「菩提道次第」乃佛說八萬四千法蘊的心要， 對現代的大多數人而言，是最佳的入門捷徑。此書記錄了帕繃喀仁波切「菩提道次第二十四天教授」 , 目前在世界各地宏法的格魯派大德，多以此書作為教「菩提道次第」的範本。

「菩提道次第」作者宗大師總攝了三藏十二部、一切佛語的精華扼要，並以阿底峽尊者開示三士道次第的《菩提道炬論》（即《菩提道燈論》，簡稱《道炬論》），以及文殊菩薩所傳的《三主要道》教授（即出離心、菩提心、空正見，是將大乘道的核心次第安立出來，使修行者能快速成就大乘。）融合為《廣論》的架構。

結構: 這本書的結構分為五個部分

“道前基礎”

第一部分是“道前基礎”。我們不管學習任何知識或搞任何事情之前，一定要有妥善的準備工夫，為往前跨或更深入的基礎。

道前基礎就是教導我們：得到教法，應該準備什麼？要具足什麼條件、用什麼方法才能趣入，進而修學？

下士道

第二部分是下士道。透過道前基礎的準備和認識後，趣入佛法所修學的三士道，

下士道的說明分為四大段：一、念死無常，二、三惡趣苦，三、皈依三寶，四、深信業果。下士道指點我們業的理路，而我們也瞭解業的特徵。龍樹菩薩曾在《中論》提醒我們：為什麼我們對佛說的道理會知見稠林呢？原因很簡單，我們的知見一直在“空”上轉，錯誤的執著使我們不瞭解性空的真義，不能看見真如本性，不能彈出輪回之苦。因此，為達究竟圓滿佛果，只修習下士道是不夠的，而是要以此為基礎進入中士、上士。

中士道

第三部分的“中士道”包括：一、思惟苦諦，二、思惟集諦，三、思惟十二有支，四、思惟解脫生死正道。中士道說明四諦：苦集滅道。集諦為因，苦諦是果，道諦是因，滅諦是果。

如果我們能深入觀察苦性，就會瞭解世間的事一無可取而生起厭離心，而下定決心依著方法消除苦因、積累樂因。

上士道

第四部分“上士道”包括：一、發大菩提心，二、修菩薩行。修中士道後，進一步就該想到：一切眾生沉沒生死苦海，只是自己解決生死，仍不能救度一切眾生；為救度一切眾生，自己必須成就無上佛果。由此發起菩提心，求受菩薩戒，學習六度，修學四攝，就是上士道。

止觀

最後一部分說到“止觀”，止觀兼修才能明瞭見真實義，詳細抉擇清淨正見。

三層意思:

本書主要包括三層意思：出離心、菩提心和清淨見（空性）。

出離心，也名“求解脫心”。學佛的人，若沒有真正的出離心，所做的一切功德，只能成為感人天善趣之因，不能成為解脫生死之正因。若以出離心為發起（動機），或為出離心所攝持（掌握），所做不論大小何種功德，就是佈施畜生一把粗糠，或經一日一夜受持一戒，都成為解脫生死的資糧。

菩提心，就是總觀三界一切有情沉溺生死苦海，無有出期，為度一切有情出生死苦，志求證得無上菩提。學佛的人，若未發起大菩提心，所修一切功德，或墮生死，或墮小乘，都不能作成佛的正因。這個人也不能算是大乘人。若發起了大菩提心，雖然沒有其他功德，也可稱為菩薩；所做任何善事，都能成為成佛的資糧。所以在上士道中，修菩提心最重要。

清淨見，也稱為離增益，損減二邊的“中道正見”。萬法依因緣而生，本來沒有獨立的實性，眾生由於無始以來的妄執習氣，把無實性執為實有。一切法雖無實性，但依一定的因緣，決定當生，並非全無。若說萬法既無實性，就該什麼都沒有。

聽聞軌理: 在聽法時應該有的態度

The way to listen to the Dharma

思惟聞法利益 Contemplating the benefits of studying the Dharma

「由聞知諸法，由聞遮堵惡，由聞斷非義，由聞得涅盤。]

「Owing to your study, you understand Dharma; Owing to your study, you stop sinning; Owing to your study, you abandon the meaningless; Owing to your study, you achieve nirvana.]

如何以正確的方式學習佛法，非常重要，若聽聞時付輕慢的態度，是無法和佛法相應的。因此，如能先了解，聽聞佛法有什麼殊勝的利益，這樣對於佛法，就能生起稀有之心，難遭之想；對於說法的法師，也能生起恭敬心。

於法與法師發起承事 How to show respect for the Dharma and its teacher

了解聞法所有的殊勝利益，但這些勝利從那裡獲得的呢？是從佛法及說法的法師處得到的。佛陀雖然涅槃，佛法還在，若是沒有說法的法師宣揚佛的法教，我們是沒有任何機會聽聞如來正法，所以為了憶念佛說法的恩德，面對替佛宣說聖教的法師，若是能起佛想，便能如佛親臨說法。更重要的是，能調伏自己的的雜染和慢心，使聞法產生最大的利益。

（一）應時聽聞 the right time

（二） 發起恭敬 deference

（三）當作侍奉 respect

（四）不應忿恚 a lack of anger

（五）後當實修 [the intention] to put the teaching into practice later

（六）不求過失 an absence of arguing with the teaching

正聽聞之理分為兩節 The actual way to listen to the Dharma in two parts

正式聽聞時，若心散亂、昏沉，或是執持已有的邪執倒見，或是於聽聞後，不思惟修習，都無法獲得聞法的益處，所以應斷器三過，依六種想而正聽聞。

1) 斷除違緣器之三過 Abandoning the three types of faults hindering one from becoming a worthy vessel

（一）如器皿倒覆之過 The fault of being like an upturned vessel

（二）如器皿有污垢之過 The fault of being like a stained vessel

（三）如器皿底部有漏孔之過 The fault of being like a leaky vessel

若是將器皿倒覆向下；或者口雖朝上，內部卻已遭染污；或是內部雖然潔淨，但底部有漏，這三種情況，都無法充分利用這只器皿。若天下雨，倒置的器皿無法盛水，不潔淨的器皿染污了水，有漏的器皿使水流失。

2) 依止順緣六種想 Cultivating the six helpful attitudes

（一）對自己作病患想；Developing the attitude that you are like a patient

（二）對正法作藥品想 ；Developing the attitude that the holy Dharma is medicine

（三）對善知識作良醫想；Developing the attitude that your spiritual guide is like a skillful doctor

（四）對認真實修作治病想； Developing the attitude that diligent practice will cure the illness

（五）對如來作善士想；Developing the attitude that Tathagata are holy beings

（六）對正法理作久住想。Developing the attitude that this traditionshould be preserved for a long time

如果對於聞法不能生起好樂之心，或與所聞法不能相應，都是因為不能察覺佛法對自身的好處。六想中，首先是於自身，安住如病人想，此想若是不能生起，後三想將更難生起，因為若是不覺自身有病，就無須找醫生，當然也沒有必要開藥方、服藥了。所以，首先應視己身如病人想，多觀察自己的煩惱、習氣，了知自己已是久病的病人，而且病情嚴重，到了必須立刻醫治的地步。如此才能生起欲聞法、修習的心。

擇師要點︰所依止的上師應該功大於過；視後世較現世為重；視別人較自己為重

The point is that you must rely on someone who has mainly good qualities rather than faults, who puts future lives before this life, and others before himself.

弟子需具備以下五種德相︰Disciples should also have five qualifications:

（一）對自宗不貪著，對他派不嗔恚，不墮黨執、住於公正︰ they should be honest and impartial, not attached to their own group and hostile to other groups;

（二）具有分辨善惡的智慧；they should have the wisdom to know right from wrong;

（三）有大希求心； they should yearn [for the teachings;

（四）對上師起大恭敬︰they should have great respect for their guru;

（五）專心聽法。they should listen with their minds properly directed [that is, have a sound motivation].

那么，具備這些德相的弟子又該怎樣來依止上師呢 ->

So how does such a disciple go about devoting oneself to a guru ->

意樂依止法

DEVOTING YOURSELF THROUGH THOUGHT

(1) 根本修信 the root: training yourself to have faith in your guru;

a) 應觀師為佛之原則；The reason you must regard the guru as a buddha;

b) 能觀之原因；The reason you are able to see him this way;

注重於上師功德這方面，身心為強烈的信心所壓倒，使之下能成為信心的障礙； 將觀察過失轉化為生起信心的助緣。if you focus on the aspect of his good qualities, you can put an end to your lack of faith; and this faith will then overwhelm any trivial fault you may see in him. You should use these two to make the faults you see in him bolster your faith.

c) 如何觀法。How to regard him properly

上師是佛乃金剛持所許；上師是一切佛事業之作者；即於現下諸佛菩薩仍在利益有情； 自所見相無法決定。1.Vajradhara stated that the guru is a buddha; 2.Proof that the guru is the agent of all the buddhas’ good works 3.Buddhas and bodhisattvas are still working for the sake of sentient beings 4.You Cannot Be Sure of Appearances

(2) 念恩生敬 remembering his kindness and developing respect for him.

a) 師恩勝佛； the guru is much kinder than the buddhas;

《入行論》中所說︰ 「饒益眾有情，無數佛已逝，然我因自過，未得彼教養。」

Shantideva says in Engaging in the Deeds of Bodhisattvas:

''Countless buddhas who worked For the sake of all sentient beings

Have departed, and because of my misdeed I was not among those healed by them.''

b) 說法恩； his kindness in teaching Dharma;

c) 加持心相續恩； his kindness in blessing your mindstream;

d) 以財物攝受為眷屬恩。his kindness in attracting you into his circle through material gifts.

加行依止法 DEVOTING YOURSELF THROUGH DEEDS

如《經莊嚴論》中所說︰「當由財利及承事，並修行門依知識。」

In An Ornament to the Sutras we find:

Through gifts and reverence, through service, And through practice, rely on a spiritual guide.

加行依止法中有下、中、上三類方法。

In other words, there are three ways to devote yourself through deeds: the least [gifts and reverence], middling [service], and best [practice].

如何作結行之次第

WHAT TO DO IN THE LAST PART OF THE SESSION

座末修完每一種道次第所緣類時，當念誦釋迦佛名號和密咒，以及回向發願。

At the end of a particular lamrim meditation topic, recite the name and mantra of Shakyamuni, the king of the Shakyas, and make prayers and dedications.

座間如何修之理

WHAT TO DO BETWEEN MEDITATION SESSIONS

這個護正知法很要緊，對自己身體所作的動作、嘴裡所說的話、心裡所起的念頭等三門所作的事，我們都要三思而行。

You should perform the actions of your three doors—the movements of your body, the things you say, and the trains of thought that go through your mind—while giving these matters their due consideration.

我的上師曾說︰

「心修行者在身體的關房內，作正念、正知的閉關。」我們應該這樣時刻保持正念· 正知，精熟於心不散亂的方法。

My guru said, “The mind of the practitioner is in retreat and meditates on vigilance in the retreat house of the body.” You can become skilled in this method of not being distracted by always being vigilant.

正如密勒日巴大師所說的︰ 「萬有皆現為經書」，我們應該把所見到的一切，視為激勵我們修習慈心、悲心、出離心等的勸說者。

Je Milarepa said that worldly trivia can act as your books. In other words, everything you see ought to stimulate your love, compassion, renunciation, and so on.

有暇身勸取心要 The Optimum Human Rebirth

既依止已如何修心之次第　The Proper Graduated Training You Should Undertake after You Have Begun to Rely on Your Spiritual Guide

（一）於有暇身勸取心要 The stimulus to take the essence from your optimum human rebirth

認明暇滿 Identifying the Optimum Human Rebirth

出離的轉心四思維中，「暇滿難得﹑人生無常﹑因果不虛﹑輪迴過患」中，前兩者是為讓行者出離今生，反者是為讓行者出離來世。

前兩者提到「人身難得」，也就是「暇滿難得」，即能夠得到修法之身的八種閒暇與十種圓滿人生。所謂「暇滿」分開來解釋，就是「閒暇」和「圓滿」，「閒暇」代表有閒暇去修持佛法，「圓滿」則是具備一切內外修法的因緣，因此稱為暇滿人身，而這就是真正殊勝的人身，也是具備修法基礎根器的人生。

（ａ）認明暇滿：八有暇 The Freedoms;

「執邪倒見生傍生，餓鬼地獄無佛教，

及生邊地蔑戾車，性為騃啞長壽天。

於隨一種受生已，名為八無暇過患，

離此諸過得閒暇，故當策勵斷生死。」

Upholding wrong views, being an animal,

Hungry ghost, or being born in hell,

Being without a victor’s teachings,

Being born in a remote place as a barbarian,

As an idiot or mute, or as a long-lived god:

Any of these rebirths is one of the eight faulty unfavorable states.

Because you have gained a favorable state free of these,

Strive to block your future rebirths.

（ｂ）認明暇滿：十圓滿 The Endowments (5 personal endowments; 5 endowments in relation to others.

五自圓滿：人、生中、根具，業未倒、信處。

Five Personal endowment: Born a human, in a central land, having all one’s faculties; Not perverted by the heinous crimes; and having enduring faith.

五他圓滿：佛降說正法，教住隨教轉，有他具悲憫

FIVE ENDOWMENTS IN RELATION TO OTHERS: A Buddha has come and taught the Dharma; The teachings remain and are followed;People have love in their hearts for others.

思惟利大 Thinking about the Great Benefits of the Optimum Human Rebirth

（ａ）思惟觀待現前利大 its great benefits in the short term;

（ｂ）思惟觀待究竟利大 its great benefits in the long term;

（ｃ）思惟下至每一剎那亦為利大 in short, thinking on how even every moment of it can be most beneficial.

思惟難 Thinking about How Difficult the Optimum Human Rebirth Is to Acquire

「因」難成辦故暇滿難得︰ （二）[ 體性」難湊全故難得︰ （三）[ 喻」 難出現故難得。

（ａ）由因之門思惟難得 Thinking about the causes for Its Being So Hard to Acquire;

- 今後是否再得暇滿，取決於暇滿的因具不具足

- Obtaining optimum human rebirth depends on whether you have the causes to receive it

（ｂ）由喻之門思惟難得 Some Analogies for the Difficulty of Acquiring It;

- 「房頂草、龜頸」

- “Grass on the roof of a tower; the neck of a turtle…,”

（ｃ）由體性之門思惟難得 It’s Difficult by Nature to Acquire.

「得如走暇已，我若不修善， 無余欺過此，亦無過此愚。」

If I do not cultivate virtue,After obtaining such an opportunity,

There is no greater self-deception. Nothing could be blinder!

「受其珍貴眾良藥，若不服用療病藥，非醫致使非藥過，惟是病者自過失。

如是於此教出家，偏了力根靜慮已，若於修行不精進，不勤現証豈涅盤 ·」

Yet the patient does not take much wholesome and precious medicine, the potential cure.

Do not blame the doctor; The medicine’s not at fault. Rather, the patient himself is to blame.

So, too, with people ordained into this doctrine: They may know full well about the [ten] forces,

The dhyana concentrations, the [ten] powers, Yet they make no true effort to meditate.

How could nirv›˚a come without proper effort?…Though I have taught you the Dharma well.

If you have heard it and do not practice well, You are like the patient who left the medicine in its case,

Thinking, “This cannot cure my disease.”

死亡無常 Remembering Death and impermanence

（二）如何正取心要之理 How To Extract The Essence From Your Optimum Human Rebirth

於共下士道次第修心 training your mind in the stages of the path shared with the small scope;

（ａ）發起希求後世之心 Developing A Yearning For A Good Rebirth

（ｂ）此世不能久住而念死 remembering that your present rebirth will not last long and that you will die;

（ｃ）思惟後世二趣苦樂如何 thinking about what sort of happiness or suffering you will have in your next rebirth in either of the two types of migrations.　(next class)

依止後世安樂方便 Teaching the means for happiness in your next rebirth

不念死之過患 The Drawbacks Of Not Remembering Death

（ａ）不念正法過患 the drawback that you will not remember dharma;

（ｂ）雖念不修過患 the drawback that you will remember [the dharma] but not practice it;

（ｃ）雖修不淨過患 the drawback that] you will practice but not practice properly;

（ｄ）修不殷重過患 the drawback of not practicing seriously;

（ｅ）自謀不善過患 the drawback of acting vulgarly;

（ｆ）臨終時將追悔而死過患 the drawback of having to die with regrets.

念死之利益 the advantages of remembering death

（ａ）利大利益 the Advantage of Being Most Beneficial;

（ｂ）力大利益 the advantage of being most powerful;

（ｃ）最初重要利益 it is important at the beginning;

（ｄ）中間重要利益 it is important in the meantime;

（ｅ）最後重要利益 it is important at the end;

（ｆ）臨終時歡喜而死利益 the Advantage that You Will Die Happily and Gladly.

正念死之理 The actual way to remember death

（ａ）修習死亡九種因相 the nine-part meditation on death;

（ｂ）思惟死決定 thinking of the inevitability of death;

（ｃ）思惟死期無定 thinking about the uncertainty of when you will die;

（ｄ）思惟死時除正法外，余皆無益 thinking of how nothing can help you when you die except Dharma.

丙二）如何正取心要之理 How To Extract The Essence From Your Optimum Human Rebirth

本段分三節︰（丁一）於共下士道次第修心；（丁二）於共中士道次第修心；（丁三）於上士道次第修心。

This has three sections: (1) training your mind in the stages of the path shared with the small scope; (2) training your mind in the stages of the

path shared with the medium scope; (3) training your mind in the great scope stages of the path.

上堂講到：

（丁一）於共下士道次第修心 training your mind in the stages of the path shared with the small scope;

今堂開始：

正念死之理 The actual way to remember death

修習死亡九種因相 the nine-part meditation on death;

思惟死亡決定 thinking of the inevitability of death;

一、死主決定當至，無緣能令退卻 the first reason: the lord of death will inevitably come, and no circumstance at all can prevent this

二、壽數無可增添，不斷減損 the second reason: thinking how nothing is being added to your lifespan and it is always being subtracted from

三、於生時亦無閒暇修法而死 the third reason: thinking about how you will definitely die before getting round to practicing dharma

思惟死期無定 thinking about the uncertainty of when you will die;

四、總瞻部洲人，別於濁世，死期無定 the first reason: in general the lifespan of people from the southern continent is not fixed, and this is especially so for lifespans during these degenerate times

五、死緣極多，活緣微少，故死期無定 the second reason: when you will die is uncertain because there are many factors contributing toward your death and few toward your life

六、身極脆弱，故死期無定 the third reason: when you will die is uncertain because the body is extremely fragile

思惟死時除正法外，余皆無益 thinking of how nothing can help you when you die except Dharma.

七、財物無益 the first reason: wealth cannot help you

八、親友無益 the second reason: friends and relatives cannot help you

九、身亦無益 the third reason: even your body cannot help you

（辛二）修習死相 meditation on the aspects of death

深信業果─ ─切安樂之本

Developing believing faith in the law of cause and effect

己二、於一切安樂根本業果發深忍信 the root of all health and happiness

庚一、思惟業果總相 Thinking about cause and effect in general

辛一、正明思惟總相

The actual way to think about cause and effect in general

壬一、業決定理

how karma is fixed

壬二、業增長廣大

karma shows great increase

壬三、不遇未造業

one does not meet with something if one has not created the karma for it to happen

壬四、已造業不失

karma once created will not disappear of its own accord

辛二、分別思惟

Thinking about some of the specifics of cause and effect

壬一、思黑業果

thinking about the black side of cause and effect

癸一、正明黑業道

The actual black karmic process

（一） 殺生 Killing

（二） 不與取 Taking what is not given

（三） 欲邪行 Sexual misconduct

（四） 妄語 Lying

（五） 離間語 Divisive Speech

（六） 粗惡語 Harsh Words

（七） 綺語 Idle gossip

（八） 貪婪心 Covetousness

（九） 嗔恚心 Harmful intent

（十） 邪見 Wrong views

癸二、輕重差別

The differences that make for heavy or light karma

（一） 因體性故業重 Heavy by nature

（二） 因意樂故業重 Heavy because of the intention

（三） 因加行故業重 Heavy because of the deed

（四） 因事故業重 Heavy because of the basis

（五） 因久作故業重 Heavy because of always being done

（六） 因無對治故業重 Heavy because no antidote has been applied

癸三、示彼等之果

Teaching what the results of these karmas are

子一、異熟果 ripened result,

子二、等流果 congruent with the cause

子三、增上果 environmental results

壬二、思白業果

thinking about the white side of cause and effect

癸一、正明白業道 teaching the actual white karmic process

癸二、示彼等之果 teaching its results.

子一、異熟果 ripened result,

子二、等流果 congruent with the cause

子三、增上果 environmental results

壬三、附帶開示具力業門

teaching about the doors that unintentionally lead to powerful karma

（一） 由福田門故力大 Powerful owing to the field

（二） 由所依門故力大 powerful because one had been a candidate for vows

（三） 由事物門故力大 powerful because of the things being done

（四） 由意樂門故力大 Powerful because of the intention

庚二、思惟業果別相

Thinking about some of the specifics

辛一、異熟功德 the ripened qualities

辛二、異熟作用 their functions of the ripened qualities

辛三、修異熟因 the causes to achieve these ripened qualities

庚三、思業果已如何進退之理

after thinking about these things, the way to modify your behavior

（一） 總開示 the general teaching

（二） 別以四力淨罪之法 in particular, how to purify oneself with the four powers

丁二、於共中士道次第修心

Training Your Mind in the Stages of the Path Shared with the Medium Scope

戊一、發起求解脫心

Developing Thoughts of Yearning For Liberation

（己一）思惟輪回總苦

Thinking About The General Sufferings of Samsara

庚一、無定過患

The Bane of Uncertainty

庚二、無飽足過患

The Bane of Being Dissatisfied

庚三、數數舍身過患

The Bane of Repeatedly Leaving Bodies

庚四、數數結身過患

The Bane of Being Conceived And Born Over and Over Again

庚五、數數高下過患

The Bane of Moving From High To Low Over and Over Again

庚六、無伴過患

The Bane of Having No Companion

（己二）思惟輪回別苦

Thinking About Samsara Specific Sufferings

庚一、思惡趣苦

Thinking About The Sufferings of The Lower Realms

庚二、思善趣苦

Thinking About The Sufferings Of The Upper Realms

（辛一）思惟人苦

Thinking About Human Sufferings

壬一、思惟生苦

The Suffering of Birth

壬二、思惟老苦

The Suffering of Aging

壬三、思惟病苦

The Suffering of Illness

壬四、思惟死苦

The Suffering of Death

壬五、恩愛別離苦

The Suffering of Being Separated from The Beautiful

壬六、恩怨憎會苦

The Suffering of Meeting With The Ugly

壬七、思求不得苦

Thinking About The Suffering of Seeking The Things We Desire But Not Finding Them

（辛二）思惟非天苦

Thinking About The Sufferings of The Demigods

（辛三）思惟天苦

Thinking About The Sufferings of The Gods

戊二、抉擇趣解脫道自性

Ascertaining The Nature Of The Path Leading To Liberation

（己一）思惟集諦輪回流轉次第

Thinking About The Source of Suffering—The Entry To Samsara

庚一、煩惱發生之理 How Delusions are developed

辛一、認明煩惱 The Identification of the Delusions

辛二、煩惱如何生起之次第 THE STAGES IN THEIR DEVELOPMENT

辛三、煩惱之因 THE CAUSES OF DELUSION

辛四、煩惱之過 THE DRAWBACKS OF DELUSIONS

庚二、煩惱集業之理 HOW KARMA IS ACCUMULATED

庚三、死歿及結生之理 How you leave one rebirth at death and are

reconceived in another

辛一、死如何發生之理 WHAT HAPPENS AT DEATH

辛二、死後成辦中有之理 THE WAY ONE ACHIEVES THE BARDO

辛三、於生有受生之理 The way one is conceived and reborn

十二緣起支 twelve interdependent links

1.無明 Ignorance、2.行 Compositional factors、3.識 CONSCIOUSNESS、4.名色 NAME AND FORM、5.六入 THE SIX SENSES、6.觸 CONTACT

、7.受 FEELING、8.愛 Craving、9.取 GRASPING、10.有 BECOMING、11.生 REBIRTH、12.老死 AGING AND DEATH

（己二）抉擇能趣解脫道性

Actually Ascertaining The Nature of The Path Leading To Liberation

庚一、以何等身滅除輪回 the sort of rebirth that will stop samsara

庚二、修何等道滅除輪回 the sort of path that will stop samsara

辛三、於生有受生之理 The way one is conceived and reborn

十二緣起支 twelve interdependent links

1.無明 Ignorance、2.行 Compositional factors、3.識 Consciousness、4.名色 Name and Form、5.六入 The Six Senses、6.觸 Contact、7.受 Feeling、8.愛 Craving、9.取 Grasping、10.有 Becoming、11.生 Rebirth、12.老死 Aging and Death

（己二）抉擇能趣解脫道性

Actually Ascertaining The Nature of The Path Leading To Liberation

庚一、以何等身滅除輪回 the sort of rebirth that will stop samsara

庚二、修何等道滅除輪回 the sort of path that will stop samsara

皈依──入聖教之門

Teaching The Means For Happiness In Your Next Rebirth

Taking Refuge: The Holy Gateway for Entering the Teachings

庚一、依何因皈依

The Causes on Which One’s Taking Refuge Depends

皈依必須具備以下二因︰

自己對輪回與惡趣苦心生恐懼；

信任三寶有能力保護我們遠離那些怖畏、對三寶起深忍信。

不具備上述條件，就不是清淨皈依。

In other words, we need both causes: personal fear of samsara and the lower realms, and the belief that, if we are able to put our trust in them, the Three Jewels will have the ability to protect us from these terrors. If we do not have both these causes, we will not take refuge purely.

庚二、皈依何境

What to Take Refuge In

辛一、正說認明皈依境

the actual identification of the things to take refuge in

只有佛、法、僧三寶才是我們可皈依的對象。

we will want to take refuge in the Buddha, the teacher of Buddhism,

in his teachings, and in those who abide by his teachings.

辛二、可皈依此之原因

the reasons why they are fitting refuges.

三寶之所以可皈依，主要是因為佛寶的功德，其中有四項原因︰

The main reasons are the good qualities of the jewel of Buddha. There are four reasons for this.

1. 佛本人已經解脫一切怖畏

Buddha has freed himself from all dangers.

2. 佛善巧解脫他人一切怖畏之法

Buddha is skilled in the means to free others from danger

3. 佛大悲普度無有親疏

Buddha reacts compassionately to all, without feelings of intimacy or distance

4. 無論有恩無恩佛皆饒益

The Buddha works for the sake of all others, whether they have helped him or not.

庚三、皈依量為幾何

The Measure of Having Taken Refuge

辛一、由知功德之門皈依

Taking refuge by knowing the good qualities of one’s refuge

1. 佛功德 the good qualities of the Buddha

(1. 身功德 2、語功德 3、意功德 4、事業功德)

(1) of his body; (2) of his speech; (3) of his mind; (4) of his good works.

2. 法功德 the good qualities of the Dharma

3. 僧功德 the good qualities of the Sangha

辛二、由知差別之門皈依

Taking refuge by knowing the differences between the three jewels

（一）體性差別 The difference between the characteristics of the Three Jewels

（二）事業差別 The difference between the good works of the Three Jewels

（三）信解差別 There are different ways of regarding the Three Jewels when one takes refuge

（四）修行差別 The different practices [associated with the Three Jewels]

（五）隨念差別 The different ways of recalling them are to remember the different qualities of the Three Jewels

（六）生福差別 The differences in how the Three Jewels increase one’s merit

辛三、由承許之門皈依

Taking refuge owing to one’s beliefs

辛四、由不言有余之門皈依

Taking refuge and not asserting another [religion]

庚四、皈依利益

The benefits of taking refuge

辛一、入內道佛子數

You become a Buddhist

辛二、為一切律儀之基礎

You become a Buddhist, you become a candidate for all vows

辛三、滅盡往昔所集諸業障

You will use up obscurations acquired from previously accumulated karma

辛四、順易累積廣大福德

You will easily accumulate a huge amount of merit

辛五、人與非人不能為害

You will not be bothered by the harmful actions of humans or creatures

辛六、不墮惡趣

You will not fall to the lower realms

辛七、無勞成就現前與究竟諸事

You will effortlessly achieve all your temporary and long term aims

辛八、速疾成佛

You will soon be enlightened

庚五、皈依學處 Advice after one has taken refuge

辛一、各別學處 advice concerning each of the Three Jewels in turn

壬一、應遮學處 advice concerning all three in common

（一）不皈依世間天神 you should not do things like seeking refuge in worldly gods

（二）不損害有情 you should not harm sentient beings

（三）不與外道共住 you should not associate with tırthikas [those holding wrong views].

壬二、應修學處 Advice on what to do

（一）恭敬佛像猶如大師 Respecting all Buddha images, even those poorly crafted

（二）下至一字紙頁應敬如法寶 Respecting even a single letter as if it were the real

Jewel of Dharma

（三）下至紅黃僧衣殘布應敬如僧寶 Respecting pieces from Sangha members’ clothes, or even maroon-colored rags fallen on the ground, as you would the people who wore them

辛二、共同學處 Advice concerning all Three Jewels in common

壬一、由念三寶功德之門再再皈依 You should repeatedly take refuge by recalling the good qualities of the Three Jewels

壬二、由念恩之門嚼瞰之先應作供養 Recall the kindness of the Three Jewels, offer the first part of whatever you eat or drink

壬三、安置他有情于皈依 Lead others to take refuge

壬四、由念利益之門晝三次夜三次皈依 You should recall the benefits of taking refuge and take it three times in the day and three times at night

壬五、隨作何事皆倚仗三寶 Whatever action you do, trust in the Three Jewels

壬六、下至戲笑乃至命難亦不舍三寶 Do not abandon the Three Jewels even if it costs you your life, or even as a joke

（請準備自己的筆記）

第十六天、發菩提心利益

Day 16: Training the mind in the great-scope stages of the path

丁三、于上士這次第修心

Training the mind in the great-scope stages of the path

戊一、顯示人大乘門惟是發心及其利益

Teaching that the development of bodhichitta is the sole gateway to the Mahayana, and teaching its benefits as well

發心利益共有十種︰

I will speak about these benefits under ten headings:

（己一）顯示入大乘門惟是發心；

(1) teaching that the only way to enter the Mahayana is to develop bodhichitta;

（己二）獲佛子名；

(2) you gain the name “child of the victors”;

（己三）映蔽聲聞；

(3) you outshine the shravakas and pratyekabuddhas;

（己四）成就最勝福田；

(4) you become a supreme object of offering;

（己五）易圓滿資糧；

(5) you amass an enormous accumulation of merit with ease;

（己六）速淨罪障；

(6) you rapidly purify sins and obscurations;

（己七）成就所願；

(7) you accomplish whatever you wish;

（己八）損害與中斷不侵；

(8) you are not bothered by harm or hindrances;

（己九）速疾圓滿一切地道；

(9) you soon complete the entire path and its levels;

（己十）成就出生眾生無余安樂之良田。

(10) you become a fertile source of every happiness for other beings.

戊二、發菩提心之理

The Way To Develop Bodhichitta

分兩節來講︰ （己一）正明修菩提心次第； （己二）以儀軌受持發心。

This has two subheadings: (1) the actual stages in training for bodhichitta; (2) how to develop bodhichitta by means of a ceremony [i.e., through the ritual of taking vows].

己一、正明修菩提心次第

The Actual Stages In Training For Bodhichitta

分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。

There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others.

由[ 七因果] 之門修一切有情成悅意相，是阿阇黎月稱與月官、靜命等師的傳承；由[ 自他相換] 之門修心，是寂天的傳承。

The sevenfold cause-and-effect instruction works by seeing all sentient beings as attractive. It was the system used by Acharya Chandrakirti, Chandragomin, ⁄Shantarakshita, and others. Shantideva’s system was to train the mind through the interchange of self and others. You will be able to develop bodhichitta if you train by means of either of these instructions, for they are lineages that stem from the Teacher himself, and came down through Maitreya and Mañjushrı.

庚一、由七因果之門修心法

(1) Training the mind by means of the sevenfold cause-and-effect instruction

共分八小節︰

There are eight sections in Training the Mind by Means of the Sevenfold Cause-and-Effect Instructions

（辛一）修平等舍；

(1) immeasurable equanimity,

（辛二）知母；

(2) understanding all sentient beings to be your mother,

（辛三）念恩；

(3) remembering their kindness,

（辛四）報恩；

(4) repaying their kindness,

---------------下堂繼續----------------

（辛五）悅意慈；

(5) love through the force of attraction,

（辛六）悲心；

(6) compassion,

（辛七）增上意樂；

(7) altruism

（辛八）正修發心。

(8) bodhichitta.

（辛六）悲心；(6) compassion,

（辛七）增上意樂；(7) altruism

（辛八）正修發心。(8) bodhichitta.

－－－上一堂－－－－

（辛一）修平等舍；

(1) immeasurable equanimity,

（辛二）知母；

(2) understanding all sentient beings to be your mother,

（辛三）念恩；

(3) remembering their kindness,

（辛四）報恩；

(4) repaying their kindness,

－－－今堂－－－－－

（辛五）悅意慈；

(5) love through the force of attraction,

（辛六）悲心；

(6) compassion,

（辛七）增上意樂；

(7) altruism

（辛八）正修發心。

(8) bodhichitta.

（辛六）悲心；(6) compassion,

（辛七）增上意樂；(7) altruism

（辛八）正修發心。(8) bodhichitta.

己一、正明修菩提心次第

The Actual Stages In Training For Bodhichitta

分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。

There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others.

庚二、由自他相換之門修心法

Training The Mind Through The Interchange Of Self And Others

附錄一︰“平等舍”修法口傳教授

雍增·墀江仁波切　造

仁欽曲札　譯

菩提心修法有兩種︰（一）七因果；（二）自他平等相換。這兩種修心法的前行都含有“平等舍”修法，如《攝般若波羅蜜多論》中說︰

“于諸有情心平等，起父母想饒益心，及以慈心調伏之。

”這裡所講的“平等舍”與“四無量”中的“平等舍”是不一樣的。“四無量”中的“平等舍”，是由於發現眾生因貪、嗔在輪回中流浪，故而祈願一切眾生遠離貪、嗔而住于“平等舍”。此處所講的“平等舍”是修心，擺脫親、疏與貪、嗔的控制，進而對一切有情生起平等心的“平等舍”。這種平等舍又有兩種差別︰

“七因果”中“知母”的前行“平等舍”，僅是對仇敵、親友、中庸三者遮除親、疏與貪、嗔的“平等舍”，是一種與聲聞乘共同的“平等舍”修法；“自他平等相換”前行的“自他平等”，就不單是上述的“平等舍”，而是一種在思想與行為方面為一切有情拔苦、予樂不分遠近的平等心，是大乘不共的殊勝“平等舍”修法。

修“知母”前行“平等舍”時，應設想我們面前有特別憎惡的仇敵、極為可愛的親友與非敵非友的中庸三種有情。面對這三種人，我們分別會生起明顯的悅意、不悅意與漠然這三種心。以仇敵為例，觀察一下自己為什麼會對他生起不舒服和不喜歡的心，將會察覺到︰那是由於此人在今生曾傷害過我們。于是，應作如下思惟來破除嗔恚︰

“此人在過去多生之中曾作過我的父母和親友，曾幫助我無數次。不僅如此，說不定在今生當中或死亡之前，也可能成為朋友來幫助我。不論如何，有一件事絕對可以確定，那就是在后世解脫輪回之前無數次的受生中，此人將與過去一樣，對我施行無數次的饒益。在過去、現下、未來三個時期，此人已為我、將為我成辦無量的利益，像這樣的至友，如果只以今生一時的少許傷害，就對這位“敵人”生起嗔心而加以拋棄，我不就和兇殘的野獸、非人沒有兩樣了嗎？所以，從今以後絕對不能生起這種惡念。”

同樣的，對親友生起悅意與貪戀時也應該觀察原因，如此便可發現這是因為他們在今生中成為我們的親屬，或在財物、飲食方面曾照顧過我們。隨后就該作如下思惟來破除貪戀︰

“這位親友在過去多生中曾是我的仇人，我們曾經彼此殺害無數次，吃對方的肉，喝對方的血；而且，在今生死亡之前，他也可能變成我的冤家，對我毫無利益可言；即便在今生中不曾傷害我，也難保在后世中我們不會成為仇敵而互相傷害。如果只因為目前稍有助于我，就對這位親友過分貪戀，不正像貪著于魔女的誘惑或豬貪戀于豬倌一樣？因此，我不應對所謂的至親生起貪戀。”

當我們對中庸的眾有情生起漠然之心，應該想到︰

“ 此人目前雖然對我沒有特別的利益和損害，看起來似乎與我毫無關係，事實不然，在許多生中，此人曾經是有助于我的朋友或親人，將來也必定會如此，所以將此人拋棄是不合情理的。”

簡言之，我們應思推過去、現下和未來三世因緣，對敵、友破除貪、嗔，修習使心平等的“平等舍”。

修“自他平等相換”修心前行之“舍”時，必須對敵、友、中庸三者不分遠近親疏地給予喜樂，消除他們的痛苦，但如果不仔細思考其中的緣由，是不可能產生出這種平等的態度與行動的。這裡分“觀待世俗之能立”與“觀待勝義之能立”二部分來講。

第一，觀待世俗之能立，又分成“觀待他人之能立”與“觀待自身之能立”。觀待他人又可細分為三因︰

一、縱然在夢中，自己也不願有絲毫痛苦，對快樂又永不知足；同樣的，所有的有情，包括微小的虫蟻在內，也都想要快樂、不願受苦，所以對他們作取舍的分別並不合理。

二、假設有十個乞丐前來乞食，由於他們都是來乞討的，所以對他們的施食就不會有親疏之分。同樣的，一切有情缺乏快樂，不要說是無漏樂，就連些微的有漏樂也是少如晨星。正因為他們求樂的心相同，所以應該不分親疏，而平等的為他們成辦利樂。

三、假如有一群痛苦的病患需要照顧，由於他們身受的苦痛一樣，因此不應起貪嗔與取舍的分別，否則會有過失；同樣的，一切有情都受煩惱三毒控制，全受到輪回總別之苦，所以，對他們無法有取舍之別。

“從有情的立場來看，這樣的說法似乎言之成理，不過他們與我並沒有多大關係，我又何必去承擔那種責任呢？”這種念頭一來，便應接著修。

第二，觀待自身之能立。在此也可細分成三因來思惟︰

一、當知我們所求的解脫與一切智，都必須依靠一切有情才能獲得；不僅如此，無始以來昀許多生中，一切有情都曾做過我的父母、朋友等親人，並饒益我，所以，不應有敵、友等親疏與取舍的分別。

二、“雖然他們曾幫助過我，但也曾傷害過我啊？”有這種懷疑時，應當思惟︰這些有情對我所作的傷害只是一時的，而直接與間接對我所作的利益卻非常多，以我們現下的情況為例便可了知，因此，不應有親疏與取舍的分別。

三、不僅如此，由於我們已確定會死亡，而且死期不定，就像關在同一個牢獄的死囚，明日就要一起被處決，今晚還在作自他的分別和貪嗔的分別，實在是無聊之舉。當自己、他人和一切有情都將落入無常鬼之口，還要作貪嗔與取舍的分別，完全無道理可言。

此外，我們還必須思惟觀待勝義之能立，在此也可細分成三因︰

一、稱損害者為敵、稱饒益者為友，這些都是錯亂心安立與執著的結果。如果這個論點可以成立，那么，如來的一切種智也應作這樣的認可才是，為什麼佛並沒有將為他抹檀香的人視為親友，也沒有將用刀斧砍他的人視為仇敵，如《釋量論》中說︰“于刀割香涂，觀一切平等，說名為離貪。”因此，所謂“敵友”的分類純屬自心錯亂之相。

二、我們通常將所謂的仇敵與親友看成是永恆的、持久的。如果真是如此，怨敵與親友應該不會有變化。事實不然，中士道修心中有一節是修“無定過患”，當依“父轉為子母為妻 ”等引文所說，思惟敵友轉變不定的情形。因此，過分執著敵友的理念作取舍的分別是沒有道理的。

三、《集學論》中說︰“自他惟觀待，妄如此彼岸。彼岸自非彼，觀誰而成此？”我們看待問題往往有各自的角度。例如，對同一個人來講，有人將他視為親友，也有人將他視為仇敵，從而出現兩種迥異的態度；就像此山與彼山是相對的。從勝義的角度來看，這種看法不能成立。所以，執著于一方，作貪嗔與取舍的分別是不合理的。

在詳細思考了上述九種因由之后，我們應當作出如下五種決定︰

一、如上所述，不論我們是以世俗的理由還是以勝義的理由思惟，對有情心生貪嗔與分別，且作出取舍，是根本站不住腳的；不單如此，這種貪嗔之心將成為現后、久暫千百種傷害與痛苦的根本，如同把我們關入輪回牢獄不得解脫的獄卒，好似牽我們入地獄火中的索命鬼；彷佛讓我們在夢中也不得安寧的毒瘤。因此，我們必須根除這樣的噁心。相反的，為一切有情予樂、拔苦的平等心，對我們目前與將來都有極大的利益，而且是三世諸佛菩薩所履行和將履行的唯一之道，是諸佛菩薩一致公認的修持中心，當思︰“不論那些有情是饒益我還是傷害我，我都應該盡最大的努力來斷除貪嗔與親疏之心，在予樂、拔苦的思想與行動上必須做到沒有絲毫的分別!祈請上師本尊加持，使我有能力修持!”同時念誦《供養上師儀軌》中的頌文︰

“痛苦雖微皆不歡，快樂縱多終不足，自他不二願加持，見他受樂心欣喜，”

配合祈禱，決意成就平等心，無論在思想與行動上都願意為一切有情予樂、拔苦。

二、在思惟自他平等之后，再思惟我愛執的過患。當知︰從造不善業受生無間獄，乃至於聲聞、緣覺、阿羅漢偏墮寂邊，以及某些菩薩道行遲緩等現象都是我愛執造成的，換言之，輪回、涅盤二者的所有過患，都是我愛執的習氣所產生的。經多方思惟后，常念︰ “這個我愛執是產生現后、久暫一切傷害的根本，有如毒的種子一般，不將之根除，將永無安樂之時，因此，從現下開始，剎那都不應受此噁心的支配，祈請上師本尊加持，使我能斷除我愛執!”同時念誦︰

“觀我愛執如重病，引發非愛眾苦因，

應當怨彼記恨彼，加持除此我執魔，”

配合祈禱，決意斷除我愛執之惡念。

三、其次應當思惟他愛執的功德。當知現世的快樂、名聲，以及輪回中天、人的快樂，直到成佛，輪回、涅盤二者的一切福祉，都是仰仗他愛執的力量產生的。經多方思惟，當念︰ “這些有情是出生一切利樂的根本，基、道、果三階段不可或缺的唯一親友，不論對我施行何等傷害，都應當視他如上師佛陀、愛他如同如意寶般，剎那也不離棄，啟請上師本尊加持，使我能生起他愛執，”同時念誦︰

“愛護諸母令享樂，視為無邊功德門，

縱使眾生仇視我，愛彼如命願加持，”

配合祈禱，決意將他愛執作為修持的中心。

四、再三思惟我愛執的過患與他愛執的功德之后，便應當致力修持這兩種愛執心的互換。那么，我們是否有能力做這種修持呢？當思︰“過去大師佛陀與我一樣在輪回中流浪，然而，佛陀以愛他為重，因此自他二利都得圓滿，終而成佛；我卻因為只顧著成辦自利，結果非但不能成就絲毫自利，更遑論利他，所以才會淪落到目前這種局面。”用這樣的模式思惟兩種愛執的功過，可以幫助我們修兩種愛執的互換。此外，如果我們的心能熟習修持，就能把他人的身體當成自己的。如同稱父母的精血為自己的身體而執為“我所”那樣。思考了這些理由，便可明白我們是能夠做到自他相換的。于是當念︰ “我能修也必修這個自他相換，祈請上師本尊加持，使我能修自他相換法門!”

同時念誦︰

“總之凡愚為自利，能仁專修利他行，

了知功罪利害心，自他互易願加持，”

配合祈禱，決意修持自他相換。

五、將我愛執過患與他愛執功德二者放在一起思惟。例如︰由於我愛執的關係，殺害其他有情，受生于地獄、壽命短促；因為他愛執的緣故，斷除殺生，受生于樂趣、獲得長壽，這樣不斷地交替思惟十善業道的妙果與十不善業道的惡果等功過，最後認識到︰“總之，我愛執是一切衰損的門徑、他愛執是一切功德的基礎，因此，在任何情況下，我都不應放棄自他相換，且應以它作為修持的中心，祈請上師本尊加持，使我具有這樣的能力!”

同時念誦︰

“我愛執即眾苦門，愛護眾母為德本，

故于自他互易行，修為心要願加持!”

配合祈禱，決意對自他相換修法產生興趣而修持。

如果上述這些前行所緣的修習做得恰到好處，正行配合自他相換思惟的取舍所緣，便會自然地修到要點；反之，如果這些前行只是一些空洞言辭，在修正行取舍時，眼睛半睜半閉、裝模作樣地作修法狀，到頭來也不過是修些空話罷了。

關於共與不共的正行所緣修法，應根據各種引導與上師的教授來修，在這裡就不多寫了。

口說自他相換如誦咒，事關緊急膽大且妄為，

師尊父母悉皆拋腦后，空具大乘者名我悲哀。

附錄二︰修心“取舍”所緣廣略修法

雍增·墀江仁波切　造

仁欽曲札　譯

修心“取舍”所緣廣修法︰

觀我愛執噁心在內心成一黑團狀，諸有情坐在自己面前，雖然體性上分屬六道，但外表都現苦惱母親之相。

修“取”時，觀想下至無間地獄，上至色、無色界有頂，八苦或三苦所攝之一切輪回苦果呈黑氣相，各別從六道依次取來；因業煩惱集之業集中有十不善、五無間、違犯三律儀學處等，煩惱集中有六根本煩惱、二十種隨煩惱等煩惱及習氣，這些也依次取來；聲聞、緣覺、菩薩相續中見道、修道之逆品，包括微細所知障在內的一切所斷，也依次取來。所取來的一切均呈黑氣相融入自心，將我愛執噁心碎為齏粉。母親有情得以脫離苦與苦因，身體變成澄淨光明之體。

修“舍”時，舍身、受用、善根三者。第一，舍身時觀自身變成無數或僅有一身均可，不需觀成摩尼寶的形狀、顏色等。想自身如同如意寶、能夠變出一切想要的事物。施予外器世間，從地獄開始的一切不淨器世間過患均得以清淨，轉成如淨土一般；施予內情世間，惡趣有情之身由此轉成善趣具七功德之暇滿身，天、人等善趣有情之一切身粗重過患得以清淨，轉成相好莊嚴之身等；

舍受用時，觀想自身變成如意身，屬于自己的食物、財產、房屋等，不屬于自己的一切有主、無主受用等，如虛空藏出生一切所需資具，施予有情，一切母親有情得以圓滿世、出世間之一切順緣；

舍善根時，觀想自相續中的三學、聞思修三慧、包括念誦一句陀羅尼以上的三世善根，呈白光相施予有情。一切有情由此在相續中順易生起信等七聖財、四無量、六度、三十七菩提分、四續部道之証德等。

此外，可觀想將上師、佛、菩薩心相續中的斷、証功德以及無量善資糧取來，因為他們不會將這些功德據為己有。將之施予有情，由此具足一切成佛因緣，當下即可成佛。

此處如果想修“以果為道發心”之法，觀想從資糧田主尊心間放出一個化身融入自己，于是自己轉成釋迦佛，放出與有情數量相同的光束、普照一切有情，于是有情都成佛，變成釋迦佛之身，像“加行法”前行中所說的那樣修。假如此處不修“以果為道”，則將上述的“當下即可成佛”改想成“均已成佛”。修上述“取舍”時，應從無間地獄開始依次修，包括三惡趣、人天、聲聞、緣覺、有學無學聖者、十地直至最後有菩薩。例如，觀聲聞、緣覺、菩薩斷除蓋障而圓滿二資糧成佛時，“取舍”之對象應分別與各自本分之程度相應。

修心取舍所緣略修法︰

與《供養上師儀軌》中的“惟願大悲師加持”中的“惟願大悲師加持”等三次祈禱配合起來修，在面前觀想所緣境諸有情呈苦惱母親之相。

作第一遍祈禱時，觀一切母親有情之苦呈黑氣相從她們的左鼻孔中冒出，進入自己左鼻孔，攻擊內心那個我愛執噁心黑團，它就像一小撮灰塵遭大水沖刷一樣，變得蕩然無存。這是取母親有情相續之輪回苦果。

修“舍”時，觀自己的這個暇滿身變成如意身，放出白光，進入母親有情的左鼻孔與她們融合，她們的所有身粗重過患得以清淨、獲得修法圓滿之身──具足大乘四輪之暇滿身。

作第二遍祈禱時，觀想諸有情相續中作為輪回因之業，與八萬四千煩惱等粗細業煩惱集呈黑煙相從右鼻孔冒出，經自己左鼻孔入內，同時變成霹靂、冰雹狀，落到心中我愛執噁心黑團之上，如雷擊石、碎為齏粉。此為取苦因諸集。

修“舍”時，觀想自己由前生布施所生善果呈白光相從右鼻孔出，變成所需受用，同時自己的食物、財產、房屋、書籍等一切受用也變成如虛空藏般，施予有情，由此一切修法順緣無不具備，受用圓滿等同梵天福報。

作第二遍祈禱時，觀想諸有情相續中的一切所知障呈黑氣相從右鼻孔冒出，經自己左鼻孔入內，同時變成蜘蛛、蠍子、蛤蟆、蛇、虎、豹等兇殘動物相，如兀鷹爭食尸肉，將內心我愛執噁心那坨黑團啖食殆盡。

修“舍”時，觀想自相續中聞、思、修三慧、三學等過去已累積、未來將累積之所有善根，呈白光相放出右鼻孔，進入諸有情左鼻孔與他們融合，一切有情由此在相續中容易發起從恭敬善知識開始，直至無學雙運的一切殊勝地道斷証功德，從而成佛。

簡言之，“取”分三次︰取輪回苦果、取苦因業與煩惱障、取所知障；“舍”也分三次，舍自身、舍受用、舍善根，依次與三次祈禱合修。如果有興趣也有時間，可修“取舍”乘風息之法︰“取”時吸氣；“舍”時呼氣。

上述所緣修法主要是針對苦惱有情，是普通的修法。如果要進一步緣淨土菩薩、有學無學聲聞、凡聖菩薩等來修“取舍”，則應配合他們的斷証程度等來修。以十地菩薩為例，可以觀想自己的身、受用、善根變成利他的資具與供品、而作施舍，應像這樣的作法懂得如同修相應的“取舍”所緣。

修“舍”時，如果依上述所說談想霹靂、冰雹、蜘蛛、蠍子等相感到不舒服，可只觀黑氣之相。

當上師示疾時，亦可觀想將不淨業感景象中的上師三密違緣取來，自身、受用、善根變成藥物、供品等所需順續而供養之，上師的三密及事業由此得到增廣，不費力地任運實現所有利益聖教、眾生的心願。依靠殊勝福田，我們將積集廣大的福德資糧。

由九因相之門修自他平等之“平等舍”修法，以及上述配合《供養上師儀軌》文句之“取舍”修法，是每日將“修心”法作為定課人士的心寶。

不可將教授降格為講說之法，當作商品來賣；像我這樣法已成魔的作法不值得效仿。正如扎·貝珠仁波切所言︰

煩惱之火燒自心，喜說妙香散十方，

具粗暴行之線香，日后願令聖者喜

雖然自己是三毒的僕人，但想到這對信解修心法的后人在需要這些教授時會有很大的助益，我墀江巴，將具恩上師的教授筆錄成文。

修心正行分七節

（一）開示加行基礎法

Teaching The Preliminaries On Which This Dharma Depends

（二）修兩種菩提心

Training Yourself For The Two Types Of Bodhichitta

菩提心分為勝義與世俗兩種，是根據大乘種姓的利、鈍來區分的。

Developing (1) ultimate bodhichitta, and (2) relative bodhichitta.

勝義菩提心 Ultimate Bodhichitta

世俗菩提心 Training The Mind In Relative Bodhichitta

辛一、自他平等

Meditating On How Self And Others Are Equal

辛二、由眾多門思惟我愛執過患

Contemplating The Many Faults Resulting From Self-cherishing

辛三、由眾多門思惟他愛執利益

Contemplating The Many Good Qualities Resulting From Cherishing Others

辛四、正修自他相換 The actual contemplation on the interchange of self and others

辛五、依此修取舍法 With these serving as the basis, the way to meditate on giving and taking

（三）轉惡緣為菩提道 CONVERTING UNFORTUNATE CIRCUMSTANCES INTO A PATH TO ENLIGHTENMENT

（四）開示一生修持之總綱 TEACHING A PRACTICE TO BE APPLIED TO YOUR WHOLE LIFE

“五力”是指︰白法種子力、串習力、牽引力、對治力與發願力。

there are five powers: (1) the power of the white seed; (2) the power

of familiarity; (3) the power of determination; (4) the power of repudia-

tion; (5) the power of prayer.

附錄三︰大乘修心七義根本文 （三至四）

帕繃喀仁波切　

編仁欽曲札　譯

（三）轉惡緣為菩提道

罪滿情器時，惡緣轉覺道，

遇緣即修習，四行勝方便。

（四）開示一生修持之總綱

攝教授心要，應修五種力。

大悲遷識法，五力重威儀。

附錄四︰大乘修心七義論貫注 （三至四）

雍增·墀江仁波切　造

仁欽曲札　譯

（三）轉惡緣為菩提道

此中分二︰略示和廣說。初者，于不善之增上果︰天龍爭斗、黑品增長、疾病災荒、動亂鬥爭等內外一切中斷現起時，以及種種罪果充滿情器時，應以此法將逆緣順緣與中斷轉修道助伴，能害者轉為善知識，將此等紛亂惡緣轉覺道。金洲雲︰“惡緣善勸請，魔鬼佛神變，病苦罪掃帚，苦法性顯現”，《入行論》雲︰“又苦諸功德，謂以厭除慢，悲愍生死者，羞惡而喜善。

”第二廣說分二︰依意樂發心轉變與依加行積淨轉變。初者，境、時與苦、樂、好、惡等，遇緣即修習為一切皆善，亦即如喀切班欽所說︰“苦樂回向善資糧，利樂虛空願充滿，若苦承擔一切苦，痛苦大海願枯竭。” 嘉瓦揚貢巴雲︰“種種苦不幸，堪布身中盡。” 余處亦如是︰“富不可愛貧可愛，富者積護痛苦大，貧者苦行佛法成，佛徒心向乞丐身；讚不可愛謗可愛，讚者我慢傲心生，謗者自過全顯露；樂不可愛苦可愛，樂者煩惱五毒盛，苦者昔造惡業盡。苦是上師之大悲，苦為安樂必經道，彼若無者樂亦無；苦為悉地之橋樑，能令証德廣增上。”此視安樂非莊嚴、視痛苦為莊嚴與功德之法，非說除此大乘修心時外，即不需重視，此在三士道修法中均極重要。因為最初學下士道時，于現下未死前之樂視為過失，舍棄現世，重視皈依與樂果之取舍，視積資淨障等修法苦行中所受之苦為莊嚴，甘之如飴，生起希求后世之心；學共中士道時，了知后世雖或能得善趣天人身與富樂圓滿，然亦是有漏樂，不可保信，終會轉變，重又聚集苦因與引發痛苦，由是心生厭離，視一切輪回樂為過失，如嘔吐患者見食，以希求解脫之心，視三學修持苦行之苦為莊嚴而非負擔，以消滅集苦輪回；學上土道時猶為重要，眾所周知不須贅言。總之，若不視樂為過失，則不能解脫輪回與惡趣，若不為法受苦即不能獲得解脫；若不見希求自樂為過患，則不能生起利他之心；若不受苦行精進之苦，則六度行之修持不能究竟。

第二︰四行勝方便──一切善根回向菩提因等積集資糧，清淨妨礙道于相續中生起之違緣罪墮，念魔礙之恩德悲愍施放朵瑪，于諸護法托付增長髮心之事業，由此等門增長修心之修持。

（四）開示一生修持之總綱

攝教授心要，應修五種力──心不隨我執、貪、嗔等轉者為牽引力，不離修心意樂者為串習力，令發心不壞且增長故積集資糧者為白法種子力，思我愛執過患而斷除者為破壞力，願諸善根為發心不壞及增長之因為發願力。又有大乘遷識法──一切財產施予會眾者為白法種子力，于身不貪者為牽引力，念煩惱過失者為破壞力，願不離發心為發願力，相續修習發心者為串習力；五力重憶念佛之行傳，作獅子臥姿等威儀。

（五）修心純熟之量 The criteria of having trained the mind

（六）修心三昧耶 The eighteen commitments of the mind-training practice

附錄三︰大乘修心七義根本文 （五至六）

（五）開示修心純熟之量

佛說諸法歸于對治我愛執之一要；他人之證明與自己問心無愧之二証取其主；貧富苦樂皆一味故常懷歡喜心；心純熟量為與前不同，能將我愛執之心顛倒；具有能忍眾苦之大苦行者，珍愛他人之大菩薩，不違越法行之大沙門，羞犯微細罪墮之大持律師，純熟大乘正道之大瑜伽師，是為五大純熟相；且如善巧馬術者，能應付突發事件，散亂亦能主。

（六）開示修心三昧耶

常學三總義，心改身如故，

勿說缺支節，莫思他人事，

先治重煩惱，不求于果報，

莫啖雜毒食，不可講情義，

勿作世爭罵，勿俟于狹路，

不可刺其心，莫推諉他人，

莫作經懺用，眾利勿爭先，

天莫變成魔，樂莫求他苦。

附錄四︰大乘修心七義論貫注 （五至六）

（五）開示修心純熟之量

諸法歸一要，二証取其主，

常懷歡喜心，純熟量為倒，

五大純熟相，散亂亦能主。

（六）開示（十八種）修心三昧耶常學︰

1、修心不違承許之戒；

2、不流于怪誕；

3、不墮偏黨之三總義；

4、以前之意樂心改而身威儀不須修飾如故；

5、勿說他過缺支節；

6、莫觀察及思他人過失事；

7、依對治先治重三毒煩惱；

8、修習修心，不求于輪回快樂與自利菩提等果報；

9、莫啖為驅鬼而作修心等、與八法之心混雜及攙雜我愛執動機的如毒之食；

10、不可講情義──不于煩惱作對治而放逸懈怠，及于仇敵長期懷恨；

11、勿作世間說他人過失與駁斥之諍罵；

12、勿俟于他人有難時之狹路，

（七）二十二條學處 THE TWENTY-TWO PIECES OF ADVICE

附錄三︰大乘修心七義根本文 （七）

（七）開示修心學處

一貫眾瑜伽，一除諸障難，

初后修二事，二境皆安忍，

舍命護二戒，勤學三難事，

取三主要因，修三不退失，

具三不舍離，于境無偏黨，

周遍且深透，特殊尤常修，

不待眾緣備，今當修主要，

遠離六顛倒，莫輕嘗便舍，

斬絕專修習，觀察令解脫，

不思有所恃，稟性不暴戾，

喜怒莫輕發，勿著于聲譽。

最後以“于菩提心獲自信頌”作為結束︰

我因多信解，輕苦與惡名，

獲伏我執教，今死亦無憾!

新、舊噶當派文集中雖有大量《修心七義》根本文句與注疏等，然正文次第互不相同、文句多寡參差不齊。或與引導科判不相吻合，或有非屬通行之文句等，情形不一。有鑒于此，長時以來擬編寫一根本文，按照符合自宗文殊怙主宗喀巴大師語教道統之諸論，即《修心日光》、《善慧密意莊嚴》、《甘露藏》等之密意編排。后于木亥年（1935）昌都甘丹強巴林寺講《菩提道次第廣論》時，由一心專修者朗忍巴·彭措貝丹獻禮勸請，于是細察多種本釋編成此根本文句，另以科判莊嚴合成一文，僭名帕繃喀轉世者書，願眾生利益增長!

附錄四︰大乘修心七義論貫注 （七）

（七）開示（二十二種）修心學處

1、以此修心修持作印定之一，貫徹于衣食住行等一切威儀之眾瑜伽；

2、妙緣、惡緣與煩惱等隨生何者，唯以修心對治即可，亦即一除諸障難；

3、一切善加行最初須發心、最後須回向菩提，故初后修二事；

4、于苦樂二境皆安忍，不失修心之修持；

5、舍命護佛法總三昧耶與修心十八三昧耶之二戒；

6、勤學初念煩惱對治難、中退煩惱生起難、后斷煩惱相續難之三難事；

7、取值遇賢妙上師、自心堪能、衣食順緣具足之三主要因；

8、修敬信上師、歡喜修心、防護三門不退失之三不退失；

9、具身不離敬禮旋繞等業、語不離祈禱念誦、意不離發心之三不舍離；

10、于修心之境無敵、親、中庸三者之偏黨；

11、修心之修持著重周遍于一切境及一切事、且非唯口說之深透；

12、于家眷、仇人、恩將仇報者、因宿業自然不喜見者，及父母等五類難修之境較難修心故，應專門分別而修，亦即特殊猶常修修心；

13、不待衣食順緣等眾緣備方作修心；

14、后世校今生重要，修心較其他修持重要故，今當修主要；

15、遠離不能忍修法苦行而忍俗務苦行之忍辱顛倒、不嘗法味而嘗世俗味之味著顛倒，對有罪者不起悲心而于正法行者起悲心之悲心顛倒、于弟子等不教授佛法而授以現世學問之求心顛倒、不希求正法而希求世間之欲心顛倒、不隨喜善而隨喜惡之隨喜顛倒等六顛倒；

16、于修持莫時修時輟、輕嘗便舍；

17、斬絕專修習至究竟；

18、觀察今斷疑解脫；

19、為利有情作修心故，饒益他人時不思有所恃；

20、稟性不應有于他人微少損害亦忿恨等之暴戾；

21、隨逐苦樂如夏季天空須臾變化，隨時舍棄修持，如是之喜怒莫輕發；

22、于修持勿著于功績與名聞等聲譽；最後以（格西切喀瓦大師所說）“于菩提心獲自信頌”作為結束︰我因多勝解，輕苦與惡名，獲伏我執教，今死亦無憾!

新、舊噶當派文集中雖有大量《修八七義》根本文句與注疏等，然正文次第互不相同、文句多寡參差不齊。或與引導科判不相吻合，或有非屬通之文句等，情形不一。有鑒于此，長時以來擬編寫一根本文，按照符合自宗文殊怙主宗喀巴大師語教道統之諸論，即《修心日光》、《善慧密意莊嚴》、《甘露藏》等之密意編排。后于木亥年（1935）在昌都甘丹強巴林寺講《菩提道次第廣論》時，由一心專修者朗忍巴·彭措貝丹獻禮勸請，于是細察多種本釋編成此根本文句，另以科判莊嚴合成一文，僭名帕繃喀轉世者書，願眾生利益增長!

本文為我具恩根本上師大勇識嘉傑·雍增·墀江金剛持至尊善慧智持教海吉祥賢，為利益我這劣慧者杜松巴·貝丹易于修持《修心七義》根本法故，以無上慈悲欣然賜予貫注，願此微妙加持甘露流入自他一切有情心中!

吉祥圓滿!

后　記（略）

戊三、既發心已學行之理 THE ACTIVITIES TO TRAIN IN AFTER DEVELOPING

BODHICHITTA

己一、成熟自相續學六度之理 HOW TO TRAIN IN THE SIX PERFECTIONS IN ORDER TO RIPEN YOUR OWN MINDSTREAM

（庚一）總學佛子行之理； (1) the general way to train in the deeds of the

children of the victors;

（庚二）別學后二度之理； (2) in particular, the way to train in the last two perfections;

（庚三）學不共金剛乘之理。(3) the way to train in the Vajrayana.

庚一、總學佛子行之理

The General Way To Train In The Deeds Of The Children Of The Victors

（辛一）學習布施之理； （辛二）學習持成之理； （辛三）學習安

忍之理﹗，（辛四）學習精進之理； （辛五）學習靜慮之理； （辛六）學習智慧之理。

(1) generosity; (2) ethics; (3) patience; (4) perseverance; (5) [dhyana] concentration; (6) wisdom.

辛一、學習布施之理

Generosity

(一)財施 Being Generous With Material Things

(二)法施 Being Generous With The Dharma

(三)無畏施 The Generosity Of Giving Others Fearlessness

與善根有關的四法︰ （1）至誠施予有情； （2）不為嗔恚所壞而保護之； （3）不為希求現世快樂或只為后世不墮惡趣等自利的不良動機所染而清淨之； （4）以隨喜增長之。

Another group of four is discussed: giving away your virtue to sentient beings from the depths of your heart; protecting your virtue from being destroyed by anger; [keeping] the purity of being unsullied by impure motives, such as yearning for the happiness of this life, or merely wanting to prevent your rebirth in the lower realms; increasing your sense of rejoicing.

辛二、學習持戒之理

The Practice Of The Perfection Of Ethics

《入行論》中說︰

“ 獲得斷噁心，說為戒度圓。”

As it says in Engaging in the Deeds of Bodhisattvas:

They say the perfection of ethics

Is to gain the abandonment of certain thoughts.

對損害他人的念頭及行為深感厭舍並欲斷除的心即為“ 戒”，這樣的心修習圓滿即是“ 持戒波羅蜜多”

That is, you reverse thoughts of harming others along with the basis of such thoughts, turning them into the thought of abandoning [these actions]. Complete familiarity with this abandonment becomes the perfection of ethics.

戒分三種︰

There are three types of ethics.

（一） 斷除惡行戒（律儀威）

The Ethic Of Refraining From Misdeeds

（二） 攝善法戒

The Ethic Of Gathering Virtuous Dharma

（三） 饒益有情戒

The Ethic Of Working For The Sake Of Sentient Beings

饒益有情的模式分十一種︰

There are eleven further ways of working for the sake of others:

（1）幫助他人的事業與受苦的人；

（2）幫助不懂方法的人；

（3）幫助曾有恩于我的人；

（4）幫助危難恐懼之人；

（5）幫助憂傷的人；

（6）幫助缺乏資具的人；

（7）幫助求依止的人；

（8）隨順地人的意願而給予幫助；

（9）幫助入正道的人；

（10）幫助入邪道的人；

（11）以神通助人。

(1) helping those who toil and those who suffer;

(2) working for the sake of those blind to the right methods;

(3) working for the sake of people by benefiting them;

(4) working for the sake of those threatened by danger;

(5) working for the sake of those afflicted with miseries;

(6) working for the sake of the deserted;

(7) working for the sake of the homeless;

(8) working for the sake of those without like-minded people;

(9) working for the sake of those on the right path;

(10) working for the sake of those on the wrong path;

(11) working for the sake [of all these people] through miracles.

除“ 以神通助人” 之外，其他十種都是我們能力範圍內可以做到的。簡言之，一切以利他心為動機所作的三門諸業，都可以包括在此戒中。

We can carry out ten of these, the exception being working through miracles. To summarize: this ethic includes all the actions of your three doors motivated by thoughts of benefiting others.

辛三、學習安忍之理

How to Train In Patience

忍分三種︰ （一）耐怨害忍； （二）安受苦忍； （三）定解法忍。

There are three types of patience.

（一）耐怨害忍

THE PATIENCE OF REMAINING CALM IN THE FACE OF YOUR ATTACKERS

（二）安受苦忍

The Patience of Accepting Suffering

（三）定解法忍

The Patience to Gain Assurance in the Dharma

定解法忍包括︰修習善行，實踐關要；記持、背誦經論，從而分析處與非處的取舍、三寶的功德、所獲的菩提、往趣菩提之道、無我、以及深廣法藏。在現階段，我們對《道次第》的詞義生起定解，也算是定解法忍。法相學人在辯論時思惟因明的義理，也屬定解法忍。

The Swift Path lamrim talks about this in detail. You gain assurance in the Dharma by: (1) meditating on the key points of practices to perform virtue; (2) learning how to modify your behaviour by memoizing and reciting texts; (3) analyzing the significance of the good qualities of the Three Jewels, the meaning of your goal of enlightenment, the path leading to that goal, what is meant by selflessness, and what the profound and extensive baskets of the teachings mean. Or in this context you could do this by becoming sure of the meaning of the words in this lamrim, for example. This type of patience resembles the comprehension acquired by logicians from their debates.

三種忍之中，第一種只有在傷害出現時才能修；后兩種則在任何時候都可以修。例如，在法會中，我們應忍受聽法時間過久等苦，專心聽聞、思惟法義；上大殿或辯經院時，身威儀應保持肅穆，並忍受飢渴之苦，背誦經論時，應一心思惟文義。不僅如此，就是去做經懺時，也要具備后二種忍。

The first of these three forms of patience is to be exercised when you are provoked by your adversaries. The other two are to be practiced all the time. You should be patient during the teachings—no matter how long they may go on for, and so forth. Listen single-pointedly; think over the meaning. Be careful about your behaviour while attending debating sessions or assembly: endure the hunger and thirst. Let your mind be single pointed when you memorize or recite texts. The last two types of patience always apply, even when you are going off to the village to do a ritual in someone’s house.

辛四、學習精進之理 PERSEVERANCE

三種懈怠 Three Types of Laziness that Hinder Perseverance

（一）推延懈怠 The Laziness of Sloth

（二）貪著劣事懈怠 The Laziness of Craving Evil Pursuits

（三）怯弱懈怠 The Laziness of Defeatism

精進有三種︰ There are three types of perseverance

（一）披甲精進 Armor-like Perseverance

（二）攝善法精進 The Perseverance to Collect Virtuous Things

（三）饒益有情精進 The Perseverance of Working for the Sake of Sentient Beings

勤修“ 四攝*” 即其代表，此與“ 饒益有情戒” 相似。

An example of this is persevering with the practice of the four ways of gathering disciples. It is a training that resembles “The Ethic of Working for the Sake of Sentient Beings.”

* 四攝即 four ways of gathering disciples︰

1、布施 （財布施、法布施、無畏施）； ACTING GENEROUSLY (BEING GENEROUS WITH MATERIAL THINGS, BEING GENEROUS WITH THE DHARMA, THE GENEROSITY OF GIVING OTHERS FEARLESSNESS)

2、愛語（善軟之語）；Speaking sweetly

3、利行（捨棄自利而行他）；Working for their benefit

4、同事（設身處地站在別人的角度，感受別人的感受）Practicing what you preach

庚一、別學后二度之理

In Particular, The Way to Train in the Last Two Perfections

此節分兩部分︰

（辛一）學習靜慮體性奢摩他之理

（辛二）學習智慧體性毗缽舍那之理。

There are two subheadings here:

(1) how to train in the very essence of concentration mental quiescence;

(2) how to train in the very essence of wisdom special insight.

辛一、學習靜慮體性奢摩他之理

How to train In the Very Essence of Concentration Mental Quiescence

這部分又分六小節︰

（壬一）依止奢摩他資糧；

（壬二）正修奢摩他之理；

（壬三）依此修九住心之理；

（壬四）由六力成辦之理；

（壬五）彼中具四種作意之理；

（壬六）由此生起正奢摩他之理。

This has six further headings:

(1) cultivating the prerequisites for mental quiescence;

(2) the actual way to achieve mental quiescence;

(3) taking this way as the basis, how to achieve the nine mental states;

(4) the way the mental states are achieved through the six powers;

(5) how there are four types of mental process;

(6) the way true mental quiescence develops [from this point].

壬一、依止奢摩他資糧

Cultivating the Prerequisites for Mental Quiescence

依止者摩他資糧有六個方面︰

There are six of these:

（一）住合宜處

(1) dwelling in a conducive place

（二）少欲

(2) having few wants

（三）知足

(3) being content

（四）戒律清淨

(4) having pure ethics

（五）斷諸雜務

(5) abandoning the many demands of society

（六）斷除貪等分別

(6) completely abandoning conceptual thoughts such as desire

辛一、學習靜慮體性奢摩他之理

How to train In the Very Essence of Concentration Mental Quiescence

壬二、正修奢摩他之理

The Actual Way To Achieve Mental Quiescence

第一過︰懈怠

The First Pitfall: Laziness

懈怠的對治有四種︰

1)認識三摩地功德之“ 信” ；

2)希求三摩地之“ 欲” ；

3)努力修三摩地之“ 勤” ；

4)以及努力的結果“ 輕安”。

This has four antidotes:

(1) faith due to seeing the good qualities of single pointedconcentration;

(2) yearning and wishing for single-pointed concentration;

(3) perseverance in seeking single-pointed concentration;

(4) the result of seeking single-pointed concentration—meditative suppleness.

第二過︰忘失教授

The Second Pitfall: Forgetting The Instruction

正念具有三種差別︰

（1）境差別︰正念只緣熟悉的事物，因此，所緣境必須是以前曾經見過、並熟記在心的； （2）行相差別︰不忘所緣相，使之持續現起。譬如，當我們飢餓時，會對食物記憶猶新；（3）作用差別︰除所緣之外，心不流散于別的境上。

第三過︰沉掉

The Third Pitfall: Excitement And Dullness

---昏昧 Mental fog ---

---沈沒 Dullness---

---掉舉 Lack of focus and Excitement---

第四過︰不作行

The Fourth Pitfall: Non adjustment

第五過︰作行

The fifth pitfall: Readjustment

正修奢摩他之法

壬三、依此修九住心之理

Taking This As The Basis, How To Achieve The Nine Mental States

（一）內住心

Fixing The Mind

（二）續往心

Fixation With Some Continuity

（三）安住心

Patchy Fixation

（四）近住心

Good Fixation

（五）調伏心

Becoming Disciplined

（六）寂靜心

Becoming Peaceful

（七）最寂靜心

Becoming Very Pacified

（八）專注一趣

Becoming Single-pointed

（九）等持

Fixed Absorption

庚三、學不共金剛乘之理 How to train in the uncommon part of the path,

the Vajrayana

己二、成熟他相續學四攝之理 HOW TO TRAIN IN THE FOUR WAYS OF GATHERING DISCIPLES IN ORDER TO RIPEN THE MINDSTREAMS OF OTHERS

己二、以儀軌受持發心 DEVELOPING BODHICHITTA THROUGH THE RITUAL OF TAKING VOWS

庚一、未得律儀令得之理 HOW TO ACQUIRE THE VOWS YOU HAVE NOT YET TAKEN

庚二、已得守護不退之理 HOW TO KEEP YOUR VOWS FROM DEGENERATING ONCE YOU HAVE ACQUIRED THEM