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宗喀巴大士《菩提道次第極略論》 三譯對勘 | 1 |

馬少雄 撰 
 
  原題:《菩提道次第攝頌》

比丘法尊敬譯

《證悟攝略:修菩提道次第之要門》

舍巴朱古、甲龍朱古等依色拉寺上師雅旺達基格西口傳解說英譯

馬少雄漢譯

Lines of Experience :
(The Main Aspects of the Practice of the Stages on the Graded path Enlightenment)


Translation from the Tibetan Lam. rim. Bsdus. Don by rJe TZong. kha. pa, prepared by Sherpa Tulku, Khamlung Tulku, Alexander Berrin, and Jonathan Landaw in accordance with an oral explanation given by Geshe Ngawang Dhargyey, a Guru from Sera J'e Monastic College.

Δ 大科分三:
初、序分,
二、正宗分,
三、回向分。

Δ 初、又分二:
初、敬禮師承
二、明所詮殊勝。

Δ 初、又分五:
初、禮敬釋迦大師,
二、禮敬慈氏文殊,
三、禮敬龍猛無著,
四、禮敬阿底峽尊者,
五、敬禮一切善知識。

今初:

一、頂禮瞿曇佛陀 Obeisance to Gautama Buddha
1. 無邊福聚所生身,
無量眾生樂聞語,
正觀無盡所知意,
釋迦尊王我敬禮。
我頂禮釋迦尊主﹐瞿曇佛陀。彼身乃千萬妙善及證知空性與成就菩提心二大圓滿成就之果。彼語以教授正法成滿無邊有情眾生希願。彼意盡知無餘﹐見一切法如如皆空。

I make obeisance to the Head of the Sakya Clan, Gautama Buddha, whose body is the product of ten million virtues and the two perfect accomplishments of the realization of the meaning of sunyata and the attainment of bodhicitta, whose speech fulfills the hopes of endless numbers of sentient beings by teaching them the dharma, and whose mind, being omniscient, sees all knowable phenomena as they really are, that is, as sunya.

 

Δ 二、禮敬慈氏 二、頂禮彌勒與文殊

Obeisance to Maitreya and Manjusri

2. 無上大師最勝子,
荷負如來事業擔,
遍遊佛剎利有情,
慈氏文殊我敬禮。
我頂禮無等師瞿曇佛陀之兩大弟子彌勒與文殊。彼等之化身在無量國土中示現﹐荷擔佛語事業之重擔﹐教授一切有情眾生正法﹐令得解脫輪迴之繫縛。

I make obeisance to Maitreya and to Manjusri, the two chief disciples of the peerless teacher Gautama Buddha, whose incarnations manifest themselves in the countless worlds, having taken on the responsiblity to further the action of the speech of the Buddha by teaching the dharma to help liberate all sentient beings from samsara.

 

Δ 三、禮敬龍猛無著 三、頂禮龍樹與無著 Obeisance to Nagarjuna and Asanga
3. 極難悟解大般若,
如義善釋贍部嚴,
名稱遍滿三世間,
龍猛無著我敬禮。
我頂禮南贍部洲兩大珍寶龍樹與無著之足。彼等之名稱遍揚於三界﹐廣造經論﹐如實闡釋極難計量之諸佛之母《般若波羅蜜多經》。

I make obeisance at the feet of the two Jewels of the Southern Continent, Nagarjuna and Asanga, famous throughout the Three Realms, who have made commentaries to explain, as it really is, the most difficult to fathom Mother of the Buddhas, the Prajnaparamita Sutras.

 

Δ 四、禮敬阿底峽尊者 四、頂禮阿提沙 Obeisance to Atisa
4. 從二大士善傳來,
深見廣行二種道,
遍攝圓滿無錯謬,
敬禮教藏阿底峽。
我頂禮教授寶藏攝持者阿提沙。彼攝一切根本要義﹐成無誤略義《菩提道燈論》。此乃自佛陀之《般若波羅蜜多經》以來﹐首次統攝大乘二大車﹐包括空性深見與菩提心廣行之善傳流。前者之傳承乃佛陀傳予文殊再傳予龍樹﹐後者之傳承則是佛陀傳予彌勒再傳予無著。

I make obeisance to Atisa, the keeper of the treasure of the teachings, whose faultless abridgement of its essential points, the Bodhipathapradipa, summarizes and synthesizes for the first time since the Prajnaparamita Sutras of the Buddha, the two major carriages of the Great Vehicle Mahayana, which are the paths of the profound insight of sunyata and the widespread action of bodhicitta, in their proper lineages from the Buddha to Manjusri to Nagarjuna on the one side, and from the Buddha to Maitreya to Asanga on the other.

 

Δ 五、敬禮一切善知識 五、頂禮宗喀巴大士之上師 Obeisance to rJe Tzong.kha.pa's Gurus
5. 能視無邊聖教眼,
趣向解脫最勝道,
哀愍權巧勤開演,
敬禮一切善知識。
我以最大崇敬頂禮我之上師。彼等為慈悲心所動﹐以善巧方便開顯正法。對有幸能接受彼等之教授者來說﹐他們是渡過輪迴大苦海以達至解脫彼岸之最勝橋樑。同時對彼等之弟子來說﹐他們是見及了知一切深奧經教之眼。

I make obeisance with great reverence to my Gurus, who, motivated by loving-kindness, make the dharma clear by teaching it with Skillful and Effective Means, who are the best bridge for crossing over the ocean of the suffering of samsara to liberation for those fortunate enough to receive their teachings, and who are the eyes for their disciples to see and understand all the profound scriptural texts.

 

Δ 二、明所詮殊勝分三:
初、明清淨法源譬喻稱讚,
二、明詮義殊勝,總勸受持,
三明說聽勝利。

今初:

六、讚頌全部傳承 In Praise of the Entire Lineage
6. 一切智者頂上嚴,
名稱幢幡極顯耀,
龍猛無著善傳來,
圓滿菩提道次第。
能滿一切眾生願,
故名如意摩尼王。
遍攝一切正法流,
是故亦名善說海。
菩提道次第以龍樹及無著之善傳承無倒亂地傳授。彼等乃一切印度大善知識之頂珠。其名聲之勝幢遍揚於三界。由於此等次第之教授能為九類眾生帶來二種根本趣向之圓滿成就﹐彼等乃被視為稀有難得教法之灌頂王。因為此等次第之教授乃結合千萬善巧經典之流。彼等實為殊勝無誤解說之大海洋。

The stages of the path to enlightenment have been transmitted in their correct order by the proper lineages from Nagarjuna and Asanga, who are the crowning jewels of all the erudite Indian scholars, and the banner of whose fame is resplendent throughout the Three Realms. Because these stages can bring about the complete fulfillment of the two basic aims of the nine kinds of beings, they are considered the Power-Granting King of the precious teachings. Because these stages combine the streams of thousands of good scriptural texts, they are indeed an ocean of excellent and correct explanations.

 

Δ 三、明詮義殊勝,總勸受持。 七、學習阿提沙之菩提道燈論的利益 Benefits of Studying Atisa's Bodhipathapradipa
7. 通達聖教無相違,
能知佛語皆教授,
速得如來甚深意,
極大罪惡自消亡。
是故印藏諸大德,
咸共依此勝教授,
由此三士道次第,
寧有智人不歡喜。
學習阿提沙在菩提道燈論中所教授的菩提道次第能得四大利益﹐包括﹕(一)通達一切聖教絕無相違﹔(二)覺知一切經典均為聖言﹐經典與修持間並無相違﹔(三)易於獲得佛陀教授之三大要門的密意﹐即﹕對輪迴大苦之出離心﹐菩提心﹐及對空性之如實知﹔(四)獲得保護免墮極大罪行之深淵。由於學習菩提道次第有此四大利益﹐印度及西藏諸善知識中之智者決不會將彼等之心和專注轉離此一最勝教授。此一教授曾為眾多有幸具緣者所學習﹐並且是依於三士道之次第而教授。

The four great benefits you will receive from studying the stages in the path to enlightenment, as taught in Atisa's Bodhipathapradipa, are : (1) you will understand that there are no contradication in all the teachings; (2) you will be made aware that all the scriptural texts are to be taken as sound advice, as there is no contradiction between the texts, and the practice; (3) you will then easily discover the significance of the Threefold Theme of the Buddha's teachings : renunciation of the sufferings of samsara, bodhicitta, and the true understanding of sunyata; and (4) you will be protected from the abyss of the Great Mistake. Because the study of the stages of the path to enlightenment has these four benefits, what intelligent person among the erudite scholars of India and Tibet will not have their heart and attention stolen away by this best of teachings, which has been studied by many fortunate ones, and which is taught in a graded path according to the three levels of human motivation.

 

Δ 五、明說聽勝利 八、學習次第教法之重要性 Importance of Studying the Lam.rim
8. 總攝佛經心藏義,
能得一次善講聞,
說聽一切正法褔,
悉能攝盡應思惟。
即使只一次聽聞或誦讀阿提沙此一總攝一切經典要義之略說亦有無數功德。再者﹐如實際教授及學習此論中所載之清淨法者﹐決定能積聚更多如海浪般之功德。如是﹐應思維教授及學習此一經典之如理法軌﹐及如是行後隨順而得之利益。

There is much good merit to be gained from listening to or reciting even once this abridgement of Atisa's summary of the main points of all the scriptural texts. Furthermore, it is certain that you will amass even more waves of good merit as a result of actually teaching and studying the pure dharma contained in it. Therefore, this being the case, you should think about the proper way to teach and study this text and about the benefits which will follow from so doing.

 

Δ 二、正宗分分二:
初、依止善知識法,
二、依止已修心之次第。

初、又分二:
初、意樂依止及加行依止,
二、別修法供養。
三、今初:

九、依止上師 Guru-Devotion
9. 所有現後諸褔聚,
其能最初成就者,
謂由意樂及加行,
如法親近善知識。

Δ 二、別修法供養
縱至命緣終不捨,
如教修行法供養。
至尊恩師如是修,
欲解脫者如是行。
以己之心行﹐至誠清淨依止上師﹐彼開示之菩提道﹐能如理修證﹐即成今生及來世追尋最勝果成就之根本因。若能如是知見,並已皈依三寶,領納正法,則當以徹底恭敬修持菩提道,並以此修持供養上師,令上師歡喜,即捨身命,亦不棄捨。

我已行此真實菩提道,得如是修証。求解脫者,亦應如是生起依止上師。

Zealous and pure devotion with your thoughts and actions to your Guru, who shows you the path to enlightenment, when properly done is the root cause resulting in the fulfillment of whatever good aims you may be pursuing for this life and for future lives. Once you have seen that this is so, and you have already accepted the dharma by taking refuge in the Buddha, dharma and sangha, you should then please your Guru by offering him your practice of complete obedience concerning the path to enlightenment, which you would not adandon even at the cost of your life.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate Guru-devotion in this same way.

 

Δ 二、修心之次第分二:
初、念暇身難得易失勸取堅實,
二、受持心要之次第。

今初:
十、暇滿之人身 The Fully-Endowed Human Form
10. 暇身勝過如意寶,
唯有今生始獲得,
難得易失如空電;
思已、則覺世間事,
徒勞無益如揚糠,
故應晝夜取堅實。
至尊恩師如是修,
欲解脫者如是行。
具八有暇之人身比如意珠更殊勝。龍王雖以如意珠為頸上之嚴飾﹐仍未能令彼等脫出輪迴。唯具暇滿之人身﹐即如獲一大車﹐能乘之趨向菩提。況且﹐我等僅於此生獲如此之人身。此一人身﹐甚稀有難得﹐卻極易於失去﹐就如天空中一閃即逝之電光。思及死期隨時能至﹐並了知一切輪迴世間之行業猶如谷粒脫出之外殼﹐此中種種世間活動並未善用人身以為求證菩提之器用﹔當即於一切時中﹐無論日夜﹐均力求獲此一人身之根本意趣的利益。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

The human form endowed with the eight liberties for dharma study is superior to the Wish-Fulfilling Gem, for although naga wear such gems around their necks, they are of no use to them for attaining liberation from samsara. Only the attainment of a suitable human form presents the opportunity of having a vehicle with which it is possible to reach enlightenment. Moreover, it is only this one time that you obtain form like this. Such a form, so difficult to obtain, affords you an opportunity which can easily be lost, passing in a flash like lightning in the sky. Thinking about how easily this can happen at any time, and understanding that all activities of the samsaric world are like threshed husks of grain in that worldly activities do not employ the human body for its essential value as an instrument for the attainment of enlightenment, you must try to take advantage of the essential significance of having obtained such a body at all times, day and night.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 二、受持心要之次第分三:
一、於共小士道修心次第,
二、於共中士道修心次第,
三、大士道修心次第。

初又分四:
一、念惡趣苦歸依三寶受諸學處,
二、思維業果如理取捨,
三、淨修三業,
四、依四力懺罪。

今初:

十一、皈依及因果法則 Taking Refuge and the Law of Cause and Effect
11. 死後難保不墮落,
能救此畏唯三寶,
故應勤修正皈依,
終不毀犯諸學處。

Δ 二、思維業果如理取捨復應善思諸業果,
如理取捨乃能辦。
至尊恩師如是修,
欲解脫者如是行。
在死後﹐你無法保證能免於墮入三惡趣之輪迴中。然而﹐三皈依確定能護持你免受三惡趣之恐怖。以此之故﹐你當以堅實之信心行皈依﹐並毋令皈依之本誓稍有鬆懈。要成功做到如此﹐須依賴如實圓滿所當修及所當斷。通過徹底思維諸種黑白業之因果當能獲此成就。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

After death, you have no assurance that you can avoid being reborn into one of the three misfortunate states of rebirth; but, nevertheless, it is certain that the Three Refuges have the power to protect you from the fearfulness of these lower realms. For this reason, your belief in taking refuge should be firm, and you should never let your commitments from having taken refuge become lax. Your success in doing this depends on properly fulfilling what is to be practiced and what is to be avoided, which you will be able to do by thinking thoroughly about the white and black types of karmic cause and effect.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 三、淨修三業 十二、積聚及清淨 Collecting and Cleansing
12. 若未獲得眾德身,
欲修勝道亦難達,
故應學此圓滿因,
淨修三業諸垢染。

Δ 四、依四力懺罪
懺悔業障尤切要,
故應畬禸怚|力。
至尊恩師如是修,
欲解脫者如是行。
成就大乘道修行之最增上根基乃具足八種德相之圓滿人身﹐彼乃過往積集種種善行之異熟果。由於除非能獲得此種人身﹐否則你之修行將不會以最迅猛之步伐前進。當修習種種能令你得以再轉生圓滿人身之善行。如是﹐必須以大勇力﹐去除身、語、意三門種種妨礙能得圓滿人身之業障。由於此三門已為過往積集種種惡事及違犯戒行之惡穢所污染﹐當畬伄鵅u四對治力」生崇敬心﹐因彼等能完全清淨你免受此等惡果之苦。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

The basis most conducive for successful practice of the Mahayana path is an ideal human body totally endowed with the eight favourable qualities, which are the ripened fruits of previously committed virtuous actions. Bacause your practice will not advance by the fullest strides unless you obtain such a body, you should practice those virtuous actions which will cause you to be reborn with this ideal form. Likewise, it is very important to make a great effort to remove from the three doors of your body, speech, and mind the karmic obstacles which might prevent such a rebirth. As these three doors have become polluted with the foul odor of the unripened consequences of your previously committed non-virtuous actions and of your breaches of vowed moral conduct, you should always have great respect and esteem for the four opponent powers which can fully purge you of having to suffer these unripened consequences.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 二、於共中士道修心次第分二:
初、思維苦集二諦,
二、希求出離斷生死因。

今初:
十三、第一第二聖諦及出離心 The First Two Noble Truths and Renunciation
13.

若不思惟苦諦失,
終不能發解脫欲;
若不思惟集流轉,
則不能斷生死根。

Δ 二、希求出離斷生死因
應厭三有希出離,
了達生死繫縛因。
至尊恩師如是修,
欲解脫者如是行。

若從未用心思維第一苦聖諦﹐及了知彼乃過往所作諸不善業之苦果﹐你將不會如實生起對證取涅槃﹐亦即從苦中得解脫之心。若從未用心思維第二聖諦有關在輪迴中持續生死受苦之原因﹐你將不能知悉切斷輪迴之根本﹐亦即對空性之無明的方法。因此為要生起趨向涅槃﹐必須依賴生起對苦之完全厭離及對輪迴有一純淨的出離心。是以﹐認知束縛你於輪迴之因素是極其重要的。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

If you do not make an effort to think about the First Noble Truth of suffering, and that it is the misfortunate consequence of your previously committed non-virtuous actions, you will not become properly motivated to take an interest in obtaining nirvana, which is liberation from suffering. If you do not make an effort to think about the Second Noble Truth concerning the causes for your continued rebirth with suffering in samsara, you will not know the means for cutting the root of samsara, which is Ignorance of sunyata. Therefore you must depend upon developing a complete abhorrence for suffering and having a pure renunciation of samsara in order to become motivated to obtain nirvana. Thus it is very important for you to know just what the factors are which bind you to samsara.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 三、大士道修心次第分二:
初、發菩提心,
二、發心已學大乘行。

今初:
十四、發菩提心 The Bodhicitta Motivation
14. 大乘道命為發心,
是菩薩行根本依,
能轉資糧如金汁,
攝納眾善為褔藏。
菩薩如是善了知,
以菩提心為心要。
至尊恩師如是修,
欲解脫者如是行。
菩提心之生起乃大乘道賴以建立之支架﹐亦為菩薩菩提覺行巨浪之基礎和根本。菩提心能轉一切妙善功德及定慧之積聚﹐為成佛之增上因﹔猶如煉金師之煉金藥能化一切金屬成黃金。是故﹐菩提心由集合無量勝妙行之積聚﹐建立大功德藏。由於大勇菩薩眾﹐無懼煩惱障及俱生無明之所知障﹐彼等持此殊勝菩提心為彼等之襌定心。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

The development of bodhicitta is the framework upon which the Mahayana path is built, and is the basis and foundation for the great waves of the Enlightened Conduct of the bodhisattvas. Bodhicitta turns all accumulations of both good merit and meditational insight into effective causes for the attainment of Bddhahood, just as the alchemists' elixir turns all metals into gold. Thus bodhicitta builds up a treasure of good merit which it gathers from the accumulations of numberless meritorious deeds. Because the brave bodhisattvas, who fear neither the obstacles of the klesa nor the obstacles of the instincts of ignorance know this; they hold this precious bodhicitta as the heart of their meditations.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of ding just that. If you would also seek liberation, please cultivate yoruself in the same way.

 

Δ 二、發心已學大乘行之法分二:
初、總修菩薩行之次第,
二、別修金剛乘道。

Δ 初又分二:
初、總修六度之法,
二、別修止觀之法。

Δ 初又分六:
初修布施,
二修戒,
三修忍,
四修精進,
五修靜慮,
六修慧。

今初:
十五、布施波羅蜜多 The Perfection of Generosity
15. 施滿眾願如意珠,
斬除慳結最勝劍,
無怯勇悍佛子行,
揚名十方此為本。
如是知已身財善,
布施妙道智應學。
至尊恩師如是修,
欲解脫者如是行。
布施乃圓滿一切有情眾生願求之如意珠。彼亦為斷除慳貪執著之最勝武器。彼為菩薩菩提覺行之基礎﹐此中彼並生起無我及救度一切有情眾生趨向菩提之無畏大勇行。布施乃令你之名聲遍揚於十方之因由。了知如此﹐大智上師教授對他施捨身命及貨財之道﹐及由善功德行所得之利益。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Generosity is the Wish-Fulfilling Gem by which you can fulfill the hopes of all sentient beings. It is the best weapon for cutting the selfish knot of miserlines. It is the basis of the Enlightened Conduct of the bohisattvas in that it develops the selflessness and undaunted courage to help all sentient beings towards enlightenment. It is the reason for your good reputation to be spread in the ten directions. Knowing this, the wise masters have taught the path of giving away to others your body and wealth and the merit from your virtuous actions.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 二、修戒 十六、持戒波羅蜜多 The Perfection of Moral Self-Control
16. 尸羅如水洗惡行,
亦如月光除熱惱,
處眾威嚴如須彌,
不作恐怖眾生敬。
如是知已正受戒,
智者應護如眼目。
至尊恩師如是修,
欲解脫者如是行。
持戒乃洗淨不善業塵垢之水﹐亦為清涼煩惱炎熱之月光。以此等戒行﹐你得以挺立於有情眾生之上﹐如須彌山之殊勝﹔並以其大力﹐能饒益他人而無須另作加行。了知如此,大智上師善守護曾立誓令持清淨之種種戒律﹐珍重殷勤,如護雙目。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

The Discipline of Moral Self-Control is the water to wash away the dirt of non-virtuous actions, and is the ray of moonlight to cool the heat of the klesa. With this type of discipline, you stand above the masses of sentient beings, glorious as Mount Meru; and by its power, you are able to be a good influence on others without any additional effort. Knowing this, the wise masters have protected by the rules of discipline, which they have vowed to keep purely, as preciously as they would their eyes.

I, who actually have travelled a true path which leads to enlightenment, have had the experience of doing just that. If you would also seek liberation, please cultivate your self in the same way.

Δ 三、修忍 十七、忍辱波羅蜜多 The Perfection of Patience
17. 忍為力士妙莊嚴,
除煩惱炎勝難行,
如金翅鳥降瞋蛇,
遮粗語刀為甲胄。
如是知己、勝忍鎧,
種種方便、應擐披。
至尊恩師如是修,
欲解脫者如是行。
忍辱乃大力者佩戴之妙莊嚴﹐亦為忍耐煩惱大苦折磨之勝方便。彼如翱翔高飛之大鵬翅鳥﹐其仇敵乃瞋恚之毒蛇。彼為最堅固之鎧甲﹐著之能抵擋惡人粗語之利器。了知如此﹐大智上師﹐數數修習﹐從多種門披掛此最勝忍辱甲。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Patience is the best adornment for the mighty ones to wear and is the best means of endurance fot hose who are tormented by the suffering from the klesa. It is like the high-soaring garuda in that it is the enemy of the snake of Anger; it is the strongest armor to wear against the weapons of abusive language. Knowing this, the wise masters have developed the habit in various ways of wearing the best armor which is Patience.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 四、修精進 十八、精進波羅蜜多 The Perfection of Enthusiastic Perseverance
18. 若擐精進不退鎧,
教證德增如初月,
一切威儀不唐捐,
隨所作事悉成辦。
如是知已、遣懈怠,
應發菩薩大精進。
至尊恩師如是修,
欲解脫者如是行。
一旦披掛起堅定不移之精進鎧甲﹐所生利益乃令你於經典中所得之智慧及深入此中密意之洞見﹐如轉盈之月般增長。你之一切行業必轉為成佛之加行。所荷擔之一切事業必定生起如你所願之結果。了知如此﹐已起精進巨浪之菩薩眾﹐滅除一切懈怠。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Once you wear the armor of resolute and unfluctuating Enthusiastic Perseverance, its beneficial effect towards your gaining both knowledge of the scriptural texts and insights into their meanings will increase like the waxing moon. All your actions will become effective for yoru attainment of Buddhahood and whatever you have undertaken will produce its result just as you had wished. Knowing this, the bodhisattvas have exerted great waves of Enthusiastic perseverance, eliminating all laziness.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 五、修靜慮 十九、禪定波羅蜜多 The Perfection of Meditative Concentration
19. 靜慮轉心如輪王,
安住無動如山嶽,
起定、遍緣一切善,
能引身心輕安樂。
如是知已、瑜伽王,
摧伏散亂、常修定。
至尊恩師如是修,
欲解脫者如是行。
禪定乃統理心之境域之國王。如你止心一處﹐彼即安住斯處如不動之須彌山。如你運轉之﹐彼能住於任一你所選取之善德及聖教境。彼能令你之身心常時聽命及為你所駕馭﹐由是引至大喜大樂之成就。了知如此﹐已得制心之大瑜伽士﹐勝出煩惱之力﹐常時住於心一境性勝三摩地﹐降伏掉舉昏沉大敵。

我巳行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Meditative Concentration is the king who rules over the dominion of the mind. If you focus it on one point, it stays there like the immovable Mount Meru. If you project it, it can fix on any object of virtuous and religious value you choose. It leads to your attainment of great exhilaration and bliss at being able to have your body and mind always at attention and under your control. Knowing this, the yogis, who have gained control over their minds and are above the power of the klesa, have always devoted themselves to Single-Minded Concentration, which overcomes the enemies of mental-wandering and mental-dullness.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 六、修慧 二十、般若波羅蜜多 The Perfection of Wisdom
20. 慧照深性如眼目,
能出生死最勝道,
超一切經功德藏,
能除痴暗第一燈。
如是知已、諸智者,
應當勤修此妙道。
至尊恩師如是修,
欲解脫者如是行。
般若乃見空性深義之眼﹐亦為斷除輪迴之根本即無明之道。彼為一切經典中讚嘆之智慧藏。彼以作為滅諸闇冥之明燈而揚名。了知如此﹐求得解脫之上師﹐勤修此道而獲升進。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Wisdom is the eye with which to see the meaning of sunyata and is the path by which to cut through Ignorance, the root of samsara. It is the treasure of knowledge praised in all the scriptural texts. It is well known as the lamp which eliminates all the darkness of Closed-Mindedness. Knowing this, the masters who have wished to attain liberation have made all efforts to progress along this path.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 二、別修止觀之法分三:
初、明止觀法修中觀慧,
二、修止觀雙運道,
三、修智慧方便雙運道。

今初:
二十一、止觀雙運(一) Mental Quiescence and Penetrative Insight Combined (1)
21. 若唯修習專住定,
終不能斷生死本。
若離寂止但修觀,
亦不能除諸煩惱。
故須通達真實慧,
乘以無動寂止馬,
執持離邊中觀劍,
破除一切邊執陣。
如理觀察廣大慧,
通達真實令增長。
至尊恩師如是修,
欲解脫者如是行。

單修心一境性三摩地﹐如何能斷除輪迴之根本﹗再者﹐離生起心一境性三摩地之奢摩他道﹐唯以般若盡己所能觀察煩惱﹐又如何能離棄煩惱﹗是以﹐已駕馭般若諸上師﹐斷有關諸法實相及何者當修與何者當捨之一切疑﹐乘奢摩他之駿馬﹐調御己心,不令掉舉。如是彼等以觀察諸法如如之盡知一切慧﹐延展彼等之才智以定解空性。以此中道思擇之猛利兵器武裝﹐離有邊執﹐彼等摧壞持一切法離因緣實有自性惡見之一切痕跡。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

I do not see how you can cut the root of samsara with just single-pointed Meditative Concentration alone. Moreover, I do not see how you can turn away from your klesa by just examining them as much as possible with Wisdom alone, divorced from the path of mental Quiescence Meditation which develops Single-Minded Concentration. Therefore the masters have mounted Wisdom, which cuts all doubts about the way things exist and about what is to be practiced and what is to be abandoned, on the horse of Mental Quiescence Meditation which trains yoru mind never to wander. Thus they have tried to expand their intelligence to understand sunyata with the all-encompassing Wisdom which examines things according to the way they exist. Armed in this way with the sharp weapon of the reasoning of the Middle Path, devoid of extremes, they have destroyed all traces of the idea that phenomenal things have true existence by themselves, independent of their causes and circumstances.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 二、修止觀雙運道 二十二、止觀雙運(二) Mental Quiescence and Penetrative Insight Combined (2)
22. 非僅專住能引定,
即由如理正觀察,
亦見能引真實義,
無動堅固三摩地。
故諸智者應勤修,
止觀雙運最希有。
至尊恩師如是修,
欲解脫者如是行。
一旦爾能藉奢摩他長時串習﹐住心一境﹐則能起「心一境性定」。即應引此定以分別一切心靈構作之性質﹐此處需以解空之慧作如實正觀察。爾將見定於諸法實相之無動搖堅固「心一境性定」生起。緊記精勤建立止觀雙運最希有﹐當盡所能獻上一切祈請與願求﹐作為求取此等雙運之起始。

我己行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

Once you have developed Single-Minded Concentration by having built up the habit of single-pointedness of thought through Mental Quiescence Meditation, then, when you direct this concentration towards and analysis of the nature of all mental constructions, which entails a proper examination of them with the Wisdom which understands sunyata, you will witness the development of a very firm state of Single-Minded Concentration focussed unwaveringly on the actual way that things exist. Keeping in mind how admirable all efforts are to establish the union of both Mental quiescence and Penetrative Insight into sunyata, you should make the initial effort to enable you to achieve such a union by offering as many prayers and wishes for this as possible.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 三、修智慧方便雙運道 二十三、方便智慧雙運 The Union of Skillful and Effective Means with Wisdom
23. 在定修空如太虛,
後得觀空同幻事。
稱讚雙運慧方便,
能往菩薩行彼岸。
如是知已、諸智者,
不以少分道自滿。
至尊恩師如是修,
欲解脫者如是行。
當於定中已成就趣入空性之止觀雙運﹐則必須專注心一境性定於依二諦而解之空。初,依勝義諦﹐空性如虛空周遍一切﹐離由無明所生之一切障礙。彼相違於執一切法有離因緣之自性。其次﹐於世俗諦﹐空性如幻。此中幻法雖無離持彼等為實有者之心外的實在有﹔但彼等又對他法起作用。次第觀此二諦﹐以是雙運行慈悲心、菩提心及世俗諦之六度的方便﹐與在勝義諦上了悟空性之智慧﹐爾將可圓滿菩薩行,得被大力讚歎成就之究竟佛果。在明了依方便智慧雙運道之重要性及必要性﹐並且不滿足於指向他方之道後﹐爾當以一切努力追隨此道及因此同踐如來之跡。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦如是而修習。

Having achieved in your meditation a union of Mental Quiescence and Penetrative Insight into sunyata, you must then focus your Single-Minded Concentration on sunyata as understood on each of the Two Levels of Truth. First, on the Ultimate Level, sunyata is like space in that it is all-extensive and everywhere void of all obstructions arising from Ignorance : it opposes the mistaken belief that anything can have true existence by itself independent of its causes and circumstances. Second, on the Operational Level, sunyata is like Conjured Illusions in that although these illusions have no true existence by themselves independent of the minds which believe in them, nevertheless, they do function to cause reactions in others. By meditating on both these truths in turn, and in this way uniting the practice of the Skillful and Effective Means of acting with loving-kindness, bodhicitta, and the Perfections on the Operatinal Level with the Wisdom of understanding sunyata on the Ultimate Level, you will achieve complete perfection in the Conduct of the bodhisattvas, attaining the full enlightenment of Buddhahood - an accomplishment which is greatly praised. Having fully comprehended the importance and necessity of following such a path which unites Skillful and Effective Means with Wisdom, and not being satisfied with paths which lead in directions other than this, you should make all efforts to follow this course and thus emulate the way of those who have been fortunate enough to have attained Buddhahood.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

Δ 二、別修金剛乘道分二:
初、修共道已依師入密,
二、修習圓滿教授。

今初:
二十四、趨入密乘道 Entering the Tantric Path
24. 如是因果二大乘,
勝道所須共行道,
如實生已依導師,
趣入續部廣大海。

Δ 二、修習圓滿教授修
習圓滿勝教授,
得此暇身不唐捐。
至尊恩師如是修,
欲解脫者如是行。
大乘乃依波羅蜜多乘及金剛乘之二勝道而行。成功駕御波羅蜜多乘則可進登金剛乘﹐成功駕御金剛乘乃操控了波羅密多乘之果。

出離心、菩提心及空性之正見乃佛陀教法之三要門。彼等乃行二大乘之必要共道。爾已循上述勾勒之菩薩行教授習此三要門﹐現當如實生起此三者之洞見﹐並再趨登金剛乘﹐及乘此橫越四密續之大海。此當依善巧領航者﹐即一圓滿金剛上師為依估。簡略言之﹐爾當完全依止金剛上師之全部口訣教授﹐從道之始:依止上師﹐直至無學圓滿成佛﹐而取得藉遇此暇滿人身之利益。

我已行此真實菩提道﹐得如是修證。求解脫者﹐亦應如是而修習。

The Great Vehicle Mahayana proceeds via the two high paths of the Perfection Vehicle Sutrayana and the Diamond-hard Vehicle Tantrayana. Success in riding the Perfection Vehicle enables you to board the Diamond-hard Vehicle is the result of having mastered the Perfection Vehicle.

Renunciation, bodhicitta, and the true understanding of sunyata as the Threefold Theme of the Buddha's teachings, are required stages on that part of the path through which both Mahayana Vehicles in common must travel. As you have already studied this Threefold Theme in the course of perfecting the Conduct of the bodhisattvas as outlined above, you should now properly develop the insights of these three even further by boarding the Diamond-hard Vehicle and sailing across the great ocean of the four classes of tantra. This you should do by depending on a skillful navigator as protector, namely a fully qualified Tantric Master. In short, you should take advantage of the opportunity to make this attainment of a fully endowed human body purposeful by fully relying on the complete oral tradition explanations of a Tantric Master from the beginning of the path, Guru-devotion, until your full attainment of Buddhahood when you no longer have any learning left to do.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

 

Δ 三、回向分 二十五、迴向 Dedication
25. 正為自心修習故,
兼為利益餘善士,
諸佛所愛圓滿道,
淺易宣說所獲褔。
維願一切諸有情,
永不離此清淨道。
至尊恩師發是願,
欲解脫者如是發。
謹依以淺易解說諸佛所愛圓滿道諸功德﹐彼乃吾為自心修習所造故﹐及為利益其他得遇真實上師能修清淨法者故﹐惟願一切有情永不離此匯合三要門佛法清淨道。

我己行此真實菩提道﹐謹獻如此發願﹐諸求解脫者﹐亦請如是而發願。

如是圓滿《證悟攝略﹕修菩提道次第之要門》。撮略以令不致忘失。比丘羅桑札巴﹐多聞瑜伽士宗喀巴大士於藏地博利寶持山甘丹南巴嘉百寺造論。

By the virtue of my explanation in easily understandable words of the complete path pleasing to all the Buddhas, which I have written both for the sake of habituating my own thinking to these teachings, as well as for the sake fo benefitting those others who are fortunate enough to meet with a true Guru and to be able to practice the pure dharma, I pray that all sentient beings may never be divorced from this pure path which combines the Threefold Theme of the Buddha's teachings.

I, who actually have travelled a true path which leads to enlightenmnet, have had the experience of doing just that. If you would also seek liberation, please cultivate yourself in the same way.

This concludes "Lines of Experience : The Main Aspects of the Practice of the Stages on the Graded Path to Enlightenment," compiled in brief so that they may not be forgotten. It has been written at dGe, Idan rNam. Par. Rgyal. Bahi Monastery on hBrog Ri. Bo. Che Mountain, Tibet, by the Buddhist monk, Blo. Bzang. Grags. Pa, rJe Rinpoche TZong. Kha. Pa, a meditator who has heard many teachings.

 

【此表之文字輸入和製作得到李發同學的協助,特此致謝!】

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