhisattvacharyavatara: Bodhicitta, in brief, should be known as twofold: aspiring bodhicitta and engaging bodhicitta, like a person wanting to go and
Chinese
如是了知差别后，智者亦应如是知，此二差别次第理。如是说。以世俗谛和胜义谛的方式也有两种。如《涅槃经》所说：世俗胜义之差别，菩提心即分二种。如是说。以外在有情为对境，主要生起于凡夫的是世俗菩提心，以内在自心为对境，主要生起于圣者相续的是胜义菩提心。因此，发愿菩提心仅仅是发愿成佛也能生起，而行菩提心是从仪轨中生起的律仪。这二者都包含在世俗菩提心中。胜义菩提心则是串习其法性的力量所致。第三，关于界限。发愿心：从最初发心开始，到未受戒律之间的资粮道小位之间存在。行心：受持行戒后，到相续的终结之间存在。以“欲行与行者”等来成立。如果行心只存在于圣道中吗？不一定。因为律仪的所依是凡夫的所依。否则，受持行戒后，就不可能断除根本堕罪了。第四，菩提心的因是：缘于佛的信心，缘于有情的大悲心，了知菩提心的利益后想要获得，这三者产生菩提心。《经庄严论》中说：友力因力根本力，闻力善习之所生，不坚与坚及他坚，说为菩提心生起。其中，依靠善知识的友力，听闻佛法，是发愿菩提心生起稳固之因的开始。自己串习善法，因的种子觉醒，以及根本大悲心的生起，是行菩提心稳固生起的因。第五，菩提心的利益是：发愿菩提心能胜过声闻缘觉的发心等所有福德。如果行菩提心没有犯根本堕罪，即使沉睡或放逸，福德也不会中断。《入行论》中说：从今乃至
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As one knows the distinctions of mustard seeds, Likewise, the wise should know, The distinctions between these two in order. Thus it is said. There are also two types in terms of conventional and ultimate truth. As it says in the Nirvana Sutra: The distinction between conventional and ultimate, That Bodhicitta is of two types. Thus, focusing on external sentient beings, primarily arising in ordinary beings, is conventional Bodhicitta. Focusing on one's own mind, primarily arising in the continuum of noble ones, is ultimate Bodhicitta. Therefore, aspiring Bodhicitta arises even from merely wishing for enlightenment, while engaging Bodhicitta is the discipline arising from the ritual. Both of these are included in conventional Bodhicitta. Ultimate Bodhicitta arises from the power of habituating its nature. Third, regarding the boundary: Aspiring mind: It exists from the moment of first generating the mind up to the small stage of the accumulation path before taking vows. Engaging mind: It exists from taking the engaging vows until the end of the continuum. It is established by "wanting to go and the one who goes," and so on. If the engaging mind exists only on the noble path, it is not definite. Because the basis of the vows is established as the basis of ordinary beings. Otherwise, after taking the engaging vows, it would be impossible to cut off the root downfalls. Fourth, the causes of generating Bodhicitta are: faith focused on the Buddha, compassion focused on sentient beings, and wanting to obtain it after knowing the benefits of Bodhicitta. These three give rise to Bodhicitta. As it says in the Ornament of the Sutras: Power of friends, power of cause, power of root, Power of hearing, habituation of virtue, Unstable and stable arising, It is said that Bodhicitta is generated by others. Among them, relying on the power of friends, virtuous spiritual friends, and listening to the teachings, is the first cause for the stable arising of aspiring Bodhicitta. Habituation of virtue by oneself, awakening the seed of the cause, and the arising of the root of compassion are said to be the causes for the stable arising of engaging Bodhicitta. Fifth, the benefits of generating Bodhicitta are: Aspiring Bodhicitta surpasses all merits such as the generation of mind by hearers and solitary realizers. If the root downfall of engaging mind does not occur, even if one falls into deep sleep or becomes careless, the stream of merit will not be interrupted. As it says in the Bodhicaryavatara: From now on
Chinese
或者睡着了吗？即使变得放逸，福德的力量，也不会间断，如同虚空般广大地生起。等等，说了无边的话语，之前已经说过一部分了。第六，不发菩提心的过患是：主要是不断地堕入轮回和恶趣。无论如何努力修法，也会偏向声闻和独觉。虽然堕入地狱不是成佛的永久障碍，但是堕入声闻和独觉阿罗汉道，对于无数劫来说，是无上圆满菩提的障碍。第七，仪轨的差别是：从怙主弥勒传承下来的，被称为唯识宗的仪轨；从圣者文殊传承下来的，被称为中观宗的仪轨。这些也通过所取的对境的差别、接受者个体的差别、接受的仪轨的差别、不退失地守护的差别等来阐述。这些应该从大乘的经部和论典中了解。这里是按照中观宗的仪轨来做的。其中又分为广、中、略三种。广的仪轨是：在之前刚讲过的仪轨的开头，将确定自性的阶段所说的发心之体性和分类等也作为连接，完整地讲述直到获得后不退失地守护的方法，最后做回向。中等的仪轨是：做加行、祈请、皈依、七支供。正行和之前一样。之后做到随喜，然后做回向。略的仪轨是：做七支供之后，念诵“乃至菩提心要”，等等，以及“如昔诸如来”，等等，之后如前一样随喜自他，也能成就。无论在什么时候，最后都要念诵“以此功德愿速成”，等等，以及“愿菩提心珍贵”，等等，以及“愿一切众生具安乐”，等等。于此世间以颠倒错乱之心恒常流浪之众生，以无量悲心引导至菩提，为了发菩提心和受戒仪轨可以念诵，撰写此文，愿一切众生获得菩提。大乘中观宗的发心仪轨
English
Or have they fallen asleep? Even if one becomes heedless, the power of merit, without ceasing, arises as vast as the sky. And so on, boundless words were spoken, of which a portion has already been mentioned. Sixth, the faults of not generating the mind of enlightenment are: primarily, the continuous falling into samsara and the lower realms. No matter how diligently one strives in Dharma, one will stray into the paths of Hearers and Solitary Realizers. Although falling into hell is not a permanent obstacle to enlightenment, falling into the path of Hearers and Solitary Realizer Arhats is an obstacle to unsurpassed, complete enlightenment for countless eons. Seventh, the distinctions of the ritual are: that which is transmitted from the Protector Maitreya is known as the Mind-Only school's ritual; that which is transmitted from the Noble Manjushri is known as the Middle Way school's ritual. These are taught through the distinctions of the object to be taken, the distinctions of the individual who takes, the distinctions of the ritual by which one takes, and the distinctions of protecting without deterioration. These should be understood from the sutras and treatises of the Great Vehicle. Here, it is done according to the Middle Way school. Among these, there are three: elaborate, intermediate, and concise. The elaborate ritual is: at the beginning of the ritual just described, the nature and divisions of the generation of the mind of enlightenment, which are spoken of in the stage of establishing the nature, are also connected as a link, and the method of protecting without deterioration after obtaining it is fully explained, and finally, the dedication of merit is done. The intermediate ritual is: the preliminaries, supplication, refuge, and seven-branch practice are done. The main part is the same as before. Afterwards, up to generating joy in others, and then the dedication is done. The concise ritual is: after doing the seven-branch practice, reciting "Until the heart of enlightenment," etc., and "As the previous Sugatas," etc., after that, generating joy in oneself and others as before will also accomplish it. At whatever time, in the end, one should recite "By this merit may I quickly attain," etc., and "May the mind of enlightenment be precious," etc., and "May all sentient beings have happiness," etc. To those who wander constantly in this world with a reversed and deluded mind, led by immeasurable compassion to enlightenment, this text is arranged so that the ritual of generating the mind of enlightenment and taking vows can be recited, may all beings obtain enlightenment. The ritual of generating the mind of enlightenment according to the Great Vehicle Middle Way school.