課堂筆記

「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

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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

文章如下： 2.2 Equalising and exchanging oneself with others This second method for developing the bodhichitta was transmitted through the wisdom lineage. It originated with Shakyamuni Buddha and was passed to Manjushri and then, via Nagarjuna, Shantideva and so on, to Atisha and then to Je Tsong Khapa. It is a method of both training in, and generating, bodhichitta. The seven cause and effect transmission is more easily practised by the majority of people. Bodhisattvas of any level, whether they have sharp wisdom or not, can practise it. The second method is sometimes a little more difficult because it involves the extraordinary attitude of being willing to exchange one's own happiness for the suffering of others. The method of equalising and exchanging oneself with others was maintained as a secret practice for a long time. It was passed on in the form of oral instructions from master to disciple because it was felt that it was too difficult for the common person to embrace. It was the great Kadampa master, Geshe Chekawa, who changed this. He felt that the practice was so precious that it should be composed into a text to ensure that it was not lost. The great Indian Bodhisattva, Shantideva, whose works are so extensively quoted throughout this Path to Enlightenment, is most often associated with this method of developing bodhichitta. Due to his great influence on the development of mahayana Buddhism, it is worth knowing something of his life. From a young age, the great Bodhisattva Shantideva showed skill in all fields of knowledge. He received initiation into the tantric practice of Manjushri, and thereafter was always able to communicate directly with Manjushri and receive teachings from him. Shantideva received the teachings on the method of equalising and exchanging oneself with others directly from Manjushri, and he practised this bodhichitta method constantly. Later in life, Shantideva took ordination at the great seat of Buddhist learning, Nalanda monastery. He lived there amongst the other monks but, as he never gave teachings or did any visible practice, the other monks did not understand what he was up to. All they saw him do was the three activities of eating, sleeping and defecating, and so they nicknamed him 'Three Discriminations!' Having decided that Shantideva was an embarrassment, and a sizeable blot on the good name of their institution, they began to plot a way to have him thrown out of the monastery. The monks decided that the best method to get rid of 'Three Discriminations' was to request him to give Dharma teachings. They assumed that Shantideva was dull and stupid and that his lack of knowledge would be publicly exposed causing him to leave in embarrassment. Shantideva accepted their request, but said that a throne should be erected for him to teach from. The monks agreed, and made a very high throne with no steps, thinking that this would be an added joke to play on 'Three Discriminations'. The arrangements were made and Shantideva arrived at the throne. To the amazement of all present, Shantideva put out one hand and pushed the throne down and ascended it with ease. Unperturbed, he asked the monks whether they wanted him to teach from the sutras, or whether they would rather that he gave a completely new teaching. Thinking that it was a sure way to trap Shantideva, the monks asked that he teach something new. 'How could someone as stupid as this add anything to the Buddha's words?' they chuckled to themselves. But their amusement was short-lived. Shantideva began,     Respectfully I prostrate myself to the Sugatas      Who are endowed with the body of truth,     As well as to their Noble Sons      And to all who are worthy of veneration. He went on to give the explanation of bodhichitta, and the path of practice leading to enlightenment, that has become one of the greatest Buddhist classics. It was the teachings of Engaging in the Bodhisattva Deeds quoted so extensively in mahayana texts. The ninth chapter covers the true nature of phenomena from the point of view of the highest school of mahayana tenets, and explains the correct view of emptiness. As he taught this to the monks, Shantideva ascended into space and eventually disappeared altogether, so that the assembled monks could only hear his voice while he completed the teaching. There is a great lesson to be learnt from the story of Shantideva. Before he was asked to teach he appeared to do nothing but sleep, relax and enjoy himself, and showed no outward signs of doing any Dharma practice. However, inwardly he was continuously concentrating on bodhichitta. This illustrates how difficult it is to assess others' levels of attainment, and to know who is, and is not, a Bodhisattva. Bodhichitta is an inner practice, so you cannot judge others' attainments by their outer appearance. Even Buddhas and high Bodhisattvas often appear as ordinary beings and we are unable to identify them. Shantideva introduced the equalising and exchanging oneself with others bodhichitta method in his Engaging in the Bodhisattva Deeds as follows:          Those who wish to give protection     To both self and other beings,      Should practise the holy secret:     The exchanging of self for others. There are five stages in the bodhichitta method of equalising and exchanging oneself with others: 1. Equalising yourself with others. 2. The advantages of exchanging self with others. 3. The disadvantages of not exchanging. 4. The ability to exchange self with others. 5. Taking and giving. 1 Equalising yourself with others. The first stage is to develop equanimity by considering yourself and others to be equal. You can establish this by recognising that, just as you wish for happiness and wish to be free from suffering, every living being equally has this innate wish. All, without exception, want to be free of whatever form of suffering they experience, and to have greater and greater happiness. Whether old or young, human or non-human, man or woman, all living beings are equal with oneself in that all desire happiness and wish to be rid of suffering. It ten people contracted the same disease under the same circumstances, you would consider their problem and desire to be cured in an equal light. Like this, every living being has equally contracted the same virulent disease of cyclic existence's suffering. All want to be cured and none are satisfied with their level of 'health'. The Offering to the Guru by Panchen Losang Chökyi Gyältsen tells us:     No-one desires even the slightest suffering,      Nor is ever content with the happiness he has.     As there is no difference between myself and others,      Bless me to rejoice in the happiness of others. By reflecting in this way you will come to recognise the way in which yourself and all other living beings are equal. You can also use the methods of the preliminary stage to the seven cause and effect bodhichitta transmission to enhance this realisation. Equalising yourself with others provides an even foundation on which it is possible to build the realisation of bodhichitta. It is not possible to realise bodhichitta without this. 2 The advantages of exchanging self with others. Shantideva said in his Engaging in the Bodhisattva Deeds:     Whatever joy there is in this world     All comes from desiring others to be happy. The exchange that is referred to is exchanging the attitude of cherishing yourself with the attitude of cherishing others. The advantages of doing so are that all happiness and good conditions arise from the attitude of cherishing others, whereas all suffering and problems arise from the selfish approach of cherishing oneself. It can be shown that all happiness and good conditions arise from cherishing others by the following line of reasoning. Happiness and good conditions are a result of positive karma. Positive karma arises from virtuous minds and virtuous minds arise from the attitude of cherishing others. Let us take some examples. A long life is the result of the positive karma of protecting the lives of others. The compassion that motivates you to protect others' lives comes from cherish-ing, or caring for, those living beings. Beauty is the result of patience, and being patient and tolerant of others arises from caring for them, or cherishing others. Happiness of mind and health are the results of pure morality, or not harming others. Moral restraint arises from not wishing to hurt others and that comes from caring for them, or cherishing them, in the first place. Wealth comes from generosity and that comes from cherishing others. A high position results from respect which is a factor of cherishing others. Every positive result, every form of happiness, every positive mind, all good conditions and higher rebirths have cherishing others as their basis. As the Offering to the Guru says:     The mind cherishing mothers and securing them in bliss     Is the gateway to infinite qualities.     Seeing this, even should they rise up as enemies,      Bless me to cherish them more than my life. Our present birth of leisure and fortune, with its opportunity to practise the path to enlightenment, is a direct result of past actions of generosity, ethics and so on, which themselves arose from cherishing others. The attainments of the great Bodhisattvas and the final great bliss and omniscience of buddhahood are all gained on the basis of cherishing others. As Shantideva said in his Engaging in the Bodhisattva Deeds:     What need is there for much explanation?     The childish work for their own welfare;     The Buddhas work for the welfare of others.     Just look at the difference between the two! 3 The disadvantages of not exchanging. Engaging in the Bodhisattva Deeds says:     Whatever suffering there is in this world      All comes from desiring myself to be happy. Compared with the beneficial results of exchanging the thought of self with the thought of others, the disadvantages of not doing so are exactly the opposite. All forms of suffering and all unwanted circumstances arise from the attitude of selfishly cherishing oneself. The same form of reasoning applies. All suffering arises from negative karma, which itself is a result of non-virtuous states of mind, which in turn derive from the self-cherishing attitude. The unwanted circumstance of a short life with poor health is a result of killing others in the past. Killing others is done on the basis of anger or attachment, both of which are forms of self-cherishing. Poverty is a result of miserliness, the self-cherishing attitude of clinging to your wealth reasoned fear is the karmic result of malice, disregarding the happiness of others by wishing to hurt them. Lacking success and resources is a result of excessive attachment and grasping for such things due to self-cherishing. All the sufferings of the human realm, as well as the sufferings of the three lower realms, arise from negative actions based on the delusions of attachment, anger, ignorance and so on, which themselves arise from self-cherishing. As the Offering to the Guru tells us:     The chronic disease of cherishing myself     Is the source giving rise to unwanted suffering.     Perceiving this, bless me to blame, begrudge      And destroy this great demon of selfishness. Whatever suffering, problems, unhappiness or difficulty you encounter has self-cherishing as its source. Self-cherishing brings no benefit to others, nor does it produce anything but suffering for you. When you see clearly the disadvantages of indulging the self-cherish-ing attitude, and compare those with the limitless advantages of cherishing others, you will develop the intention to be rid of the innate habit of self-cherishing. 4 The ability to exchange self with others. Having seen the advantages of cherishing others and the disadvantages of self-cherishing, the main practice is to exchange self with others. This does not mean that you swap roles and become others, or that they become you. Rather, you swap the attitude of cherishing yourself for the attitude of cherishing others. For countless lives you have been afflicted with the innate habitual tendency toward selfish concern. Selfish concern has driven you to kill, steal, lie, cheat and so on. It has fed your attachment, anger, jealousy and other delusions, so that you have remained bound to the sufferings of cyclic existence. Now is the time to exchange this poisonous, mind-altering drug for the nectar of cherishing others, the magical source of everything that is worthwhile, beneficial, happiness-producing and sustaining. The Offering to the Guru says:     Cherishing myself is the doorway to all downfalls,      While cherishing mothers is the foundation of all good qualities.     I seek your blessings to take as my essential practice,      The yoga of exchange of self for others. All holy Bodhisattvas have the attitude of cherishing others as their heartfelt, core practice. With this attitude they continuously create positive karma and become a source of happiness for both themselves and others. Every Buddha has attained his enlightenment on the basis of cherishing others and abandoning self-cherishing. Even the worldly pleasures of humans and the higher rebirths of gods arise from positive actions based on cherishing others. Seeing this, become determined to exchange the view of cherishing oneself for that of cherishing others. As Shantideva says in his Engaging in the Bodhisattva Deeds:     If I do not actually exchange my happiness     For the sufferings of others,     I shall not attain the state of buddhahood      And even in cyclic existence will have no joy. 5 Taking and giving. The final stage of this method for training the mind in the development of bodhichitta is to practise the meditation known as 'taking and giving'. Taking and giving is an exceptional means to transform the ordinary self-cherishing attitude to the attitude of cherishing others. It trains your mind to reverse its innate trend toward self-cherishing, and establishes mental habit patterns that transform your behaviour into that of cherishing others. 'Taking' refers to taking all beings' suffering from them and 'giving to giving all your happiness and good conditions to others. It reverses self-cherishing because the last thing the self-cherishing mind would wish for is to take on the suffering of others and give away all enjoyment and happiness to them. Likewise it greatly strengthens the mind cherishing others. The meditation has two parts: Taking on the suffering of others using the power of the motivating vision of compassion Giving away your happiness to others using the power of the motivating vision of love     Taking on the suffering of others using the power of the motivating vision of compassion In this part of the meditation you visualise yourself surrounded by all living beings. For a time you reflect on the suffering that they experience. See the suffering of the beings in the hot and cold hell realms; the suffering from hunger and thirst of the hungry spirits; the animals' suffering of ignorance, being preyed upon and being used by humans; humans' suffering of birth, sickness, old age and death; the demigods' suffering of conflict and jealousy; and the suffering of the gods as they approach death. Seeing the pitiful plight of living beings, generate the compassionate wish that they be free from suffering. Then visualise that you actualise this wish in conjunction with your breath. As you breathe in slowly, feel that you are taking away the suffering of all living beings. Visualise that their suffering is drawn from them in the form of black smoke and that you take this into yourself by breathing it in through your nostrils. At your heart visualise your self cherishing attitude in the form of a tight rock-like ball. As you breathe in the suffering of living beings in the form of black smoke, see it come down into your chest and completely smash and destroy the rock of self-cherishing at your heart. Feel that the suffering of living beings and your self-cherishing attitude have both been obliterated. Repeat this process each time that you breathe in. Taking away the suffering of all living beings is the practice of great compassion. At first you may find it difficult to get your mind around the idea of taking on the suffering of all living beings, and if so, the following method will allow you to gradually move to that stage. On the first one or number of breaths concentrate on removing your own suffering, the suffering you experience now, or will experience in the future. Breathe it in as black smoke and smash the self-cherishing at your heart as explained above. Then take on the suffering of your mother. Draw from her all suffering that she has experienced in the past, is experiencing now, or will experience in future. Think of the sufferings she has as a human, has had in lower rebirths, or will have in future ones, and take it all away as described above while you are breathing in. Then do the same for your father, then your brothers and sisters, and next for other relatives. Take the suffering of your friends, then strangers, then enemies and step by step all humans. Next take the sufferings of animals, then hungry spirits, hell beings, demigods and gods all in stages. Finally visualise taking the suffering of all living beings together. In reality, of course, you cannot take away the sufferings of others. If it were possible to do so, the Buddhas would certainly have done it by now! The real purpose of the practice, though, is to train your own mind. Doing this meditation will eliminate the poison of self-cherishing and gorge your mind with the nectar of cherishing others. You accumulate limitless merit and quickly purify negative karma. Hindrances are overcome, and you develop your realisation of bodhichitta. Giving away your happiness to others using the power of the motivating vision of love Having practised 'taking', now you engage in 'giving. The 'giving' is sending out all your happiness, realisations and good conditions to other living beings. This time, as you breathe out slowly and smoothly, feel that you are giving away all your happiness, good conditions, realisations and the merit that you have collected in the past, are collecting now, or will collect in future, as well as all the blessings you have received from Buddhas and Bodhisattvas. All your happiness and all the causes of happiness that you possess are breathed out in the form of white light which emanates to the beings of all six realms of cyclic existence, where it transforms into whatever is required by those beings. When the light reaches each realm it purifies all beings' negative karma and delusion, eliminates their suffer-ing, and gives them unimaginable happiness and bliss. In the human realm the light transforms into precious objects, gold, silver and jewels as well as all material requirements of humans. When the light reaches the hungry spirit realms it transforms into nectar which has the power to satisfy completely their hunger and thirst, making them blissfully happy and content. When the light reaches the hot hells it turns to rain, cooling the suffering of the beings there. In the cold hells it becomes warm sunlight and sandy beaches. In the animal realms it becomes food and light eliminating ignorance. In the god and demi-god realms, it transforms into the heavenly pleasures that gods are prone to enjoy. The light also transforms into Dharma texts and Dharma teachers bringing the light of the Dharma to all living beings. Mounted on the out-breath this motivating vision of love brings happiness to all living beings. Buddhas and Bodhisattvas are able to create merit every time they breathe by using their breath in this way to benefit all living beings. Now you are also able to join the practice of great love, great compassion and bodhichitta with the breath. When you practise heal-ing, breathe in and feel, 'I am taking the suffering of this person. See the sick person's suffering dissolving into your heart and destroying your self-cherishing, as it is also destroyed. Then breathe out and give the patient your positive karma, love, wisdom, compassion and merit. Whenever you are in the situation of helping a dying person or animal, use this supreme method of taking and giving. 2.3 The combined method A third way of developing bodhichitta is the eleven step technique which combines the seven cause and effect transmission with the five steps of equalising and exchanging oneself for others. The eleven steps are: Developing equanimity. Perceiving all beings as mother. Remembering kindness. Repaying kindness. Equalising yourself with others. Contemplating the disadvantages of not exchanging. Contemplating the advantages of exchanging self with others. Practising great compassion by taking on the suffering of all living beings (combining the great compassion of the seven cause and effect method with the 'taking' part of the fifth stage of equalising and exchanging oneself with others, motivated by the intention to exchange self with others). Practising great love by giving happiness and love to others (combining the great love of the seven cause and effect method with the 'giving' part of the fifth stage of equalising and exchanging oneself with others, motivated by the intention to exchange self with others). Pure superior intention. Bodhichitta. Of the eleven steps, the first ten are causes and the eleventh is the effect. To attain buddhahood you must realise renunciation, bodhichitta and wisdom, the three principal paths. The great Shakyamuni taught many different levels of Dharma teachings and a great variety of methods of practice. You should use your judgement to ascertain what practices are most suited to your development and focus on these. It is not necessary to practise everything that the Buddha taught, just that which is most useful for you. In a sutra the Buddha said:     Monks and scholars     Should well analyse my words,     As gold is tested by melting, cutting and rubbing.     Then adopt them, but not for the sake of showing me respect. You should first check any teaching before accepting it, as a goldsmith checks the quality of gold. The goldsmith will carefully cut, weigh and assay gold before purchasing. If he then finds the gold to be pure, he can buy it and use it to good purpose in making jewellery. Like this, when you use analysis to establish that a particular teaching from among the three vehicles is helpful in removing your sufferings, you can accept and practise it. Verses of Developing Bodhicitta 🙏 I. Seven-Point Cause and Effect (Atisha’s Tradition) Translated and adapted from teachings by Kyabje Zopa Rinpoche and the Lamrim tradition. 1. Equanimity (平等心) May I be free from attachment to those close to me and aversion for those who are distant. Grant me blessings to develop equanimity toward all beings. 2. Recognizing All Beings as Mothers (知母) Recognizing that in the beginningless cycle of existence, there is no being who has not been my mother. Grant me blessings to see all beings as my kind mothers. 3. Remembering Their Kindness (念恩) Remembering the infinite kindness they have shown me when they were my mothers. Grant me blessings to cherish all beings with gratitude. 4. Repaying Their Kindness (報恩) Deeply wishing to repay the kindness of these mother-beings by leading them to liberation. Grant me blessings to fulfill this debt of gratitude. 5. Heartwarming Love (慈心) Wishing that all beings, who lack true happiness, may possess every form of joy and its causes. Grant me blessings to cultivate great love. 6. Great Compassion (悲心) Wishing that all beings, who are oppressed by suffering, may be free from all pain and its causes. Grant me blessings to cultivate great compassion. 7. The Extraordinary Resolve (增上心) Taking the personal responsibility to bring about the welfare of all beings. Grant me blessings to generate this exceptional resolve. 8. Bodhicitta (菩提心) To benefit all sentient beings, I must attain the state of a fully enlightened Buddha. Grant me blessings to generate the precious Mind of Enlightenment. II. Exchanging Self and Others (Shantideva’s Tradition) Excerpts from "A Guide to the Bodhisattva's Way of Life" (Bodhicharyavatara). 1. Equalizing Self and Others (等視自他) Since others and I are the same in wanting happiness and avoiding pain, I should protect others as I do myself. Grant me blessings to equalize self and others. 2. Exchanging Self and Others (自他相換) "All the joy the world contains comes from wishing happiness for others. All the misery the world contains comes from wanting pleasure for oneself." Grant me blessings to exchange self-cherishing for cherishing others. 3. Taking and Giving / Tonglen (取捨) May the suffering of all beings ripen upon me, and may all my virtue and happiness be given to them. Grant me blessings to practice the profound path of Tonglen. 2.2 自他平等與自他交換 這第二種修持菩提心的方法是透過「深見派」傳承下來的。它源於釋迦牟尼佛，傳至文殊菩薩，再經由龍樹菩薩、寂天菩薩等，傳到阿底峽尊者，最後傳至宗喀巴大師。這是一套訓練並發起菩提心的方法。 「七因果」的傳承對大多數人來說較易修持，無論是任何程度的菩薩，慧根利鈍皆可練習。而這第二種方法有時較為困難，因為它涉及了一種非凡的心態：願意以自己的快樂來換取他人的痛苦。「自他平等與自他交換」的方法曾長期作為「密傳」修法。它以師徒口耳相傳的方式傳遞，因為當時認為這對一般人來說太難領受。直到噶當派的大德——切喀瓦格西（Geshe Chekawa）改變了這一點。他認為這項修持極為珍貴，應將其編纂成文，以確保不致失傳。印度偉大的菩薩寂天大師，其著作在《菩提道次第》中被廣泛引用，他正是與此修心法門關聯最深的一位。鑑於他對大乘佛教發展的深遠影響，了解他的生平是非常值得的。 寂天菩薩自幼便在各個知識領域展現出天賦。他接受了文殊菩薩的密法灌頂，從此便能直接與文殊菩薩交流並聽聞教法。寂天菩薩直接從文殊菩薩處領受了「自他平等與自他交換」的教法，並恆常修持。成年後，寂天在佛教最高學府那爛陀寺受戒。他雖住在僧團中，但因從不教法或顯露任何證見，其他僧人並不了解他的修為。他們只看到他做三件事：吃飯、睡覺和排泄，因此給他取了個外號叫「三想者」（或譯「三斷者」，指只會吃、睡、拉）。僧人們認為寂天是學府的恥辱，玷污了名聲，於是密謀想把他趕出寺院。 僧人們決定，趕走「三想者」最好的方法就是請他上台講經。他們假設寂天愚笨無知，一旦在公眾面前露餡，必然會羞愧離去。寂天接受了請求，但要求為他搭建一座法座。僧人們同意了，並故意造了一座沒有梯級的高座，想以此戲弄他。法會準備就緒，寂天來到座前，在眾人驚愕之下，僅用一隻手按下法座，便輕易登座。他神色自若地問僧眾，是想聽佛經原典，還是想聽全新的教法？僧人們以為這下抓到陷阱了，便要求聽全新的教法。他們心裡竊笑：「這麼愚笨的人，怎能在佛陀的聖言之外增加什麼？」然而，他們的笑聲很快就凝固了。寂天菩薩開示道： 敬禮一切佛菩薩！  善逝法身佛子伴，及諸應敬我悉禮。 他接著對菩提心和通往覺悟的修行之道進行了闡述，這部作品後來成為了佛教最偉大的經典之一——《入菩薩行論》（Engaging in the Bodhisattva Deeds）。其中第九品從大乘最高的宗義觀點探討了現象的本質，並解釋了正確的空性見。當他向僧眾傳授此法時，寂天的身體升入空中，最後完全消失，眾僧只能在虛空中聽到他完成教法的聲音。 寂天菩薩的故事帶給我們巨大的啟示。在受邀講學前，他表面上看來無所事事，只顧睡眠休息，毫無修行跡象；然而在內心深處，他始終恆常專注於菩提心。這說明了要評斷他人的成就水平，或是分辨誰是菩薩，是多麼困難。菩提心是一種內在的修持，因此你不能由外相來判斷他人的證量。即便是佛菩薩也常化現為凡夫，而我們卻無法識得。 寂天菩薩在《入菩薩行論》中如此介紹「自他平等與自他交換」的方法： 若欲速救護，自及他人者，當行秘密行，自他互易修。 （如果想要快速地救護自己和他人離苦得樂，就應該修學『自他相換』這個殊勝密法。） 「自他平等與自他交換」的菩提心修法包含五個階段： 自他平等。 思惟換位（愛他）的功德。 思惟不換（愛自）的過患。 修持自他交換的能力。 取與法（自他交換）。 1. 自他平等 第一階段是透過思考自己與他人的平等來培養「平等心」。你可以藉由體認到：正如你渴望快樂並希望遠離痛苦一樣，每一個眾生同樣擁有這種本能的願望。所有眾生，無一例外，都希望解脫於所承受的各類痛苦，並獲得越來越大的快樂。 無論老幼、人類或非人、男女，所有眾生與自己都是平等的，因為大家都希求安樂、厭惡痛苦。如果有十個人在同樣的情況下感染了同樣的疾病，你會認為他們的痛苦以及渴望痊癒的心願是平等的。同樣地，每一個眾生都平等地染上了「輪迴苦」這種惡疾。所有人都想痊癒，沒有人對目前的「健康」狀況感到滿足。班禪大師洛桑卻吉堅贊（Panchen Losang Chökyi Gyältsen）在《上師供養法》（Offering to the Guru）中告訴我們： 無餘眾生微苦皆不欲，所有安樂何時亦不滿， 我與他人於此無差別，祈求加持喜他樂如自。 透過這樣的反思，你會體認到自己與眾生平等之處。你也可以利用「七因果」修法前的預備階段來加深這種體悟。「自他平等」提供了一個平坦的基礎，在此之上才可能建立菩提心的證悟。 2. 思惟自他交換（愛他）的功德 寂天菩薩在《入菩薩行論》中說： 世間諸幸福，皆從利他生。 這裡提到的「交換」，是指將「執愛自己」的心換成「愛護他人」的心。這樣做的優點在於，所有的快樂和順境都源於愛他心，而所有的痛苦和問題都源於愛自（自私）的心。 透過以下推論，可以證明所有的快樂與福德皆源於「珍愛他人」：快樂與福德是善業的果報，而善業源於善心，善心則源於珍愛他人的心。讓我們來看幾個例子。 長壽是保護他人生命之善業的果報。驅使你保護他人生命的慈悲心，正是源於你對這些眾生的珍愛與關懷。美貌是修持忍辱的果報，而能對他人保持耐心與包容，是源於對他們的關愛與珍愛。 心靈的快樂與健康是純淨戒律（即不傷害他人）的果報。持戒的自律源於不願傷害他人的心，而這歸根結底是源於對他人的關懷與珍愛。 財富源於布施，而布施源於珍愛他人。高位的成就源於尊敬，而尊敬則是珍愛他人的要素之一。每一個善果、每一種快樂、每一個善念、所有的福德以及善趣的轉生，皆以珍愛他人為基礎。正如《上師供養法》所言： 愛護諸母令入安樂地，即是引發無邊功德門， 觀見於此雖與我為仇，祈求加持愛之逾自命。 我們現世所擁有的「閒暇與圓滿」（暇滿），以及修習覺悟之道的機會，正是過去生中布施、持戒等行為的直接結果，而這些行為本身皆源於愛他心。諸大菩薩的成就，乃至最終佛果的大樂與遍智，全都是在愛他心的基礎上獲得的。 3. 思惟不換（愛自）的過患 《入菩薩行論》說： 世間諸痛苦，皆從自利生。 與愛他心的益處相比，不願交換（執著自利）的過患恰恰相反：一切形式的痛苦與不順遂，皆源於執著自我的自私心。 同樣的推理也適用：所有痛苦源於惡業，惡業源於不善的心態，而不善的心態最終源於「我愛執」。短壽與多病是不受歡迎的境遇，這是過去殺生的結果。殺生是基於嗔恨或貪執，這兩者都是我愛執的體現。貧窮是慳吝的結果，即出於我愛執而緊抓財產不放。恐懼是傷害他人（損害他人快樂）的業果。 缺乏成功與資源，是因為我愛執所產生的過度貪婪與攫取。人道的所有痛苦，以及三惡道的痛苦，都源於基於貪、嗔、痴等煩惱的惡行，而煩惱本身則源於我愛執。如《上師供養法》所云： 愛護自身即是眾苦門，觀見此心乃是不悅處， 祈求加持以此為怨仇，破除愛自極大之魔羅。 無論你遇到什麼痛苦、問題、不快樂或困難，其源頭都是「我愛執」。 4. 修持自他交換的能力 在見證了「珍愛他人」的利益與「愛自心」（自我中心）的過患後，核心的修持便是「自他相換」。這並非指換位變成他人，或他人變成你；而是指將「珍愛自己」的心態與「珍愛他人」的心態互換。在無數的輪迴中，你一直受困於與生俱來的自私習氣。這種自私的考量驅使你去殺生、偷盜、妄語、欺詐等等。 它滋養了你的貪戀、嗔恨、嫉妒及其他煩惱，使你始終束縛於輪迴的痛苦之中。現在，是時候將這種毒害心靈的藥物，換成「珍愛他人」的甘露了——那是所有具備價值、利益、產生快樂並能持之以恆的法術源頭。如《上師供養法》（上師會供）中所說： 愛自即成眾苦因，愛母則是萬善根。自他相換為精要，勤修加持求加持。 （註：對應漢譯慣用偈頌：愛自即成眾苦門，愛母則是萬善根，自他相換為精要，祈求加持修瑜伽。） 所有神聖的菩薩都將「珍愛他人」作為他們內心最核心的修持。憑藉這種心態，他們不斷創造善業，成為自己與他人快樂的源泉。每一尊佛都是在「珍愛他人」並「捨棄愛自心」的基礎上證得圓滿覺悟。即便是一般人類的世俗快樂，或是天人的高位轉生，也都是源於「珍愛他人」的善行。見及此，請下定決心，將「珍愛自己」的見地轉換為「珍愛他人」。 正如寂天菩薩在《入菩薩行論》中所說： 若不真切將自樂，與他苦難作交換，非唯不成正覺果，生死輪迴亦無樂。 5. 自他交換法（施受法） 這是訓練菩提心的最後階段，稱為「自他交換」禪修（Tonglen，施受法）。這是一種將自私心轉化為愛他心的殊勝手段。因為對於一個凡事以自我為中心的心靈來說，最不願意的就是承擔別人的痛苦，並把自己所有的享受與快樂通通送給別人。同樣地，這也能極大地增長「珍愛他人」的心量。這項禪修分為兩個部分： 「取」是指取走眾生的痛苦。 「與」是指將自己的快樂與順境施予他人。 這部分禪修中，觀想自己被一切眾生環繞。花一點時間觀察他們所經歷的痛苦：看見熱地獄與寒地獄眾生的煎熬；餓鬼眾生所受的飢渴之苦；畜生眾生因愚昧、被捕食以及被人類勞役的痛苦；人類生、老、病、死之苦；阿修羅鬥爭與嫉妒之苦；以及天人臨命終時的痛苦。看見眾生這般可憐的處境，生起願他們離苦的慈悲心。 接著觀想你配合呼吸來實現這個願望。當你緩緩吸氣時，感受你正取走一切眾生的痛苦。觀想他們的痛苦化作黑煙從他們身上抽離，而你透過鼻孔將其吸入體內。在你的心間，觀想你的「愛自心」（自我中心）化作一個如岩石般堅硬緊實的球體。 當你將化作黑煙的眾生苦難吸入時，看著它進入你的胸膛，徹底擊碎並摧毀你心間那顆愛自心的頑石。感受眾生的痛苦與你的愛自心兩者都已湮滅。每次吸氣時都重複這個過程。取走一切眾生的痛苦即是大悲心的修持。 起初，你可能會發現心靈很難接受「承擔全眾生痛苦」的想法，若是如此，以下方法能讓你逐步進入那個階段：在起初一次或幾次呼吸中，專注於取走你自己的痛苦——包括你現在正經歷的，或未來將會經歷的痛苦。將其吸入化為黑煙，並如前所述擊碎心間的愛自心。接著，承擔你母親的痛苦。 取走她過去、現在或未來所經歷的一切痛苦。思考她在人道、在惡趣、或未來世將受的苦，吸氣時如前所述將其全部取走。接著對你的父親、兄弟姊妹、其他親屬也如法修持。 接著取走朋友的痛苦，然後是陌生人，再到仇敵，一步步擴及全人類。接著依序取走畜生、餓鬼、地獄眾生、阿修羅與天人的痛苦。最後，觀想同時取走一切眾生的痛苦。 當然，現實中你無法真的取走他人的痛苦。如果可能的話，佛菩薩們肯定早已經這麼做了！然而，這項修持真正的目的是訓練你自己的心。做這項禪修能消除愛自心的毒素，並讓你的心充滿珍愛他人的甘露。你將累積無量福德並迅速淨化惡業，克服障礙，並增長對菩提心的證悟。 利用慈心的動力觀想，將你的快樂施予他人 練習過「取」之後，現在你進行「捨」。 「捨」是將你所有的快樂、證量與良好的條件送給其他眾生。這一次，當你緩慢且平穩地呼氣時，感受你正將你所有的快樂、良好的條件、證量，以及你過去、現在、未來所累積的福德，還有你從佛菩薩處得到的所有加持，通通施捨出去。你所擁有的一切快樂與樂因，都隨呼氣化作白光散發給輪迴六道的眾生，並轉化為那些眾生所需要的任何事物。 當光芒到達每一道時，它淨化了眾生所有的惡業與妄念，消除了他們的痛苦，並給予他們難以想像的快樂與法喜。 在人道中，光芒化作珍寶、金銀與所有人類所需的物質資具。當光芒到達餓鬼道，它化作甘露，能完全止息他們的飢渴，使他們感到欣喜滿足。當光芒到達熱地獄，它化作雨水，清涼了那裡眾生的痛苦。在寒地獄，它變成溫暖的陽光與沙灘。在畜生道，它變成食物與消除愚昧的智慧之光。在天道與阿修羅道，它化作天人所喜愛的種種勝妙享受。光芒也化作佛法經卷與導師，為一切眾生帶來佛法之光。承載著呼氣，這份慈心的動力觀想為一切眾生帶來了快樂。 佛菩薩們透過這種利益眾生的方式，在每一次呼吸間都能創造功德。現在，你也能將大慈、大悲與菩提心的修持與呼吸結合。當你進行療癒工作時，吸氣並感受：「我正在承擔此人的痛苦。」看著病人的苦難消融於你的心間，摧毀並湮滅你的愛自心。然後呼氣，將你的善業、愛、智慧、慈悲與福德給予病人。每當你身處幫助垂死之人或動物的境況時，請運用這套殊勝的施受法。 2.3 綜合修法 第三種方法是將「七因果」與「自他平等與自他交換」結合的十一法： 平等心。  知母。  念恩。 報恩。 自他平等。 思惟愛自過患。 思惟愛他功德。 以大悲心行「取」苦。 以大愛心行「與」樂。  增上心。 菩提心。 在前十個步驟中，前十者為「因」，第十一者為「果」。 偉大的釋迦牟尼佛傳授了許多不同層次的佛法教義與多樣的修行方法。你應當運用自己的判斷力，去確認哪些修持最適合你的根器與發展，並專注於此。我們並不需要修持佛陀所教過的每一種法門，而應選擇對你最有幫助的那一個。 佛陀在經中曾說： 比丘與智者，當觀我教言，如金受切磨，勿因敬我信。 （大德與智者，應如淬煉、切割與打磨黃金般， 對我的教法進行嚴謹的剖析與檢驗。 唯有在確認其真實後才予接納，而非僅僅出於對我的尊重。） 在接受任何教法之前，你應該像金匠檢查金子的品質一樣先行檢驗。金匠在購買黃金前，會仔細地切割、稱重與鑑定。如果他發現黃金是純淨的，他才會購買並將其製成精美的首飾。同樣地，當你透過分析，確認三乘法義（小乘、大乘、金剛乘）中的某個教法確實能幫助你消除痛苦時，你便可以接納並依教修持。 菩提心偈 🙏 一、七重因果（阿底峽尊者） 【修平等心】 恩怨中庸今雖現，思量各各無決定， 不應虛妄分愛憎，勤修捨心求加持。 【知 母】 生死流轉無其始，入胎受生亦無初， 故知有情皆是母，願生斯見求加持。 【念 恩】 今生愛我母為最，眾母愛護亦如是， 思此厚恩未能報，憶念母恩求加持。 【報 恩】 若知有恩猶捨棄，似我下劣更有誰， 是故圖報當拔苦，並與勝樂求加持。 【慈 心】 有恩母等乏安樂，我以身財善根施， 願諸有情皆得樂，一切圓具求加持。 【悲 心】 母等眾生苦所逼，苦因苦果願盡離， 縱有餘殃我代受，勤修悲心求加持。 【增 上 心】 一切世間諸有情，獲無漏樂斷苦根， 我應決定如是作，願速堪能求加持。 【菩 提 心】 任運成辦自他利，世尊而外更有誰， 以此為利有情事，願速成佛求加持。 二、自他交換（寂天菩薩） 【等視自他】 自他於苦皆不欲，願得安樂此心同， 他之求樂亦如我，自他等視求加持。 【自他相換】 愛自即成眾苦因，愛他則是萬善根， 生佛差別從此出，自他相換求加持。 【發心取捨】 以我善樂諸因果，他苦因果盡無餘， 如風去來行取捨，由此發心求加持。 中文：https://docs.google.com/document/d/1asJe1N-t74p50O0L7vekGfNXoI5PgXaYOvbsW6O-S_A/edit?usp=sharing 英文：https://docs.google.com/document/d/1qhJ3PLrDfI6XctEaemPenmaYwLNj-jGkTxEqpQ1Vk_4/edit?usp=sharing

溫書七因果之門修心法

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）

溫書修心七義

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

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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

上中下道 總結