大悲十一面观音菩萨贝摩传承修法断食斋戒仪轨教授
Teaching on the Eleven-Faced Avalokiteśvara Padma Lineage Fasting Ritual
夏宗仁波切 教授｜释曲尊法师 翻译｜2021年5月｜共四讲
Teachings by Kyabje Shardrung Rinpoche｜Translated by Ven. Quzun｜May 2021｜Four Sessions
此文稿为同学整理，未经上师校对，仅供参考学习。若有错字缺失，请以录音为准。
These notes were compiled by students and have not been reviewed by the teacher. For reference and study only. In case of errors or omissions, please defer to the audio recording.
我们正值藏历四月萨嘎达瓦，在此殊胜月份举办斋戒法会。以圣观自在——观世音菩萨为本尊，透过七支供养等修持来集资净障，是这个斋戒仪轨的核心。
These teachings were given during the auspicious month of Saka Dawa, the fourth Tibetan lunar month. The practice centers on Ārya Avalokiteśvara as the principal deity, with the seven-branch offering as the main method for accumulating merit and purifying obscurations.
这个斋戒仪轨来自吉祥女比丘尼（空行母拉青嘎雷）所传的贝摩传承，历代传承祖师皆透由修习此法而获得证悟成就。本次教授由夏仲仁波切主讲，释曲尊法师翻译，分四堂课详细讲解仪轨的前行、正行与结行。
This ritual lineage originates from the Ḍākinī Lakcham Karmo, the Auspicious Nun, whose Padma transmission has enabled countless lineage masters to attain realization. The four-session teaching by Shardzong Rinpoche covers in detail the preliminary practices, main practice, and concluding practices of the ritual.
Session 1: Auspicious Days & Benefits of Practice
本讲介绍积聚资粮的四种殊胜力——福田力、意乐力、加行力与殊胜节日力，阐明大悲观世音菩萨为三世诸佛悲心之体性，并引《入中论》对大悲心的礼赞。仁波切详述吉祥女比丘尼的传记：她出身印度王族，八岁时已对轮回生起厌离心，后出家修行，身患麻风病苦却悲心不退，七个月精进修持后亲见大悲观世音菩萨，得受教诫与灌顶。此外亦介绍圣智班智达、月童班智达等传承祖师透由修习此斋戒仪轨而获证悟的公案。
「大悲心初重要就好像种子一样，中重要如同水肥，后重要如同成熟果。」——《入中论》
This session introduces the four conditions for extraordinary merit accumulation: the field of merit, one's motivation, preparation, and auspicious timing. Rinpoche explains that Avalokiteśvara embodies the compassion of all Buddhas of the three times, and quotes Candrakīrti's praise of great compassion from the Madhyamakāvatāra. The detailed biography of the Auspicious Nun Lakcham Karmo is presented: born into Indian royalty, she developed renunciation at age eight, took ordination, endured severe leprosy with unwavering compassion, and after seven months of intensive practice directly beheld Avalokiteśvara and received teachings and empowerment. Stories of lineage masters including Āryadeva Paṇḍita and Chandra Kumāra Paṇḍita, who attained realization through this practice, are also shared.
"Compassion is like a seed at first, like water and nutrients in the middle, like a ripened fruit at the end." — Madhyamakāvatāra
Session 2: Preliminary Practices & Seven Branches (Prostration & Offering)
本讲详解仪轨前行法，包括莲花部誓戒真言、礼敬与供养色身。重点讲解皈依发心：三种皈依（下、中、上士道）的区分，以及大乘不共皈依与行菩提心、愿菩提心的修持要义。继而介绍大乘八关斋戒的受持、传承祖师祈请文及观想甘露降注净障的方法。正式进入自生本尊修持，讲解空性咒、八供（水、花、香、灯、涂香、果、伎乐）的观想，以及七支供养中礼敬支与供养支的缘念方法。
前行的意乐调整与结行的回向，是修行最重要的两件事。
This session explains the preliminary practices in detail, including the Padma family samaya mantra, prostration, and the offering of one's body. The teaching focuses on taking refuge and generating bodhicitta: distinguishing the three levels of refuge corresponding to the three scopes of practitioners, and the Mahāyāna-specific practices of bodhicitta of aspiration and engagement. The session then covers the Mahāyāna eight-precept fasting vows, the lineage supplication prayer with visualization of descending nectar, self-generation as the deity, empowering offerings through the śūnyatā mantra, the eight offering visualizations, and the contemplative methods for the prostration and offering branches of the seven-branch prayer.
Adjusting one's motivation at the start and making dedication at the end are the two most vital elements of practice.
Session 3: Seven Branches (Last Five) & Six Aspects of Self-Generation
本讲首先完成七支供养的后五支：忏悔支（四力忏悔：破坏力、遮止力、依止力、对治力）、随喜支、请转法轮支、请常住世支与回向支。随后详细讲解自生本尊的六本尊：胜义本尊、声音本尊、文字本尊、色本尊（十一面千手千眼观音的详细观想）、手印本尊与相本尊。进而说明迎请智慧尊融入誓言尊、三重萨埵的观修，以及持诵六字大明咒时自利缘与利他缘两种观想的修法，最后介绍对生本尊的观修。本讲亦讲述摩羯陀贤女以至诚心念迎请偈，佛陀即以神通之力应供的殊胜公案。
摩羯陀贤女以至诚心念「一切无余众生之救怙……薄伽梵及眷属祈降临」，佛陀即以神通之力应供——此偈颂具有殊胜加持力。
This session completes the remaining five branches of the seven-branch offering: confession using the four opponent powers of regret, resolve, reliance, and antidote; rejoicing; requesting the turning of the Dharma wheel; requesting continued presence; and dedication. The teaching then covers in detail the six aspects of self-generation as the deity: the ultimate deity, sound deity, syllable deity, form deity (with a detailed visualization of the eleven-faced thousand-armed Avalokiteśvara), mudrā deity, and symbolic deity. Further explained are the merging of the wisdom deity into the commitment deity, the triple sattva visualization, and the two approaches to mantra recitation — visualizations for one's own benefit and for the benefit of others. The session concludes with instruction on the facing-generated deity, and the inspiring story of the laywoman of Magadha whose sincere recitation of the invocation verse brought the Buddha instantly through miraculous power.
The laywoman of Magadha recited "O Refuge of all beings without exception… Bhagavān and retinue, please descend" with pure devotion, and the Buddha came instantly through his miraculous powers. This verse carries extraordinary blessing.
Session 4: Completion of Facing Deity & Concluding Practices
本讲圆满对生本尊的修持，详解迎请智慧尊融入誓言尊（扎吽邦火）的观想，迎请五方佛灌顶诸尊、供养、祈请灌顶，及甘露满溢化成阿弥陀佛顶严的修法。供养部分包括献八供、供天衣、供庄严、供宝瓶、献曼达，以及供食子给本尊眷属（文殊、金刚手）、护法（六臂怙主）与地神。结行法包括：念诵吉祥女比丘尼所造观音赞颂文21遍（礼拜时观想头顶有吉祥女比丘尼将自己引荐于圣观自在），供浴，以及饮甘露水三口——第一口净烦恼障，第二口净所知障，第三口证法身。最后恭送智慧尊归法界，做回向发愿，并以一面二臂大悲观世音菩萨的形象结束修座。
下座后观想自身为一面二臂大悲观世音菩萨：所见皆是观音，所闻皆是六字大明咒，内心常住空乐不二智中。
This session completes the facing-generated deity practice, with detailed instruction on merging the wisdom deity into the commitment deity using the syllables jaḥ hūṃ baṃ hoḥ, inviting the five Tathāgata empowerment deities, making offerings, requesting empowerment, and the nectar overflowing to form Amitābha as a crown ornament. The offering section includes the eight offerings, celestial garments, ornaments, vase offering, maṇḍala offering, and torma offerings to the deity and retinue (Mañjuśrī and Vajrapāṇi), Dharma protectors (Six-Armed Mahākāla), and earth deities. The concluding practices cover 21 recitations of the Avalokiteśvara praise composed by the Auspicious Nun — with the visualization that she stands atop one's head, introducing oneself to Avalokiteśvara — followed by a bathing offering and drinking empowered water in three sips: the first purifying afflictive obscurations, the second purifying cognitive obscurations, and the third realizing the Dharmakāya. The session ends with the departure of the wisdom deity, dedication and aspiration prayers, and the post-session visualization.
After the session, visualize yourself as the one-faced, two-armed Avalokiteśvara: all forms perceived are the deity, all sounds heard are the six-syllable mantra, and all of mind abides in inseparable bliss and emptiness.
吉祥女比丘尼（拉青嘎雷）传记
Biography of the Auspicious Nun Lakcham Karmo
吉祥女比丘尼是印度国王之公主，其兄为因陀罗菩提王。她八岁时以美貌著称，多国前来提亲，然公主已对轮回生起厌离心，恳请父王准许其出家修行。十五岁时，为避嫌疑，她独居于茅草屋修行。此后辗转来到箭木园，被寺众恳请担任堪布住持，为众建立戒律与规范。为利众生故，吉祥女比丘尼身患严重麻风病，五官手足相继残缺，却始终悲心不退。她爬至尼卡拉辛培处，坚持修行圣观自在法门七个月，亲见大悲观世音菩萨，得受诸多教诫与灌顶。最终病愈，双身复原，以谛实语示现种种神通，令退失信心者信心重建。其仆人斯珍女一年五月后归来，见吉祥女比丘尼以六字大明咒为食、以圣观自在为依处而存活，大为惊叹。此后师仆二人重返箭木园度化众生，广弘此斋戒法门。
The Auspicious Nun was a princess of an Indian king, sister of King Indrabodhi. Renowned for her beauty from age eight, she received marriage proposals from many kingdoms, yet she had already developed renunciation toward saṃsāra and pleaded with her father for permission to take ordination. At fifteen, to avoid impropriety, she retired to a hermitage. She eventually arrived at Shalika Garden, where the monks earnestly requested her to serve as abbot. She established precepts and monastic code for the community. To benefit beings, she then contracted severe leprosy — fingers and toes fell away — yet her compassion never wavered. She crawled to a place called Nikhara Singpei and practiced Avalokiteśvara for seven months, after which she directly beheld the Great Compassionate One and received teachings and empowerment. Her illness reversed entirely, and she displayed miraculous powers to restore the faith of those who had lost confidence. Her servant Sijin returned after seventeen months to find the nun alive, sustained entirely by the six-syllable mantra and Avalokiteśvara. Together they returned to Shalika Garden to benefit beings and disseminate this fasting practice widely.
斋戒仪轨的修持利益
Benefits of the Fasting Ritual
透过禁食，可消除身体的业障与病魔；持守禁语，可净除口所造的种种恶业；持诵六字大明咒，可消除内心的分别妄念与罪障。若前行、正行、结行皆能如理修持，对于净除投生恶道的业障有极大帮助。即使修行者尚未生起信心，单是念诵观世音菩萨名号与咒语，亦能获得不共的利益。在萨嘎达瓦等殊胜节日修持，功德更是倍增不可思议。
Through fasting, physical karmic obscurations and illness are purified. Through maintaining silence, verbal misdeeds are cleansed. Through reciting the six-syllable mantra, conceptual thoughts and mental obscurations are dissolved. When the preliminary, main, and concluding practices are all performed correctly, this ritual greatly aids in purifying the karma that leads to rebirth in lower realms. Even practitioners who have not yet generated faith will receive uncommon benefit simply by reciting the name and mantra of Avalokiteśvara. Practicing during auspicious days such as Saka Dawa multiplies the merit accumulated in ways beyond ordinary reckoning.
仪轨结构：前行・正行・结行
Ritual Structure: Preliminary · Main · Concluding Practices
前行法包括：皈依发心、大乘八关斋戒、传承祈请文、自生本尊、加持供品、迎请资粮田、七支供养。正行法包括：自生本尊（六本尊）、对生本尊、迎请灌顶诸尊、持诵六字大明咒、百字明、观音赞颂21遍。结行法包括：供食子、供浴、饮甘露水（三口净障）、恭送智慧尊、回向发愿、下座本尊观想。
The preliminary practices include: going for refuge and generating bodhicitta, the Mahāyāna eight-precept fasting vows, lineage supplication prayer, self-generation as the deity, empowering offerings, invoking the merit field, and the seven-branch offering. The main practice includes: the six aspects of self-generation, the facing-generated deity, inviting the empowerment deities, recitation of the six-syllable mantra oṃ maṇi padme hūṃ, the hundred-syllable mantra, and 21 recitations of the Avalokiteśvara praise. The concluding practices include: torma offering, bathing offering, drinking empowered water in three sips, departure of the wisdom deity, dedication and aspiration prayers, and the post-session deity visualization.
胜菩提心极珍贵，诸未生者令生起，令已发者不衰退，辗转增上恒增长。乃至有虚空，以及众生住，愿吾住世间，尽除众生苦。
May the most precious bodhicitta arise where it has not arisen. Where it has arisen, may it not wane but grow ever stronger. For as long as space endures, and as long as beings remain, may I too abide, to dispel the suffering of the world.
嗡 嘛 呢 叭 咪 吽 oṃ maṇi padme hūṃ