2012年11月17日 星期六

入行-7精進


一、勸勉精進
7.1
[] evaṃ kṣamo bhajed vīryaṃ vīrye bodhir yataḥ sthitā
na hi vīryaṃ vinā puṇyaṃ yathā vāyuṃ vināgatiḥ // bca.7.1 //
[英譯] Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind.
[天息災譯] 智者行忍辱,菩提住精進,懈怠遠離福,如離於風行。
[如石藏譯]忍已需精進,精進證菩提;無風燈不動,無勤福不生。
如上修習安忍以後,就應該開始精進了;唯有努力精進,才能速證無上菩提。就像沒有風,燈焰就不會晃動;同樣,如果缺乏精進,福德智慧也很難產生。
[梵文分析]
evaṃ kṣamo bhajed vīryaṃ vīrye bodhir yataḥ sthitā |
如是 忍 應行 精進 精進 菩提 因為 住
na hi vīryaṃ vinā puṇyaṃ yathā vāyuṃ vinā āgatiḥ ||
無 實 勤 無 福 如 風 不 動
[隆譯廣解] 如是忍辱起精進 如是精進住菩提 猶如無風焰不起 若無精進福不生
依如前所說難行耐他怨害,若欲速證菩提,須勤進精進。如是勤求所行究竟,菩提即在其中。如燈等無風不動,無精進則福德智慧二資糧不能出生,亦猶如是。故無上菩提依於精進,應當勉力。如入中論云:「無餘功德隨逐精進生,福德智慧二種資糧因。」

二、精進之定義
7.2
[] kiṃ vīryaṃ kuśalotsāhas
[英譯] What is zeal? It is enthusiasm for virtue.
[天息災譯] 精進力何解?
[如石藏譯]進即勇於善。
精進就是一種熱衷於修習善法的心理狀態。
[梵文分析]
kiṃ vīryaṃ kuśala-utsāhas
何 精進 善 熱衷
[隆譯廣解] 精進云何善法勇
於煩惱勤勇即是懈怠,何謂精進?謂於善法踴躍勤勇也。此中差別,有披甲精進,加行精進,不屈不撓精進,不知止足精進四者。

三、如何精進
()斷除不精進
1.認識不精進
[] tadvipakṣaḥ ka ucyate
ālasyaṃ kutsitāsaktir viṣādātmāvamanyanā // bca.7.2 //
[英譯] What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt.
[天息災譯] 彼要分別說,懈怠不精進,如毒宜自觀。
[如石藏譯]下說其違品:懈怠耽劣事、自輕而退怯。
以下將先說明精進的障礙:貪圖安樂、愛著凡俗卑劣的事物、看輕自己、畏怯不敢修習善法。
[梵文分析]
tad-vipakṣaḥ ka ucyate |
彼 違品 何 說
ālasyaṃ kutsita-āsaktir viṣāda-ātma-avamanyanā ||
懈怠 劣 耽 退怯 自 輕蔑

2.如何斷除
(1)斷除好逸之懈怠
、觀察懈怠之因
7.3
[] avyāpārasukhāsvādanidrāpāśrayatṛṣṇayā
saṃsāraduḥkhānudvegād ālasyam upajāyate // bca.7.3 //
[英譯] Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence.
[天息災譯] 貪味於睡眠,謂快樂無事,輪迴苦可嫌,而從懈怠生。
[如石藏譯]貪圖懶樂味、習臥嗜睡眠、不厭輪迴苦,頻生強懈怠。
如果一個人老是貪圖懶洋洋的舒適感受、喜歡躺臥床席、愛好睡眠,而且絲毫不厭倦輪迴的痛苦,那麼就會經常產生強而有力的懈怠。
[梵文分析]
avyāpāra-sukha-āsvāda-nidrā-apāśraya-tṛṣṇayā |
懶 樂 味 睡 臥 貪
saṃsāra-duḥkha-anudvegād ālasyam upajāyate ||
輪迴 苦 不厭 懈怠 生

、如何斷除
(Ⅰ)思惟死苦
7.4
[] kleśavāgurikāghrātaḥ praviṣṭo janmavāgurām
kim adyāpi na jānāsi mṛtyor vadanam āgataḥ // bca.7.4 //
[英譯] Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death?
[天息災譯] 煩惱之舍宅,懈怠力牽入,已到無常門,云何今不知?
[如石藏譯]云何猶不知:身陷惑網者,必入生死獄,終至死神口?
為什麼到今天我還不能醒悟:被煩惱巨網所纏縛的人,一定會被迫進入六道輪回的牢獄中,最後再被送進死神的口裏呢?
[梵文分析]
kleśa-vāgurika-āghrātaḥ praviṣṭo janma-vāgurāṃ |
惑 獵人 嗅出 已入 生 網
kim adyāpi na jānāsi mṛtyor vadanam āgataḥ ||
何 今猶 不 你知 死 口 已來

7.5
[] svayūthyān māryamāṇāṃs tvaṃ krameṇaiva na paśyasi
tathāpi nidrāṃ yāsy eva caṇḍālamahiṣo yathā // bca.7.5 //
[英譯] You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers.
[天息災譯] 精進爲自他,此行汝不見,懈怠復睡眠,此如屠肆牛。
[如石藏譯]有生必有死,汝豈不見乎?然樂睡眠者,如牛見屠夫。
死神像這樣不斷奪走人類的生命,難道你們沒看見嗎?但是那些貪睡的人們竟然視若無睹,就像水牛看見同類被屠夫牽去宰殺一樣。
[梵文分析]
sva-yūthyān māryamāṇāṃs tvaṃ krameṇa eva na paśyasi |
自 人群 死 汝 漸 實 不 你見
tathā api nidrāṃ yāsy eva caṇḍāla-mahiṣo yathā ||
如是 亦 睡眠 你往 實 屠夫 水牛 如

7.6
[] yamenodvīkṣyamāṇasya baddhamārgasya sarvataḥ
kathaṃ te rocate bhoktuṃ kathaṃ nidrā kathaṃ ratiḥ // bca.7.6 //
[英譯] When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse?
[天息災譯] 若此而不見,一切道皆斷,彼旣無所得,云何樂睡眠?
[如石藏譯]通道遍封已,死神正凝望;此時汝何能貪食復耽眠?
例如所有的通道都已完全被封死了,而死神正在物色下一批死者;這時,你怎能安心地享受美食呢?同樣,你又怎能安心地貪圖睡眠呢?
[梵文分析]
yamena udvīkṣyamāṇasya baddha-mārgasya sarvataḥ |
死 正凝望 被封 道 遍
kathaṃ te rocate bhoktuṃ kathaṃ nidrā kathaṃ ratiḥ ||
何 汝 喜 食 何 眠 何 欲樂

7.7
[] yāvat saṃbhṛtasaṃbhāraṃ maraṇaṃ śīghram eṣyati
saṃtyajyāpi tadālasyam akāle kiṃ kariṣyasi // bca.7.7 //
[英譯] Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time?
[天息災譯] 若得於威儀,無常而忽至,施爲不可及,何以住懈怠。
[如石藏譯]死亡速臨故,及時應積資。屆時方斷懶,遲矣有何用!
死亡很快就會來臨的,所以應該儘早利用時間積聚資糧。如果死到臨頭才開始斷除懶惰的劣習,那時已經太晚了,再努力也沒用!
[梵文分析]
yāvat saṃbhṛta-saṃbhāraṃ maraṇaṃ śīghram eṣyati |
乃至 積 資糧 死亡 速 臨
saṃtyajya api tad ālasyam akāle kiṃ kariṣyasi ||
已捨 雖 彼 懶 非時 何 你將作

7.8
[] idaṃ na prāptam ārabdham idam ardhakṛtaṃ sthitam
akasmān mṛtyur āyāto hā hato 'smīti cintayan // bca.7.8 //
[英譯] Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched,"
[天息災譯] 精進而不修,安然若精進,忽然趣無常,思惟而苦苦。
[如石藏譯]未肇或始做,或唯半成時,死神突然至;嗚呼吾命休!
往往在一件事尚未開始或剛剛才動手,或只完成一半的時候,死神就會不期而然地降臨;那時你只能感歎道:“唉!我完了!”
[梵文分析]
idaṃ na prāptam ārabdham idam ardha-kṛtaṃ sthitaṃ |
此 不 完成 始 此 半 作 住
akasmān mṛtyur āyāto hā hato ’smi iti cintayan ||
突然 死神 至 唉 完了 是 謂 正思

7.9
[] śokavegasamucchūnasāśruraktekṣaṇānanān
bandhūn nirāśān saṃpaśyan yamadūtamukhāni ca // bca.7.9 //
[英譯] Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama,
[天息災譯] 見彼焰魔門,苦惱復情急,刹那而淚下,眷屬不能救。
[如石藏譯]因憂眼紅腫,面頰淚雙垂,親友已絕望;吾見閻魔使。
因為憂傷難過,親友的雙眼哭得又紅又腫,淚水不斷地從雙頰滾落下來。到了這時候,親友們都已絕望了;而我卻註定要看閻魔使者恐怖的臉孔。
[梵文分析]
śoka-vega-samucchūna-sāśru-rakta-īkṣaṇa-ānanān |
憂 衝擊 腫 淚 紅 眼 面
bandhūn nirāśān saṃpaśyan yama-dūta-mukhāni ca ||
親友 絕望 見 閻魔 使 臉 與

7.10
[] svapāpasmṛtisaṃtaptaḥ śṛṇvannādāṃś ca nārakān
trāsoccāraviliptāṅgo vihvalaḥ kiṃ kariṣyasi // bca.7.10 //
[英譯] Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified?
[天息災譯] 聽聞地獄聲,自念業熱惱,身住不淨處,驚怖不能極。
[如石藏譯]憶罪懷憂苦,聞聲懼墮獄,狂亂穢覆身;屆時復何如?
臨死前,因為回憶起宿罪而令人痛苦不堪,因為聽到地獄中恐怖的聲音而害怕不已,甚至於因此發狂而以穢物猛往身上覆蓋;這時你又能怎麼辦呢?
[梵文分析]
sva-pāpa-smṛti-saṃtaptaḥ śṛṇvan-nādāṃś ca nārakān |
自 罪 憶 熱惱 聞 聲 與 獄
trāsa-uccāra-vilipta-aṅgo vihvalaḥ kiṃ kariṣyasi ||
懼 穢 覆 身 不安 何 你將作

(Ⅱ)思後世苦
7.11
[] jīvamatsya ivāsmīti yuktaṃ bhayam ihaiva te
kiṃ punaḥ kṛtapāpasya tīvrān narakaduḥkhataḥ // bca.7.11 //
[英譯] Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell.
[天息災譯] 地獄苦極惡,惡業何復作,如魚鼎中活,彼得如是怖。
[如石藏譯]死時所懷懼,猶如待宰魚,何況昔罪引難忍地獄苦。
如果今生臨死時所懷有的恐懼,就像在砧板上掙扎待殺的活魚,那麼過去造罪將引來的地獄之苦,其難忍的程度就更不用說了。
[梵文分析]
jīva-matsya iva asmīti yuktaṃ bhayam iha eva te |
活 魚 如 我是 相應 恐懼 此 實 你
kiṃ punaḥ kṛtapāpasya tīvrān naraka-duḥkhataḥ ||
何 再 已作惡 猛利 地獄 苦

7.12
[] spṛṣṭa uṣṇodakenāpi sukumāra pratapyase
kṛtvā ca nārakaṃ karma kim evaṃ svastham āsyate // bca.7.12 //
[英譯] So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease?
[天息災譯] 地獄業作已,乃受湯火苦,身糜爛苦惱,如何得淸淨?
[如石藏譯]如嬰觸沸水,灼傷極刺痛;已造獄業者,云何復逍遙?
好比被滾燙的沸水燙著的時候,細皮嫩肉的嬰兒一定會疼痛不堪;那麼已經造下火燒地獄之罪的我,為何還敢如此逍遙度日呢?
[梵文分析]
spṛṣṭa uṣṇa-udakena api sukumāra pratapyase |
所觸 熱 水 雖 嬰 你被燙
kṛtvā ca nārakaṃ karma kim evaṃ svastham āsyate ||
已作 與 地獄 業 何 如是 安樂 依然

7.13
[] nirudyamaphalākāṅkṣin sukumāra bahuvyatha
mṛtyugrasto 'marākāra hā duḥkhita vihanyase // bca.7.13 //
[英譯] You expect results with no effort. So delicate you are, and in so much pain While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself!
[天息災譯] 魔王多苦人,捉人送無常,無常苦可畏,此見懈怠果。
[如石藏譯]不勤而冀得、嬌弱頻怨苦、必死猶似仙,定受眾苦煎!
有一種人不肯勤學卻冀望獲得安樂與成就;另有些人性格嬌弱老是抱怨命苦運乖;還有的人明知老死將至仍然悠悠忽忽;唉!這些人總有一天會飽受痛苦折磨的。
[梵文分析]
nirudyama-phala-ākāṅkṣin sukumāra bahuvyatha |
不勤 果 冀 嬌弱 多苦
mṛtyu-grasto ’mara-ākāra hā duḥkhita vihanyase ||
死 所取 不死 行相 唉 苦迫 你會被折磨

(Ⅲ)勸莫放逸
7.14
[] mānuṣyaṃ nāvam āsādya tara duḥkhamahānadīm
mūḍha kālo na nidrāyā iyaṃ naur durlabhā punaḥ // bca.7.14 //
[英譯] Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again.
[天息災譯] 愚迷著睡眠,此過而不劣,入於大苦河,復不得人身。
[如石藏譯]依此人身筏,能渡大苦海。此筏難復得,愚者勿貪眠!
依靠這寶貴的人身舟筏,能幫助我們渡越生死的大苦海。這珍貴的人身寶筏,來生很難再度得到;所以愚笨的人啊!不要再貪睡了!
[梵文分析]
mānuṣyaṃ nāvam āsādya tara duḥkhamahānadīm |
人 筏 已得 能渡 大苦河
mūḍha kālo na nidrāyā iyaṃ naur durlabhā punaḥ ||
愚者! 時 不 眠 此 筏 難得 復

(2)斷耽著卑劣之懈怠
7.15
[] muktvā dharmaratiṃ śreṣṭhām anantaratisaṃtatim
ratir auddhatyahāsādau duḥkhahetau kathaṃ tava // bca.7.15 //
[英譯] Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering?
[天息災譯] 除樂最上法,無邊樂種子,懈怠幷戲笑,苦因汝何樂?
[如石藏譯]棄捨勝法喜——無邊歡樂因,何故汝反喜散掉等苦因?
笨傢伙!你為何要捨棄最殊勝的喜好呢?喜好正法是今後世無邊歡樂的主因啊!為什麼反而喜歡散亂和掉舉等壞習慣呢?它們都是今後世無盡痛苦的導因啊!
[梵文分析]
muktvā dharma-ratiṃ śreṣṭhām ananta-rati-saṃtatiṃ |
棄捨 法 喜 勝 無邊 喜 相續
ratir auddhatya-hāsādau duḥkhahetau kathaṃ tava ||
喜 掉 笑等 苦因 何故 汝

(3)斷除畏善之懈怠
、對治畏怯
7.16
[] aviṣādabalavyūhatāt paryātmavidheyatā
parātmasamatā caiva parātmaparivartanam // bca.7.16 //
[英譯] The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others.
[天息災譯] 見負嗔力多,知彼自精進,自他各所行,如自他平等。
[如石藏譯]忽怯積資糧,習定令自主,自他平等觀,勤修自他換!
我應該毫不畏怯地勤聚福慧兩種資糧,認真習定,使身心平衡自在,思惟自他本來平等,努力修習施捨自樂、易除他苦!
[梵文分析]
aviṣāda-bala-vyūhatāt parya-ātma-vidheyatā |
不怯 力 軍 ? 應作
parātma-samatā ca eva parātma-parivartanaṃ ||
自他 平等性 與 實 自他 轉換

7.17
[] naivāvasādaḥ kartavyaḥ kuto me bodhir ity ataḥ
yasmāt tathāgataḥ satyaṃ satyavād īdam uktavān // bca.7.17 //
[英譯] Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tathágata proclaimed this truth:
[天息災譯] 我何得菩提,而無分別作,以如來眞實,實言正解脫。
[如石藏譯]不應自退怯,謂我不能覺。如來實語者,說此真實言:
我不應該劃地自限,畏縮退怯,老是懷疑:我怎能證得無上菩提呢?因為如來口無虛言,他在《妙臂請問經》中說過這樣的真實語:
[梵文分析]
na eva avasādaḥ kartavyaḥ kuto me bodhir ity ataḥ |
不 實 退怯 應作 何 我 覺 謂 此
yasmāt tathāgataḥ satyaṃ satyavādī idam uktavān ||
若 如來 實 實語者 此 說

7.18
[] te 'py āsan daṃśamaśakā makṣikāḥ kṛmayas tathā
yair utsāhavaśāt prāptā durāpā bodhir uttamā // bca.7.18 //
[英譯] "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort."
[天息災譯] 彼蚊蚋虻蠅,及蟲蝦蜆等,若獲精進力,亦當得菩提。
[如石藏譯]所有蚊虻蜂、如是諸蟲蛆,若發精進力,咸證無上覺。
所有的蚊虻、蜜蜂,和各種昆蟲、蠕蛆,如果它們發起精進之力,未來同樣可以現證難得的無上菩提。因為一切眾生都具有成佛的可塑性。
[梵文分析]
te ’py āsan daṃśa-maśakā makṣikāḥ kṛmayas tathā |
彼 雖 是 蚊 虻 蜂 蟲蛆 如是
yair utsāhavaśāt prāptā durāpā bodhir uttamā ||
若 精進力 得 難得 菩提 最上

、發奮努力
(Ⅰ)思精進能成佛
7.19
[] kim utāhaṃ naro jātyā śakto jñātuṃ hitāhitam
sarvajñanītyanutsargād bodhiṃ kiṃ nāpnuyām aham // bca.7.19 //
[英譯] Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One?
[天息災譯] 彼我何生人,能知利不利,恒知諸精進,何不得菩提?
[如石藏譯]況我生為人,明辨利與害,行持若不廢,何故不證覺?
何況我生而為人,種姓尊貴,又能明辨是非善惡、利害得失;所以只要我在菩提道上精進不懈,哪有不能證得無上菩提的道理呢?
[梵文分析]
kim uta ahaṃ naro jātyā śakto jñātuṃ hitāhitaṃ |
何況 我 人 生 能 知 利與害
sarvajña-nīty-anutsargād bodhiṃ kiṃ na āpnuyām ahaṃ ||
一切知 指導 不捨 覺 何故 不 證 我

(Ⅱ)思修行苦輕微
7.20
[] athāpi hastapādādi dātavyam iti me bhayam
gurulāghavamūḍhatvaṃ tan me syād avicārataḥ // bca.7.20 //
[英譯] If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination.
[天息災譯] 或捨於手足,於此而生怖,愚迷違師教,此利彼不知。
[如石藏譯]若言我怖畏須捨手足等;是昧輕與重,愚者徒自畏。
如果說,成佛必須施捨手腳等肢體;而這是我最害怕的,所以我不願成佛。那是由於你愚蠢、不知利害輕重,所以才會產生這樣的困惑與恐懼。
[梵文分析]
atha api hasta-pādādi dātavyam iti me bhayaṃ |
若 手 足等 應捨 謂 我 畏
guru-lāghava-mūḍhatvaṃ tan me syād avicārataḥ ||
重 輕 昧 彼 我 是 不審察

7.21
[] chettavyaś cāsmi bhettavyo dāhyaḥ pāṭyo 'py anekaśaḥ
kalpakoṭīrasaṃkhyeyā na ca bodhir bhaviṣyati // bca.7.21 //
[英譯]For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur.
[天息災譯] 斷壞及燒煮,無邊皆拔出,無數俱胝劫,而未得菩提。
[如石藏譯]無量俱祇劫,千番受割截、刺燒復分解,今猶未證覺。
你想想看:打從無量千萬劫以來,我們無數次墮入地獄,被割截、被刀刺、火燒和分解肢體等等,飽受了種種痛苦,卻未因此而證得菩提。
[梵文分析]
chettavyaś ca asmi bhettavyo dāhyaḥ pāṭyo ’py anekaśaḥ |
割截 與 我是 刺 燒 分解 雖 多次
kalpakoṭīr asaṃkhyeyā na ca bodhir bhaviṣyati ||
俱祇劫 無量 不 與 覺 將是

7.22
[] idaṃ tu me parimitaṃ duḥkhaṃ saṃbodhisādhanam
naṣṭaśalyavyathāpohe tadutpādanaduḥkhavat // bca.7.22 //
[英譯] However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter.
[天息災譯] 歷此無數苦,久久證菩提,喻若毒苦傷,毒盡苦皆出。
[如石藏譯]吾今修菩提,此苦有限期;如為除腹疾,暫受療割苦。
如今,我們為了現證無上菩提而修學佛法,這種痛苦是短暫而有限的;就像病人為了去除腹腔的腫瘤而暫時忍受開刀的痛苦一樣。
[梵文分析]
idaṃ tu me parimitaṃ duḥkhaṃ saṃbodhi-sādhanaṃ |
此 然 我 有限 苦 菩提 成就
naṣṭa-śalya-vyathā-apohe tad utpādana-duḥkha-vat ||
破壞 箭 苦 除 彼 生起 苦 如

7.23
[] sarve 'pi vaidyāḥ kurvanti kriyāduḥkhair arogatām
tasmād bahūni duḥkhāni hantuṃ soḍhavyam alpakam // bca.7.23 //
[英譯] All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured.
[天息災譯] 作一切醫人,救療諸病苦,是故苦消除,一切病皆少。
[如石藏譯]醫皆以小苦,療治令病除;為減眾苦故,當忍修行苦。
醫師治病,通常都選用比較緩和的療法,以此醫療的小苦來卻除疾病的大苦。同樣,為了消滅盡輪回際的無量痛苦,現在暫時忍受一點修行的小苦是值得的。
[梵文分析]
sarve ’pi vaidyāḥ kurvanti kriyā-duḥkhair arogatāṃ |
一切 雖 醫 作 事 苦 無病
tasmād bahūni duḥkhāni hantuṃ soḍhavyam alpakaṃ ||
故 眾 苦 為除 當忍 少

(Ⅲ)思漸修則不難
7.24
[] kriyām imām apy ucitāṃ varavaidyo na dattavān
madhureṇopacāreṇa cikitsati mahāturān // bca.7.24 //
[英譯] Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment.
[天息災譯] 是故說救療,甜藥不利病,上醫療大病,甜藥皆不與。
[如石藏譯]凡常此療法,醫王不輕用;巧施緩妙方,療治眾屙疾。
然而,即使是這種穩當的一般療法,醫王佛陀也不用來醫治眾生的心病。他會更巧妙地使用最緩和的法藥,使人不知不覺就療除了煩惱的重病。
[梵文分析]
kriyām imām apy ucitāṃ varavaidyo na dattavān |
事 此 雖 平常 最好的醫生 不 給與
madhureṇa upacāreṇa cikitsati mahā-āturān ||
舒適 方式 療治 大 病

7.25
[] ādau śākādidāne 'pi niyojayati nāyakaḥ
tatkaroti kramāt paścād yatsvamāṃsāny api tyajet // bca.7.25 //
[英譯] At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one's own flesh.
[天息災譯] 前後皆如是,智者咸所行,後後而進修,身肉而捨用。
[如石藏譯]佛初亦先行菜蔬等佈施;習此微施已,漸能施己肉。
導師佛陀在剛開始修行佈施的時候,也是首先惠施蔬菜等微不足道的事物;等到習慣了這種微小的佈施以後,漸漸就能學習施捨自己身上的皮肉器官了。
[梵文分析]
ādau śāka-ādi-dāne ’pi niyojayati nāyakaḥ |
初 菜蔬 等 佈施 亦 行 導師
tat karoti kramāt paścād yat svamāṃsāny api tyajet ||
彼 作 次第 之後 若 己肉 也 能捨

7.26
[] yadā śākeṣv iva prajñā svamāṃse 'py upajāyate
māṃsāsthi tyajatas tasya tadā kiṃ nāma duṣkaram // bca.7.26 //
[英譯] When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one's own flesh and bone?
[天息災譯] 智者觀身肉,喻菜而生有,枯謝棄糞土,是捨不名難。
[如石藏譯]一旦覺自身卑微如菜蔬,爾時捨身肉,于彼有何難?
一旦菩薩證入空性,對於自己的身體生起了像菜葉一般無足輕重的感覺;那時候再作身、肉、眼、耳等施捨,這對於他又有什麼困難呢?
[梵文分析]
yadā śākeṣv iva prajñā svamāṃse ’py upajāyate |
當 菜蔬 如 智 己肉 雖 生起
māṃsa-asthi tyajatas tasya tadā kiṃ nāma duṣkaraṃ ||
肉 骨 捨 彼 則 何 實 難作

(Ⅳ)思菩薩無苦唯樂
7.27
[] na duḥkhī tyaktapāpatvāt paṇḍitatvān na durmanāḥ
mithyākalpanayā citte pāpāt kāye yato vyathā // bca.7.27 //
[英譯] On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions.
[天息災譯] 若身所作苦,心謂其虛作,智者心非惡,彼無惡業苦。
[如石藏譯]身心受苦害,邪見罪為因。惡斷則無苦,智巧故無憂。
一般凡夫由於虛妄分別身心是我,又因為執我而造罪,所以難免身苦而心憂。地上菩薩淨除了罪惡,所以身安而無苦;因為已善達無我,所以坦蕩而無憂。
[梵文分析]
na duḥkhī tyakta-pāpatvāt paṇḍitatvān na durmanāḥ |
無 苦 捨 惡 智 無 憂
mithyā-kalpanayā citte pāpāt kāye yato vyathā ||
邪 分別 心 罪 身 因此 苦
因為已捨惡,身沒有苦;因為智,心沒有憂 ;因為邪分別,心有苦惱;因為罪,身有苦惱。

7.28
[] puṇyena kāyaḥ sukhitaḥ pāṇḍityena manaḥ sukhi
tiṣṭhan parārthaṃ saṃsāre kṛpāluḥ kena khidyate // bca.7.28 //
[英譯] The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others?
[天息災譯] 知法意快樂,具福身快樂,無此虛輪迴,得苦云何悲?
[如石藏譯]福德引身適,智巧令心安;為眾處生死,菩薩豈疲厭?
再者,廣大的福德使菩薩身體健康舒適,善巧的智慧更使菩薩心曠神怡;為了利益眾生而住留生死,隨緣度化,大智大悲的菩薩怎會厭棄苦難的世間呢?
[梵文分析]
puṇyena kāyaḥ sukhitaḥ pāṇḍityena manaḥ sukhi |
福 身 樂 智 心 樂
tiṣṭhan parārthaṃ saṃsāre kṛpāluḥ kena khidyate ||
住 為他 生死 大悲 何 疲厭

7.29
[] kṣapayan pūrvapāpāni pratīcchan puṇyasāgarān
bodhicittabalād eva śrāvakebhyo 'pi śīghragaḥ // bca.7.29 //
[英譯] Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas.
[天息災譯] 求盡過去罪,深利他福海,此力菩提心,二乘等要急。
[如石藏譯]以此菩提心,能盡宿惡業,能聚福德海;故勝諸聲聞。
地上菩薩憑著這種勝義菩提心的道力,就能盡除從前的罪業,也能彙成如大海一般深廣的福德;所以大乘經說:菩薩乘勝過聲聞乘。
[梵文分析]
kṣapayan pūrva-pāpāni pratīcchan puṇya-sāgarān |
捨 宿 罪 受 福 海
bodhicittabalād eva śrāvakebhyo ’pi śīghragaḥ ||
菩提心力 實 聲聞 亦 速行

7.30
[] evaṃ sukhāt sukhaṃ gacchan ko viṣīdet sacetanaḥ
bodhicittarathaṃ prāpya sarvakhedaśramāpaham // bca.7.30 //
[英譯] Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy?
[天息災譯] 如是利不樂,行行何得苦,菩提心輦輿,智者乘得樂。
[如石藏譯]故應除疲厭,馭駕覺心駒,從樂趨勝樂;智者甯退怯?
因此,應該設法消除菩提道上的倦怠感,欣然騎上菩提心的千里良駒,從安樂馳向更殊勝的無上安樂;有智慧的人怎會退怯而棄捨菩薩行呢?
[梵文分析]
evaṃ sukhāt sukhaṃ gacchan ko viṣīdet sacetanaḥ |
如是 樂 樂 去 誰 退怯 有心
bodhicittarathaṃ prāpya sarva-kheda-śrama-apahaṃ ||
菩提心車 已得 一切 厭 疲 捨

()增長精進力
1.增長精進之助緣
(1)總說
7.31
[] chandasthāmaratimuktibalaṃ sattvārthasiddhaye
chandaṃ duḥkhabhayāt kuryād anuśaṃsāṃś ca bhāvayan // bca.7.31 //
[英譯] The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings.
[天息災譯] 爲成就有情,樂施方便力,身力苦怖作,觀之唯稱讚。
[如石藏譯]為辦有情利,四緣助精勤:信樂心堅毅、放捨心歡喜。 畏苦思利益,能生信樂力。
為了能夠增長精進以便成辦眾生的利益,我們需要啟用下述四種輔助的心態:響往希求的信樂心、貫徹始終的堅毅心,振奮身心的歡喜心和休養生息的放捨心。而畏懼惡報的痛苦和思惟修法的利益,就能引生出首要的助力——強烈的信樂心。
[梵文分析]
chanda-sthāma-rati-mukti-balaṃ sattvārtha-siddhaye |
樂欲 堅毅 喜 放捨 力 有情利 成辦
chandaṃ duḥkha-bhayāt kuryād anuśaṃsāṃś ca bhāvayan ||
樂欲 苦 畏 作 勝利 與 修習

7.32
[] evaṃ vipakṣamunmūlya yatetotsāhavṛddhaye
chandamānaratityāgatātparyavaśitābalaiḥ // bca.7.32 //
[英譯] Uprooting its opposite in this way, one should strive to increase one's zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination.
[天息災譯] 斷如是分別,增長於精進,我身而能捨,超過身方便。
[如石藏譯]為除惰障故,巧施四助力,以慢喜捨欲,勤奮增精進。
現在,為了要斷除懈怠等精進的障礙,所以我們應該善巧地啟發和運用信樂、自信、歡喜和放捨這四種助力,以自在的身心努力斷除懈怠,增長精進。
[梵文分析]
evaṃ vipakṣam unmūlya yateta utsāha-vṛddhaye |
如是 違品 根除 應勤 堪能 增
chanda-māna-rati-tyāga-tātparya-vaśitā-balaiḥ ||
樂欲 慢 喜 捨 奉獻 自在 力

(2)別說
、信樂力
(Ⅰ)信樂之對象
i、思未曾除罪
7.33
[] aprameyā mayā doṣā hantavyāḥ svaparātmanoḥ
ekaikasyāpi doṣasya yatra kalpārṇavaiḥ kṣayaḥ // bca.7.33 //
[英譯] I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons,
[天息災譯] 我消除自他,無數之過失,一一之過失,若劫盡無餘。
[如石藏譯]發願欲淨除自他諸過失!然盡一一過,須修一劫海。
初發心時,我曾經立下這樣的誓言:我要淨除自他所積累的無量罪過!但是要去除每一個自他的罪過,都必須修習一大海劫的時間。
[梵文分析]
aprameyā mayā doṣā hantavyāḥ svapara-ātmanoḥ |
無量 我 過失 應除 自他 我
eka-ekasya api doṣasya yatra kalpa-arṇavaiḥ kṣayaḥ ||
一 一 雖 過 彼處 劫 海 盡

7.34
[] tatra doṣakṣayārambhe leśo 'pi mama nekṣyate
aprameyavyathābhājye noraḥ sphuṭati me katham // bca.7.34 //
[英譯] I shall eliminate my own and others' immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering?
[天息災譯] 彼過一一盡,我無有纖毫,無邊苦已脫,我心云何損?
[如石藏譯]若我未曾有除過精進分,定受無量苦;吾心豈無懼?
如果一直到現在,我仍然沒有培養出絲毫淨除罪過的精進,那麼將來一定會墮落無量痛苦的深淵;想到這裏,我怎能不恐懼萬分呢?
[梵文分析]
tatra doṣa-kṣaya-ārambhe leśo ’pi mama na īkṣyate |
彼中 過 盡 勤 少 雖 我 不 看
aprameya-vyathā-bhājye na uraḥ sphuṭati me kathaṃ ||
無量 苦 應受 不 胸 爆開 我 如何

ii、思未曾修德
7.35
[] guṇā mayārjanīyāś ca bahavaḥ svaparātmanoḥ
tatraikaikaguṇābhyāso bhavet kalpārṇavair na vā // bca.7.35 //
[英譯] I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons.
[天息災譯] 我求多功德,爲利於自他,學一一功德,劫盡學無盡。
[如石藏譯]發願欲促成自他眾功德!成此一一德,須修一劫海。
最初,我也曾經如此發心:我要努力促成自他解脫和成佛的眾多功德!而修成其中每一種功德,都必須修習一大海劫的時間。
[梵文分析]
guṇā mayā arjanīyāś ca bahavaḥ sva-para-ātmanoḥ |
德 我 應得 與 許多 自 他 我
tatra eka-eka-guṇa-abhyāso bhavet kalpa-arṇavair na vā ||
彼中 一 一 德 修習 應是 劫 海 不 或

7.36
[] guṇaleśe 'pi nābhyāso mama jātaḥ kadācana
vṛthā nītaṃ mayā janma kathaṃcil labdham adbhutam // bca.7.36 //
[英譯] I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have somehow obtained, has been spent in vain.
[天息災譯] 纖毫之功德,我生不曾作,或當得生處,虛度無所有。
[如石藏譯]然我終未生應修功德分;無義耗此生,莫名太希奇!
可是一直到現在,我始終未曾培養出絲毫應該修成的功德;我毫無意義地虛耗了這難得的一生,真是莫名其妙啊!
[梵文分析]
guṇa-leśe ’pi na abhyāso mama jātaḥ kadācana |
德 少 雖 不 修 我 生 任何
vṛthā nītaṃ mayā janma kathaṃcil labdham adbhutaṃ ||
浪費 所引 我 生 任何 已得 未曾有

iii、思未曾修法
7.37
[] na prāptaṃ bhagavatpūjāmahotsavasukhaṃ mayā
na kṛtā śāsane kārā daridrāśā na pūritā // bca.7.37 //
[英譯] I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor.
[天息災譯] 我樂興大供,供養佛世尊,爲貧不能作,而願不圓滿。
[如石藏譯]吾昔未供佛,未施喜宴樂,未曾依教行,未滿貧者願;
從前,我不曾廣大地供養過諸佛如來,不曾以衣食等四事廣大地佈施僧眾,不曾遵行如來斷惡修善的教法,也不曾以財物滿足貧窮者的心願;
[梵文分析]
na prāptaṃ bhagavat-pūjā-mahotsava-sukhaṃ mayā |
不 已得 佛 供 喜宴 樂 我
na kṛtā śāsane kārā daridra-āśā na pūritā ||
未 作 教 行 貧 食 未 滿

7.38
[] bhītebhyo nābhayaṃ dattamārtā na sukhinaḥ kṛtāḥ
duḥkhāya kevalaṃ māturgato 'smi garbhaśalyatām // bca.7.38 //
[英譯]I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer.
[天息災譯] 不施怖者安,不修母快樂,如入母胎藏,母唯病苦惱。
[如石藏譯]未除怖者懼,未與苦者樂;故唯得胎苦,及老病死苦。
我不曾消除畏怯者心中的恐懼,也不曾使痛苦的人獲得法樂;所以現在,我只能獲得輪迴處胎的痛苦,和各種衰老、疾病、死亡等苦痛。
[梵文分析]
bhītebhyo na abhayaṃ dattam ārtā na sukhinaḥ kṛtāḥ |
怖 未 無懼 給予 苦 未 有樂 所作
duḥkhāya kevalaṃ mātur gato ’smi garbha-śalyatāṃ ||
苦 唯 母 入 我是 胎 箭

(Ⅱ)信樂之重要
7.39
[] dharmacchandaviyogena paurvikeṇa mamādhunā
vipattirīdṛśī jātā ko dharme chandam utsṛjet // bca.7.39 //
[英譯] Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma?
[天息災譯] 過去爲離法,我今得果報,所生旣如是,當行何法行?
[如石藏譯]從昔至於今,于法未信樂,故遭此困乏;誰復捨信樂?
打從無始輪迴到現在,我一直都未曾信樂並希求過佛法,所以才落得如此困頓貧乏;哪一個聰明的人會再放棄信樂佛法呢?
[梵文分析]
dharma-cchanda-viyogena paurvikeṇa mama adhunā |
法 欲樂 缺 前 我 現在
vipattir īdṛśī jātā ko dharme chandam utsṛjet ||
災難 似此 生 誰 法 欲樂 捨

(Ⅲ)信樂之導因
i、總說
7.40
[] kuśalānāṃ ca sarveṣāṃ chandaṃ mūlaṃ munir jagau
tasyāpi mūlaṃ satataṃ vipākaphalabhāvanā // bca.7.40 //
[英譯] The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma.
[天息災譯] 一切善心根,世間之牟尼,彼根恒不退,常得好果報。
[如石藏譯]佛說一切善根本為信樂。信樂本則為:恒思業因果。
導師釋迦牟尼佛曾說:一切善法的原始動機都是信樂和希求。而嚮往和信樂佛法的根本動力,就是要經常思惟因果報應的道理。
[梵文分析]
kuśalānāṃ ca sarveṣāṃ chandaṃ mūlaṃ munir jagau |
善 與 一切 欲樂 根本 牟尼 宣說(aor.)
tasya api mūlaṃ satataṃ vipāka-phala-bhāvanā ||
彼 雖 根本 恒 異熟 果 修習

ii、別說
思惟染業
7.41
[] duḥkhāni daurmanasyāni bhayāni vividhāni ca
abhilāṣavighātāś ca jāyante pāpakāriṇām // bca.7.41 //
[英譯] Miseries, depressions, various fears, and impediments to their desires befall those who do evil.
[天息災譯] 煩惱苦纏綿,而得種種怖,於他愛障難,生罪而自感。
[如石藏譯]痛苦不悅意、種種諸畏懼、所求不順遂,皆從昔罪生。
痛苦、不快樂、各種各類的恐懼、所有的欲求都不順遂,這一切惡報都出自往昔的罪行。
[梵文分析]
duḥkhāni daurmanasyāni bhayāni vividhāni ca |
苦 不悅意 畏懼 種種 與
abhilāṣa-vighātāś ca jāyante pāpakāriṇāṃ ||
求 障礙 與 生 惡作

7.42
[] manorathaḥ śubhakṛtāṃ yatra yatraiva gacchati
tatra tatraiva tatpuṇyaiḥ phalārgheṇābhipūjyate // bca.7.42 //
[英譯] By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one's merit.
[天息災譯] 若人於處處,能起於善願,而感彼彼福,獲得供養果。
[如石藏譯]由行所思善,無論至何處,福報皆現前,供以善果德。
如果一個人真誠實行了心中信樂的善事,那麼無論他去到任何地方,善行的果報都會現前,以身心安樂的福德供養他。
[梵文分析]
manorathaḥ śubha-kṛtāṃ yatra yatra eva gacchati |
所欲 善 所作 任何處 實 去
tatra tatra eva tatpuṇyaiḥ phala-argheṇa abhipūjyate ||
彼處 實 彼福 果 價值 供養

7.43
[] pāpakārisukhecchā tu yatra yatraiva gacchati
tatra tatraiva tatpāpair duḥkhaśastrair vihanyate // bca.7.43 //
[英譯] But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings.
[天息災譯] 若人於處處,作罪取快樂,而感彼彼報,獲得苦器侵。
[如石藏譯]惡徒雖求樂,然至一切處,罪報皆現前,劇苦猛摧殘。
為非作歹的人,雖然也想得到快樂,但是無論走到天涯或海角,罪業的惡報都會應現,以身心的痛苦折磨摧殘他。
[梵文分析]
pāpa-kāri-sukha-icchā tu yatra yatra eva gacchati |
惡 作 樂 求 然 任何處 實 去
tatra tatra eva tatpāpair duḥkha-śastrair vihanyate ||
彼處 實 彼惡 苦 器 摧殘

思惟淨業
7.44
[] vipulasugandhiśītalasaroruhagarbhagatā madhurajinasvarāśanakṛtopacitadyutayaḥ
munikarabodhitāmbujavinirgatasadvapuṣaḥ
sugatasutā bhavanti sugatasya puraḥ kuśalaiḥ // bca.7.44 //
[英譯] On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata.
[天息災譯] 月藏中淸涼,廣博妙香潔,佛音味第一,非修而不得。
而彼善逝子,得解善逝法,如蓮出最上,亦如仁覺月。
[如石藏譯]因昔淨善業,生居大蓮藏,芬芳極清涼;聞食妙佛語,
心潤光澤生;光照白蓮啟,托出妙色身,喜成佛前子。
因為往昔所修集的清淨善業力,菩薩將生在一個廣大的蓮花藏中,其中妙香洋溢,清涼無比;由於聽聞佛陀悅耳的甘露法語,身心獲得了滋潤而生出光彩;在佛光的照耀中,白色的蓮苞緩緩綻放,煥然托生出最勝妙的色身,欣喜地在佛前成為如來之子。
[梵文分析]
vipula-sugandhi-śītala-saroruha-garbha-gatā
廣 妙香 清涼 蓮華 藏 於
madhura-jina-svara-aśanakṛta-upacita-dyutayaḥ |
甘甜 佛 音 食物 所積 光
muni-kara-bodhita-ambuja-vinirgata-sad-vapuṣaḥ sugata-sutā
牟尼 作 所知 蓮華 出 妙 美 善逝 子
bhavanti sugatasya puraḥ kuśalaiḥ ||
是 善逝 前 善

思惟罪業
7.45
[] yamapuruṣāpanītasakalacchavirārtaravo
hutavahatāpavidrutakatāmraniṣiktatanuḥ
jvaladasiśaktighātaśataśātitamāṃsadalaḥ
patati sutaptalohadharaṇīṣv aśubhair bahuśaḥ // bca.7.45 //
[英譯] On account of non virtues, one cries out in distress, one's entire skin is ripped away by the agents of Yama, one's body is immersed into copper melted by the heat of fire, pieces of one's flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds.
[天息災譯] 焰魔之獄卒,牽引於罪魂,火坑及洋銅,燒煮悉皆入。
焰熾殺器杖,斷肉百千斤,墮落熱鐵地,斯由多不善。
[如石藏譯]因昔眾惡業,閻魔諸獄卒,剝皮令受苦;熱火熔鋼液,
淋灌無膚體;炙燃劍矛刺,身肉盡碎裂,紛墮燒鐵地。
因為往昔造作重罪而墮落地獄的人,閻魔獄卒將來剝光他們身上的表皮,使他們痛苦不堪;然後又用熱火熔化的鋼液,淋灌在他們無皮遮護的身體上;再以燃燒的劍矛不斷地劈、砍、割、刺,刹那間,身肉橫飛,熱血四濺,紛紛掉落在燒鐵地上繼續被火煎烤。
[梵文分析]
yama-puruṣa-apanīta-sakala-cchavir ārta-ravo
焰魔 人 所剝 全 皮 所逼 吼
hutavaha-tāpa-vidrutaka-tāmra-niṣikta-tanuḥ
火 熱 熔液 銅 淋灌 身
jvalad-asi-śakti-ghāta-śata-śātita-māṃsa-dalaḥ
焰熾 刀 力 殺 百 所斷 肉 片
patati sutapta-loha-dharaṇīṣv aśubhair bahuśaḥ
墮落 熱 鐵 地 不善 多

(Ⅳ)總結信樂力
7.46.故心應信樂、恭敬修善法。
、堅毅力
(Ⅰ)略說
軌以《金剛幢》,行善修自信。
7.46
[] tasmāt kāryaḥ śubhacchando bhāvayitvaivam ādarāt
vajradhvajasya vidhinā mānaṃ tv ārabhya bhāvayet // bca.7.46 //
[英譯] Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra.
[天息災譯] 是故心作善,極微細觀察,依彼金剛幡,修學而作觀。
[如石藏譯]故心應信樂、恭敬修善法。軌以《金剛幢》,行善修自信。
所以我不但應該信樂並希求善法,而且還應當恭恭敬敬地去修習。其次,應該以《金剛幢經》所說的要領,開始勤行善法並修習自信心。
[梵文分析]
tasmāt kāryaḥ śubha-cchando bhāvayitvā evam ādarāt |
故 應作 善 欲 修 如是 恭敬
vajradhvajasya vidhinā mānaṃ tv ārabhya bhāvayet ||
金剛幢 軌 自信 然 始 應修

(Ⅱ)廣說
i、不應半途而廢
7.47
[] pūrvaṃ nirūpya sāmagrīm ārabhen nārabheta vā
anārambho varaṃ nāma na tv ārabhya nivartanam // bca.7.47 //
[英譯] After first examining one's means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun.
[天息災譯] 初學觀和合,不觀汝非學,而無最上名,汝要迴心作。
[如石藏譯]首當量己力,自忖應為否?不宜暫莫為,為已勿稍退。
凡事,首先應該評估自己的能力,然後再決定要做還是不做。如果修善的因緣不合,最好暫時擱置;如果開始實行了,就不要放棄退縮。
[梵文分析]
pūrvaṃ nirūpya sāmagrīm ārabhen na ārabheta vā |
首先 已觀 全部 應始 不 應始 或
anārambho varaṃ nāma na tv ārabhya nivartanaṃ ||
不為 勝 名 不 然 已始 退

7.48
[] janmāntare 'pi so 'bhyāsaḥ pāpād duḥkhaṃ ca vardhate
anyac ca kāryakālaṃ ca hīnaṃ tac ca na sādhitam // bca.7.48 //
[英譯] This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished.
[天息災譯] 生中之所作,增長於罪苦,上事業不修,彼下不求勝。
[如石藏譯]退則于來生串習增罪苦;他業及彼果,卑劣復不成。
否則來生修善時,也會習慣性地半途而廢,或因違背戒誓而增長罪惡和苦果;而且棄而復修的善業及其結果,也將變得很糟,甚至於遲遲不能完成。
[梵文分析]
janma-antare ’pi so ’bhyāsaḥ pāpād duḥkhaṃ ca vardhate |
生 另 雖 彼 串習 罪 苦 與 增
anyac ca kārya-kālaṃ ca hīnaṃ tac ca na sādhitaṃ ||
他 與 應作 時 與 卑劣 彼 與 不 成

ii、應修三種自信
修善自信
7.49
[] triṣu māno vidhātavyaḥ karmopakleśaśaktiṣu
mayaivaikena kartavyam ity eṣā karmamānitā // bca.7.49 //
[英譯] One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action.
[天息災譯] 三種事應知,由業煩惱力,將來之惡因,於此云何作?
[如石藏譯]於善斷惑力,應生自信心。吾應獨自為,此是志業慢。
在修習善業、斷煩惱和能力三方面,我應該具有自信或自尊心。心想:我應該儘量獨自修學一切學處,這就是修學菩薩志業的自信心。
[梵文分析]
triṣu māno vidhātavyaḥ karma-upakleśa-śaktiṣu |
三 自信 應生 業 煩惱 能力
mayā eva ekena kartavyam ity eṣā karma-mānitā ||
吾 實 獨 應作 謂 此 業 慢

7.50
[] kleśasvatantro loko 'yaṃ na kṣamaḥ svārthasādhane
tasmān mayaiṣāṃ kartavyaṃ nāśakto 'haṃ yathā janaḥ // bca.7.50 //
[英譯] This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is.
[天息災譯] 世間之煩惱,拘人不自由,我如人不能,是故我無作。
[如石藏譯]世人隨惑轉,不能辦自利。眾生不如我,故我當盡力。
大多數的世人都被無明煩惱控制著,不能成辦自己和別人的利益。既然眾生還不能像我這樣精進利他,所以我更應該獨自努力去做。
[梵文分析]
kleśa-svatantro loko ’yaṃ na kṣamaḥ svārtha-sādhane |
惑 自在 世 此 不 能 自利 成辦
tasmān mayā eṣāṃ kartavyaṃ na aśakto ’haṃ yathā janaḥ ||
因為 我 此 應作 不 無能 我 如 人

7.51
[] nīcaṃ karma karoty anyaḥ kathaṃ mayy api tiṣṭhati
mānāc cen na karomy etan māno naśyatu me varam // bca.7.51 //
[英譯] Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed.
[天息災譯] 下業之所修,云何令安住,當觀我無我,而此我所作。
[如石藏譯]他尚勤俗務,我怎悠閒住?亦莫因慢修,無慢最為宜。
一般人尚且勤快地忙著一些世俗的事情,身為菩薩的我又怎能閑著不修些善法呢?但是也不要因為傲慢好勝才去修善,修學善法時,最好是不雜絲毫傲慢之心。
[梵文分析]
nīcaṃ karma karoty anyaḥ kathaṃ mayy api tiṣṭhati |
下 業 作 他 如何 我 雖 安住
mānāc cen na karomy etan māno naśyatu me varaṃ ||
慢 若 不 作 此 慢 滅 我 勝

能力自信
A.自信之作用
7.52
[] mṛtaṃ duṇḍubham āsādya kāko 'pi garuḍāyate
āpad ābādhate 'lpāpi mano me yadi durbalam // bca.7.52 //
[英譯] Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling.
[天息災譯] 一滴之甘露,鳥食變金翅,我意謂微劣,能脫少苦難。
[如石藏譯] 烏鴉遇弱蛇,行勇如大鵬;信心若怯懦,反遭小過損。
當烏鴉遇到奄奄一息的病弱毒蛇,它就會勇敢地進行攻擊;同樣,如果我對抗煩惱的信心太脆弱,那麼就連最輕微的煩惱罪行都會侵害我。
[梵文分析]
mṛtaṃ duṇḍubham āsādya kāko ’pi garuḍāyate |
已死 水蛇 攻擊 烏鴉 雖 似金翅鳥
āpad ābādhate ’lpa api mano me yadi durbalaṃ ||
過 壓迫 少 雖 心 我 若 怯懦

7.53
[] viṣādakṛtaniś ceṣṭa āpadaḥ sukarā nanu
vyutthitaś ceṣṭamānas tu mahatām api durjayaḥ // bca.7.53 //
[英譯] When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities.
[天息災譯] 嗔作無心難,以不善罪故,無心見發起,廣大勝難及。
[如石藏譯]怯懦捨精進,豈能除福貧?自信復力行,障大亦無礙。
如果因為怯懦而不敢精進修習善法,那麼我怎能解除福德的貧乏呢?倘若生起堅強的自信心並努力修行,那麼再大的障礙也很難擊倒我。
[梵文分析]
viṣāda-kṛta-niśceṣṭa āpadaḥ sukarā nanu |
怯懦 所作 無力 災難 易 一定
vyutthitaś ceṣṭa-mānas tu mahatām api durjayaḥ ||
勤 奮 心 然 大 雖 難勝

54.
[] tasmād dṛḍhena cittena karomy āpadam āpadaḥ
trailokyavijigīṣutvaṃ hāsyam āpajjitasya me // bca.7.54 //
[英譯] Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous.
[天息災譯] 是故淸淨心,頌作此文句,使知彼三界,我遠離戲論。
[如石藏譯]故心應堅定,奮滅諸罪墮;我若負罪墮,何能超三界?
所以我應該確信自己有能力斷煩惱,並以這份自信心努力消滅所有的罪惡。如果我一再被罪惡擊敗,卻想超越三界,那豈不是天大的笑話嗎?
[梵文分析]
tasmād dṛḍhena cittena karomy āpadam āpadaḥ |
故 堅定 心 作 災難 災難
trailokya-vijigīṣutvaṃ hāsyam āpajjitasya me ||
三界 希求勝利 可笑 所勝 我

B.應持自信心
7.55
[] mayā hi sarvaṃ jetavyam ahaṃ jeyo na kenacit
mayaiṣa māno voḍhavyo jinasiṃhasuto hy aham // bca.7.55 //
[英譯] I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas.
[天息災譯] 我得勝一切,無人能勝我,我今而自知,是佛師子子。
[如石藏譯]吾當勝一切,不使惑勝我。吾乃佛獅子,應持此自信。
我應當戰勝一切煩惱的罪惡,不讓任何煩惱擊敗我。我就是像獅王一般威嚴的諸佛之子,應該堅持這一份絕對能消滅煩惱的自信心。
[梵文分析]
mayā hi sarvaṃ jetavyam ahaṃ jeyo na kenacit |
吾 實 一切 應勝 我 應勝 不 任何
mayā eṣa māno voḍhavyo jina-siṃha-suto hy ahaṃ ||
吾 此 自信 應持 佛 獅 子 實 我

C.應除我慢心
7.56.
[] ye sattvā mānavijitā varākāste na māninaḥ
mānī śatruvaśaṃ naiti mānaśatruvaśāś ca te // bca.7.56 //
[英譯] Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A self-confident person does not succumb to the power of the enemy.
[天息災譯] 有情離我人,而彼得最上,不降懈怠冤,懈怠冤自降。
[如石藏譯]屈就我慢者,非具自信心。勇者不屈撓,慢者制於慢。
那些被我慢暗中控制的凡夫,只是煩惱眾生而已,並不具足真正的自信。真有自信心的勇士,不會向煩惱敵屈服,而傲慢者卻擺脫了我慢煩惱的控制。
[梵文分析]
ye sattvā māna-vijitā varākās te na māninaḥ |
若 有情 慢 所勝 卑賤 彼 非 有自信
mānī śatru-vaśaṃ na eti māna-śatru-vaśāś ca te ||
自信 敵 自在 不 趣 慢 敵 自在 與 彼

7.57
[] mānena durgatiṃ nītā mānuṣye 'pi hatotsavāḥ
parapiṇḍāśino dāsā mūrkhā durdarśanāḥ kṛśāḥ // bca.7.57 //
[英譯] Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others' morsels, stupid, ugly, and feeble.
[天息災譯] 以惡趣所牽,身善速破壞,由僕從愚惡,寄食而受瘦。
[如石藏譯]因慢生傲者,將赴惡趣道。人間歡宴失,為僕食人餘,蠢醜體虛弱。
從我慢煩惱引生出驕傲心態的人,將會因為傲慢而被引向惡趣。即使重生為人,也失去人間的歡樂,成為食人殘餘的僕役,愚笨、醜陋、身體虛弱。
[梵文分析]
mānena durgatiṃ nītā mānuṣye ’pi hata-utsavāḥ |
慢 惡趣 所引 人間 雖 失 歡宴
para-piṇḍā-āśino dāsā mūrkhā durdarśanāḥ kṛśāḥ ||
人 團 食 僕 蠢 醜 弱

7.58
[] sarvataḥ paribhūtāś ca mānastabdhās tapasvinaḥ
te 'pi cen mānināṃ madhye dīnās tu vada kīdṛśāḥ // bca.7.58 //
[英譯] They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they?
[天息災譯] 彼受於一切,修行住我慢,而此得名聲,下劣云何說?
[如石藏譯]輕蔑處處逢。傲慢自負者,豈入自信數?堪憐寧過此?
到任何地方都將受人輕視。那些因為傲慢而自命不凡的行者,怎能算得上是一個有自信的人呢?還有什麼比這更值得悲憫的心態呢?
[梵文分析]
sarvataḥ paribhūtāś ca māna-stabdhās tapasvinaḥ |
處處 輕蔑 與 傲慢 自負 可憐
te ’pi cen mānināṃ madhye dīnās tu vada kīdṛśāḥ ||
彼 雖 若 自信 中 堪憐 然 你說 似何

D.自信之利益
7.59
[] te mānino vijayinaś ca ta eva śūrā ye mānaśatruvijayāya vahanti mānam
ye taṃ sphurantam api mānaripuṃ nihatya kāmaṃ jane jayaphalaṃ pratipādayanti // bca.7.59 //
[英譯] They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please.
[天息災譯] 如是若勇猛自勝彼冤家,勇猛行此修慢冤而不勝,彼慢心若起此實我冤家,勝果雖欲生是果悉皆捨。
[如石藏譯]為勝我慢敵,堅持自信心;此乃勝利者、英豪自信士。
若復真實滅暗延我慢敵,定能成佛果,圓滿眾生願。
為了調伏自我中心的傲慢煩惱,我應該堅持滅除一切煩惱的自信心;這才是真正具有自信的勇士、超越世間的英雄和勝利者。如果能真正根除這個我慢的煩惱敵,不讓它在潛意識中繼續蔓延滋長,那麼將來一定能成就無上的佛果,圓滿一切眾生離苦求樂的意願。
[梵文分析]
te mānino vijayinaś ca ta eva śūrā ye māna-śatru-vijayāya vahanti mānaṃ |
彼 自信 勝利 與 彼 實 英雄 若 慢 敵 勝 堅持 自信
ye taṃ sphurantam api māna-ripuṃ nihatya kāmaṃ jane jayaphalaṃ pratipādayanti ||
若 彼 振動 雖 慢 敵 滅 欲 人 勝果 顯示

斷惑自信
7.60
[] saṃkleśapakṣamadhyastho bhaved dṛptaḥ sahasraśaḥ
duryodhanaḥ kleśagaṇaiḥ siṃho mṛgagaṇair iva // bca.7.60 //
[英譯] Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer.
[天息災譯] 喻精進師子,煩惱獸中見,煩惱獸千萬,雖衆不能敵。
[如石藏譯]設處眾煩惱,千般須忍耐,如獅處狐群,不遭煩惱害。
如果不小心陷入貪瞋等煩惱窩的時候,一定要千方百計地忍耐對治,就像獅子處在狐狸等群獸中一般,平靜鎮定而不被煩惱所擾亂。
[梵文分析]
saṃkleśa-pakṣa-madhya-stho bhaved dṛptaḥ sahasraśaḥ |
煩惱 眾 中 處 應是 傲 千
duryodhanaḥ kleśagaṇaiḥ siṃho mṛga-gaṇair iva ||
難戰 煩惱眾 獅 鹿 群 如

7.61
[] mahatsv api hi kṛcchreṣu na rasaṃ cakṣur īkṣate
evaṃ kṛcchram api prāpya na kleśavaśago bhavet // bca.7.61 //
[英譯] Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions.
[天息災譯] 世有大苦惱,人自悉具見,煩惱不降伏,乃得如是苦。
[如石藏譯]人逢大危難,先護其眼目;如是雖臨危,護心不隨惑。
例如一般人遭遇到急難的時候,都會先保護他們的眼睛;同樣,儘管引生煩惱的危難一再發生,我們也該保護心眼不被煩惱所左右。
[梵文分析]
mahatsv api hi kṛcchreṣu na rasaṃ cakṣur īkṣate |
大 雖 實 危難 不 味 眼 見
evaṃ kṛcchram api prāpya na kleśa-vaśago bhavet ||
如是 危 雖 遇 不 惑 隨行 應是

7.62
[天息災譯] 我寧使頭落,及刳剔心腸,煩惱諸冤家,一切我不降。
[如石藏譯] 吾寧被燒殺,甚或斷頭顱,然終不稍讓,屈就煩惱敵;一切時與處,不行無義事。
我寧願被火燒、被割殺,甚至於被砍斷頭顱;但是無論如何,我都不該退讓而屈就煩惱敵;無論在任何時間或任何地點,絕不做出不合乎律法的行為。

、歡喜力
(Ⅰ)投入善業之喜
7.63
[] yad evāpadyate karma tatkarmavyasanī bhavet
tatkarmaśauṇḍo 'tṛptātmā krīḍāphalasukhepsuvat // bca.7.62 //
[英譯] One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game.
[天息災譯] 因修此精進,得彼慢業盡,獲得勝果報,自感嬉戲樂。
[如石藏譯] 如童逐戲樂;所為眾善業,心應極耽著,樂彼無饜足。
就像孩童一心一意快樂地遊戲一般;同樣,對於任何該做的二利善業,我們的內心都要非常地熱衷與投入,樂在其中,永不滿足,得失盡忘。
[梵文分析]
yad eva āpadyate karma tat-karma-vyasanī bhavet
若 實 入 業 彼 業 樂於 應是
tat-karma-śauṇḍo 'tṛpta-ātmā krīḍā-phala-sukha-īpsu-vat // bca.7.62 //
彼 業 樂於 無厭 我 戲 果 樂 希求 如

(Ⅱ)思惟善果之喜
7.64
[] sukhārthaṃ kriyate karma tathāpi syān na vā sukham
karmaiva tu sukhaṃ yasya niṣkarmā sa sukhī katham // bca.7.63 //
[英譯] An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive?
[天息災譯] 爲快樂修因,彼卻不獲得,所修不決定,亦得不殊勝。
[如石藏譯]世人勤求樂,成就猶未定二利能得樂,不行樂何有?
世人追求身心快樂而努力,但卻不見得能因此就獲得快樂;自利利他之事一定能帶來快樂,但是,如果知而不行怎能獲得快樂呢?
[梵文分析]
sukha-arthaṃ kriyate karma tathā api syān na vā sukham |
樂 為 所做 業 同樣 雖 是 不 或 樂
karma eva tu sukhaṃ yasya niṣkarmā sa sukhī kathaṃ ||
業 實 然 樂 若 不行 彼 有樂 何

7.65
[] kāmair na tṛptiḥ saṃsāre kṣuradhārāmadhūpamaiḥ
puṇyāmṛtaiḥ kathaṃ tṛptirvipākamadhuraiḥ śivaiḥ // bca.7.64 //
[英譯] In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial?
[天息災譯] 輪迴欲不足,喻貪刀刃蜜,福甘露若貪,食之後轉美。
[如石藏譯]如童嗜刃蜜,貪欲無饜足;感樂寂滅果,求彼何需足?
世間人貪求危險的五欲尚且永不滿足,就像兒童貪食刀刃上的蜜汁一般;能引生命安樂和寂靜涅槃的善業果報,我為何要對它們產生滿足的感覺呢?
[梵文分析]
kāmair na tṛptiḥ saṃsāre kṣuradhārā-madhu-upamaiḥ |
貪欲 無 饜足 輪迴 刀邊 蜜 如
puṇya-amṛtaiḥ kathaṃ tṛptir vipāka-madhuraiḥ śivaiḥ ||
福 寂滅 何 足 熟 甜 吉祥

(Ⅲ)歡喜之情狀
7.66
[] tasmāt karmāvasāne 'pi nimajjettatra karmaṇi
yathā madhyāhnasaṃtapta ādau prāptasarāḥ karī // bca.7.65 //
[英譯] Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake.
[天息災譯] 是故業寂靜,感妙果隨行,如日溫月寒,晝夜而相逐。
[如石藏譯]為成所求善,歡喜而趣行;猶如日中象,遇池疾奔入。
為了圓滿成辦心中志求的善業,我應該歡喜地投入二利的善行;就像日正當中被曬熱的大象,一遇到清涼的水池就欣喜若狂地奔入。
[梵文分析]
tasmāt karma-avasāne ’pi nimajjet tatra karmaṇi |
故 業 盡 雖 應沉入 彼 業
yathā madhya-ahna-saṃtapta ādau prāpta-sarāḥ karī ||
猶如 中 日 熱 先 所遇 池 象

、放捨力
7.67
[] balanāśānubandhe tu punaḥ kartuṃ parityajet
susamāptaṃ ca tan muñced uttarottaratṛṣṇayā // bca.7.66 //
[英譯] And when one's strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more.
[天息災譯] 精進之有力,能破於懈怠,獲得遠離故,深心而愛樂。
[如石藏譯]身心俱疲時。暫捨為久繼。事成應盡捨,續行餘善故。
當我的身心都疲乏的時候,為了持之以恆,應該暫時把事情擱置下來。如果事情完成了,就該毫不眷戀地放下,以便再繼續修習其他的善行。
[梵文分析]
bala-nāśa-anubandhe tu punaḥ kartuṃ parityajet |
力 失 相應 然 再 作 應捨
susamāptaṃ ca tan muñced uttarottara-tṛṣṇayā ||
善成 與 彼 應捨 更上 愛

2.以正知正念力行
7.68
[] kleśaprahārān saṃrakṣet kleśāṃś ca prahared dṛḍham
khaḍgayuddham ivāpannaḥ śikṣitenāriṇā saha // bca.7.67 //
[英譯] One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy.
[天息災譯] 煩惱棒堅牢,鬥彼念慧劍,喻棒劍相持,同彼女人學。
[如石藏譯]沙場老兵將,遇敵避鋒向;如是回惑刃,巧縛煩惱敵。
好比在沙場上身經百戰的老戰士,遇到敵劍攻擊時,就邊回避邊反擊;和煩惱敵作戰的時候也應該如此,先回避煩惱,再以正知正念技巧地縛住它。
[梵文分析]
kleśa-prahārān saṃrakṣet kleśāṃś ca prahared dṛḍhaṃ |
惑 擊 應護 惑 與 應擊 堅固
khaḍga-yuddham iva āpannaḥ śikṣitena ariṇā saha ||
刀 戰 如 已至 巧 敵 與

7.69
[] tatra khaḍgaṃ yathā bhraṣṭaṃ gṛhṇīyāt sabhayas tvaram
smṛtikhaḍgaṃ tathā bhraṣṭaṃ gṛhṇīyān narakān smaran // bca.7.68 //
[英譯] Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind.
[天息災譯] 執劍手無力,失之而怖急,念劍失亦然,地獄而在心。
[如石藏譯]戰陣失利劍,懼殺疾拾取;如是若失念,畏獄速提起。
好比戰士在戰場上失落了手上的利劍,就會害怕被殺而立刻拾起劍來備戰;同樣,如果忘失了對抗煩惱的正念之劍,就該想到地獄的恐怖而迅速提起正念。
[梵文分析]
tatra khaḍgaṃ yathā bhraṣṭaṃ gṛhṇīyāt sabhayas tvaraṃ |
彼 劍 如 所失 應取 有懼 疾
smṛti-khaḍgaṃ tathā bhraṣṭaṃ gṛhṇīyān narakān smaran ||
念 劍 如是 失 應取 獄 念

7.70
[] viṣaṃ rudhiram āsādya prasarpati yathā tanau
tathaiva cchidram āsādya doṣaś citte prasarpati // bca.7.69 //
[英譯] Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot.
[天息災譯] 世間知善人,不肯飮毒血,心過亦復然,心過而不作。
[如石藏譯]循血急流動,箭毒速遍身;如是惑得便,罪惡盡覆心。
例如順著血液在體內的流動,著身的箭毒很快就會漫布全身;同樣,如果煩惱逮到了機會,罪惡就會立刻覆蓋住整顆心。
[梵文分析]
viṣaṃ rudhiram āsādya prasarpati yathā tanau |
毒 血液 遇 擴散 如 身
tathā eva cchidram āsādya doṣaś citte prasarpati ||
如是 實 間隙 遇 罪惡 心 擴散

7.71
[] tailapātradharo yadvadasihas tair adhiṣṭhitaḥ
skhalite maraṇatrāsāt tatparaḥ syāt tathā vratī // bca.7.70 //
[英譯] A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death.
[天息災譯] 出家精進心,喻執持油缽,缽墜必當死,墜之故驚怖。
[如石藏譯]如人劍逼身,行持滿缽油,懼溢慮遭殺;護戒當如是。
好比有人為劍所逼,被迫捧著滿缽油前進,如果油溢了出來,他立刻就會血濺當場。這時,捧缽者一定會小心翼翼,全神貫注;同樣,持戒者也該如此謹慎專注地護心。
[梵文分析]
taila-pātra-dharo yadvad asi-hastair adhiṣṭhitaḥ |
油 缽 持 如 劍 手 監督
skhalite maraṇa-trāsāt tatparaḥ syāt tathā vratī ||
滴落 死 懼 專注 應是 如 行者

72.
[] tasmād utsaṅgage sarpe yathot tiṣṭhati satvaram
nidrālasyāgame tadvat pratikurvīta satvaram // bca.7.71 //
[英譯] Therefore, just as one quickly jumps up when a snake creeps into one's lap, so should one swiftly counteract the advent of drowsiness and sloth.
[天息災譯] 著睡眠懈怠,喻毒蛇在懷,不去當被傷,去之宜須急。
[如石藏譯]復如蛇入懷,疾起速抖落;如是眠懈至,警醒速消除。
又如當我們察覺毒蛇正爬向懷裏的時候,就會立刻站起來迅速地把它抖落;同樣,當我們察覺睡意和懈怠生起的時候,就應該毫不猶豫地立即消除它們。
[梵文分析]
tasmād utsaṅgage sarpe yathā uttiṣṭhati satvaram |
故 入懷 蛇 如 起 速
nidrā-ālasya-āgame tadvat pratikurvīta satvaram ||
眠 懈 至 如彼 消除 速

7.73
[] ekaikasmiṃś chale suṣṭhu paritapya vicintayet
kathaṃ karomi yenedaṃ punar me na bhavediti // bca.7.72 //
[英譯] At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again?
[天息災譯] 一一之深過,要迴心思惟,此過不可守,云何我復作?
[如石藏譯]每逢誤犯過,皆當深自責,屢思吾今後終不犯此過。
此外,對於每一次疏忽的犯錯,我們都應當深深地自責,然後再三提醒自己:以後一定不讓這種過錯再度發生。
[梵文分析]
ekaikasmiṃś chale suṣṭhu paritapya vicintayet |
每一次 誤 善 憂惱 應思
kathaṃ karomi yena idaṃ punar me na bhaved iti ||
如何 我做 若 此 再 我 不 應是 謂

7.74
[] saṃsargaṃ karma vā prāptam icched etena hetunā
kathaṃ nāmāsv avasthāsu smṛtyabhyāso bhaved iti // bca.7.73 //
[英譯] One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?"
[天息災譯] 和合之業因,斷以正念劍,云何名自位,此念而獲得。
[如石藏譯]故于一切時,精勤修正念;依此求明師,圓成正道業。
總之,為了預防罪過發生或生起即除,我們在任何時候都應該精勤修習正念;並且抱持這樣的心態去尋訪明師,聽習教誨,完成正當的菩薩道業。
[梵文分析]
saṃsargaṃ karma vā prāptam icched etena hetunā |
交往 業 或 已得 應欲 此 因
kathaṃ nāma āsv avasthāsu smṛty-abhyāso bhaved iti ||
雖然 此 情況 念 串習 應是 謂

3.振作輕安行
7.75
[] laghuṃ kuryāt tathātmānam apramādakathāṃ smaran
karmāgamād yathā pūrvaṃ sajjaḥ sarvatra vartate // bca.7.74 //
[英譯] Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task.
[天息災譯] 正念心不發,纖毫不能滅,來業如往行,一切報皆得。
[如石藏譯]為令堪眾善,應於行事前,憶教不放逸,振奮歡喜行。
為了能有充分的信心勝任一切善行,我們應該在開始行動之前,回憶第四章的教誨,心不放逸,努力使自己振作起來,然後再輕鬆愉快地去做。
[梵文分析]
laghuṃ kuryāt tathā ātmānam apramāda-kathāṃ smaran |
易 應作 如是 自 不放逸 教 憶
karma-āgamād yathā pūrvaṃ sajjaḥ sarvatra vartate ||
業 來 如 先 預備 處處 轉

7.76
[] yathaiva tūlakaṃ vāyor gamanāgamane vaśam
tathotsāhavaśaṃ yāyād ṛddhiś caivaṃ samṛdhyati // bca.7.75 //
[英譯] Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one's enthusiasm, and in this way one's supernormal powers will thrive.
[天息災譯] 如彼睹羅綿,隨風而來往,精進人亦然,增上如是得。
[如石藏譯]如絮極輕盈,隨風任來去;身心若振奮,眾善皆易成。
就像輕盈的棉絮,一任風吹而來去飛舞;倘若輕安的身體被振奮的心意帶動,一切善行都可以順利達成。
[梵文分析]
yathā eva tūlakaṃ vāyor gamana-āgamane vaśam |
如 實 棉絮 風 去 來 力
tathā utsāha-vaśaṃ yāyād ṛddhiś ca evaṃ samṛdhyati ||
如是 堪能 力 應趣 神通 與 如是 易成

bodhicaryāvatāre vīryapāramitā saptamaḥ paricchedaḥ ||

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