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Itis very difficult to practice taking suffering as the Path of Enlightenmentwhen you actually come face to face with sorrows. So it is important to become familiarin advance with the trainings of virtue that are to be applied to unfavorablecircumstances. Also it is best for you to apply a training of which you haveclear experience. 当真正面对面遭遇苦痛时才修习“转苦为菩提道用”会非常困难，因此事先熟悉熏习这些用于对治逆缘的积善修法十分重要。而且，最好是应用一种自己有明显经验觉受的修法。 Itis not enough simply for suffering to become the support of virtuous training:you have to realize it perfectly and sincerely; and you should certainly obtaina strong and stable continuity of joy, which is brought about by that realization. 仅仅把苦痛作为积善修法的所依尚有不足，必须圆满了知到此（转苦为道用）已经如实发生，并且由此了知而在心相续生起强烈而稳定的喜悦。 So any time that you practice what I haveunfolded, you should reflect that by the suffering you experience you are gettinga great support for the good and manifold joys of the higher realms, and forliberation, difficult to obtain; and that in the future it will come about inthis way again. So even if the suffering be severe, it is a supremely agreeablething. "It is like La-Du of molassesmixed with cardamom and pepper." 因此每次如前所述地进行修习时，都应该这么观想：籍由正在遭受的痛苦，自己得到了天界善妙的多重喜乐乃至解脱的希有难得之大助缘，愿它将来仍如此发生。因此尽管痛苦很剧烈，它仍是极其适意之物，就如同混有豆蔻粉和胡椒面的印度 “啦度”蜜糖饼（那样令人愉悦）。 Thinkabout this again and again, and gain experience of the peace of the mind. Ifthis happens, the superabundance of mental peace will make the suffering of thesense faculties as it were imperceptible. The criterion for illness to beovercome by patience is that the mind is not able to be harmed by suffering.This also gives you the clue to overcoming enemies and evil spirits as well. 如此再三思维，直至心相续里生起寂灭安乐。至此，心里充溢的寂灭安乐会使识根所感受的痛苦不可觉察。以安忍克服病痛的标准是心相续能不为痛苦所伤害。对于克服怨敌和邪魔鬼神的标准，亦可依此类推。 Asmentioned above, reversing the thought of dislike for suffering is thefoundation of taking suffering as the Path of Enlightenment. Because, whileyour mind is disturbed and your courage or interest is extinguished by anxiety,you will not be able to turn your sufferings into the Path. 如前所述，逆转厌恶痛苦的思维是转苦为菩提道用的基础，因为当心相续被干扰，自己的勇气或兴趣因焦虑而丧失时，将无法转苦为道用。 Bytraining in taking suffering as the actual Path you will also improve yourcapacity for peace, as mentioned above, because by actually experiencing theincrease of virtue through the training in suffering you will become more and morecheerful. 藉由真正实修转苦为道，亦会增上如前所述的寂灭安乐之量，因为真实地经历了通过在痛苦中修习而增长功德后，自己会变得越来越充满喜悦。 Itis said: "If you gradually train yourself through small sufferings, 'byeasy gradual stages' as it is said, finally you will be able to train yourselfin great sufferings also. " Soyou should act accordingly. For it will be difficult to gain experience throughthings that are beyond the capacity of your own mind. 如云：“如果籍助逐步累加少分痛苦而渐次易行地修习，最终自己将堪能面对大苦而修习。”因此应该依教而行，因为若超过自己的心力而修，会很难生起修行觉受。 Inperiods of withdrawal from meditation, you should pray to the Lama and theThree Jewels in order to turn suffering into the Path. 在禅修下座期间，应向上师三宝祈请自己能够转苦为道用。 Whenyour mind has grown a little stronger, after making offerings to the ThreeJewels and the spirits, you should request them to send unfavorablecircumstances, "In order that I may receive training in the practice ofvirtue." You should always have the confidence of happiness and cheerfulness. 当自己的心相续变得逐渐坚强稳固时，在供养三宝和鬼神后，应祈祷他们赐予逆缘，“以便可以进行功德增上的修习”，自己应永远保持安乐和喜悦的信心。 Whenfirst training yourself, it is important to keep entertainments at a distance. "In the midst of entertainments you maybe influenced by many bad friends who say, how can you bear suffering andcontempt?" 刚开始修习时，远离世间的愦闹很重要。在世法的愦闹中，自己会受到来自恶友的影响和干扰，他们会说：“你怎么能忍受痛苦与被人鄙视呢？” Frommany worries caused by enemies, relatives, and wealth your mind will bepolluted and disturbed beyond control, so that you will develop bad habits. Inaddition, the mind may be diverted by various incidental circumstances. Insolitary places these distractions are not present. There the mind will be veryclear, so that it will be easy to concentrate. 怨敌、亲友和财物会使行者心生忧虑，心相续受到染污扰乱而失去控制，从而形成不良的串习。再者，心相续还会为各种突如其来的令人散乱之缘（gYeng-Ba）所转。在远离愦闹的静处，就没有这些干扰，在那里心会很清明，易于制心一处。 Forthis reason, when Chod practitioners do the meditation of controllingsufferings, at first they will avoid practicing the training with the harmfulactions of men or in places of distraction. Instead, they will mainly trainwith the apparitions of gods and demons in solitary cemeteries and other wildplaces. 基于同样的理由，断法（施身法）行者进行对治痛苦的禅修时，起初会避开愦闹的人群或处可能导致的损害，而主要在鬼怪幽灵出没的僻静天葬场（尸林）和其他荒郊野地进行实修。 Briefly,not only so that the mind may be unaffected by bad circumstances andsufferings, but also in order to extract peace from the vicissitudesthemselves, you should stop the arising of aversion to internal illness andouter enemies, evil spirits, and unharmonious speech, and should accustomyourself to the arising of just the feeling of liking. For this you shouldcease to view dangerous circumstances as defects, and should train yourselfwith every effort to view them as valuable. 简而言之，应当避免对内在疾病、外在怨敌、邪魔恶鬼以及恶语中伤等心生厌恶，而应使自己习惯于对其生起欢喜心，这不仅可使心相续不为逆境和痛苦所转，而且可以从无常迁变本身得到寂乐。因此不应再把逆境视作过患，而应励力修习珍视它们。 Becausewhether things are pleasing or not depends on how they are perceived by themind. For example, if a person consistently perceives the faults in worldlyenjoyments, then if his retinue and wealth increase he will feel all the moresick of them. Whereas if a person perceives worldly enjoyments as beneficial,he will even aspire to increase his prosperity. 对境是否令人愉悦取决于心对它们的感受。例如，如果某人一贯视世间享乐为过患，那无论他的眷属和财富如何愈加增盛，也只会让他感到愈加厌离；反之，若有人觉得世间享乐是有益的，那他会渴望自己变得更具荣华富贵。 Bythis kind of training the mind will become gentle and open; and you will becomeeasy to be with, courageous, and free from obstacles to spiritual training. Allbad circumstances will arise as noble and fortunate, and the mind will alwaysbe satisfied by the bliss of peace. 通过此种修习，心相续会变得调柔，心胸会更宽阔，自己也会易与他人相处，具足勇气，远离佛法修持的诸多障碍。所有逆缘都会变得殊圣而贤善，心相续会永远处于寂乐的满足状态中。 Topractice the Path of Enlightenment in this dark era you must not be without thearmour of this kind of training. When you are not afflicted by the suffering ofanxiety, not only will other sufferings disappear, like weapons dropping fromthe hands of soldiers, but even most of the negative forces such as illnesseswill automatically disappear. 于此末法时代修持菩提道，此种修心的铠甲是不可或缺的。当自己不为痛苦焦虑所转时，不仅其它诸般痛苦会如兵器从战士手中掉落般消失，而且乃至诸多疾病等负面力量也会自动消亡。 Theholy ones of the past used to say: "Bynot having an unhappy mind and not being discontented about anything, your mindwill not be disturbed." Whenyour mind is not disturbed, your energy will not get disturbed, in which caseother elements of the body also will not be disturbed either. Because of this,your mind will not be disturbed, and so "the wheel of happiness will revolve." 诚如过去的圣者所言：“心里没有不高兴也没有对任何事物不满意，自己的心相续就不会受干扰。”当自己的心不受干扰时，自己的气就不会受干扰，如此身体的其它（诸大）要素就不会受干扰。是故自己的心相续不受干扰时，“快乐之轮会常转”。 "As birds find it easy to injure horses anddonkeys with sores on their backs, evil spirits will easily get a chance toharm those whose nature is fearful. But it will be difficult to harm those whosenature is stable." We shall gain understanding through sayings likethese. “就如蝙蝠可以轻而易举地伤害背部有疮口的马骡，邪神恶鬼也会很容易地找到机会伤害恐惧胆怯之辈，但若要伤害性格稳重者则很难。”通过这些格言我们可以生起定解。 Learnedpeople perceive that all happiness and suffering depend upon the mind. So theysearch for happiness from the mind itself. The causes of happiness are completewithin oneself, they are not dependent on externals. There is nothing to behurt by any afflictions from beings or nonbeings. The same (that is, not to behurt by suffering) shall be true at the time of dying (when circumstances of sufferingsand fears may arise). One shall always be free. 智者了知所有的苦与乐都源于心，因此他们会从自心寻求快乐。安乐之因完全在于自身，而不依赖于外境。有情无情都无法伤害他们。在临命终（恐惧和痛苦生起）时，亦复如是（即也不会为痛苦所伤）。行者将始终自在无碍。 TheBodhisattva's "samadhi of pervading all elements by happiness" isalso accomplished by this means. 菩萨“喜悦周遍三摩地"也是通过这种方法成就的。 Foolishpeople run after external objects, thinking thereby to search for happiness.Whatever happiness great or small they try to gain, they will face manyfailures, such as non-attainments, imperfections, and misjudgments. Because, aspeople say, "Control is in thehands of others - your hair is tangled in a tree. " Enemies and thieveswill easily get the opportunity to do harm. One will be separated fromhappiness by a little criticism, and one's state of mind will be unreliable; aswhen a crow nurses a baby cuckoo, however much it nurtures him, it will beimpossible for the cuckoo to become a baby crow. There is nothing that is not tiresomefor the gods (positive forces), miserable for evil spirits, and suffering foroneself. 愚者追逐外境，企图向外寻求快乐。无论他们想得到的安乐是大还是小，他们会遭遇很多失败，诸如不成功、不圆满和错误判断。俗话说得好：“头发缠在树杈上，控制权在别人手上。”怨敌和盗贼会找到机会作伤害，一丁点批评就会让自己与快乐绝缘，心态毫不稳定可靠。这就好比乌鸦哺育布谷鸟幼雏，无论乌鸦如何哺育，布谷鸟也不可能变成乌鸦雏鸟。所做一切无不是令天人疲厌，令邪神恶鬼苦恼，并让自己痛苦。 This"essence-advice" is the condensation of a hundred different points inone. There are many other ways of acceptance of the suffering of ascesis forpracticing the Path; instructions for turning idleness and harm into the Path,as taught in Zhi-ched, etc. But here I am just writing an easily understoodoutline of the acceptance of suffering based on the teachings of Shantideva andhis learned followers. 此“精髓教诫”浓缩了百种不同要点。尚有其他许多利用艰辛痛苦来修道的法门，诸如希解派（息法，Shyi-Byed）所传转虚度和伤害为道用的教授，等等。但我在此是根据寂天菩萨及其诸智者弟子的教言，浅显易懂地写下了转苦为道用的纲要。
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发表于 2018-8-16 06:57:06
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