甲一、申敬禮述宗旨

01. 法身善逝佛子伴，及諸應敬我悉禮； 今當依教略宣說，佛子律儀趨行方。

1. Reverently bowing to the Sugatas,

who are endowed with the Dharmakaya,

together with their children and all who are worthy of veneration,

I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures.

V1

This is a verse of homage to all the Buddhas and bodhisattvas.The Nalanda pandits always began their works with paying homage. Firstly, this was to reinforce humility. Secondly, by paying homage to the Triple Gem, it would clear all obstacles to composing the text and thirdly, the manner of paying homage would indicate what category of teachings the text came under. This specific homage shows it comes under the Sutra/Discourse category of teachings. If the homage begins with a reference to Manjushri or a deity, then the text would be under Abidhamma category.

Those who go in bliss refers to the fully Enlightened Ones.

The Dharma they have mastered – the omniscient mind understanding

every single aspect of phenomena.

To all their heirs – refers to spiritual sons and daughters of the Buddhas who are the Bodhisattvas, the immediate successors of the Buddhas. Therefore Shantideva is not only paying homage to the Buddhas but also the Dharma refuge and the Arya Sanghas.

All those who merit veneration – He also pays homage to all Arhats, including those from the Hearer and the Solitary Realizer Vehicles.

The entrance to the bodhisattva discipline – refers to the practice of the 6 Perfections of morality, generosity, patience, perseverance (joyful effort), concentration and wisdom.

V1

這是禮敬一切諸佛菩薩的偈頌。首先，這是為了加強謙卑。第二，禮敬三寶，可以掃除修行的一切障礙；第三，禮敬的方式，可以表明是哪一門教法。這種特殊的敬意表明它屬於佛經/話語教義的範疇。如果頂禮以提及文殊菩薩或本尊開始，那麼該文本將屬於阿毘達磨類別。

入極樂者，指圓滿覺者。

他們所修持的佛法——遍知心悟

現象的每一個方面。

一切子嗣——指諸佛的精神兒女，即菩薩，即諸佛的直接繼承人。因此，寂天不僅是在禮敬佛陀，也是在禮敬法皈依處和聖僧。

一切值得供養的人——他也頂禮一切阿羅漢，包括來自聲聞乘和偏行道乘的阿羅漢。

菩薩戒入門——指修行六波羅蜜戒、布施、忍辱、精進、定慧。

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甲二、示自謙明目的

02. 此論未宣昔所無，詩韻吾亦不善巧； 是故未敢言利他，為修自心撰此論。

2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.

V2

Shantideva declares that he is not creating new teachings but is re-stating what has been taught by past Buddhas and is thus a valid teaching. He humbly claims to have no knowledge and even states that this teaching will not benefit others and that he has written it only to fortify his own learning.

V2

寂天宣稱他不是在創造新的教法，而是在重申過去諸佛的教法，因此是有效的教法。他謙虛地聲稱自己沒有知識，甚至說這個教法對其他人沒有好處，他寫它只是為了鞏固自己的學問。

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03. 循此修習善法故，吾信亦得暫增長； 善緣等我諸學人，若得見此容獲益。

3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.

V3

Shantideva points to the fact that his faith will increase by engaging in the 6 Perfections and expresses the hope that perhaps some people may gain some benefit by reading this text. This illustrates Shantideva’s humility. It’s worthwhile to reflect and rejoice that having this teaching exist today is indicative of our collective merit, so we should take this opportunity to strive to engage in the bodhisattva’s ways and gain perfection.

V3

寂天指出一個事實，即他的信心會因從事六波羅蜜而增加，並表示希望也許有些人可以通過閱讀這篇文章而獲益。這說明了寂天的謙遜。值得反省和慶幸的是，今天有這部教法，是我們集體功德的象徵，所以我們應該藉此機會努力修行菩薩道，獲得圓滿。

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第一品 菩提心利益

甲一、明菩提心所依

乙一、思惟暇身難得

04. 暇滿人身極難得，既得能辦人生利， 倘若今生利未辦，後世怎得此圓滿？

4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?

V4

So hard to find such ease and wealth – The pre-conditions for cultivating bodhicitta are firstly, having the precious human rebirth (of the 10 freedoms and 8 endowments) and secondly, the mind as the basis to cultivate bodhicitta.

If I now fail to turn it to my profit, How could such a chance be mine again? If we do not use this life meaningfully, there may be no other chance in the future. The rarity of a precious human rebirth is told in the form of an analogy: Imagine a blind turtle that dwells at the bottom of the ocean and only surfaces once in a 100 years. Next, imagine a golden ring floating on the ocean. What are the chances of this blind turtle which rarely surfaces, coming up from the bottom of the ocean and being able to place its head into the golden ring? The rarity of the precious human rebirth is likened to this.

The causes for a precious human rebirth human rebirth are equally rare. Firstly, one needs ethics/morality. In previous lives, we have cultivated Dharma and avoided the 10 non-virtues, resulting in our gaining this present human life with Dharma. Thus, we should continue in this way – try to uphold vows beginning with the 5 lay vows of avoiding killing, lying, stealing, sexual misconduct and taking intoxicants.

We break our promises to the Buddha, to humans, to animals – all these are unethical actions, creating obstacles to our gaining another precious human rebirth. Without effort in living life ethically, how can we gain another precious human rebirth? Without such a rebirth, we would lose the chance of attaining enlightenment.

To make the teachings a part of our lives, we need to habituate our minds with them. This is simple logic! In order for us to have a very rich practice, we need to study, contemplate and then meditate on the teachings. Like here in the Centre, we have a variety of classes for study, meditation and also practice-sessions like mandala offering, water bowl offerings – all these are opportunities. If we do not grab these opportunities, we might not have them again in the future.

V4

如此安逸與財富，難得一見——修菩提心的先決條件，一是得人間（十自在八資糧），二是心為修菩提心之本。

今若不為我所用，我又怎會有這樣的機會？如果我們不有意義地利用這一生，將來可能就沒有其他機會了。以類比的形式講述了珍貴的人類重生的稀有性：想像一隻盲龜住在海底，每 100 年才浮出水面一次。接下來，想像一個漂浮在海洋上的金戒指。這只很少浮出水面的瞎眼烏龜，從海底爬上來，能把頭戴進金戒指裡的機率有多大？人身難得如是。

珍貴人身的因緣 人身同樣罕見。首先，一個人需要倫理/道德。我們在前世修行佛法，遠離十不善業，以法得今世人身。因此，我們應該繼續這樣下去——嘗試持戒，從不殺生、不妄語、不偷盜、不邪淫和不飲酒這 5 個居士戒開始。

我們違背了對佛陀、對人類、對動物的承諾——所有這些都是不道德的行為，為我們獲得另一個寶貴的人身製造障礙。如果不努力以道德的方式生活，我們怎麼能獲得另一個寶貴的人身呢？沒有這樣的重生，我們將失去證悟的機會。

為了讓教法成為我們生活的一部分，我們需要讓我們的心習慣於它們。這是很簡單的邏輯！為了讓我們有一個非常豐富的修行，我們需要研讀、思惟然後禪修教法。就像在中心這裡一樣，我們有各種各樣的學習、冥想課程，還有像曼陀羅供養、水碗供養這樣的修行課程——所有這些都是機會。如果我們不抓住這些機會，我們將來可能不會再有這些機會。

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乙二、思修善心難生

05. 猶於烏雲暗夜中，剎那閃電極明亮； 如是因佛威德力，世人暫萌修福意。

5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people’s minds are momentarily inclined toward merit.

V5

The mind of the human being is the basis for generating bodhicitta. God- realm beings, the Form and Formless Realm beings and beings of other realms cannot practice bodhicitta because they do not have the qualities of the precious human rebirth e.g. being born with complete faculties and in a place where Dharma is taught and there are practitioners of Dharma to support spiritual practice etc, which facilitates the cultivation of bodhicitta, the cause of enlightenment.

As when a flash of lightning shows all that the dark clouds had hidden, likewise virtuous thoughts arise rarely and briefly. Even though the nature of the sky is clear, clouds interrupt its clarity. Similarly, our nature of mind i.e. our Buddha nature, is clear and luminous. However, like the darkness of the night, it is completely dominated by ignorance and heavily obscured by the delusions of anger, attachment, jealousy etc . Under these circumstances, it is difficult for virtuous thoughts to arise and when they do, they are like the lightning in the sky, brief, temporary, a mere flash of virtue and it is gone.

By knowing this, in order to regain the clarity of mind, we need to find a way to clear the clouds of delusions and remove the darkness ignorance. To see our own Buddha nature, we need to clear all gross and subtle defilements, one by one, applying antidotes to those delusions. Only then can we challenge the ignorant mind. Otherwise the ignorant mind will not move one inch! However we first need to be convinced about our Buddha nature. That is why this verse talks about the mind being the basis of bodhicitta.

V5

人心是發菩提心的基礎。天界眾生、有色界眾生、無色界眾生，以及其他諸界的眾生，不能修菩提心，因為他們不具備往生的珍貴功德。生於五根具足，處處有法傳法，有修行者供養修行等，有利於菩提心的培養。

就像當一道閃電照亮了烏雲所隱藏的一切時，同樣地，善念很少而短暫地生起。儘管天空的本質是晴朗的，但云彩會破壞它的清晰度。同樣地，我們的心性，即我們的佛性，是清澈明亮的。然而，就像夜晚的黑暗一樣，它完全被無明所控制，並被憤怒、執著、嫉妒等的妄想所遮蔽。在這種情況下，善念很難生起，生起時，就像天空中的閃電，短暫、短暫、功德一閃即逝。

知道了這一點，為了恢復心的清明，我們需要找到一種方法來清除妄想雲和去除黑暗無明。要看到我們自己的佛性，我們需要一一清除所有粗細的煩惱，對治這些煩惱。只有這樣，我們才能挑戰無知的頭腦。否則愚昧之心寸步不移！然而，我們首先需要確信我們的佛性。這就是為什麼這首偈頌說心是菩提心的基礎。

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甲二、思惟菩提心利益

乙一、總明菩提心利益

丙一、滅罪勝餘善

06. 以是善行恆微弱，罪惡力大極難堪， 捨此圓滿菩提心，何有餘善能勝彼？

6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?

V6

The virtuous mind, the altruistic mind in us is very weak. Even though we may understand virtue and wish to cultivate it, our determination is constantly eroded due to the forceful impact of delusions. We often perform virtue in a distracted way or with mixed motivation but when we engage in delusions like anger, we engage in a very intense and pure way. We are totally overwhelmed by the delusions – there are 6 root ones – ignorance, attachment, anger, pride, doubt and wrong view. It is not an easy task to rid ourselves of delusions.

V6

我們內心的善心、利他心非常薄弱。即使我們可能了解戒德並希望修習它，但我們的決心會因無明的強大影響而不斷受到侵蝕。我們經常以散亂的方式或以混合的動機來修德，但當我們從事像憤怒這樣的妄想時，我們會以一種非常強烈和純淨的方式從事。我們完全被無明所淹沒——有 6 個根本——無明、執著、嗔、慢、疑和邪見。擺脫妄想不是一件容易的事。

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丙二、易獲利樂

07. 佛於多劫深思惟，見此覺心最饒益。 無量眾生依於此，順利能獲最勝樂。

7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.

V7

The mighty Buddhas had contemplated on the two bodhicittas (conventional and ultimate bodhicitta) for aeons . This is a hint to us not to take our cultivation too lightly nor be too easily distracted and discouraged. The Buddhas have seen that only the accomplishment of these two bodhicittas can save all beings from suffering and lead them to the supreme joy of Buddhahood. Merely admiring bodhicitta is just not good enough. We need to cultivate it and make it second nature. There is no other way.

V7

偉大的佛陀已經思惟了兩種菩提心（世俗菩提心和究竟菩提心）億萬劫。這是在提示我們修煉時不要掉以輕心，不要輕易走神、灰心喪氣。諸佛已見，唯有成就此二菩提心，方可救度一切眾生苦，引至無上樂佛果。光是發菩提心是不夠的。我們需要培養牠，讓它成為第二天性。沒有別的辦法。

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丙三、能辦所求

08. 欲滅三有百般苦，及除有情眾不安， 欲享百種快樂者，恆常莫捨菩提心。

8. Those who long to overcome the abundant miseries of mundane existence, whose who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.

V8

Those who wish to overcome the sorrows of their lives, must abide by bodhicitta. The “sorrow of their lives” refers to the condition of ordinary beings like me i.e. there is not one moment of freedom from the 3 sufferings –

• the suffering of suffering (pain, worries, disappointments);

• the suffering of change (being separated from the things one likes; degeneration of what we regard as precious) and in particular,

• pervasive suffering (merely having aggregates brings with it various types of gross and subtle hardships). Samsaric existence is itself pervasive suffering. Put to flight the pain and suffering of beings is the advice to us to develop the attitude of abandoning the self-cherishing mind which breeds much unhappiness for oneself and all other living beings. “Me, me, me” is the daily mantra of many of us. The habit of thinking about “my happiness, my wants, my likes, my dislikes” has created a stubborn core of self- centredness inside of us. If we really want happiness, the formula is to re- direct our focus, cherish others! Just like that. Bodhicitta and the Mahayana teachings guide us to help others and in so doing, bring contentment and joy that lasts. Joy for only oneself is shallow.

V8

欲度世間苦難者，須持菩提心。 “命苦”指的是像我這樣的凡夫的境況，即沒有一刻能從三苦中解脫——

痛苦中的痛苦（痛苦、憂慮、失望）；

變化的痛苦（與喜歡的事物分離；我們認為珍貴的事物退化），尤其是，

遍苦（僅僅有蘊會帶來各種粗細的苦難）。輪迴存在本身就是無處不在的痛苦。

遠離眾生的痛苦和苦難是勸告我們要養成捨棄我愛之心的態度，因為它會給自己和所有其他眾生帶來很多不快樂。 “我，我，我”是我們許多人的日常口頭禪。思考“我的幸福、我的需要、我的喜歡、我不喜歡”的習慣在我們內心形成了一個頑固的以自我為中心的核心。如果我們真的想要幸福，公式就是重新調整我們的注意力，珍惜他人！就這樣。菩提心和大乘教義指導我們去幫助他人，並在這樣做的過程中帶來持久的滿足和喜悅。只為自己的快樂是膚淺的。

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丙四、名至敬歸

09. 生死獄繫苦有情，若生真實菩提心， 即刻得名諸佛子，世間人天應禮敬。

9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.

V9

A suffering being who is trapped in the prison of cyclic existence, who is totally dominated by afflictions and easily influenced by negativity – if such a person is able to generate the altruistic attitude of bodhicitta to benefit all sentient beings, on that very day, that person becomes a bodhisattva, the Buddha’s heir.

There are two categories of bodhisattvas – ordinary Bodhisattvas and Arya Bodhisattvas. To become a Bodhisattva, one needs to generate “spontaneous” bodhicitta i.e. the great compassion, the altruistic mind which has great compassion for all living beings and takes on the responsibility to liberate them and lead them to enlightenment; the bodhicitta that is effortless and continuous. Not the occasional and part- time compassion that most of us have.

被困在輪迴牢獄中受苦的眾生，完全被煩惱支配，容易被負面情緒影響——如果這樣的人能夠發利他的菩提心，利益一切眾生，那一天，人成菩薩，佛的繼承人。

菩薩有二種：凡夫菩薩和聖菩薩。要成為菩薩，需要生起“自發”的菩提心，即大悲心、利他心，對一切眾生懷有大悲心，並肩負起解脫眾生、引導眾生成佛的責任；不費力連續的菩提心。不是我們大多數人偶爾和兼職的同情心。

The first- time, ordinary Bodhisattva may not realised emptiness directly yet and may still affected by samsara, yet this Bodhisattva enters the Mahayana 5 Paths, namely the Path of Accumulation (and its 3 sub-stages), the Path of Preparation (and its 4 sub-stages), the Path of Seeing, the Path of Meditation and the Path of No More Learning. Entry into these 5 paths is a milestone in one’s spiritual path.

Having entered the Path of Accumulation, the Bodhisattva engages in the practices of the 6 Perfections and extensive deeds of virtue. This combination of gathering merit whilst pursuing wisdom through meditation, leads the Bodhisattva towards the significant moment in his cultivation, namely, seeing emptiness directly. The first moment that an ordinary Bodhisattva sees emptiness directly, that is when he/she becomes an Arya bodhisattva and crosses the gateway into the Path of Seeing. Once the bodhisattva is at the Path of Seeing, he enters the 1st of the 10 Bhumis/Grounds.

For purposes of this Commentary, the term “delusions” refer to the 6 root delusions of ignorance, anger, attachment, pride, doubt and wrong view. The term “Defilements” refer to the 2 obscurations, namely, the obscuration to liberation/nirvana and the obscuration to full enlightenment.

第一次，普通菩薩可能還沒有直接證悟空性，可能還在輪迴中，但是這位菩薩已經進入了大乘五道，即資糧道（及其三個子次第）、準備道（及其4個子階段）、見道、禪修道和無學道。進入這5條道路是一個人精神道路上的里程碑。

進入資糧道後，菩薩從事六波羅蜜的修行和廣泛的善行。這種積累功德與禪修追慧的結合，引導菩薩走向修行的重要時刻，即直見空性。凡夫菩薩初見空性，即成聖菩薩，入見道。一旦菩薩在見道，他就進入十地中的第一地。

For purposes of this Commentary, the term “delusions” refer to the 6 root delusions of ignorance, anger, attachment, pride, doubt and wrong view. The term “Defilements” refer to the 2 obscurations, namely, the obscuration to liberation/nirvana and the obscuration to full enlightenment.

The “Grounds” are the various levels of antidotes to eliminate the defilements or obscurations to the omniscient mind. Consequently, at this 1st Ground, what is eliminated is the most gross level of defilements.

就本論的目的而言，“迷惑”一詞指的是無明、嗔恨、執著、慢慢、疑惑和邪見的六根本迷惑。 “煩惱”一詞指的是兩種障礙，即解脫/涅槃的障礙和圓滿覺悟的障礙。

“地”是不同層次的對治法，以消除遍知心的煩惱或障礙。因此，在這個第一地，消除的是最粗重的煩惱。

When the application of the antidotes gets more intense, the Bodhisattva will then enter the Path of Meditation, erasing increasingly subtle levels of defilements, which continues for 9 more Grounds. At the 10th Ground, he will be able to eliminate the most subtle defilement. When he/she does so, the Path of No More Learning is accomplished; omniscience is accomplished. At this point, the Bodhisattva accomplishes the result of the 6 Perfection practices, namely, Buddhahood.

Where along the 5 Paths are we ordinary practitioners at the moment? Well, most of us ordinary beings have not even entered the 5 Paths yet because we have not fully generated bodhicitta. We may have the wish to generate bodhicitta, we may have a kind heart but we have not actualised bodhicitta because to begin with, we are not convinced that all sentient beings have been our kind mothers and that we need to work for their welfare to repay that kindness. I struggle to recognise even my present mother’s kindness, let alone the kindness of all living beings. Due to this, we do not cultivate unconditional love for all beings and thus have not repaid the kindness of all beings.

當對治越來越強烈時，菩薩會進入禪修道，去除越來越細微的煩惱，持續九地。在第十地，他將能夠去除最細微的煩惱。當他/她這樣做時，就完成了無學之道；無所不知成就。至此，菩薩成就了六種圓滿修行的果報，即成佛。

目前我們普通修行者在五道中的什麼位置？好吧，我們大多數凡夫甚至還沒有進入五道，因為我們還沒有完全生起菩提心。我們可能有發菩提心的願望，我們可能有一顆善良的心，但我們沒有實現菩提心，因為一開始我們不相信所有眾生都是我們的慈母，我們需要為他們的利益而努力報答那種善意。連我現在的母親的恩德我都認不出來，更何況是眾生的恩德。因此，我們沒有培養對一切眾生無條件的愛，因此沒有回報眾生的恩情。

The bottom line is that we simply have not as yet, created causes to attain bodhicitta. When we check our own minds, we will realise that we are self-absorbed and extremely far from bodhicitta. For instance, we have no equanimity towards people – we tend to treat wealthy or influential people better; we are more tolerant of those who serve our purposes and dislike those who do not. bodhicitta requires us to view all living beings as precious and equal.

When ordinary people worship gods, they often do so for samsaric purposes.

But when we pay homage to Bodhisattvas, we are actually requesting their blessings to be able to perfect our cultivation of the 6 Perfections, the way Bodhisattvas have.

The 6 different analogies to illustrate the preciousness of bodhicitta are considered in the following verses

歸根結底，我們只是還沒有造就證得菩提心的因。當我們審視自己的心時，我們會發現自己是自我專注的，與菩提心相去甚遠。例如，我們對人沒有平等心——我們傾向於更好地對待有錢人或有影響力的人；我們更容忍那些為我們的目的服務的人，而不喜歡那些不為我們服務的人。菩提心要求我們將所有眾生視為珍貴和平等的。

當普通人崇拜神靈時，他們通常是出於輪迴的目的。

但是我們禮敬菩薩，其實是祈求菩薩加持，才能圓滿六波羅蜜，像菩薩那樣。

在以下的頌中，有 6 個不同的比喻來說明菩提心的珍貴。

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乙二、總喻菩提心利益

丙一、轉劣為勝喻

10. 猶如最勝冶金料，垢身得此將轉成 無價之寶佛陀身；故應堅持菩提心。

10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.

V10

The supreme substance of alchemists refers to gold that alchemists sought to transform from ordinary metals. The transformation of mind from the ordinary to the sublime, is the effect of bodhicitta.

Some doctors are skilled in prescribing a combination of medicines which enable them to heal many sicknesses. Some people are healers of the environment, who know how to recycle unwanted things into useful products. Here, the human flesh is made up of blood, pus and contamination coming from the impure substances of the parents and is easily influenced by the mind that is affected by karma and delusions. Yet this same deluded mind can all be transformed by the bodhicitta mind to the enlightened mind.

When we cultivate bodhicitta, we are cultivating the 5 Dhyani Buddhas, who are the purified and perfected form of the 5 contaminated aggregates (form, feeling, consciousness, discrimination/cognition and karmic imprints). By knowing our extraordinary potential that can be shaped by bodhicitta, we should never let go of the bodhicitta mind.

V10

煉金術士的至尊物質指的是煉金術士試圖從普通金屬中轉化出來的黃金。心從平凡到崇高的轉變，是菩提心的果報。

一些醫生擅長開出多種藥物的組合，使他們能夠治愈許多疾病。有些人是環境治療師，他們知道如何將不需要的東西回收成有用的產品。在這裡，人肉是由血、膿和來自父母不淨物質的污染組成的，很容易受到業力和妄想影響的心的影響。然而，同樣的迷惑心可以通過菩提心轉化為覺悟心。

當我們培養菩提心時，我們就是在培養五方佛，五方佛是五蘊（色、受、識、分別/認知和業印）的清淨圓滿相。通過了解我們可以由菩提心塑造的非凡潛能，我們永遠不應該放棄菩提心。

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丙二、珍貴難得喻

11. 眾生導師以慧觀，徹見彼心極珍貴； 諸欲出離三界者，宜善堅持菩提心。

11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.

V11

When leaders, Kings (including the King of the 33 God Realms) and famous people are given precious gems, they regard such gifts as being of great value. Yet, these possessions will not last nor will they necessarily benefit others. However, we as practitioners who have met the Mahayana teachings, if we are able to renounce our worldly life and engage in bodhicitta for the benefit of sentient beings, that would be infinitely more precious than receiving an ordinary jewel because the fruit of enlightenment would be ours.

V11

領袖、君王（包括三十三神界的君王）和名人，在被賜予寶玉之時，都視之為價值不菲的禮物。然而，這些財產不會持久，也不一定會利益他人。但是，我們這些已經接觸過大乘教法的修行者，如果能夠出家發菩提心利益眾生，那將比得到一顆普通的寶珠珍貴無比，因為菩提果是我們的。

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丙三、得果無盡喻

12. 其餘善行如芭蕉，果實生已終枯槁； 菩提心樹恆生果，非僅不盡反增茂。

12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.

V12

When a banana tree bears fruit, the energy to produce more fruit in the future, is finished. Likewise, virtues are like the banana tree. The virtue of bodhicitta however, never stops producing good results and is like a wish-granting tree. Loving kindness, compassion, making offerings to holy objects, chanting mantras are all virtuous but these still require the bodhicitta motivation to give rise to the ultimate result of enlightenment.

V12

當香蕉樹結出果實時，未來結出更多果實的能量就用完了。同樣，美德就像香蕉樹。然而，菩提心的功德永遠不會停止產生善果，就像一棵如意樹。慈心、悲心、供養聖物、念咒都是善行，但仍需發菩提心才能生起究竟的菩提果報。

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丙四、能損定罪除懼喻

13. 如人雖犯極重罪，然依勇士得除畏； 若有速令解脫者，畏罪之人何不依？

13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?

V13

The heroic bodyguard here refers to one who is able to protect one against all suffering and fear. Those who go through the Hinayana path (of the Hearer and Solitary Realiser vehicles) may individually attain freedom from fears and delusions. However, if they remain in that state, it would be self- serving and of only limited benefit to beings. Those who choose the Hearer and Solitary Path have the potential to overcome samsara but when they actualise the peace of nirvana, they remain contentedly in meditation for aeons. However, think for a moment – sentient beings are struggling; they are counting on you to help liberate them from suffering, so how can you just remain in peace by yourself, as only you alone benefit? One needs a wider vision than that. The only thing that can liberate the practitioner from the peace of nirvana, is bodhicitta, for bodhicitta look to liberating not only self but all living beings.

For those who have met the Mahayana teachings and fail to practice bodhicitta are worse than street dogs because animals have the excuse of not being able to understand the benefits of bodhicitta.

V13

這裡的英勇保鏢是指能夠保護一個人免受所有痛苦和恐懼的人。那些走小乘道（聲聞乘和孤獨實相乘）的人可能會個別地從恐懼和妄想中解脫。然而，如果他們保持那種狀態，那將是自私自利，對眾生的利益有限。那些選擇聲聞和孤獨道的人有可能克服輪迴，但當他們實現涅槃的和平時，他們會在永恆的禪修中心滿意足。然而，想一想——眾生在掙扎；他們指望你幫助他們從痛苦中解脫出來，所以你怎麼能一個人保持平靜，因為只有你一個人受益？人們需要比這更廣闊的視野。唯一能讓修行者從涅槃的平靜中解脫出來的是菩提心，因為菩提心不僅要解脫自我，還要解脫一切眾生。

對於那些已經遇到大乘教法而沒有修行菩提心的人來說，比流浪狗還不如，因為動物有藉口無法理解菩提心的好處。

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丙五、能滅不定罪業喻

14. 菩提心如劫末火，剎那能毀諸重罪。

乙三、引經證成

智者彌勒諭善財：覺心利益無限量。

14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana.

V14

It is said that as the world comes towards the final dissolution of the elements, the aeon heat will be much more intense than the heat of the suns of the 10 directions’universes. Samsaric suffering is equal to this fiery suffering, yet it can be totally purified by actualising bodhicitta. There is no need to run about, searching high and low for external help. Practice bodhicitta. The two bodhicittas (conventional and ultimate) are the most forceful antidotes to eradicate sickness, problems, aging, death, birth, samsaric suffering, as well as the self-centred peace of nirvana. If we tried to explain the benefits of bodhicitta, there would not be enough time to explain it all. Rather than ruling the country by force, rule through bodhicitta.

V14

據說隨著世界走向元素的最終消融，永恆的熱量將比十方宇宙的太陽的熱量更強烈。輪迴之苦等同於這種火熱的痛苦，但它可以通過發菩提心而完全淨化。無需四處奔波，四處尋找外部幫助。修菩提心。兩種菩提心（世俗菩提心和究竟菩提心）是根除疾病、問題、老、死、生、輪迴苦以及涅槃自我中心平靜的最有力對治劑。如果我們試圖解釋菩提心的利益，就沒有足夠的時間來解釋這一切。與其以武力治國，不如以菩提心治國。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

乙四、別明菩提心利益

丙一、菩提心之種類

15. 略攝菩提心，當知有二種；願求菩提心、趣行菩提心。

15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening, and the spirit of venturing towards awakening.

V15

There are two causes. The first cause is the inspirational mind that seeks liberation and enlightenment for oneself (to benefit others); the second cause is the mind that wishes to lead all living beings to enlightenment. There are 2 aspects of bodhicitta – intentional bodhicitta (the mind that wishes to achieve bodhicitta) and active bodhictta (the practical engagement in cultivating bodhicitta).

V15

有兩個原因。第一因是為自己求解脫（利益他人）的發心； 第二因是希望引導一切眾生證悟的心。 菩提心有兩個方面——發心菩提心（想要證得菩提心的心）和行菩提心（修行菩提心的實際投入）。

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16. 如人盡了知，欲行正行別；如是智者知，二心次第別。

16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two.

V16

The difference between aspiring bodhicitta and active bodhicitta is wishing to go on a journey and actually setting out on the journey.

Intentional bodhicitta or aspiring bodhicitta wants to accomplish the 6 Perfections and the bodhisattva vows. The active bodhicitta is the actual engagement in the 6 Perfections and the vows. We are presently at the preliminary stage of bodhicitta practice i.e. trying our best to attain bodhicitta but our efforts lack consistency and our compassion is unstable. However, we must never give up on this. There will come a day when we will attain spontaneous, effortless, un-interrupted bodhicitta and thereby enter into Mahayana 5 Paths and become bodhisattvas.

A momentary act of compassion is like the banana tree which is of limited benefit. But when we train in bodhicitta to the point of it becoming spontaneous bodhicitta, then the benefit that brings to sentient beings is vast and limitless.

V16

發心菩提心與行菩提心的區別在於，希望繼續旅行和真正開始旅行。 發願菩提心或發願菩提心，是要成就六波羅蜜和菩薩戒。積極的菩提心是對六波羅蜜和戒律的實際參與。 我們目前正處於菩提心修行的初級階段，即盡最大努力去證得菩提心，但我們的努力缺乏連貫性，我們的慈悲心也不穩定。 但是，我們絕不能放棄這一點。 終有一天，我們會證得自在、自在、無間斷的菩提心，從而進入大乘五道，成為菩薩。 一時的慈悲行為就像香蕉樹，利益有限。 但是，當我們修菩提心，成為自發的菩提心時，為眾生帶來的利益是巨大而無量的。

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丙二、願心與行心之利益

丁一、願心利益

17. 願心於生死，雖生廣大果，猶不如行心，相續增福德。

17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing.

V17

Wondrous are the benefits of bodhicitta. Aspiring bodhicitta bears fruit but does not produce an endless stream of merit. Engaging bodhicitta however, carries the twin advantage of extensive benefits to all beings and is one of the principal causes for one’s Buddhahood. Nothing else. Do not look for excuses to engage in a diluted form of bodhicitta practice. Instead, pursue engaging/active bodhicitta.

V17

奇妙的是菩提心的利益。發菩提心有果報，但不會產生無窮無盡的功德。 然而，發菩提心具有廣泛利益眾生的雙重利益，是一個人成佛的主要因之一。 沒有其他的。 不要找藉口從事稀釋形式的菩提心修行。 相反，追求參與/積極的菩提心。

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丁二、行心利益

18. 何時為度盡，無邊眾有情，立志不退轉，受持此行心；

18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings,

V18

When with unchanging mind, bodhicitta becomes merged with our mindstream, the mind no longer struggles with self cherishing. It has become one with the bodhicitta motivation which seeks to free all beings from suffering. That is how bodhicitta becomes effortless and ever-flowing for the bodhisattva.

V18

當心不變時，菩提心與我們的心流融合，心就不再為我愛而掙扎。 它已與尋求使一切眾生離苦的菩提心合而為一。 這就是菩提心如何變得毫不費力和不斷流動的菩薩心。

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19. 即自彼時起，縱眠或放逸，福德相續生，量多等虛空。

19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly

arises even when one is asleep or distracted.

V19

How should we experience bodhicitta? Bodhicitta is like a great and forceful wave, filling the heart to the point of bursting, is never depleted, remains uninterrupted, unstained and certain. Even when one is not focusing on bodhicitta e.g. when one is in sleep, one’s mind should be saturated with bodhicitta. Bodhicitta should be as vast as the sky.

V19

我們應該如何體驗菩提心？菩提心猶如波濤洶湧，滿心湧動，永不枯竭，不間斷、不染、確定。 即使一個人沒有專注於菩提心，例如 當一個人在睡覺時，他的心應該充滿菩提心。菩提心應如虛空一般廣闊。

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甲三、菩提心利益之依據

乙一、引經證明

20. 為信小乘者，妙臂問經中，如來自說故；其益極應理。

20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.

V20

This verse is on proving the benefits of bodhicitta via scriptures. The benefits of bodhicitta were spoken by the Buddha himself and not a creation of scholars. In the sutra called “Subahu Pariprichha Sutra” the Buddha expounded numerous benefits of bodhicitta including actualising full enlightenment.

V20

此頌是論證菩提心的利益。菩提心的利益是佛陀親口說的，不是學者的造作。佛陀在名為“Subahu Pariprichha Sutra”的經文中闡述了菩提心的眾多利益，包括實現正覺。

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乙二、以理成立

丙一、願心獲益之理

丁一、所緣廣大

21. 若僅思療癒，有情諸頭疾，具此饒益心，獲福無窮盡。

21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.

V21

Here, “ generosity “ refers to the mind that is willing and eager to help others, to cherish others. If one has a single thought just to relieve others of pain, one’s merit is beyond words.

V21

這裡的“布施”是指樂於助人、愛惜他人的心。 如果一念只是為了解除別人的痛苦，那功德是無法用語言來形容的。

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22. 況欲除有情 無量不安樂，乃至欲成就 有情無量德。

22. When then of a person who desires to remove the incomparable pain of every single

being and endow them with immeasurable good qualities?

V22

If the thought to relieve others of physical pain is meritorious, all the more so, the wish to remove the pain of all aspects of samsara together with its causes, for every living being. In this verse, we see the first two of the 4 Noble Truths, namely the Truth of Suffering and the Truth of the Causes of Suffering.

Suffering is a word that no one likes to hear. We try our best to avoid talking about this subject. Yet the point is, if we wish to rid our lives of suffering, we first have to know what it is we are trying to rid of!

V22

如果為他人解除身體痛苦的念頭是功德，那麼為所有眾生去除輪迴所有方面的痛苦及其因緣的願望就更是如此。 在本頌中，我們看到了四聖諦中的前兩個，即苦諦和苦因諦。

痛苦是一個沒有人喜歡聽到的詞。我們盡量避免談論這個話題。 但關鍵是，如果我們想擺脫生活中的痛苦，我們首先必須知道我們要擺脫的是什麼！

That is why the Buddha taught the 1st Noble Truth of Suffering. He was being realistic. Since we all seek lasting happiness, the Buddha wants us to be clear about what it is we need to adopt and what we need to abandon, to achieve ultimate happiness.

One’s contaminated aggregates, including environmental contamination (due to one’s impure perceptions arising from karma and delusions) are all part of the Truth of Suffering. The Truth of Suffering is reflected in (i) how all beings in samsara experience the 3 general sufferings and (ii) the respective specific sufferings of the 6 realms. The 3 general sufferings are the suffering of suffering (pain); the suffering of change (e.g the inevitable change from pleasant to unpleasant or separation from things we regard as desirable) and pervasive suffering (merely having aggregates brings with them, difficulties in all forms).

這就是佛陀教導第一苦聖諦的原因。 他很現實。 既然我們都追求恆久的快樂，佛陀要我們清楚地知道什麼是我們需要採納的，什麼是我們需要捨棄的，才能獲得究竟的快樂。 一個人的染污蘊，包括環境污染（由於因業力和妄想而產生的不淨知見）都是苦諦的一部分。 苦諦反映在 (i) 輪迴中的眾生如何體驗三種普遍的苦，以及 (ii) 六道各自的特定苦。 三種普遍的苦是苦的苦（痛）； 變化之苦（例如，不可避免地從愉快變為不愉快，或與我們認為可取的事物分離）和無處不在的苦（僅僅有蘊會帶來各種形式的困難）。

The suffering of the 6 realms has been discussed many times so I will just briefly mention here some of the sufferings of each of the 6 realms. The sufferings of the hell beings is one of intense suffering in the hot hells or cold hells, where one’s body is either inseparable from agonising and terrifying flames or pierced with icy cold, bleeding from every crack of one’s skin; the suffering of the pretas is one of unimaginable hunger and thirst lasting thousands of years and having mirages of lakes only to find them transformed into thorns and poisonous needles; the suffering of the animal realm is one of never-ending fear and being pursued by others as food; the suffering of the human realm is well understood by all of us, including always separating from what we desire and constantly meeting what we wish to avoid; the suffering of the demi-god realm is that of all-consuming jealousy and aggressiveness, always fighting with the god- realm beings and getting mortally wounded, losing the battle, dying but only to be resurrected to fight another battle and re-experience all its torments; the suffering of the god-realm beings is the extreme anguish when the karma to experience their luxurious existence finishes, their radiance fades and friends abandon them and see their next lower realm rebirth of great suffering.

六道的苦已經講過很多次了，所以我在這裡簡單地提一下六道的苦。 地獄眾生的苦是熱地獄或冷地獄中的一種劇烈痛苦，在那裡，一個人的身體要么無法脫離痛苦和可怕的火焰，要么被冰冷刺穿，皮膚每一道裂縫都在流血；餓鬼的痛苦是難以想像的飢餓和乾渴，持續數千年，海市蜃樓只是發現它們變成了荊棘和毒針； 畜生道的苦，是一種永無止境的恐懼，被人追逐為食物； 人間的苦，我們大家都很清楚，包括總是與我們所希望的分離，總是與我們所希望避免的相見。 半神界的苦，就是嫉妒和侵略，總是和神界眾生交手，受了致命傷，戰敗，死去，又要復活再戰，重新經歷這一切。 它的折磨； 神道眾生的苦，是當他們享受奢侈生活的業力結束，他們的光輝消逝，朋友拋棄他們，並看到他們下一個惡道輪迴大苦的時候，極度的痛苦。

The 1st Noble Truth of Suffering extends to objects being “suffering” in nature. How can trees and stones and even a beautiful flower be suffering? They too come under the category of suffering because when we perceive them, we grasp at such objects as being inherently, independently existing and our emotional afflicted minds get activated in relation to them. The root cause for this is ignorance i.e. grasping at self and at phenomena.

第一個苦聖諦擴展到本質上是“苦”的對象。 樹木和石頭，甚至一朵美麗的花，怎麼會受苦呢？ 它們也屬於苦的範疇，因為當我們感知它們時，我們執著於這些對像是固有的、獨立存在的，而我們受情緒困擾的心與它們相關地被激活。 其根本原因是無明，即執著於自我和現象。

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丁二、無與倫比

23. 是父抑或母，誰具此心耶？是仙或欲天，梵天有此耶？

23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?

V23

Could our fathers and our mothers Ever have so generous a wish? Do the very gods, the rishis, even Brahma Harbour such benevolence as this?

V23

我們的父親和我們的母親曾經有過如此慷慨的願望嗎？ 天神、仙人，甚至梵天港，有這樣的仁慈嗎？

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丁三、珍貴難生

24. 彼等為自利，尚且未夢及，況為他有情，生此饒益心？

24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others?

V24

We have known the great love and care from our parents, yet, do they have this great aspiration called bodhicitta which cherishes all beings and seeks to liberate them? Even some of those worldly gods with supernatural powers, who have a sense of kindness towards living beings, do not possess the altruistic, bodhicitta mind. Even Brahma who had a mind of concern for suffering beings and thus, requested the Buddha to turn the Wheel of Dharma, did not generate bodhicitta. By reflecting on this, we turn our minds to the bodhisattvas whom we can truly admire and pay homage to for their great compassion and courage to rescue all living beings without exception.

V24

我們都知道父母的大愛和呵護，可是他們有沒有這個大願，叫做菩提心，珍惜眾生，求度眾生？ 甚至一些具有神通力的世間天神，對眾生有慈悲心，也不具備利他菩提心。 甚至梵天，以悲苦眾生之心，祈請佛陀轉法輪，亦不發菩提心。 念及此，我們轉念菩薩，真正敬仰、頂禮，大慈大悲，救度一切眾生，無一例外。

Our parents, gods, worldly beings never generated true compassion for themselves, not even in their dreams, how can we expect them to generate bodhicitta, which is compassion towards all sentient beings ? Generation of compassion towards oneself is actually the renunciation of suffering. Bodhicitta is the compassion towards others by helping them renounce suffering. Therefore one can see here, that without generating renunciation, there is no way for bodhicitta to be actualised.

Since one now knows the power and benefit of bodhicitta to eradicate samsara and causes of samsara, we should rejoice at our own inspiration to practice it. If we do not engage in the practice of bodhicitta at all, we have wasted our lives.

我們的父母、天神、世間眾生從未對自己生起真正的慈悲心，甚至在他們的夢中也沒有，我們怎麼能期望他們生起菩提心，即對一切有情眾生的慈悲心？ 對自己生慈悲心，其實就是出離苦難。菩提心是對他人的慈悲心，幫助他們捨棄苦難。 故此可見，若不生出離心，則菩提心無法成就。

既然現在知道菩提心能根除輪迴和輪迴因緣的力量和利益，我們應該隨喜自己發心修行。 如果我們根本不修菩提心，我們就是在浪費生命。

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25. 他人為自利，尚且未能發；生此珍貴心，稀有誠空前！

25. How does this unprecedented and distinguished jewel, whose desire for the

benefit of others does not arise in others even for their own self-interest, come into existence?

V25

The nature of samsaric beings are such that they do not wish suffering but do not know how to eradicate suffering but instead due to ignorance of reality, create causes for more suffering; they wish for happiness to endure but they do not know how to create the causes for it and dash all oppprtunities to secure this. They do not know how to purify the causes which obstruct their happiness and end up only trying to help themselves.

Due to this, it is impossible to transform the cherishing of oneself to the cherishing of others, so necessary for the cultivation of bodhicitta. The altruistic mind is the answer, yet rarely does it appear and is thus a worthy object of veneration and praise.

V25

輪迴眾生的本性是不想受苦，卻不知如何斷除苦，反而因對實相的無明，而造作更多苦的因； 他們希望快樂能持續下去，但他們不知道如何為它創造因緣，並且不惜一切機會來獲得它。 他們不知道如何清淨阻礙他們快樂的因，結果只是想幫助他們自己。

因此，不可能將對自己的珍惜轉化為對他人的珍惜，而這正是修菩提心所必需的。利他心就是答案，但它很少出現，因此是值得崇敬和讚揚的對象。

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26. 珍貴菩提心，眾生安樂因，除苦妙甘霖，其福何能量？

26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds Suffering?

V26 The pain-dispelling draft refers to conventional and ultimate bodhicitta, which removes all suffering and its causes. The Bodhisattvas remain among us to help and guide us on the benefits of the the altruistic attitude.

V26

止痛丹是世俗菩提心，是去除一切苦及其因的究竟菩提心。 菩薩留在我們中間，幫助和引導我們獲得利他態度的利益。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

丙二、行心獲益之理

27. 僅思利眾生，福勝供諸佛；何況勤精進 利樂諸有情。

27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?

V27

The verse is one of encouragement to pursue engaging bodhicitta . Merely having intentional bodhictta (aspiring bodhicitta) itself exceeds even the merit of one’s prayers to the Buddha, no question about actually engaging in the actions of bodhicitta.

V27

此詩句是鼓勵發菩提心。 僅僅發菩提心（發願菩提心）本身就超過了向佛陀祈禱的功德，毫無疑問要真正從事菩提心的行動。

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28. 眾生欲除苦，奈何苦更增。愚人雖求樂，毀樂如滅仇。

28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an Enemy.

V28

Engaging bodhicitta is superior because beings of the 6 realms are likened to the blind. Since beginningless time, living beings have longed to be free from suffering but due to ignorance, they have endlessly pursued the objects of desire and harmed the objects of anger, continuously performing negative deeds and creating a multitude of causes for more samsara, destroying the very happiness they so desperately seek. Even though most of us know that negative actions bring negative results, we are habituated; we continue to engage in them.

V28

發菩提心是上乘的，因為六界眾生就好比是盲人。 自無始以來，眾生欲離苦，因無明無明，無休無止地追求貪欲之境，傷害嗔恨之境，不斷造惡業，多造諸因，多生輪迴，毀壞正道。 他們如此拼命尋求的幸福。 儘管我們大多數人都知道負面行為會帶來負面結果，但我們已經習慣了； 我們繼續參與其中。

We are strange beings. On the one hand, we strive for joy but at the same time, we ruin the very causes for joy to be ours. For example, whenever we are asked to do Dharma practices, we think it tiring and inconvenient but when we are invited to do negative things like indulge in excessive eating which also require time and effort, we delight in these. It is bodhicitta which enables us to persevere in helping living beings.

我們是奇怪的生物。一方面，我們為快樂而奮鬥，但與此同時，我們破壞了快樂的原因。 例如，每當我們被要求進行佛法修持時，我們都認為這很累且不方便，但當我們被邀請去做消極的事情時，例如沉迷於暴飲暴食也需要時間和精力，我們卻樂此不疲。是菩提心讓我們能夠持之以恆地幫助眾生。

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29. 於諸乏樂者、多苦諸眾生，足以眾安樂，斷彼一切苦，

29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.

V29

Buddhas and Bodhisattvas guide living beings to cut-off “all pain and suffering away” through the practice of the altuirstc mind. This can be interpreted as the 3rd and 4th Noble Truth of the Path and the Truth of Cessation.

V29

佛菩薩以利他心的修行，引導眾生“斷除一切痛苦”。 這可以解釋為第三和第四道聖諦和滅諦。

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30. 更復盡其癡，寧有等此善？安得似此友？豈有如此福？

30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?

V30

Buddhas and Bodhisattvas drive away the ignorance of not understanding cause & effect and of the mistaken view of believing that all self and phenomena truly and inherently exist). What other virtue can match this and who would be a greater friend?

V30

諸佛菩薩開除不明因果的無明，以及認為一切自性、現象真實存在的邪見。）還有什麼其他美德可以與此相提並論，誰會是更好的朋友呢？

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甲四、敬歎菩薩

31. 若人酬恩施，尚且應稱讚；何況未受託 菩薩自樂為。

31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?

V31

In ordinary life, when we receive a favour from someone, we praise them. What more Bodhisattvas who freely and unconditionally benefit the world? Take a few moments to reflect on this. One should recognise the vastness of the Bodhisattva’s mind and aspire towards it.

V31

在日常生活中，當我們得到某人的恩惠時，我們會稱讚他們。 還有什麼菩薩自在無條件利益世間呢？ 花點時間反思一下。 應當認識菩薩心的廣大，而向之發願。

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32. 偶備微劣食，嗟施少眾生，令得半日飽，人敬為善士。

32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a Day.

V32

Those who, scornfully with condescension Give, just once, a single meal to others Feeding them for only half a day Are honoured by the world as virtuous

V32

那些輕蔑而屈尊的人只給別人一頓飯只餵他們半天 被世人譽為賢德

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33. 何況恆施與，無邊有情眾，善逝無上樂，滿彼一切願。

33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space?

V33

Some of us have offer food to others without generating any positive motivation but offer it just once and get acknowledged as being virtuous. Or when we offer food to the Sangha or sponsor a puja, we are treated well at the monastery and receive better quality food and offerings than the Sangha. We then act like we are big sponsors who have granted great favours to the monastery. All this pride and self cherishing over offering one meal. Think then of the bodhisattvas who constantly and selflessly give to others their time, effort, their virtues and even their limbs, all for the purpose of fulfilling sentient beings’ hopes for the ultimate happiness of enlightenment.

V33

我們中的一些人在沒有產生任何積極動機的情況下向他人提供食物，但只提供一次並被認為是有道德的。 或者當我們供養僧團食物或贊助法會時，我們在寺院受到很好的對待，並得到比僧團更優質的食物和供養。 然後我們表現得好像我們是給予寺院很大恩惠的大資助者。 所有這些驕傲和自我珍視提供一頓飯。 想一想那些不斷地無私地佈施自己的時間、精進、功德甚至四肢的菩薩，都是為了滿足眾生對證悟究竟快樂的希望。

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34. 博施諸佛子，若人生惡心，佛言彼墮獄，久如心數劫。

34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure Thoughts.

V34

For those who have harmful thoughts towards Bodhisattvas will create the negative karma to fall into the hell existence. One moment in hell brings means aeons of suffering. We have already created negative causes for rebirth in the hell realms, so if we do not rescue ourselves now, while we have the inspiration to cultivate bodhicitta, we will not find another chance to do so. If we actualise bodhicitta, we will purify karma. Previous negative action has created karma, which in turn influences present actions but we have power to choose to do a negative act or not.

V34

對菩薩懷有惡念者，將造惡業墮地獄。 地獄中的一瞬間意味著痛苦的永恆。 我們已經造下了往生地獄的惡因，如果現在不自救，我們有了發菩提心的靈感，就再也找不到機會了。 如果我們發菩提心，我們就會清淨業障。 以前的惡行造就了業力，業力反過來影響現在的行為，但我們有權選擇做或不做惡行。

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35. 若人生淨信，得果較前增；佛子雖逢難，善增罪不生。

35. But if ones mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises.

V35

Due to being overwhelmed by anger, attachment and ignorance, we cannot seem to avoid hurting others directly or indirectly; we cause damage and injury to others through carelessness or ill-will. The Bodhisattvas however, never harm others, even when facing hardship of all kinds, including from the very beings they are seeking to help.

V35

由於被憤怒、執著和無明所淹沒，我們似乎無法避免直接或間接地傷害他人； 我們因疏忽或惡意而對他人造成損害和傷害。 然而，菩薩從不傷害他人，即使面對各種困難，包括來自他們尋求幫助的眾生的困難。

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36. 何人生此心，我禮彼人身。誰令怨敵樂，歸敬彼樂源。

36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness.

V36

Whoever attains ultimate bodhicitta, namely bodhicitta conjoined with wisdom realising emptiness, is an object of Refuge.

V36

誰證得究竟菩提心，即證悟空性智慧相應菩提心，即為皈依所緣。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

*此堂並無筆記提供

第二品 懺悔罪業

Chapter Two The Confession of Sin

甲一、獻供三寶

乙一、目的與對象

01. 為持珍寶心，我今供如來、無垢妙法寶、佛子功德海。

1. In order to adopt that jewel of the mind, I make offerings to the Tathágatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities.

V1

The “sacred law” refers to the Buddha’s teachings which are extremely precious and effective in overcoming suffering and bringing joy. The Bodhisattvas are the Buddha’s children who possess great qualities such as great compassion, realisations of emptiness, emanate hundreds of bodies to travel to 1000 Buddha realms to receive teachings and thereafter bring benefit and protection to sentient beings. It is for this reason that one makes offerings to them with the aspiration and prayers to gain the altruistic mind, to gain bodhicitta which Bodhisattvas possess.

The term “perfect offering” has 3 aspects, namely,

• pure motivation of the giver to bring all sentient beings to enlightenment;

• the object to which offering is being made (Buddhahood);

• the purity of the substance offered (offerings obtained honestly; not through selling any representation of the Triple Gem (unless the proceeds are segregated from monies used for ordinary beings’upkeep) or selling weapons; alcohol; money obtained from falsely declaring your realisations).
  

The categories of offerings are external, internal, secret and suchness offerings.

V1

“聖法”指的是佛陀的教法，非常珍貴，能有效地去苦惱、帶來快樂。 菩薩是佛子，具大悲、證空等功德，化身百身，往來千佛界受教，利益眾生。 是故以發願祈願供養彼等，以得利他心，得菩薩所具之菩提心。

“圓滿供養”一詞包括三個方面，即：

• 布施者帶領所有有情眾生成佛的純粹動機；

• 供養的對象（成佛）；

• 所供物質的純度（誠實地獲得供養；不是通過出售任何三寶的代表（除非所得收益與用於普通眾生維持的錢款分開）或出售武器；酒精；通過虛假聲明您的證悟獲得的錢財）。

供品的種類有外供、內供、密供和如實供。

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乙二、獻供本身

丙一、供無主物

02. 鮮花與珍果，種種諸良藥，世間珍寶物，悅意澄淨水；

2. As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters,

V2

I offer every fruit and flower And every kind of healing medicine And all the precious things the world affords With all pure waters of refreshment.

V2

我獻上每一種水果和花朵 還有各種療傷藥 以及世界上所有珍貴的東西和所有清爽的純淨水。

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03. 巍巍珍寶山，靜謐宜人林，花嚴妙寶樹，珍果垂枝樹；

3. Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit,

V3

Every mountain rich and filled with jewels All sweet and lonely forest groves The trees of heaven, garlanded with blossom And branches heavy, laden with their fruit.

V3

每一座富饒而充滿寶石的山 所有甜蜜而孤獨的森林 天堂之樹，繁花似錦，枝繁葉茂，碩果累累。

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04. 世間妙芳香、如意妙寶樹，自生諸莊稼，及餘諸珍飾；

4. Fragrances and incenses, wish fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials,

V4

The perfumed fragrance of the realms of gods and men All incense, wishing trees and trees of gems All crops that grow without the tiller’ s care And every sumptuous object worthy to be offered.

V4

諸天人間香，一切香，許願樹，寶樹 無需耕者照料即可生長的所有作物 以及每件值得供奉的奢華物品。

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05. 蓮綴諸湖泊，悅吟美天鵝；浩瀚虛空界，一切無主物，

5. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space,

V5

External offerings include fruits, flowers, medicines, jewels and even mountains and caves chosen by mahasiddhas (“sweet and lonely forest groves”). When offering fragrances, offer first to the Buddha and then to oneself as a self-generated deity (for those engaging in tantra practice). Other external offerings include natural incense which has cleansing properties; Gaden Khenpa (a plant used to polish wooden floors to purify them and also serves as a medicine); salu rice (this rice grows with ease). All offerings to the Buddhas and bodhisattvas should be consecrated with OM AH HUM.

V5

外供包括水果、花卉、藥物、珠寶，甚至大成就者所選擇的山洞。 供香時，先供佛，後供自生本尊（修密者）。 其他外供品包括具有清潔作用的天然香； 甘丹堪巴（一種用來拋光木地板以淨化它們的植物，也可用作藥物）； salu 稻米（這種稻米長得很容易）。 所有對佛菩薩的供養都應以嗡阿吽開光。

It should be known that one does not need physical objects in order to make offerings. One can generate offerings through one’s visualisations e.g. beautiful lakes blessed and protected by deities (like the 4 holy lakes of Tibet) that are filled with 5 coloured lotuses; beautiful sounds and sights; all things that are free in the wilderness such as forest animals, sun & moon, snow, sparkling pure mountain waters. One’s visualisation can conjure up a variety of wonderful offerings and if one multiplies one’s visualised offerings, they become extensive offerings. From this, one can see how easy it is to make offerings and thus, how easy it is to generate merits.

要知道供養不需要實物。 一個人可以通過一個人的可視化來生成產品，例如 被神靈保佑和保護的美麗湖泊（如西藏的四大聖湖），裡面盛滿了 5 朵彩色蓮花； 美麗的聲音和景象； 荒野中所有自由的事物，如森林動物、日月、雪、波光粼粼的純淨山水。 一個人的觀想可以產生各種美妙的供養，如果一個人的觀想的供養倍增，它們就會成為廣泛的供養。 由此可知，供養是多麼容易，因此，積德是多麼容易。

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06. 意緣敬奉獻，牟尼諸佛子。祈請勝福田，悲愍納吾供！

6. I bring to mind and offer to the foremost of sages, together with their children. May those worthy of precious gifts, the greatly merciful ones, compassionate towards me, accept these from me.

V6

The potency of any offering made to Buddhas and Bodhisattvas is influenced by the state of mind accompanying the offering. As an illustration, during Buddha’s time and in his presence, there was a boy playing in the sand, who was inspired to make offerings but was only able offer sand to Buddha’s begging bowl. This boy was later reborn as the great Buddhist Emperor Ashoka. Plain water seems like an ordinary offering. Yet Lama Atisha said that the water in Tibet was so pure, that it was a great offering to the Buddhas. Hence, the practice of water-bowl offerings is not of Tibetan origin but from the Indian Buddhist tradition.

V6

對佛陀和菩薩所做的任何供養的效力都受到伴隨供養的心境的影響。 舉例來說，在佛陀時代，有一個男孩在玩沙，受到啟發要供養，但只能向佛陀的乞缽供養沙子。 這個男孩後來轉生為佛教大帝阿育王。 白開水似乎是普通的供品。 然而阿底峽尊者卻說西藏的水如此純淨，是供養諸佛的大供養。 因此，水缽供養的習俗並非源自西藏，而是源自印度佛教傳統。

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07. 福薄我貧窮，無餘堪供財。祈求慈怙主，利我受此供！

7. Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake.

V7

Why should we be earnest in making offering? Offering is the 2nd of the important 7-limb practice of:

• Prostration and homage (as explained in the previous verses)

• Offerings

• Confessing

• Rejoicing

• Requesting the Guru to remain

• Requesting the guru to teach Dharma

• Dedication
  

We should put full effort and heart into making offerings because we are destitute of merit. That is why one often hears of pitiful stories about people who have no protection, no contentment, no peace at the time of death nor are cared for in life. Such experiences arise due to a lack of merit. One should therefore with sincerity think “This offering I am making through actual substances (or through visualisations) is to the Buddhas, who only work for the good of others. Please accept my offering, so that I may generate merit and dedicate it for the welfare of all beings”.

V7

我們為什麼要認真供養？ 奉獻是重要的七肢練習中的第二個：

• 頂禮和頂禮（如前幾節經文所述）

• 供品

• 懺悔

• 欣喜若狂

• 請求上師留下

• 請求上師開示佛法

• 奉獻精神

• 
  

我們應該全心全意地供養，因為我們缺乏福德。這就是為什麼人們經常聽到關於人們在死亡時得不到保護、得不到滿足、得不到安寧、生得不到照顧的悲慘故事。 這種體驗是由於缺乏功德而生起的。 因此，一個人應該真誠地想：“我通過實物（或通過觀想）所做的這種供養是為了佛陀，他們只是為了他人的利益而工作。請接受我的供養，以便我能積聚功德迴向利益一切眾生。”

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丙二、供自身心

08. 願以吾身心，恆獻佛佛子！懇請哀納受，我願為尊僕！

8. I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service.

V8

Offering of oneself in the service of the Buddhas and bodhisattvas through all of one’s lifetimes is a mammoth act of merit because they bravely and selflessly act for the benefit of living beings.

V8

一生一世為佛菩薩奉獻自己是一項巨大的功德，因為他們勇敢無私地利益眾生。

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09. 尊既慈攝護，利生無怯顧，遠罪淨身心，誓斷諸惡業。

9. Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more.

V9

This verse sets up a promise that if one is accepted into the bodhisattva path, one too resolves to become like a bodhisattva to benefit others and in so doing, will be released from past negative karma and be protected from committing non virtue.

V9

這首詩建立了一個承諾，如果一個人被接納為菩薩道，一個人也會發願變得像菩薩一樣利益他人，這樣做，將從過去的惡業中解脫，並得到保護，免於犯下惡業。

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丙三、供想像物

丁一、般供養

10. 馥郁一淨室，晶地亮瑩瑩，寶柱生悅意，珠蓋頻閃爍；

10. In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling,

V10

The purpose of offering a bathing chamber is to purify one’s negative karma. Offering an elaborate and magnificent bathing chamber requires mental effort and in so doing, one is working with the negative karmic imprints deeply embedded in one’s mindstream, to wash them out. Thus when we do ritual bath offering, it is deeply symbolic to have crystal bowl.

V10

供養浴室的目的是為了淨化自己的惡業。 提供一個精緻而宏偉的浴室需要精神上的努力，這樣做，一個人正在處理深深植根於一個人思想流中的負面業力印記，將它們洗掉。 所以我們做浴供的時候，水晶碗是很有像徵意義的。

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11. 備諸珍寶瓶，盛滿妙香水，洋溢美歌樂；請佛佛子浴。

11. I bathe the Tathágatas and their children with many vases studded with superb jewels and filled with pleasing, fragrant flowers, and water, to the accompaniment of songs and instrumental music.

V11

When making offerings to the Buddhas and bodhisattvas, one should strive to offer the best. This combats miserliness and worldly thought. With visualisations, there is no limit to what one can offer. Therefore, when offering the bath, not only is the bathing chamber exquisite but the precious vase contains the purest, freshest water. If one is engaging in deity yoga practice, when one showers, one should visualise the bath offering being made to the self-generated deity. This is how to combine practice with one’s daily life activities.

V11

供養諸佛菩薩時，應力求供養最好的。 這與吝嗇和世俗思想作鬥爭。 有了可視化，人們可以提供的東西是無限的。 因此，在供浴時，不僅是浴室精美，寶瓶中盛著最純淨、最新鮮的水。 如果一個人正在從事本尊瑜伽練習，當一個人淋浴時，他應該觀想正在為自生本尊做沐浴供養。 這就是如何將修行與日常生活活動結合起來。

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12. 香薰極潔淨，浴巾拭其身，拭已復獻上，香極妙色衣。

12. I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments.

V12

With cloths of unexampled quality With peerless, perfumed towels I will dry them And offer splendid scented clothes Well dyed and of surpassing excellence.

V12

用質量無與倫比的布料 以絕世香巾，我將擦乾，獻上華美的香衣。 染色精良，卓越非凡。

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13. 亦以細柔服、最勝莊嚴物，莊嚴普賢尊、文殊觀自在。

13. I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment’s and with the most precious of jewels.

V13

With different garments, light and supple And a hundred beautiful adornments I will grace sublime Samantabhadra Manjugosha, Lokeshvara and their kin.

V13

不同的衣裳，輕柔的，百種華美的莊嚴 我將加持普賢菩薩文殊菩薩、觀世音菩薩及其親屬。

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14. 香遍三千界，妙香塗敷彼，猶如純鍊金，發光諸佛身。

14. With perfumes permeating a thousand million worlds, I anoint the bodies of the lords of sages that are blazing with the luster well refined, well rubbed, and polished gold.

V14

It will be noticed that every item and manner of offering is expressed in great detail. This is part of training one’s mind in concentrated offering to holy objects of refuge and virtue. This not only gives rise to merit but helps to keep out distraction and the self-centred mind. The offering of jewels, necklaces and such adornments are to Buddhas residing in the sambogakaya aspect (the Buddhas manifest in sambogakaya aspect with adornments and are seen as such all bodhisattvas). The Buddhas have no need for such ornaments but is a method for the giver, we practitioners, to practice generosity and gather merit.

V14

值得注意的是，每個項目和提供的方式都非常詳細地表達了。 這是修心專心供養皈依戒德聖物的一部分。 這不僅會產生功德，而且有助於防止分心和以自我為中心的思想。 供養珠寶、項鍊等莊嚴是給報身佛（諸佛以莊嚴現身報身相，一切菩薩皆如此）。 佛陀不需要這樣的莊嚴，而是布施者我們修行人布施和積德的一種方法。

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15. 於諸勝供處，供以香蓮花、曼陀青蓮花，及諸妙花鬘。

15. I worship the most glorious lords of sages with all wonderfully fragrant and pleasing blossoms—mandarava flowers, blue lotus’s, and others—and with splendidly arranged Garlands.

V15

This relates to one of the preliminary practices of arranging one’s altar beautifully and extensively for the objects of veneration, namely the Buddha, Bodhisattvas etc . There are 6 preliminary steps to one’s daily practice – cleaning the place, setting up the altar with beautiful & honestly obtained offerings, inviting the Merit Field, sitting in the Vairochana position (the lotus position), if possible; if not , then be seated comfortably but respectfully;, offering mandala to the Merit Field; making supplications. The utpala flower is mentioned here because of its beauty and rarity in blooming only when a Buddha descends onto earth. This gives one an idea of the type of offerings one should make.

V15

這涉及為供奉的對象，即佛、菩薩等，精心而廣泛地佈置佛壇的前行之一。 每天的修行有六個前行——打掃場地，用誠實獲得的美麗供品安放佛壇，邀請功德田，如果可能的話，盤坐在毘盧遮那（蓮花位置）； 如果沒有，那麼舒適而恭敬地坐著；向功德田供養曼陀羅； 祈求。 這裡提到優婆羅花，是因為它的美麗和稀有，只有在佛陀降世時才會盛開。 這讓人們了解自己應該做什麼樣的供養。

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16. 亦獻最勝香，香溢結香雲；復獻諸神饈，種種妙飲食。

16. I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks.

V16

When one offers incense, one is not allowed to use that made using even bits of blood, bones, poisonous plants or animal parts after one has killed the animal. It is always good to offer in abundance. Sometimes, people might think that since the altar offerings will eventually be discarded, there is no need to offer good quality items nor to offer a lot. This is improper thinking. Offer as much as you can manage, offer good quality offerings and set up the right motivation of making offerings to create the positive potential for Buddhahood.

V16

供香時，即使是血、骨、有毒的植物或動物的器官，殺了動物後，也不得使用。 提供豐富的東西總是好的。 有時，人們可能會認為，既然祭壇的供品最終會被丟棄，那麼就沒有必要提供優質的東西，也不需要提供很多東西。 這是不正確的想法。 盡可能多地供養，供養優質的供養，並建立正確的供養動機，以創造成佛的正向潛能。

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17. 亦獻金蓮花，齊列珍寶燈，香敷地面上，散佈悅意花。

17. I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume.

V17

In Tibet, butter lamps were offered because yaks and cows were the most common animals found there. To enable the yak or cow to also gain the merit from making offerings, not only was the yak or cow milk used for human consumption but also made into butter lamps as offering to the Buddhas. In this way, when one makes offerings, one can also think of helping others generate good causes too.

V17

在西藏，供奉酥油燈是因為犛牛和牛是那裡最常見的動物。為了讓犛牛或牛也能從供養中獲得功德，不僅將犛牛或牛的奶供人食用，還製成酥油燈供養諸佛。這樣，自己在供養的時候，也可以想著幫助別人也產生善因。

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18. 廣廈揚讚歌，懸珠耀光澤，嚴空無量飾，亦獻大悲主。

18. To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels, and ornamented at the entrances in four directions.

V18

I will offer palaces immense and resonant with song All decked with precious pearls and pendants gems Gleaming treasures fit to ornament the amplitude of space All this I offer to the loving bodhisattvas

V18

我將供養巨大的歌聲的宮殿 都裝飾著珍貴的珍珠和吊墜寶石 閃閃發光的寶物 適合裝飾虛空的幅度 這一切我都供養慈愛的菩薩

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19. 金柄撐寶傘，周邊綴美飾，形妙極莊嚴；常展供諸佛。

19. I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls.

V19

The detailed description of the offerings made is to focus one’s mind on sincere and joyful giving. This will create a mass of positive karma which will support one’s spiritual and material well being.

V19

對供養的詳細描述是為了將一個人的思想集中在真誠和快樂的布施上。 這將創造大量積極的業力，支持一個人的精神和物質福祉。

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20. 別此亦獻供，悅耳美歌樂，願息有情苦，樂雲常住留。

20. Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings.

V20

May a multitude of other offerings Accompanied by music sweet to hear Be made in great successive clouds To soothe the sufferings of living beings

V20

願其他眾多供養，伴隨悅耳的音樂，在連續不斷的大雲中被造，以撫慰眾生的痛苦

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21. 惟願珍寶花，如雨續降淋，一切妙法寶、靈塔佛身前。

21. May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma.

V21

May rains of flowers, every precious thing Fall down in an unceasing stream Upon the jewels of sacred Dharma The Triple Gem and all supports for offering.

V21

願花雨，一切珍貴的東西，不斷地落在聖法的珠寶上 三寶及一切供養。

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丁二、無上供養

22. 猶如妙吉祥，昔日供諸佛，吾亦如是供，如來諸佛子。

22. Just as Manjughosa and others worship the Jinas, so do I worship the Tathágatas, the protectors, together with their children.

V22

Just as Manjugosha gentle and melodious Made offerings to all the conquerors Likewise I will make oblation To the Buddhas and their bodhisattva children.

V22

正如文殊菩薩溫柔悅耳 供養一切勝者 我如是供養 對諸佛及其菩薩子。

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二、禮讚三寶

乙一、口讚三寶

23. 我以海潮音，讚佛功德海，願妙讚歌雲，飄臨彼等前。

23. With hymns that are seas of melodies, I praise the oceans of virtues. May the clouds of harmonies of praise ascend to them in the same way.

V23

These verses relate to offerings made through the power of aspiration: “Other offerings” refer to those offered through visualisation with the thought, “May these offerings be like wish-fulfilling gems to fulfil the needs of all sentient beings”. The transmission of Dharma, entire scriptures and all forms of joy can be offered to all holy beings, as well as to holy objects like stupas. There are 6 qualities that must be present for verse of praise to be “tuneful” – rising, pausing, changing, slurring (with heart-felt sentiment), high and low.

V23

這些偈頌與發願力的供養有關：“其他供養”是指以“願這些供養如如意寶，滿足一切眾生所需”的觀想供養。 佛法的傳承、全部的經典和一切形式的喜樂，都可以供養給所有的聖者，也可以供養給像佛塔這樣的聖物。 讚美詩必須具備 6 種品質才能“和諧”——升、停、變、含糊（帶有內心的情感）、高低。

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乙二、身禮三寶

24. 化身微塵數，匍伏我頂禮，三世一切佛、正法最勝僧。

24. With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddha’s present in all the three times, to the Dharma, and to the sublime assembly,

V24

To the Buddhas of the past, the present and all future time And to the Doctrine and Sublime assembly With bodies many as the grains of dist Upon the ground, I will prostrate and bow.

V24

過去、現在、未來一切諸佛， 一切法相， 世間諸佛。 身體多如遠方的顆粒 在地上，我會頂禮膜拜。

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25. 禮敬佛靈塔，菩提心根本，亦禮戒勝者、方丈阿闍黎。

25. Likewise, I pay homage to all the shrines and resting places of the Bodhisattva. I prostrate to the preceptors and to the praiseworthy adepts as well.

V25

This is the Refuge verse. The objects of Refuge are Buddha, Dharma and Arya Sangha. One should also offer respect and homage to all holy shrines, those who transmit vows and those who live an ethical life because all of these support the attainment of bodhicitta.

When reciting the refuge prayer, one should emanate as many bodies as the grains of dust and visualise oneself leading all sentient beings in prostration to the Triple Gem. One needs to have a clear understanding of what taking refuge means. Refuge vows are the basis of all other vows e.g. 5 lay vows, ordination vows, Bodhisattva vows, tantric vows.

V25

這是皈依詩。 皈依的對像是佛、法和聖僧。 還應禮敬禮敬一切聖地、發願者、持戒者，因為所有這些都支持證得菩提心。 念皈依文時，應化現微塵數身，觀想自己帶領一切眾生禮拜三寶。 皈依是什麼意思，需要有一個清晰的認識。 皈依戒是所有其他戒的基礎，例如 五居士戒、出家戒、菩薩戒、密宗戒。

What are the 2 causes of refuge? (1) Faith and (2) Fear of the lower realms.

“Faith” here is not about blind belief. It refers to vivid faith, yearning faith, confident faith, irreversible faith towards Buddha, Dharma and Sangha based on reasoning. It is about acknowledging that the Triple Gem are the supreme protector because through their teachings on how to think and act, one is protected from harming others and harming oneself. As for the fear of the lower realms, we already have an idea of what the suffering of the lower realms (animal, preta and hell-realm beings) are, so if we wish to avoid such terrifying rebirths, we require reliable guides to help us to avoid creating causes for such rebirths.

兩種皈依因是什麼？ (1) 信仰和 (2) 對惡道的恐懼。

這裡的“信”不是盲目相信。 是指生生不息的信心、嚮往的信心、自信的信心、對佛、法、僧的堅定不移的信心。 這是關於承認三寶是至高無上的保護者，因為通過他們關於如何思考和行動的教導，一個人可以免受傷害他人和傷害自己。 至於對惡道的恐懼，我們已經知道惡道（畜生、餓鬼、地獄道眾生）的痛苦是什麼，所以如果我們想避免這種可怕的輪迴，我們需要可靠的嚮導來幫助 我們要避免為這種重生造因。

It is useful to know that there are different kinds of taking Refuge – there is the common worldly refuge, where people worship worldly gods and have worldly goals; and then there is the beyond-worldly refuge such as taking refuge in the Triple Gem.

知道有不同類型的皈依是很有用的——有一種是普通的世俗皈依，人們在那裡崇拜世俗的神明並有世俗的目標； 再有出世間的皈依，如皈依三寶。

Within Buddhist Refuge, there are also different levels of taking refuge, i.e. there are different levels of aspirations. These varying levels of aspiration give rise to what is called the 3-capability beings i.e. the small-capability practitioner, the middle-capability practitioner and the higher-capability practitioner.

皈依也有不同層次的皈依，也就是不同層次的發願。 這些不同層次的發心導致了所謂的三功眾生，即小功修行者、中功修行者和大功修行者。

The small capability being’s manner of taking refuge centres around understanding the life and deeds of the Buddha, how he eradicated defilements and attained liberation and admires the Buddha’s qualities and realisations. For such persons, the main purpose of taking refuge is to avoid the lower realms and rely on the Triple Gem as saviour and guide.

小能人的皈依方式，主要是了解佛陀的生平事蹟，了解佛陀是如何斷除煩惱、證得解脫，敬仰佛陀的功德與證悟。 對這類人來說，皈依的主要目的是為了避開惡道，依靠三寶作為救世主和引導者。

The middle capability being’s manner of taking refuge likewise regards the Triple Gem as the guide based on the understanding of the sufferings of all realms of samsara (not only that of the lower realms) and yearns to be free from samsara. Here, the main purpose of taking refuge is to achieve liberation from samsara (attain nirvana) and become an Arhat.

The higher capability being’s manner of taking refuge is much broader and is discussed in greater details in the next V26.

中神的皈依方式，同樣是基於對輪迴一切道（不僅是下道道）苦的了悟，以三寶為嚮導，渴望脫離輪迴。 在這裡，皈依的主要目的是為了從輪迴中解脫（獲得涅槃）並成為阿羅漢。

更高能力者皈依的方式要廣泛得多，將在下一個 V26 中進行更詳細的討論。

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甲三、歸依三寶

26. 乃至菩提藏，歸依諸佛陀，亦依正法寶、菩薩諸聖眾。

26. I go for refuge to the Buddha as far as the quintessence of enlightenment; I go for refuge to the Dharma and the community of Bodhisattvas.

V26

This verse speaks of the Mahayana refuge. According to Mahayana teachings, Buddha gained enlightenment a long time before he descended on earth as Prince Siddartha to display the 12 deeds towards enlightenment namely, birth into a royal family, renunciation, personal sacrifice, etc leading up to the moment of enlightenment.

V26

此頌說大乘皈依處。根據大乘教義，佛陀在以悉達多太子的身份降世之前很久就已成道，展示了 12 種成道行為，即出家、出家、個人犧牲等，直至成道時刻。

The higher capability being’s (Mahayanic practitioner) manner of taking refuge is again reliance upon the Triple Gem but is motivated beyond mere self-liberation. The motivation here is to attain enlightenment for the sake of all sentient beings and to bring them to Buddhahood. It goes beyond personal relief from suffering and individual liberation. When one aspires to attain enlightenment for sake of all beings, one enters the Mahayana path. The causal refuge here is having such an aspiration; the resultant refuge, is Buddhahood itself.

高能眾生（大乘修行者）的皈依方式再次是依靠三寶，但其動機不僅僅是自我解脫。 這裡的動機是為了一切有情眾生獲得覺悟並使他們成佛。 它超越了個人從痛苦中解脫和個人解放。 當一個人發願為一切眾生證悟時，他就進入了大乘道。 這裡的因緣皈依，就是有這樣的願望； 結果皈依，就是佛果本身。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

甲四、四力懺悔

乙一、出罪力

丙一、坦誠發露懺悔

27. 我於十方佛，及具菩提心，大悲諸聖眾，合掌如是白：

27. With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas.

V27

Here begins the 3rd of the 7-limb practice of confession of one’s negative actions. This verse is referring to the 4 demons or maras within ordinary sentient beings –

(1) aggregates (2) emotions (3) samsaric death and (4) torturing pride.

We need to apply the 4 Opponent Powers (refuge, regret, remedy and resolve) when engaging in confession and purification practices. V27 here explains the first of the 4 Opponent Power of Refuge, namely refuge.

V27

這裡開始了懺悔一個人的負面行為的七肢練習中的第三個。 這節經文指的是凡夫眾生中的四魔—— (1) 聚合 (2) 情緒 (3) 輪迴死亡和 (4) 折磨驕傲。

在進行懺悔和淨化練習時，我們需要運用四種對立力（皈依、後悔、補救和決心）。 V27這裡解釋了避難的4種對手力量中的第一種，即避難。

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28. 無始輪迴起，此世或他生，無知犯諸罪，或勸他作惡，

28. Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence,

V28

This verse refers to the 2nd Opponent Power of regret. Regret is not about guilt. It is about objectively recognising one’s wrong actions as mistaken. For countless lives while circling in samsara, one has brought immense harm to others, causing others to do likewise, deliberately or careless inflicting harms of body, speech and mind. Due to this, we lead lives of sorrow and trouble, circling in suffering, never to be liberated. We should recognise the error of our ways and be determined to improve. That is proper regret.

V28

這節經文指的是後悔的第二個對手力量。 後悔與內疚無關。 它是關於客觀地認識到一個人的錯誤行為是錯誤的。 無數生生世世，輪迴輪迴，為他人帶來極大的傷害，令他人有意或無意，傷害身、語、意。 因此，我們過著憂愁和煩惱的生活，在痛苦中盤旋，永遠不得解脫。 我們應該認識到自己方法的錯誤，並下定決心加以改進。 那是適當的遺憾。

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29. 或因癡所牽，隨喜彼作為，見此罪過已，佛前誠懺悔。

29. And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse

V29

I have taken pleasure in such evil Tricked and over-mastered by my ignorance Now I see the blame of it and in my heart

Great protectors, I declare it!

V29

我以這種邪惡為樂 被我的無知所欺騙和過度控制 現在我看到了它的責備並且在我的心中 偉大的保護者，我宣布！

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30. 惑催身語意，於親及三寶、師長或餘人，造作諸傷害。

30. Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mother and fathers, and against spiritual mentors and others,

V30

Whatever I have done against the Triple Gem Against my parents, teachers and the rest Through the force of my defilements By the faculties of body, speech and mind.

V30

凡我對三寶所做的一切 對我的父母、老師和其他人 因我的煩惱之力 由身、語、意的機能。

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31. 因昔犯眾過，今成有罪人；一切難恕罪，佛前悉懺悔。

31. And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all.

V31

Here, one owns up to committing harm and negativities. One fully recognises that ignorance has overwhelmed oneself, resulting in one doing evil deeds without remorse. For this reason, one can only blame oneself.

As an example of great humility, Shantideva openly expresses to the Buddhas, how he has committed evil actions through force of negative emotion, thereby causing suffering to so many beings.

V31

在這裡，一個人承擔了傷害和消極行為。一個人完全認識到無明已經壓倒了自己，導致一個人毫無悔意地做惡事。 為此，也只能怪自己了。 作為謙卑的典範，寂天向諸佛坦白他如何通過負面情緒的力量造下惡業，從而給如此多的眾生帶來痛苦。

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丙二、須盡速懺悔之因

丁一、思惟壽短無常而悔

32. 罪業未淨前，吾身或先亡；云何脫此罪？故祈速救護！

32. How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished!

V32

Here we see the 3rd of the four Opponent Powers, namely, the power of the remedy or antidote to one’s delusions, which can take various forms such as reciting purification mantras with the proper mindset of regret; meditate on emptiness. The verse speaks of the concern that one may die before one is able to purify all negativities and thus, never be able to gain freedom from suffering. We get easily inspired in the gompa or when we meet great teachers or when we see relics. However, the moment we leave the centre, poof !! We forget every bit of Dharma we have learned. Therefore, we need to engage in the 4th of the opponent powers of resolve or making the determination not to repeat negativities. One needs to make earnest prayers to be able to practice Dharma consistently.

V32

這裡我們看到四種對逆力中的第三種，即對治或對治妄想的力量，它可以有多種形式，例如以正確的懺悔心態念清淨咒； 觀想空性。 這首詩談到了一個人可能會在能夠淨化所有負面影響之前死亡，從而永遠無法從痛苦中解脫的擔憂。 我們很容易在 gompa 或當我們遇到偉大的老師或當我們看到文物時受到啟發。 然而，我們離開中心的那一刻，噗！ 我們忘記了我們學過的每一點佛法。 因此，我們需要從事反對力量的第4種決心或決心不再重複消極。 一個人需要虔誠祈禱，才能始終如一地修持佛法。

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33. 死神不足信，不待罪淨否，無論病未病；壽暫不可恃。

33. Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt.

V33

Death is certain, yet the time of death is uncertain. Oblivious to this, we busy ourselves with endless and meaningless tasks that keep us chained to samsara. We seem to happily continue this prisoner-existence. We live our lives on baseless assumptions – for example – it is not necessary that sick people die before healthy people; or old people die before young people. It simply does not work this way. One’s life span cannot be assumed as it is in the nature of impermanence.

V33

死亡是確定的，但死亡的時間是不確定的。 無視這一點，我們忙於無休止且毫無意義的任務，這些任務使我們束縛於輪迴。 我們似乎很高興地繼續這種囚徒般的生活。 我們的生活是建立在毫無根據的假設之上的——例如——病人不一定比健康人先死； 或老年人先於年輕人死去。 這種方式根本行不通。 一個人的壽命不能假設，因為它是無常的。

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丁二、思惟造罪無義而悔

34. 因吾不了知，死時捨一切；故為親與仇，造作諸罪業。

34. I have committed various vices for the sake of friends and enemies. This I have not recognized: "Leaving everyone behind, I must pass away."

V34

Whatever plans we make, whatever projects that we are involved in, whatever friends or businesses we cherish, however large a bank balance we have or the number protection-amulets we place around our necks or homes, when death comes, we have to leave all of it behind and journey on alone. We commit limitless negativities because of attachment, anger and ignorance. We indulge in only wanting to be with friends, avoiding enemies and are indifferent to strangers.

V34

無論我們制定什麼計劃，無論我們參與什麼項目，無論我們珍惜什麼朋友或企業，無論我們擁有多少銀行存款或我們在脖子或家中戴上多少護身符，當死亡來臨時，我們必須離開所有 它落後並獨自旅行。 由於執著、憤怒和無明，我們造下了無限的惡業。 我們沉迷於只想和朋友在一起，避開敵人，對陌生人漠不關心。

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35. 仇敵化虛無，諸親亦煙滅，吾身必死亡，一切終歸無。

35. My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain.

V35

Everything has to come to an end – enemies, friends, including our bodies that we treasure so much – all have to cease. Therefore, there is no need to grasp at any of this. The late Khensur Rinpoche used to advise people “Don’t get stressed out. Everything is in the nature of change. All things will pass, so have a cup of tea”.

V35

一切都必須結束——敵人、朋友，包括我們如此珍惜的身體——都必須停止。 因此，沒有必要去把握這些。 已故的堪蘇仁波切曾經建議人們“不要感到壓力過大。 一切都在變化之中。 一切都會過去的，喝杯茶吧。”

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36. 人生如夢幻；無論何事物，受已成念境，往事不復見。

36. Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again.

V36

The 5 senses (“all that I possess “) and the objects of the 5 senses (all that I use), likewise is in the nature of a dream. Whether one is experiencing pleasure or unpleasant circumstances, there is not need to be obsessive. Loosen one’s clinging. If at the time of death, we are attached to anything or to anyone, it can cause one to enter into the lower realms. Even in relation to the Guru – if one is attached to Guru, it can pull one back into samsara.

It is important to differentiate between inspiration and attachment. Similarly between husband and wife – if attachment to the spouse is strong at time of death, the clinging mind of the deceased can create a disturbance to one who is dying, as well as the surviving partner. Let go. Everything is like an illusion and will fade.

V36

五種感官（“我所擁有的一切”）和五種感官的對象（我所用的一切），同樣是夢的性質。 無論一個人正在經歷快樂或不愉快的情況，都不需要執著。 鬆開執著。 如果在死亡的時候，我們執著於任何事物或任何人，它會導致一個人進入惡道。 甚至與上師有關——如果一個人依附於上師，它可以將一個人拉回輪迴。 區分靈感和依戀很重要。 丈夫和妻子之間也是如此——如果在死亡時對配偶的依戀很強烈，那麼死者執著的心會對臨終者和倖存的伴侶造成乾擾。 鬆手。 一切都像幻覺，終會消逝。

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37. 復次於此生，親仇半已逝；造罪苦果報，點滴候在前。

37. Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of Me.

V37

If one cannot understand the subtle aspects of impermanence, at least recognise the gross examples of impermanence e.g. the passing away of friends. Because of the 3 discriminations i.e. labelling people as friend, enemy or stranger, the continuation of negative karma occurs, like a shadow following the body, bringing unbearable mental torture. Here, one is not being discouraged from giving love but rather to avoid desirous attachment i.e. love due to selfishness, fulfilment of one’s own self- cherishing. Dharma is teaching us to cultivate unconditional love, virtuous love that is only concerned for the well-being of the other party. As long as affection is mixed with the self-centred mind, that is nothing but attachment and negative. During death time, when the elements begin to dissolve, the hallucinations occurring at that time due to past negative karma look terrifying. Thus we cannot afford to have negative karma which includes the karma generated by these 3 kinds of discriminating mind.

V37

如果一個人不能理解無常的微妙方面，至少要認清無常的粗略例子，例如 朋友的離世。 因為朋友、敵人、陌生人的三種分別，惡業不斷，如影隨形，帶來難以忍受的精神折磨。 在這裡，一個人並沒有因為給予愛而氣餒，而是為了避免慾望的依戀，即出於自私的愛，滿足自己的自我珍愛。 佛法教導我們培養無條件的愛，一種只關心對方幸福的美德之愛。 只要情與我心混在一起，那就是執著和消極。 在死亡期間，當元素開始消融時，由於過去的惡業而在那個時候出現的幻覺看起來很可怕。 因此，我們不能承受惡業，包括由這三種分別心所產生的業力。

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38. 因吾不甚解，命終如是驟，故起貪嗔癡，造作諸罪業。

38. Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways.

V38

We may attend many Dharma talksl and yet, never look into ourselves. We never realise that one is also impermanent. Due to not reflecting on death and impermanence, there is hatred for the enemy, desirous clinging loved ones and total indifference towards strangers. An immense amount of negative karma stems from the emotions stirred up by one’s concepts of enemy, friends and stranger.

我們可能會參加許多佛法講座，卻從不審視自己。我們從來沒有意識到一個也是無常的。 因不思死無常，故對仇敵有憎恨，對所愛的人貪戀執著，對陌生人無動於衷。 大量的惡業源於一個人的敵人、朋友和陌生人的概念所激起的情緒。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

丁三、思惟畏罪懼死而悔

39. 晝夜不暫留，此生續衰減，額外無復增，吾命豈不亡？

39. Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then?

V39

From our conception till now, there has not been a single moment where we are not marching towards death. Past moments of our precious human life is gone; death is near and the time to practice Dharma is short and even if one wants to regain the lost time, it will not be possible. Death is our destiny. However, we ca, use every remaining moment well if we live in Dharma.

V39

從我們的受孕到現在，我們無時無刻不在走向死亡。 我們寶貴的人生過去的時刻已經過去了； 死亡在即，修行的時間很短，即使想要重獲失去的時間，也是不可能的。 死亡是我們的命運。 然而，如果我們生活在佛法中，我們就可以好好利用剩下的每一刻。

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40. 臨終彌留際，眾親雖圍繞，命絕諸苦痛，唯吾一人受。

40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality.

V40

Shantideva is illustrating a person on his the death-bed or coffin. Whatever lifestyle one has lived, death comes. Although one’s loved ones may be around us at that time, only oneself will experience the separation from life. The only companion at death and beyond, the only thing that can help us then is whatever understanding one has of virtue, the right path, faith and conviction in Dharma.

V40

Shantideva 正在描繪一個人在他的臨終床上或棺材上。 無論一個人過著什麼樣的生活方式，死亡都會到來。 那時雖然親人可能就在我們身邊，但會體會到與生活分離的只有自己。 死亡和死後唯一的伴侶，那時唯一能幫助我們的是一個人對美德、正道、信仰和佛法信念的理解。

Cultivating Dharma will bring about the wisdom that realises that images at death are just from the mind. They are hallucinations of the mind. One of our long time member’s aunt experienced clinical death and experienced the stages of the death process up to the white appearance (2 steps before clear light mind) and saw a tunnel filled with bright light and a voice telling her to follow the bright light and at one stage, she saw a beautiful lotus flower. On one of the petals of the lotus, she saw her name and then heard a voice saying that she has not purified enough yet, thus she must return. When she heard this, she heard her sister calling her and she regained consciousness. On the second occasion, she saw the same images and had the same experience. This time, her son called her and she regained consciousness. She had liver cancer and suffered a lot but in the final few days, she had no pain and was in a good frame of mind.

修行佛法會帶來智慧，了悟死亡的影像只是來自心。 它們是頭腦的幻覺。 我們長期會員的一位阿姨經歷了臨床死亡，經歷了死亡過程的各個階段，直到出現白色（清光心智前 2 步），看到一條充滿亮光的隧道，一個聲音告訴她要跟隨亮光和 在一個階段，她看到了一朵美麗的蓮花。 在其中一朵蓮花的花瓣上，她看到了自己的名字，然後聽到一個聲音說自己還沒有淨化夠，必須回去。 聽到這話，她聽到姐姐在叫她，她這才回過神來。 第二次，她看到了同樣的畫面，也有同樣的經歷。 這次是兒子叫她，她才回過神來。 她得了肝癌，受了很多苦，但在最後的幾天裡，她沒有痛苦，精神也很好。

Hence that lone journey of death is one where faith in Dharma helps. It was clear that she had Dharma imprints from past lives and thus had no fear of death. Hence faith and conviction in Dharma creates throwing karma to be born in the pure lands.

因此，死亡的孤獨之旅是對佛法的信仰有所幫助的旅程。 很明顯，她有前世的法印，所以不怕死。 因此，對佛法的信心和信念創造了投生淨土的業力。

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41. 魔使來執時，親朋有何益？唯福能救護，然我未曾修。

41. For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it.

V41

When due to one’s past karmic imprints, the hallucinated image of Yama, the Lord of Death with his scary appearance looks ready to consume one’s life, loved ones and one’s possessions cannot relieve one from anxiety and fear of death. Only virtues committed by oneself can provide support. Is there any choice left but to seriously adopt the practice of Dharma but build up the storehouse of merit?

V41

當一個人因過去的業力印記而出現幻覺的閻王形象時，他的外表可怕，看起來準備吞噬一個人的生命，所愛的人和一個人的財產無法減輕一個人對死亡的焦慮和恐懼。 唯有自己所行的德行才能提供支持。 除了認真修持佛法並建立福德藏之外，還有別的選擇嗎？

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42. 放逸吾未知，死亡如是怖；故為無常身，親造諸多罪。

42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life.

V42

This is a cry to the Buddhas and bodhisattvas. As one has put so little attention on virtue and cultivated so little awareness of the Dharma, at the time of death, there will be much suffering due to the ripening of past negative imprints.

V42

這是對諸佛菩薩的吶喊。 由於一個人對戒德的關注太少，對佛法的覺知修得太少，因此在死亡時，由於過去的惡印成熟，將會有很多痛苦。

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43. 若今赴刑場，罪犯猶驚怖，口乾眼凸出，形貌異故昔；

43. One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently.

V43

The day they take him to the scaffold Where his body will be torn and butchered A man is changed, transfigured by his fear His mouth is dry, his eyes start from his brow.

V43

他們把他帶到斷頭台的那天，他的屍體將在那裡被撕裂和屠殺

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44. 何況形恐怖，魔使所執持，大怖憂苦纏，苦極不待言。

44. How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement?

V44

These verses describe the state of fear of the person who is brought by his/her own karma, to the state of punishment, where no second chances are given. This arises when one has no understanding of the law of cause and effect and behaves exactly as one pleases with no regard for others nor consequences.

V44

這些詩句描述了因自己的業力而受到懲罰的人的恐懼狀態，沒有第二次機會。 當一個人不了解因果法則並且完全按照自己的意願行事而不考慮他人或後果時，就會出現這種情況。

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45. 誰能善護我，離此大怖畏？睜大凸怖眼，四方尋救護。

45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear?

V45

Even though there is no actual, physical being called the Lord of Death, if we do not put effort to learn and practice Dharma which implant positive imprints, when we face death, we will halluncinate a very “real” Yama, feel fearful, vulnerable and lost without any protection and powerless to overcome the fearful visions at the time of death.

V45

即使沒有真正的、有形的人稱為死神，但如果我們不努力學習和修習植入正面印記的佛法，當我們面對死亡時，我們會產生一種非常“真實”的閻王的幻覺，感到恐懼、脆弱 在沒有任何保護的情況下迷失，無力克服死亡時可怕的幻象。

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46. 四方遍尋覓，無依心懊喪；彼處若無依，惶惶何所從？

46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear?

V46

Nowhere help or refuge will be found And sunk beneath the weight of sorrow Naked, helpless, unprotected – What when this befalls me, shall I do?

V46

無處可尋幫助或避難所 沉沒在悲傷的重壓下 赤身裸體，無助，無保護—— 當這件事降臨在我身上時，我該怎麼辦？

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乙二、依止力

丙一、總依三寶

47. 佛為眾怙主，慈悲勤護生，力能除眾懼，故我今歸依。

47. Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear.

V47

By the time past negative karma ripens, it will be too late to purify that particular negative karma. Hence when death comes and the frightening hallucinations are already appearing, it would be too late to search for effective protection. Without cultivation of Dharma or proper purification during life, seeking protection at the time of death will be too late. We need to protect ourselves now. In the case of Milarepa, he purified all his negative karma in that lifetime and thus, as he approached death, he sang with joy. His heart had no longer any fear.

V47

當過去的惡業成熟時，要淨化那個特定的惡業就太遲了。 所以當死亡來臨時，可怕的幻覺已經出現，再尋求有效的保護就來不及了。 生前不修法，不淨淨，臨終時求保護就來不及了。 我們現在需要保護自己。 就密勒日巴而言，他在那一世清淨了所有的惡業，因此，當他臨終時，他歡喜地歌唱。 他的心，已經沒有了恐懼。

Ours is a story of an empty life – first one says “I had no time to study Dharma because I had to go to school “ ; then 20 years pass and our next declaration is that “ I had to earn a living and thus didn’t have good conditions to practice Dharma “. Soon another 20 years pass. Then when we retire, we have the urge to say “Oh I first need to go on holiday and travel “ and soon we find ourselves too old, without energy to cultivate; then a few more years pass by and death knocks on our door. What meaningful thing have we gained from such a life?

我們的故事是一個空虛的生活——第一個說“我沒有時間學習佛法，因為我必須去上學”； 然後 20 年過去了，我們的下一個宣言是“我必須謀生，因此沒有良好的條件來修持佛法”。 很快又過了 20 年。 然後當我們退休的時候，我們有一種衝動，“哦，我先去度假旅行”，很快我們發現自己太老了，沒有精力去修煉； 然後又過了幾年，死亡敲響了我們的門。 我們從這樣的生活中得到了什麼有意義的東西？

We work solely for worldly purposes because of self cherishing and having a wrong view of existence, which in turn bring about the constant commission of negative karma and a terrifying end of one life.

我們只為世俗的目的而工作，因為自我珍愛和對存在的錯誤看法，這反過來又導致惡業的不斷犯下和生命的可怕終結。

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48. 如是亦歸依，能除輪迴怖，我佛所悟法，及諸菩薩眾。

48. Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well.

V48

The manner in which Bodhisattvas abide in the Dharma refuge is of being constantly aware of the emptiness of the person (the concept of the I) and the emptiness of phenomena (aggregates and external world). In this way, all terrors of samsara are eliminated.

V48

菩薩安住法皈依的方式，就是時常覺知人空（我的概念）和現象空性（五蘊和外在世界）。 如此，輪迴的一切恐怖都被消除了。

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丙二、別依菩薩

49. 因怖驚顫慄，將身奉普賢；亦復以此身，敬獻文殊尊。

49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa.

V49

When overwhelmed by the fear of death, let me follow the Bodhisattva Samantabhadra (who honoured the Buddhas through extensive offerings) and Manjushri (who blesses with wisdom).

V49

被死亡的恐懼所淹沒時，讓我跟隨普賢菩薩（布施恭敬佛陀）和文殊師利（以智慧加持）。

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50. 哀號力呼求，不昧大悲行，慈尊觀世音，救贖罪人我！

50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner.

V50

Consumed by sorrow and misery, one calls out to Avalokitesvara/ Chenresig, Buddha of Compassion, confessing all of one’s mistakes and seeking protection.

V50

被悲傷和苦難所吞噬，一個人呼喚大悲觀世音菩薩/觀世音菩薩，懺悔自己的所有錯誤並尋求保護。

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51. 復於虛空藏，以及地藏王，一切大悲尊，由衷祈救護。

51. Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones.

V51

One goes for refuge to Akashagarbha (Namgey Nyingbo) to use our minds to perform merit and Kshitigarbha (Sai Nyingbo) which purifies the elements of the aggregates and the lower realms.

V51

一個人皈依阿迦薩藏（南吉寧波）以用我們的心造福，以及皈依地藏（賽寧布）淨化五蘊和惡道的元素。

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52. 歸依金剛持；懷嗔閻魔使，見彼心畏懼，四方速逃逸。

52. I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions.

V52

One also goes for refuge to Vajrapani, who is holding the vajra (representing wisdom realising emptiness) which is the antidote to the suffering of death.

V52

又皈依金剛手，金剛手持金剛杵（代表證悟空性的智慧），是對死苦的解藥。

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53. 昔違尊聖教，今生大憂懼；願以歸命尊，求速除怖畏。

53. After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear!

V53

One acknowledges past misdeeds and now realise that Bodhisattvas can give experiential protection, so one goes to them for help.

V53

承認過去的過錯，現在知道菩薩可以給予經驗保護，所以去求助。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

乙三、對治力－依教奉行

丙一、喻惑如病須對治

54. 若懼尋常疾，尚須遵醫囑；何況貪等惑，宿疾恆纏身。

54. Even one frightened by a fleeting illness would not disregard the physicians advice; how much more so one afflicted by the four hundred and four diseases,

V54

As one would follow a doctor’s advice when one is suffering greatly from sickness, likewise, one should listen to Buddha’s teachings now wholeheartedly as it is the ultimate medicine to delusions and suffering.

V54

猶如身患重病聽醫囑一樣，現在也應該一心一意地聽聞佛法，佛法是對付無明與痛苦的究竟良藥。

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55. 一嗔若能毀，贍部一切人，療惑諸藥方，遍尋若不得；

55. Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region.

V55

And if, by one of these alone The dwellers in the world are all thrown down And if no other remedy exists No other healing elsewhere to be found.

V55

如果，僅憑其中之一 世界上的居民都被扔下如果沒有其他補救措施存在 在別處找不到其他治療方法。

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56. 醫王一切智，拔苦諸聖教，知已若不行，癡極應訶責。

56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am!

V56

Even one of these delusions alone can bring about intense suffering. There is no cure apart from Dharma, which trains us to recognise the causes of suffering (delusions and defilements) and the methods to overcome them.

V56

即使僅是這些妄想中的一種，也會帶來劇烈的痛苦。 除了佛法之外沒有其他治療方法，佛法訓練我們認識痛苦的原因（妄想和煩惱）以及克服它們的方法。

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丙二、喻惑如險須慎防

57. 若遇尋常險，猶須慎防護；況墮千由旬，長劫險難處。

57. If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues?

V57

If walking along a small cliff, one has to tread carefully, what more walking through the depth of the lower realms, in particular, the hell realms.

V57

若是走小崖，更要小心行事，何況還要經過惡道深處，尤其是地獄道。

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丙三、勸速對治莫苟安

58. 或思今不死，安逸此非理；吾生終歸盡，死期必降臨。

58. It is inappropriate for me to be as ease, thinking, "Just today death will not arrive." The time when I will not exist in inevitable.

V58

This verse cautions us to remember that death can come at any time. If we try to comfort ourselves that we will not die today, we are fooling ourselves, as the time of death is uncertain and there are many factors which lead to the shortening of one’s life and few factors which prolong it.

V58

這節經文告誡我們要記住，死亡隨時都可能來臨。 如果我們試圖安慰自己今天不會死，那是在自欺欺人，因為死亡的時間是不確定的，導致壽命縮短的因素很多，而延長壽命的因素很少。

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59. 誰賜我無懼？云何定脫苦？倘若必死亡，為何今安逸？

59. Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease?

V59

False courage: Although we may speak of death, we do not truly have a fear of impending death (and thus the need to cultivate Dharma) because we are not convinced of the certainty of death and how it can strike anytime, anywhere. Therefore, Shantideva urges us to seriously contemplate and meditate on impermanence and death, to inspire ourselves to cultivate.

V59

虛假的勇氣：雖然我們可以談論死亡，但我們並沒有真正害怕即將到來的死亡（因此也沒有修持佛法的需要），因為我們不相信死亡的必然性以及它如何隨時隨地襲來。 因此，寂天勸我們認真思惟無常與死亡，以啟發自己修行。

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60. 除憶昔經歷，今我復何餘？然因執著彼，屢違師教誡。

60. What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which, I have neglected the council of spiritual mentors?

V60

We need to look into our own life’s experience to see whether we have followed our Guru’s advice; the Buddha’s advice; we need to analyse how we have conducted our lives and where we are, in terms of spiritual cultivation.

V60

我們需要審視自己的生活經歷，看看我們是否聽從了上師的建議； 佛陀的忠告； 我們需要從精神修養的角度來分析我們的生活是如何進行的，我們在哪裡。

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61. 此生若須捨，親友亦如是，獨行無定所，何苦結親仇？

61. Upon forsaking my relatives and friends, and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies?

V61

There is no benefit to continuously differentiate between friend, enemy and stranger. Instead, put effort to gain unconditional compassion to all beings.

V61

不斷區分朋友、敵人和陌生人沒有任何好處。相反，努力獲得對所有眾生的無條件同情。

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62. 不善生諸苦，云何得脫除？故我當一心，日夜思除苦。

62. In that case, only this concern is appropriate for me day and night: how shall I

surely escape suffering on account of that non-virtue?

V62

And therefore, how can I make sure To rid myself of evil, only cause of sorrow? This should be my one concern My only thought both night and day.

V62

因此，我怎樣才能確定 為了擺脫邪惡，唯一的悲傷原因？ 這應該是我關心的一個問題 我白天和黑夜唯一的想法。

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63. 吾因無明癡，犯諸自性罪，或佛所制戒，及餘眾過罪。

63. Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated,

V63

One should be serious about overcoming delusions as they are the cause of all sorrow. The cause of all wrong actions including damaged vows, is caused by ignorance. If ones does not endeavour to throw light on one’s delusions and how to eliminate them, one would fail to fulfil the Buddha’s hopes, fail oneself and all sentient beings as well. As there are many sentient beings who have karmic connection with us, which means we are in a position to help them. However, if we fail, they lose all the chance to receive help.

一個人應該認真對待克服妄想，因為它們是所有悲傷的根源。 所有錯誤行為的原因，包括損壞的戒律，都是由無明造成的。 如果不努力開悟自己的煩惱，以及如何去除煩惱，就不能成就佛陀的希望，也不能成就自己，也不能成就一切眾生。 因為有很多眾生和我們有緣，所以我們有能力去幫助他們。 但是，如果我們失敗了，他們將失去所有獲得幫助的機會。

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64. 合掌怙主前，以畏罪苦心，再三禮諸佛，懺除一切罪。

64. Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly.

V64

To protect oneself from negative karma and harvest the painful fruits from that, one should engage in confession and purification and constantly remind ourselves of our refuge in the Triple Gem. When practising refuge, one should know and reflect on the qualities of each of the objects of Refuge i.e. Buddha, Dharma and Sangha.

為了保護自己免受惡業的傷害並從中收穫痛苦的果實，一個人應該進行懺悔和淨化，並不斷提醒自己皈依三寶。 修皈依時，應了解和反省每一皈依對象，即佛、法、僧的功德。

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乙四、誓不犯罪力

65. 諸佛祈寬恕，往昔所造罪。此既非善行，爾後誓不為！

65. May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again!

V65

This verse is the 4th of the 4 Opponent Power practice of purification, where one reflects with regret on the mistaken deed committed; one generates reliance on the Triple Gem to guide oneself from repeating such negativity, apply the remedial action e.g. doing prayer and finally resolve not to repeat the wrong action again, even at the cost of one’s life.

V65

此頌是四逆功清淨法的第四首，懺悔自己所犯的錯誤； 一個人產生對三寶的依賴，以引導自己不再重複這種消極行為，應用補救措施，例如 祈禱並最終下定決心不再重複錯誤的行為，即使以生命為代價。

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Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

*此堂並無筆記提供