英
譯

七支供養
朗日塘巴造

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所有十方世界中 三世一切人師子 我以清淨身語意 一切遍禮盡無餘
普賢行願威神力 普現一切如來前 一身復現剎塵身 一一遍禮剎塵佛
於一塵中塵數佛 各處菩薩眾會中 無盡法界塵亦然 深信諸佛皆充滿
各以一切音聲海 普出無盡妙言辭 盡於未來一切劫 讚佛甚深功德海
以諸最勝妙花鬘 仗樂塗香及傘蓋 如是最勝莊嚴具 我以供養諸如來
最勝衣服最勝香 末香燒香與燈燭 一一皆如妙高聚 我悉供巷諸如來
我以廣大勝解心 深信一切三世佛 悉以普賢行願力 普遍供養諸如來
我昔所造諸惡業 皆由無始貪填痰 從身語意之所生 一切我今皆懺悔
十方一切諸眾生 二乘有學及無學 一切如來與菩薩 所有功德皆隨喜
十方所有世界燈 最初成就菩提者 我今一切皆勸請 轉於無上妙法輪
諸佛若欲示涅槃 我今至誠而勸請 唯願久住剎塵劫 利樂一切諸眾生
所有禮讚供養彿 請佛住世轉法輪 隨喜懺悔諸善根 迴向眾生及佛道

SEVEN LIMB PRAYER

In clarity of body, speech and mind, I bow to all the Human Lions of the past, present, and future in every worid in all the ten directions.

By the powers of the vows of the deeds of goodness, I manifest in the mental presence of all the Victors in their lands -- as numerous as atoms and, prostrating all my bodies, I salute every one of those Victors.

As many Buddhas as there are atoms present in each atom, each sitting at the head of many Buddha-Sons; I believe that the entire Realm oflhith is filled up with all these Enlightened Ones.

I praise all these Blissful Lords, expressing their excellences as Victors with all the sounds of the ocean of words and melodies, oceans of their inexhaustible praise.

I worship those Conquerors with the best flowers, the best garlands, cleansing waters, ointments, superb perfumes, the finest lamps and the best incense.

I worship then with all the superb and excellent arrays, the best robes, the best scents, incense powders piled up as high as Mount Meru.

I commit all those magnificent and unexcelled offerings equally to all Victors; and by the powers of my faith in the deeds of my goodness, I salute and worship them.

I specifically confess all those sins, whichever I committed either physically, verbally, or mentally, under the influence of greed, hatred, and delusion.

I heartily congratulate all those beings for all their meritorious deeds, all the Buddhas of the ten directions, the Buddha-Sons, the Self-Enlightened Sages, the Learners and the Masters. I exhort those lamps of the worlds of the ten directions, those protectors who have attained the detachment ofBuddhahood in the stage of enlightenment -l urge them to turn the unexcelled Wheel (ofDharma).

To those Buddhas who enjoy manifesting final nirvana, to gladden and benefit all living beings, with palms pressed together I beseech them to remain for as many aeons as there are atoms in all the Buddha-lands.

Whatever little virtue I may have gained from saluting, worshipping, confessing, congratulating, exhorting, and beseeching, may all be dedicated to perfect enlightenment.

守護菩薩戒之理分二:

守護根本墮罪和守護惡作之。
初分十八:

1．自讚毀他圖利敬 2．怪吝財法不惠施 3．拒他懺謝忿不忍
4．疑拒大乘菩薩藏 5．供三寶物迴入己 6．背捨毀謗於正法
7．迫害僧侶令還俗 8．造作五種無問罪 9．執持邪倒毀因果
10．毀壞國邑聚落等 11．宣說空理於淺智 12．令人悔退大乘道
12．使人棄捨別解脫 13．輕毀持守二乘者 14．妄言虛誇證空理
16．受取盜自三寶物 17．愛樂宣說相似法 18．輕言捨棄菩提心

除第十八條捨或與第九條邪見，不需具足四纏外，其餘階需具足四纏，成為犯根本墮罪。此四纏是:

一、不執為過患。二、欲心(造罪)不捨。三、歡喜味著。四、無慚無愧。

此中具全四項是為上品纏，足第一項是為中品纏。若唯具足其餘三項，而具第一項是為下品纏。
故除捨心和邪見外，任行何罪，若末具足四纏，僅成下中品有漏所攝之惡作，並非成他勝罪，故應勤使不王是為應理也

次分惡作四十六，此等如何守護理

1．每日恭敬供三寶 2．不隨欲心而順轉 3．恭敬臘長耆德者
4．切勿非理作酬答 5．若受他請應赴宴 6．若施金等應受供
7．希求法者施與法 8．不應幹棄破戒者 9．為他淨信現聲聞
10．但非少事如彼等 11．七種開許需應依 12．不以邪命而營生
13．掉舉散亂不應行 14．不應自求脫生死 15．惡聲惡譽應避護
16．實需猛應嚴伏 17．不應違越沙門法 18．若他忿疑應歉謝
19．他來謝應接受 20．不應樂執忿不捨 21．不為供事而攝眾
22．勿耽睡呡懶懈怠 23．不依無利無義語 24．於時應問三摩地
25．不應樂取五蓋障 26．不應著靜慮 27．不捨聲聞小乘法
28．但非廢自法藏修 29．亦非如此勤外論 30．但修外論非愛樂
31．不俞毀謗菩薩藏 32．不可自讚而毀他 33．為聞正法處處往
34．切莫依文莫解義 35．可為助伴應往助 36．奉侍病者亦如此
37．可除其苦應為除 38．可宣正理如實說 39．應於有恩作酬報
40．開解他人諸憂惱 41．希求財者施與閉 42．利益徒眾事亦行
43．隨順他心而趨行 44．實可讚譽應稱揚 45．如理治罰應責者
46．神通威攝堪調者

THE EIGHTEEN ROOT BODfflCITTA VOWS

1
 Praising yourself and belittling others because of your attachment to receiving offering, being respected and venerated as a teacher, and gaming profit in general.
2
 Not giving material aid or teaching the Dharma to those who are pained with suffering and without a protector because of your being under the influence of miserliness, wanting to amass knowledge for yourself alone.
3
 Not listening to someone who has previously offended you but who declares his offence and begs forgiveness, and holding a grudge against him.
4
 Condemning the teachings of Buddha and teaching distorted views.
5
 Taking offerings to the Three Jewels of Refuge for yourself by such means as stealth, robbery or devious schemes.
6
 Despising the IHpitaka and saying that these texts are not the teachings of Buddha.
7
 Evicting monks from a monastery or casting them out of the Sangha even if they have broken their vows, because of not forgiving them.
8
 Committing any of the five heinous crimes of killing your mother, your father, an Arhat, drawing blood intentionally from a Buddha or causing division in the Sangha by supporting and spreading sectarian views.
9
 Holding views contrary to the teachings of Buddha such as sectarianism,disbeliefin the Three Jewels of Refuge, the law of cause and effect and so forth.
10
 Completely destroying any place by such means as fire, bombs, pollution and black magic.
11
 Teaching Sunyata to those who are not yet ready to understand it.
12
 Iteming people away from working for the full Enlightenment of.Buddhahood and encouraging them to work merely for their own Liberation from suffering.
13
 Encouraging people to abandon their vowed rules of moral conduct
14
 Causing others to hold the distorted views you might hold about the Hinayana teachings, as well as belittling the Hinayana teachings and saying that their practice does not lead to Nirvana.
15
 Practicing, supporting or teaching the Dharma for financial profit and fame while saying that your motives are pure and that only others are pursuing Dharma for such base aims.
16
 Telling others, even though you may have very little or no understanding of Sunyata, thatifthey obtain as profound an understanding as you have, that then they will become as great and as highly realized as you are.
17
 Taking gifts from others and encouraging others to give you things originally intended as offerings to the Three Jewels of Refuge.
18
 Taking anything away from those monks who are practicing meditation and giving it to those who are merely reciting texts.

The forty-six auxiliary vows are to abandon
the following actions:

1
 Not making offerings every day to the Three Jewels of Refuge with your body, speech and mind by making prostrations, offering praises and doing meditation on their good qualities in order to develop respectful belief and confidence in them.
2
 Following and acting out thoughts with which you desire to grasp and possess things because of discontent.
3
 Not showing respect to older monks who may be Bodhisattvas.
4
 Not answering questions you are capable of answering.
5
 Not accepting invitations from others because of either anger, wanting to hurt the other person's feelings; pride, considering yourself of too exalted a rank to be with more humble people; or jealousy, thinking other people of more respected rank than yourself will look down on you if you are seen with humble people.
6
 Not accepting gifts of money and so forth from others because of either anger, pride or jealousy.
7
 Not teaching the Dharma to those who wish to learn it.
8
 Ignoring, not forgiving and not helping those who have broken their discipline of moral self-control.
9
 Not teaching someone another aspect of the Dharma which be wishes to learn and which you are qualified to teach, but which is not your own personal practice or interest
10
 Not committing one of the seven non-virtuous actions of the body and speech with a Bodhicitta motivation, if circumstances deem it necessary, by saying that to do so would be against the vowed rules of moral conduct
11
 Not committing one of the seven non-virtuous actions of the body and speech with a Bodbicitta motivation, if circumstances deem it necessary, because of lack compassion.
12
 Accepting things from others who have obtained them by one of the five wrong livelihoods, namely flattery, extortion or blackmail, contrivance, bribery or deceit
13
 Having your main interest be in frivolous activities such as entertainment, sports, drinking, being silly and so forth, causing your mind to wander and you to waste your time Umitiessly, which you could be using more construetively for the practice of Dharma.
14
 Holding an attitude of wishing to escape from samsara by yourself alone.
15
 Not keeping these Bodhicitta vows because you think this will make you unpopular.
16
 If you have broken one of your vows because of defilements, not doing opponent virtuous actions assigned to you.
17
 Still becoming angry, while you are practising virtue, and retaliating if you are hit, scolded, caffled a derogatory name or are the object of someone's anger.
18
 Neglecting to help those who are angry with you.
19
 Refusing to accept the apology of others who admit they have wronged you.
20
 Following and acting out thoughts of anger.
21
 Gathering a circle of disciples and followers because you wish to obtain such things as profit, praise, love and security from them.
22
 Not eliminating from yourself such obstacles as laziness, procrastination, delusions of incapability and wasting your time and energy on trivial matters of samsara.
23
 Being addicted to frivolous talk and gossip about sex, drinks, drugs, sectarianism and so forth because of your attachment and desire for them.
24
 Not making an effort to study the means for attaining single-minded concentration.
25
 Not eliminating the distractions that block your meditation.
26
 Seeing the exhilirating good feelings and other benefits you obtain from meditation as being ends in themselves, and being attached to them.
27
 Neglecting to study the Hinayana teachings.
28
 Turning to another means of practice when yon already are following an effective means yourself, for this would be like changing teachers and vehicles in mid-stream once you are on a steady and sure course to Enlightenment
29
 Spending all your time and energy on reading non- Buddhist teachings which, although permitted and even beneficial for enabling you to understand and help others, should not be pursued to the neglect of studying the Dharma.
30
 Favouring and becoming attached to non-Buddhist teachings even when merely reading about them.
31
 Rejecting the Mahayana teachings.
32
 Praising yourself and belittling others in general because of arrogance or anger.
33
 Not attending religious discourses, meetings, pujas, ceremonies and so forth.
34
 Despising your Guru and not relying on his words.
35
 Not giving help to those who need it.
36
 Avoiding taking care of sick people.
37
 Not working to alleviate the physical suffering of others.
38
 Not showing the teachings of the Dharma to those who are unaware of them and who work only for this life.
39
 Not repaying the kindness others have shown you.
40
 Networking to relieve the mental grief of others.
41
 Not giving material aid to the poor and needy.
42
 Not faking care of your circle of disciples, relatives, attendants and friends by giving them teachings and material aid.
43
 Not encouraging and supporting the practice of Dharma and the virtuous actions of others.
44
 Not praising and encouraging others who deserve praise.
45
 Not preventing those who are committing harmful actions in general, and specifically those who are a menace to the Dharma, from continuing their harm by whatever means are deemed necessary by circumstances.
46
 If you possess extra-physical powers, not using them at a time of need.

There are four attitudes that must all be present in transgressing any vow for a vow to be broken completely.
With the second, you do not turn away from thinking to repeat this action.With the third, you rejoice and are happy about what you have done.And with the fourth attitude, being shameless and inconsiderate, you do not care about the consequences of your action for yourself and for others.
If you break any of these Bodhicitta vows, you must invoke the four opponent powers of declaring your previously committed non-virtuous actions in order to avoid experiencing thour Mack karmic consequents. Then you must retake the Bodhicitta vows at an appropriate ceremony,

供曼達拉

妙香遍塗花散之大地 須彌四洲日月所莊嚴
為生佛土我樂敬供養 願諸有情共享此淨土
自他三世三門積聚諸善行 妙善珠寶曼達殊勝諸供品
誠心集供上師本尊勝三寶 祈請慈悲攝受願我獲加持
伊當 固嚕 拉那 曼達拉坎 尼呀他呀咪

Mandala offering

This ground, anointed with incense and strewn with flowers,
Adorned with Mt Meru, the four continents, sun, and moon,
I offer, visualized as a Buddha realm.
May all migrators enjoy this completely pure realm.
IDAM GURU RATNA MANDALAKAM NIRYA-TAYA-MI

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