廣論頁/行: P228LL4~P230L1

手抄頁/行: #13 P57L1~P64LL1

音檔起訖:   98B_0000~98B_1235

廣論時時聽:        

Through affectionately viewing others as dear and beloved as much as you can, develop an attitude that cherishes others to the degree to which you previously cherished yourself - "Cherish others as you do yourself." To produce the attitude that cherishes beings in this way, you must remember their kindness or recognize that they help you.

【◎ 如昔於自愛樂執著,今於他所應令發起愛執之心,如云:「應執餘如我。」能發如是愛執有情,其因謂當念彼恩德,或見於自所作饒益。】

像前面經過了這個修習以後,以前呢只是愛執自己的,修習了以後,現在這個愛執的心還在,愛執誰呀?愛執別人了,這樣。那麼要這個,原因是什麼呢?嘿,妙了!是「念彼恩德」,因為看見他有……我們大恩呀,看見他對我們有的好處。所以他並沒有叫你放棄好處,他恰恰相反啊,正要完成真正給你好處。所以你記住啊:真正給我們好處是這裡,並不是叫你不要好處呀!

For example, once farmers see that through sowing healthy seeds they will reap a good and abundant harvest, they value a fertile field.
【此復猶如見諸沃田善植種子,能結眾多上妙果實便極珍愛。】

就像看見一個肥沃的田,哎呀,肥得不得了!你只要能夠好好地把這個你要的種子種 (p58) 下去的話,那結出來的果是「眾多上妙」,啊,好極了!你自然而然會很珍惜、很寶愛。

Likewise, once you are certain that you will accomplish all temporary and final well-being through sowing the seeds of generosity and so forth in the field of living beings,
【如是若於有情福田植施等種,亦能出現時究竟一切利樂。】

對於這個有情這個福田哪,你能夠好好地種下這個種子的話,就能夠得到眼前增上生、究竟決定勝以及中間一切的好處。

you will cherish others. Reflect on this.
【若獲定解,亦起愛執,故於是等應當思惟。】

假定這個概念你認識了、修習了,產生決定的勝解的話,決定你呀會改過來的,一心一意地愛執他品而不是自己,自他就換過來了。關鍵在哪裡呢?就是「思惟」。所以在這一點上面呀,對於這一個道理應該思惟。

《Engaging in the Bodhisattva Deeds》 states:
【《入行論》云:】

又說了。

Living beings and conquerors are similar - From them you achieve a buddha's qualities. How is it that you do not respect living beings just as you respect conquerors?
【「有情與諸佛,同能生佛法,如其敬信佛,何不敬有情。」】

對呀!你要成佛,有情跟佛是同樣地生起佛法來的,既然你敬信佛,為什麼不敬有情?我們現在只曉得敬有情,不曉得─欸,只曉得敬佛,不曉得敬有情。佛之所以成佛, (p59) 他不但曉得敬佛,而且曉得敬有情,所以他一切東西都布施,一切東西都為有情。然後呢,看〈常不輕菩薩品〉啊,他就說:「我不輕汝等,汝等皆當作佛。」他心裡面是這樣想,行為上面這樣行,結果他成了佛。我現在不是要學佛嗎?喏,佛就是這個樣!這很清楚呀!你想到了這個,眼前這種問題都解決了。同時也了解:哎呀!我愛執什麼東西呀,一天到晚心裡面纏在那個地方,哎呀,痛苦啊!說起來沒別的,就是這一個,真正害我們的就是它呀!偏偏我們現在不認識,還老想纏在這個上面,真是可憐哪!所以啊,佛也奈何不了我們。嗯,現在懂得了,好啊!

p. 229

In reference to this, killing living beings leads you to the three miserable realms. If you save others from being killed, you go to a happy realm and have a long life there.
【此如《令諸有情歡喜頌》說,若殺有情則能引其墮三惡趣,若救其殺能引善趣復得長壽。】

就像《有情歡喜頌》上面說:你殺了人家,那麼你就墮三惡道;救了人家,不但得到善趣,而且長壽。

In the same way, stealing or giving away your resources, being hostile or cultivating love and compassion, will produce results such as leading you respectively to a miserable realm or to a happy realm.
【若於有情不與而取及施資財,發瞋恚心及修慈悲,亦能引生善趣惡趣。】

也是一樣的道理。你幫別人,好處是你的,得到善趣去;害別人那麼到惡趣。瞋、悲都是如此。

Contemplate especially that you need to focus on living beings as you develop the spirit of enlightenment, and that by accomplishing the bodhisattva deeds for the sake of living beings, you reach buddhahood—so these too depend on living beings. Also, reflect on bringing generosity, etc. to perfection in dependence on living beings as taught in the verses on the necessity of making living beings happy.
(p60) 【特緣有情乃得發心,為利有情始修諸行,是故成佛亦須有情,要依有情施等乃滿,當審思惟。】

這特別是從發心開始一直到成佛,你一定要緣有情才能夠發這個心。啊,有情苦啊!然後呢,從這個上面,看見他的苦發那個心。然後發了這個心以後,你呀進一步行種種的利益有情的行,才能夠滿你的願。所以成佛也是靠有情啊,要這一個概念要「審思惟」,好好地思惟。

Nagarjuna's Essay on the Spirit of Enlightenment (Bodhicitta-vivarana) states:
The desirable and undesirable effects—
A life in the happy or miserable realms in this world
Arise through the benefit and harm
You do to living beings.
If you attain unexcelled buddhahood
In dependence on living beings,
Why be at all amazed that in these three realms,
The resources of deities or humans
Relied upon by Brahma, Indra, Rudra,
And the worldly protectors
Are also brought about by
Just helping living beings?
All of the many sufferings
Living beings experience
As animals, hungry ghosts, and hell beings
Come from harming living beings.
The sufferings of hunger,
Thirst, violence, and torture,
Which are difficult to reverse and inexhaustible,
Are the results of harming living beings.
【《釋菩提心論》云:「世間善惡趣,其愛非愛果,皆由於有情,作利損而生,若無上佛位,且依有情得。人天諸資財,梵釋及猛利,護世所受用,於此三趣中,無非利有情,所引此何奇。地獄鬼畜中,有情之所受,苦事非一種,從損有情起。飢渴互打擊,及侵害等苦,難遮無窮盡,皆損有情果。」】

《菩提心論》上面告訴我們:世間的一切的,可愛的以及非可愛的,沒有別的,都是看你對有情做的利益,或者是做的損害。乃至於達到佛,所以成佛還要這個。下面這個就不解釋,這很清楚、很清楚!將來引生的固然是,眼前的也是,你幫了別人,別人就感激你呀;你損害了別人,別人要還報你呀,一切的都從這個上頭來啊!

The sravakas' goal is inferior because they do not emphasize others' welfare, whereas buddhas attain the final goal because they stress others' welfare. It is said that once you have contemplated the principle here, you should not for even an instant be attached to your own welfare.
(p61) 【諸聲聞等果報下劣,是由未能廣行利他,諸佛獲得究竟果位,是由廣利有情而生,應思此理,不應剎那貪著自利。】

不但世間的,進一步,聖人。聖人當中分三乘,為什麼分三乘呀?就是,哪!聲聞他為什麼果報下劣,因為不能廣利有情。聲聞還是可以有能幫人家忙的,但是他不管;不管嘛,對不起,他也不行。佛之所以究竟的話,因為廣利一切有情。這個道理要思惟,不要剎那貪著自利,當你一剎那貪自利的時候,你就那個一剎那,你就傷害了自己了。誰願意傷害自己啊?那所以呀,你要想不傷害自己,唯一的辦法就在這個地方,告訴我們清清楚楚耶!

The Essay on the Spirit of Enlightenment states: With effort eliminate as a poison, Your lack of care for living beings. Don't sravakas attain an inferior enlightenment because they lack caring? By not forsaking living beings, perfect buddhas attain enlightenment.
【即前論云:「於有情離貪,如毒應棄捨,諸聲聞離貪,豈非下菩提,由不棄有情,佛證大菩提。】

現在我們要貪的是貪什麼?貪著怎麼利有情。當你對有情不去利益他,所以對利益有情這一件事情,你不管了,「離貪」了,那種是毒的,應該棄捨。聲聞之所以證聲聞的話,他就只管自己,沒有執著這個利。所以這個貪也不壞呀,看你貪對了。所以呀,因為聲聞不貪著這個利人,所以他雖然證得菩提,這個菩提是「下菩提」。反過來,佛呢?佛 (p62) 是貪著,因為貪著,所以不棄捨有情,所以證得大菩提。

Once bodhisattvas ascertain the effects arising from helping and not helping, how can they remain even for a moment attached to their own welfare?
【若知生如是,利非利諸果,則於剎那頃,豈有貪自利。」】

你了解了,那自然一剎那也不會只管自己。

Therefore, after conquerors' children understand that full absorption in others' welfare and the goal of enlightenment arise from the sprout of the spirit of enlightenment, and after they see that its root is compassion, they are very intent on cultivating compassion.
【是則專住利他及菩提果,亦見是從菩提心苗之所出生,此心根本見為大悲。】

那這樣的話,啊!曉得了,利他呀!你了解了這個,一心一意在利他上面,以及從那個果位上面。為什麼從果位上面?這是我們要的,快樂嘛!你要得快樂,就是推到他,利他的因上面,就是這樣。所以這個上面,你從這裡也曉得:啊,沒有錯呀!這個菩提心苗從這裡,前面的說大悲的根本在這裡,道理是一模一樣啊!

They become thoroughly conditioned to it so that their compassion and spirit of enlightenment become firm. Thereupon they cannot help but engage in the deeds of the great undertaking that is most challenging.
【故諸佛子愛樂修習,若多修習令其堅固,則能任運趣極難行諸廣大行。】

所以真正的佛子啊,他對這個了解了,這個才是我們真正「愛樂修習」的,真正愛樂修習是這一個呀!你要多修的話,這一定堅固,這個堅固了以後,再難行的事情你就難不倒你了。

所以到這裡我們了解了,喏!真正我們修行的,現在的中心是什麼?一定是大菩提 (p63) 心,而不是旁的。旁的是什麼?不是不修,而是堅固。所以真正修學佛法,必定要知道:你只小乘嘛,厭離心這個最重要,不必忙別的;大乘嘛,是菩提心這個最重要。你有了這個,這個生起來,然後呢做什麼事情,一切自然而然都感果。你如果這一點做不到,你說:「哎呀,要忙這個,要打坐、念佛啊!」對不起,這個都是事倍功半哪!他能夠生的還不錯了,都是走的遠路啊!

The Essay on the Spirit of Enlightenment states: The fruit of enlightenment solely for others' welfare, grows from the sprout of the spirit of enlightenment, which has a root of firm compassion. This is what conquerors' chilaren cultivate.
【即前論云:「悲堅為根本,菩提心苗生,專利他覺果,諸佛子應修。】

這個大悲心,堅固的大悲心,這個是根本。有了這個根本,這個菩提心苗生起來了。所以專門利他得到的大覺世尊的這個最高、圓滿的果位,我們修學佛法的人─佛子啊,這才是應該修的中心。

One who stabilizes this through conditioning, though initially terrified by the suffering of others. Later gives up even the bliss of meditative stabilization and enters the Unwavering Hell. This is amazing! This is praiseworthy! This is the superior way of excellent beings.
【若修令堅固,諸怖他苦者,能捨靜慮樂,而趣入無間,此奇此應讚,此為勝士法。」】

你只要把這個前面的努力修習生起而堅固的話,於是你呀,自己就不管了,只管別人。哎呀,看見別人痛苦啊,你就自己是:「啊!要救他,要救他!」你所怕的,只怕他人受苦,不怕自己受苦,因為你看見別人受苦,你就是自己再快樂,你就放掉。而快樂當中,最快樂的就是靜慮啊,就是色界定當中的快樂,最快樂。最快樂你能夠捨掉,他到最 (p64) 苦的地方去做,這個時候一定可以做得到的。這一個才是真正最難得的、最稀奇的,這個應該稱讚的。這個才是什麼?「勝士法」,哪!這個殊勝大士的方法。

Now also develop certainty about these methods by means of the sayings of excellent beings, as follows:
【今於此義,亦應用諸先賢言論而發定解。】

把前面祖師的告訴我們。

Atisha said, "Tibet recognizes 'bodhisattvas' who do not know how to train in love and compassion."
【如覺窩云:「不知修慈悲之菩薩,唯藏人能知。」】

最後引這麼一個,這個阿底峽尊者有這麼一句話。他到這個西藏去的時候,西藏就有人就問他,說修那個法的很麻煩,他就有人問他:有沒有一個修方便的法門哪?這麼囉唆,他不行啊!嘿!這個阿底峽尊者怎麼說啊?「假定有的話,唉!我第一個啊,就不願意這麼麻煩,我早就修了,還何必你來問啊!何必你來問,不用你來問哪!」他下面又說:「不曉得修菩提心的那個大乘,只有你們西藏人知道,我啊,在印度這個佛根本的地方,可沒有的。」所以我常常說啊:假定真的有這個方法的話,那十方的一切諸佛菩薩,那都是一點用場都沒有了。因為十方一切菩薩,沒有一個例外的,都從這條路上走來,你居然有這個法門,你不是強過佛嗎?你還要跑來學佛,你趕來學什麼?這一點我們必定要了解的,是清楚明白不過的事情啊!就說,