課堂筆記
筆記於每上課前upload
第1堂 2019年1月24日 前行及簡介
「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。
第2堂 2月21日 學習佛法需具備什麼 (中文版: 108 -136 英文版: 73 -88 )
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。
第3堂 3月21日 學習道上老師的角色 (中文版: 318 - 366 英文版: 238 - 270) 重點內容:
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.
第4堂 4月18日 生命難得 (中文版: 367 - 417 英文版: 270 - 304)
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.
第5堂 5月16日 觀死無常 (中文版: 417 - 446 英文版: 304 - 318)
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
第6堂 6月6日 因果 (中文版: 549 - 606 英文版: 389 - 421)
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
第7堂 7月11日 認識痛苦 (中文版: 606 - 652 英文版: 427 - 461)
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
(己二)抉擇能趣解脫道性
Actually Ascertaining The Nature of The Path Leading To Liberation
第8堂 8月1日 貪 嗔 痴 慢 疑 (上) (中文版: 652 - 657 英文版: 461 - 465)
於共中士道次第修心
此科分為兩部份︰ (一)發起求解脫心; (二)抉擇趣解脫道自性。
發起求解脫心
分兩方面︰ (己一)思惟輪回總苦; (己二)思惟輪回別苦。
---------------------------
抉擇趣解脫道自性
Ascertaining The Nature Of The Path Leading To Liberation
(一)思惟集諦輪回流轉次第 Thinking About The Source of Suffering—The Entry To Samsara;
(二)抉擇能趣解脫道性。Actually Ascertaining The Nature of The Path Leading To Liberation
思惟集諦輪回流轉次第
Thinking about the source of suffering—the entry to samsara
在思惟了總、別輪回的過患,因而厭離輪回、生起求解脫的願望時,我們應該探查
究竟是什麼原因造成了輪回,如此才能斬斷輪回之流。
>>集諦中有 [ 業 ] 集諦與 [ 煩惱 ] 集諦兩種。我們所背負的取蘊重擔是由業造成的,而業是由煩惱生起的。
>> 煩惱是造成輪回的根本。
這部分共分三段來講︰
(一)煩惱發生之理;how delusions are developed;
(二)煩惱集業之理;how karma is accumulated through them;
(三)死歿及結生之理。how one leaves one rebirth and death and is conceived in another.
煩惱發生之理
分四小節︰ (辛一)認明煩惱; (辛二)煩惱如何生起之次第; (辛三)煩惱之
因; (辛四)煩惱之過。
(辛一)認明煩惱
The Identification of the Delusions
The Root Delusions六大根本煩惱:
Attachment貪 ( 如布浸入油中)
Anger嗔 ( 如同火的燃燒)
Pride慢 (如不能儲水的高山)
Ignorance無明 ( 好像閉上眼睛黑漆漆)
Doubt疑
Wrong Views五煩惱見:
· The View That Equates the Self With The Perishable 邊執見
· Extreme Views 見取
· The View of Holding the Aggregates To Be Supreme 壞聚見
· Holding an Ethic or Code of Behaviour To Be Supreme 戒禁取
· Wrong Views 邪見
第9堂 8月29日 貪 嗔 痴 慢 疑 (下) (中文版: 658 - 668 英文版: 465 - 472)
於共中士道次第修心
此科分為兩部份︰ (戊一)發起求解脫心; (戊二)抉擇趣解脫道自性。
發起求解脫心
分兩方面︰ (己一)思惟輪回總苦; (己二)思惟輪回別苦。
抉擇趣解脫道自性
(己一)思惟集諦輪回流轉次第; (己二)抉擇能趣解脫道性。
思惟集諦輪回流轉次第
這部分共分三段來講︰(庚一)煩惱發生之理;(庚二)煩惱集業之理;(庚三)
死歿及結生之理。
煩惱發生之理
分四小節︰ (辛一)認明煩惱; (辛二)煩惱如何生起之次第; (辛三)煩惱之
因; (辛四)煩惱之過。
(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 Delusions
The First Cause: Their Foundation
所依,即煩惱種子或隨眠。
The Second Cause: Their Focus or Object
所緣或境,即悅意與不悅意境等。
The Third Cause: Society
猥雜,即交惡友招致的散亂。
The Fourth Cause: Discussions
言教,即閱讀能生起煩惱的邪法書籍。
The Fifth Cause: Familiarity
串習, 心念散亂的時候,貪、嗔等煩惱便任運生起。
The Sixth Cause: Unrealistic Thinking
作意, 即對貪、嗔等對象不斷加以虛構的非理作意。
(辛四)煩惱之過
The Drawbacks of Delusions
庚二、煩惱集業之理
How Karma is Accumulated
思業、思已業
Mental Karma、Intended Karma
(十二因緣)
第10堂 9月26日 修行方向 (中文版: 495 - 536 英文版: 353 - 375 )
第十二天、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
第11&12堂 2019年11月14日 課題:十二恩緣 (上) 實體書(中文版:671-682 英文版:476-487) 電子書(中文版:340-344 英文版:476-487)
第十五天、思惟苦恩及決擇解脫道勝
Day 15: Understanding the Causes of Samsara
思惟集諦輪回流轉次第
這部分共分三段來講︰(庚一)煩惱發生之理;(庚二)煩惱集業之理;(庚三)
死歿及結生之理。
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
YouTube: 什麼是十二因緣
https://www.youtube.com/watch?v=N-WIMlHk_f0
此處為了加強我們的厭離心,特由十二緣起支之門來思惟集諦輪回的過患。
無明︰
即流轉生死的根本。智慧見到的是無我;無明則將[ 補特伽羅] 與[ 法] 視
為有我與自相有,因為與明智的認知正好相反,故稱[ 無明],就像是瞎眼的愚人一樣。
無明有兩種︰ [ 業果愚無明]、[ 真實義愚無明]。
Ignorance
This is the root of our going round in samsara. We are ignorant of how to
apprehend selflessness with our wisdom; when we perceive persons or phenomena,
we hold that they have a self or that they can be established by their
nature. Ignorance is our perverse manner of apprehension that contradicts
the cognition of primal wisdom. This is like being benighted and blind.
There are two forms of ignorance: ignorance of cause and effect, and of
suchness.
行︰
即以無明為動機,能召來後有蘊的造業。由業果愚無明之動機造[ 非福業] ;
由真實義愚無明之動機造〔福業] 與[ 不動業] 。
Compositional factors
Ignorance motivates the compositional factors as if this were its job. The
aggregates manifest in our [next] reincarnation, and this is the function of
the compositional factors. Thus we are motivated by the ignorance of
being blind to the law of cause and effect, thereby creating unmeritorious
karma; or we are motivated by the ignorance of being blind to the mode of
existence of things, and we create unmeritorious or immutable karma. All
these types of karma are compositional factors.
識︰
分[ 因位] 與[ 果位〕二類。[ 因位識],為行支業習氣當下所薰之識; [ 果
位識],為於生有當下結生之識。例如在以無明為動機造殺生業時,業道圓滿之
當下,為此業習氣所薰之識,即[ 因位識]。由於此業力,於地獄生有結生當下的識,
CONSCIOUSNESS
This refers to two consciousnesses: the consciousness at the time of the
cause, and that at the time of the result. The first type is the consciousness
immediately after the instinct or latency of the compositional factor, that
is the karma, has been imprinted. The second type is the consciousness
immediately after conception into the [next] incarnation.
An illustration: suppose that, motivated by ignorance, you take a life.
When you commit this karmic action, or compositional factor, its instinct
or latency is imprinted as soon as the karmic process has been completed.
This is the consciousness at the time of the cause. By virtue of this karma
you are conceived into an incarnation as a hell being; immediately after
this conception, the situation of your consciousness constitutes the consciousness
at the time of the result.
Each nonvirtuous karmic action is capable of throwing one into many
rebirths in the lower realms. Apply the same principles to meritorious
karma and so on.
The instincts of these karmic actions enter the consciousness as oil soaks
into sand or the ink of an official seal soaks into paper. Craving and clinging
are able to activate these latencies, which then become potent enough
to effect rebirth.
名色︰
以胎生為例,受、想、行、識四蘊為[ 名] 緣起︰識所進入的受精卵羯羅藍
等為[ 色] 緣起。它們又稱為[ 名色隨一緣起]。
NAME AND FORM
In the case of rebirth from a womb, the name link is the four aggregates of
feeling, recognition, compositional factors, and consciousness. The form
link is the blood and sperm in their first stage of development, etc., into
which the consciousness has been placed. Such links, where they apply, are
called the link of name or of form.
六處︰
此時眼、耳等六處雖已形成,但因根、境、識三者尚未會合,故不能取境。
身與意根從[ 羯羅藍] (36)位起就有。如果是化生,下二界中,[ 名色] 緣起與[ 六
處] 緣起同時形成︰無色界中,只有[ 名] 緣起與〔意處] 緣起,沒有[ 色] 與[ 五有
色處] 緣起。
THE SIX SENSES
Once the six sense faculties—the eye, ear, [nose, tongue, body, mind]—
have formed, this link only applies as long as one still cannot discriminate
between objects whenever a certain object, a faculty, and the sensory consciousness
are present. The physical and mental faculties are said to exist
from the period of initial fetal development.With the example of a transformational
rebirth into the two inferior realms [the desire and form
realms], the name and form link and the link of the six senses occur simultaneously.
In the formless realm there are only the name link and the link
of the mental sense; there are no links of form or of the five physical senses.
觸︰
根、境、識三者會遇,取悅意、不悅意、不喜不厭三種境,為觸緣起。
CONTACT
Once the previous link has been formed, the [potential] object, the
[appropriate] faculty, and the [appropriate] sense consciousness are present
and touch [that is, interact] as well; one can then discriminate between
pleasant, unpleasant, and neutral objects. This is the contact link.
受︰
以觸為緣,產生樂受、苦受、舍受三種受。例如,值遇悅意境而生樂等。
FEELING
The contact link serves as the condition for the development of one of the
three types of feeling: happiness, suffering, or equanimity. For example, we
develop happy feelings on meeting with a pleasant object.
愛︰
對樂受起[ 不離愛] ;對痛苦起[ 乖離愛]、想要逃避;對平等舍起[ 不壞
愛〕。這裡所說的由受生愛,是說伴有無明的觸緣所生的受,由此受生愛;如果沒有無
明,受是不會產生愛的。