2012年11月17日 星期六

入行-6安忍

一、思惟瞋過及忍德
(一)隱含之過患
6.1.
[梵] sarvam etat sucaritaṃ dānaṃ sugatapūjanam
kṛtaṃ kalpasahasrair yatpratighaḥ pratihanti tat // bca.6.1 //
[英譯] Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons.
[天息災譯] 奉行諸善業,施戒而先導,供養於如來,百千劫無盡。
[如石藏譯] 一瞋能摧毀千劫所積聚、施供善逝等一切諸福善。
只要對菩薩生起一念強烈的瞋害心,就能完全破壞千劫以來佈施、供養諸佛菩薩等等一切善行所集聚的福德善根。
[梵文分析]
sarvam etat sucaritaṃ dānaṃ sugata-pūjanaṃ |
  一切    彼    善所行      施     善逝      供養
kṛtaṃ kalpa-sahasrair yat pratighaḥ pratihanti tat ||
 所作    劫        千       若         瞋      能摧毀  彼

6.2.
[梵] na ca dveṣasamaṃ pāpaṃ na ca kṣāntisamaṃ tapaḥ
tasmāt kṣāntiṃ prayatnena bhāvayed vividhair nayaiḥ // bca.6.2 //
[英譯] There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways.
[天息災譯] 修行於羼提,瞋罪而不立,觀種種體空,是故一心忍。
[如石藏譯] 罪惡莫過瞋,難行莫勝忍;故應以眾理努力修安忍。
沒有一種罪過像瞋恨那麼惡毒,也沒有一種修持像安忍那麼難行;所以應該用種種正當的教理努力地思惟修習安忍。
[梵文分析]
na ca dveṣa-samaṃ pāpaṃ na ca kṣānti-samaṃ tapaḥ |
不 與    瞋      等        罪    不 與   忍        等     苦行
tasmāt kṣāntiṃ prayatnena bhāvayed vividhair nayaiḥ ||
    故        忍         努力         應修         眾          理

(二)現見之過患
1.令心離安樂
6.3.
[梵] manaḥ śamaṃ na gṛhṇāti na prītisukham aśnute
na nidrāṃ na dhṛtiṃ yāti dveṣaśalye hṛdi sthite // bca.6.3 //
[英譯] The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart.
[天息災譯] 不得貪快樂,守意令平等,心有瞋惱病,無睡恒不足。
[如石藏譯] 若心執灼瞋,意即不寂靜,喜樂亦難生,煩躁不成眠。
如果一個人的內心持續地瞋恨熱惱,那麼他的意識就得不到寧靜,歡喜和愉悅的心情也很難生起,整天心煩氣躁、坐不穩、睡不著。
[梵文分析]
manaḥ śamaṃ na gṛhṇāti na prīti-sukham aśnute |
    意      寂靜  不    執     不   喜     樂       受用
na nidrāṃ na dhṛtiṃ yāti dveṣa-śalye hṛdi sthite ||
不     睡    不  堅定    趣    瞋      箭    心    住

2.能壞親友情
6.4.
[梵] pūjayaty arthamānair yān ye 'pi cainaṃ samāśritāḥ
te 'py enaṃ hantum icchanti svāminaṃ dveṣadurbhagam // bca.6.4 //
[英譯] Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger.
[天息災譯] 彼此有施主,供給於利養,隨彼愛重心,無得生瞋惱。
[如石藏譯] 縱人以利敬恩施來依者,施主若易瞋。反遭彼弑害。
儘管有人以財利和恭敬惠施給前來依靠他的淪落者,但是,如果這位施主易燥易怒。那麼反而會因為激怒受惠者而被殺害。
[梵文分析]
pūjayaty artha-mānair yān ye ’pi ca enaṃ samāśritāḥ |
   供養     利       敬     若  若  雖 與  此          依者
te ’py enaṃ hantum icchanti svāminaṃ dveṣa-durbhagaṃ ||
彼 雖   此       殺        想要          主        瞋        敵對

3.總結瞋過患
6.5.
[梵] suhṛdo 'py udvijante 'smād dadāti na ca sevyate
saṃkṣepān nāsti tat kiṃ cit krodhano yena susthitaḥ // bca.6.5 //
[英譯] Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy.
[天息災譯] 凡諸親近事,不起於憎嫌,於彼無所瞋,乃得其安樂。
[如石藏譯] 瞋令親友厭,雖施亦不依。若心有瞋恚,安樂不久住。
瞋恨終將導致眾叛親離,雖然施惠拉攏,親友也不願前來依靠。總而言之,如果心中有瞋恨,絕對不會有快樂的生活。
[梵文分析]
suhṛdo ’py udvijante ’smād dadāti na ca sevyate |
 親友    雖      害怕      故       施   不 與    親
saṃkṣepān nāsti tat kiṃ cit krodhano yena susthitaḥ ||
     總之      無有     任何         瞋恚     若     安樂

(三)思惟安忍功德
6.6.
[梵] evamādīni duḥkhāni karotīty arisaṃjñayā
yaḥ krodhaṃ hanti nirbandhāt sa sukhīha paratra ca // bca.6.6 //
[英譯] One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other.
[天息災譯] 忍如是等事,若對於冤家,於瞋若能除,世世獲安樂。
[如石藏譯] 瞋敵能招致如上諸苦患。精勤滅瞋者,享樂今後世。
瞋恨,毫無疑問地,能夠招致上面所說的那些過患和痛苦。反之,一個專心致力於消滅瞋心的人,定將獲得今生和後世的安樂。
[梵文分析]
evamādīni duḥkhāni karoti ity ari-saṃjñayā |
  如是等          苦      能作       敵      想
yaḥ krodhaṃ hanti nirbandhāt sa sukhī iha paratra ca ||
 若      瞋        滅        精勤     彼  有樂 今    後世  與

二、修習安忍之法
(一)除瞋因
1.生瞋之因
6.7.
[梵] aniṣṭakaraṇāj jātam iṣṭasya ca vighātanāt
daurmanasyāśanaṃ prāpya dveṣo dṛpto nihanti mām // bca.6.7 //
[英譯] Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me.
[天息災譯] 冤若生於心,於愛亦無喜,若餐瞋惱食,無忍善不壞。
[如石藏譯] 強行我不欲,或撓吾所欲,得此不樂食,瞋盛毀自他。
別人硬是做了我不喜歡的事情,或阻撓我做想做的事情,獲得了這些長養瞋惱的食物以後,瞋心愈發熾盛,甚至於毀滅了自己和別人。
[梵文分析]
aniṣṭa-karaṇāj jātam iṣṭasya ca vighātanāt |
 不欲     作      生       所欲  與      撓 
daurmanasya-aśanaṃ prāpya dveṣo dṛpto nihanti mām ||
       不樂         食         得       瞋   所燃      毀     自

2.勸息瞋因
6.8.
[梵] tasmād vighātayiṣyāmi tasyāśanam ahaṃ ripoḥ
yasmān na madvadhād anyat kṛtyam asyāsti vairiṇaḥ // bca.6.8 //
[英譯] Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me.
[天息災譯] 彼食我大冤,於我無善利,知彼冤不食,是故忍堅牢。
[如石藏譯] 故應盡斷除瞋敵諸糧食;此敵唯害我,更無他餘事。
所以我應該要想盡辦法,徹底截斷滋長瞋敵的各種糧食;因為這個敵人除了傷害我以外,再也沒有其他的事可做了。
[梵文分析]
tasmād vighātayiṣyāmi tasya aśanam ahaṃ ripoḥ |
    故         我將斷除       彼       食      我     敵
yasmān na mad-vadhād anyat kṛtyam asya asti vairiṇaḥ ||
     若    不   我      害      除     事       此    是      敵

3.除瞋方法
(1)不應不喜
6.9.
[梵] atyaniṣṭāgamenāpi na kṣobhyā muditā mayā
daurmanasye 'pi nāstīṣṭaṃ kuśalaṃ tv avahīyate // bca.6.9 //
[英譯] Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken.
[天息災譯] 凡見冤來去,歡喜而不瞋,於冤若起瞋,善利終滅盡。
[如石藏譯] 遭遇任何事,莫撓歡喜心;憂惱不濟事,反失諸善行。
無論遭遇到任何逆境,我都不應該擾亂歡喜的心情;因為悶悶不樂不但於事無補,反而會使人退失許多有益的善行。
[梵文分析]
aty-aniṣṭa-āgamena api na kṣobhyā muditā mayā |
極   不欲     遭遇    雖   不   動搖       喜      我 
daurmanasye ’pi na asti iṣṭaṃ kuśalaṃ tv avahīyate ||
    不樂          雖 不  是   所欲    善      然   退失
(2)不應不喜之因
6.10.
[梵] yady asty eva pratīkāro daurmanasyena tatra kim
atha nāsti pratīkāro daurmanasyena tatra kim // bca.6.10 //
[英譯] If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration?
[天息災譯] 忍心常若此,令瞋不得起,住忍無時節,瞋冤自不生。
[如石藏譯] 若事尚可為,云何不歡喜?若已不濟事,憂惱有何益?
如果還有補救的辦法,何必對災禍和逆境生氣憂惱呢?倘若已經於事無補,生氣憂惱又有什麼益處呢?
[梵文分析]
yady asty eva pratīkāro daurmanasyena tatra kiṃ |
  若    是   實     補救          不樂           彼中 何
atha nāsti pratīkāro daurmanasyena tatra kiṃ ||
   若   不     補救              不樂       彼中  何

4.細究瞋因全力斷
(1)瞋境差別
6.11.
[梵] duḥkhaṃ nyakkārapāruṣyam ayaśaś cety anīpsitam
priyāṇām ātmano vāpi śatroś caitad viparyayāt // bca.6.11 //
[英譯] For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite.
[天息災譯] 若人自保愛,不作惡口業,口業若不離,後感冤家苦。
[如石藏譯] 不欲吾與友,歷苦遭輕蔑,聞受粗鄙語;於敵則反是。
我不希望我和我的朋友遭受痛苦,被人輕視,聽到羞辱的粗話和卑鄙的言詞;但是對於敵人卻剛好相反。
[梵文分析]
duḥkhaṃ nyakkāra-pāruṣyam ayaśaś ca ity anīpsitaṃ |
      苦        輕蔑        粗鄙語   毀訾  與         非所欲
priyāṇām ātmano vā api śatroś ca etad viparyayāt ||
   喜愛        自     或  雖   敵    與   此       相違

(2)消除令我不樂之瞋
Ⅰ、遮除因我受害而生之瞋
(Ⅰ)應忍身苦
i.修安受苦忍
i.1.思惟苦是解脫因
6.12.
[梵] kathaṃ cil labhyate saukhyaṃ duḥkhaṃ sthitam ayantataḥ
duḥkhenaiva ca niḥsāraś cetas tasmād dṛḍhībhava // bca.6.12 //
[英譯] Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong!
[天息災譯] 畏苦不出離,不行衆苦因,是故堅忍心,獲得諸快樂。
[如石藏譯] 樂因何其微,苦因極繁多;無苦無出離,故心應堅忍。
在三界中,產生快樂的因素只有少許,導致痛苦的因緣卻非常繁多;然而沒有痛苦就不會想到要出離,所以,心啊!你應該要堅毅地忍耐下去!
[梵文分析]
kathaṃ cil labhyate saukhyaṃ duḥkhaṃ sthitam ayatnataḥ |
       某些     所得         樂             苦         住        無勤
duḥkhena eva ca niḥsāraś cetas tasmād dṛḍhībhava ||
        苦    實  與    出離     心       故      應堅忍

6.13.
[梵] durgāputrakakarṇāṭā dāhacchedādivedanām
vṛthā sahante muktyartham ahaṃ kasmāt tu kātaraḥ // bca.6.13 //
[英譯] The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation?
[天息災譯] 彼訥陵誐子,邪見求解脫,刀割火燒身,無利由能忍。
[如石藏譯] 苦行伽那巴,無端忍燒割;吾今求解脫,何故反畏怯?
信仰苦行者以及伽那巴地方的人,尚且能無端地忍受灼燒和割身等痛苦;現在我為了追求最究竟的解脫而努力,為什麼反而要畏懼受苦呢?
[梵文分析]
durgā-putraka-karṇāṭā dāha-ccheda-ādi-vedanām |
 女神     子      伽那巴  燒       割     等       受
vṛthā sahante mukty-artham ahaṃ kasmāt tu kātaraḥ ||
 無用     忍     解脫      求       吾     何故  然   怯弱

b.思惟習苦成自然
6.14.
[梵] na kiṃcid asti tadvastu yadabhyāsasya duṣkaram
tasmān mṛduvyathābhyāsāt soḍhavyāpi mahāvyathā // bca.6.14 //
[英譯] There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable.
[天息災譯] 愚癡無正見,虛受大苦惱,我以菩提心,云何苦不忍?
[如石藏譯] 久習不成易,此事定非有;漸習小害故,大難亦能忍。
久久練習而不會變得比較容易適應,這種事情絕對沒有;由於漸漸習慣忍受小傷害,一旦大難臨頭,自然也比較有勇氣與能力去承擔。
[梵文分析]
na kiṃcid asti tad vastu yad abhyāsasya duṣkaraṃ |
不  某些    是  彼    事    若       久習         難行
tasmān mṛdu-vyathā-abhyāsāt soḍhavyā api mahā-vyathā ||
   故       弱      苦        習            能忍   亦     大      苦

6.15.
[梵] uddaṃśadaṃśamaśakakṣutpipāsādivedanām
mahatkaṇḍvādiduḥkhaṃ ca kim anarthaṃ na paśyasi // bca.6.15 //
[英譯] Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant?
[天息災譯] 蚊蚤壁虱等,常飢渴苦惱,大痒煩苦人,住忍而不見。
[如石藏譯] 蛇及虻蚊噬、饑渴等苦受,乃至疥瘡等,豈非見慣耶?
日常生活中,蛇咬、虻蚊叮、饑餓和口渴等不愉快的感受,乃至於生疥瘡等家常的病痛,難道我們不是都已經習慣成自然了嗎?
[梵文分析]
uddaṃśa-daṃśa-maśaka-kṣudh-pipāsā-ādi-vedanāṃ |
    虻          蚊       蛾        饑       渴     等       受
mahat-kaṇḍū-ādi-duḥkhaṃ ca kim anarthaṃ na paśyasi ||
   大     疥瘡   等       苦     與  何      無義    不   你見

6.16.
[梵] śītoṣṇavṛṣṭivātādhivyādhibandhanatāḍanaiḥ
saukumāryaṃ na kartavyam anyathā vardhate vyathā // bca.6.16 //
[英譯] Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater.
[天息災譯] 寒熱幷雨風,病枷鎖捶打,被諸苦惱事,忍不求快樂。
[如石藏譯] 故於寒暑風、病縛捶打等,不宜太嬌弱;若嬌反增苦。
因此,對於寒熱風雨等天氣的變化,以及疾病、捆縛和捶打等較大的傷害,我也不應該太脆弱以至於承當不起;果真嬌弱不堪,傷害之苦反而會增加的。
[梵文分析]
śīta-uṣṇa-vṛṣṭi-vāta-ādhi-vyādhi-bandhana-tāḍanaiḥ |
 寒   暑     雨    風    ?     病          縛          捶打
saukumāryaṃ na kartavyam anyathā vardhate vyathā ||
      嬌弱         不      應作       否則         增        苦

6.17.
[梵] Kecit svaśoṇitaṃ dṛṣṭvā vikramante viśeṣataḥ
paraśoṇitam apy eke dṛṣṭvā mūrcchāṃ vrajanti yat // bca.6.17 //
[英譯] Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood.
[天息災譯] 殺他血流迸,堅牢心勇猛,割身自見血,怕怖而驚倒。
[如石藏譯] 有人見己血,反增其堅勇;有人見他血,驚慌復悶絕。
例如有些人看見自己流血,反而增強了堅毅和勇氣;另有些人,雖然只看見別人流血,也會驚慌害怕,甚至休克。
[梵文分析]
ke cit sva-śoṇitaṃ dṛṣṭvā vikramante viśeṣataḥ |
 有人  己      血       見           前進       特別
para-śoṇitam apy eke dṛṣṭvā mūrchāṃ vrajanti yat ||
 他         血     有人       見      悶絕         趣     若

6.18.
[梵] taccittasya dṛḍhatvena kātaratvena cāgatam
duḥkhaduryodhanas tasmād bhaved abhibhaved vyathām // bca.6.18 //
[英譯] That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain.
[如石藏譯] 此二大差別,悉由勇怯致;故應輕害苦,莫為諸苦毀。
這兩種巨大的差異,完全是由於個性堅毅和怯弱所產生的;所以不要太在意病苦和傷害,不要被那些痛苦所擊倒。
[梵文分析]
tac cittasya dṛḍhatvena kātaratvena ca āgatam |
此     心           勇性           怯性     與    來
duḥkha-duryodhanas tasmād bhaved abhibhaved vyathāṃ ||
    苦          難戰           故       是         應伏            苦

c.思惟忍苦斷惑之利
6.19.
[梵] duḥkhe 'pi naiva cittasya prasādaṃ kṣobhayed budhaḥ
saṃgrāmo hi saha kleśair yuddhe ca sulabhā vyathā // bca.6.19 //
[英譯] Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony.
[天息災譯] 智者心淸淨,常懼瞋惱侵,與煩惱相持,忍心恒勇猛。
[如石藏譯] 智者縱歷苦,不亂心澄明。奮戰諸煩惱雖生多害苦,
有智慧的人不生煩惱,所以縱然受苦,也不會攪亂內心的清明與寧靜。因此我們應該設法戰勝煩惱。對治煩惱時,雖然會產生很多傷害和痛苦,
[梵文分析]
duḥkhe ’pi na eva cittasya prasādaṃ kṣobhayed budhaḥ |
    苦     縱 不 實     心           澄明        應動       智者
saṃgrāmo hi saha kleśair yuddhe ca sulabhā vyathā ||
     戰征    實   與    煩惱      戰    與   易得      苦

6.20.
[梵] urasārātighātān ye pratīcchanto jayanty arīn
te te vijayinaḥ śūrāḥ śeṣāstu mṛtamārakāḥ // bca.6.20 //
[英譯] Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses.
[天息災譯] 蛇腹行在地,喻瞋伏於心,殺之謂無勇,殺彼得最勝。
[如石藏譯] 然應輕彼苦,力克貪瞋敵。制惑真勇士,餘唯弑屍者。
但是我們應該漠視這一切痛苦,努力息滅貪瞋等煩惱敵。能夠戰勝煩惱敵的人才是真正的勇士,其他不過是會砍殺活動屍體的俗漢而已。
[梵文分析]
urasā arāti-ghātān ye pratīcchanto jayanty arīn |
  蛇     敵      殺    若        勤            勝     敵        
te te vijayinaḥ śūrāḥ śeṣās tu mṛta-mārakāḥ ||
彼彼      勝      勇士    餘  然  死       弑者

6.21.
[梵] guṇo 'paraś ca duḥkhasya yatsaṃvegān madacyutiḥ
saṃsāriṣu ca kāruṇyaṃ pāpād bhītir jine spṛhā // bca.6.21 //
[英譯] Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina.
[天息災譯] 如來大悲者,愍苦說輪迴,使識罪根本,住忍而不作。
[如石藏譯] 苦害有諸德:厭離除驕慢,悲愍生死眾,羞惡樂行善。
再者,傷害和痛苦有很多益處:它使我們心生厭離並去除驕矜和傲慢,對輪迴眾生產生悲愍,羞于作惡,歡喜行善。
[梵文分析]
guṇo ’paraś ca duḥkhasya yat saṃvegān mada-cyutiḥ |
  德          且         苦        若      厭離     驕慢     除
saṃsāriṣu ca kāruṇyaṃ pāpād bhītir jine spṛhā ||
   輪迴      與    悲愍        惡      畏    勝   渴望

ii、修諦察法忍
a.廣說
A.瞋與瞋者非自主
6.22.
[梵] pittādiṣu na me kopo mahāduḥkhakareṣv api
sacetaneṣu kiṃ kopaḥ te 'pi pratyayakopitāḥ // bca.6.22 //
[英譯] I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions.
[天息災譯] 父母何計心,懼子遭淪溺,持心離瞋怒,自遠大苦報。
譬如無智人,令罪而得生,修行而無智,瞋生亦復爾。
[如石藏譯] 不瞋膽病等痛苦大淵藪,云何瞋有情?彼皆緣所成。
倘若你不會去瞋恨膽、風和涎病等等這一切日常生活中痛苦的最大根源,那麼為何要瞋恨有情眾生呢?他們也是各種因緣促成的呀!
[梵文分析]
pitta-ādiṣu na me kopo mahāduḥkha-kareṣv api |
  膽    等   不  我   瞋           大苦      造作    雖
sacetaneṣu kiṃ kopaḥ te ’pi pratyaya-kopitāḥ ||
      有心   云何    瞋   彼 雖      緣        瞋

6.23.
[梵] aniṣyamāṇam apy etac chūlam utpadyate yathā
aniṣyamāṇo 'pi balāt krodha utpadyate tathā // bca.6.23 //
[英譯] Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it.
[天息災譯] 欲住不思議,當須持自心,於此生愛重,令瞋不生起。
[如石藏譯] 如人不欲病,然病仍生起;如是不欲惱,煩惱強湧現。
譬如人們雖然不希望生病,但是業感疾病仍會不期而然地產生;同樣地,人們雖然不想生煩惱,但是無明煩惱還是強有力地湧現出來。
[梵文分析]
aniṣyamāṇam apy etac chūlam utpadyate yathā |
      不欲         雖   此      病         生起      如
aniṣyamāṇo ’pi balāt krodha utpadyate tathā ||
      不欲      雖    強     瞋       生起      如是

6.24.
[梵] kupyāmīti na saṃcintya kupyati svecchayā janaḥ
utpatsya ity abhipretya krodha utpadyate na ca // bca.6.24 //
[英譯] A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise."
[天息災譯] 若貪彼塵境,而生種種罪,因彼諸業力,而不得自由。
[如石藏譯] 心雖不思瞋,而人自然瞋。如是未思生,瞋惱猶自生。
雖然我們沒有想到要瞋恨了!但是仍情不自禁地瞋恨起來。雖然沒有想到要生起了!瞋恨同樣會習慣地自然生起。
[梵文分析]
kupyāmi iti na saṃcintya kupyati svecchayā janaḥ |
   我瞋    謂 不     思已        瞋        自動        人
utpatsya ity abhipretya krodha utpadyate na ca ||
 我將生  謂      想要         瞋         生起   不 與

6.25.
[梵] ye kecid aparādhāstu pāpāni vividhāni ca
sarvaṃ yatpratyayabalāt svatantraṃ tu na vidyate // bca.6.25 //
[英譯] All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently.
[天息災譯] 於境若不貪,彼集無因立,和合心無故,是故無有生。
[如石藏譯] 所有眾過失,種種諸罪惡,彼皆緣所生,全然非自力。
盡所有的一切大小過失,各種各類的輕重罪惡,全部都是因緣所生的,沒有任何一種罪過是獨立自主的。
[梵文分析]
ye kecid aparādhās tu pāpāni vividhāni ca |
若 任何       過失   然    惡        種種    與
sarvaṃ yat-pratyaya-balāt svatantraṃ tu na vidyate ||
  所有   彼       緣       力        自力     然 不    有

6.26.
[梵] na ca pratyayasāmagryā janayāmīti cetanā
na cāpi janitasyāsti janitor 'smīti cetanā // bca.6.26 //
[英譯] An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced."
[天息災譯] 不貪而不生,無得而自說,我得如是故,是生不思議。
[如石藏譯] 彼等眾緣聚,不思將生瞋;所生諸瞋惱,亦無已生想。
那些聚合在一起引生瞋惱的眾多因緣,沒有:我們將要生氣,的動機;而因緣所生的瞋等煩惱,也沒有:我已被生出來,的想法。
[梵文分析]
na ca pratyaya-sāmagryā janayāmi iti cetanā |
不 與     緣           聚        我將生  謂    思
na ca api janitasya asti janito ’smi iti cetanā ||
不 與 也      所生   是   所生   我是       思

B.破瞋有自主因
(A)破數論之主、我
6.27.
[梵] yatpradhānaṃ kilābhīṣṭaṃ yattadātmeti kalpitam
tadeva hi bhavāmīti na saṃcintyopajāyate // bca.6.27 //
[英譯] That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being."
[如石藏譯] 縱許有主物,施設所謂我,主我不故思:將生而生起。
雖然你主張有所謂主物的客體,而且也施設了稱為我的主體,但是主和我都不會自主地想到:我將要生起,而產生出來。
[梵文分析]
yat pradhānaṃ kila abhīṣṭaṃ yat tadātmeti kalpitaṃ |
若     造物主   傳說   所欲     若   彼  我        施設
tad eva hi bhavāmi iti na saṃcintya upajāyate ||
 彼  實 實    我是   謂 不      已思        生起

6.28.
[梵] anutpannaṃ hi tannāsti ka icched bhavituṃ tadā
viṣayavyāpṛtatvāc ca niroddhum api nehate // bca.6.28 //
[英譯] Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either.
[天息災譯] 彼無生不生,是得云何有,瞻察於彼此,滅盡得無餘。
[如石藏譯] 不生故無果。常我欲享果,於境則恒散;彼執永不息。
主物是常而不生的,所以沒有所生的果。想要受用生果的我,也是常恒不變的,因此它將永遠散亂地執著於境;而這種執著也將永遠不會止息。
[梵文分析]
anutpannaṃ hi tan nāsti ka icched bhavituṃ tadā |
     不生       實 彼   無   何     欲        有      彼時
viṣaya-vyāpṛtatvāc ca niroddhum api na īhate ||
   境          行於     與       滅        雖  不  勤

(B)破勝論之常我
6.29.
[梵] nityo hy acetanaś cātmā vyomavat sphuṭam akriyaḥ
pratyayāntarasaṅge 'pi nirvikārasya kā kriyā // bca.6.29 //
[英譯] If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have?
[天息災譯] 此心恒淸淨,喻隨色摩尼,所變悉從因,無因相何有。
[如石藏譯] 彼我若是常,無作如虛空;縱遇他緣時,不動無變異。
倘若那個我真正是常恒不變的,那麼它就像虛空一樣毫無作用;就算遇到其他的外緣,也不會影響它的不變異性。
[梵文分析]
nityo hy acetanaś ca ātmā vyomavat sphuṭam akriyaḥ |
  常   實    無思    與  我     如虛空     明顯地    無作
pratyaya-antara-saṅge ’pi nirvikārasya kā kriyā ||
     緣        他      遇    縱       不變       何   用

6.30.
[梵] yaḥ pūrvavat kriyākāle kriyāyās tena kiṃ kṛtam
tasya kriyeti saṃbandhe katarat tannibandhanam // bca.6.30 //
[英譯] What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other?
[天息災譯] 過去行行時,彼行何所作,隨彼所行因,等因而感果。
[如石藏譯] 作時亦如前,則作有何用?謂作用即此,我作何相干?
即使在作用的時候,也和從前一樣,那麼作用對它又有什麼用呢?如果說,它的作用就是如此無用;那麼我和作用又有什麼相關呢?
[梵文分析]
yaḥ pūrvavat kriyākāle kriyāyās tena kiṃ kṛtaṃ |
 若     如前        作時         作      彼   何     用
tasya kriyā iti saṃbandhe katarat tan nibandhanaṃ ||
  彼   作用 謂      關係         何     彼         因

(C)知如幻而息瞋
6.31.
[梵] evaṃ paravaśaṃ sarvaṃ yadvaśaṃ so 'pi cāvaśaḥ
nirmāṇavad aceṣṭeṣu bhāveṣv evaṃ kva kupyate // bca.6.31 //
[英譯] Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions?
[天息災譯] 一切雖由因,因善惡由心,說求性寂靜,如是有何過?
[如石藏譯] 是故一切法,依他非自主。知已不應瞋,如幻如化事。
因此,一切法都是由於他緣聚合而生的,沒有絲毫獨立自主自成的能力。明白這個道理以後,就不該瞋恨這一切如幻如化的人事了。
[梵文分析]
evaṃ paravaśaṃ sarvaṃ yadvaśaṃ so ’pi ca avaśaḥ |
 如是   他自在      一切    若  自在   他 雖 與 不自在
nirmāṇavad aceṣṭeṣu bhāveṣv evaṃ kva kupyate ||
     如幻         不動        事      如是  何      瞋

C.瞋雖如幻仍須斷
6.32.
[梵] vāraṇāpi na yuktaivaṃ kaḥ kiṃ vārayatīti cet
yuktā pratītyatā yasmād duḥkhasyoparatir matā // bca.6.32 //
[英譯] Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering.
[天息災譯] 若取和合因,是樂於苦惱,此心不可住,智人應自勸。
[如石藏譯] 由誰除何瞋?除瞋不如理。瞋除諸苦滅,故非不應理。
如果一切如幻,那麼由誰來除什麼瞋呢?所以除瞋不合理。但如幻的緣起不失其用,而且世間人也都承認:除瞋可以消滅痛苦;所以沒有不合理的地方。
[梵文分析]
vāraṇā api na yuktā evaṃ kaḥ kiṃ vārayati iti cet |
  避開  雖  不  如理  如是  誰   何     避開   謂 若
yuktā pratītyatā yasmād duḥkhasya uparatir matā ||
 如理     緣性        故           苦           滅     所思

結義
6.33.
[梵] tasmād amitraṃ mitraṃ vā dṛṣṭvāpy anyāyakāriṇam
īdṛśāḥ pratyayā asyety evaṃ matvā sukhī bhavet // bca.6.33 //
[英譯] Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease.
[天息災譯] 是故見冤家,想作善知識,因行如是行,當獲得快樂。
[如石藏譯] 故見怨或親,非理妄加害,思此乃緣生,受之甘如飴。
因此,當怨敵或親友無理傷害我的時候,我就應該立刻聯想到:這些怨害都是從往昔的業緣產生的;於是欣然承受,無怨無尤。
[梵文分析]
tasmād amitraṃ mitraṃ vā dṛṣṭvā apy anyāya-kāriṇaṃ |
   故        怨          親    或    見     雖    非理      行 
īdṛśāḥ pratyayā asya ity evaṃ matvā sukhī bhavet ||
 似此       緣       彼  謂  如是   思已  有樂   應是

6.34.
[梵] yadi tu svecchayā siddhiḥ sarveṣām eva dehinām
na bhavet kasyacid duḥkhaṃ na duḥkhaṃ kaścid icchati // bca.6.34 //
[英譯] If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer.
[天息災譯] 如是諸有情,由業不自在,自在若成就,誰肯趣於苦。
[如石藏譯] 若苦由自取,而人皆厭苦,以是諸有情皆當無苦楚。
如果痛苦不是緣生而是自找的,而這世間上又沒有人想要痛苦,那麼一切有情應該都沒有痛苦才對!然而,事實正好相反;可見痛苦是由業惑緣生的。
[梵文分析]
yadi tu svecchayā siddhiḥ sarveṣām eva dehināṃ |
 若   然    自欲        成就     一切      實    有身
na bhavet kasyacid duḥkhaṃ na duḥkhaṃ kaścid icchati ||
不   應是     任何         苦      不     苦        任何      欲

iii、修耐怨害忍
➀慈悲為懷
6.35.
[梵] pramādād ātman ātmānaṃ bādhante kaṇṭakādibhiḥ
bhaktacchedādibhiḥ kopād durāpas tryādilipsayā // bca.6.35 //
[英譯] People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth.
[天息災譯] 散亂心緣塵,心被刺不覺,食斷食增瞋,於苦而返愛。
[如石藏譯] 或因己不慎,以刺自戮傷;或為得婦心,憂傷復絕食;
有時候,因為自己不小心,也會被刀、刺等器具傷害到自己;有些人為了贏得女人的芳心和財物,甚至於會過度難過而絕食;
[梵文分析]
pramādād ātmanā ātmānaṃ bādhante kaṇṭaka-ādibhiḥ |
    不慎        自         自            戮         刺       等
bhakta-ccheda-ādibhiḥ kopād durāpa-strī-ādi-lipsayā ||
  食         斷        等       瞋      難得    女  等    欲得

6.36.
[梵] udbandhanaprapātaiś ca viṣāpathyādibhakṣaṇaiḥ
nighnanti kecid ātmānam apuṇyācaraṇena ca // bca.6.36 //
[英譯] Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct.
[天息災譯] 自若無福行,返愛纏縛業,如飱毒藥食,墮於生死崖。
[如石藏譯] 縱崖或自縊,吞服毒害食;妄以自虐行,於己作損傷。
另有些人則自縊,跳下斷崖,或吞服毒藥和有害的食物;以糊塗任性的自虐行為,自己殘害自己的身體。
[梵文分析]
udbandhana-prapātaiś ca viṣa-apathya-ādi-bhakṣaṇaiḥ |
     自縊          縱崖    與   毒   不適當  等       食
nighnanti kecid ātmānam apuṇya-ācaraṇena ca ||
     殺       任何      自        非福        行       與

6.37.
[梵] yadaivaṃ kleśavaśyatvād ghnanty ātmānam api priyam
tadaiṣāṃ parakāyeṣu parihāraḥ kathaṃ bhavet // bca.6.37 //
[英譯] When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others?
[天息災譯] 自住是煩惱,誠由不自護,欲解脫他人,此事何由得。
[如石藏譯] 自惜性命者,因惑尚自盡;況於他人身,絲毫不傷損?
有時候,因為受到強烈煩惱的驅使,愛惜生命的人尚且會自殺身亡;何況是面對令人氣惱的其他眾生呢?所以瞋怒者總難免會傷害別人的。
[梵文分析]
yadā evaṃ kleśa-vaśyatvād ghnanty ātmānam api priyaṃ |
  若   如是  煩惱  在...控制       殺         自       亦   喜愛
tadā eṣāṃ parakāyeṣu parihāraḥ kathaṃ bhavet ||
彼時  此        他身          排除      如何    應是

6.38.
[梵] kleśonmattīkṛteṣv eṣu pravṛtteṣv ātmaghātane
na kevalaṃ dayā nāsti krodha utpadyate katham // bca.6.38 //
[英譯] If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise?
[天息災譯] 煩惱迷昏濁,而致於自殺,毒盛無有悲,云何瞋不護?
[如石藏譯] 故於害我者,心應懷慈愍;慈悲縱不起,生瞋亦非當。
因此,即使有人出於煩惱前來殺害我,對於這些人仍然應該加以悲愍;萬一生不起悲愍心,起碼也不該瞋恨他們。
[梵文分析]
kleśa-unmattī-kṛteṣv eṣu pravṛtteṣv ātma-ghātane |
煩惱     癡狂    所作   此     轉起       自      殺
na kevalaṃ dayā na asti krodha utpadyate kathaṃ ||
不     純      慈愍 不  是     瞋        生起      如何

➁如理除瞋因
6.39.
[梵] yadi svabhāvo bālānāṃ paropadravakāritā
teṣu kopo na yukto me yathāgnau dahanātmake // bca.6.39 //
[英譯] If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning.
[天息災譯] 自性旣愚迷,於他行嬈亂,生彼瞋無疑,如火而能燒。
[如石藏譯] 設若害他人,乃愚自本性,瞋彼則非理;如瞋燒性火。
如果傷害別人是愚夫愚婦的本性,那麼瞋恨他們便不合理;就好像有人不小心被火燒著了,卻瞋恨那原本就具有燃燒性質的火一樣。
[梵文分析]
yadi svabhāvo bālānāṃ para-upadrava-kāritā |
  若     自性         愚       他      逼惱        作
teṣu kopo na yukto me yathāgnau dahanātmake ||
 彼    瞋   非    理   我       如火           燒性

6.40.
[梵] atha doṣo 'yam āgantuḥ sattvāḥ prakṛtipeśalāḥ
yathāpy ayuktas tatkopaḥ kaṭudhūme yathāmbare // bca.6.40 //
[英譯] If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky.
[天息災譯] 有情性愚時,所行諸過失,愚迷故若此,如煙熏虛空。
[如石藏譯] 若過是偶發,有情性仁賢,則瞋亦非理;如瞋煙蔽空。
如果過錯只是偶然產生的,有情的天性原本仁慈而善良,那麼瞋恨他們也不合理;就像有人瞋恨突然被煙遮蔽的晴空一樣。
[梵文分析]
atha doṣo ’yam āgantuḥ sattvāḥ prakṛti-peśalāḥ |
 若     過     此    偶發     有情        性    柔和
yathā apy ayuktas tat-kopaḥ kaṭu-dhūme yathā ambare ||
  則     亦    非理   彼   瞋     惡臭    煙       如     空

6.41.
[梵] mukhyaṃ daṇḍādikaṃ hitvā prerake yadi kupyate
dveṣeṇa preritaḥ so 'pi dveṣe dveṣo 'stu me varam // bca.6.41 //
[英譯] Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred.
[天息災譯] 若人瞋不護,愚迷無智故,喻持杖勸人,而增彼瞋惱。
[如石藏譯] 棍杖所傷人,不應瞋使者;杖復瞋使故,理應憎其瞋。
如果有人被木棒打傷了,那麼他是否應該瞋恨揮棒的人呢?不然。因為揮棒者也是受瞋心所指使的,所以該憎恨的是瞋惱,而不是人。
[梵文分析]
mukhyaṃ daṇḍādikaṃ hitvā prerake yadi kupyate |
   首要的        杖等        捨    行為者   若     瞋
dveṣeṇa preritaḥ so ’pi dveṣe dveṣo ’stu me varaṃ ||
     瞋       所使   彼  亦   瞋      憎    是  我    較好

6.42.
[梵] mayāpi pūrvaṃ sattvānām īdṛśyeva vyathā kṛtā
tasmān me yuktam evaitat sattvopadravakāriṇaḥ // bca.6.42 //
[英譯] In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return.
[天息災譯] 我於過去生,苦惱諸有情,是故於今身,被苦惱能忍。
[如石藏譯] 我昔於有情,曾作如是害;既曾傷有情,理應受此損。
從前,我對其他的有情眾生,既然曾經作過類似的傷害;因此,曾經傷害有情的我,按理也該受到同樣的傷害。
[梵文分析]
mayā api pūrvaṃ sattvānām īdṛśyeva vyathā kṛtā |
    我  亦     昔          有情       如是        害    作
tasmān me yuktam eva etat sattva-upadrava-kāriṇaḥ ||
   故     我      理     實   此  有情       傷害        作

l遇害思己過
A.本義
6.43.
[梵] tacchastraṃ mama kāyaś ca dvayaṃ duḥkhasya kāraṇam
tena śastraṃ mayā kāyo gṛhītaḥ kutra kupyate // bca.6.43 //
[英譯] Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry?
[天息災譯] 我身喻於鐵,受彼燒鎚鍛,如彼鐵持身,何得有其苦?
[如石藏譯] 敵器與我身,二皆致苦因;雙出器與身,於誰該當瞋?
敵人的武器和我的身體二者,都是產生痛苦的因緣;既然他使用武器,而我又難免形體之累,那麼挨打受傷到底該瞋恨誰呢?
[梵文分析]
tac-chastraṃ mama kāyaś ca dvayaṃ duḥkhasya kāraṇaṃ |
 彼        器       我      身   與    二            苦           因
tena śastraṃ mayā kāyo gṛhītaḥ kutra kupyate ||
  此       器     我      身    已持   何處      瞋

6.44.
[梵] gaṇḍo 'yaṃ pratim ākāro gṛhīto ghaṭṭanāsahaḥ
tṛṣṇāndhena mayā tatra vyathāyāṃ kutra kupyate // bca.6.44 //
[英譯] Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry?
[天息災譯] 我今看此身,如無情形像,雖被諸苦惱,而瞋無所起。
[如石藏譯] 身似人形瘡,輕觸苦不堪;盲目我愛執,遭損誰當瞋?
人的身體脆弱得像個人形大瘡,稍一觸及就痛苦不堪;既然盲目貪愛的我要執著它,那麼它遇害受傷時該瞋恨誰呢?
[梵文分析]
gaṇḍo ’yaṃ pratimā-ākāro gṛhīto ghaṭṭana-asahaḥ |
  瘡       此       似    人形   已得       觸       不堪
tṛṣṇā-andhena mayā tatra vyathāyāṃ kutra kupyate ||
  愛       盲        我   彼處       苦         何       瞋

6.45.
[梵] duḥkhaṃ necchāmi duḥkhasya hetum icchāmi bāliśaḥ
svāparādhāgate duḥkhe kasmād anyatra kupyate // bca.6.45 //
[英譯] I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else?
[天息災譯] 愚迷起愛業,不知其苦本,得苦緣自過,云何生瞋惱?
[如石藏譯] 愚夫不欲苦,偏作諸苦因;既由己過害,豈能憎於人?
愚笨的人雖然也不想受苦,但卻偏愛造作導致痛苦的惡因;既然現在是因為往昔的罪業而受害,那麼憑什麼憎恨別人呢?
[梵文分析]
duḥkhaṃ na icchāmi duḥkhasya hetum icchāmi bāliśaḥ |
     苦      不    我欲          苦          因     我欲      愚
sva-aparādha-āgate duḥkhe kasmād anyatra kupyate ||
 己       過        來       苦       何故     他處      憎

6.46.
[梵] asipattravanaṃ yadvad yathā nārakapakṣiṇaḥ
matkarmajanitā eva tathedaṃ kutra kupyate // bca.6.46 //
[英譯] Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry?
[天息災譯] 喻受地獄苦,飛禽劍林等,知自業所生,何處有瞋惱?
[如石藏譯] 譬如地獄卒及諸劍葉林,既由己業生,於誰該當瞋?
譬如地獄中的守護卒以及其他恐怖的劍葉樹林等等,既然都是自己的惡業所化現的,那麼墮入地獄受苦應該憎恨誰呢?
[梵文分析]
asi-pattra-vanaṃ yadvad yathā nāraka-pakṣiṇaḥ |
劍    葉       林        如      如     地獄     飛禽
mat-karma-janitā eva tathā idaṃ kutra kupyate ||
 己    業       生    實   如是   此     何      瞋

6.47.
[梵] matkarmacoditā eva jātā mayyapakāriṇaḥ
yena yāsyanti narakān mayaivāmī hatā nanu // bca.6.47 //
[英譯] Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them.
[天息災譯] 我得如是業,此過知所起,設令入地獄,不由他所作。
[如石藏譯] 宿業所引發,令他損惱我,因此若墮獄,豈非我害他?
由於自己往昔業力的引發,以至於促使別人前來毀損傷害我;如果別人因為瞋害我而墮入地獄受苦,那麼豈不是我害苦了他人?
[梵文分析]
mat-karma-coditā eva jātā mayy-apakāriṇaḥ |
 己      業     所引  實   生     我       損惱
yena yāsyanti narakān mayā eva amī hatā nanu ||
   若     將墮       獄       我   實  彼等  害  確實

6.48.
[梵] etān āśritya me pāpaṃ kṣīyate kṣamato bahu
mām āśritya tu yānty ete narakān dīrghavedanān // bca.6.48 //
[英譯] On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies.
[天息災譯] 欲盡我之業,無量無有邊,我業旣如是,長時受地獄。
[如石藏譯] 依敵修忍辱,消我諸多罪;怨敵因我忍,墮獄久受苦。
藉著他人對我所做的傷害而修習安忍,使我消除了很多往昔的罪業;然而,由於我的宿業引發別人來瞋害我,卻會使瞋害者墮落地獄,長久受苦。
[梵文分析]
etān āśritya me pāpaṃ kṣīyate kṣamato bahu |
 彼      依    我    罪         盡      忍辱      多
mām āśritya tu yānty ete narakān dīrgha-vedanān ||
  我     依     然   墮   彼       獄        久      受苦

6.49.
[梵] aham evāpakāry eṣāṃ mamaite copakāriṇaḥ
kasmād viparyayaṃ kṛtvā khalacetaḥ prakupyasi // bca.6.49 //
[英譯] It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry?
[天息災譯] 我此過如是,彼實我冤家,云何分別知,愚迷瞋造作?
[如石藏譯] 若我令受害,敵反饒益我,則汝粗暴心,何故反瞋彼?
如果到頭來是我導致他人造罪受報,而他人卻反而使我有機會修忍培福,那麼粗暴無理的心啊!你為何不感恩圖報還要憎恨別人呢?
[梵文分析]
aham eva apakārī eṣāṃ mama ete ca upakāriṇaḥ |
   我   實  令受害   彼       我   彼  與     饒益
kasmād viparyayaṃ kṛtvā khala-cetaḥ prakupyasi ||
  何故        顚倒       作已   土?  心         你瞋

6.50.
[梵] bhaven mamāśayaguṇo na yāmi narakān yadi
eṣām atra kim āyātaṃ yady ātmā rakṣito mayā // bca.6.50 //
[英譯] If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here?
[天息災譯] 若人自護持,對冤忍不恚,是心功德生,地獄云何入?
[如石藏譯] 若我有功德,必不墮地獄。若吾自守護,則彼何所得?
因為修忍而使人墮落地獄豈非將受惡報嗎?如果我出於哀矜之情與利他之心而修忍,那麼就不會趨向地獄。仇敵助我修忍豈非應得善報嗎?如果我以明哲保身的心態修忍護戒,那麼瞋害者除了犯罪還能得到什麼呢?
[梵文分析]
bhaven mama āśaya-guṇo na yāmi narakān yadi |
  應是      我     心    功德  不  墮      地獄     若
eṣām atra kim āyātaṃ yady ātmā rakṣito mayā ||
  彼  此中  何    已來    若     自    守護     我

B.斷諍
6.51.
[梵] atha pratyapakārī syāṃ tathāpy ete na rakṣitāḥ
hīyate cāpi me caryā tasmān naṣṭās tapasvinaḥ // bca.6.51 //
[英譯] If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost.
[天息災譯] 盡我之所行,得因如彼時,不忍瞋不護,破壞於修行。
[如石藏譯] 若以怨報怨,則敵不護罪;吾行將退失,難行亦毀損。
如果不修忍讓而以牙還牙,那麼敵人不但不會護罪修忍,反而將變本加厲;這樣一來,我的菩薩行將會退失,而修安忍的艱難德行也將因此而毀損。
[梵文分析]
atha pratyapakārī syāṃ tathā apy ete na rakṣitāḥ |
 若        報復         是     則    雖  彼 不      護
hīyate ca api me caryā tasmān naṣṭās tapasvinaḥ ||
 退失  與 雖  我    行      故      毀損     難行

(Ⅱ)應忍譏毀之苦
6.52.
[梵] mano hantum amūrtatvān na śakyaṃ kenacit kvacit
śarīrābhiniveśāt tu kāyaduḥkhena bādhyate // bca.6.52 //
[英譯] Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering.
[天息災譯] 意無相無形,散亂卽破壞,由身護持故,身苦當忍受。
[如石藏譯] 心意無形體,誰亦不能毀;若心執此身,定遭諸苦損。
心意沒有形質和軀體,所以誰也不能損毀它;但是,如果心意執著身體是我或我的,便會感受到各種痛苦的傷害。
[梵文分析]
mano hantum amūrtatvān na śakyaṃ kenacit kvacit |
   意       殺         無形      不    能     任何人 任何處
śarīra-abhiniveśāt tu kāya-duḥkhena bādhyate ||
  身          執        然  身        苦        所逼切

6.53.
[梵] nyakkāraḥ paruṣaṃ vākyam ayaśaś cety ayaṃ gaṇaḥ
kāyaṃ na bādhate tena cetaḥ kasmāt prakupyasi // bca.6.53 //
[英譯] Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry?
[天息災譯] 我於口惡業,衆過而不作,身不被衆苦,云何心有瞋?
[如石藏譯] 輕蔑語粗鄙,口出惡言辭,於身既無害,心汝何故瞋?
當別人對我們輕視,說粗話以及使用難聽的字眼等等,這些粗鄙的言行對身體既然沒有傷害,心啊!你為何要那麼生氣呢?
[梵文分析]
nyakkāraḥ paruṣaṃ vākyam ayaśaś ca ity ayaṃ gaṇaḥ |
    輕蔑        麤語        語       毀訾 與 謂    此     眾
kāyaṃ na bādhate tena cetaḥ kasmāt prakupyasi ||
   身    無     害       此    心     何故        你瞋

6.54.
[梵] mayyaprasādo yo 'nyeṣāṃ sa kiṃ māṃ bhakṣayiṣyati
iha janmāntare vāpi yenāsau me 'nabhīpsitaḥ // bca.6.54 //
[英譯] Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it?
[天息災譯] 我於今生中,淨心行利行,於利益旣無,何事於食飲?
[如石藏譯] 謂他不喜我;然彼於現後,不能毀損我,何故厭譏毀?
如果說,其他的人會因此而不喜歡我;但事實上,無論在今生或來世,別人對我如何討厭都不足以毀損我;那麼我為何要厭棄別人的譏毀呢?
[梵文分析]
mayi aprasādo yo ’nyeṣāṃ sa kiṃ māṃ bhakṣayiṣyati |
  我      不喜    若      他     彼  何    我         將吞食
iha janmāntare vā api yena asau me ’nabhīpsitaḥ ||
現        後世    或  雖   若    此   我       不樂

6.55.
[梵] lābhāntarāyakāritvād yady asau me 'nabhīpsitaḥ
naṅkṣyatīhaiva me lābhaḥ pāpaṃ tu sthāsyati dhruvam // bca.6.55 //
[英譯] If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain.
[天息災譯] 凡所作爲事,要在於利他,彼無利非愛,定獲罪無疑。
[如石藏譯] 謂礙利養故;縱我厭受損,吾利終須舍,諸罪則久留。
如果說,這些譏毀將會障礙我獲得利養;然而,即使我討厭遭受譏毀和名利受損,臨命終時,我仍須捨棄財富和名譽,而憎害他人的罪業卻會長久留存心中。
[梵文分析]
lābha-antarāya-kāritvād yady asau me ’nabhīpsitaḥ |
  利       障礙       作        若     此  我       不樂
naṅkṣyati iha eva me lābhaḥ pāpaṃ tu sthāsyati dhruvam ||
    將壞     此  實  我     利        罪   然       留        必定

6.56.
[梵] varam adyaiva me mṛtyur na mithyājīvitaṃ ciram
yasmāc ciram api sthitvā mṛtyuduḥkhaṃ tadaiva me // bca.6.56 //
[英譯] It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death.
[天息災譯] 不如今殞沒,無貪邪壽命,邪命住雖久,死當墮苦趣,
[如石藏譯] 寧今速死歿,不願邪命活;苟安縱久住,終必遭死苦。
所以,我寧願現在就失去名利而早點死去,也不願意瞋害他人而久活人間;邪命苟且地過日子,縱然可以活得長壽些,但終究要面臨死亡和墮落的痛苦。
[梵文分析]
varam adya eva me mṛtyur na mithyā-jīvitaṃ ciraṃ |
  較好   今   實   我     死    不      邪      命       長
yasmāc ciram api sthitvā mṛtyu-duḥkhaṃ tadā eva me ||
   若        長   縱     住        死        苦      彼時 實  我

6.57.
[梵] svapne varṣaśataṃ saukhyaṃ bhuktvā yaś ca vibudhyate
muhūrtam aparo yaś ca sukhī bhūtvā vibudhyate // bca.6.57 //
[英譯] One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment.
[天息災譯] 譬如在夢中,百年受快樂,如眞實得樂,覺已知暫非。
[如石藏譯] 夢受百年樂,彼人復蘇醒;或受須臾樂,夢已此人覺;
假使有人在睡夢中,享受了百年的快樂以後才醒過來;而另一個人在睡夢中,只享受短暫的歡樂就醒了過來;
[梵文分析] 垂
svapne varṣa-śataṃ saukhyaṃ bhuktvā yaś ca vibudhyate |
    夢      年     百          樂          已受   若  與       醒
muhūrtam aparo yaś ca sukhī bhūtvā vibudhyate ||
    須臾      他人  若  與     樂   已是         覺

6.58.
[梵] nanu nivartate saukhyaṃ dvayor api vibuddhayoḥ
saivopamā mṛtyukāle cirajīvyalpajīvinoḥ // bca.6.58 //
[英譯] Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time.
[天息災譯] 喻彼時無常,壽命之延促,覺此二事已,彼何得快樂。
[如石藏譯] 覺已此二人,夢樂皆不還。壽雖有長短,臨終唯如是!
這兩個人醒來以後,無論如何都追不回夢中的快樂。同樣,人生的歡樂歲月雖然有長有短,但死時依然帶不去生前的任何享樂。
[梵文分析]
nanu nivartate saukhyaṃ dvayor api vibuddhayoḥ |
 絕不    回轉         樂         二     雖        覺已
sa eva upamā mṛtyukāle cira-jīvin-alpa-jīvinoḥ ||
彼 實    相似        臨終    長    壽    短     壽

6.59.
[梵] labdhvāpi ca bahūllābhān ciraṃ bhuktvā sukhāny api
riktahastaś ca nagnaś ca yāsyāmi muṣito yathā // bca.6.59 //
[英譯] Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed.
[天息災譯] 久處於歡娛,自謂得多益,如行人被劫,裸形復空手。
[如石藏譯] 設得多利養,長時享安樂,死如遭盜劫,赤裸空手還。
所以,就算我能得到很豐厚的利養,長久地享受榮華富貴,死後還是會像遭強盜洗劫過一般,赤裸裸地空隨著業力漂泊而去。
[梵文分析]
labdhvā api ca bahūṃl lābhān ciraṃ bhuktvā sukhāny api |
   已得   雖  與    多       得      長時       享          樂    雖
rikta-hastaś ca nagnaś ca yāsyāmi muṣito yathā ||
  空      手   與  赤裸   與  我將去   所盜     如

6.60.
[梵] pāpakṣayaṃ ca puṇyaṃ ca lābhāj jīvan karomi cet
puṇyakṣayaś ca pāpaṃ ca lābhārthaṃ krudhyato nanu // bca.6.60 //
[英譯] What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains?
[天息災譯] 福利隨過減,罪根還復生,福盡罪不生,爲獲不瞋利。
[如石藏譯] 謂利能活命,淨罪並修福;然為利養瞋,福盡惡當生。
如果說,利養能維持我的生活,使我有空閒淨除罪惡,積聚福德;但是,如果我為了利養而憎恨別人,豈不是會產生罪惡而斷送福德嗎?
[梵文分析]
pāpa-kṣayaṃ ca puṇyaṃ ca lābhāj jīvan karomi cet |
   惡     盡     與     福     與   得         活命         若
puṇya-kṣayaś ca pāpaṃ ca lābha-arthaṃ krudhyato nanu ||
    福     盡     與    惡    與 利養      為         瞋        絕不

6.61.
[梵] yadarthameva jīvāmi tadeva yadi naśyati
kiṃ tena jīvitenāpi kevalāśubhakāriṇā // bca.6.61 //
[英譯] If the meaning of my life vanishes, then what is the point of a life that creates only non-virtue?
[天息災譯] 彼何爲活命,一向作不善,如是不思惟,無善不破壞。
[如石藏譯] 若為塵俗活,復因彼退墮,唯行罪惡事,苟活義安在?
如果我為了追求某些世俗的事物而活著,並因此使我的德行衰退墮落,像這樣只做惡事而使來生墮落受苦,就算能長命百歲,活著又有什麼意義呢?
[梵文分析]
yad-artham eva jīvāmi tad eva yadi naśyati |
 若    為      實    我活  彼   實   若   退墮
kiṃ tena jīvitena api kevala-aśubha-kāriṇā ||
 何    此     活     雖     純      不淨       行

6.62.
[梵] avarṇavādini dveṣaḥ sattvān nāśayatīti cet
parāyaśaskare 'py evaṃ kopaste kiṃ na jāyate // bca.6.62 //
[英譯] If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way?
[天息災譯] 無得讚於瞋,破壞有情故,如是心利他,彼瞋無由生。
[如石藏譯] 謂謗令他疑,故我瞋謗者;如是何不瞋誹謗他人者?
如果說,因為譏毀會使別人對我失去信心,所以我要瞋恨誹謗我的人;那麼當別人受謗時,你為何不同樣憎恨呢?難道別人贏得的信任就不會因謗而喪失嗎?
[梵文分析]
avarṇa-vādini dveṣaḥ sattvān nāśayati iti cet |
    謗      說       瞋      有情      破壞   謂  若
para-ayaśaskare ’py evaṃ kopas te kiṃ na jāyate ||
 他      不名譽     雖  如是    瞋   你  何  不   生

6.63.
[梵] parāyattāprasādatvād aprasādiṣu te kṣamā
kleśotpādaparāyatte kṣamā nāvarṇavādini // bca.6.63 //
[英譯] You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions.
[天息災譯] 爲彼修心人,於忍不住故,見彼煩惱生,是讚忍功德。
[如石藏譯] 謂此唯關他,是故吾堪忍;如是何不忍煩惱所生謗?
如果說,因為失信的物件只與別人有關,所以我能夠忍受別人遭受誹謗;那麼怨敵出於煩惱而對你所做的誹謗只與煩惱有關,你又為何不能忍受呢?
[梵文分析]
parāyatta-aprasādatvād aprasādiṣu te kṣamā |
 屬於他       不淨信         不淨信   你   忍
kleśa-utpāda-parāyatte kṣamā na avarṇa-vādini ||
  惑       生      屬於他      忍   不     謗      說

Ⅱ、消除因我所受害而生之瞋
(Ⅰ)諦察法忍
6.64.
[梵] pratimāstūpasaddharmanāśakākrośakeṣu ca
na yujyate mama dveṣo buddhādīnāṃ na hi byathā // bca.6.64 //
[英譯] My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress.
[天息災譯] 塔像妙法等,有謗及破壞,佛等無苦惱,我於彼不瞋。
[如石藏譯] 於佛塔像法誹詆損毀者,吾亦不應瞋;因佛遠諸害。
因此對於故意前來詆毀,甚至破壞佛像、舍利塔和經典正法的外道,我也不應該生氣瞋恨;因為三寶本性空寂,不會遭受傷害。
[梵文分析]
pratimā-stūpa-saddharma-nāśaka-ākrośakeṣu ca |
    像       塔         妙法       損毀      誹詆       與
na yujyate mama dveṣo buddha-ādīnāṃ na hi vyathā ||
不    相應     我      瞋        佛       等     無 實    苦

6.65.
[梵] gurusālohitādīnāṃ priyāṇāṃ cāpakāriṣu
pūrvavatpratyayotpādaṃ dṛṣṭvā kopaṃ nivārayet // bca.6.65 //
[英譯] As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions.
[天息災譯] 於師幷眷屬,不作於愛業,今因過去生,見之而自勉。
[如石藏譯] 于害上師尊及傷親友者,思彼皆緣生,知已應止瞋。
同樣對於傷害上師和親朋好友的惡人,我們也應該這樣去思惟:這些傷害都是從往昔的業緣而生起的;然後藉此思惟努力消除內心的瞋恨。
[梵文分析]
guru-sālohita-ādīnāṃ priyāṇāṃ ca apakāriṣu |
師尊    親屬      等         愛念    與     損害
pūrvavat pratyaya-utpādaṃ dṛṣṭvā kopaṃ nivārayet ||
   如前         緣         生        已見      瞋        應止

6.66.
[梵] cetanācetanakṛtā dehināṃ niyatā vyathā
sā vyathā cetane dṛṣṭā kṣamasvaināṃ vyathām ataḥ // bca.6.66 //
[英譯] Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain.
[天息災譯] 覺心觀有情,恒在衆苦惱,見彼如是已,於苦惱能忍。
[如石藏譯] 情與無情二,俱害諸有情,云何唯瞋人?故我應忍害。
有情識的人和無情識的事物二者,同樣都會傷害有情,為何偏偏只瞋恨有情識的人呢?所以我應該忍受別人的傷害。
[梵文分析]
cetana-acetana-kṛtā dehināṃ niyatā vyathā |
    思     無思   所作   眾生      一定    苦
sā vyathā cetane dṛṣṭā kṣamasva enāṃ vyathām ataḥ ||
彼    苦      思      見     你應忍     此       苦        故

6.67.
[梵] mohād eke 'parādhyanti kupyanty anye 'pi mohitāḥ
brūmaḥ kam eṣu nirdoṣaṃ kaṃ vā brūmo 'parādhinam // bca.6.67 //
[英譯] Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty?
[天息災譯] 瞋恚與愚癡,分別過一等,於此毒過咎,何得說無過?
[如石藏譯] 或由愚損人,或因癡還瞋;此中孰無過?孰為有過者?
有些人出於愚癡而傷害別人,另有些人則因為愚癡而瞋恨害他的人;這兩種人之中,哪一個沒有過錯?既然都有錯,那麼誰該特別受人瞋怪呢?
[梵文分析]
mohād eke ’parādhyanti kupyanty anye ’pi mohitāḥ |
   愚    有人       犯錯           瞋       餘   雖      癡
brūmaḥ kam eṣu nirdoṣaṃ kaṃ vā brūmo ’parādhinaṃ ||
 我們說   誰   此     無過      誰  或 我們說      有錯

6.68.
[梵] kasmād evaṃ kṛtaṃ pūrvaṃ yenaivaṃ bādhyase pariah
sarve karmaparāyattaḥ ko 'ham atrānyathākṛtau // bca.6.68 //
[英譯] Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this?
[天息災譯] 云何於過去,而作害他業,如是諸業因,間斷此何作?
[如石藏譯] 因何昔造業,於今受他害?一切既依業,憑何瞋於彼?
為什麼從前要造下瞋害眾生的罪業,以至於今生遭受報應而被人傷害呢?既然一切都根源於自己往昔的業力,我憑什麼瞋恨害我的人呢?
[梵文分析]
kasmād evaṃ kṛtaṃ pūrvaṃ yena evaṃ bādhyase paraiḥ |
   何故   如是    造       昔       若   如是    所逼惱    他
sarve karma-parāyattaḥ ko ’ham atra anyathākṛtau ||
 一切    業       屬於他   誰   我    此       改變

6.69.
[梵] evaṃ buddhvā tu puṇyeṣu tathā yatnaṃ karomy aham
yena sarve bhaviṣyanti maitracittāḥ parasparam // bca.6.69 //
[英譯] Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other.
[天息災譯] 如佛福亦然,我今一心作,與一切有情,慈心互相睹。
[如石藏譯] 如是體解已,以慈互善待。故吾當一心,勤行諸福善。
認清這個道理以後,就應該確信:所有的人都應該以慈心互相對待。因此,我也應該安忍一切外來的怨害,一心一意去做各種利生的福善事業。
[梵文分析]
evaṃ buddhvā tu puṇyeṣu tathā yatnaṃ karomy aham |
 如是      覺已  然     福     如是     勤        作       我
yena sarve bhaviṣyanti maitra-cittāḥ parasparaṃ ||
  若   一切       將是         慈      心        互相

(Ⅱ)思忍利益
6.70.
[梵] dahyamāne gṛhe yadvad agnir gatvā gṛhāntaram
tṛṇādau yatra sajyeta tadākṛṣyāpanīyate // bca.6.70 //
[英譯] When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it.
[天息災譯] 喻火燒其舍,舍中而火入,舍中若有草,彼火自延蔓。
[如石藏譯] 譬如屋著火,燃及他屋時,理當速移棄助火蔓延草。
譬如某棟房屋正在起火燃燒,並已開始燒向其他的屋子;這時,照理應當迅速移開能助長火勢蔓延的草木等雜物。
[梵文分析]
dahyamāne gṛhe yadvad agnir gatvā gṛha-antaraṃ |
     正燒       屋       如      火     去     屋       他
tṛṇa-ādau yatra sajyeta tadā ākṛṣya apanīyate ||
 草    等   彼處    束     彼時  移走       捨棄

6.71.
[梵] evaṃ cittaṃ yadāsaṅgād dahyate dveṣavahninā
tatkṣaṇaṃ tatparityājyaṃ puṇyātmoddāhaśaṅkayā // bca.6.71 //
[英譯] Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit.
[天息災譯] 如是還喻心,和合於瞋火,燒彼福功德,刹那無所有。
[如石藏譯] 如是心所貪,能助瞋火蔓,慮火燒德屋,應疾厭棄彼。
同樣,內心所貪著的任何親友與事物,都能夠助長瞋火的蔓延;如果擔心瞋火燒壞我們的功德屋,就應該立刻厭棄所貪著的一切事物。
[梵文分析]
evaṃ cittaṃ yadā āsaṅgād dahyate dveṣa-vahninā |
 如是     心     當      取著      燒        瞋       火
tat-kṣaṇaṃ tat-parityājyaṃ puṇya-ātma-uddāha-śaṅkayā ||
彼    剎那   彼     應捨           福     我       燒         怖

6.72.
[梵] māraṇīyaḥ karaṃ chittvā muktaś cet kim abhadrakam
manuṣyaduḥkhair narakān muktaś cet kim abhadrakam // bca.6.72 //
[英譯] If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate?
[天息災譯] 若人殺在手,放之善可稱,地獄苦能免,此善誰不讚?
[如石藏譯] 如彼待殺者,斷手獲解脫;若以修行苦,離獄豈非善?
例如一個束手待殺的人,若因斷手而得以逃命,豈非明智之舉嗎?同樣,若藉著忍受辭親割愛等修行的小苦,而脫離地獄等大苦,豈非更為明智嗎?
[梵文分析]
māraṇīyaḥ karaṃ chittvā muktaś cet kim abhadrakam |
    應殺         手      斷已    解脫   若  何      不好
manuṣya-duḥkhair narakān muktaś cet kim abhadrakam ||
     人           苦          獄      解脫   若  何      不好

6.73.
[梵] yady etan mātram evādya duḥkhaṃ soḍhuṃ na pāryate
tannārakavyathāhetuḥ krodhaḥ kasmān na vāryate // bca.6.73 //
[英譯] If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell?
[天息災譯] 若人在世間,少苦不能忍,地獄苦無量,瞋因何不斷?
[如石藏譯] 於今些微苦,若我不能忍,何不除瞋恚——地獄眾苦因?
如果現在不能忍受這點修行的小苦,未來如何能忍受地獄等大苦呢?如果未來受不了地獄之苦,為何現在不滅除瞋恨——這使人墮入地獄受苦的業因呢?
[梵文分析]
yady etan mātram eva adya duḥkhaṃ soḍhuṃ na pāryate |
  若    此      微少   實   今       苦           忍     不    能(pass.)
tan nāraka-vyathā-hetuḥ krodhaḥ kasmān na vāryate ||
 此   地獄      苦       因      瞋恚      何     不     除(pass.)

6.74.
[梵] kopārtham evam evāhaṃ narakeṣu sahasraśaḥ
kārito 'smi na cātmārthaḥ parārtho vā kṛto mayā // bca.6.74 //
[英譯] Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others.
[天息災譯] 我以如是苦,歷百千地獄,一一爲利他,所作不自爲。
[如石藏譯] 為欲曾千返,墮獄受燒烤;然於自他利,今猶未成辦。
因為貪欲受挫而瞋害他人的我,已經歷過千百次火燒地獄的痛苦了;但是,儘管如此備嘗艱辛,對自己和他人的利益卻毫無增進。
[梵文分析]
kopa-artham evam eva ahaṃ narakeṣu sahasraśaḥ |
  瞋      為     如是  實    我       地獄         以千
kārito ’smi na ca ātmārthaḥ parārtho vā kṛto mayā ||
 所作  我是 不 與    自利        他利   或 所作  我

6.75.
[梵] na cedaṃ tādṛśaṃ duḥkhaṃ mahārthaṃ ca kariṣyati
jagadduḥkhahare duḥkhe prītir evātra yujyate // bca.6.75 //
[英譯] But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here.
[天息災譯] 我無如是等,諸大苦惱事,以離世間故,爲利如是行。
[如石藏譯] 安忍苦不劇,復能成大利;為除眾生害,欣然受此苦。
現在這點耐怨害之忍,既不那麼痛苦,又能成就許多大的利益;因此,為了消除眾生更深重的苦難,我應該欣然忍受這點較輕微的困苦。
[梵文分析]
na ca idaṃ tādṛśaṃ duḥkhaṃ mahārthaṃ ca kariṣyati |
不 與   此     類似         苦          大利      與    將作
jagad-duḥkha-hare duḥkhe prītir eva atra yujyate ||
 眾生     苦       除      苦      喜    實   此    合理

Ⅲ、消除因敵獲善而生之瞋
(Ⅰ)應喜敵受贊
6.76.
[梵] yadi prītisukhaṃ prāptam anyaiḥ stutvā guṇor jitam
manas tvam api taṃ stutvā kasmād evaṃ na hṛṣyasi // bca.6.76 //
[英譯] If others find pleasure and joy in praising the abundance of someone's good qualities, why, O mind, do you not praise it and delight in this way, too?
[天息災譯] 離苦獲快樂,彼皆讚功德,得彼如是讚,云何而不喜?
[如石藏譯] 人讚敵有德,若獲歡喜樂;意汝何不讚,令汝自歡喜?
倘若有人稱讚你的敵人有功德,因而獲得了讚歎隨喜的快樂;那麼,意識啊!你為何不同樣稱讚他而讓自己也一起快樂呢?
[梵文分析]
yadi prīti-sukhaṃ prāptam anyaiḥ stutvā guṇor jitaṃ |
 若     喜      樂         獲        餘     稱讚     德    勝者
manas tvam api taṃ stutvā kasmād evaṃ na hṛṣyasi ||
  意!    汝   亦  彼      讚      何      如是  不 汝歡喜

(Ⅱ)應喜敵獲樂
6.77.
[梵] idaṃ ca te hṛṣṭisukhaṃ niravadyaṃ sukhodayam
na vāritaṃ ca guṇibhiḥ parāvarjanam uttamam // bca.6.77 //
[英譯] This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others.
[天息災譯] 彼旣得如此,無礙之快樂,利他行最上,智者何不勉。
[如石藏譯] 如是所生樂,唯樂無性罪,諸佛皆稱許;復是攝他法。
讚歎隨喜所得到的歡樂,不但是今生和來世不雜性罪的歡樂泉源,連諸佛菩薩等聖賢也都認可、稱讚;而且如此隨喜更是攝受他人的最佳方法。
[梵文分析]
idaṃ ca te hṛṣṭi-sukhaṃ niravadyaṃ sukha-udayaṃ |
  此  與 你  歡      樂          離過         樂        生
na vāritaṃ ca guṇibhiḥ para-āvarjanam uttamaṃ ||
不     遮     與    有德     他        吸引        上

6.78.
[梵] tasyaiva sukham ity evaṃ tavedaṃ yadi na priyam
bhṛtidānādivirater dṛṣṭādṛṣṭaṃ hataṃ bhavet // bca.6.78 //
[英譯] If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed.
[天息災譯] 如是最上行,得快樂不修,此見若不捨,破壞於正見。
[如石藏譯] 謂他獲樂故,然汝厭彼樂;則應不予酬,此壞現後樂。
如果說,讚歎將使敵方獲得快樂,而你卻不希望別人得到快樂;那麼你也不該支薪使你的僕人快樂,但是這麼做,今生和來世的安樂都將失去。
[梵文分析]
tasya eva sukham ity evaṃ tava idaṃ yadi na priyaṃ |
  彼    實      樂     謂  如是  你     此    若  不     喜
bhṛti-dānādi-virater dṛṣṭa-adṛṣṭaṃ hataṃ bhavet ||
  酬    施等     停止   見      不見    所壞     是

6.79.
[梵] svaguṇe kīrtyamāne ca parasaukhyam apīcchasi
kīrtyamāne paraguṇe svasaukhyam api necchasi // bca.6.79 //
[英譯] When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self.
[天息災譯] 若敬愛於他,以德而稱讚,他德旣稱讚,乃是自敬愛。
[如石藏譯] 他讚吾德時,吾亦欲他樂;他讚敵功德,何故我不樂?
當別人稱讚我有功德的時候,我也希望他得到讚歎隨喜的快樂;然而,當別人稱讚我的仇敵有功德時,為什麼我卻快樂不起來呢?
[梵文分析]
svaguṇe kīrtyamāne ca parasaukhyam api icchasi |
  己德          所讚     與       他樂         雖    你欲
kīrtyamāne paraguṇe svasaukhyam api na icchasi ||
    所讚           他德         自樂        雖  不   你欲

6.80.
[梵] bodhicittaṃ samutpādya sarvasattvasukhecchayā
svayaṃ labdhasukheṣv adya kasmāt sattveṣu kupyasi // bca.6.80 //
[英譯] Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves?
[天息災譯] 當發菩提心,爲一切有情,令得諸快樂,云何瞋有情?
[如石藏譯] 初欲有情樂,而發菩提心;有情今獲樂,何故反瞋彼?
我原本希望一切有情都能獲得快樂,因而發起“欲成佛利眾生”的菩提心;現在有情自己獲得了安樂,為何我反而要瞋恨他們呢?
[梵文分析]
bodhicittaṃ samutpādya sarva-sattva-sukha-icchayā |
   菩提心            生        一切   有情     樂        欲
svayaṃ labdha-sukheṣv adya kasmāt sattveṣu kupyasi ||
    自       已得      樂       今     何故     有情      你瞋

(Ⅲ)應喜敵獲利
i、思敵獲利乃己初衷
6.81.
[梵] trailokyapūjyaṃ buddhatvaṃ sattvānāṃ kiṃ na vāñchasi
satkāram itvaraṃ dṛṣṭvā teṣāṃ kiṃ paridahyase // bca.6.81 //
[英譯] If you desire sentient beings' Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored.
[天息災譯] 佛爲三界供,欲有情成佛,世利得不實,彼煩惱何作。
[如石藏譯] 初欲令有情成佛受他供;今見人獲利,何故生嫉惱?
我最初發心,想令一切有情成佛而普受三界眾生的廣大供養;現在看到別人僅僅獲得一點微薄的利敬,為什麼反而妒忌苦惱起來了呢?
[梵文分析]
trailokya-pūjyaṃ buddhatvaṃ sattvānāṃ kiṃ na vāñchasi |
    三界      所供        成佛            有情     何  不    你欲
satkāram itvaraṃ dṛṣṭvā teṣāṃ kiṃ paridahyase ||
     敬         少         見     彼     何       你燒

6.82.
[梵] puṣṇāti yas tvayā poṣyaṃ tubhyam eva dadāti saḥ
kuṭumbajīvinaṃ labdhvā na hṛṣyasi prakupyasi // bca.6.82 //
[英譯] One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry?
[天息災譯] 若人之骨肉,乃及諸眷屬,養育與命等,不喜瞋何生?
[如石藏譯] 所應恩養親,當由汝供給;他親既養護,不喜豈反瞋?
例如父母和妻兒是你應該負責養育的,應該由你親自供給他們的生活;如今他們已獲得其他親友的養育和照顧,難道你不但不高興還要生氣嗎?
[梵文分析]
puṣṇāti yas tvayā poṣyaṃ tubhyam eva dadāti saḥ |
  照顧   若    你    應護養       汝      實    給    彼
kuṭumba-jīvinaṃ labdhvā na hṛṣyasi prakupyasi ||
    家庭     生活       已得  不   你喜        你瞋

6.83.
[梵] sa kiṃ necchati sattvānāṃ yas teṣāṃ bodhim icchati
bodhicittaṃ kutas tasya yo 'nyasaṃpadi kupyati // bca.6.83 //
[英譯] What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others' prosperity have the Spirit of Awakening?
[天息災譯] 如彼求菩提,當用菩提心,而不愛有情,福自捨何瞋?
[如石藏譯] 不願人獲利,豈願彼證覺?妒憎富貴者,寧有菩提心?
如果不希望眾生獲得一些小利益,怎可能希望他們證得無上菩提呢?嫉妒、憎恨別人富裕尊貴的小人,怎麼會有菩提心呢?
[梵文分析]
sa kiṃ na icchati sattvānāṃ yas teṣāṃ bodhim icchati |
彼  何  不    欲        有情      若    彼      菩提      欲
bodhicittaṃ kutas tasya yo ’nya-saṃpadi kupyati ||
   菩提心      從何   彼   若    別     具足      瞋

ii、思敵獲利不關己事
6.84.
[梵] yadi tena na tallabdhaṃ sthitaṃ dānapater gṛhe
sarvathāpi na tatte 'sti dattādattena tena kim // bca.6.84 //
[英譯] If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not?
[天息災譯] 若人有所求,出財大捨施,所求旣不獲,不如財在舍。
[如石藏譯] 若已從他得,或利在施家,二俱非汝有,施否何相干?
無論仇敵已從別人那兒獲得了利養,或者那些利養仍然留在施主家中,既然一點兒都沒你的份,你悶悶不樂地嫉妒又有什麼用呢?
[梵文分析]
yadi tena na tal-labdhaṃ sthitaṃ dānapater gṛhe |
 若    彼   不 彼     利養      在         施主      家
sarvathā api na tat te ’sti datta-adattena tena kiṃ ||
  一切     雖 不 彼  你 是   施      不施    彼    何

iii、思惟己過
6.85.
[梵] kiṃ vārayatu puṇyāni prasannān svaguṇān atha
labhamāno na gṛhṇātu vada kena na kupyasi // bca.6.85 //
[英譯] Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry?
[天息災譯] 淸淨功德福,何障而不獲,得已自不受,如住瞋修行?
[如石藏譯] 何故棄福善、信心與己德?不守已得財,何不自瞋責?
為何要拋棄自己的福善、信心與功德不顧,反而去瞋害別人而造作罪業呢?已經到手的功德財自己不好好守護,為何不深深地瞋恨、責怪你自己呢?
[梵文分析]
kiṃ vārayatu puṇyāni prasannān svaguṇān atha |
 何      棄           福          信          己德      則
labhamāno na gṛhṇātu vada kena na kupyasi ||
    得時      不     持     你說   何   不   你瞋

6.86.
[梵] na kevalaṃ tvam ātmānaṃ kṛtapāpaṃ na śocasi
kṛtapuṇyaiḥ saha spardhām aparaiḥ kartum icchasi // bca.6.86 //
[英譯] Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues.
[天息災譯] 作罪與作福,不同不隨喜,亦復不依作,當自一無得。
[如石藏譯] 於昔所為惡猶無憂愧色,豈還欲競勝曾培福德者?
對於自己以前所造的罪惡,你不但不憂慮愧疚、改過自新,難道還想繼續嫉妒、瞋恨,並和其他有福德的人競爭嗎?
[梵文分析]
na kevalaṃ tvam ātmānaṃ kṛta-pāpaṃ na śocasi |
不     但       你       己       所為     惡   無   憂
kṛta-puṇyaiḥ saha spardhām aparaiḥ kartum icchasi ||
所為     福      與       競爭      他人      作       你欲

(3)遮除己欲受挫之瞋
Ⅰ、瞋敵徒自害
6.87.
[梵] jātaṃ ced apriyaṃ śatros tvattuṣṭyā kiṃ punar bhavet
tvadāśaṃsanamātreṇa na cāhetur bhaviṣyati // bca.6.87 //
[英譯] If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause.
[天息災譯] 若愛於冤家,欲求其歡喜,復求諸讚說,此事無因得。
[如石藏譯] 縱令敵不喜,汝有何可樂?唯盼敵受苦,不成損他因。
即使你的仇敵因為受害而苦惱,又有什麼值得你高興的呢?僅僅希望你的敵人遇害受苦,並不能成為損害他的原因啊!
[梵文分析]
jātaṃ ced apriyaṃ śatros tvat-tuṣṭyā kiṃ punar bhavet |
 已生  若     不喜     敵     你   滿意   何     再     應是
tvad-āśaṃsana-mātreṇa na ca ahetur bhaviṣyati ||
 你      希求         僅      不 與  無因       將是

6.88.
[梵] atas tvadicchayā siddhaṃ tadduḥkhe kiṃ sukhaṃ tava
athāpy artho bhaved evam anarthaḥ ko nv ataḥ paraḥ // bca.6.88 //
[英譯] Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that?
[天息災譯] 雖欲利圓滿,返苦而無樂,菩提心不忍,於利不成就。
[如石藏譯] 汝願縱得償,他苦汝何樂?若謂滿我願,招禍豈過此?
就算如你所願,仇敵都遇害受苦了,又有什麼值得你高興的呢?如果說,這樣才能消除我心頭之恨;但是,哪有比這更易使人墮落受報的心態呢?
[梵文分析]
atas tvad-icchayā siddhaṃ tad-duḥkhe kiṃ sukhaṃ tava |
因此  你      欲         成      彼     苦      何      樂      你
atha apy artho bhaved evam anarthaḥ ko nv ataḥ paraḥ ||
 則    雖   利      應是   如是     無利   何 今   此   甚於

6.89.
[梵] etad dhi baḍiśaṃ ghoraṃ kleśabāḍiśikārpitam
yato narakapālās tvāṃ krītvā pakṣyanti kumbhiṣu // bca.6.89 //
[英譯] Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell.
[天息災譯] 煩惱之惡鉤,牽人不自在,由如地獄卒,擲人入湯火。
[如石藏譯] 若為瞋漁夫利鉤所鉤執,陷我入地獄,定受獄卒煎。
瞋煩惱就像精明的漁夫所拋下的利鉤,如果一不小心被它鉤住了,那麼我一定會墮落在有情地獄裏,被無情的獄卒放在油鍋裏煎炸。
[梵文分析]
etad dhi baḍiśaṃ ghoraṃ kleśa-bāḍiśika-arpitaṃ |
 此   實      鉤          怖      惑       漁夫     所投
yato narakapālās tvāṃ krītvā pakṣyanti kumbhiṣu ||
 若        獄卒        你      ?        抓            鍋

Ⅱ、應忍己利受損
(Ⅰ)不應因世法受損而瞋
i、不應因讚譽受損而瞋
➀思惟讚譽無益
6.90.
[梵] stutir yaśo 'tha satkāro na puṇyāya na cāyuṣe
na balārthaṃ na cārogye na ca kāyasukhāya me // bca.6.90 //
[英譯] Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being.
[天息災譯] 我本求利他,何要虛稱讚,無福無壽命,無力無安樂。
[如石藏譯] 受讚享榮耀,非福非增壽,非力非免疫,非令身安樂。
受人讚美和稱譽所引生的榮耀感,既不能轉變成福德和長壽,也不能改換成力量或使我免除疾疫,更不能使我的身體健康平安。
[梵文分析]
stutir yaśo ’tha satkāro na puṇyāya na ca āyuṣe |
  讚    譽    則      敬     非      福    非 與    壽
na balārthaṃ na ca ārogye na ca kāya-sukhāya me ||
非      力       非 與   無病  非 與  身      安樂    我

6.91.
[梵] etāvāṃś ca bhavet svārtho dhīmataḥ svārthavedinaḥ
madyadyūtādi sevyaṃ syān mānasaṃ sukham icchatā // bca.6.91 //
[英譯] If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on.
[天息災譯] 自利行不圓,智者應須覺,後後而自行,當愛樂圓滿。
[如石藏譯] 若吾識損益,讚譽有何利?若唯圖稱心,應依飾與酒。
如果我是個明辨利害得失的人,那麼名譽和讚美有什麼利益可圖呢?如果我所嚮往,那還不如去追求美飾、佳人和醇酒算了。
[梵文分析]
etāvāṃś ca bhavet svārtho dhīmataḥ svārtha-vedinaḥ |
  此量    與    是      自利        智        自利       知
madya-dyūta-ādi sevyaṃ syān mānasaṃ sukham icchatā ||
   酒     賭博   等    應近    是         心         樂         欲

6.92.
[梵] yaśo 'rthaṃ hārayanty artham ātmānaṃ mārayanty api
kim akṣarāṇi bhakṣyāṇi mṛte kasya ca tatsukham // bca.6.92 //
[英譯] For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure?
[天息災譯] 修行要稱讚,若持刃自殺,如世不實事,無益無利樂。
[如石藏譯] 若僅為虛名,失財復喪命,譽詞何所為?死時誰得樂?
如果我為了虛名假譽,不但損失財產,還白白浪費寶貴的生命,那麼死的時候名譽能幫我作些什麼呢?它又能使誰快樂呢?
[梵文分析]
yaśo ’rthaṃ hārayanty artham ātmānaṃ mārayanty api |
名譽    為          失         財         自           令死     雖
kim akṣarāṇi bhakṣyāṇi mṛte kasya ca tat-sukham ||
  何    文字         食        死      誰   與 彼     樂

➁思毀譽不足憂喜
6.93.
[梵] yathā pāṃśugṛhe bhinne rodityārtaravaṃ śiśuḥ
tathā stutiyaśohānau svacittaṃ pratibhāti me // bca.6.93 //
[英譯] At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed.
[天息災譯] 譬如破壞舍,日照內外見,亦由稱讚非,須用心明了。
[如石藏譯] 沙屋傾頹時,愚童哀極泣;若我傷失譽,豈非似愚童?
當用沙堆成的遊戲之屋倒塌的時候,幼稚的孩童就會傷心地哭泣;同樣,如果我因為失去虛幻的讚美而傷心,那麼我豈不是像愚童一樣幼稚嗎?
[梵文分析]
yathā pāṃśu-gṛhe bhinne rodity-ārta-ravaṃ śiśuḥ |
  如      土       屋    敗壞    泣    不樂  嚎叫     童
tathā stuti-yaśo-hānau sva-cittaṃ pratibhāti me ||
如是   讚    譽     滅     自     心         現      我

6.94.
[梵] śabdas tāvad acittatvāt sa māṃ stautītyasaṃbhavaḥ
paraḥ kila mayi prīta ity etat prītikāraṇam // bca.6.94 //
[英譯] Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight.
[天息災譯] 汝思惟於聲,起滅而平等,心如此利他,當行如是行。
[如石藏譯] 聲暫無心故,稱譽何足樂?若謂他喜我,彼讚是喜因;
讚譽之聲是短暫、無心的;它既無心,我高興什麼呢?如果說,那是因為他歡喜才讚美我,所以他的稱讚就是我歡喜的原因;
[梵文分析]
śabdas tāvad acittatvāt sa māṃ stauti ity asaṃbhavaḥ |
   聲     彼時    無心故 彼   我    稱譽 謂       無有
paraḥ kila mayi prīta ity etat prīti-kāraṇam ||
  他    說     我    喜   謂   彼  喜       因

6.95.
[梵] anyatra mayi vā prītyā kiṃ hi me parakīyayā
tasyaiva tatprītisukhaṃ bhāgo nālpo 'pi me tataḥ // bca.6.95 //
[英譯] Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me.
[天息災譯] 於他何所受,而行於利益,彼旣獲快樂,我利益非虛。
[如石藏譯] 受讚或他喜,于我有何益?喜樂屬於彼,少分吾不得。
然而,無論他讚美我或是他自己歡喜,這些讚美和歡喜對我有什麼助益呢?那歡喜和快樂是屬於他內心裏的,我一點兒也得不到。
[梵文分析]
anyatra mayi vā prītyā kiṃ hi me parakīyayā |
  他處     我   或   喜     何  實 我   屬於他人
tasya eva tat-prīti-sukhaṃ bhāgo na alpo ’pi me tataḥ ||
  彼    實  彼   喜      樂       分    不   少   亦 我    彼

6.96.
[梵] tatsukhena sukhitvaṃ cet sarvatraiva mamāstu tat
kasmād anyaprasādena sukhiteṣu na me sukham // bca.6.96 //
[英譯] If I take pleasure in that person's pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else?
[天息災譯] 彼彼獲利樂,以一切讚我,云何而於我,無別威德樂?
[如石藏譯] 他樂故我樂;于眾應如是。他喜而讚敵,何故我不樂?
如果說,我會因為他的快樂而快樂;那麼對於所有的人都應該同樣隨喜才對。為何他人歡喜讚譽我仇敵的時候,我卻反而悶悶不樂呢?
[梵文分析]
tat-sukhena sukhitvaṃ cet sarvatra eva mama astu tat |
彼     樂            樂       若  一切處  實     我     是   彼
kasmād anya-prasādena sukhiteṣu na me sukham ||
   何故    他         喜           樂      不  我      樂

6.97.
[梵] tasmād ahaṃ stuto 'smīti prītir ātmani jāyate
tatrāpy evam asaṃbandhāt kevalaṃ śiśuceṣṭitam // bca.6.97 //
[英譯] Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child.
[天息災譯] 彼如是讚我,以愛彼自得,彼無緣若此,如愚如迷者。
[如石藏譯] 故我受讚時,心若生歡喜,此喜亦非當,唯是愚童行。
因此,當我受到別人稱讚的時候,如果內心裏沾沾自喜,這種歡喜也是沒有什麼意義的;它只能算是一種不成熟的幼稚心理。
[梵文分析]
tasmād ahaṃ stuto ’smi iti prītir ātmani jāyate |
    故      我   受讚    是 謂    喜     我       生
tatra apy evam asaṃbandhāt kevalaṃ śiśu-ceṣṭitam ||
  此   亦  如是     不相和             唯      童      行

ii、思譏毀于己有益
6.98.
[梵] stutyād ayaś ca me kṣobhaṃ saṃvegaṃ nāśayantyamī
guṇavatsu ca mātsaryaṃ saṃpatkopaṃ ca kurvate // bca.6.98 //
[英譯] Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success.
[天息災譯] 此讚我雖獲,速破而勿著,憎惡正德者,由此而瞋作。
[如石藏譯] 讚譽令心散,損壞厭離心,令妒有德者,復毀圓滿事。
讚美和稱譽會使我掉舉、散亂,損壞我對於三界的厭離心,促使我嫉妒有德學的人,甚至還會破壞我圓滿福慧資糧的法行。
[梵文分析]
stuty-ādayaś ca me kṣomaṃ saṃvegaṃ nāśayanty amī |
  讚      等    與  我       ?         厭離        破壞     這些
guṇavatsu ca mātsaryaṃ saṃpat-kopaṃ ca kurvate ||
   有德      與       妒          圓滿     瞋    與      作

6.99.
[梵] tasmāt stutyādighātāya mama ye pratyupasthitāḥ
apāyapātarakṣārthaṃ pravṛttā nanu te mama // bca.6.99 //
[英譯] Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell?
[天息災譯] 是讚成障礙,我令不發起,護不墮惡趣,爲彼行無我。
[如石藏譯] 以是若有人欲損吾聲譽,豈非救護我免墮諸惡趣。
因此,如果現在有人處心積慮地想要譭謗我、破壞我的名譽,那麼他豈不是正在努力地保護我,使我免於墮落惡趣嗎?
[梵文分析]
tasmāt stuty-ādi-ghātāya mama ye pratyupasthitāḥ |
   故      讚   等      損       我     若         現前
apāya-pāta-rakṣa-arthaṃ pravṛttā nanu te mama ||
 惡趣   墮      護     為         轉     豈非 彼   我

6.100.
[梵] muktyarthinaś cāyuktaṃ me lābhasatkārabandhanam
ye mocayanti māṃ bandhād dveṣas teṣu kathaṃ mama // bca.6.100 //
[英譯] The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage?
[天息災譯] 若解諸有情,利養尊卑縛,令有情解脫,彼意云何瞋?
[如石藏譯] 吾唯求解脫,無需利敬縛;于解束縛者,何故反生瞋?
我只想追求自己和他人的解脫,不需要世俗名利和恭敬的束縛。對於解除我名利羈絆的恩人,我為何要瞋恨他們呢?
[梵文分析]
mukty-arthinaś ca ayuktaṃ me lābha-satkāra-bandhanaṃ |
 解脫       求     與   不適當 我     利       敬          縛
ye mocayanti māṃ bandhād dveṣas teṣu kathaṃ mama ||
若        解       我        縛         瞋     彼       何      我

6.101.
[梵] duḥkhaṃ praveṣṭukāmasya ye kapāṭatvam āgatāḥ
buddhādhiṣṭhānata iva dveṣas teṣu kathaṃ mama // bca.6.101 //
[英譯] How can I hate those who, as if due to the Buddha's blessing, block the gate as I seek to enter suffering?
[天息災譯] 若人欲捨苦,來入解脫門,此是佛威德,云何我瞋彼?
[如石藏譯] 如我欲趣苦,然蒙佛加被,閉門不放行,云何反瞋彼?
好比我想走進一間充滿危險的房屋,卻蒙受佛陀的護念與加持,他緊關著門不放我進去受苦,我為何反而要瞋恨他呢?
[梵文分析]
duḥkhaṃ praveṣṭu-kāmasya ye kapāṭatvam āgatāḥ |
      苦           入         欲     若          門        來
buddha-adhiṣṭhānata iva dveṣas teṣu kathaṃ mama ||
     佛           加被      如     瞋     彼      何       我

(Ⅱ)不應因修德受阻而瞋
i、思修福莫勝忍
6.102.
[梵] puṇyavighnaḥ kṛto 'nenety atra kopo na yujyate
kṣāntyā samaṃ tapo nāsti nanv etat tadupasthitam // bca.6.102 //
[英譯] It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that?
[天息災譯] 此瞋我不作,於福障礙故,修行平等忍,彼無不獲得。
[如石藏譯] 謂敵能障福;瞋敵亦非當。難行莫勝忍,云何不忍耶?
如果說,仇敵會障礙我修集福德;但是因此而瞋恨也不合理。既然沒有一種難行的功德比得上安忍,那麼我為何不堅毅地忍耐下去呢?
[梵文分析]
puṇya-vighnaḥ kṛto ’nena ity atra kopo na yujyate |
    福        障    所作   此   謂  此    瞋   非    適當
kṣāntyā samaṃ tapo nāsti nanv etat tad upasthitaṃ ||
    忍        等    難行   莫   豈非  此  彼         住

6.103.
[梵] athāham ātmadoṣeṇa na karomi kṣamām iha
mayaivātra kṛto vighnaḥ puṇyahetāv upasthite // bca.6.103 //
[英譯] If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented.
[天息災譯] 自身諸過失,忍辱故不作,過失不作故,彼福而獲得。
[如石藏譯] 若我因己過不堪忍敵害,豈非徒自障習忍福德因?
如果我因為自己瞋惱的過失而不能容忍敵人傷害我,那不就等於是障礙自己積集福德嗎?因為敵害正是修忍積福的主因啊!
[梵文分析]
atha aham ātma-doṣeṇa na karomi kṣamām iha |
 則     我     己       過    不    作         忍      此
mayā eva atra kṛto vighnaḥ puṇya-hetāv upasthite ||
   我   實   此  所作     障       福      因         住

ii、思敵非福障
6.104.
[梵] yo hi yena vinā nāsti yasmiṃś ca sati vidyate
sa eva kāraṇaṃ tasya sa kathaṃ vighna ucyate // bca.6.104 //
[英譯] If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance?
[天息災譯] 若人福無有,安忍而自生,常令安住忍,云何說障礙?
[如石藏譯] 無害忍不生,怨敵生忍福。既為修福因,云何謂障福?
沒有敵害就不能修行安忍;有怨仇前來傷害,才能成就安忍的福德。既然敵害是修習安忍、累積福德的主因,怎能說他會障礙我們修福呢?
[梵文分析]
yo hi yena vinā nāsti yasmiṃś ca sati vidyate |
若 實  彼     無    無       彼      與  有     有
sa eva kāraṇaṃ tasya sa kathaṃ vighna ucyate ||
此 實       因       彼   此     何         障     稱

6.105.
[梵] na hi kālopapannena dānavighnaḥ kṛto 'rthinā
na ca pravrājake prāpte pravrajyāvighna ucyate // bca.6.105 //
[英譯] For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination.
[天息災譯] 世求利益人,不於施作障,障礙出家故,是不得出家。
[如石藏譯] 應時來乞者,非行佈施障;授戒諸方丈,亦非障出家。
例如應時而來行乞的乞丐,是我們修行佈施的助緣而不是障礙;同樣,授予我們出家戒的方丈,也不是妨礙出家的障難。
[梵文分析]
na hi kāla-upapannena dāna-vighnaḥ kṛto ’rthinā |
非 實 時          來          施        障    所作   乞丐
na ca pravrājake prāpte pravrajyā-vighna ucyate ||
非 與     出家      所得       出家        障      稱

iii、思敵極難得
➀敵是修忍因
6.106.
[梵] sulabhā yācakā loke durlabhās tv apakāriṇaḥ
yato me 'naparādhasya na kaścid aparādhyati // bca.6.106 //
[英譯] Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong.
[天息災譯] 世間諸難得,求者而能與,我唯說善利,於過無所得。
[如石藏譯] 世間乞者眾,忍緣敵害稀。若不外施怨,必無為害者。
這世上,修佈施的對象——乞丐很多,但是修忍的外緣——怨害者卻很少。如果你不向外結怨傷害別人,別人很少會主動來傷害你的。
[梵文分析]
sulabhā yācakā loke durlabhās tv apakāriṇaḥ |
  易得     乞者  世間     難得    而         敵
yato me ’naparādhasya na kaścid aparādhyati ||
 若   我         不害        無   任何        害

6.107.
[梵] aśramopārjitas tasmād gṛhe nidhir ivotthitaḥ
bodhicaryāsahāyatvāt spṛhaṇīyo ripur mama // bca.6.107 //
[英譯] Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort.
[天息災譯] 以彼菩提行,遠離於所冤,如出舍中藏,是故云不難。
[如石藏譯] 故敵極難得,如寶現貧舍;能助菩提行,故當喜自敵。
因此,修忍的敵緣十分珍貴難得,它就像出現在窮人家中的如意寶藏;正因為他們是助成菩提行的良伴,所以我應該喜歡我的仇敵。
[梵文分析]
aśrama-upārjitas tasmād gṛhe nidhir iva utthitaḥ |
  不勞      而得        故     舍    寶     如     現
bodhi-caryā-sahāyatvāt spṛhaṇīyo ripur mama ||
 菩提     行      助伴          當求       敵     我

6.108.
[梵] mayā cānena copāttaṃ tasmād etat kṣamāphalam
etasmai prathamaṃ deyam etat pūrvā kṣamā yataḥ // bca.6.108 //
[英譯] Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him.
[天息災譯] 懺悔於業因,彼初爲先導,是故於忍果,如是而得生。
[如石藏譯] 敵我共成忍,故此安忍果,首當奉獻彼;因敵是忍緣。
再者,安忍的德行是敵我共同完成的,所以一切修習安忍的功德果報,首先應當奉獻給我的敵人;因為他們才是修忍的主緣。
[梵文分析]
mayā ca anena ca upāttaṃ tasmād etat kṣamā-phalaṃ |
   我  與    他   與    所得        故    此     忍       果
etasmai prathamaṃ deyam etat pūrvā kṣamā yataḥ ||
    彼           首         當奉    此    先       忍     若

6.109.
[梵] kṣamāsiddhyāśayo nāsya tena pūjyo na cedariḥ
siddhihetur ucito 'pi saddharmaḥ pūjyate katham // bca.6.109 //
[英譯] If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement.
[天息災譯] 彼無我所心,此心乃住忍,成就不思議,供養於妙法。
[如石藏譯] 謂無助忍想,故敵非應供;則亦不應供正法修善因。
如果說,仇敵並沒有助我修忍的想法,所以根本不值得供奉;那麼你也不該供奉指引你解脫的教法,在為正法也沒有絲毫助你修善的意願。
[梵文分析]
kṣamā-siddhy-āśayo na asya tena pūjyo na ced ariḥ |
    忍      成     意樂  不  此    彼   應供  非  若   敵
siddhi-hetur ucito ’pi sad-dharmaḥ pūjyate kathaṃ ||
   成      因    所喜  亦 正       法        應供    如何

6.110.
[梵] apakārāśayo 'syeti śatrur yadi na pūjyate
anyathā me kathaṃ kṣāntir bhiṣajīva hitodyate // bca.6.110 //
[英譯] If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being!
[天息災譯] 此心爲利他,乃至以壽命,或以冤不供,云何別說忍?
[如石藏譯] 謂敵思為害,故彼非應供;若如醫利我,云何修安忍?
如果說,仇敵有傷害我的瞋心,所以我不應該供養仇敵;但是,如果敵人也像醫生一樣利益我,那我又怎麼有機會修習安忍呢?
[梵文分析]
apakāra-āśayo ’sya iti śatrur yadi na pūjyate |
   損惱   意樂    此  謂    敵    若  不    應供
anyathā me kathaṃ kṣāntir bhiṣaji iva hita-udyate ||
  否則    我    云何      忍        醫   如   利    生起

6.111.
[梵] tadduṣṭāśayam evātaḥ pratītyotpadyate kṣamā
sa evātaḥ kṣamāhetuḥ pūjyaḥ saddharmavan mayā // bca.6.111 //
[英譯] Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma.
[天息災譯] 於彼彼惡心,各各與忍辱,於如是得忍,因供養妙法。
[如石藏譯] 既依極瞋心,乃堪修堅忍;故敵是忍因,應供如正法。
正因為需要依靠瞋害心強烈的仇敵,我們才能修成高度的忍耐;所以只有仇敵才是修習安忍的主因,值得我們像供養正法一般供養。
[梵文分析]
tad-duṣṭa-āśayam eva ataḥ pratītya utpadyate kṣamā |
 彼    惡     意樂    實   此       緣        生           忍
sa eva ataḥ kṣamā-hetuḥ pūjyaḥ sad-dharma-van mayā ||
彼 實    此     忍      因     應供    正      法     如    我

➁生佛皆平等
6.112
[梵] sattvakṣetraṃ jinakṣetram ity ato muninoditam
etān ārādhya bahavaḥ saṃpatpāraṃ yato gatāḥ // bca.6.112 //
[英譯] The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them.
[天息災譯] 佛土衆生土,大牟尼說此,於彼奉事多,能感於富貴。
[如石藏譯] 本師牟尼說:生佛勝福田。常敬生佛者,圓滿達彼岸。
導師釋迦牟尼佛曾說:佛和有情都是最殊勝的福田。如果有人經常尊敬、供養諸佛和有情,必能順利圓滿二利而抵達正覺的彼岸。
[梵文分析]
sattva-kṣetraṃ jina-kṣetram ity ato muninā uditam |
   生       田       佛        田   謂  此    牟尼     所說
etān ārādhya bahavaḥ saṃpat-pāraṃ yato gatāḥ ||
  此       敬         多       圓滿    彼岸   若     到

6.113
[梵] sattvebhyaś ca jinebhyaś ca buddhadharmāgame same
jineṣu gauravaṃ yadvan na sattveṣv iti kaḥ kramaḥ // bca.6.113 //
[英譯] As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas?
[天息災譯] 如來及於法,與有情平等,尊重於佛故,尊有情亦然。
[如石藏譯] 成佛所依緣,有情等諸佛。敬佛不敬眾,豈有此言教?
就修行成佛所依的助緣而言,佛和有情是同等重要的。倘若只敬重諸佛而不敬重有情,真不知這是誰的教法?
[梵文分析]
sattvebhyaś ca jinebhyaś ca buddha-dharma-āgame same |
      有情     與      佛      與     佛        法         得      等
jineṣu gauravaṃ yadvan na sattveṣv iti kaḥ kramaḥ ||
   佛        敬         如彼   不     生     謂  何    方式

6.114
[梵] āśayasya ca māhātmyaṃ na svataḥ kiṃ tu kāryataḥ
samaṃ ca tena māhātmyaṃ sattvānāṃ tena te samāḥ // bca.6.114 //
[英譯] Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal.
[天息災譯] 立意乃如是,於自無所作,以彼大平等,平等於有情。
[如石藏譯] 非說智德等,由用故云等;有情助成佛,故說生佛等。
我並不是說佛與眾生的智德相等,而是針對他們所產生的效用而說相等;恭敬有情也有助人成佛的效果,所以說眾生和佛是相等的。
[梵文分析]
āśayasya ca māhātmyaṃ na svataḥ kiṃ tu kāryataḥ |
    意樂   與       偉大      非    自     何  然     果
samaṃ ca tena māhātmyaṃ sattvānāṃ tena te samāḥ ||
    等    與  彼         偉大             生      彼  彼   等

6.115
[梵] maitryāśayaś ca yatpūjyaḥ sattvamāhātmyam eva tat
buddhaprasādād yatpuṇyaṃ buddhamāhātmyam eva tat // bca.6.115 //
[英譯] A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas.
[天息災譯] 大意於有情,慈心而供養,發心如佛福,如佛福可得。
[如石藏譯] 懷慈供有情,因彼尊貴故;敬佛福德廣,亦因佛尊貴。
慈心供養有情的福德無有邊際,那是因為有情是尊貴悲田的原故;敬信佛陀的福德廣大無邊。那也是因為佛陀是尊貴福田之故。
[梵文分析]
maitry-āśayaś ca yat-pūjyaḥ sattva-māhātmyam eva tat |
   慈      意樂  與  若   應敬   有情       尊貴        實  彼
buddha-prasādād yat-puṇyaṃ buddha-māhātmyam eva tat ||
    佛          信     若     福          佛           尊貴       實  彼

6.116
[梵] buddhadharmāgamāṃśena tasmāt sattvā jinaiḥ samāḥ
na tu buddhaiḥ samāḥ kecid anantāṃśair guṇār ṇavaiḥ // bca.6.116 //
[英譯] Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions.
[天息災譯] 是故佛法行,佛有情平等,佛無所平等,功德海無邊。
[如石藏譯] 助修成佛故,應許生佛等。然生非等佛無邊功德海。
因為有情提供了其他眾生修成佛道的因緣,所以我主張眾生與佛相等。但是眾生的德能,完全不能和諸佛的無邊功德海相比。
[梵文分析]
buddha-dharma-āgama-aṃśena tasmāt sattvā jinaiḥ samāḥ |
    佛        法         得       分         故       生     佛      等
na tu buddhaiḥ samāḥ kecid ananta-aṃśair guṇa-arṇavaiḥ ||
非 然      佛         等    任何   無邊      分    功德      海

6.117
[梵] guṇasāraikarāśīnāṃ guṇo 'ṇur api cet kvacit
dṛśyate tasya pūjārthaṃ trailokyam api na kṣamam // bca.6.117 //
[英譯] If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one.
[天息災譯] 佛功德精純,無功德能比,雖三界供養,見之而不能。
[如石藏譯] 唯佛功德齊;於具少分者,雖供三界物,猶嫌不得足。
最勝功德齊聚一身的聖者唯有佛陀;其他人只能具有少分殊勝的佛德而已。對於這些人,就算以三界的寶物供養,仍然是不相稱的。
[梵文分析]
guṇa-sāra-eka-rāśīnāṃ guṇo ’ṇur api cet kvacit |
功德   實    一     聚      功德   少  雖  若   任何
dṛśyate tasya pūja-arthaṃ trailokyam api na kṣamaṃ ||
    見      彼     供     為         三界      雖  不    堪

6.118
[梵] buddhadharmodayāṃśas tu śreṣṭhaḥ sattveṣu vidyate
etadaṃśānurūpyeṇa sattvapūjā kṛtā bhavet // bca.6.118 //
[英譯] Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity.
[天息災譯] 佛法等之師,是最上有情,供養諸有情,當如此作意。
[如石藏譯] 有情具功德:能生勝佛法;唯因此德符,即應供有情。
每一位有情眾生,都具有能引生殊勝佛法的功德;單單因為有這一分名符其實的功德,就值得我們供養有情了。
[梵文分析]
buddha-dharma-udaya-aṃśas tu śreṣṭhaḥ sattveṣu vidyate |
   佛          法      生起     分   然     勝        有情       在
etad-aṃśa-ānurūpyeṇa sattva-pūjā kṛtā bhavet ||
  此    分          相似      有情   供  所作  應是

➂敬眾報佛恩
6.119
[梵] kiṃ ca niśchadmabandhūnām aprameyopakāriṇām
sattvārādhanam utsṛjya niṣkṛtiḥ kā parā bhavet // bca.6.119 //
[英譯] Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible?
[天息災譯] 於自之眷屬,不能起利行,於他之奉事,不作得何過。
[如石藏譯] 無偽眾生親——諸佛唯利生。除令有情喜,何足報佛恩?
已離諂偽、成為眾生親友的諸佛,唯一關心的就是無邊眾生的利益。因此,除了令諸佛所悲湣的有情歡喜,還有什麼更好的方法能報答佛恩呢?
[梵文分析]
kiṃ ca niśchadma-bandhūnām aprameya-upakāriṇām |
 何  與       無偽          親             無邊         利益者
sattva-ārādhanam utsṛjya niṣkṛtiḥ kā parā bhavet ||
 有情      令喜          捨      回報   何   他    應是

6.120
[梵] bhindanti dehaṃ praviśanty avīcīṃ yeṣāṃ kṛte tatra kṛte kṛtaṃ syāt
mahāpakāriṣv api tena sarvakalyāṇam evācaraṇīyameṣu // bca.6.120 //
[英譯] The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness.
[天息災譯] 破壞身入無間獄,若彼作已我復作,廣大心爲彼一切,如是常行於善事。
[如石藏譯] 利生方足報捨身入獄佛,故我雖受害,亦當行眾善。
既然只有利益有情才足以報答諸佛曾為眾生捨身以及入無間地獄的宏恩,那麼就算眾生無故傷害了我,我仍然應該以德報怨,廣行諸善。
[梵文分析]
bhindanti dehaṃ praviśanty avīcīṃ yeṣāṃ kṛte tatra kṛte kṛtaṃ syāt |
      壞        身           入         獄        若   所作  彼  所作 所作   是
mahā-apakāriṣv api tena sarva-kalyāṇam eva ācaraṇīyam eṣu ||
  大          害      亦   此  一切        善      實        應行      此

6.121
[梵] svayaṃ mama svāmina eva tāvat tadartham ātmany api nirvyapekṣāḥ
ahaṃ kathaṃ svāmiṣu teṣu teṣu karomi mānaṃ na tu dāsabhāvam //bca.6.121//
[英譯] Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves?
[天息災譯] 喻世人爲自在主,由於己事不稱情,云何而爲彼作子?我作非彼奴僕性。
[如石藏譯] 諸佛為有情,尚且不惜身。愚癡驕慢我,何不侍眾生?
我的主尊——諸佛,為了謀求有情的幸福,尚且奮不顧身地保護他們。愚癡的我,為何這麼傲慢?為何不像僕役侍奉主人一般地服務眾生呢?
[梵文分析]
svayaṃ mama svāmina eva tāvad tad-artham ātmany api nirvyapekṣāḥ |
   自身     我         主     實  乃至   彼    謂         我     雖        不惜
ahaṃ kathaṃ svāmiṣu teṣu teṣu karomi mānaṃ na tu dāsabhāvam ||
   我      何         主      彼    彼    我作      慢     不 然      僕役

6.122
[梵] yeṣāṃ sukhe yānti mudaṃ munīndrā yeṣāṃ vyathāyāṃ praviśanti manyum
tattoṣaṇāt sarvamunīndratuṣṭistatrāpakāre 'pakṛtaṃ munīnām // bca.6.122 //
[英譯] The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages.
[天息災譯] 喻佛入苦而無苦,如得快樂復歡喜,要歡喜彼一切佛,佛喜爲彼能此作。
[如石藏譯] 眾樂佛歡喜,眾苦佛傷悲;悅眾佛愉悅,犯眾亦傷佛。
眾生幸福安樂,諸佛就會示現歡喜;如果眾生遭受傷害,諸佛就會憂傷難過。使有情眾生歡喜,諸佛就會顯得高興;倘若惡意冒犯有情,就等於傷害了諸佛。
[梵文分析]
yeṣāṃ sukhe yānti mudaṃ munīndrā yeṣāṃ vyathāyāṃ praviśanti manyuṃ |
  若       樂      去       喜          佛         若          苦            入            悲
tat-toṣaṇāt sarva-munīndra-tuṣṭis tatra apakāre ’pakṛtaṃ munīnāṃ ||
彼      悅    一切        佛       悅   彼處    損惱       損惱         佛

6.123
[梵] ādīptakāyasya yathā samantān na sarvakāmair api saumanasyam
sattvavyathāyām api tadvad eva na prītyupāyo 'sti dayāmayānām //bca.6.123 //
[英譯] Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain.
[天息災譯] 如身煩惱而普有,欲一切乏悉充足,於有情苦亦復然,我無方便空悲愍。
[如石藏譯] 遍身著火者,與欲樂不生;若傷諸有情,云何悅諸佛?
好比全身上下都著火燃燒的人,憂心如焚,縱然給他所有的享受,心裏也不會快樂;同樣,如果傷害了與諸佛同體的眾生,而又不肯悔改,那就很難取悅諸佛了。
[梵文分析]
ādīpta-kāyasya yathā samantān na sarva-kāmair api saumanasyam |
 所燒       身       如         遍      不 一切     欲    雖          喜
sattva-vyathāyām api tadvad eva na prīty-upāyo ’sti dayā-mayānām ||
 有情      損惱       雖  如彼    實  不  喜    方法   是   悲       所成

6.124
[梵] tasmān mayā yaj janaduḥkhadena duḥkhaṃ kṛtaṃ sarvamahākṛpāṇām
tad adya pāpaṃ pratideśayāmi yat kheditās tan munayaḥ kṣamantām //bca.6.124//
[英譯] Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased.
[天息災譯] 是故此苦我遠離,救一切苦興大悲,先嬈惱於忍辱人,彼罪我今而懺悔。
[如石藏譯] 因昔害眾生,令佛傷心懷;眾罪我今悔,祈佛盡寬恕!
由於我過去曾經傷害眾生,使悲愍眾生的諸佛傷心難過;所有這一切罪過,我今天都一一懺悔,祈求諸佛慈悲寬恕!
[梵文分析]
tasmān mayā yaj jana-duḥkha-dena duḥkhaṃ kṛtaṃ sarva-mahākṛpāṇām |
   故        我   若  生      苦       給        苦       所作   一切       大悲
tad adya pāpaṃ pratideśayāmi yat kheditās tan munayaḥ kṣamantām ||
 彼   今      罪           我悔        若    惱亂     彼   牟尼         寬恕

6.125
[梵] ārādhanāyādya tathāgatānāṃ sarvātmanā dāsyam upaimi loke
kurvantu me mūrdhni padaṃ janaughā vighnantu vā tuṣyatu lokanāthaḥ // bca.6.125//
[英譯] In order to please the Tathágatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased.
[天息災譯] 我今奉事於如來,同於世間諸僕從,衆人足蹈我頂上,受之歡喜而同佛。
[如石藏譯] 為令如來喜,止害利世間;任他踐吾頂,寧死悅世主。
為了使如來歡喜,我從今天起,不但要停止傷害眾生,還要積極服務世間;就算眾生用汙鞋踐踏我的頭頂,甚至送命,我也要令世間的怙主高興。
[梵文分析]
ārādhanāya adya tathāgatānāṃ sarvātmanā dāsyam upaimi loke |
    令喜        今         如來           一切我      服務     接近   世間
kurvantu me mūrdhni padaṃ janaughā vighnantu vā tuṣyatu lokanāthaḥ ||
    作       我      頂        足       眾生           壞      或     悅         世主

6.126
[梵] ātmīkṛtaṃ sarvam idaṃ jagattaiḥ kṛpātmabhir naiva hi saṃśayo 'sti
dṛśyanta ete nanu sattvarūpās ta eva nāthāḥ kim anādaro 'tra // bca.6.126 //
[英譯] There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them?
[天息災譯] 世間一切賤能作,以悲愍故無有礙,見此一切無比色,彼如是尊誰不敬。
[如石藏譯] 大悲諸佛尊,視眾猶如己;生佛既同體,何不敬眾生?
心懷無緣大慈、同體大悲的佛陀,看待世間的眾生就像他自己一樣;既然有情眾生在體性上與佛無二無別,那麼我們為何不敬重有情怙主呢?
[梵文分析]
ātmīkṛtaṃ sarvam idaṃ jagat taiḥ kṛpātmabhir na eva hi saṃśayo ’sti |
  視如己      一切    此    眾生  彼         悲        不  實 實     疑       是
dṛśyanta ete nanu sattvarūpās ta eva nāthāḥ kim anādaro ’tra ||
    見      彼  當然    有情身   彼  實     佛      何    不敬    此

(二)念忍功德
1.總說
6.127
[梵] tathāgatārādhanam etad eva svārthasya saṃsādhanam etad eva
lokasya duḥkhāpaham etad eva tasmān mamāstu vratam etad eva/bca.6.127 //
[英譯] This alone is pleasing to the Tathāgatas. This alone is the accomplishment of one's goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve.
[天息災譯] 如是爲奉於如來,如是爲自利成就,如是爲除世苦惱,如是我今乃出家。
[如石藏譯] 悅眾令佛喜,能成自利益,能除世間苦,故應常安忍。
忍敵怨害、悅樂眾生能使如來歡喜,而且如此不但能成辦自身的利益,還可以廣泛地消除世間的痛苦;所以我要經常修習安忍,使眾生快樂。
[梵文分析]
tathāgata-ārādhanam etad eva svārthasya saṃsādhanam etad eva |
     佛           令喜       此  實     自利益          成辦          此   實
lokasya duḥkha-apaham etad eva tasmān mama astu vratam etad eva ||
  世間       苦       能除     此   實     故       我     是     戒       此  實

2.喻明
6.128
[梵] yathaiko rājapuruṣaḥ pramathnāti mahājanam
vikartuṃ naiva śaknoti dīrghadarśī mahājanaḥ // bca.6.128 //
[英譯] When some king's man tyrannized the populace, the farsighted among them cannot retaliate.
[天息災譯] 譬如一王人,能調伏大衆,衆非一能調,以長親王故。
[如石藏譯] 譬如大王臣雖傷眾多人,謀深慮遠者,力堪不報復。
譬如國王手下的大臣雖然傷害了很多無辜的人,但識時務的俊傑依然安忍不瞋,縱然有能力也不會前往報復。
[梵文分析]
yathā eko rāja-puruṣaḥ pramathnāti mahājanam |
   如   一   王      人             傷            眾多人
vikartuṃ na eva śaknoti dīrghadarśī mahājanaḥ ||
   報復    不  實     堪          慮遠           大眾

6.129
[梵] yasmān naiva sa ekākī tasya rājabalaṃ balam
tathā na durbalaṃ kaṃcid aparāddhaṃ vimānayet // bca.6.129 //
[英譯] Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong,
[天息災譯] 彼一而非獨,蓋有王之力,制斷不怯劣,亦無有過失。
[如石藏譯] 因敵力非單,王勢即彼援。故敵力雖弱,不應輕忽彼。
因為他們知道仇敵不只是一個人而已,國王的勢力就是他的後援和靠山。同樣,傷害我的仇人縱然勢單力薄,但是我也不可以輕敵報復。
[梵文分析]
yasmān na eva sa ekākī tasya rājabalaṃ balam |
   若      非  實 彼   單     彼      王力        力
tathā na durbalaṃ kaṃcid aparāddhaṃ vimānayet ||
如是 不      弱        任何         犯錯           輕視
因敵力非單,王力即彼力。犯錯者雖弱,不應輕視彼。

6.130
[梵] yasmān narakapālāś ca kṛpāvantaś ca tadbalam
tasmād ārādhayet sattvān bhṛtyaś caṇḍanṛpaṃ yathā // bca.6.130 //
[英譯] Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king.
[天息災譯] 悲愍心住忍,力若地獄卒,將護於有情,如事以惡王。
[如石藏譯] 悲佛與獄卒,吾敵眾依怙,故如民侍君,普令有情喜。
因為慈愛眾生的佛陀和懲治罪行的獄卒,都是我仇敵的救援與靠山,所以我應該像庶民侍奉君王一般,恒常隨順,使一切有情皆大歡喜。
[梵文分析]
yasmān narakapālāś ca kṛpāvantaś ca tad balaṃ |
     若         獄卒      與      有悲    與  彼    力
tasmād ārādhayet sattvān bhṛtyaś caṇḍa-nṛpaṃ yathā ||
     故      令喜       有情      侍        惡      王      如

6.131
[梵] kupitaḥ kiṃ nṛpaḥ kuryād yena syān narakavyathā
yat sattvadaurmanasyena kṛtena hy anubhūyate // bca.6.131 //
[英譯] What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings?
[天息災譯] 瞋非王所令,如彼地獄苦,煩惱於有情,彼苦而自受。
[如石藏譯] 暴君縱生瞋,不能令墮獄;然犯諸有情,定遭地獄害。
再者,一個兇惡的暴君無論如何生氣,也不能使人墮入地獄受苦;但是瞋怒有情眾生,卻會引來各種地獄的禍害。
[梵文分析]
kupitaḥ kiṃ nṛpaḥ kuryād yena syān naraka-vyathā |
    瞋      何     王      作      若     是   地獄      苦
yat sattva-daurmanasyena kṛtena hy anubhūyate ||
 若  有情           憂             所作 實         受

6.132
[梵] tuṣṭaḥ kiṃ nṛpatir dadyād yadbuddhatvasamaṃ bhavet
yat sattvasaumanasyena kṛtena hy anubhūyate // bca.6.132 //
[英譯] What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings?
[天息災譯] 喜非王所與,如得於佛等,善心於有情,此心何不受?
[如石藏譯] 如是王雖喜,不能令成佛;然悅諸眾生,終成無上覺。
同樣,一個有權勢的國王再怎麼高興,也不能賜給我成佛的安樂;但是取悅有情眾生,最後一定可以圓滿無上正等正覺。
[梵文分析]
tuṣṭaḥ kiṃ nṛpatir dadyād yad buddhatva-samaṃ bhavet |
  喜      何   王          給     若       佛性        等       是
yat sattva-saumanasyena kṛtena hy anubhūyate ||
 若  有情           悅           所作  實        受

3.結示功德種類
6.133
[梵] āstāṃ bhaviṣyadbuddhatvaṃ sattvārādhanasaṃbhavam
ihaiva saubhāgyayaśaḥ sausthityaṃ kiṃ na paśyasi // bca.6.133 //
[英譯] Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?
[天息災譯] 將護於有情,後當得成佛,見感尊重稱,此善何不見?
[如石藏譯] 云何猶不見取悅有情果:來生成正覺,今世享榮耀。
為什麼一直到現在我還看不出取悅有情能產生這麼廣大的果報呢?取悅有情,不但能在未來成就佛果,今生還可以享有榮耀、美譽和快樂。
[梵文分析]
āstāṃ bhaviṣyad-buddhatvaṃ sattva-ārādhana-saṃbhavaṃ |
   ?        來生        成正覺      有情     令悅         生起
iha eva saubhāgya-yaśaḥ sausthityaṃ kiṃ na paśyasi ||
 今  實      幸運      美譽       快樂      云何 不    見

6.134
[梵] prāsādikatvam ārogyaṃ prāmodyaṃ cirajīvitam
cakravartisukhaṃ sphītaṃ kṣamī prāpnoti saṃsaran // bca.6.134 //
[英譯] While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati.
[天息災譯] 無病復端嚴,快樂而長命,富貴作輪王,斯皆從忍得。
[如石藏譯] 生生修忍得:貌美無病障、譽雅命久長、樂等轉輪王。
即使在輪迴期間,修習安忍也能使我得到:莊嚴的容貌、健康的身體和美好的名聲,甚至於獲得長壽和轉輪聖王的無窮快樂。
[梵文分析]
prāsādikatvam ārogyaṃ prāmodyaṃ cirajīvitaṃ |
       貌美          無病            歡喜        長命
cakravarti-sukhaṃ sphītaṃ kṣamī prāpnoti saṃsaran ||
   轉輪王        樂        遍         忍       得        輪迴

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