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转苦乐为菩提道用之窍诀

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发表于 2018-8-16 06:57:06 | 显示全部楼层 |阅读模式
本帖最后由 圣教吉祥 于 2018-8-20 12:17 编辑

InstructionsOn Turning Happiness And Suffering
IntoThe Path Of Enlightenment
转苦乐为菩提道用之窍诀
bythe Third Dodrup Chen, Jigme Tenpa'i Nyima
第三世多智钦·晋美丹贝尼玛 著
translatedby Tulku Thondup

Homage toĀrya-avalokiteśvara by the recollection of his qualities, which are celebratedthus:
Hewho will ever be made happy by the happiness of others,
Andwho feels extreme distress when suffering comes to them,
Havingfully attained the quality of Great Compassion,
Hewill renounce his own happiness and suffering.
顶礼观世音菩萨!忆念圣尊之功德:
  他因别人快乐而快乐,亦因别人痛苦而痛苦,
  圆满证得大悲之功德,全然置己苦乐于度外。
I am going to write abrief instruction on accepting happiness and suffering as the path ofenlightenment. It is the most precious teaching in the world and a necessarytool for a spiritual life.
我将撰写接受苦乐为菩提道用的简要窍诀,这是世上最珍贵的法门,也是修行生活所必需的工具。
A. THE WAY OF ACCEPTING SUFFERING AS THE PATH TO ENLIGHTENMENT
一、转苦为道用之方法
I. ByMeans of Relative Truth
(一)依世俗谛转苦为道用
Whenever harm comesto you from beings or inanimate objects, if your mind gets used to perceivingonly the suffering or the negative aspects, then from even a small negativeincident great mental pain will ensue. For it is the nature of indulging in anyconcept, whether suffering or happiness, that it will be intensified byhabituation. As this (negative) experience gradually becomes stronger, a timewill come when most of what appears will become the cause of bringing youunhappiness, and happiness will never have a chance to arise. If you do notrealize that the fault lies with your own mind's way of experiencing, and ifyou blame external conditions alone, then the ceaseless flame of negativeactions involving hatred and suffering will increase. That is called “all appearances arising in the form ofenemies”.
每当遭来自情器世间的伤害时,如果自己的心相续只是习以为常地感到痛苦或者负面的觉受,那么即使是一件小小的坏事也会造成很大的精神痛苦。因为无论苦想还是乐想,其自性即随感受而增上。如果(负面)感受变得越来越强烈,则大部分显相终将成为导致我们自己不安乐的因,而快乐将永无可待之日。如果没有了知过患乃是来自于自心感受的方式,而只是一味地埋怨外境,那么无穷无尽的痛苦嗔恨之火和恶业将越来越增上,这就是所谓的“诸相显现为怨敌”。
You should thoroughlyunderstand that the reason why living beings of the dark age are afflicted bysuffering is fundamentally related to the weakness of their discriminative awareness.Therefore, not to be hurt by the obstacles of enemies, illness, and harmfulspirits does not mean that we can drive away vicissitudes such as illness, andthat they won't occur again. Rather it means that they will not be able toarise and take the form of obstacles to the practice of the Path ofEnlightenment.
必须彻底了知,浊世(sNyigs-Ma)众生为众苦所迫,根本的原因在于其般若智慧微弱。因此,不为诸如怨敌、疾病、鬼神等障碍所伤害,并不是指吾等能够避免疾病等沧桑变迁并使其不再出现,而是指它们不会成为(吾等)修学菩提道的违缘。
In order for this to come about, you should practice in the followingtwo ways:
为达到这个目标,应以如下两种方法修习。
1. Reject The State of Mind of Exclusively Desiring Not to HaveSuffering
1、放弃唯欲无有痛苦的心态
Develop again andagain the certainty that it is useless and harmful to feel anxiety and todislike suffering by regarding it as totally unfavorable. Then again and again,with strong determination, think: “From now on, whatever suffering comes, Ishall not be anxious,” and gain experience of that.
再三反复地思维并生起定解:把痛苦视作完全不利并对其感到焦虑厌恶,是无用且有害的。然后下定决心,再三地思维:从现在起,不论遭受何种痛苦,我都不会忧虑不安。并生起这样的感受。
a) The uselessness of considering suffering as somethingunfavorable
(1)将痛苦视为不利毫无用处
Ifyou can cure the suffering, then you don't need to be unhappy. If you cannotchange it, there is no benefit from being unhappy about it.
若能治愈痛苦,那就无需不快乐;若不能改变痛苦的现状,那怏怏不乐又有何用?
b) The great harm of considering suffering as something unfavorable
(2)将痛苦视为不利会带来大的伤害
Ifyou do not feel anxious, your strength of mind can help you to bear even greatsufferings easily. They will feel light and flimsy like cotton. But anxietywill make even small sufferings intolerable.
若不觉得忧恼,则心力将堪能轻易地承受甚至更大的伤害,会觉得它们象棉絮一般轻飘飘。若有忧恼,则即使是微小的痛苦也会感到无法忍受。
Forexample, while you are thinking of a beautiful girl, even if your try to getrid of desire you will only exhaust yourself. Likewise, by concentrating on thepainful characteristics of suffering, you cannot develop patience. So, as inthe case of the instructions on sealing the doors of the faculties, you shouldnot concentrate your mind on the characteristics of suffering, but shouldbecome experienced in keeping your mind in its normal condition and in its ownstate.
例如,当思念一位美丽佳人时,即使想要免于欲望缠身,也终将欲火自焚。同样地,若专注于违害之痛苦相状时,将无法生起安忍。是故就如在关闭根门的窍诀中所言,不应专心致志于痛苦的相状上,而应串习保持自心处于正常状态(Nal-Du bzhag)及其本来面目之中。
2. Develop the Attitude of Being Happythat Sufferings Arise
2、对遭遇违害生起欢喜心
Practice cultivating joy by considering sufferingas an aid to the Path of Enlightenment. Whenever suffering arises, you musthave a "training in virtuous deeds" to apply to it, according to theability of your mind, because it will be difficult to succeed if you onlyponder the general principle that a spiritual method can bring certain benefitsfrom suffering as a support to practice. As it is said, "That is fartherthan the earth from the sky."
把遭遇痛苦违害视作菩提道之助缘,而修习生起欢喜心。每当遭遇痛苦时,应当根据自己的心力设法加以对治从而使其成为功德,因为若只停留在理论上了解有某种法门可以把痛苦作为修持的助缘,则将很难成功(地把痛苦转为道用)。如云:“这(目标)比天地之间的距离还遥远。”
a) Suffering as the support oftraining in the impulse to achieve liberation from saṃsāra
(1)把痛苦作为修习厌离轮回之心的所依
Think that as long as you are wandering powerlessin saṃsāra, the arising of suffering is not an injustice, but is the nature ofbeing in saṃsāra.
Reflect that if it is difficult to bear even thelittle sufferings of the happy realms, then there is nothing to be said aboutthe sufferings of the lower realms.
Develop sorrow and revulsion from saṃsāra bythinking that, alas, saṃsāra is an endless and bottomless ocean of suffering;and turn your mind to liberation.
应如此观想:只要自己尚在轮回中无助地漂泊,遭受痛苦是很正常的,因轮回的自性即是苦。并如此思维:如果在三善趣的一点点痛苦都难以忍受,那三恶趣的痛苦就更不必说了。想到:哎呀!轮回真是无穷无尽深不可测的苦海啊!不禁心中生起悲哀,转自心相续渴求解脱。
b) Suffering as the support of training in Taking Refuge
(2)把痛苦作为修习皈依三宝的所依
PracticeTaking Refuge by gaining certainty that the Three Jewels are the onlyunbetraying refuge amidst the continuous suffering of fear and dangerthroughout the succession of one's lives, so that you should depend on them inall ways, not renouncing them in any circumstances.
应如此生起定解而修皈依:自己生生世世连续不断地遭受种种恐怖和危险等痛苦,而唯一无欺的皈依处即是三宝,因此自己应当全身心地依靠三宝,不论遇到什么情况都不舍弃。
c) Suffering as the support of training in overcoming pride
(3)把痛苦作为修习遣除傲慢的所依
Dispelpride and contempt for others, which are the enemies of merits, by becomingaware that one has no autonomy, and that one has not passed beyond the control ofsuffering.
贡高我慢和鄙视他人是摧毁众善(Lefs-Tshogs)的怨敌,通过了知自己无有自主以及没有获得超越痛苦的自在,从而消除自己的傲慢。
d) Suffering as the support for purification of defilements
(4)把痛苦作为净除罪业的所依
Thesufferings you have experienced, and sufferings that are unimaginably numerousand severe, all arise from the evil deeds alone. So think carefully about thesefour principles:
Thecertainty of the operation of karma.
Thetendency of karma to increase greatly.
Thatyou will not encounter the result of what you have not done.
Thatwhat you have done will not be wasted.
So,reflect that if you do not want suffering, then you should renounce the causeof suffering, which is unvirtuousness; and purify the previously accumulateddefilements by means of the "four forces"; and try to restrain futuredefilements from arising.
自己遭受的痛苦,以及那些难以想象众多剧烈的痛苦,都是从诸恶(sDig-Pa)所生。因此认真思维业的四种法则: 业果决定之理、业增长广大、业不作不得、业已作不失。
因此应如此思维:若自己不想要苦果,那就必须放弃苦因——不善业。具足四力忏悔净除过去积累的恶业,并励力杜绝再造新的恶业。
e) Suffering as the support for attraction to virtue
(5)把痛苦作为欲乐善业的所依
Reflectthat if you desire happiness, which is the opposite of suffering, you shouldtry to practice its cause, which is virtue. Consider thoroughly and at lengthhow to act for the increase of virtue.
思维若自己希求痛苦对立面之快乐,那就应该修习作为其因之善业。彻底仔细地考虑如何去增上善业。
f) Suffering as the support for training in compassion
(6)把痛苦作为修习悲心的所依
Reflectthat like myself, other living beings also are tortured by the same or greatersuffering. Train yourself to think how good it would be if they also were tofree themselves from all sufferings.
Bythis means, you will also understand the way of practicing loving-kindness,which is the intention to help those who are bereft of happiness.
思维其他众生,就像我自己一样,正遭受着同样的或者更为剧烈的痛苦。当修习生起(如此悲心):如果他们能从所有的痛苦中得到解脱,这将多么美妙啊!
通过这种方式,汝亦可了知修习慈心的方法——发起意乐(dMigs-Pa)去帮助那些缺乏快乐的人们。
g) Taking Suffering as the support of the meditation that othersare dearer than oneself
(7)把痛苦作为观修“爱他胜自”的所依
Thefact that one is not released from suffering is the result of cherishingoneself from beginningless time. Now you should practice thinking that you willonly cherish others, which is the source of happiness and virtue.
事实上,自己没有从痛苦中得到解脱,是由于无始劫以来只珍爱自己的缘故。如今,应该修习唯一珍爱他人——这才是安乐和善业的源泉。
 楼主| 发表于 2018-8-16 06:58:56 | 显示全部楼层
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。

 楼主| 发表于 2018-8-16 06:59:18 | 显示全部楼层
II. The Way of Suffering as the Pathby Means of Absolute Truth
(二)依胜义谛转苦为道用
Thisis the drawing of the mind to supreme peace, and dwelling there by theknowledge of "the refutation of the arising of the four extremes,"etc.: dwelling in that empty nature in which there is no suffering orunfavorable circumstances, in which even the names (of suffering, etc.) cannotbe found. Even when you come out of that state (of supreme peace), the way inwhich suffering arises in your mind is not the same as before, when fear andapprehensiveness arose. These you must overcome by observing them as beinghollow, merely words.
此乃把心引向胜寂,并远离四句等而安住,即住于无有痛苦或逆境乃至其名号亦不可得之胜义谛中。
甚至从胜寂中出定时,当恐惧和忧虑生起时,痛苦在心相续中的显现已经与从前不同了,应视其如梦似幻只具名言而克服之。

 楼主| 发表于 2018-8-16 07:00:10 | 显示全部楼层
B. THE WAY OF TAKING HAPPINESS ASTHEPATH
二、转乐为道用之方法
I. By Means of Relative Truth
(一)依世俗谛转乐为道用
Whenhappiness or objects that cause happiness come to you, if you slip under their control,then pride, arrogance, and laziness will increase; and these will obstruct yourpath of enlightenment. It is difficult not to fall under their control, as PhaDam-pa says: "Men can bear great suffering, but only a littlehappiness."
Forthis reason, consider by various methods that all existent things are impermanentand full of suffering. Try to develop strong revulsion from them and turn yourmind away from carelessness.
当快乐或快乐的对境降临时,若为其所转,则贡高、我慢、懈怠会增上,成为菩提道之障碍。不为快乐所转是很难做到的,如帕当巴云:“人们堪忍很大的痛苦,却只能忍受一丁点快乐。”有鉴于此,应以种种方便对一切诸有皆是无常、众苦充满等生起定解,如此对轮回生起大厌离,让心相续远离散乱。
Again,reflect that the wealth and happiness which the world affords areinsignificant, and are connected with many harmful things even though some ofit has value.
TheBuddha says: "For a person whose freedom is impaired by suffering, it isvery difficult to attain Enlightenment, but it will be easy for a person toachieve Enlightenment is he is happy."
复次,思维世间的财富和快乐都无足轻重,并且与诸多有害之事相关联;尽管有些快乐是有其价值的。佛陀云:“若一个人的闲暇为痛苦所损,那将很难获得证悟;但若一个人身心安乐,则很容易证得正觉。”
Youought to think, "It is my great good fortune to have practiced the Dharmain happiness. Now, whatever the circumstances, I am exchanging this happinessfor Dharma." Also, from the Dharma happiness will arise continuously. Thusyou should train Dharma and happiness to become the support of one another.Otherwise, like boiling water in a wooden pot, in the end it will become whatit was before. You should achieve the essential by applying whatever happinessarises to the Dharma. This is the vision of the Ratnavali. Even if you are happy, if you cannot recognize it, (theopportunity) will not become the instrument of Dharma training and you willwaste your life in the pursuit of more happiness. So, as the antidote to hopesfor additional happiness, you should apply the appropriate method and shouldpossess the "ambrosia" of contentment with whatever you have.
应如是思维:“能在安乐中修习佛法是自己的大福报,现在不论出现什么情况,我都将把此安乐转向正法。”并且,从修正法将源源不断地生起安乐。如此应让修习佛法和安乐成为彼此的增上缘,否则就如用木质水壶烧水,水壶终将被烧毁。这是《宝鬘论》中的观点。即使自己很快乐,但若不能认识到这一点,那此快乐也不会成为修持佛法的助缘,并且会把自己的生命浪费在追求更多的快乐上。因此,应当使用适当的方法,用对自己现状满意知足的 “甘露”,来对治希翼得到更多的快乐。
Thereare other ways to take happiness as the Path based on the instructions oftraining in Bodichitta, and by remembering the kindness of the Three Jewels;but for the time being this is sufficient.
Asin accepting suffering as the Path, in the case of happiness also, you shouldalternate the trainings of purification and accumulation of merits in asolitary place.
转乐为道用的方法还有基于菩提心的修习和窍诀,以及忆念三宝的恩德,等等,但当前这些教言已经够用了。与转苦为道用一样,在快乐时应住于静处修持正法,净除业障与积累资粮交替而行。
II. By Means of Absolute Truth
(二)依胜义谛转乐为道用
Youwill understand "Happiness taken as the Path by means of AbsoluteTruth" by understanding the training.
依胜义谛转乐为道用的方法与此前所述(依胜义谛转苦为道用)相类似。

 楼主| 发表于 2018-8-16 07:00:42 | 显示全部楼层
Whenyou are suffering, if you cannot practice Dharma by means of that sorrow; andwhen you are happy, if you cannot practice Dharma because of attachment tohappiness, then it will be impossible for a chance to practice Dharma topresent itself. So if you practice Dharma, there is nothing more essential thanthis training.
当遭遇逆境时若无法籍由此痛苦而修持佛法,面临快乐时若因贪著此乐而无法修持佛法,那自己永远也不可能找到修持佛法的机会了。因此如果想修持佛法的话,没有什么比对本文的涵义生起定解更为切要了。
Ifyou have this training, whatever kind of place you stay in, whether in solitudeor in a city; whatever sort of friends you associate with, either good or bad;whatever comes, riches or poverty, happiness or sorrow; whatever speech youhear, either praise or disparagement, good or bad, you will not be afraid thatit will harm you. So this is called the "the Lion-like Yoga."
如果对本修法熏习有素,那不论住于何处——静处或闹市,不论与何种友人交往——善友或恶友,不论处于何种状态——富裕或贫穷、快乐或痛苦,不论听到何种议论——赞叹或毁谤、贤善或恶劣,都无须担心这些会伤害自己。因此这被称为“狮子喻瑜伽”。
Whateveryou do, your mind will be happy and relaxed. Your nature will be pure and,ultimately, accomplished. Even if, physically, you are living in the impureland, your mind will enjoy the splendor of unimaginable peace, like theBodhisattvas of the Pure Land. It is like the saying of the Ka-dam Lamas:"Happiness should be brought under control, and suffering ended. If youare lonely, it will be the companion in sorrow. If you are sick, it will nurseyou."
无论做什么,自己的心将愉悦松坦,自己的心性也是纯净的,并将最终获得证悟。乃至身处秽土,但心里却能如处于净土中的菩萨般享受不可思议的寂乐。诚如珍贵的噶当派上师所言:“快乐应受到节制,痛苦会息止。若独自居住时,它将是自己痛苦时的伴侣,生病时的护士”。
Forexample, goldsmiths purify gold by melting it; and by rinsing it in water againand again they make it flexible. It is like that with the mind also: if bytaking happiness as the Path you develop ardent desire (for the practice of theDharma); and if, by taking suffering as the Path, you cleanse the mind, thenyou shall easily attain the extraordinary samadhi which makes one's mind andbody capable of accomplishing what one wishes.
例如,金匠用熔化金子来冶炼纯金,反复在水中淬火使它变得柔软。修心亦复如是,若籍由转乐为道用而生起(对修持正法的)热切向往,并籍由转苦为道用来净化自己的心,那将很容易地获得堪能成就圆满身心所愿的殊胜三摩地。
Iunderstand this alone to be important for the method of perfecting moraldiscipline, the root of the virtues. Because of non-attachment to happiness,the foundation of the exceptional moral discipline of renunciation is created, andabsence of fear of suffering will purify moral discipline. As it is said,"Giving is the basis of moral discipline, and patience is the cleanser ofmoral discipline."
Bytraining this way now, when you reach the higher paths, then it will come aboutas it is said:
"Youshall realize that all phenomena are like Māyā,
Andthat your births are like entering a garden.
Itwill be the same in time of prosperity and of decline -
Youwill have no fear of defiled emotions and suffering."
按照我的理解,这个修法本身即是圆满作为诸功德之根本的戒律波罗密的重要方法。因为不贪著于快乐,则已具出离心戒(Rab-Tu-Byung)之基石,对痛苦的无畏无惧则会使戒律清净污染。如云:“布施是持戒的基础,而安忍使戒律无垢。”
依此方法修习,当进入更高的地道时,则会达到如诵所云:“(以智慧)了知所有诸相如梦似幻,(以大悲)转世受生犹如进入花园,兴盛衰败都一视同仁,烦恼痛苦皆无所畏惧。”
Hereis an illustration from the life of the Buddha: before attaining Enlightenmenthe renounced the universal rulership as if it were straw and dwelt by theNairanjana river with no concern for the harshness of the austerities he waspracticing. This indicates that you should develop the non-distinction ofhappiness and suffering in order to realize Enlightenment.
佛陀的生平事迹为我等示现一个榜样:在获得正等正觉之前,他舍弃转轮王位如草芥,在尼连禅河畔修习艰苦卓绝的苦行。这意味着为了证悟成佛,应生起苦乐无别之心。
Afterhe attained Enlightenment the chiefs of human beings and gods, up to thehighest realms, placed the Buddha's feet on the crowns of their heads andoffered him respect and service for all the needs of comfort. On the other handthe Brahmin Bharadvaja abused him with a hundred scoldings, a Brahmin'sdaughter slandered him with accusations of sexual misconduct, and he ate rottenhorse fodder for three months in the country of King Agnidatta, etc.; yet theBuddha remained without any alterations of mind, excitement, or depression,just as Mount Sumeru cannot be displaced by the wind. This indicates that youshould make no distinctions between suffering and happiness in order to act forthe benefit of living beings.
在他成就正等正觉之后,直至最高天界为止的天王、人王将佛陀的莲足置于自己的头顶,向他致敬并作种种承事供养。而另一方面,婆罗门颇罗堕编织一百种罪状诋毁他,一个婆罗门女亦以邪淫罪名恶意中伤他,在阿耆达王的城中他在三月中以腐烂的马麦为食,等等。然而他始终如如不动,心意没有高低起伏,正如须弥山王不为风所动。这意味着为了饶益有情,应视苦乐平等。
Itis appropriate for this doctrine to be taught by those who are like the Jo-WoKa-dam-pas, who have a history of "not crying when there issuffering" and of having "great revulsion from saṃsāra when there ishappiness." If a man like me teaches it, I am afraid that my own tonguewill have contempt for me. But with the aim of myself achieving the habit of"same taste" in different circumstances, I, the poor old man Ten-pa'iNyi-ma, have written this in the
forestof many birds.
这个教言最好由具有诸如 “不为痛苦哭泣”和“快乐时也生起大厌离心”等优秀传统的觉沃噶当派圣贤们来讲授。若像我这样的人来传授,我担心我的舌头会鄙视自己。然而,为了旨在自己能达成世间八法一味的串习,老乞士我丹贝尼玛撰写此文于众鸟之林。

发表于 2021-4-2 19:39:02 | 显示全部楼层
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