​第13堂 入菩提行 2020年1月16日 閱讀頁數: 中文書: 696 - 720, 中文電子書: 353 - 362, 英文書及英文電子書: 499 - 516

第13堂

日期：2020年1月16日

課題：入菩提行

實體書（中文版：696-720 英文版：499-516）

電子書（中文版：353-362 英文版：499-516）

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.

第14堂 六波羅蜜 (布施) 2020年2月13日 閱讀頁數: 中文書: 808 - 816, 中文電子書: 402 - 406, 英文書及英文電子書: 573 - 579

第二十天、六度總說

如果沒有菩提心卻想成佛，縱然修大印、大圓滿、中觀、生圓次第等任何法，也照

樣進不了大乘之門，更不要說能稍微向佛位靠攏一些下。因此，所有人都要將菩提心作為修持的中心。諸佛以一切智經多劫觀察，發現沒有比這個更殊勝的方便，也沒有任何

不需要善提心之道可修。

If you have no bodhichitta, no matter what meditations you do in the hope of achieving buddhahood—be they on mahamudra or dzogchen, the middle way, or the generation and completion stages, etc.—they will not get you one bit closer to buddhahood. And as if this were not enough, you will not even enter the gateway to the Mah›y›na. Thus everybody must concentrate on the practice of bodhichitta. The buddhas have perceived things for many eons with the primal wisdom of their omniscience, but they have not seen any better method or any other gateway to the path.

戊三、既發心已學行之理

The Activities To Train In After Developing Bodhichitta

想獲得佛的法、色二身，必須雙修福德、智慧兩種資糧，學習方便、智慧互不乖離之道。

You should gather both the merit and the primal wisdom types of collection in conjunction with each other in order to achieve both the physical and wisdom truth bodies of a victorious

one; your training therefore has to be a balance of both method and wisdom.

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

此科分三段來講，（庚一）總學佛子行之理； （庚二）別學后二度之理； （庚三）

學不共金剛乘之理。

This has three subheadings: (1) the general way to train in the deeds of the

children of the victors; (2) in particular, the way to train in the last two perfections;

(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

此段分六節︰ （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。

There are six headings: (1) generosity; (2) ethics; (3) patience; (4) perseverance; (5) [dhy›na] concentration; (6) wisdom.

辛一、學習布施之理

Generosity

(一)財施 Being Generous With Material Things

在布施之始與布施之末，都要認真地糾正動機，以確保有利益有情之心，並作強有力的發願。所作的布施不論大小，都不能有想獲取名利等自私的念頭。

When you give something away, set your motivation both before and afterward: the thing is being done for the sake of all sentient beings. Also make strong prayers. No matter whether the act of generosity is large or small, do not hope for benefit in return through offerings or respect, and so on.

(二)法施 Being Generous With The Dharma

以饒益心為想聽法的人開示四句偈以上的法，即是法施。……與其它布施相比，法施最為殊勝。

This form of generosity could even be teaching a single four-line verse of Dharma to someone who wishes to listen, if done with that person’s benefit in mind…. Generosity With The Dharma Is Better Than The Other Forms Of Generosity.

(三)無畏施 The Generosity Of Giving Others Fearlessness

釋放在監牢中受苦者，拯救落水者，冬夏時節保護蟲子等動物免受寒、熱之苦等等，都是無畏施。

This could be, for example, liberating prisoners from jail or rescuing the drowning. Even saving creatures such as earthworms from heat in summer or cold in winter is a form of this type of generosity.

布施波羅蜜多的主要含義，如《入行論》中所說︰

“ 若除眾生貧，始成施度者，

今猶見飢者，昔佛如何成？ ”

Engaging in the Deeds of Bodhisattvas tells us fundamentally what “the

perfection of generosity” is:

If the perfection of generosity

Were ridding all beings of poverty,

How would the previous protectors, the buddhas, have perfected it,

Since even now the poor exist?

布施並非指消除有情的貧窮或克服慳吝而已，因為這些是聲聞、獨覺阿羅漢都能辦到的。其正確含義當如《入行論》中所言曰︰

“ 一切有及果，心施予眾生，

說名為施度，故施即是心。”

In other words, generosity cannot be merely ridding sentient beings of poverty; nor can it be freedom from miserliness, since Ÿhr›vakas, pratyekabuddhas, and arhats have this. Engaging in the Deeds of Bodhisattvas says:

They say the perfection of generosity

Is the state of mind that gives to all beings

All your possessions and all your karmic fruits.

Thus generosity must be mental.

亦即透過思惟布施功德與不施過患，將自己的身體、受用、善根毫無慳吝地至誠施

舍，並將布施之果也施予他人，這樣的心修習圓滿，即稱為“ 布施波羅蜜多”，所以說，設法使施舍心增長是很重要的。

This says that the perfection of generosity is a complete familiarity with the thought of giving your body, possessions, root merits, and all their [karmic] results to others; and it means giving these things from the very depths of your heart without any miserliness, while thinking about the various benefits [of giving sincerely] and the drawbacks of not doing so.

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. And so on. In fact the text discusses four groups of four. You must train in the way set out in this text.

第15堂 六波羅蜜 (持戒) 2020年3月12日 閱讀頁數: 中文書: 817 - 819, 中文電子書: 406 - 407, 英文書及英文電子書: 579 - 581

第二十天、六度總說

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

此戒以三律儀（6）為代表。《菩提道燈論》中說︰
“ 若常具余七，別解脫律儀，
乃有菩薩律，善根余非有。”

An example of this is the three types of vows. The Lamp on the Path says:
Those who hold one of the seven pratimoksha vows
May always hold another vow.
They have the good fortune to receive bodhisattva vows;
Others do not.

此頌似乎明日指示，受菩薩成需要有別解脫戒為前提條件。這是因為考慮到受別解脫戒者是受菩薩戒的殊勝身，如同密宗裡面說比丘是最殊勝的修密之身。實際情況則不能一概而論，因為天與龍也能受菩薩戒。

At first sight this seems to be saying that you must have the ethic of the pratimoksha vows in order to be a candidate for the bodhisattva vows. But this also means, in the tantric context, that the best candidates for practicing the secret tantras are monks and nuns. Although this might also be interpreted as saying that monks and nuns are the best candidates to follow the trainings of the bodhisattvas, this does not cover all cases: there are gods and n›gas who are suitable candidates for the bodhisattva trainings [but they are barred from receiving pratimoksha ordination].


（二） 攝善法戒
The Ethic Of Gathering Virtuous Dharma

具足菩薩戒者對三門善業的一切努力，例如，向殊勝福田頂禮、供養、恭敬、侍奉；作聞、思、修；聽、講正法等等，簡言之，就是能成熟自、他相續的六度萬行。

This ethic means all the effort you make with your three doors to perform virtue while having the bodhisattva vows. This includes making offerings and prostrating before karmically potent recipients; paying respect; offering your services; studying, contemplating, meditating, and practicing; teaching or listening to Dharma; etc. In short, it is all the tasks that belong to the six perfections performed in order to ripen your own and other beings’ mindstreams.


（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.

第16堂六波羅蜜 (安忍) 2020年4月16日 閱讀頁數: 中文書: 819 - 827, 中文電子書: 407 - 411, 英文書及英文電子書: 581 - 587

第二十天、六度總說

辛三、學習安忍之理
How to Train In Patience

不受損害與痛苦干擾之心，即忍的體性。我們應當消滅嗔心，如《入行論》中所言︰
Patience is by nature the mind being undisturbed by any harm that is inflicted, or being undisturbed by suffering. It says in Engaging in the Deeds of Bodhisattvas:

“ 頑者如虛空，豈能盡降伏，
若摧此嗔心，則如破眾敵。”

Unruly sentient beings cannot all be subdued,
And they are as vast as space.
If you defeat this angry mind,
It is the same as defeating them all.

如果不消滅嗔心，任由嗔心發展，就會造成十分嚴重的過失，所謂︰
“ 罪惡莫過嗔，難行莫勝忍。”

In other words, anger is what should be defeated. Anger, if not defeated, is most dangerous and heavy. As [Shantideva] said:

There is no sin like hostility;
There is no austerity like 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

耐怨害忍，意思是當仇敵傷害我們時，對之不生嗔恨而修忍辱。為此，我們需要了解嗔恚的過患。嗔是不善之中最壞的一種。據說，每一嗔心可摧毀千劫的善根。在明白了嗔恚過患之后，應該生起精進，時常修忍辱。

When others, such as your enemies, harm you, be patient and do not get angry. Be aware of the drawbacks of anger: for it is the worst of all the non-virtues. It is said that each time you get angry, you destroy the root virtues of one thousand eons. When we come to understand the damage wrought by anger, we will always want to persevere with the meditation on patience.

在正確了解安忍的體性、差別、嗔恚的過患等之后，如果還是讓嗔恚充滿全身，那么所有的修持都將徒勞無功。
Once you thoroughly understand how the types of patience are classified by their nature, plus the drawbacks of anger and so forth, will you ever again let your whole body be possessed by anger?

倘若等我們怒氣全發完之后，再假裝修忍，那有什麼用呢？雖然剛開始比較困難，但經過一段時間的修心，慣熟之后便容易了。
What use is it to pretend to be patient if your anger has already done its work?
It will be difficult at first to be patient; it will become easy if you familiarize yourself through mind training.

受到別人打罵而身心痛苦時，不要去報復，因為那將成為惡趣痛苦的因，而應設法對治嗔恚，修習忍辱。

The wrong way you behave is the most immediate causal factor for your being hit with the club. The root, however, is the evil karma you acquired through hurting people in the past, and so forth. So, since this resulted from the ripening of your own actions through causeand effect, with whom should you be angry?

《入行論》中說︰
“ 于今少許苦，我若不能忍，
地獄之苦因，嗔恚何不除？ ”

The Four Hundred Verses says:
The sage sees the delusions,
Not the person with the delusions.

耐怨害忍只能對傷害我們的人修，而無法對幫助我們的人修。傷害愈多，修忍的機會也就愈多，所以，應該將傷害我們的人看成是增長忍辱的助伴。

The patience of remaining calm in the face of your attackers is something you cultivate toward those who would do you harm, not those who would help you.The more people there are who would harm you, the more opportunity you have to practice patience. So you must think that these people are an aid to increase your patience.

（二）安受苦忍
The Patience of Accepting Suffering

除了不貪安樂之外，還應將痛苦視為莊嚴之事而甘之如飴。如以前講“ 修心” 時所說的，應將一切痛苦，例如為法而承受的苦行、疾病的痛楚、不想遭遇的敵人，甚至夢中所受的苦等，都轉成修法的助伴︰將這些苦看成是消盡惡業的因；以此比知他人的苦而對之生起悲心；藉此思惟輪回過患等，來修習安忍。

Not only should you be unattached to happiness, but you should also regard suffering as a form of adornment and use it as a medicine. As in the preceding section on the mind-training practices, whenever you are beset by suffering—while enduring ascetic practices for the sake of Dharma, when sick, when beset by unasked-for enemies, or even when suffering ina nightmare—turn them all into things that will help your Dharma practice; think about how they will use up evil karma; increase thereby your love and compassion for others; think about the faults of samsara; and so on—be patient. When you experience suffering, think, “This replaces the suffering that I would otherwise have experienced in the lower realms.”

發生受人誹謗等不名節之事時，我們必須修忍辱。此外，也應安忍身體保持端正等威儀的苦；安忍供養三寶等因修持佛法所產生的苦；不論外表再醜陋，穿著再粗劣，也都能舍棄對外在華美的追求，安忍因擯除五欲享受所產生的苦；安忍勤修善法疲憊生倦所產生的苦；安忍利益有情所產生的苦，例如︰預見到保護瀕臨被屠殺的有情可能遭受的辛苦而加以忍受；安忍日常事務所產生的苦，如舍棄經商、務農等發財之道所產生的苦而加以忍受等。
安受苦忍的涵蓋面十分廣泛。

Be patient if something unpleasant such as others criticising you happens.Accept sufferings in your normal activities—such as the asceticism of holding an erect posture, etc. Accept the sufferings that go with upholding the Dharma—making offerings to the Three Jewels, etc. Accept the suffering that goes with your livelihood: do without sensual pleasures, abandon ostentatious desirables, and make do with whatever you already have, even though you may look ugly and your clothing be of poor quality, etc. Accept the suffering of practicing virtue till you are worn out. Accept the suffering of working for the sake of sentient beings, such as having patience, although you know you will have to suffer in preventing someone from being killed, etc. And accept the sufferings that go with living hand-to-mouth after abandoning the means of increasing your wealth through commerce, farming, etc. And so on.Thus the patience of accepting suffering is a vast subject.

（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.

第17堂 六波羅蜜 (精進) 2020年5月14日 閱讀頁數: 中文書: 827 - 833, 中文電子書: 411 - 414, 英文書及英文電子書: 587 - 592

辛四、學習精進之理 PERSEVERANCE

這是完成任何善事業的殊勝方便。

Perseverance is, by nature, gladness for performing virtue.

當我們在誦經等時，不要像被征派的驢子被硬拉著往上走，而應興致盎然地從事善業。剛開始的時候先從小事情做起，時間也不要太長，逐漸地修習，使精進力愈來愈大。

Thus do not behave like a stubborn donkey digging in its heels when you should be doing your recitations, etc. Commence these activities by taking great delight in performing virtue. Accustom yourself to doing only a little in the early stages; increase this as your perseverance increases.

三種懈怠 Three Types of Laziness that Hinder Perseverance

精進的障礙為三種懈怠︰
There are three types of laziness that hinder perseverance

（一）推延懈怠 The Laziness of Sloth

將所修的善業往后推延，今天推到明天、明天推到后天，日復一日，不生即刻修法之心。其對治法，應修死無常與暇滿、利大、難得。

This means losing the chance to perform virtue because you keep putting it off. You continually procrastinate because your heart is not in it. As its antidote you must meditate on death and impermanence or on the difficulty of gaining the optimum human rebirth.

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

對追求名利、湊熱鬧、開玩笑、務農、經商、縫紉、紡織等世間俗事與不善業不生厭倦，反而沈溺其中，這類事不能稱為精進，只能說是刻苦。其對治法，當思惟輪回之事毫無意義且為痛苦之因而加以克服……

This is craving mundane pursuits and engaging in them, and in non-virtuous actions as well, because you have not yet tired of them. Reputation, society, idle gossip, farming, business, sewing, and spinning are examples of such things.We do not talk of perseverance in relation to such things: we call it obstinacy.

（三）怯弱懈怠 The Laziness of Defeatism

怯弱懈怠的具體表現，例如心想︰
“ 像我這種人怎么可能成佛？ ”
“ 怎么可能利益一切有情？ ”
“ 怎么可能布施頭與手足等？ ”
其對治法，當思︰ “ 每一種佛法，例如暇滿、難得等所緣類，縱使每一項都需花一生的時間，我也要耐心修習。” 或想︰“ 在這個世界上，那些忙于無謂之事的商人等，為了一點蠅頭小利，尚需吃苦耐勞，如果我把同樣的力氣用在勤修菩提上，一定能夠修成。”

This is a deep-seated form of laziness. Examples of it are:
“How could someone like me achieve buddhahood ? ”
or “How could I work for the sake of all sentient beings?”
or even “How could someone like me possibly sacrifice my body, arms, or legs?”

Feel instead, “I shall be patient even though it may take my whole life to train in just one meditation topic, such as the difficulty of obtaining an optimum human rebirth.” Or think, “I can persevere with such worldly pursuits as trading, and how patient I can be with such hard work for so small a prrofit. Thus if I can manage this much, I must be able to persevere
and work hard enough to achieve enlightenment!”


精進有三種

精進有三種︰ There are three types of perseverance

（一）披甲精進 Armor-like Perseverance

上土道的“ 披甲精進”，是修習為利有情甘入無間地獄之心。有人或許會認為， 這與中土道發解脫輪回之心互相抵觸；事實上並無矛盾。菩薩也應害怕困業煩惱的力量而受生惡趣，否則，別說是利他，就連自利也成就不了。但在已精熟菩提心，已無所畏懼之后，以悲心與願力歡喜受生，就沒有絲毫的痛苦與憂傷。

In this section on the armor-like perseverance, you train yourself to think you could endure going to the HellWithout Respite for the sake of sentient beings. Contrast this with the medium scope, where you develop thoughts of wanting to be free of samsara. You may wonder: are these two opposites? But there is no contradiction. Bodhisattvas are also afraid of being reborn in the lower realms under the power of karma and delusion.
That way they would not even be able to benefit themselves, let alone benefit others. They have continually trained themselves in bodhaichitta and have gained the courage not to be afraid for themselves; instead, they would be most happy to take rebirth there through the power of compassion and prayer. They would not suffer there, nor would they have the slightest mental anguish. This training is called the armor-like perseverance because you face difficulties for the sake of others at a time when the Dharma has so degenerated that people no longer practice such things.

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

即勤修積淨、供養、六度萬行等。

This perseverance is collecting [merit], purifying yourself, making offerings, persevering in the practice of the six perfections, etc.

（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︰
1、布施 （財布施、法布施、無畏施）；
2、愛語（善軟之語）；
3、利行（捨棄自利而行他）；
4、同事（設身處地站在別人的角度，感受別人的感受）

第26堂 修心七義 (一) 2021年2月19日閱讀頁數: 中文書: 778-787, 中文電子書: 389-392, 英文書及英文電子書: 556-563

第十九天、修心七義之三

十一種所緣類是“ 七因果” 與“ 自他相換” 兩種教授的合修法:
These eleven meditation topics constitute a synthesis of both the sevenfold cause-and-effect instruction and the interchange of self and others. Begin by contemplating these four: 1. “ 平等舍 ” equanimity; 2.“ 知母 ” recognition that all sentient beings were your mothers; 3.“ 念 恩”與“ 殊勝念恩 ” both the ordinary and the special ways of recollecting their kindness; 4. “ 報恩 ”the wish to repay their kindness. They are followed by: 5.“ 自他平等 ” the equality that exists between self and others; 6. “ 由眾多門 思惟我愛執過患 ”contemplating the manifold faults resulting from self-cherishing; 7.“ 由眾多門思惟他愛執利益 ” contemplating the manifold good qualities resulting from cherishing others. Now comes the actual contemplation on the interchange of self and others: 8. “悲心所緣修 “ 取 ”taking, involving a visualization that will build up your compassion; 9. “ 欲令具樂慈 ” 所緣修 “ 舍 ”giving, involving a visualization to build up the love that wishes others happiness—one of the two types of love. And, at the end of all this, comes: 10. the development of altruism. 11.developing the actual wish to achieve full enlightenment.

最後當修“ 以果為道發心” 法，其所緣為︰觀想自身變成釋迦牟尼佛，放光淨治有情的痛苦，使一切有情均轉成大師釋迦佛之身。 At the conclusion of the sequence, there is another step, an auspicious gesture to facilitate your complete success in the secret tantras and their mandalas. You do this by transforming yourself into the form of Shakyamuni Buddha, then radiating out light rays that purify all sentient beings of suffering. Visualize that all sentient beings also transform into Shakyamuni Buddha.
次修歡喜心，心想︰ “ 一切有情已具足安樂”。這一修法能幫助我們積聚巨大的資糧。

Then meditate on joy. In this way, you both visualize the fruits of your development of bodhichitta and use this visualization as part of the path.


“ 境毒三善根”
Three objects, three poisons, and three root virtues.

當見到悅意、不悅意、平常三種境而生起貪、嗔等煩惱時，我們便以三境中任河一種為對象，設想將其他有情相續中所生起的貪、嗔等一切煩惱，以及依此三毒將在惡趣、輪回中所受的一切苦與苦因，均收到自身上，從而使一切有情具足無貪、無嗔、無痴的善根，如此配合觀修。The three objects are the things we find attractive, repulsive, or neutral. When we direct our attention to such objects, we develop attachment, hostility, and so forth. [Imagine yourself ] taking on all these things, together with the causes for these beings’ suffering in samsara; think, “I have relieved all sentient beings of attachment, hostility, and benighted ignorance, so that now they have only root virtues.” Do this for each [of the three poisons]. 在了解到爭斗、病痛等一切惡緣的根由是我愛執之后，便會明白，遭遇的惡緣是自己惡業果消盡之因，也是所取的他有情眾之苦在自身上成熟表現，因此感到純然的喜悅。由於修習修心法能使惡緣變成助緣、永無煩惱，所以修心法也被稱作“ 快樂泉源”。

Understand that these things you have taken will ripen on you, and let this be a cause of delight. By doing this, someone familiar with mind training will never be unhappy, because all unfavorable circumstances will seem to them to be helpful. That is why mind training is termed “the well of the citadel of happiness.”

我們不應該連一點逆境也承受不起，甚且應該改變對逆境的態度。

It makes you tolerant of even trivial unfavorable circumstances.

有苦的時候，縱然心裡不高興也于事無補，應設法將之轉成助緣。

If you are plagued by suffering, it is quite useless to be unhappy: you should turn this into something helpful.

當惡緣出現的時候，若能發願將一切有情的不幸、苦惱轉移到自己身上，這種功德是最大的。

Thus, when beset by bad circumstances, think, “Whatever happens to me is alright. May the things to which all sentient beings fall victim descend on me.” Nothing could be more beneficial than thinking in this way.

（四）開示一生修持之總綱
Converting Such Conditions Through Action

“ 五力” 是指︰白法種子力、串習力、牽引力、對治力與發願力。

First, 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 repudiation; (5) the power of prayer.

1. 五力中以“ 牽引力” 為最重要。每日早晨起床后，應立即猛力發願︰ “ 總體上說今生、特別是今年、尤其是今日，我不能輕易浪費，而要降伏我愛執這個敵人，做些有意義的事﹗ ”

The power of determination is the most important of these powers. As soon as you wake up in the morning, you must forcefully make this resolution: “I shall not let my life become meaningless in general, and I must especially not let this happen this year and, even more, not today. I shall do something meaningful—I shall subdue my self-cherishing, my true enemy!”

2. “ 白法種子力”，為了增長菩提心而由“ 加行法” 等門所作的積福淨障。

The power of the white seed means building up your two collections and purifying your obscurations by means of the preliminary rites and so forth.

3. “串習力”，在行、住、坐、臥諸威儀中均設法使兩種菩提心增長，不間斷地修行。

The power of familiarity means practicing all the time, no matter what we may be doing—walking, sleeping, or sitting—by using methods that increase both types of bodhichitta.

4. “ 發願力”，晚上臨睡前，將日間所作的善根回向，使兩種菩提心增長。

The power of prayer is dedicating, just before you go to sleep, the root virtues you have acquired that day so that they serve to increase your two types of bodhichitta.

5. “ 對治力”，我愛執初露苗頭，即予鏟除，就像打偷食的狗一樣，應用這樣的模式來對治我愛執。

The power of repudiation is as follows. At present, self-cherishing is the only thing you develop, and you should stop doing this. You must repudiate self-cherishing: striking out at it whenever it shows its face, just as you would hit a thieving dog.

以上所說為現世五力，至於臨終五力，即是修七法門的“ 遷識法”

These five powers apply to this life. There are also five powers at death; they are a mind-training transference practice [to direct your mind to its new rebirth].

修心遷識法中，雖然不需要念“ 嘿嘎” 與“ 呸”，但與其它遷識法相比，此法卻更為深奧。

The mind-training transference technique doesn’t employ [the mantras] hik and pha˛ but it is more profound than any other transference technique.

1. 五力的名目與前相同，其中“ 牽引力”，是指發願自己在臨終與中有階段，能夠不離菩提心。

Your determination here is the resolve not to become separated from bodhichitta while in the death state, the intermediate state, and so on.

2. “ 白法種子力”，將自己最貪著的東西作上供下施等，布施給殊勝福田，或是將所有財物分成幾份回施他人。

The power of the white seed is this: suppose you are most attached to your possessions. Destroy your attachment to them by giving them all away as an offering, etc.

3. “ 對治力”，是指臨終時要修強力的告解、防護。

The power of repudiation is to confess and then retake broken vows at death.

4. “ 發願力”，這不是指發願往生淨土等，而是發願將一切有情的苦與罪障成熟到自己身上，以及發願能生起菩提心。

The power of prayer is not praying to go to pure lands, etc. Instead, you make prayers that will aid in the development of bodhichitta and pray that the suffering, sins, and obscurations of all sentient beingsmay ripen on you.

5. “ 串習力”，是指平時精熟于菩提心的修在，臨終時因習慣的力量，在修菩提心當中往生，此外沒有更高深的修法了。

The power of familiarity is as follows.Having always familiarized yourself with bodhichitta, you leave that rebirth while in meditation on it by virtue of your mental familiarity. You could do nothing better.

至於臨終者的威儀，應效法大悲大師涅盤時的威儀，作右脅臥，以獅子臥姿去世。
單是這一臥姿對往生淨土也有很大的幫助。

You should adopt the position of lying on your right side in the lion-like sleeping posture while transferring your mind to its new rebirth. This is how our CompassionateTeacher entered nirvana, and doing even just this makes a big difference in helping you to reach the pure lands.

總的來說，下士道者應在修“ 皈依” 中往生；上士道者應在修“ 菩提心” 中往生，如是等等。

In general, people should perform the transference by taking refuge according to the small scope.However, someone practicing the great scope must do the transference and the like while in meditation on bodhichitta.

第18堂 六波羅蜜 (禪定-上)2020年6月18日閱讀頁數: 中文書: 833 - 843, 中文電子書: 414 - 418, 英文書及英文電子書: 592 - 599

第二十一天、奢摩他

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].

奢摩他本身的體性與外道所講的相同。雖然外道認為奢摩他是色界定與無色界定修
持中最低的一種，但如果懷著出離心來修，即是解脫的因；懷著皈依心來修，即成正
法。假如缺乏奢摩他，那么顯教的空性與密宗的生圓次第等高級的“ 修所成” 証悟也
無從生起。想要生起任何一種顯密三摩地功德，都需要有奢摩他，這就像想倒水不能沒有盛水的容器。因此，先成就堅固的奢摩他是很重要的。

Mental quiescence is something we share with non-Buddhists. The most inferior forms of it are the non-Buddhist practices of the form-realm dhyana states of concentration and the practices involving the formless realm.We could turn such practices into a cause for our liberation by carrying them out in conjunction with thoughts of renunciation. We could also make them into Dharma by practicing them in conjunction with taking refuge.Without mental quiescence we will not develop any of the great realizations that come through the sutric types of meditation on emptiness, or tantric types on the generation and completion stages, and so on. Any good quality you may wish to develop through one of the single pointed
concentrations in either sutra or tantra is out of the question if you do not have mental quiescence. Mental quiescence is like a container to hold the water you have poured into it. It is therefore vital to develop firm mental quiescence in the early stages.

不僅如此，當我們成就奢摩他之時，很容易就能改善修暇滿、難得、無常等的証德。
《菩提道燈論》中說生起奢摩他是為了成就神通，這不過是舉其一例而已。生起者奢摩他的主要用意，如寂天菩薩所說︰

“ 知具止勝觀，能滅諸煩惱，故應先求止。”

You must develop special insight into the understanding of emptiness in order to sever the roots of samsara, or achieve mere liberation; but, to do this, you must have already gained firm mental quiescence. In order to see things as they are—and clearly—you must first have stability and firmness. Suppose you are viewing a mural. Two prerequisites are needed to dispel the darkness [obscuring the painting]: a bright butterlamp and no drafts that would make it flicker. Similarly, if you have already achieved mental quiescence, it is much easier to develop realization through meditation on everything from the difficulty of gaining an optimum human rebirth to meditation on impermanence. Atisha’s Lamp on the Path speaks of the development of mental quiescence in order to achieve clairvoyant powers.
Be that as it may, the fundamental thing to understand about all this was
said by Shantideva:

Knowing that through special insight having great mental quiescence
You will destroy your delusions,
First seek mental quiescence.

這才是成就奢摩他的用意所在。因此，最初應當先成就奢摩他。
再者，奢摩他不一定要放在“ 發心” 之后修，在“ 發心” 之前亦可。如果奢摩
他成就，修三乘的任何一種法，都會有極大的進展。

Thus, you must achieve mental quiescence early on. You need not necessarily develop it only after achieving bodhichitta, because you may gain it either before or after this achievement. If you manage to achieve mental quiescence, you will make great progress in your meditations on any of the practices of the three vehicles.

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

所住的地方，當選先德曾經蒞臨加持過的，因為對初業行人來講，是由地加持人。
如果沒有這樣的條件，至少這一地區沒有破誓者居住、也未曾發生過擾亂僧團這類事情。不要住在有野獸、強盜、兇猛非人出沒的地方，而應住在有加持力的“ 賢善處
”。如果我們自恃膽大而隨便居住，很有可能會受到外來的侵害。

The place where you live should be a consecrated one where, for example, the feet of saints of the past have trod. When beginners dwell in such a place, the place itself will be a blessing for them. If you cannot find such a place, wherever you stay should not be the dwelling of someone who has, for example, broken his vows or caused dissension within the Sangha. It should also be a wholesome place—that is, not a place where there are beasts of prey, thieves, or wrathful spirits. It should also have people willing to act as benefactors. If it is not like this you may think you can live there in safety, but you will later come to grief.

（二）少欲
(2) having few wants

對衣食等不求好、不求多。
Having few wants means having no attachment to large quantities of fine clothes, good food, etc.

（三）知足
(3) being content

對獲得粗劣的衣食應當知足。
Contentment is making do with the bare necessities of food and clothing.

（四）戒律清淨
(4) having pure ethics


總的來說，戒是一切功德的基礎；特別來講，息滅微細的內散亂，先要斷除粗顯的
外散亂，如果分別粗重，內心是無法保持寧靜的，所以要以戒來制約、平息身口的惡行。

In general, ethics are the basis of all good qualities. Pacification of the subtle internal distractions depends on the abandonment of gross external distractions. Ethics restrain and pacify your misdeeds of both body and speech, and do this by taking you out of the mental yoke of your grossest conceptual thoughts.

（五）斷諸雜務
(5) abandoning the many demands of society

如果雜務纏身，我們的時間就會花在無意義之事和談話上面。為了生起靜慮，必須
做到少事少業以減輕散亂。少欲知足，就自然能做到少事少業。

This means restricting the time you spend on meaningless actions, conversations,
etc. You must have very little to do with such meaningless actions in order to be completely undistracted by them. Development of concentration is much more important, and so you will automatically have little to do with these things, because you have few wants and have contentment.

（六）斷除貪等分別
(6) completely abandoning conceptual thoughts such as desire

我們應思惟五欲過患與無常的道理來克服貪等分別。如果具足上述諸因努力修習，
成就奢摩他當不遲于六個月。
Turn your mind away from these thoughts by thinking about the drawbacks of desire and about impermanence.
When you have fulfilled all the above prerequisites and make effort in your practice, you will take no more than six months to achieve mental quiescence.

第19堂 六波羅蜜 (禪定-下) 2020年7月17日閱讀頁數: 中文書: 844-859, 中文電子書: 418-425, 英文書及英文電子書: 599-611

第二十一天、奢摩他
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

成辦三摩地的教授，無過于彌勒諸論、《五地論》、中觀派《修習次第》等大論中的所開示。因此，我們應常尋求這些教授來修。如果將這些大論當作只足用來講說的法，而看重一些與大論不符的上師教授，或杲簡短的密籍、筆記、夾注之類，宗喀巴大師在《道次第廣論》奢摩他章結偈中，說這類人不不在有處求而偏在無處求，這樣是找不到修行教授的。

In other words, they say you must cultivate the eight adjustments, which are antidotes to the five pitfalls. There are no better instructions on how to achieve single-pointed concentration than those to be found in the classical treatises—the works of Maitreya, Asanga’s studies on the various levels, texts on the middle way and its stages of meditation, etc.We must seek this sort of instruction and then meditate on it. Instead of doing this we might put a higher value on some lama’s oral instruction that does not accord with the Dharma as presented in the classics, or we might value short miscellanies on spells, or class notes, short pamphlets, etc. This is searching for something in a place where it cannot be found and not where it can.However, there is no danger of this happening if we follow chapter and verse the section on mental quiescence in Je Tsongkapa’s Great Stages of the Path. So if you do not refer back to these classical treatises, you might put your trust in what any lama you come across may say, claiming these to be “instructions.”

大到密宗生圓次第，小到基礎三摩地，都要依據真實可信的論典中所說的奢摩他教授來修，斷五過、依八行是必不可少的。 This applies to the generation and completion stages of the secret tantras down to the most trivial level of concentration. All are impossible to achieve without this instruction on how to achieve mental quiescence, whose source is the Shastras and which deals with the methods for extricating yourself from the five pitfalls by cultivating the eight adjustments.
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.

在成就奢摩他之后，修善行時心與所緣對象將緊密結合，由此能迅速獲得悉地；共同的神通、神變等也是依奢摩他成就的；睡眠將變成三摩地；煩惱減輕；尤其是從依止善知識法直至生圓次第的一切道將快速、順易地生起。

If you develop mental quiescence, you will be able to focus your attention on a subject quite firmly whenever you perform some virtuous practice, and because of this firmness will soon gain actual attainments, even the common clairvoyances and so forth; your sleep will become single-pointed concentration; your delusions will become very slight indeed. More
importantly, it will be easier for you to quickly develop [realization] into the path, from devotion to your spiritual guide all the way up to the generation and completion stages. And so on.

我們應當思惟這些三摩地功德而生起認識三摩地功德的“ 信”。獲得“ 信” 之后，就能依次引發“ 欲”、“ 勤”與“ 輕安”，這四種有因果關係。

Think about these good qualities. You will then have faith due to seeing the good qualities of single-pointed concentration.With this faith you will achieve the wish and perseverance to seek single-pointed concentration. With these you will wish to have meditative suppleness. This is how these four antidotes act as causes and effects—the latter ones developing from the earlier in an orderly fashion.
第二過︰忘失教授
The Second Pitfall: Forgetting The Instruction

這裡講的“ 忘失教授” 意為對所緣境失去正念，這是修三摩地時的最大障礙。

This is what we term no longer recalling the meditation device. It is highly damaging to the practice of single-pointed concentration.

奢摩他當用意識來修、而非眼識，五世達賴喇嘛等眾多大德均曾駁斥用眼識的模式。
For mental quiescence must be achieved with the mind, not with the eyes. The Great Fifth Dalai Lama, and so on, have repeatedly refuted that mental quiescence must be achieved with the eyes, not the mind.

我們觀想從頂上上師分出一尊上師釋迦牟尼，約拇指大小，停在正對自己眉間或臍間的位置，緣此而修，或觀想自己轉成釋迦牟尼，緣此而修。

From your guru, visualized on the crown of your head, emerges Guru Shakyamuni, about the size of your thumb. He comes to rest in front of you, about level with the gap between your eyebrows. Alternatively, you could put him level with your navel—whichever you prefer. Or you could visualize that you transform into Shakyamuni.

在修奢摩他時，除了吃飯、睡覺及大小便之外，其它時間都要用于修持，就像不停地摩擦燧木一樣，應當持續不斷地修上一年半載等。如果修一種所緣覺得煩了，便換另一種所緣，或是隔個三天便休息一陣子，這樣是修不成的。

In other words, fix the mind on the one visualization when you meditate. You will not achieve mental quiescence if you change the visualization. Suppose you rub two sticks together; you will not make a fire if you shift to another stick. Further, you must meditate continually for mental quiescence, except when you eat, sleep, or move your bowels, just as you have to rub the sticks together without interruption until they catch fire. Do this continuously until you achieve mental quiescence—in six months, a year, or whatever. You will not attain it if you get sick of it and move on to something else, or if you take a couple of days off to rest, and so on.

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。

In other words, memory necessarily has three properties. It must distinguish its object—that is, you have previously looked at your meditation device and familiarized your mind’s eye with its aspects. Subsequently, when you direct your mind to these aspects, memory necessarily has the property of retention—that is, you have not forgotten these aspects of the meditation device, and they present themselves to you continually. This is like your vivid recollection of food when you are hungry. Lastly, memory has another property of the function it performs—the mind is made not to stray or unfocus from the object it is directed toward.

因此，心中觀想住于面前的佛像等，這是所緣，應以堅固行相保持所緣而不散亂，並且只允許這一種所緣在心中現起。

If these three are present, you will be able to visualize the form of, say, the Victorious One, clearly in front of you, in your mind’s eye. Do not become distracted—retain a tight hold on the visualization. You must imagine the visualization and nothing else.
第三過︰沉掉
The Third Pitfall: Excitement And Dullness

在正修中以正念保持所緣境的時候，會發生第三種過失── “ 沈沒” 與“ 掉舉”。分不清沈沒、昏昧、掉舉這三件事，就像對冤家仇人認識不清，所以先要加以認識。

You will fall prey to the third pitfall—excitement and dullness—during your actual meditation period while recalling your meditation device. If you do not differentiate between dullness, mental fog, and excitement, it will be like not recognizing enemies bent on murdering you; since they are great faults, you must recognize them.

---昏昧 Mental fog ---
昏昧，是一種身心沉重、想睡覺的心理障礙。它可以是無記的，也可以是不善的；
但不可能是善的。昏昧是沈沒之因。

Mental fog can be either non virtuous or neutral. It obscures the consciousness, weighing down both mind and body, as when you want to go to sleep. It acts as a cause for dullness and is never virtuous.
---沈沒 Dullness---
沈沒有粗、細兩種。當以正念保持所緣境時，有“ 住分” 但無“ 明分”，為粗沈沒；所緣行相未失去、“ 住分” 與“ 明分” 俱存，但因行相力鬆弛導致“ 明分” 無力，為細沈沒。這是修止的主要障礙。

There are two types of dullness: subtle and coarse. When you recall your meditation device, its image may be steady but unclear. This is coarse dullness. Subtle dullness is as follows: you have not lost the retained features of the visualization, you even have steadiness and clarity of image, but the force of your retention has slackened, and its clarity is not intense. Subtle dullness is the main obstruction to meditation.


---掉舉 Lack of focus and Excitement---
掉舉能使心流散于可愛境或貪欲境，而回憶起可愛境或貪欲境，就像白天看戲、晚
上仍能清晰地回憶起戲中景象一樣。

Beautiful objects or the objects of your attachment unfocus the mind. Thus they are the beautiful signs referred to here. Suppose you watch an opera one day and that night you vividly recall the scene: this is an example of recalling an attractive object of your attachment.

修奢靡他時，不論心流散于可愛境或不可愛境，或流散于布施、頂禮等善境，兩者都是修止的障礙，均應加以防止。

when you meditate on mental quiescence, your mental state will be interrupted by the two other types of lack of focus: unfocusing due to either pleasant or unpleasant objects; and lack of focus due to, for example, recalling some generosity you may have performed, prostrations you may have made, etc. When you meditate for mental quiescence, you have to put a stop to these forms of unfocusing whenever they occur.
第四過︰不作行
The Fourth Pitfall: Non adjustment

當沈沒或掉舉發生時，不加以對治是一種過失。 When you get excited or dull, one of the antidotes—non adjustment— becomes a pitfall and it has its own antidote.

如果這樣做不能解決問題，則應放棄所緣而設法使退沒的心振奮起來。此時可以思惟暇滿、利大、難得，或思惟三寶功德、依止善知識功德以及菩提心功德等，使心振奮起來。

If the problem does not then go away and your mind becomes depressed when you resume the visualization, try a method to be uplifted, or cheer yourself up by contemplating how difficult it is to find the most beneficial optimum human rebirth. Or you could contemplate the good qualities of the Three Jewels, study the benefits of devoting yourself to a spiritual guide, contemplate the benefits of bodhichitta, etc. These will uplift your mind.

如果這樣作還不能解決問題，便應使用強硬的方法︰先在心間觀想自心成一團白光，然后口念“ 呸” 字，同時觀想光團從頭頂上出去、升到高空，與虛空混為一體。根據需要重覆數次。

If your dullness will still not go away, employ a more forceful means of removing it. Visualize your mind as being a white light at your heart. As you utter the syllable phat, your mind comes out of the fontanelle on the top of your head and penetrates the depths of space.Think that your mind and space have become inextricably mixed. Do this as many times as seems best.

如果問題依然存在，便應下座，設法消除產生沈沒的因，如昏昧、睡眠、昏暗心態等。可以住在清涼處或登高遠望、來回散步、用水洗臉等方法來消除。等清醒后，便應如前繼續修所緣。
If still the problem will not go away, terminate your meditation session. Mental fog is causing you to develop dullness. Use some means to make the mental fog, sleepiness, or grogginess go away. Settle down in some cool spot, go for a walk on some high, open place, go for a visit, splash water on your face, and so on. If these clear your mind, resume your visualization as before.

細掉舉是指未失去所緣境的心散亂，當收心太緊時，就會產生這個問題，所以應稍稍將行相放鬆。如果仍然無效而照樣散亂，即生較粗的掉舉，這是因為心情興奮產生的，所以，應避免過于興奮。

Subtle excitement is when you do not lose track of the meditation device but the mind is distracted. When this happens, the fault is that the mind is too tight. Slightly loosen your retention of the image. If this does not help and your mind is still distracted, you now have a coarse form of excitement. This has developed only because of your happy state of mind,
so you should not increase your happiness any more.

如果依然無效，則應使用強硬斷除掉舉的方法，這與思慮多者所修的數息觀相似。呼吸時，心想“ 呼出”、“ 吸進”，並默數為一，在心裡記數。剛開始的時候，可能只能數到三、四次就無法繼續了，此時應從頭開始。如果能夠數二十一遍保持心不散亂，即達成就第一住心的標準。

If this does not clear up the problem, employ a more forceful method to rid yourself of excitement. Because your conceptual thinking has increased, you should do the following visualization when you breathe in or out. When you breathe, think, “I am breathing out” or “I am breathing in.” Also think, “That’s the first time,” and continue to count mentally the number of times you have been breathing out and in. At first you will only be able to manage up to three or four cycles. Just resume counting from one again. Being able to keep this up till you get to twenty-one without the mind becoming distracted is the criterion for having achieved the first mental state.


第五過︰作行
The fifth pitfall: Readjustment

在沒有沉掉兩者的情況下修對治也是一種過失，其對治法即八行中的第八行──不
作行之平等舍。
When you have put an end to your dullness or excitement, readjustment becomes a pitfall, although it is in fact an antidote. The antidote to readjustment is number eight of the adjustments, nonadjustment. You must cultivate this equanimity.

第20堂 六波羅蜜 (正修奢摩他) 2020年8月14日閱讀頁數: 中文書: 860-867, 中文電子書: 425-428, 英文書及英文電子書: 611-615

第二十一天、奢摩他

正修奢摩他之法

現下講正修奢摩他的方法。我們先要具足奢摩他的資糧，如具足功德的修行處等。然后，以毗盧七法坐在安適座墊上。觀想從頂上上師分出一尊釋迦牟尼，約拇指大小，住于正對自己臍間的空中。

Now I shall discuss the way to pursue this practice. Fulfill the prerequisites for the development of mental quiescence—for example, a location that has the five characteristics. Then sit on a comfortable mat in Vairochana’s posture with the seven features. From the visualization of your guru on the crown of your head, imagine that a Shakyamuni image splits off. Place it in space at about the level of your navel.


如先前所述，我們必須以正念保持所緣境不讓它溜走，如果粗、細沉掉任何一種快要產生時，立即以正知覺察出來，各別以對治法加以阻絕。沉掉斷了的時候，就不再用功對治，而一心安住于所緣境。此外，必須要保住極為明顯而且有力的明分。

As in the detailed section on mental quiescence above, the meditation device is retained by your memory not losing the image. At that stage you are set to to fall prey to whichever of sutble or coarse dullness or excitement. As soon as you detect these through vigilance, immediately apply the appropriate antidote and put a stop to them. Do not employ any antidote after cutting short either dullness or excitement: just remain single-pointedly on the visualization while still maintaining most lucid, vivid clarity.

壬三、依此修九住心之理
Taking This As The Basis, How To Achieve The Nine Mental States

想修定的人必須要有住心的體驗，為此先要了解九住心的內容:
If you wish to meditate you must experience mental states for yourself. In order to do that you must know what these nine mental states are:

（一）內住心
Fixing The Mind

由聽聞上師所說所緣境教授的力量成辦。
This is achieved by the power of studying the instruction on visualization with your guru.

（二）續往心
Fixation With Some Continuity

修習了一段時間之后，心住于所緣境的時間略能延長。
After meditating in this way you are able to evoke the image and can even make it persist a while.

（三）安住心
Patchy Fixation

當心散亂離開所緣境時，能立即了知，然后重新修補，安任于所緣境，故稱“ 安住心”。
Though the image basically persists, the mind becomes distracted from the visualization. But you are immediately aware of this and “patch up your fixation” on the meditation device.

（四）近住心
Good Fixation

這一階段能生起強有力的正念安住于所緣境。由於從此所緣境不再喪失，所以要勝過前面三個階段。雖然所緣境不會喪失，但有強力的沉掉，所以需要運用沉掉的對治法。

You have developed powerful memory and you can fix your mind on the meditation device. From now on it is impossible for you to lose the meditation device, and so this state is far more forceful than the previous three. Just the same, while you are not losing the meditation device, you fall prey to the strongest forms of dullness and excitement, and you must apply antidotes to these two.

（五）調伏心
Becoming Disciplined

在第四階段，如果攝心太猛，極有可能犯細沈沒。所以，當生起有力正知而作檢查，並思惟三摩地的功德讓心活潑起來。
In the fourth state, the mind is overly knotted up inside. Now at the fifth, the greatest danger is from subtle dullness.Here you develop powerful vigilance. Vigilance stands on guard; you think this [vigilance] is a quality of single-pointed concentration, and it buoys up your mind.

（六）寂靜心
Becoming Peaceful

在第五階段，如果讓心過于活躍，便有生細掉舉之險。一旦產生細掉舉，必須生起能了知它的有力正加、視細掉舉為過失而消除之。
In the fifth state, the mind has been uplifted rather too much, and under these circumstances the greatest danger now is from subtle excitement. When subtle excitement arises, you develop a more powerful form of vigilance in order to detect it. You see that even this subtle excitement is a fault and that you need to prevent it.

（七）最寂靜心
Becoming Very Pacified

在第七階段，由於正念力與正知力均已圓滿，沉掉難以生起，但仍必須將細沉掉視為過患，生起精進力，盡力加以斷除。
In the seventh state, it is very difficult to develop dullness or excitement because the power of your vigilance and memory has been perfected. You develop the power of perseverance at this point, for you wish to abandon dullness and excitement as much as possible - because you have looked into the damage that they cause.

（八）專注一趣
Becoming Single-pointed

在這階段，沉掉就像被擊敗的敵人，它們先是有力量，然后力量逐漸減弱，最後徹底喪失。
At the beginning you apply the antidote of memory, and though this involves a slight effort, you are then able to pursue the whole length of the meditation session without the subtlest excitement or dullness.

（九）等持
Fixed Absorption

此階段具有“ 無功用運轉作意”。由於第八階段不斷地練習，此時不加功用而自然地成就。
The fixation is now effortless. You spontaneously achieve this effortlessness by repeated cultivation of familiarity with the eighth state. You need not exert the slightest effort to slip into single-pointed concentration, just as a person who is good at reciting verses can start a familiar passage. You are now completely absorbed in single-pointed concentration.

第21堂 發菩提心利益 2020年9月18日閱讀頁數: 中文書: 696-720, 中文電子書: 353-362, 英文書及英文電子書: 499-516

第十六天、發菩提心利益

是什麼力量使我們在輪回中流轉呢· 是業。業則由煩惱產生，更明確地說，是由煩惱根本無明所產生。為了根除無明，我們需要生起增上慧學；為了生起增上慧學，又需要有定學與戒學做為前提，所以說，戒是功德的基礎。

What is it that makes you go round on the wheel of samsara? It is karma, and this karma is developed through delusion. Among delusion, ignorance is the root, so ignorance produces karma. To root out ignorance you have to practice the high training of wisdom. You have to prepare yourself for this practice with the high trainings of single-pointed concentration and ethics; this is why ethics is said to be the basis of any good qualities.

大師又說，在修煩惱對治法時，我們先要讓煩惱現前，然后認清其體性，再來修對治法。這一方法使我們在散亂時也能體認煩惱。

When you are still at the stage of applying antidotes to delusions, you should allow a delusion to develop and apply its antidote only after identifying it. The whole point of doing this is to eventually be able to identify delusions even when you are distracted.

丁三、于上士這次第修心
Training The Mind In The Great-scope Stages Of The Path

此科分三大段︰
（戊一）顯示人大乘門惟是發心及其利益； （<—今堂主要內容）
（戊二）發菩提心之理；
（戊三）既發心已學行之理。

This has three headings:
(1) teaching that the development of bodhichitta is the sole gateway to the Mahayana, and teaching its benefits as well; (<—Today content)
(2) how to develop bodhichitta;
(3) how to set about training yourself after the development of bodhichitta.

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

我們的正行道，是修上士道之菩提心，下、中士道是其前行，學習總菩薩行是其結行。學上士道先要生起歡喜心，所以此處根據軌炬，按照《文殊口授》先講發心利益。

Since the first thing to be done in the study of the path of the great scope is to rejoice, the oral tradition deals first with the benefits [of bodhichitta]. What follows is according to the way in which these benrfits are discussed in Mañjushrı’s Own Words.

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；
（己二）獲佛子名；
（己三）映蔽聲聞；
（己四）成就最勝福田；
（己五）易圓滿資糧；
（己六）速淨罪障；
（己七）成就所願；
（己八）損害與中斷不侵；
（己九）速疾圓滿一切地道；
（己十）成就出生眾生無余安樂之良田。

(1) teaching that the only way to enter the Mahayana is to develop bodhichitta;
(2) you gain the name “child of the victors”;
(3) you outshine the shravakas and pratyekabuddhas;
(4) you become a supreme object of offering;
(5) you amass an enormous accumulation of merit with ease;
(6) you rapidly purify sins and obscurations;
(7) you accomplish whatever you wish;
(8) you are not bothered by harm or hindrances;
(9) you soon complete the entire path and its levels;
(10) you become a fertile source of every happiness for other beings.

己一、顯示人大乘門惟是發心
(1) Teaching That The Only Way To Enter The Mahayana Is To Develop Bodhichitta

是否進入大乘之列，取決于相續中是否生起菩提心。
The thing that determines whether you have joined the ranks of the Mahayana is whether you have developed bodhichitta in your mindstream.

我們應當審視自己有沒有可能在相續中發起[ 無勵力] 的菩提心，如果有，當然最好；否則也要看看是否能發起[ 有勵力] 的菩提心；再不然，就要問問自己是否有可能〔通達〕菩提心。連一座菩提心所緣都不修，單是勤修本尊、猛念密咒，這種辛苦是無益的徒勞，極為可惜。

We must see if we think we can genuinely develop this mind in our mindstreams, as this is the best thing we can do. Failing that, we must see if we can gain some sort of contrived experience of it, or failing even this, see if we can gain a low level of insight into it. This is why they say that if we do not pursue this as one of the topics of a particular meditation session, effort in only deity meditation or recitation of the mantra will just be pointless hard work. What a great pity.

己二、獲佛子名
(2) You Gain The Name “Child Of The Victors”

縱然具有神通變化、通曉五明、現証空性、斷盡煩惱等功德，如果未發菩提心，就不是菩薩與佛于，也不入大乘之儕；如果相續中發起此心，就算是豬、狗等畜生，或是愚笨如驢、沒有其他任何功德的人，也歸入大乘之列。一有人發菩提心，大地就會震動，諸佛寶座也將顫動。因為大地是有情共業的力量所感，發菩提心者將引導無量有情、動搖輪回，大地無法承受而產生震動。

So, whether or not you become a child of the victorious ones depends on this very thing. If you have not developed bodhichitta, you are not a bodhisattva, or a child of the victors, although youmay be clairvoyant, able to work miracles, learned in the five sciences, have gained direct understanding of emptiness, or have completely abandoned all delusions. You will not have joined the ranks of the Mahayana. But if you have developed this thought in your mindstream, you have joined the Mah›y›na ranks, even though you are an animal, for example, a dog or pig, or even a simpleton without any other accomplishments and as stupid as a donkey.When you develop bodhichitta, the earth quakes and all the thrones of the buddhas shake. Because the great earth was produced by the collective karma of sentient beings, when someone develops bodhichitta it proves too much for the earth, which then quakes because that person with bodhichitta will lead many sentient beings and cause a commotion in samsara.

過去我們曾有許多神通變化，到頭來卻沒有因此獲得任何利益，所以，理解[ 菩提道次第] 要比得神通更為可喜。神通變化既不稀奇也無大益，我們每次死亡至中有階段，即得神通。

We have in the past attained many types of clairvoyance and miraculous powers that did us no good in the long run; it is better to understand the lamrim.Being clairvoyant and having miraculous powers is neither unusual nor beneficial: it is said we receive these powers in the bardo after we leave each rebirth.

己三、映蔽聲聞
(3) You Outshine The Shravakas And Pratyekabuddhas

相續中發起菩提心者，即便不能學菩薩行，但因其相續中有菩提心的緣故，仍不失[ 佛子] 之名，既超勝一切善資糧珍寶，也能勝過聲聞、緣覺眾的金飾，又能消除輪回的貧窮。

Similarly, those who have developed bodhichitta in their mindstreams may not be capable of training themselves in the tasks of the victorious ones’ children, but they are still called children of the victors because of the bodhichitta in their mindstreams; of all precious collections of virtue, theirs is the best. It will even outshine such golden jewelry as the [merit and wisdom] collections of the Shravakas and pratyekabuddhas. And they say that all samsaric poverty is dispelled by it.

因此，若想認識什麼是八萬四千法蘊的心要，除此菩提心外，沒有他法。阿底峽尊者曾教導說︰[ 舍棄現世! 專修慈心、悲心與菩提心! ]

Bodhichitta alone should be recognized as the essence of the 84,000 heaps of the Dharma. As Atisha said, “Give up this life! Meditate only on love, compassion, and bodhichitta.”

己四、成就最勝福田
(4) You Become A Supreme Object Of Offering

相續中發起菩提心的人，當成為人天的最上供養田，所謂[人天世間應禮敬]。
When you develop bodhichitta in your mindstream, “Humans and the worldly gods fold their hands in respect…” In other words, you become a supreme object for the offerings of gods and humans.

此心生起時，梵天、帝釋等都會前來供養，使發菩提心者容光煥發，並幫助他們實現一切願望。因為正等覺佛是由菩薩產生的，而菩薩是由菩提心所產生，所以據說連佛也要恭敬菩薩。

Brahma, Indra, etc., come and make offerings when a person develops this mind. They lend them their brilliance and help them to fulfill their wishes. It is also said that even the buddhas respect bodhisattvas because such fully enlightened beings were once bodhisattvas themselves, and being a bodhisattva depends on bodhichitta.

己五、易圓滿資糧
(5) You Amass An Enormous Accumulation Of Merit With Ease

簡言之，凡是以菩提心為動機所造的善，其利益與一切有情數量一樣多。

In short, it is said that when you are motivated by this mind, any virtue you create will provide you with the same benefit as the total number of sentient beings.

己六、速淨罪障
(6) You Rapidly Purify Sins And Obscurations

淨罪法中，沒有比發菩提心更為殊勝的。

Nothing is better for the purification of sins.

罪蘊再龐大，若以菩提心淨治，就如劫火燒柴那般容易。所以說，為了消滅我們的罪業，與其百年勤修缺乏菩提心的淨罪法，還不如修一座菩提心更為殊勝。

That is, no matter how big your heap of sins, it will be purified like kindling burned in the fires at the end of the eon. For these reasons, in order to destroy your sins, it is better to meditate on bodhichitta for one session than to try for a hundred years to purify these sins by some other means divorced from this mind.

己七、成就所願
(7) You Accomplish Whatever You Wish

菩提心發起之后，當能實現現前與究竟的一切目標。最殊勝的目標就是為一切有情除去不欲之苦，並為他們成辦所欲之樂。

When you develop this mind, you effortlessly achieve all your desires, both temporary and ultimate. The best thing to wish for would be that all sentient beings abandon their unwanted suffering and achieve their desired happiness.

只要菩提心在相續中生起，常人難以修成的密續等中所說的明咒與事業法，均能輕易地獲得成就。

If you have developed bodhichitta in your mindstream, you will easily succeed in all things, both ordinary and extraordinary: the knowledge mantras or tantric spells described in the tantric canon and so on.

己八、損害與中斷不侵
(8) You Are Not Bothered By Harm Or Hindrances

《華嚴經》中比喻說，若將[ 無憂藥] 帶在身上者，百病不侵； [ 藥王水] 帶在身上，可以驅蛇； [ 無能勝藥王] 帶在身上，能戰勝敵人；而如果有菩提心，則能保護我們免受煩惱病痛的侵害。

The Laying Out of Stalks Sutra tells us: If you apply the all-healing balm to your body, no disease, etc., can harm you. If you apply the king of balms—which we call “water”—to your body, snakes will avoid you. If you apply the king of balms that incapacitates others, your enemies can do nothing to you. Likewise, when you have bodhichitta, the delusions are incapacitated, and so forth.

這些事例告訴我們，發菩提心有免遭損害與中斷的無邊利益。
These stories illustrate the infinite benefits that accrue from not being bothered by dangers and hindrances.

己九、速疾圓滿一切地道
(9) You Soon Complete The Entire Path And Its Levels

簡言之，生起一切善法的根本是菩提心，有菩提心者，就算小到布施給烏鴉一口之食的善根，都能轉成佛位之因，所以，地道的圓滿將極其迅速。

In short, it is said that because bodhichitta is the root of development of all virtuous Dharma, even giving a piece of food to a crow acts only as a cause for your buddhahood; that is why you will complete the stages and paths so quickly.

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

世間的快樂及聲聞、緣覺、轉輪王等，全是由佛的力量所產生的，而佛是由菩薩產生，菩薩則是由菩提心所產生。因此，菩提心是一切眾生安樂的根本。不僅如此，菩提心又是一切法蘊的心要、諸大菩薩的修持中心。密法的殊勝，也是因為菩提心的力量才得以呈顯。

In other words, all the happiness of this world, all Shravakas, pratyekabuddhas, universal emperors, and the like come from the power of the buddhas. The buddhas developed from bodhisattvas. The bodhisattvas come from bodhichitta, so not only is bodhichitta the sole root of all the happiness of beings, it is also the essence of all the [84,000] bundle-divisions of Dharma. It is the main practice of the children of the victors. The superiority of the secret tantras derives from the power of this mind.

能在相續中生起這樣的正法心要而苦修，所做的一切努力都是值得的，將來也一定會生起菩提心，因為有為法不會停留在原狀，所以菩提心也定能生起。

It is meaningful to take pains to develop this essence of the Dharma in your mindstream: the effort is most worth it. And you are sure to develop bodhichitta if you meditate on it, because conditioned phenomena do not just remain static [so the right cause will produce the desired effect].

第22堂 七因一果（上） 2020年10月16日閱讀頁數: 中文書: 720-737, 中文電子書: 362-372, 英文書及英文電子書: 516-530

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,
（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.

其中[知母] 至[ 增上意樂] 六節為因，[ 發心] 為果。其因果相生的情況如下︰在生起為利一切有情而願成佛之前，必須先有擔負利他責任的[ 增上意樂〕；在這之前先要有不忍見一切有情受苦的[ 悲心]，否則就生不起[ 增上意樂] ；生起[ 悲心] 之前，又得先生起珍惜一切有情如愛子般的〔悅意慈〕，我們目前能夠輕易對親友生悅意相，對仇敵則不然，所以要將一切有情視為親友，而母親又為親友之最，所以應修一切有情為母，生起[ 念恩]、[ 報恩] 之心，珍愛之慈才會生起。所以，這裡所謂的[ 因果]，是指后者的生起要有前者為前提。此道程綿長悠遠，不可躁急，只要依次去修，肯定能生起。
The six from“understanding all beings to be your mother” to “altruism” are the causes. They result in the development of bodhichitta. This is how these all act as cause and effect; but before you can develop the wish to achieve buddhahood to benefit all sentient beings, you must have the altruism to take responsibility for others’ welfare. Further, you will not develop this altruism if you do not have such compassion that you are unable to bear the fact that all sentient beings are tormented by suffering. In order to generate this compassion, you must generate love through the force of attraction—an attraction to all sentient beings whereby they seem to be as attractive as your own dear cherished children. You must precede such love by regarding all sentient beings as dear ones to whom you have the sort of attraction you have at present for people you hold dear but do not have for your enemies. Because the ultimate form of dear one is the mother, you will love and cherish as valuable all sentient beings if you can prove that they have indeed been your mothers, remember their kindness,
and wish to repay them. That is why this is known as the “cause-and-effect” instruction, as eachstep is the necessary preliminary to the next, bringing each succeeding one into being. Don’t be shortsighted and don’t think this process too long: you will definitely be able to develop bodhichitta if you train in stages.

在生起[ 知母] 之前，必須先修[ 平等舍]。譬如繪畫時，柔軟的布面如果高低不平，再怎么畫都畫不好，假如對一切有情心不平等，即便修慈悲等法，所生的慈悲也有偏頗，因此，應當先生起[ 舍無量]。
How you begin to develop this understanding that all sentient beings were once your mother can be illustrated as follows. If you do not make the drawing surface smooth, flat, and even, the drawing will not come out. If you likewise do not develop equanimity toward all sentient beings, even though you meditate on love, or compassion, or whatever, you will develop only a prejudiced form of these. Therefore you must first develop immeasurable equanimity.


（辛一）修平等舍； (1) immeasurable equanimity,

七因果修心之中下包括自他相換修心；自他相換修心中則包括七因教授的全部。七
因果之首所修的平等舍即[ 舍無量]，即從自己的立場以平等心看待一切有情。我們往
往對某些人生嗔、對某些人生貪，內心並不平等。

The equanimity first meditated on in the sevenfold cause-and-effect instruction is immeasurable equanimity. On our side, we need to have equanimity of mind toward all sentient beings, but at present our mindstreams do not react equally to all: we get angry at some and attached to others. We could take neutral beings as our first object of mind training, then move on to our friends, and then to our enemies. Or we could take all three together as our object. I think the latter of these two has the wider application.

單[ 平等舍] 這一節，就得花費數月、數年來苦修。花數座時間就想打下圓滿菩提的基礎，是不會有任何進展的。對以上修菩提心法痛下苦功實修，要比畢生作觀修本尊、念咒、觀心本面等利益微渺之事要有價值得多。
You must work hard solely at equanimity for months or years on end, because if you spend only a few meditation sessions on it, you will not progress. Your hopes of laying the foundations for your enlightenment will then only be wishful thinking. If you work hard at this bodhichitta training, I can assure you it is more worthwhile by far than working hard at and meditating on all sorts of less beneficial things that can fritter away your human rebirth, such as meditating on deities, reciting mantras, or trying to improve your meditative abilities.

（辛二）知母； (2) understanding all sentient beings to be your mother,

所謂“ 知母”，就是要認知一切有情是我們最親愛的人我們的母親。假如在相續中未生起此一認知，與菩提心的緣分就斷了。
You must understand that all sentient beings were once the ultimate form of friend or relative—your mother. You have no chance of gaining bodhichitta if you do not develop such an understanding.

修“ 知母” 時，先觀修今生母親曾多次為我前世之母，然后觀父親、再及于其他親友、中庸人士。一旦生起很好的感受，再以仇敵為對象來修，最後以一切有情為對象來修。

First meditate on how your mother of this life has been your mother many times over in previous rebirths. Then meditate on how your father has been a mother to you. Then do this for all your friends and dear ones; then, for those neutral. Then, if you have managed to gain some insight from all this, meditate on how your enemies have been your mother. Only then should you carry out this training with respect to all sentient beings.

（辛三）念恩； (3) remembering their kindness,

既然一切有情都是自己的母親，那么我們應該思惟一下她們做母親時所給予我們的深重恩德。

When you have insight into the fact that sentient beings have been your mother, you ought to think of the enormous kindness they showed you as your mother.

以今生的母親為例，在初、中、后三個階段，母親的恩德都很深。起初，在我住胎的九個月零十天期間；母親因為怕傷害到我，對一切飲食、住行均十分小心，呵護有加。那時候，母親真可稱得上是護理專家，要不然，我們現下不可能有機會接觸並學習正法。這不是我們自己精明能幹的結果，而是母親的恩德所致。

Take the case of your mother in this life: [while you were in her care,] she showed you great kindness at the beginning, in the middle, and at the end. In the beginning she carried you in her body for nine months and ten days, cherishing you and protecting you. She was careful about the things she ate or drank, and careful when moving and sitting, for fear of harming her child. If our mothers had not known how to look after us so well, we would not have been able to meet with the holy Dharma or study it now. This did not happen because we could fend for ourselves: it was through our mothers’ kindness.

（辛四）報恩； (4) repaying their kindness,

母親有情正陷于輪回大海的漩渦之中，而此番我們已有救度的方法，如果不救援，我們將是最卑賤的人。因此，應想到救度眾生之責就落在自己肩上而勤修報恩。

That is, for our meditations on repaying their kindness we should feel that we have the means of freeing these sentient beings stranded in the ocean currents of samsara. The responsibility for rescuing them now rests with us, and we would be utterly contemptible if we did not do so.

惠施有情食物、衣服等，只能暫時消除他們的飢渴、寒冷，並沒有究竟的利益。能使有情具足一切安樂、遠離一切痛苦，對他們就有穩固而重大的利益；若能將有情安置於佛位，有情便能具足一切安樂、遠離一切痛苦，所以，我們應該想到︰ “ 我應將一切有情置於佛位﹗

Think as follows: “By merely giving them food, clothing, and so forth, I will only free them from temporary hunger and thirst. It would not bring them any lasting benefit. They would benefit greatly and permanently, however, if they had every possible happiness and were rid of every suffering. If I could lead them to buddhahood they would achieve a state that has every happiness and is free of all suffering. Thus I will lead all sentient beings to buddhahood!


（辛五）悅意慈； (5) love through the force of attraction,

“ 悅意慈” 是一種珍視、愛護眾生的心態。
This love appears in the form of a heartfelt cherishing, an affection for sentient beings.

此處不需另修所緣，修上面三節── “ 知母”、“ 念恩”、“ 報恩”，如果已發起體驗，“ 悅意慈” 自然就會出現。一切有情的相續中不僅沒有無漏之樂，連有漏之樂也沒有，現下他們自稱的所謂快樂，本質上全是痛苦。所以，我們應當想︰ “ 如果現下一切有情能具足一切安樂該有多好﹗願他們具足所有安樂吧﹗我要幫助他們達到這個目標﹗ ”

In other words “love through the force of attraction” is being attracted to all sentient beings as if they were your own children. This love does not need a separate meditation topic: you will develop it automatically when you have developed some feeling for the preceding three sections: “Understanding All Beings to Be YourMother,” “Remembering Their Kindness,” and “Wishing to Repay Their Kindness.” So contemplate as follows: “I can discount the uncontaminated happiness in the mindstreams of all sentient beings; they have only the contaminated sort. Even the thing they take to be happiness has not transcended the nature of suffering.How wonderful if all sentient beings had happiness!May they come to have it! I will procure for them such happiness!”

----------------下堂繼續----------------

（辛六）悲心；(6) compassion,
（辛七）增上意樂；(7) altruism
（辛八）正修發心。(8) bodhichitta.

第23堂 七因一果（下） 2020年11月13日閱讀頁數: 中文書: 738-748, 中文電子書: 373-376, 英文書及英文電子書: 530-536

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,
（辛五）悅意慈； (5) love through the force of attraction,
--今堂學習以下部分--
（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 The Great Compassion

大悲心是力量強大的成佛不共親因。
This is a potent determinate cause for buddhahood.

大悲心最初重要如種子──它是大乘的決定原素與發菩提心的根本；
大悲心中間重要如水肥──它是生起對佛子行不退縮“ 披甲精進” 的動力；
大悲心最後重要如果實──它是成佛后利他事業恆不間斷的保證。

菩提心力量的強弱，視此大悲心而定，菩薩們修道的速度快慢也由大悲心力量的大小來決定，有些菩薩入密宗門求修速道，且能快速完成，也是因為大悲心的力量。

It is as important as a seed, since it ensures that the path is Mahayana at the outset, and is the root of developing bodhichitta. In the meantime, it is as vital as water and manure, because it produces a perseverance along the way that acts as armor against despondency at the tasks facing a child of the victors. Finally, it is as important as the fruit to be enjoyed, because it is responsible for your continual good works for the benefit of others after you achieve buddhahood. The degree of strength of your bodhichitta is also a function of your great compassion; and the various speeds at which bodhisattvas travel the lamrim fundamentally depend on the strength of their compassion. Bodhisattvas enter the secret tantras in search of a rapid path, and they complete this path quickly through the power of their compassion.

大悲心在相續中生起的標準是︰像慈母一心系念身患重病的愛子一樣，下至飲食亦都祈願一切有情遠離痛苦。單是希望遠離痛苦的悲心，是與聲聞、獨覺共同的悲心；欲救拔痛苦的悲心，才是大乘的不共悲心；我們要生起的是后者。縱然這些悲心難以生起，仍然要努力起大精進，力求生起。

Here are the criteria for having developed the great compassion in your mindstream. You have developed it if, even while eating or drinking, you think about all sentient beings, and want them all to be free of suffering just like a mother worrying about her beloved child who has been struck down by a virulent disease. However, the compassion merely wanting beings to be free of suffering is common to Ÿhravakas and pratyekabuddhas. The compassion of actually wishing to save them from their suffering is exclusive to the Mahayana. You should develop this latter type. Still, these are hard things to develop, and you must work very hard indeed at the techniques.


辛七、增上意樂 Altruism

正如子女要承擔起照顧母親的責任，為一切有情除苦、予樂的擔子就由我來承擔，由我獨立將有情置於佛地，這就是勝過聲聞、獨覺的“ 增上意樂”。 “ 慈心” 與“悲心” 好比不忍見到母親掉入深坑而希望有人出手相救，“ 增上意樂” 則是毫不遲疑地決定由自己親自救她出離險境。總的來說，雖然聲聞、獨覺也有“ 慈心” 與“ 悲心”，但卻沒有這樣的“ 增上意樂”。
辛八、正修發心 Developing Bodhichitta

在勇敢地擔起利生的責任之后，再觀察一下自己是否具有這樣的能力。我們將發現，現下自己連利益一位有情的本事都沒有。我們應當研究一下究竟誰具有這種能力，以及自己是否也能達到他們的水準︰這個世界上，地位最高的是梵天、帝釋之輩，但他們絲毫無法利益有情；聲聞、緣覺、阿羅漢尚未解脫一切系縛，所以利生事業也不圓滿；初地菩薩的利生事業雖然極為廣大，卻無法與一生補處菩薩相比，一生補處菩薩無法與最後有菩薩坐在菩提樹下一天的利生事業相比；菩提樹下菩薩的利生事業，無法與諸佛相比，事業大小猶如處空與手掌之別。因此，只有諸佛的利生事業才是無與倫比的，諸佛能根據有情不同的界、意樂、種姓，毫不費力任運自然地利益有情。當獲得佛位之時，便能擁有以前皈依部份中所說種種功德，所以想要利生就一定要獲得一切智，為此必須發起為了利他而希求圓滿菩提之心。

After taking on this responsibility, see if you are able to carry it out yet. You are unable to help even a single being! You are forced to look for someone who can do this effectively and then see if you too can achieve such a state.
Some great worldly beings, Brahm› or Indra, for example, are of no help at all to sentient beings. And the Ÿhravakas, pratyekabuddhas, and arhats can do little better since they have not abandoned all their fetters.The first-level bodhisattvas can help sentient beings to amuch greater extent, but they can only do a fraction of what the bodhisattvas who will reach enlightenment in their next rebirth can achieve. Even the things these bodhisattvas do cannot compare with a fraction of what bodhisattvas in the very last stages perform for the sake of sentient beings in one day while they sit under a bodhi tree. And even the deeds of those under the bodhi tree do not bear comparison with what buddhas achieve. It is like the difference between the palm of your hand and the whole of space. The buddhas are incomparable in the spontaneous and effortless way they benefit others in accordance with others’ dispositions, wishes, and mental capacities. If you were to achieve such a state, you too would have these qualities [cf. the section on taking refuge, Day 12, pp. 359–66].

我們無論是在修密法的時候，或念“ 嘛呢” 的時候，或游學辯經院的時候，都要懷著菩提心。一旦發起為利有情慾成佛的“ 有勵力覺受” ，即不過是發起了如甘蔗皮一般的菩提心；等到一見有情便能自然發起為利此有情慾獲圓滿菩提之心的“無勵力覺受”，才是在相續中發起了真正的菩提心。由此進入大乘資糧道，也是三大阿僧祗劫積集資糧的開端。若發起這樣的體驗，我們將生起無邊功德，例如獲得“ 菩薩” 與“ 佛子” 的稱號等。在這個基礎上修密宗道，則更是錦上添花，肯定很快將成佛。

Thus, when you practice the secret tantras, or just repeat a rosary of o˙ ma ni padme hum˙—or when, for example, you attend a debating practice or offering ceremony as an ordinary monk—do so in conjunction with this mind. When you experience the conscious desire to achieve buddhahood for the sake of sentient beings, you have developed a bodhichitta that resembles the outer layer of a piece of sugar cane. But when you experience an involuntary desire to achieve full enlightenment for the sake of any sentient being you see, you have developed true bodhichitta in your mindstream. You have thus entered the Mahayana path of accumulation and begun the three great eons of amassing [the two collections]. You will acquire infinite qualities and gain the names “child of the victorious ones” and “bodhisattva.” When you practice after achieving this insight, you are sure to be enlightened quickly if you add the mantric [i.e., tantric] path.

第24堂 發菩提心方法_自他相換（上） 2020年12月11日閱讀頁數: 中文書: 748-761, 中文電子書: 377-381, 英文書及英文電子書: 536-545

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.

[ 自他相換] 之門修心，是寂天的傳承。

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.

庚二、由自他相換之門修心法 Training The Mind Through The Interchange Of Self And Others

以上是講由七因果之門發心法，接著講寂天大菩薩的自他相換之門修心法。雖然以上述七因果教授來修心也能發菩提心，但為了使力量更勇猛，我們還需要以自他相換的模式來修心。這一修法在以前是守密的，並與“ 取舍” 修法分開來講，名義“ 修心”。對非器來講，這一自他相換的修法，不太容易接受。

Now I shall discuss the mind-training system that uses the interchange of self and others. This was the system of Shantideva, a great child of the victorious ones. Although you will develop bodhichitta if you train your mind according to the above sevenfold cause-and-effect method, we will still cover this system of interchange of self and others, because this thought is so powerful. The earlier Kadampas used this technique. What we usually call mind training refers particularly to the interchange of self and others, and to giving and taking.

“ 法殊勝”，比喻此法如金剛寶的道理，以前講本法的利益時已講過了。又如同少許日光卻能消除黑暗，本法能消除我執之暗；如少許藥樹葉片即能除病，本法能法除我執之病；在五濁惡世、修法難以入道的時代，以此“ 修心” 法為伴侶，即能免受惡緣侵擾，如是等等，本法有許多殊勝處。

The greatness of this Dharma can be seen by referring back to the section on the benefits of bodhichitta and how bodhichitta is like a diamond. It is similarly able to dispel the darkness of self-cherishing, just as even a fraction of the rays of the sun can dispel darkness. It can dispel the disease of self-cherishing just as even a part of the medicine tree can dispel illness. In these times when the five types of degeneration are commonplace and Dharma paths may not be effective, this mind training will assist you and you will not be bothered by unfortunate circumstances. This Dharma has so many greatnesses.


（一）開示加行基礎法
Teaching The Preliminaries On Which This Dharma Depends

即是在下、中士道中修心，因為與“ 道次第” 中所講的內容並無不同，所以此處不再贅述。
This section is the training of the mind in the part of the path shared with the small and medium scopes. I do not have to teach this all over again as there is no difference between the way they are treated here and in the lamrim.

（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

古代的引導文，都是先講勝義發心修心。如果在方便分尚未堅固時就開示勝義發心修心法，便有可能像大成就者朗波果跋巴一樣。因此，此處按照彩林雍增的軌矩，不先講勝義發心修心，而留到后面與“ 般若波羅蜜多” 合起來講。

The preserved teachings of the past say that the sharp-witted of the Mahayana lineage should train their minds by developing ultimate bodhichitta first. However, the story of the mahasiddha Hastikovapa could repeat itself if you first discuss training the mind through development of ultimate bodhichitta before you have taught the other part that deals with method.So I will not speak on the ultimate-bodhichitta mind training first. This follows the practice of Tutor Tsechogling. I shall be dealing with it later, for it is included below in the section on the six perfections.

世俗菩提心 Training The Mind In Relative Bodhichitta

第二、世俗菩提心修心。關於本教授的出處，見之于《親友女因緣》等，以及大悲大師過去在有學道位，受生為地獄中牽車力土時發心等故事。

The source for this instruction is the story of Maitrakanyaka and other stories. These tell of a previous life of our Compassionate Teacher while he was a still-learner on the path. Although he had been born in hell as a wrestler forced to pull a cart, he developed bodhichitta. And so on.

辛一、自他平等
Meditating On How Self And Others Are Equal

先修前面所講的“ 平等舍” 至“ 悅意慈” 以下各節。次應根據《供養上師儀軌》中所說的“ 痛苦雖微終不歡” 等來思惟。現下我們對所謂的“ 我” 十分珍視、愛護，對別人則不然，這是自他不平等所致。然而，從道理上講，自他兩者並沒有這么大的差別，應該思推︰自他雙方都想要快樂、不要痛苦，二者平等。關於這一節除上述所說外，沒有其他眾多理則。

This is preceded by the same early sections we had above, that is from “Equanimity” up to “Love that Comes from the Force of Attraction.” Then you should contemplate as follows. As the Guru Puja says:

There is no difference between myself and others:
We do not want the smallest suffering,
Yet happiness never satisfies.
Bless me to be glad at others’ joy.

In other words, at present we cherish and value the thing we call the “self ” but do not regard others in this way, so the self and others are not equal. It is not right to make such an enormous distinction between these two.We ought to feel, “I and others are equal because we both want happiness and don’t want suffering.”

“ 修心” 中的“ 知母”、“ 念恩”、“ 報恩” 三節，以及后面的“ 增上意樂”、“ 菩提心” 兩節，與前述“ 七因果” 中的相關內容並無二致，但“ 悅意慈”與“ 悲心” 兩節，則有強、弱的差別︰在修“ 念恩” 時，“ 七因果” 只提到有情做我們母親時的恩德； “ 修心” 則講到有情未做我們母親時的恩德。

At this initial stage [in the technique], hardly any other reasoning is used. There is no difference between this stage of the mind training and the “Understanding All Sentient Beings to Be YourMother,” “Remembering Their Kindness,” and “Repaying Their Kindness” parts of the above sevenfold cause-and-effect technique. This also holds true for the final sections, “Altruism” and “Bodhichitta.” However, there are differences in the strength of your compassion and your love through the force of attraction. These two aspects receive special treatment here. The above section on “Remembering Their Kindness” only gave a method of recalling the kindness sentient beings showed you when they were your mother. This new technique has a way of recalling their kindness when they were not your mother. Before moving on to the “Interchange of Self and Others,” you must think that self-cherishing is a fault and an unfavorable condition, and that cherishing others is a favorable condition and a good quality.

辛二、由眾多門思惟我愛執過患
Contemplating The Many Faults Resulting From Self-cherishing

從無始以來讓我們在輪回中受苦的，就是這個我愛執。
雖然我愛執與我執有別，但因為這兩者十分近似，在《修心》中說來卻是同一件事，簡言之，都是一切過失的根本︰一個是將“ 我” 執為實有，一個是舍不下這個“我” 而舍命保護。總而言之，一切過失都是內心深處的自私心造成的，所以，如果不將這個我愛執調伏，我們不可能會有快樂。以前我們沒有深查造成痛苦的根由，現下已經找到了，所以要將這個我愛執視如怨敵，想辦法消滅它。

That is, the thing that has brought us suffering since beginningless time in samsara is our own self-cherishing. Self-cherishing and grasping at the self are two quite distinct things, but they are discussed in this mind training as if they were the same, for there are some resemblances.To be brief, both are at the root of all problems. One of them operates by taking the “I”— your feeling of “I”—to be established as true. The other operates by not giving up ideas of “I” and then assiduously cherishing it.
To sum up, all problems come from the deep-seated thought “I want some happiness,” but if you cannot subdue this self-cherishing, you will have no happiness. You have never before checked to see what is at root to blame for your suffering, but it is self-cherishing. From now on, check what is to blame and look on your self-cherishing as an enemy. Practice the
techniques to abandon it.

辛三、由眾多門思惟他愛執利益
Contemplating The Many Good Qualities Resulting From Cherishing Others

善趣的身體、受用，輪回中的一切圓滿，都是從他愛執而來。因為愛惜其他有情的生命、斷除殺生，不殺生的善果成熟，便得善趣與長壽等，因為他愛執而布施、不偷盜等，感得巨大財富。

In other words, having the body and wealth of a high rebirth or having magnificent surroundings results from cherishing others. Virtue from abandoning killing because you cherish the lives of others will ripen into a resultant rebirth in the upper realms, long life, and so on. Practicing generosity, abandoning the taking of that not given, and so on, out of cherishing others will result in great wealth, etc.

愛執他人也是應該的，因為現前的衣、食等一切，都需倚賴有情才能出生，有情就像能生長豐碩果實的大地或如意寶一樣。有情不僅在作我母親時有恩于我，在未作我母親之時，也還是要依靠他們的恩德才能生存，例如，我們吃的糌粑，先要有人耕種、有人澆水、有人推磨等，經過無量勞力工作才能享用；我們的房屋也歸功于很多人與牲畜運上、砌牆、伐木、送水等才能建成；這件被單要有人剪羊毛、有人編織、有人裁剪，現下才可以穿。此外，現前暇滿身的獲得、究竟菩提心的發起、學行、成佛，這一切也都是有情的恩德所致，因為有情是我悲心生起的對象、發心的對象、布施的對象、持戒的基礎、忍辱的對象。

Cherishing others is the right thing to do. Since we depend on sentient beings for our daily food and drink, they are like a field that grows magnificent crops, or like wish-granting gems. Not only have all sentient beings shown us great kindness when they were our mothers, but also even when they were not our mothers, we stayed alive only through their kindness.
For example, a single bag of barley flour is the result of immeasurable hard work. First, some sentient beings had to plough the field; others watered it; others threshed the grain; and so on. This building we are in is the result of the kindness of sentient beings: many animals and people had to carry earth, build the walls, do the carpentry, fetch water, and so forth. This shawl of mine is now ready to wear, but a large number of sheep had first to produce the wool; then some beings wove the cloth, and others sewed it.

有情如同如意摩尼寶，能成辦現前與究竟一切利益，所以，愛執他人是應該的。
That is, sentient beings will achieve all your ends for you, both temporarily and ultimately. Thus, they are like the wish-granting gem, and that is why it is only right to cherish others.

第25堂 發菩提心方法_自他相換（下） 2021年1月15日閱讀頁數: 中文書: 764-775, 中文電子書: 384-388, 英文書及英文電子書: 546-555

第十八天、修心七義之二

“ 正明修心” 一科的第二部分有五節，即“ 自他平等” 、“ 由眾多門思惟我愛執過患”、“ 由眾多門思惟他愛執利益”、“ 正修自他相換” 與“ 依此修取舍法”。

This second section of the main body of the teaching is training the mind for bodhichitta [through the interchange of self and others] and it has five parts: (1) how self and others are equal; (2) contemplating the many faults resulting from self-cherishing; (3) contemplating the many good qualities resulting from cherishing others; (4) the actual contemplation on the interchange of self and others; (5) with these serving as the basis, the way to meditate on giving and taking.

辛四、正修自他相換
The Actual Contemplation On The Interchange Of Self And Others

這並非將他人想成是自己、將自己想成是他人，而是將以前因我愛執而拋棄他人的心顛倒過來，也就是將我愛執轉移到別人身上，名為“ 相換”。當思︰ “ 以前如何拋棄別人，今后就如何拋棄自己；以前如何珍愛自己，今后就如何珍愛他人。” 以這樣的模式來修心，等修習純熟之后，便能做到自他相換；就像從此山轉移到對面的山上，而對對面的山生起“ 此山” 的感覺。

But this does not mean you should think that the self is now others, and that others have become the self. In the past you have ignored others because you cherished yourself; now these two attitudes should change places. Thus, this “interchange” is a term for the transference of your self-cherishing onto others. You train the mind by feeling: “I used to ignore others, but from now on I shall ignore my own needs; I have been cherishing myself, but from now on I shall cherish others.” Through this sort of familiarisation process you will be able to effect such an interchange. Think in terms of this analogy: when you stay a while on the far side of a mountain, you think of that side as being the “near side.”

辛五、依此修取舍法
With These Serving As The Basis, The Way To Meditate On Giving And Taking

修“取”是著重于“悲心”所緣；修“舍”是著重于“慈心”所緣。

Taking is done to build up compassion; giving, to build up love.

雖然在許多引導文中，將“ 舍” 放在“ 取” 之前修。但是按軌矩應先修“ 取”，或是不修“ 舍” 單修“ 取” 也可以。因為若不先取苦，舍樂並無大益。所以，先側重悲心的所緣，發起悲心令一切有情遠離痛苦。

This is to increase [the effect of ] the preceding contemplations. In many written teachings on giving and taking, the former is treated first. However, in practice it is the latter that is carried out first. In fact, it may be appropriate to do only the taking and omit the giving. It would not be of benefit to give away happiness before having taken away suffering. So practice as follows in order to build up your compassion.

以及《華嚴經》、《金剛幢經》等所說的施舍身體、受用等。觀自身變化成其他有情所需的東西，施予情器世間︰先是為熱地獄中的有情變化出甘霖、解除他們的痛苦，變化出暇滿身，設法使他們獲得。其次變化出悅意的處所、樓房，諸他們愉快地享受；變化出豐盛的飲食，讓他們得到飽足；變化出衣服，讓他們穿著，變化出善知識為他們說法，使他們接近佛位。

In addition, the Vajra Victory Banner Sutra and the Laying Out of Stalks Sutra speak of giving away your body and possessions. So, in accordance with these sutras, think that you emanate replicas of your body, which become whatever these beings desire, and send them out to the universal environment and its beings. First, for the beings in the universal environment, these things emanate out in the form of soothing rains to the denizens of the hells, for example, thus easing their sufferings. You send out bodies that transform into the optimum human rebirths, which they obtain through your agency. You send out bodies that transform into beautiful locations and mansions for them to enjoy. You send out bodies that turn into delightful things for them to enjoy, an abundance of food and drink to satisfy them, and clothes for them to wear. The bodies even become spiritual guides to teach them Dharma, through which they come to the very point of reaching enlightenment.

然后為寒冷地獄中的有情，變化出日光與衣服等；為餓鬼變化出飲食等；為畜生施予辨法慧；為非天變化出兵器；為天神變化出五欲樂；因為人的慾望最重，所以凡是人所想要的都變化來施予，並為這些有情施舍受用與善根等。觀想自身變化出供養雲，獻與上師、諸佛，上師的壽量、事業因而增長。

hen the bodies take the form of sunlight, clothes, and so on, for the beings in the cold hells; food and drink for the hungry ghosts; wisdom to differentiate phenomena properly for the animals; armor for the demigods; the five objects of the senses for the gods. But humans have the greatest desire, so send them bodies that become whatever they want. Send out your possessions, root virtues, and so on, in the same manner; and make profuse offerings of such bodies to your gurus, thinking that these will increase their deeds, good works, and lifespan.

呼氣時配合修“ 舍”，吸氣時配合修“ 取”。此乘風息法一開始較難掌握，經過不斷練習而能自然運用后，因為風心同轉的關係，就成為自他平等相換菩提心順易生起的極大助緣。

In other words, when you have mastered this giving-and-taking visualization a little, combine giving with breathing out, and taking with breathing in. At first you may not be able to mount these on the energy winds, but with continued familiarity you will manage it. The mind and these energy winds go together, and so this device of interchanging self and others
greatly facilitates the development of bodhichitta.

（三）轉惡緣為菩提道
Converting Unfortunate Circumstances Into A Path To Enlightenment

這一教授對濁世時代的修行者極有幫助。在修法障難眾多又難以排除的情況下，必須設法將逆緣轉變成順緣，否則，善妙或惡劣外緣的出現都會使修法的心消退。有的修行人因榮登高位，心生驕慢而退心，有的人因為有了錢，忙于經營而退心；有的人因為遇到不幸，心灰意冷而退心。在這些情況下，修法是很困難的。如果連平時少得可憐的法也退失不修，必然每下愈況，因此，我們要設法使任何惡緣都轉變成不妨害修法之道。這裡分為“ 以意樂轉變” 與“ 以加行轉變” 兩種方法。


These degenerate times can be most beneficial. When a practitioner meets with many hindrances and is unable to rid himself of them, he ought to be able to turn such unfavorable circumstances into favorable ones. If he does not do so, he will give up Dharma in the face of both favorable and unfavorable conditions. Some Dharma practitioners become arrogant when they are promoted, and so on, and then give up theDharma. Some acquire a little wealth and then give up theDharma in order tomaintain their income. Some despair when faced with unfavorable conditions and then give up the Dharma. When such things happen it is difficult to practice Dharma. Nothing could be worse than slavishly practicing a little Dharma and then giving it up.That is why it is necessary to be able to turn unfavorable circumstances into the path and into something that will not harm the Dharma. This has two headings: (1) converting [circumstances] through thought; (2) converting them through actions.


又如所謂︰ “ 惡緣勸修善”，如果不想受苦，就需斷惡﹗將苦看成是提醒我們積福淨罪的訊息而勤修積淨之法。未出現惡緣時，我們常鬆懈下來而不念及修法；遭受不幸、災禍、疾病等惡緣時，卻反而能激發出離心、消除懶惰懈怠而趣入善行。

Unfavorable conditions are an incentive to virtue.
That is, you will strive to accumulate your [two] collections and purify your obscurations when you dwell on the fact that you ought to abandon sin if you do not want to have suffering.We are perfectly happy as long as no unfortunate circumstances crop up, and do not recollect Dharma. But when unfavorable circumstances such as insults, degradation, and sickness arise, we are sufficiently jolted out of our apathy to engage in virtue.

遭到惡緣的時候，通常會將平時的修持棄置一旁，以後不要再如此。就像行人在透過險關時，需加倍小心；在疾病惡緣等出現時，也應特別謹慎，繼續修持不鬆懈，努力修習“ 取舍” 等法，這才是最重要的。

When some unfavorable circumstance befalls us, we immediately curtail our practice. But do not do this. Just as you have to beware while traveling when you come to a narrow gorge, you should be even more careful not to give up your practice when you get sick or when conditions are bad. This is why they say it is so important to take seriously this giving and taking, and so on.

聽到別人的讚嘆，我慢會變得愈來愈重，這會貽禍于現、后兩世也發現不了自己的過失。若受到毀謗，雖然一時間感覺不太順耳，卻能使我們以後檢點自己的行為、謹慎取舍。所謂“ 咒罵如天饌”，毀謗好像是天的悉他一樣。在身陷他人交相謗辱等惡緣時，應當如此思惟。享受快樂的時候，應當想到這是善業的結果，因而對修菩提心發起更大的勇悍。

In other words, your pride increases enormously when others praise you. But this will let you down in this and in future lives. You cannot see your own faults, and although being criticized is not pleasant now, afterward you will examine your actions, and this will make you careful to modify your behavior. Slander is a favor from the gods. That is, slander is a divine boon. So whenever you get entangled in bad circumstances such as upsetting slanders, think of them in that way. When you are happy, feel that it is the result of virtue, and this will make you very happy to meditate on bodhichitta and so on.

簡言之，當自身出現苦樂與妙劣外緣時，應觀察其各自本性︰除因緣緣起聚合而有“ 妙緣”、“ 惡緣”、“ 苦”、“ 樂” 等名言現前顯現、不可否認之外，實際上，它們都是無自性的。而且應觀察“ 自”、“他” 無諦實的道理，破除憂愁與貪著等，這樣思惟即可。如果不了解正見，則應思惟︰ “ 在我死時，目前自己所有的一切苦樂，都像南柯一夢那樣，只能成為回憶中的事件。所以，在這短暫的生命中生貪起嗔是毫無意義的﹗ ”

To be brief, our happiness and suffering may have arisen from either good or bad circumstances, but when we examine their nature, these things are found to have arisen out of a mere set of causes, conditions, and mutual interdependence. Thus, good or bad circumstances, suffering or happiness are all merely labels, and such things cannot be established by way of their nature, even though they undeniably appear to be real. When we look into the way “I” and “others” do not truly exist, this will readily prevent our being unhappy, attached, and so on. If you do not understand the view, you must think, “When I die, all the happiness or sadness I may now have will only remain as memories, as if I had dreamt them. It is meaningless to be attached or to be hostile in this short life.”