ACI Course 7 — The Vows of the Bodhisattva · Class 3 · 如何受菩萨戒
How the Bodhisattva Vows Are Taken · 如何受菩萨戒
本閱讀材料為格西麥可·羅奇（Geshe Michael Roach）老師所著《亞洲經典學院第七門課程》Class 3 教材，以現代白話中文翻譯。
閱讀材料中，紅字代表格西老師英譯本中以斜體標示之字句——多數情況指論釋時直接引用根本詩的字句；少數情況指書名、人名音譯、藏文詞彙音譯。
§1 · 全文
Reading Three: How the Bodhisattva Vows are Taken
阅读三：如何受菩萨戒
The first selection is from the String of Shining Jewels, **by Geshe Tsewang Samdrup (c. 1835), ff. 16A-16B.
第一段文选取自格西次旺桑竹（约 1835 年）的《明亮宝珠串》，对开页 16A-16B。
[1] Here first is how those who have not yet been granted the vows of the bodhisattva may receive them. Begin by prostrating yourself in reverence to the Buddhas, and to their sons and daughters. Make offerings to them to the fullest of your ability. Then, for the sake of all living beings, make a fervent appeal to the one from whom you will take the vows: to your Lama, to one who is keeping these vows well, and who is a master of the scriptures of the bodhisattva way, and who has the ability to bring up his student. Take thus the vows upon yourself.
[1] 以下首先说明，还没有受过菩萨戒的人可以如何受戒。开始时，先恭敬地顶礼诸佛和他们的儿女（也就是诸菩萨），尽你所能向他们作供养。接着，为了一切生命，向那位将为你授戒的人恳切祈请——他是你的上师，一位自己把这些戒守住得很好、精通菩萨道典籍、并且有能力培养学生的大师。就这样，领受戒律。
The following selections are taken from the Highway for Bodhisattvas, ff. 570-5, 582-3, and 588-9.
以下文选取自《菩提正道菩萨戒论》，对开页 570-5、582-3 及 588-9。
[2] Master Nagarjuna composed a text for a ceremony to formally raise the wish for enlightenment within one's mind, but did not compose any separate text for a ceremony to take on the vows. The following lines though do occur in his ritual for raising the wish:
[2] 龙树大师撰写了一篇在意识（心）中正式发起菩提心的仪式（仪轨）文，但他并没有另外撰写一篇用于受戒的仪式文。然而，在他的发菩提心仪式文中确实出现了以下几行：
Recite the following three times, in order to raise within your own mind the Wish for Enlightenment:
为了在你自己的意识中发起菩提心，念诵以下段落三遍：
I swear to gain the ultimate Wish for Buddhahood, And take all living kind in my care; I swear I will sweetly do All those highest deeds That Bodhisattvas do. For the sake of all, let me be the Buddha.
我立誓发起胜义菩提心， 并将一切生命摄入我的照料中； 我立誓乐于进行一切最好的菩萨行。 为一切生命的好处，愿我成佛。
[3] In the commentary to the Light on the Path as well it states that the ceremonies composed by Lord Atisha for raising the wish for enlightenment within oneself and for taking on the vows represent the system followed by Masters Nagarjuna, Asanga, and Shantideva. So despite the fact that there are a few minor differences in the wording of the ceremonies composed by Arya Nagarjuna and Arya Asanga, there is no difference at all in their actual meaning.
[3] 《菩提道炬论》的论释也说到，阿底峡尊者所造的发心和受戒仪式，是根据龙树、无着和寂天大师的传承。所以，即便圣龙树和圣无着所造的仪式当中有少数用词上的细微差异，但它们实际上的含义是完全一样的。
[4] Master Jetari describes a two-step process of committing oneself (1) to the wish in the form of a prayer and to the wish in the form of action; and then (2) taking the vows. The glorious Dipamkara [Atisha] as well delineates separate ceremonies for both raising the wish for enlightenment within one's mind and then taking on the vows. The commentary to the Compendium of the Sutras, and the commentary to the Bodhisattva's Way of Life by Master Nakpopa too, make separate presentations for ceremonies in which one commits to the wish as a prayer and the wish in action.
[4] 胜敌大师阐述了一个两步的过程：（一）先承诺祈愿菩提心与行动菩提心；（二）然后受戒。至高的燃灯（阿底峡）也同样为“在意识中发起菩提心”和“受戒”分别订立了两套仪式。黑行大师所造的《经集论》论释与《入菩萨行论》论释，也都为承诺祈愿菩提心与行动菩提心分别立了仪式。
[5] It does not seem in my opinion correct to establish separate ceremonies for committing to the wish in action and then taking the vows. It is the case though that, when you go through a ceremony for committing to the wish in the form of a prayer first, you make this prayer even more firm in your mind. Then if later you perform the ceremony for taking the vows, the vows themselves are much more firm as well. This is an excellent method which has been followed by the spiritual guides of our tradition in the past.
[5] 在我看来，为“承诺行动菩提心”和“受戒”分立两套仪式，并不恰当。不过确实是这样：如果先进行承诺祈愿菩提心的仪式，这个愿会在你的意识中变得更坚固；之后再进行受戒仪式时，所受的戒本身也会坚固许多。这是一个极好的方法，我们传承中过去的历代心灵向导（善知识）都是这样做的。
[6] The continuation of our explanation has two parts: a description of the ceremony for taking the vows with a Lama, and description of the ceremony for taking the vows without a Lama. There are three sections to the first point as well: the preparation, the main stage, and then the conclusion.
[6] 接下来的说明分两部分：有上师在场时的受戒仪式，和没有上师在场时的受戒仪式。前者又分三段：准备（加行）、正式进行（正行）、收尾（结行）。
[7] The preparation itself has five different steps: the request, the assemblage, the exhortation to hurry, the feeling of joy, and the questions concerning obstacles.
[7] 准备阶段本身有五个步骤：祈请、集积累（迎请圣众）、劝请尽快授戒、生起欢喜，以及询问障碍。
[8] There are two points concerning the request: details of the persons, and details of the ceremony. The details of the persons are two, the first being details of the kind of person.
[8] 关于祈请有两个要点：人的细节和仪式的细节。人的细节又有两项，首先是人的种类细节。
[9] "What kind of person," you may ask, "must you be to take the vows?" The bodhisattva can be either a layperson or someone who is ordained. They must feel a wish from the bottom of their hearts to practice the training for bodhisattvas that we have described above; that is, the three kinds of morality. They must also have raised up in their hearts the prayer of the wish for enlightenment—they must have made the prayer to achieve total Buddhahood in the proper way, following the instructions.
[9] 你也许会问：“你必须是个怎样的人才能受戒？”受戒的菩萨既可以是在家众，也可以是出家众。他必须打从心底发愿修练前面说过的菩萨训练（学处）——也就是三种道德。他也必须已在心中生起祈愿菩提心——也就是已经遵循指引，适当地发下证得圆满佛果的宏愿。
[10] One should not grant the vows to someone who is only taking the vows, but who has no interest in practicing the training for bodhisattvas; neither should one give these vows to someone who has not yet felt the wish in the form of a prayer in their hearts.
[10] 如果有人只想受戒，却对修练菩萨的训练完全不感兴趣，就不应该授戒给他；同样，也不应该把戒授给还没有在心中生起祈愿菩提心的人。
[11] If there is a person who does have the right intention to take the vows, there is something you should do then first before you grant them, for it will make their vows more firm. This is to inform the candidate thoroughly of the various points in which a bodhisattva must train himself or herself, and of the various mistakes they must avoid, as described in the great mother work within the body of bodhisattva literature: this very **Bodhisattva Levels.
[11] 如果这个人确实有正确的受戒动机，那么在授戒之前，你还应当先做一件事，因为这会让他的戒更加坚固：就是按照《菩萨地》——菩萨典籍里的母论——的说明，向准受戒者把菩萨要学的各个要点、要避免的各种过失，完整讲清楚。
[12] The reason for explaining all this to the candidate is so that he or she can look into his or her own heart and see whether or not they will be able to keep the vows; it is so they can analyze the situation intelligently, and then take the vows, and do so with joy. The point is not to somehow force the person into accepting the vows against their will. It is important as well that the person not see themselves as trying to keep up with what others are doing and take the vows for this reason. Understand that if you give the vows thus properly, and with the proper ritual, they will be strong; be certain to do everything with your eyes open.
[12] 之所以要向准受戒者说明这一切，是为了让他能看进自己的心里，评估自己到底能不能守住这些戒；让他能明智地分析情况之后再受戒，并且欢喜地受。重点是：不能违背对方的意愿，把戒硬塞给他。同样重要的是，受戒者不应该是为了跟上别人、随大流而受戒。要明白：如果你这样如法地授戒、依照如法的仪式，戒就会坚固；务必清清楚楚、明明白白地进行每一个步骤。
[13] In this sense the bodhisattva vows are unlike the freedom vows; before you take them, you must go for teachings on them and understand them thoroughly. With this your intentions to keep the vows carefully will be strengthened, and then you are ready to take them. It is said that if you do have these intentions the vows will form within you as you take them, and that they will not form if you do not.
[13] 在这个意义上，菩萨戒与个人自由的戒（别解脱戒）不同：受戒之前，你必须先去听受相关的教法，把它彻底弄懂。这样，你谨慎守住这些戒的动机会得到加强，然后你才算准备好受戒。据说，如果你确实有这样的动机，受戒时戒就会在你内在生起；如果没有，就不会生起。
[14] Here secondly are the details of the person from who you receive the vows. "And what kind of person is it," you may ask, "from whom we must take the bodhisattva vows?" The person should be one who has made the bodhisattva prayer; that is, who has raised within himself the wish in the form of a prayer. He or she must also be someone who is "acting consistently," which means that they are keeping the vows of the bodhisattva well. They should be a master of the teachings of the greater way, and should be able to memorize the words of the ceremony and communicate them clearly in speech to the person taking the vows, and so on. Finally they must be able to hear and comprehend the responses of the candidate.
[14] 接下来第二项，是关于你从谁那里领受戒律——授戒者——的细节。你也许会问：“我们必须从怎样的人那里领受菩萨戒？”这个人应当是已发菩萨愿的人——也就是已在自身生起祈愿菩提心。他还必须“言行一致”，意思是他自己把菩萨戒守住得很好。他应当精通大乘教法，能背诵仪式文句、并能对受戒者清楚地口头传达，等等。最后，他必须能够听懂受戒者的回答。
[15] "What kind of person," one may continue, "should we not take our bodhisattva vows from?" Bodhisattvas should not accept the bodhisattva vows from just any bodhisattva that there is, even if they seem very learned; rather they should avoid those whose intentions or practice have degenerated. The person's intentions have degenerated if they have lost their faith, which means on a gross level that they no longer wish to keep the vows, and on a medium level that they no longer practice them, and on a more subtle level that they are no longer "thinking," which means making good efforts in their vows. The practice has degenerated when the person's attempts to follow the six perfections have failed.
[15] 有人可能继续问：“那么，我们不应该从怎样的人那里受菩萨戒？”就算对方看起来学识渊博，菩萨也不应该随便从任何一位菩萨那里受戒；应当避开那些动机已经败坏、或修练已经败坏的人。所谓动机败坏，是指这个人失去了信心：粗的层面，他已经不想守住这些戒；中等层面，他已经不再修练这些戒；更细的层面，他已经不再“思考”——也就是不再在戒上用功。所谓修练败坏，是指这个人在遵循六个完美（六度）上的努力已经失败。
[16] To put briefly, you should first sweep and clean the area well, and then decorate it. Then you should set out many holy images, with an image of the Teacher at their head. Try first then to feel an intense emotion of faith, which you can bring on by imagining that you can actually see the victorious Buddhas and their sons and daughters, come before you from every corner of the universe, and then concentrating upon their fine spiritual qualities.
[16] 简单说：你应当先把场地打扫干净，然后布置。接着摆设众多圣像，导师（佛陀）的像居首。然后，试着生起一股强烈的信心——方法是观想你真的看见众位胜者佛及其儿女，从宇宙的每一个角落来到你面前，并专注于他们美好的功德。
[17] With this feeling in mind, focus upon your Lama, seated upon a lion throne, and think of him or her as they are described in the ritual—as actually being the Buddha himself. Set forth excellent, lovely and plentiful offerings: flowers, and scents, and incense, lamps and all the rest. Make prostrations and then recite verses of praise, followed by a mandala and offerings presented individually to each of the three Jewels, and to your Lama. The Lama should instruct the student well in the proper procedures, and show them how to carry out this ritual.
[17] 带着这份信心，把意识专注于你的上师——他坐在狮子宝座上——并依照仪式中的描述去观想他：他实际上就是佛陀本人。摆出许多又好又漂亮的供品：鲜花、涂香、熏香、灯烛等等。作顶礼，然后诵读礼赞的诗句，接着供曼达，并向三宝中的每一宝和你的上师一一献供。上师应该好好指导学生正确的程序，并示范如何进行这个仪式。
[18] We may summarize all these points by quoting the **Twenty Verses on Vows:
[18] 我们可以通过引用《律仪二十颂》来总结以上各点：
Prostrate with reverence, offer as you are able To the enlightened Buddhas, and to their sons and daughters. Take upon yourself the code of every bodhisattva In every time, in every corner of the universe.
尊敬地顶礼，并依你的能力 供养证悟的诸佛和他们的儿女。 领受在每个时间、宇宙每个角落的 每一位菩萨所守住的戒规。
This code is a mine of gold, every merit lies in it; With the highest of intentions, take it on yourself From a Lama keeping all these vows very well himself, One who is a master of them, one with ability.
这戒规是金矿，一切福德都在其中； 带着最至高的发心， 从一位自己把这些戒律守住得很好、 精通戒律又有能力的上师那里，领受这戒规。
At that time, because of all the virtue that there is, The Buddhas of the victory, along with their sons and daughters Look on you forever, from the virtue of their hearts, As if you were their daughter, as if you were their son.
在那时候，由于你所修的一切善， 众胜者佛及其儿女 都将从他们心中的善意， 恒常照看着你， 仿佛你就是他们的女儿， 仿佛你就是他们的儿子。
[19] The first two lines here represent the entire process of the preparation stage of the ritual for taking the bodhisattva vows. The next six lines describe what you should take, and the motivation for doing so, and then the person from whom you should take these vows. The final four lines show how you uplift the candidate by speaking of the great benefits of the vows, which is meant to represent the concluding stage of the ceremony.
[19] 这里的前两行代表了受菩萨戒仪式的整个准备过程。接着的六行描述了你该领受什么、领受的动机是什么，以及你该从什么人那里受戒。最后四行呈现了你要如何通过宣说这些戒的莫大益处来振奋受戒者，而这也代表了仪式的收尾阶段。
Course VII: The Vows of the Bodhisattva
课程七：《菩萨戒》