ᅟ<span class="date">Updated: 2025-06-25 13:30</span> ᅟ[入菩薩行論1](入菩薩行論1) ᅟ--------------------- # 8 第八品 靜慮 第八品 靜慮 ~~dhyānapāramitā nāma aṣṭamaḥ paricchedaḥ|~~ 第八 禪定波羅蜜品 Chapter Eight The Perfection of Meditation Chapter Eight: Far-Reaching Mental Stability ## 一、勸勉修止 ### 8.1 ~~vardhayitvaivamutsāhaṃ samādhau sthāpayenmanaḥ| vikṣiptacittastu naraḥ kleśadaṃṣṭrāntare sthitaḥ||8.1||~~ ==【a】vardhayitvā evam utsāhaṃ samādhau sthāpayen manaḥ |== ==【b】 增長已 如是 精進 禪定 應令住 意== ==【a】vikṣipta-cittas tu naraḥ kleśa-daṃṣṭra-antare sthitaḥ ||== ==【b】 渙散 心 然 人 惑 牙 中 住== *དེ་ལྟར་བརྩོན་འགྲུས་བསྐྱེད་ནས་ནི། །ཡིད་ནི་ཏིང་ངེ་འཛིན་ལ་བཞག །སེམས་ནི་རྣམ་པར་གཡེངས་པའི་མི། །ཉོན་མོངས་མཆི་བའི་ཕྲག་ན་གནས། །* ★1.發起精進已，意當住禪定， 心意渙散者，危陷惑牙間。 ▲(1) Having increased my zestful vigor like that, I shall set my mind in absorbed concentration; Since a person having a distracted mind Is set between the fangs of disturbing emotions. △1. Upon developing zeal in that way, one should stabilize the mind in meditative concentration, since a person whose mind is distracted lives between the fangs of mental afflictions. ②如是精進生起已，應當心住三摩地，人若其心極散亂，如居煩惱齒隙中。 ④就這樣，增強勇氣，讓心安於沉思入定；心思散亂不定的人，處在煩惱齒縫間。 ### 8.2 ~~kāyacittavivekena vikṣepasya na saṃbhavaḥ| tasmāllokaṃ parityajya vitarkān parivarjayet||8.2||~~ ==【a】kāya-citta-vivekena vikṣepasya na saṃbhavaḥ |== ==【b】 身 心 遠離 散亂 不 生== ==【a】tasmāl lokaṃ parityajya vitarkān parivarjayet ||== ==【b】 故 世間 已捨 諸尋 應捨== *ལུས་དང་སེམས་ནི་དབེན་པ་ཡིས། །རྣམ་པར་གཡེང་བ་མི་འབྱུང་ངོ། །དེ་བས་འཇིག་རྟེན་སྤང་བྱ་ཞིང༌། །རྣམ་པར་རྟོག་པ་ཡོངས་སུ་དོར། །* ★2.身心若寂靜，散亂即不生， 故應捨世間，盡棄諸俗慮。 ▲(2) Through dissociating (both my) body and mind, There’ll be no occurrence of any distraction; Therefore, I’ll set aside worldly concerns And bring my rambling thought to a halt. △2. With bodily and mental seclusion, distraction does not arise. Therefore, upon renouncing the world, one should renounce discursive thoughts. ②由於身心寂靜故，種種散亂不能生，是故應斷世間法，亦當捨離諸分別。 ④身心清淨安寧，不會產生散亂，因此，應該捨棄塵世，摒棄疑惑。 ## 二、斷止逆緣 ### ‹一›斷捨塵緣 #### 1.認清貪着世間之因 ##### 8.3 ~~snehānna tyajyate loko lābhādiṣu ca tṛṣṇayā| tasmādetatparityāge vidvānevaṃ vibhāvayet||8.3||~~ ==【a】snehān na tyajyate loko lābhādiṣu ca tṛṣṇayā |== ==【b】 愛 不 被捨 世間 得等 與 貪== ==【a】tasmād etat parityāge vidvān evaṃ vibhāvayet ||== ==【b】 故 彼 棄 有智 如是 應修== *ཆགས་པའི་ཕྱིར་དང་རྙེད་སོགས་ལ། །སྲེད་པས་འཇིག་རྟེན་མི་སྤོང་སྟེ། །དེ་བས་འདི་དག་ཡོངས་སྤོངས་ལ། །མཁས་པས་འདི་ལྟར་དཔྱད་པར་བྱ། །* ★3.貪親愛利等，則難捨世間， 故當盡棄彼，隨智修觀行。 ▲(3) Worldly concerns are not discarded Because of sticky attachments and thirst for material gain and the like; Therefore, to set these things aside, Someone with knowledge would discern like this: △3. On account of attachment and craving for gain and the like, one does not renounce the world. Thus, upon forsaking them, the wise should contemplate in this way. ②由貪染著財利等，故於世間不能離，是故欲盡斷貪等，智者應當如是知。 ④出於執著，貪念財物等等，不願捨棄塵世，因此，智者應該這樣修行，從而捨棄塵世。 #### 2.如何斷除 ##### ‹1›認清對治 ###### 8.4 ~~śamathena vipaśyanāsuyuktaḥ kurute kleśavināśamityavetya| śamathaḥ prathamaṃ gaveṣaṇīyaḥ sa ca loke nirapekṣayābhiratyā||8.4||~~ ==【a】śamathena vipaśyanā-suyuktaḥ kurute kleśa-vināśam ity avetya |== ==【b】 止 觀 善相應 作 煩惱 滅 謂 知已== ==【a】śamathaḥ prathamaṃ gaveṣaṇīyaḥ sa ca loke nirapekṣayā abhiratyā ||== ==【b】 止 先 應求 彼 與 世 不顧 喜== *ཞི་གནས་རབ་ཏུ་ལྡན་པའི་ལྷག་མཐོང་གིས། །ཉོན་མོངས་རྣམ་པར་འཇོམས་པར་ཤེས་བྱས་ནས། །ཐོག་མར་ཞི་གནས་བཙལ་བྱ་དེ་ཡང་ནི། །འཇིག་རྟེན་ཆགས་པ་མེད་ལ་མངོན་དགས་འགྲུབ། །* ★4.有止諸勝觀，能滅諸煩惱， 知已先求止，止由離貪成。 ▲(4) “An exceptionally perceptive state of mind, joined onto a stilled and settled state, Completely destroys the disturbing emotions.” Having understood this, first I shall seek a stilled and settled mind; And that’s achieved through delight in detachment from worldly concerns. △4. Realizing that one who is well endowed with insight through quiescence eradicates mental afflictions one should first seek quiescence. Quiescence is due to detachment toward the world and due to joy. ②已知先須具足妙止已，始生妙觀遍伏諸煩惱，故應最初先勤求妙止，現前成就不貪世間心。 ④知道觀察與寂止結合，能消除煩惱，應該首先追求寂止，遠離塵世，心中歡喜。 ##### ‹2›生對治之法 ##### Ⅰ.斷捨親友愛 ###### ‹Ⅰ›思貪親友過患 ###### # 8.5 ~~kasyānityeṣvanityasya sneho bhavitumarhati| yena janmasahasrāṇi draṣṭavyo na punaḥ priyaḥ||8.5||~~ ==【a】kasya anityeṣv anityasya sneho bhavitum arhati |== ==【b】 誰 無常 無常 貪 是 應== ==【a】yena janma-sahasrāṇi draṣṭavyo na punaḥ priyaḥ ||== ==【b】 若 生 千 應見 不 復 所愛== *མི་རྟག་སུ་ཞིག་མི་རྟག་ལ། །ཡང་དག་ཆགས་པར་བྱེད་པ་ཡོད། །དེས་ནི་ཚེ་རབས་སྟོང་ཕྲག་ཏུ། །སྡུག་པ་མཐོང་བར་ཡོང་མི་འགྱུར། །* ★5.自身本無常，猶貪無常人， 縱歷百千生，不見所愛人。 ▲(5) (After all,) any impermanent person Having sticky attachment to impermanent beings Won’t see those loved onesagain (after death) For many thousands of lives. △5. For what impermanent person, who will not see his loved ones again in thousands of births, is it appropriate to be attached to impermanent things? ②若人自性是無常，現前復貪無常法，彼於千生流轉中，欲見所愛不可得。 ④哪個無常之人執著無常的對象能成功？轉生千百回，也不能再度見到心愛的人。 ###### # 8.6 ~~apaśyannaratiṃ yāti samādhau na ca tiṣṭhati| na ca tṛpyati dṛṣṭvāpi pūrvavadbādhyate tṛṣā||8.6||~~ ==【a】apaśyann aratiṃ yāti samādhau na ca tiṣṭhati |== ==【b】 未見 不喜 趣 三昧 不 與 住== ==【a】na ca tṛpyati dṛṣṭvā api pūrvavad bādhyate tṛṣā ||== ==【b】不 與 知足 見已 雖 如昔 所苦 渴== *མ་མཐོང་ན་ནི་དགར་མི་འགྱུར། །ཡིད་ཀྱང་མཉམ་འཇོག་མི་འགྱུར་ལ། །མཐོང་ཡང་ངོམས་པར་མི་འགྱུར་བས། །སྔར་བཞིན་སྲེད་པས་གདུང་བར་འགྱུར། །* ★6.未遇則不喜，不能入等至， 縱見不知足，如昔因愛苦。 ▲(6) Not seeing them, I’ll be unhappy And my mind won’t settle inabsorbed concentration; Even if I’ve seen them, I’ll never be satisfied, And, as before, I’ll be tormented by longing. △6. Failing to see them, one does not find joy nor does one abide in meditative concentration. Even upon seeing them, one does not become satisfied but is tormented by strong desire, just as before. ②若不見時心不歡，不得平等安樂住，見已仍復無厭足，如前貪愛所逼惱。 ④見不到也就不高興，不能安心沉思入定，即使見到也不會滿足，如同以前受貪欲折磨。 ###### # 8.7 ~~na paśyati yathābhūtaṃ saṃvegādavahīyate| dahyate tena śokena priyasaṃgamakāṅkṣayā||8.7||~~ ==【a】na paśyati yathābhūtaṃ saṃvegād avahīyate |== ==【b】不 見 如實 厭離 退== ==【a】dahyate tena śokena priya-saṃgama-kāṅkṣayā ||== ==【b】 被燒 此 憂 所愛 相遇 願求== *སེམས་ཅན་རྣམས་ལ་ཆགས་བྱས་ན། །ཡང་དག་ཉིད་ལ་ཀུན་ནས་སྒྲིབ། །སྐྱོ་བའི་སེམས་ཀྱང་འཇིག་པར་བྱེད། །ཐ་མར་མྱ་ངན་གདུང་བར་འགྱུར། །* ★7.若貪諸有情，則障實性慧， 亦毀厭離心，終遭愁嘆苦。 ▲(7) From being attached to limited beings, I’m blocked from (seeing) things as they are; I lose any sense of disillusionment too; And, in the end, I’m tormented by grief. △7. One does not perceive reality and loses disillusionment with the cycle of existence. One is consumed by that grief-desire for the company of the beloved. ②若其貪於諸有情，能令真性遍蓋覆，亦能損壞厭離心，終為憂苦熱惱逼。 ④他不能如實觀察，也就失去厭離心，渴望與所愛相會，受憂愁悲傷折磨。 ###### # 8.8 ~~taccintayā mudhā yāti hrasvamāyurmuhurmuhuḥ| aśāśvatena dharmeṇa dharmo bhraśyati śāśvataḥ||8.8||~~ ==【a】tac-cintayā mudhā yāti hrasvam āyur muhur muhuḥ |== ==【b】 彼 思 虛度 趣 短 壽 須臾 須臾== ==【a】aśāśvatena mitrena dharmo bhraśyati śāśvataḥ ||== ==【b】 無常 友 法 壞 常== *དེ་ལ་སེམས་པ་འབའ་ཞིག་གིས། །ཚེ་འདི་དོན་མེད་འདའ་བར་འགྱུར། །རྟག་པ་མེད་པའི་མཛའ་བཤེས་ཀྱིས། །གཡུང་དྲུང་ཆོས་ཀྱང་འཇིག་པར་འགྱུར། །* ★8.若心專念彼，此生將虛度； 無常眾親友，亦壞真常法。 ▲(8) Because of thinking only of them, This life will pass without any meaning, And through noneternal friends and relations, I will come to lose the eternal Dharma. △8. Because of thinking of that person, life ever so swiftly passes in vain. Due to a transient entity, the eternal Dharma is lost. ②若人如是邪思惟，能令此生無義逝，由於無常親友故，卐字法輪亦能壞。 ④生命在徒勞無益的焦慮中一刻刻縮短，這樣，永恒的法也會遭受無常的法毀壞。 ###### # 8.9 ~~bālaiḥ sabhāgacarito niyataṃ yāti durgatim| neṣyate viṣabhāgaśca kiṃ prāptaṃ bālasaṃgamāt||8.9||~~ ==【a】bālaiḥ sabhāga-carito niyataṃ yāti durgatiṃ |== ==【b】 愚 同 所行 必 墮 惡趣== ==【a】na iṣyate viṣabhāgaś ca kiṃ prāptaṃ bāla-saṃgamāt ||== ==【b】不 欲 不同 與 何 得 愚 相遇== *བྱིས་དང་སྐལ་བ་མཉམ་སྤྱོད་ན། །ངེས་པར་ངན་འགྲོར་འགྲོ་འགྱུར་ཏེ། །སྐལ་མི་མཉམ་པར་ཁྲིད་བྱེད་ན། །བྱིས་པ་བསྟེན་པས་ཅི་ཞིག་བྱ། །* ★9.行為同凡愚，必墮三惡趣， 若入非聖境，何需近凡愚？ ▲(9) Having acted equal to the lot of infantile people, I’ll surely go to a worse rebirth state; If I’m led to a lot that’s not (even) equal, Then what have I gained by relying on those infantile folk? △9. One who acts in the same manner as foolish people definitely goes to a miserable state of existence. They do like someone who is different. What is gained from association with fools? ②善根相等諸愚夫，同行定趨於惡趣，善根不等能相引，依止愚夫何所為。 ④與愚夫結交同行，必定會墮入惡道，不同道者不為伍，結交愚夫有何用？ ###### # 8.10 ~~kṣaṇādbhavanti suhṛdo bhavanti ripavaḥ kṣaṇāt| toṣasthāne prakupyanti durārādhāḥ pṛthagjanāḥ||8.10||~~ ==【a】kṣaṇād bhavanti suhṛdo bhavanti ripavaḥ kṣaṇāt |== ==【b】 剎那 是 善友 是 仇 須臾== ==【a】toṣa-sthāne prakupyanti durārādhāḥ pṛthagjanāḥ ||== ==【b】 喜 處 生瞋 難取悅 凡夫== *སྐད་ཅིག་གཅིག་གིས་མཛའ་འགྱུར་ལ། །ཡུད་ཙམ་གྱིས་ནི་དགྲར་ཡང་འགྱུར། །དགའ་བའི་གནས་ལ་ཁྲོ་བྱེད་པས། །སོ་སོའི་སྐྱེ་བོ་མགུ་བར་དཀའ། །* ★10.剎那成密友，須臾復結仇， 喜處亦生嗔，凡夫難取悅。 ▲(10) One moment, they’re friends; In an instant, they’re enemies. At a time for being delighted, they fall into a rage: Ordinary beings are so difficult to please. △10. One moment they are friends, and the next moment they are enemies. On an occasion for being pleased, they become angry. Ordinary people are difficult to gratify. ②一剎那間成親友，於須臾頃復成仇，於歡喜處生瞋怒，取悅愚夫誠難事。 ④一會兒成為朋友，一會兒成為仇敵，本該滿意却發怒，愚夫實在難伺候。 ###### # 8.11 ~~hitamuktāḥ prakupyanti vārayanti ca māṃ hitāt| atha na śrūyate teṣāṃ kupitā yānti durgatim||8.11||~~ ==【a】hitam uktāḥ prakupyanti vārayanti ca māṃ hitāt |== ==【b】 益 所說 生瞋 阻止 與 我 益== ==【a】atha na śrūyate teṣāṃ kupitā yānti durgatiṃ ||== ==【b】 若 不 聽 彼 瞋已 趣 惡趣== *ཕན་པར་སྨྲས་ན་ཁྲོ་བར་བྱེད། །བདག་ཀྱང་ཕན་ལས་བཟློག་པར་བྱེད། །དེ་དག་ངག་ནི་མ་མཉན་ན། །ཁྲོ་བས་ངན་འགྲོར་འགྲོ་བར་འགྱུར། །* ★11.忠告則生嗔，反勸離諸善， 若不從彼語，瞋怒墮惡趣。 ▲(11) Told what’s of benefit, they get enraged And cause me to turn from what’s of benefit too. But, if their words aren’t listened to, They fall into a rage and go, then, to a worse rebirth state. △11. When given good advice, they become angry; and they turn me away from good advice. If they are not listened to, they become angry and go to a miserable state of existence. ②說饒益語反生瞋，於我利益復遮止，若於其言不聽從，頓起瞋心入惡趣。 ④聽聞忠言會生氣，也阻止我做好事，不聽從他們則發怒，他們只能墮入惡道。 ###### # 8.12 ~~īrṣyotkṛṣṭātsamāddvandvo hīnānmānaḥ stutermadaḥ| avarṇātpratighaśceti kadā bālāddhitaṃ bhavet||8.12||~~ ==【a】īrṣyā utkṛṣṭāt samād dvandvo hīnān mānaḥ stuter madaḥ |== ==【b】 妒 高 相等 競 卑 傲 讚 驕== ==【a】avarṇāt pratighaś ca iti kadā bālād dhitaṃ bhavet ||== ==【b】 責備 瞋 與 謂 何時 凡 益 應是== *མཐོ་ལ་ཕྲག་དོག་མཉམ་དང་འགྲན། །དམའ་ལ་ང་རྒྱལ་བསྟོད་ན་དྲེགས། །མི་སྙན་བརྗོད་ན་ཁོང་ཁྲོ་སྐྱེ། །ནམ་ཞིག་བྱིས་ལས་ཕན་པ་ཐོབ། །* ★12.妒高競相等，傲卑讚復驕， 逆耳更生嗔，處俗怎得益？ ▲(12) They’re envious of superiors, competitive with equals, Arrogant toward inferiors, conceited when praised, And hateful when told what they don’t want to hear: When is there benefit from infantile beings? △12. They feel envy toward a superior, competitiveness with a peer, arrogance toward one who is inferior, conceit due to praise, and anger due to reproach. When could there be any benefit from a fool? ②勝者嫉妒等者諍，劣者生慢讚生驕，逆耳之言生瞋恚，誰依愚夫能獲益。 ④遇高手妒忌，遇平手敵對，遇弱者狂妄，受讚揚驕傲，受批評發怒，與這種愚夫交往，怎麼可能獲得益處？ ###### # 8.13 ~~ātmotkarṣaḥ parāvarṇaḥ saṃsāraratisaṃkathā| ityādyavaśyamaśubhaṃ kiṃcidbālasya bālataḥ||8.13||~~ ==【a】ātma-utkarṣaḥ para-avarṇaḥ saṃsāra-rati-saṃkathā |== ==【b】 自 讚 他 毀 輪迴 樂 談論== ==【a】ityādy avaśyam aśubhaṃ kiṃcid bālasya bālataḥ ||== ==【b】 謂等 必定 不善 某些 愚 愚== *བྱིས་དང་འགྲོགས་ན་བྱིས་པ་ལ། །བདག་བསྟོད་གཞན་ལ་སྨོད་པ་དང༌། །འཁོར་བར་དགའ་བའི་གཏམ་ལ་སོགས། །མི་དགེ་ཅིས་ཀྱང་ངེས་པར་འབྱུང༌། །* ★13.伴愚必然生，自讚毀他過， 好談世間樂，無義不善事。 ▲(13) If I associate with infantile people, Then destructive behavior inevitably arises among infantile folk, Such as praising myselfand belittling others, And prattling on about the pleasures of samsara. △13. Between one fool and another, something non-virtuous is inevitable, such as glorification of one's own self, speaking ill of others, and conversation about the pleasures of the cycle of existence. ②友愚夫者因其人，自讚毀他生大罪，樂著生死談論等，任何不善皆能生。 ④擡高自己，貶低他人，熱衷談論塵世欲樂，出於愚癡，愚夫必然具有這些不良行為。 ###### # 8.14 ~~evaṃ tasyāpi tatsaṅgāttenānarthasamāgamaḥ| ekākī vihariṣyāmi sukhamakliṣṭamānasaḥ||8.14||~~ ==【a】evaṃ tasya api tat-saṅgāt tena anartha-samāgamaḥ |== ==【b】 如是 彼 雖 彼 相聚 彼 無益 遇== ==【a】ekākī vihariṣyāmi sukham akliṣṭa-mānasaḥ ||== ==【b】 獨 我將住 樂 無染 心== *དེ་ལྟར་བདག་དང་གཞན་བསྟེན་པ། །དེས་ནི་ཕུང་པར་འགྱུར་བར་ཟད། །དེས་ཀྱང་བདག་དོན་མ་བྱས་ལ། །བདག་ཀྱང་དེ་དོན་མི་འགྱུར་བས། །* ★14.是故近親友，徒然自招損。 彼既無益我，吾亦未利彼。 ▲(14) From entrusting myself to others in this way, Nothing but loss comes about in the end, For they’ll be, in fact, no-good for me And I’ll be, in fact, no-good for them. △14. Thus, on account of one's association with someone else, one encounters adversity. I shall happily live alone with a non-afflicted mind. ②如是於我及於他，由此唯能成損害，彼既不能利益我，我亦不能成彼義。 ④這樣，與愚夫交往，結果是有害無益，我寧可獨自隱居，心中安樂無煩惱。 ###### ‹Ⅱ›捨離之方式 ###### # 8.15 ~~bālāddūraṃ palāyeta prāptamārādhayetpriyaiḥ| na saṃstavānubandhena kiṃ tūdāsīnasādhuvat||8.15||~~ ==【a】bālād dūraṃ palāyeta prāptam ārādhayet priyaiḥ |== ==【b】凡愚 遠 應離 會時 應敬 喜== ==【a】na saṃstava-anubandhena kiṃ tu udāsīna-sādhuvat ||== ==【b】不 親密 意圖 何 然 處中 和善== *བྱིས་ལས་ཐག་རིང་བྱེལ་བར་བྱ། །ཕྲད་ན་དགའ་བས་མགུ་བྱས་ཏེ། །འདྲིས་ཆེན་ཉིད་དུ་མི་འགྱུར་བར། །ཐ་མའི་པ་ཙམ་ལེགས་པར་བྱ། །* ★15.故應遠凡愚，會時喜相迎， 亦莫太親密，善係君子誼。 ▲(15) So let me flee far away from infantile folk; But if encountered, I’ll please them with pleasantries, And without becoming overly familiar, I’ll conduct myself nicely, merely as an ordinary person would. △15. One should flee far from a fool. One should gratify the encountered person with pleasantries, not with the intention of intimacy but in the manner of a kind and impartial person. ②於彼愚夫當遠避，暫遇歡喜作恭敬，於彼不應太親密，僅如常人斯為美。 ④應該遠離愚夫，一旦遇見，則應取悅他們，但不必顯得親密無間，而應該像冷靜的賢士。 ###### # 8.16 ~~dharmārthamātramādāya bhṛṅgavat kusumānmadhu| apūrva iva sarvatra vihariṣyāmyasaṃstutaḥ||8.16||~~ ==【a】dharma-artha-mātram ādāya bhṛṅgavat kusumān madhu |== ==【b】 法 義 唯 取已 如蜂 花 蜜== ==【a】apūrva iva sarvatra vihariṣyāmy asaṃstutaḥ ||== ==【b】未曾有 如 處處 我將住 不熟識== *བུང་བས་མེ་ཏོག་སྦྲང་རྩི་བཞིན། །ཆོས་ཀྱི་དོན་ཙམ་བླངས་ནས་ནི། །ཀུན་ལས་སྔོན་ཆད་མ་མཐོང་བཞིན། །འདྲིས་པ་མེད་པར་གནས་པར་བྱ། །* ★16.猶如蜂採蜜，為法化緣已， 如昔未謀面，淡然而處之。 ▲(16) Obtaining only what’s helpful for Dharma, Like a bumblebee honey from a flower, I’ll live without having familiars, Like having never seen any of them before. △16. Taking only what benefits Dharma, like a bee taking nectar from a flower, I shall live everywhere without acquaintance, as if I had not existed before. ②猶如蜂采花中蜜，唯從其處取法義，宛如從昔未相識，不相親暱住憒鬧。 ④我會如同一個陌生人，游蕩各地，只為求法，如同蜜蜂從花中采蜜，而不與別人親密相處。 ##### Ⅱ.斷捨利敬貪 ###### 8.17 ~~lābhī ca satkṛtaścāhamicchanti bahavaśca mām| iti martyasya saṃprāptānmaraṇājjāyate bhayam||8.17||~~ ==【a】lābhī ca satkṛtaś ca aham icchanti bahavaś ca mām |== ==【b】有得 與 受敬 與 我 喜 多 與 我== ==【a】iti martyasya saṃprāptān maraṇāj jāyate bhayaṃ ||== ==【b】謂 人 已得 死 生 懼== *བདག་ནི་རྙེད་མང་བཀུར་སྟི་བཅས། །བདག་ལ་མང་པོ་དགའ་འོ་ཞེས། །དེ་འདྲའི་སྙེམས་པ་འཆང་གྱུར་ན། །ཤི་བའི་འོག་ཏུ་འཇིགས་པ་སྐྱེ། །* ★17.吾富受恭敬，眾人皆喜我， 若持此驕傲，歿後定生懼。 ▲(17) “But I get a lot of material gain and honor, And many people like me.” If I hold on to being conceited like that, Terrifying things willarise after death. △17. A mortal who thinks, "I am rich and respected, and many like me," experiences fear of approaching death. ②我有利養及恭敬，我為眾人所歡喜，若起如是驕慢言，死後當生大怖畏。 ④“我獲得供養，受到禮愚，人們喜歡我，”懷有這種想法的人，會懼怕死亡來臨。 ###### 8.18 ~~yatra yatra ratiṃ yāti manaḥ sukhavimohitam| tattatsahasraguṇitaṃ duḥkhaṃ bhūtvopatiṣṭhati||8.18||~~ ==【a】yatra tatra ratiṃ yāti manaḥ sukha-avimohitam |== ==【b】 若 彼處 喜 趣 意 樂 所迷戀== ==【a】tat tat sahasra-guṇitaṃ duḥkhaṃ bhūtvā upatiṣṭhati ||== ==【b】彼 彼 千 倍 苦 已生 近住== *བདེ་བས་རྣམ་པར་རྨོངས་པའི་ཡིད། །གང་དང་གང་ལ་ཆགས་གྱུར་པ། །དེ་དང་དེ་བསྡོངས་སྟོང་འགྱུར་དུ། །སྡུག་བསྔལ་ཉིད་དུ་གྱུར་ཅིང་ལྡང༌། །* ★18.故汝[樂]愚癡意，無論貪何物， 定感苦果報，千倍所貪得。 ▲(18) Thus, no matter what my bewildered mind Becomes attached to; In conjunction with each of them, Thousandfold problems arise and stay around. △18. Wherever the mind, infatuated by pleasures, finds enjoyment, there a thousand-fold suffering arises and falls to one's share. ②是故若由愚癡心，貪著種種可樂事，彼彼總皆成虛空，唯能生起苦自性。 ④思想迷戀快樂，無論熱衷什麼，都會化為千倍的痛苦，緊隨其後。 ###### 8.19 ~~tasmātprājño na tāmicchedicchāto jāyate bhayam| svayameva ca yātyetaddhairyaṃ kṛtvā pratīkṣatām||8.19||~~ ==【a】tasmāt prājño na tām icched icchāto jāyate bhayam |== ==【b】 故 智 不 彼 應欲 欲 生 怖== ==【a】svayam eva ca yāty etad dhairyaṃ kṛtvā pratīkṣatām ||== ==【b】 本質 實 與 趣 此 堅 已作 觀察== *དེ་བས་མཁས་པས་ཆགས་མི་བྱ། །ཆགས་པ་ལས་ནི་འཇིགས་པ་སྐྱེ། །འདི་དག་རང་བཞིན་འདོར་འགྱུར་བས། །བརྟན་པར་གྱིས་ཏེ་རབ་ཏུ་རྟོགས། །* ★19.故智不應貪，貪生三途怖。 應當堅信解；彼性本應捨。 ▲(19) Hence, the wise have no attachments, (Because,) from attachments, terrifying things arise. As these (objects) will naturally be discarded (at death), Be firm and consider this well: △19. Hence, the wise should not desire it. Fear arises from desire, yet it passes away by itself. Generate fortitude and look at it with indifference. ②故諸智者不應貪，由貪能生怖畏故，諸法自性散離故，當堅信解當觀察。 ④智者不應該貪戀，貪戀會帶來恐懼，這一切會自動離去，保持堅定，耐心等待。 ###### 8.20 ~~bahavo lābhino'bhūvan bahavaśca yaśasvinaḥ| saha lābhayaśobhiste na jñātāḥ kva gatā iti||8.20||~~ ==【a】bahavo lābhino 'bhūvan bahavaś ca yaśasvinaḥ |== ==【b】 多 有財 是(aor.) 多 與 有名稱== ==【a】saha lābha-yaśobhis te na jñātāḥ kva gatā iti ||== ==【b】 與 財 名 彼 非 所知 何 去 謂== *རྙེད་པ་དག་ནི་མང་བྱུང་ཞིང༌། །གྲགས་དང་སྙན་པ་བྱུང་གྱུར་ཀྱང༌། །རྙེད་དང་གྲགས་བའི་ཚོགས་བཅས་ཏེ། །གང་དུ་འདོང་བའི་གཏོལ་མེད་དོ། །* ★20.縱吾財物豐，令譽遍稱揚， 所集諸名利，非隨心所欲。 ▲(20) There’ve been many people with material wealth And there’ve been many with fame and reputation. But it’s never been known that they’ve passed on to some place Where their amassed wealth and fame have come with. △20. Many have become wealthy and many have become famous, but no one knows where they have gone with their wealth and fame. ②若能獲得多財利，亦能獲得美名聞，盡其所有名利聚，所欲於我皆無干。 ④許多人獲得財富，許多人獲得名聲，帶着財富和名聲，不知他們去了哪裏？ ###### 8.21 ~~māmevānye jugupsanti kiṃ prahṛṣyāmyahaṃ stutaḥ| māmevānye praśaṃsanti kiṃ viṣīdāmi ninditaḥ||8.21||~~ ==【a】mām eva anye jugupsanti kiṃ prahṛṣyāmy ahaṃ stutaḥ |== ==【b】 我 實 他 譭謗 何 我喜 我 被讚== ==【a】mām eva anye praśaṃsanti kiṃ viṣīdāmi ninditaḥ ||== ==【b】 我 實 他 讚譽 何 我憂 譏毀== *བདག་ལ་སྨོད་པ་གཞན་ཡོད་ན། །བསྟོད་པས་བདག་དགར་ཅི་ཞིག་ཡོད། །བདག་ལ་བསྟོད་པ་གཞན་ཡོད་ན། །སྨད་པས་མི་དགར་ཅི་ཞིག་ཡོད། །* ★21.若有人毀我，讚譽何足喜？ 若有人讚我，譏毀何足憂？ ▲(21) If there are others who belittle me, What pleasure is there when I’m being praised? And if there are others who praise me, What displeasure is there when I’m being belittled? △21. If others despise me, why should I rejoice when praised? If others praise me, why should I be despondent when reviled? ②若有他人罵詈我，讚揚於我有何樂，若有他人讚揚我，罵詈於我何不樂。 ④若其他人都嫌棄我，我受讚揚，怎會高興？若其他人都稱讚我，我受指責，怎會沮喪？ ##### Ⅲ.結勸捨塵緣 ###### 8.22 ~~nānādhimuktikāḥ sattvā jinairapi na toṣitāḥ| kiṃ punarmādṛśairajñaistasmātkiṃ lokacintayā||8.22||~~ ==【a】nānā adhimuktikāḥ sattvā jinair api na toṣitāḥ |== ==【b】種種 信樂 有情 佛 雖 不 滿足== ==【a】kiṃ punar mādṛśair ajñais tasmāt kiṃ loka-cintayā ||== ==【b】 何 再 如我 無知 故 何 世 思慮== *སེམས་ཅན་མོས་པ་སྣ་ཚོགས་པ། །རྒྱལ་བས་ཀྱང་ནི་མི་མགུ་ན། །བདག་འདྲ་ངན་པས་སྨོས་ཅི་དགོས། །དེ་བས་འཇིགརྟེན་བསམ་བ་བཏང༌། །* ★22.有情種種心，佛亦難盡悅， 何況劣如我，故應捨此慮。 ▲(22) If limited beings, with varied dispositions, Couldn’t be pleased by even the Triumphant, What need to mention by the poor likes of me? Therefore, let me give up my preoccupation with worldly people. △22. If sentient beings of different dispositions have not been satisfied by the Jinas themselves, then how could they be like an ignorant person like myself? So, what is the point of attending to the world? ②有情勝解種種別，如來尚難令歡喜，況復惡人如我者，故於世法勿貪著。 ④眾生的志趣各種各樣，眾佛也不能滿足他們，何況我這樣的無知者，何必為塵世憂慮煩惱。 ###### 8.23 ~~nindantyalābhinaṃ sattvamavadhyāyanti lābhinam| prakṛtyā duḥkhasaṃvāsaiḥ kathaṃ tairjāyate ratiḥ||8.23||~~ ==【a】nindanty alābhinaṃ sattvam avadhyāyanti lābhinam |== ==【b】 睥睨 無得 有情 詆毀 有得== ==【a】prakṛtyā duḥkha-saṃvāsaiḥ kathaṃ tair jāyate ratiḥ ||== ==【b】 性 苦 共住 何 彼 生 樂== *སེམས་ཅན་རྙེད་པ་མེད་ལ་སྨོད། །རྙེད་པ་ཅན་ལ་མི་སྙན་བརྗོད། །རང་བཞིན་འགྲོགས་དཀའ་དེ་དག་གིས། །དགའ་བ་ཇི་ལྟར་སྐྱེ་བར་འགྱུར། །* ★23.瞥睨窮行者，詆毀富修士， 性本難為侶，處彼怎得樂？ ▲(23) They belittle limited beings lacking material gain, And, regarding those with materialgain, they say bad things; How can any pleasure arise with those Whose company is, by nature, so difficult? △23. They revile a person without acquisitions, and despise a person with acquisitions. How can those whose company is by nature suffering bring forth joy? ②不得助時即加呵，得利之時復譏毀，有情自性難親近，云何能令生歡喜。 ④呵責沒有財富的人，又忌恨有財富的人，他們天生與痛苦做伴，與他們相處，哪有快樂？ ###### 8.24 ~~na bālaḥ kasyacinmitramiti coktaṃ tathāgataiḥ| na svārthena vinā prītiryasmādbālasya jāyate||8.24||~~ ==【a】na bālaḥ kasya cin mitram iti ca uktaṃ tathāgataiḥ |== ==【b】莫 愚 某些 友 謂 與 所說 如來== ==【a】na svārthena vinā prītir yasmād bālasya jāyate ||== ==【b】無 自利 無 喜 故 愚 生== *གང་ཕྱིར་བྱིས་པ་རང་དོན་ནི། །མེད་པར་དགའ་བ་མི་འབྱུང་བས། །བྱིས་པ་འགའ་ཡང་བཤེས་མིན་ཞེས། །དེ་བཞིན་གཤེགས་པ་རྣམས་ཀྱིས་གསུངས། །* ★24.如來曾宣示，凡愚若無利， 鬱鬱終寡歡，故莫友凡愚。 ▲(24) The Thusly Gone (Buddha) has said, “An infantile person isn’t anyone’s friend,” That’s because the friendliness of an infantile person Doesn’t arise except through its serving his own self-aims. (Friendliness through the gateway of its serving self-aims, Is friendliness just for the aims of a “self”; Just as distress at the breaking of some material possession Is something, in fact, that comes from a loss of self-pleasure.) △24. The Tathágatas have said that a fool is no ones friend, because the affection of a fool does not arise without self-interest. ②愚夫唯求自利故，非得自利不歡喜，愚夫一切非親友，是諸如來所宣說。 ④眾如來曾經說過，愚夫成不了朋友，若自己無利可圖，愚夫便不會高興。 ###### 8.25 ~~svārthadvāreṇa yā prītirātmārthaṃ prītireva sā| dravyanāśe yathodvegaḥ sukhahānikṛto hi saḥ||8.25||＊★▲~~ ==【a】svārtha-dvāreṇa yā prītir ātma-arthaṃ prītir eva sā |== ==【b】 自利 門 若 喜 我 為 喜 實 彼== ==【a】dravya-nāśe yathā udvegaḥ sukha-hāni-kṛto hi saḥ ||== ==【b】 物 滅 如 怖畏 樂 害 作 實 彼== △25. Love due to self-interest is love for one's own sake, just as distress at the loss of possessions is occasioned by the loss of pleasures.② ④有利自己纔高興，高興只是為自己，如同喪失財富而苦惱，他缺乏快樂。 ##### ‹3›思惟山居利益 ##### Ⅰ.友伴殊勝 ###### 8.26 ~~nāvadhyāyanti taravo na cārādhyāḥ prayatnataḥ kadā taiḥ sukhasaṃvāsaiḥ saha vāso bhavenmama||8.26||~~ ==【a】na avadhyāyanti taravo na ca ārādhyāḥ prayatnataḥ |== ==【b】不 詆毀 樹 不 與 被敬 努力地== ==【a】kadā taiḥ sukha-saṃvāsaiḥ saha vāso bhaven mama ||== ==【b】何時 彼 樂 共住 與 住 應是 我== *ནགས་ན་རི་དགས་བྱ་རྣམས་དང༌། །ཤིང་རྣམས་མི་སྙན་རྗོད་མི་བྱེད། །འགྲོགས་ན་བདེ་བ་དེ་དག་དང༌། །ནམ་ཞིག་ལྷན་ཅིག་བདག་གནས་འགྱུར། །* ★25.林中鳥獸樹，不出刺耳音， 伴彼心常樂，何時共安居？ ▲(25) In forests, however, wild creatures, birds, and trees Never say bad things about you And are happy when befriended. When shall I come to live with them? △26. Trees do not revile nor can they be pleased with effort. When might I dwell with those whose company is a delight? ②叢林鳥獸及草木，從不能為逆耳言，與彼同游則安樂，何時我能與為侶。 ④那些樹木不嫌棄人，也不竭力討好人，我何時能與這些安住快樂者相處？ ##### Ⅱ.住處殊勝 ###### 8.27 ~~śūnyadevakule sthitvā vṛkṣamūle guhāsu vā| kadānapekṣo yāsyāmi pṛṣṭhato'navalokayan||8.27||~~ ==【a】śūnya-devakule sthitvā vṛkṣa-mūle guhāsu vā |== ==【b】 空 天祠 住 樹 根 岩洞 或== ==【a】kadā anapekṣo yāsyāmi pṛṣṭhato 'navalokayan ||== ==【b】何時 不顧 我將趣 向後 不觀== *ཕུག་གམ་ལྷ་ཁང་སྟེང་པའམ། །ལྗོན་ཤིང་དྲུང་དུ་གནས་བཅས་ཏེ། །ནམ་ཞིག་རྒྱབ་ཏུ་མི་ལྟ་ཞིང༌། །ཆགས་པ་མེད་པར་འགྱུར་ཞིག་གུ། །* ★26.何時住樹下，岩洞無人寺， 願心不眷顧，斷捨塵世貪？ ▲(26) Oh when shall I become detached, Living in caves, an empty shrine, Or at the foot of a tree, And never look back? △27. When shall I dwell in a cave, an empty temple, or at the foot of a tree, without looking back, and without attachment? ②石室廢祠空舍宅，或住濃蔭大樹前，佛子何時能如是，於家無貪無顧戀。 ④我何時能安住在空廟、樹根或洞穴，無牽無挂出行，無須回顧留戀？ ###### 8.28 ~~amameṣu pradeśeṣu vistīrṇeṣu svabhāvataḥ| svacchandacāryanilayo vihariṣyāmyahaṃ kadā||8.28||~~ ==【a】amameṣu pradeśeṣu vistīrṇeṣu svabhāvataḥ |== ==【b】 非我所 地區 遼闊 天然== ==【a】svacchanda-cārya-nilayo vihariṣyāmy ahaṃ kadā ||== ==【b】 隨意 行 無貪 我將住 我 何時== *ས་ཕྱོགས་བདག་གིར་བཟུང་མེད་པ། །རང་བཞིན་གྱིས་ནི་ཡངས་རྣམས་སུ། །རང་དབང་སྤྱོད་ཅིང་ཆགས་མེད་པར། །ནམ་ཞིག་བདག་ནི་གནས་པར་འགྱུར། །* ★27.何時方移棲，天然遼闊地， 不執為我所，無貪恣意行？ ▲(27) When shall I come to live in nature, In vast regions, notprivately owned, Moving under my own incentive or Staying put, without attachment. △28. When shall I dwell, living freely and without attachment, in unclaimed and naturally spacious regions? ②無主攝持之住所，自然成就空曠地，自在受用無貪著，何時我得居其處。 ④我何時能夠自由自在，居無定所，生活在無所歸屬、天然的空曠之地？ ##### Ⅲ.資生殊勝 ###### 8.29 ~~mṛtpātramātravibhavaścaurāsaṃbhogacīvaraḥ| nirbhayo vihariṣyāmi kadā kāyamagopayan||8.29||~~ ==【a】mṛt-pātra-mātra-vibhavaś caura-asaṃbhoga-cīvaraḥ |== ==【b】 瓦 缽 唯 處處 盜 不用 衣== ==【a】nirbhayo vihariṣyāmi kadā kāyam agopayan ||== ==【b】 無懼 我將住 何時 身 不蔽== *ལྷུང་བཟེད་ལ་སོགས་ཉི་ཚེ་དང༌། །ཀུན་ལ་མི་མཁོའི་གོས་འཆང་ཞིང༌། །ལུས་འདི་སྦ་བ་མ་བྱས་ཀྱང༌། །འཇིགས་མེད་གནས་པ་ནམ་ཞིག་འགྱུར། །* ★28.何時居無懼，唯持缽等器， 匪盜不需衣，乃至不蔽體？ ▲(28) When shall I come to live without fears, Having (just a few) small things, a (clay) begging bowl and the like, Wearing clothes that no one would want, And not even sheltering this body? △29. When shall I dwell with a paltry alms bowl and so on in clothing wanted by no one, living fearlessly, even without concealing my body? ②一缽支身度時日，蔽體唯依糞掃衣，此身脫然無藏護，何時住此無畏處。 ④我何時能無所畏懼，僅有的財產是土鉢，竊賊也不偷的外衣，也無須保護身體。 ##### Ⅳ.厭離殊勝 ###### ‹Ⅰ›易捨身貪 ###### # 8.30 ~~kāyabhūmiṃ nijāṃ gatvā kaṅkālairaparaiḥ saha| svakāyaṃ tulayiṣyāmi kadā śatanadharmiṇam||8.30||~~ ==【a】kāya-bhūmiṃ nijāṃ gatvā kaṅkālair aparaiḥ saha |== ==【b】 身 地 當地 去 骨 他 與== ==【a】svakāyaṃ tulayiṣyāmi kadā śatana-dharmiṇaṃ ||== ==【b】 自身 我將籌量 何時 壞滅 法== *དུར་ཁྲོད་སོང་ནས་གཞན་དག་གི། །རུས་གོང་དག་དང་བདག་གི་ལུས། །འཇིག་བའི་ཆོས་ཅན་དག་ཏུ་ནི། །ནམ་ཞིག་མགོ་སྙོམས་བྱེད་པར་འགྱུར། །* ★29.何時赴寒林，觸景生此情： 他骨及吾體，悉皆壞滅法。 ▲(29) When, having gone to a charnel ground, Shall I come to compare, With the piles of others’ bones, My body, having the nature to rot. △30. When shall I go to the local charnel grounds and compare my own body, which has the nature of decay, with other corpses? ②親身無常往屍林，昔人白骨縱橫處，我身可怖亦如是，何時心能泊然住。 ④我何時能前往墳場，那裏布滿別人的屍骨，我將會看到自己的身體同樣屬於毀滅法。 ###### # 8.31 ~~ayameva hi kāyo me evaṃ pūtirbhaviṣyati| śṛgālā api yadgandhānnopasarpeyurantikam||8.31||~~ ==【a】ayam eva hi kāyo me evaṃ pūtir bhaviṣyati |== ==【b】 此 實 實 身 我 如是 腐 將是== ==【a】śṛgālā api yad gandhān na upasarpeyur antikaṃ ||== ==【b】 狐狼 雖 若 味 不 驅進 近== *བདག་གི་ལུས་ནི་འདི་ཉིད་ཀྱང༌། །གང་གི་དྲི་ཡིས་ཝ་དག་ཀྱང༌། །དྲུང་དུ་ཉེར་འགྲོ་མི་འགྱུར་བ། །དེ་ལྟ་བུར་ནི་འགྱུར་བར་འོང༌། །* ★30.吾身速腐朽，彼臭令狐狼， 不敢趨前嘗，其變終至此。 ▲(30) This very body of mine Will also become (putrid) like that, And because of its stench, Not even the jackals will slink near. △31. For this body of mine will also become so putrid that even the jackals will not come near it because of the stench. ②我身腐朽出惡臭，貪食腥膻狐狸等，聞之裹足不敢近，當來必有如是事。 ④我這個身體也會成為這樣的屍骨，惡臭難聞，甚至連豺狼也不願走近。 ###### ‹Ⅱ›易捨友貪 ###### # 8.32 ~~asyaikasyāpi kāyasya sahajā asthikhaṇḍakāḥ| pṛthak pṛthaggamiṣyanti kimutānyaḥ priyo janaḥ||8.32||~~ ==【a】asya ekasya api kāyasya sahajā asthi-khaṇḍakāḥ |== ==【b】 此 一 雖 身 具生 骨 片== ==【a】pṛthak pṛthag gamiṣyanti kim uta anyaḥ priyo janaḥ ||== ==【b】 各 各 將去 更況 他 親 人== *ལུས་འདི་གཅིག་པུ་བྱུང་བ་ཡང༌། །ལྷན་ཅིག་སྐྱེས་པའི་ཤ་རུས་དག །ཞིག་སྟེ་སོ་སོར་འགྱེས་འགྱུར་ན། །མཛའ་བ་གཞན་དག་ཅི་ཞིག་སྨོས། །* ★31.孑然此一身，生時骨肉連， 死後各分散，何況是他親？ ▲(31) Though this body was born as a single object, The flesh and bones that arose with it Will fall apart and go their own ways. What need to mention friends that are other (than it)? △32. If the flesh and bone that have arisen together with this body will deteriorate and disperse, how much more is this the case for other friends? ②唯是此身出生時，與生俱來骨肉等，若尚散壞各分離，餘親愛者何待言。 ④這個身體的骨骼，生來就連成一體，現在却分崩離析，何況其他的親人? ###### # 8.33 ~~eka utpadyate janturmriyate caika eva hi| nānyasya tadvyathābhāgaḥ kiṃ priyairvighnakārakaiḥ||8.33||~~ ==【a】eka utpadyate jantur mriyate ca eka eva hi |== ==【b】 一 生 人 歿 與 獨 實 實== ==【a】na anyasya tad-vyathā-bhāgaḥ kiṃ priyair vighna-kārakaiḥ ||== ==【b】不 他 彼 苦痛 分 何 親 妨礙 造作== *སྐྱེ་ན་གཅིག་བུ་སྐྱེ་འགྱུར་ཞིང༌། །འཆི་ནའང་དེ་ཉིད་གཅིག་འཆི་སྟེ། །སྡུག་བསྔལ་སྐལ་གཞན་མི་ལེན་ན། །གེགས་བྱེད་མཛའ་བས་ཅི་ཞིག་བྱ། །* ★32.生既孤獨生，歿復獨自亡， 苦痛無人攤，親眷人何益？ ▲(32) A man is born alone, when taking birth, And dies alone too, when undergoing death. As no one else can take a share of this pain, What can be done by encumbering friends? △33. A person is born alone and also dies alone. No one else has a share in one's agony. What is the use of loved ones who create hindrances? ②生時獨來一人生，死時亦唯一人死，若他不能代受苦，奚為因親作障礙。 ④每個人都獨自出生，獨自死去，別人不能分擔痛苦，那些制造障礙的親人有何用？ ###### # 8.34 ~~adhvānaṃ pratipannasya yathāvāsaparigrahaḥ| tathā bhavādhvagasyāpi janmāvāsaparigrahaḥ||8.34||~~ ==【a】adhvānaṃ pratipannasya yathā vāsa-parigrahaḥ |== ==【b】 路 已行 如 舍 取== ==【a】tathā bhava-adhva-gasya api janma-āvāsa-parigrahaḥ ||== ==【b】如是 有 路 行 雖 生 家 取== *ལམ་དག་ཏུ་ནི་ཞུགས་པ་རྣམས། །ཇི་ལྟར་གནས་ནི་འཛིན་བྱེད་ལྟར། །དེ་བཞིན་སྲིད་པའི་ལམ་ཞུགས་པའང༌། །སྐྱེ་བའི་གནས་ནི་ཡོངས་སུ་འཛིན། །* ★33.如諸行路客，不執暫留捨， 如是行有道，豈應戀生家？ ▲(33) Just as the way in which travelers on a road Take up a place to lodge, Similar is the way in which travelers on the road of compulsive existence Take up a rebirth as a place to lodge. △34. Just as one who has undertaken a journey takes lodging, so does one who travels in the cycle of existence take lodging in a rebirth. ②宛如世間行旅人，偶爾同投止宿處，如是三有旅途中，偶爾受生同一處。 ④正如人在旅途中，需要借宿在旅舍，同樣，人在輪回中，以此一生為旅舍。 # Ⅴ.攝心殊勝 ## 8.35 ~~caturbhiḥ puruṣairyāvatsa na nirdhāryate tataḥ| āśocyamāno lokena tāvadeva vanaṃ vrajet||8.35||~~ ==【a】caturbhiḥ puruṣair yāvat sa na nirdhāryate tataḥ |== ==【b】 四 人 乃至 彼 不 掮 此== ==【a】āśocyamāno lokena tāvad eva vanaṃ vrajet ||== ==【b】 哀泣 世人 爾時 實 林 應往== *འཇིག་རྟེན་ཀུན་ནས་གདུང་བཞིན་དུ། །ཇི་སྲིད་སྐྱེས་བུ་བཞི་ཡིས་ནི། །དེ་ལས་དེ་ནི་མ་བཏེག་པ། །དེ་སྲིད་དུ་ནི་ནགས་སུ་སོང༌། །* ★34.迨及眾親友，傷痛及哀泣， 四人掮吾體，屆時赴寒林。 ▲(34) So, let me retire to the forest Until four pallbearers Haul that body out from there, While all my worldly (relations) grieve. △35. Until one his hoisted by four men and mourned by the world, one should retire to the forest. ②眷屬環繞徒悲苦，應及四人尚未來，從床榻上舁身起，當早獨往叢林間。 ④不要等到四個人用擔架來擡走你，親友們哀傷哭泣，就應該前往林中。 ## 8.36 ~~asaṃstavāvirodhābhyāmeka eva śarīrakaḥ| purvameva mṛto loke mriyamāṇo na śocati||8.36||~~ ==【a】asaṃstava-avirodhābhyām eka eva śarīrakaḥ |== ==【b】 無親 無怨 一 實 身== ==【a】pūrvam eva mṛto loke mriyamāṇo na śocati ||== ==【b】 先 實 死 世人 歿 無 憂== *བཤས་མེད་འཁོན་པའང་མེད་བྱས་ནས། །ལུས་འདི་གཅིག་པུ་དབེན་གནས་ཏེ། །སྔ་ནས་ཤི་དང་འདྲར་བརྩིས་ནས། །ཤི་ནའང་མྱ་ངན་བྱེད་པ་མེད། །* ★35.無親亦無怨，隻身隱山林， 先若視同死，歿已無人憂。 ▲(35) Let this body stay there in isolation, alone, Making neither intimate friends nor conflicts. If I’m already counted as if I were dead, There’ll be no mourners when I actually die. △36. Without intimacy and without conflict, one dwells in physical solitude, and when one is counted as if already dead no one grieves when one actually dies. ②既無親知亦無怨，孑然一身住閒靜，計我此身早已死，即令今死復何恨。 ④獨自孤身一個人，無親友，無仇敵，早已在世上死去，死時便不會憂傷。 ## 8.37 ~~na cāntikacarāḥ kecicchocantaḥ kurvate vyathām| buddhādyanusmṛtiṃ cāsya vikṣipanti na kecana||8.37||~~ ==【a】na ca antika-carāḥ kecic chocantaḥ kurvate vyathām |== ==【b】不 與 近 行 某些 哀傷 為 害== ==【a】buddha-ādy-anusmṛtiṃ ca asya vikṣipanti na ke cana ||== ==【b】 佛 等 隨念 與 彼 散亂 無 某些== *དྲུང་ན་འཁོད་པ་སུ་དག་ཀྱང༌། །མྱ་ངན་གནོད་པ་བྱེད་མེད་པས། །འདི་ཡིས་སངས་རྒྱས་རྗེས་དྲན་སོགས། །སྙིང་པའང༌གཡེངས་པར་འགྱུར་བ་མེད། །* ★36.四週既無人，哀傷或為害， 故修隨念佛，無人擾令散。 ▲(36) As there’ll be no attendants (hovering) nearby, Mourning and causing distress, There’ll be no one to distract this (hermit) From continuing mindfulness of Buddha and more. △37. There is on one to inflict grief and harm, nor is there any one to distract one from the recollection of the Buddha and so forth. ②任令何人住於前，不能令我生憂惱，極盛舒適茂林間，微勞即生諸安樂。 ④身邊沒有哀傷者，不會引起他悲痛；沒有人會干擾他，一心憶念佛和法。 # Ⅵ.結勸住蘭若 ## 8.38 ~~tasmādekākitā ramyā nirāyāsā śivodayā| sarvavikṣepaśamanī sevitavyā mayā sadā||8.38||~~ ==【a】tasmād ekākitā ramyā nirāyāsā śiva-udayā |== ==【b】 故 獨自 可意 無擾 樂 生起== ==【a】sarva-vikṣepa-śamanī sevitavyā mayā sadā ||== ==【b】一切 散亂 止息 應近 我 常== *དེ་བས་ཤིན་ཏུ་མདངས་དགའ་བའི། །ནགས་ཚལ་ཚེགས་ཆུང་བདེ་སྐྱིད་ཅིང༌། །གཡེང་བ་ཐམས་ཅད་ཞི་བྱེད་པར། །བདག་ཉིད་གཅིག་པུ་གནས་པར་བྱ། །* ★37.故當獨自棲，事少易安樂， 靈秀宜人林，止息眾散亂。 ▲(37) So, let me live in solitude In lovely, delightful forests, With little trouble, happiness and well-being, Quieting all distractions. △38. Thus, I shall always dwell alone in the delightful forest, which creates few problems, good cheer, and the pacification of all distraction. ②令息一切散亂障，故當獨自安住此，無多擾惱常安適，一切散亂皆寂靜。 ④因此，我應該經常獨自一人，舒適愉悅，輕松自在，吉祥安寧，止息一切煩惱散亂心。 ### ‹二›斷捨邪念 #### 1.勸離五塵欲 ##### 8.39 ~~sarvānyacintānirmuktaḥ svacittaikāgramānasaḥ| samādhānāya cittasya prayatiṣye damāya ca||8.39||~~ ==【a】sarva-anya-cintā-nirmuktaḥ sva-citta-ekāgra-mānasaḥ |== ==【b】 一切 他 思 已棄 自 心 一境 意== ==【a】samādhānāya cittasya prayatiṣye damāya ca ||== ==【b】 三昧 心 將勤 調伏 與== *བསམ་པ་གཞན་ནི་ཀུན་བཏང་སྟེ། །བདག་ལ་སེམས་པ་གཅིག་པུ་ཡིས། །སེམས་ནི་མཉམ་པར་གཞག་ཕྱིར་དང༌། །དུལ་བར་བྱ་ཕྱིར་བརྩོན་ཏེ་བྱ། །* ★38.盡棄俗慮已，吾心當專一， 為令入等至，制惑而精進。 ▲(38) Having cast off all other intentions, And with my intent single-pointed, I shall strive (there) for settling my mind in absorbed concentration And making it tamed; △39. Free from all other concerns and having a single-pointed mind, I shall apply myself to meditative concentration and to the subjugation of the mind. ②捨置別餘邪思惟，為令此心平等住，亦為調伏自心故，我當一心勤精進。 ④擺脫其他一切心思，全神貫注修習自心，我要努力調伏心，讓它保持沉思入定。 ##### ‹1›總說五欲過患 ###### 8.40 ~~kāmā hyanarthajanakā iha loke paratra ca| iha bandhavadhocchedairnarakādau paratra ca||8.40||~~ ==【a】kāmā hy anartha-janakā iha loke paratra ca |== ==【b】 欲 實 無益 能生 此 世 他處 及== ==【a】iha bandha-vadha-cchedair narakādau paratra ca ||== ==【b】 此 縛 殺 砍 地獄等 他處 及== *འཇིག་རྟེན་འདི་དང་ཕ་རོལ་དུའང༌། །འདོད་པ་རྣམས་ནི་ཕུང་ཁྲོལ་བསྐྱེད། །འདིར་ནི་བསད་དང་བཅིང་དང་གཅོད། །ཕ་རོལ་དུ་ནི་དམྱལ་སོགས་སྒྲུབ། །* ★39.現世及來世，諸欲引災禍， 今生砍殺縛，來世入地獄。 ▲(39) (For) lustful desires give rise to disasters In this world and in the next ones as well. In this one, they bring about murder, imprisonment, and knifings, And in the next, joyless realms and the like. △40. Casting off all other concerns, and with a single pointed mind, I shall strive to balance and subdue my mind. In this world and the next, sensuous desires create troubles, such as murder, imprisonment, and dismemberment in this life, and hell and so forth in the next. ②若於今世若後世，諸欲唯能生衰損，今生殺縛及刑刖，後世能成地獄苦。 ④無論今生或來世，欲望產生惡果，今生遭囚禁殺戮，來世墮入地獄。 ##### ‹2›別說觀身不淨 ##### Ⅰ.依止寒林思身不淨 ###### 8.41 ~~yadarthaṃ dūtadūtīnāṃ kṛtāñjaliranekadhā| na ca pāpamakīrtirvā yadarthaṃ gaṇitā purā||8.41||~~ ==【a】yadarthaṃ dūta-dūtīnāṃ kṛtāñjalir anekadhā |== ==【b】 何故 使者 女使者 合掌 種種== ==【a】na ca pāpam akīrtir vā yadarthaṃ gaṇitā purā ||== ==【b】不 與 惡 不名譽 或 為何 算 先== *ཕོ་ཉ་ཕོ་ཉ་མོ་ཡིས་སྔོན། །གང་ཕྱིར་དུ་མར་གསོལ་བཏབ་ཅིང༌། །སྡིག་པ་རྣམས་སམ་གྲགས་མིན་ལའང༌། །གང་གི་དོན་དུ་མ་འཇེམས་པར། །* ★40.月老媒婆前，何故屢懇求？ 為何全不忌，諸罪或惡名？ ▲(40) Those (bodies) for which sake, you repeatedly begged Before male and female go-betweens, And for which sake, you didn’t shrink From either negative behavior or disgrace, △41. She for whom you have supplicated male and female messengers many times and for whose sake you have not considered the cost of either vice nor disgrace, ②匍匐男女鬼卒前，為彼再三作祈請，或諸罪業或惡名，為彼一切非所畏。 ④為了女人，一次次合掌懇求男女使者，為了女人，無數次犯罪和喪失名譽。 ###### 8.42 ~~prakṣiptaśca bhaye'pyātmā draviṇaṃ ca vyayīkṛtam| yānyeva ca pariṣvajya babhūvottamanirvṛtiḥ||8.42||~~ ==【a】prakṣiptaś ca bhaye 'py ātmā draviṇaṃ ca vyayīkṛtam |== ==【b】 投 與 怖 雖 我 財 與 耗盡== ==【a】yāny eva ca pariṣvajya babhūva uttama-nirvṛtiḥ ||== ==【b】 若 實 與 擁抱 是(pf.) 最上 樂== *འཇིགས་པ་ལ་ཡང་བདག་ཞུགས་ཤིང༌། །རྫས་ཀྱང་ཟད་པར་བྱས་གྱུར་ཏེ། །གང་ལ་ཡོངས་སུ་འཁྱུད་པས་ན། །མཆོག་ཏུ་དགའ་འགྱུར་དེ་དག་ཉིད། །* ★41.縱險吾亦投，資財願耗盡， 只為女入懷，銷魂獲至樂。 ▲(41) (For which) you threw yourself even in danger And even spent all your wealth, And embracing which, You experienced the utmost pleasure (of sexual release) – △42. Throwing yourself into danger and wasting your health, embracing her with the greatest pleasure- ②我寧趣入恐怖中，亦甯耗損諸財物，若於彼身能抱持，善哉我心亦歡喜。 ④即使陷身恐怖，或者散盡財物，一旦擁抱婦女，銷魂如同涅槃。 ###### 8.43 ~~tānyevāsthīni nānyāni svādhīnānyamamāni ca| prakāmaṃ saṃpariṣvajya kiṃ na gacchasi nirvṛtim||8.43||~~ ==【a】tāny eva asthīni na anyāni svādhīnāny amamāni ca |== ==【b】 彼 實 骨 無 餘 自主 非我 與== ==【a】prakāmaṃ saṃpariṣvajya kiṃ na gacchasi nirvṛtim ||== ==【b】 樂 擁抱 何 不 趣 涅槃== *ཀེང་རུས་ཉིད་ཡིན་གཞན་མིན་ན། །རང་དབང་དང་ནི་བདག་མིན་ལ། །རབ་ཏུ་འདོད་ཅིང་ཡོངས་ཞེན་ནས། །ཅི་ཕྱིར་མྱ་ངན་འདས་མི་འགྲོ། །* ★42.除骨更無餘，與其苦貪執， 非我自主軀，何如趣涅槃？ ▲(42) They were nothing but skeletons, Independent, and never yours! Why not push on, (instead,) to nirvanic release, Which you can fully embrace to your heart’s content? △43. She is nothing but bones, indifferent and impersonal. Why do you not resort to emancipation, fully embracing it to your hearts content? ②彼唯骸骨更無他，不能自主亦非我，何故於彼深好樂，愛著不能趣涅槃。 ④她們只是一堆白骨，獨立自主，不屬於我，為何你喜歡擁抱她們，而不願意追求涅槃？ ###### 8.44 ~~unnāmyamānaṃ yatnādyannīyamānamadho hriyā| purā dṛṣṭamadṛṣṭaṃ vā mukhaṃ jālikayāvṛtam||8.44||~~ ==【a】unnāmyamānaṃ yatnād yan nīyamānam adho hriyā |== ==【b】 擡 奮 若 導引 向下 羞== ==【a】purā dṛṣṭam adṛṣṭaṃ vā mukhaṃ jālikayā vṛtam ||== ==【b】 先 見 未見 或 面 紗 覆== *གང་ཞིག་དང་པོ་འབད་དེ་བཏེག །དྲངས་ཀྱང་ངོ་ཚས་འོགཏུ་ལྟ། །སྔོན་ནི་མཐོང་ངམ་མ་མཐོང་ཡང༌། །གོས་ཀྱིས་གདོང་ནི་གཡོགས་པར་གྱུར། །* ★43.始則奮擡頭，揭已羞垂視， 葬前見未見，悉以紗覆面。 ▲(43) That face, which you lifted up first with effort, and drew near, Although it was bashfully looking down, And whether previously seen or not seen, Was covered with a veil, △44. Either you have seen that bashfully lowered face before as being lifted up with effort, or you have not seen it as it was covered by a veil. ②初時殷勤好護持，後時驚愕何如此，先為他見或未見，恒以衣等覆其面。 ④面紗遮住這張臉，無論以前見未見，你都努力掀面紗，而她羞澀往下拉。 ###### 8.45 ~~tanmukhaṃ tvatparikleśamasahadbhirivādhunā| gṛdhrairvyaktīkṛtaṃ paśya kimidānīṃ palāyase||8.45||~~ ==【a】tan mukhaṃ tu utparikleśam asahadbhir iva adhunā |== ==【b】彼 容 然 惑 不堪 如 今== ==【a】gṛdhrair vyaktīkṛtaṃ paśya kim idānīṃ palāyase ||== ==【b】 鷲 顯明 見 何 現 逃== *ཁྱོད་ཉོན་མོངས་པའི་གདོང་དེ་ནི། །ད་ལྟ་མངོན་སུམ་གྱུར་པ་བཞིན། །བྱ་རྒོད་ཀྱིས་བསལ་བྱས་མཐོང་ནས། །ད་ལྟ་ཅི་ཕྱིར་འབྱེར་བར་བྱེད། །* ★44.昔隱惑君容，今現明眼前， 鷲已去其紗，既見何故逃？ ▲(44) That face, which emotionally disturbed you so, Is now unveiled by the vultures, And can be directly seen. Why do you run away now? △45. Just as that face that torments you is perceived now, so you will see it unveiled by vultures. Why does it make you flee now? ②汝昔迷戀貪著者，今仍如前現量轉，鳥鳶啄去現其形，何故汝今欲逃避。 ④你為之煩惱的這張臉，如今，那些兀鷹仿佛迫不及待已將它揭開，請看吧！你却為何躲開？ ###### 8.46 ~~paracakṣurnipātebhyo'pyāsīdyatparirakṣitam| tadadya bhakṣitaṃ yāvat kimīrṣyālo na rakṣasi||8.46||~~ ==【a】para-cakṣur-nipātebhyo 'py āsīd yat parirakṣitam |== ==【b】 他 眼 瞥 雖 是(impf.) 守護== ==【a】tad adya bhakṣitaṃ yāvat kim īrṣyālo na rakṣasi ||== ==【b】 彼 今 被食 乃至 何 吝者！ 不 護== *གཞན་རྣམས་མིག་གིས་བལྟ་ན་ཡང༌། །གང་ཞིག་ཡོངས་སུ་བསྲུང་གྱུར་པ། །ཇི་སྲིད་དེ་ནི་དེས་ཟ་ན། །སེར་སྣ་ཅན་ཁྱོད་ཅིས་མི་བསྲུང༌། །* ★45.昔日他眼窺，汝即忙守護， 今鷲食彼肉，吝汝何不護？ ▲(45) That (face) which you protected (before) From the leers of others’ eyes, Why aren’t you protecting it now, (jealous) miser, While it’s being devoured by them? △46. Since you guarded her face from the gaze of others, why do you, O avaricious one, not guard it as it is being eaten? ②昔時若為他眼見，汝心慳惜極防護，云何今為他啄食，汝心不惜不防守。 ④以前你保護這張臉，甚至不允許別人的目光接觸，如今它遭到兀鷹們叼啄，妒忌者啊，你為何不保護？ ###### 8.47 ~~māṃsocchrayamimaṃ dṛṣṭvā gṛdhrairanyaiśca bhakṣitam| āhāraḥ pūjyate'nyeṣāṃ srakcandanavibhūṣaṇaiḥ||8.47||~~ ==【a】māṃsa-ucchrayam imaṃ dṛṣṭvā gṛdhrair anyaiś ca bhakṣitam |== ==【b】 肉 山 此 見 鷲 他 與 所食== ==【a】āhāraḥ pūjyate 'nyeṣāṃ srak-candana-vibhūṣaṇaiḥ ||== ==【b】 食物 被供 他 花蔓 檀香 飾== *ཤ་ཡི་ཕུང་པོ་འདི་མཐོང་ནས། །བྱ་རྒོད་དང་གཞན་ཟ་བྱེད་ན། །གཞན་གྱི་ཟས་ལ་མེ་ཏོག་གི །ཕྲེང་བ་ཙནྡན་རྒྱན་གྱིས་མཆོད། །* ★46.既見此聚屍，鷲獸競分食， 何苦以花飾，殷獻鳥獸食？ ▲(46) Seeing this pile of meat Being gulped down by vultures and the rest, (Tell me), is the food of others something to be offered With garlands of flowers, jewelry, and sandalwood scent? △47. Seeing this mass of flesh being eaten by vultures and others, should you worship others food with wreaths of flowers, sandalwood paste, and ornaments? ②若見如斯朽肉堆，烏鳶狐狸所食啖，何於鳥獸餚膳前，花鬘旃檀莊嚴供。 ④看到兀鷹等等禽獸，以這一堆肉為食物，你為何還要用花環、檀香膏和飾品供奉？ ###### 8.48 ~~niścalādapi te trāsaḥ kaṅkālādevamīkṣitāt| vetāleneva kenāpi cālyamānādbhayaṃ na kim||8.48||~~ ==【a】niścalād api te trāsaḥ kaṅkālād evam īkṣitāt |== ==【b】 不動 雖 汝 怖 骨 如是 所見== ==【a】vetāḍena iva kena api cālyamānād bhayaṃ na kiṃ ||== ==【b】毘陀羅鬼 如 何 雖 活動 怖 不 何== *རུས་གོང་ཉིད་དུ་མཐོང་ནས་ནི། །མི་འགུལ་ཡང་ནི་ཁྱོད་སྐྲག་ན། །རོ་ལངས་བཞིན་དུ་འགའ་ཡིས་ཀྱང༌། །བསྐྱོད་པར་གྱུར་ན་ཅིས་མི་འཇིགས། །* ★47.若汝見白骨，靜臥猶驚怖， 何不懼少女，靈動如活屍？ ▲(47) If you (experience) frightfrom seeing even a skeleton, Though it lacks any movement, Why wasn’t there horror when it was set into motion By some (intent), like a zombie. △48. You fear a skeleton that has been seen like this, even though it does not move. Why do you fear it when it moves, as if set in motion like some ghost? ②久死屍骸不動搖，汝今見之猶怖畏，全身搖曳如起屍，汝今見之何不畏。 ④看到屍骨不動彈，你也會感到害怕，僵屍鬼附身活動時，你為何不感到害怕？ ###### 8.49 ~~ekasmādaśanādeṣāṃ lālāmedhyaṃ ca jāyate| tatrāmedhyamaniṣṭaṃ te lālāpānaṃ kathaṃ priyam||8.49||~~ ==【a】ekasmād aśanād eṣāṃ lālā-amedhyaṃ ca jāyate |== ==【b】 同一 食 此 口涎 糞便 與 生== ==【a】tatra amedhyam aniṣṭaṃ te lālā-pānaṃ kathaṃ priyaṃ ||== ==【b】此中 糞便 不樂 你 液 飲 如何 喜== *གང་ལ་གཡོགས་ཀྱང་འདི་ཆགས་པ། །དེ་མ་གཡོགས་ན་ཅིས་མི་འདོད། །དེ་ལ་དགོས་པ་མེད་ན་ནི། །གཡོགས་པ་ལ་ནི་ཅི་ཕྱིར་འབྱུང༌། །* ★48.昔衣汝亦貪，今裸何不欲？ 若謂厭不淨，何故擁著衣？ ▲(48) You lusted after it, even when it was covered, Why don’t you lust for it (now), when uncovered (from its skin)? If you have no use for it (now), Why did you sexually embrace it when covered? △49. Their saliva and excrement arise from the same food. Why then do you dislike excrement, and like sucking saliva? ②若其覆蔽猶貪著，何不貪愛未覆者，若於屍骸非所樂，何故抱持衣覆者。 ④她們的口水和糞便，同樣都產生於食物，你為何喜歡啜飲口水，而不喜歡啜飲糞便？ ##### Ⅱ.配合現實思身不淨 ###### 8.50 ~~tūlagarbhairmṛdusparśai ramante nopadhānakaiḥ| durgandhaṃ na sravantīti kāmino'medhyamohitāḥ||8.50||~~ ==【a】tūla-garbhair mṛdu-sparśai ramante na upadhānakaiḥ |== ==【b】 棉 藏 軟 觸 樂 不 枕頭== ==【a】durgandhaṃ na sravanti iti kāmino 'medhya-mohitāḥ ||== ==【b】 惡味 不 流 謂 有欲 穢垢 所迷== *ཟས་ནི་གཅིག་པུ༌ཉིད་ལས་ནི། །བཤད་དང་ཁ་ཆུ་བྱུང་གྱུར་ན། །དེ་ལས་བཤད་ལ་མི་དགའ་ཞིང༌། །ཁ་ཆུ་ལ་ཁྱོད་ཅི་ཕྱིར་དགའ། །* ★49.糞便與口涎，悉從飲食生， 何故貪口液，不樂臭糞便？ ▲(49) Its excrement and saliva Arise from one and the same food; So why, out of the two, do you take no delight in the excrement And yet delight in (a taste of) saliva? △50. Taking no delight in cotton pillows that are soft to the touch, the lustful, who are deluded with respect to filth, say the body does not emit a foul odor? ②同依於一食物中，出生便溺及津唾，此中便溺非所愛，汝於津唾何愛樂。 ④絲綿枕頭觸感柔軟，只因為不散發臭味，那些情人并不喜歡，確實己被糞便攪昏。 ###### 8.51 ~~yatra cchanne'pyayaṃ rāgastadacchannaṃ kimapriyam| na cetprayojanaṃ tena kasmācchannaṃ vimṛdyate||8.51||~~ ==【a】yatra cchanne 'py ayaṃ rāgas tad acchannaṃ kim apriyaṃ |== ==【b】 彼 所覆 雖 此 貪 彼 未覆 何 不喜== ==【a】na cet prayojanaṃ tena kasmāc channaṃ vimṛdyate ||== ==【b】不 若 用 此 何 所覆 摩== *ཤིང་བ་ལ་རེག་ན་འཇམ་པ་ཡི། །སྡས་ལ་དགའ་བར་མི་བྱེད་པར། །དྲི་ང་འཛག་པ་མ་ཡིན་ཞེས། །འདོད་ལྡན་མིག་གཙང༌བ་ལ་རྨོངས། །* ★50.嗜慾者不貪，柔軟木棉枕， 謂無女體臭。彼誠迷穢垢。 ▲(50) Finding no sexual pleasure in pillows, Filled with cotton and soft to the touch, (After all) “They don’t exude a foul stench,” Lustful people are bewildered about excrement. △51. The lustful, degraded, and deluded have distain for soft cotton, saying, "It can't engage in intercourse." ②若其樂著唯細滑，兜羅綿枕何不貪，謂無氣味及漏泄，欲者唯為不淨迷。 ④她著衣時，你尚且貪戀，現在裸露，為何不喜愛？如果這樣不合你的意，為何過去拼命追逐她？ ᅟ*འདོད་ལྡན་ངན་པ་རྨོངས་པ་རྣམས། །ཤིང་བལ་རེག་ན་འཇམ་པ་ལའང༌། །ཉལ་པོ་བྱ་བར་མི་ནུས་ཞེས། །དེ་ལ་ཁྲོ་བ་དག་ཏུ་བྱེད། །* ②諸具欲貪下愚人，謂兜羅棉雖細滑， 不能兩兩相交會，由斯不樂兜羅棉。 ★51.迷劣欲者言：棉枕雖滑柔， 難成鴛鴦眠。於彼反生嗔。 ▲(51) Lustful, gross, bewildered people, (Thinking,) “It’s impossible to make love To cotton, soft to the touch,” Become furious with it (instead). △52. If you say 'I do not lust after filth,' why do you embrace on your lap something else that is a skeleton tied together with sinews, and plastered over with a mire of flesh? ###### 8.52 ~~yadi te nāśucau rāgaḥ kasmādāliṅgase'param| māṃsakardamasaṃliptaṃ snāyubaddhāsthipañjaram||8.52||~~ ==【a】yadi te na aśucau rāgaḥ kasmād āliṅgase 'paraṃ |== ==【b】 若 你 不 不淨 貪 何 你抱 他== ==【a】māṃsa-kardama-saṃliptaṃ snāyu-baddha-asthi-pañjaraṃ ||== ==【b】 肉 泥 粉飾 肌腱 所繫 骨 架== *གལ་ཏེ་མི་གཙང་ཆགས་མེད་ན། །རུས་གཟེབ་རྒྱུས་པས་སྦྲེལ་བ་ལ། །ཤ་ཡི་འདམ་གྱིས་ཞལ་ཞལ་བྱས། །གཞན་ཁྱོད་ཅི་ཕྱིར་པར༌དུ་འཁྱུད། །* ★52.若謂厭不淨，肌腱係骨架， 肉泥粉飾女，何以擁入懷？ ▲(52) If you have no attachment for what is foul, Why do you sexually embrace another (body): A cagework of bones, bound together with sinews, And plastered over with a mud of flesh? △53. You have plenty of filth yourself, and you always have the use of it, yet out of craving, you desire the filth in another sack of muck. ②若謂所貪非不淨，唯餘骨瑣筋絡纏，血肉污泥塗其外，此物何故置懷中。 ④如果你不貪戀污穢物，為何擁抱這種污穢物？這一堆由筋腱連接的骨骼，塗抹着血肉泥土。 ###### 8.53 ~~svameva bahvamedhyaṃ te tenaiva dhṛtimācara| amedhyabhastrāmaparāṃ gūthaghasmara vismara||8.53||~~ ==【a】svam eva bahv amedhyaṃ te tena eva dhṛtim ācara |== ==【b】 自 實 多 不淨 你 此 實 常 行== ==【a】amedhya-bhastrām aparāṃ gūtha-ghasmara vismara ||== ==【b】 不淨 囊 他 糞 渴望 忘念== *ཁྱོད་ཉིད་མི་གཙང་མང་ཡོད་པ། །དེ་ཉིད་ལ་ཁྱོད་གཏན་སྤྱོད་ཅིང༌། །མི་གཙང་རྐྱལ་པ་གཞན་དག་ལའང༌། །མི་གཙང་བརྐམ་པས་འདོད་པར་བྱེད། །* ★53.汝自多不淨，日用恆經歷， 豈貪不得足，猶圖他垢囊？ ▲(53) You yourself contain plenty of excrement, So manage by yourself, steadfastly with that. Glutton for excrement, You long for yet another bag of excrement? △54. Casting aside a fresh lotus opening, under the rays of the cloudless sun, why do you, with your filth-craving mind, take delight in a container of muck? ②汝身自具多不淨，即彼堪供汝受用，何故於他不淨囊，貪求不淨生貪欲。 ④你自己身上已有很多污穢物，應該滿足了！你這貪喫污穢物的人，忘掉別人的臭皮囊吧！ ###### 8.54 ~~māṃsapriyo'hamasyeti draṣṭuṃ spraṣṭuṃ ca vāñchasi| acetanaṃ svabhāvena māṃsaṃ tvaṃ kathamicchasi||8.54||~~ ==【a】māṃsa-priyo 'ham asya iti draṣṭuṃ spraṣṭuṃ ca vāñchasi |== ==【b】 肉 喜 我 此 謂 觀 觸 與 你欲== ==【a】acetanaṃ svabhāvena māṃsaṃ tvaṃ katham icchasi ||== ==【b】 無心 自性 肉 汝 何 欲== *བདག་ནི་ཤ་འདི་ལ་དགའ་ཞེས། །རེག་དང་བལྟ་བར་འདོད་ན་ཀོ། །སེམས་མེད་པ་ཡི་རང་བཞིན་གྱི། །ཤ་ནི་ཁྱོད་ཀོ་ཇི་ལྟར་འདོད། །* ★54.若謂喜彼肉，欲觀並摸觸， 則汝何不欲，無心屍肉軀？ ▲(54) (Thinking,) “But it’s the flesh I delight in,” You long to touch and look at it. But why have you no desire for the flesh (Here,) in its natural state, devoid of a mind? △55. The mind that you desire cannot be seen or touched; and that which can be is not conscious. Why do you embrace in vain? ②若謂所好為肌膚，妙著美觀為所欲，肌膚色質本無心，汝於是中何可樂。 ④你感到這種肉可愛，想要看到和觸摸它，其實這種肉無知覺，你為何會喜歡它？ ###### 8.55 ~~yadicchasi na taccittaṃ draṣṭuṃ spraṣṭuṃ ca śakyate| yacca śakyaṃ na tadvetti kiṃ tadāliṅgase mudhā||8.55||~~ ==【a】yad icchasi na tac cittaṃ draṣṭuṃ spraṣṭuṃ ca śakyate |== ==【b】 若 你欲 不 此 心 觀 觸 與 能== ==【a】yac ca śakyaṃ na tad vetti kiṃ tad āliṅgase mudhā ||== ==【b】 若 與 能 不 此 知 何 此 你抱 徒然== *འདོད་པའི་སེམས་གང་ཡིན་པ་དེ། །རེག་དང་བལྟ་བར་མི་ནུས་ལ། །གང་ཞིག་ནུས་དེ་ཤེས་པ་མིན། །དོན་མེད་འཁྱུད་དེས་ཅི་ཞིག་བྱ། །* ★55.所欲婦女心，無從觀與觸， 可觸非心識，空擁何所為？ ▲(55) And whatever mind you might desire, Cannot be touched or looked at, And whatever can, hasn’t a consciousness. So it’s no use! Why do you sexually embrace it? △56. It is not surprising that you do not look at another persons body as composed of filth, but it is astonishing that you do not perceive your own body as composed of filth. ②若貪其心是何物，不可觸知不可見，誰能觸見所未聞，無故抱持何所為。 ④即使你想要，也不能看到和接觸到它的心，你能感受，而它無知覺，為何還要徒勞擁抱它？ ###### 8.56 ~~nāmedhyamayamanyasya kāyaṃ vetsītyanadbhutam| svāmedhyamayameva tvaṃ taṃ nāvaiṣīti vismayaḥ||8.56||~~ ==【a】na amedhyam ayam anyasya kāyaṃ vetsi ity anadbhutaṃ |== ==【b】不 不淨 此 他 身 知 謂 非稀奇== ==【a】sva-amedhyam ayam eva tvaṃ taṃ na avaiṣi iti vismayaḥ ||== ==【b】 自 不淨 此 實 你 此 不 知 謂 稀奇== *མི་གཙང་རང་བཞིན་གཞན་གྱི་ལུས། །མི་རྟོགས་ངོ་མཚར་མི་ཆེ་ཡི། །རང་ཉིད་མི་གཙང་ཉིད་ཡིན་པར། །རྟོགས་པར་མི་འགྱུར་ངོ་མཚར་ཆེ། །* ★56.不明他不淨，猶非希奇事， 不知自不淨，此則太稀奇！ ▲(56) Though it’s no great surprise that you don’t understand That another’s body, by nature, is something (full of) excrement; But that you don’t understand that your very own Is, by nature, something (full of) excrement – that’s really shocking! △57. Thinking, "I like its flesh," you wish to touch it and look at it. Why do you not desire the flesh of a dead body, which, by nature, is not sentient? ②他身自性唯不淨，若不了知未為奇，自身性亦唯不淨，若不了知深可怪。 ④你不知道別人的身體充滿污穢，這并不稀奇，若不知道自己的身體充滿污穢，則令人驚訝。 ###### 8.57 ~~vighanārkāṃśuvikacaṃ muktvā taruṇapaṅkajam| amedhyaśauṇḍacittasya kā ratirgūthapañjare||8.57||~~ ==【a】vighana-arka-aṃśu-vikacaṃ muktvā taruṇa-paṅkajaṃ |== ==【b】 無雲 日 光 開花 已捨 嫩 蓮花== ==【a】amedhya-śauṇḍa-cittasya kā ratir gūtha-pañjare ||== ==【b】 不淨 關注 心 何 喜 糞 身== *སྤྲིན་བྲལ་ཉི་ཟེར་གྱིས་ཕྱེ་བའི། །པདྨ་གཞོན་ནུ་སྤངས་ནས་ནི། །མི་གཙང་ཞེན་པའི་སེམས་ཀྱིས་ནི། །མི་གཙང་གཟེབ་ལ་ཅི་ཕྱིར་དགའ། །* ★57.汝執不淨心，何故捨晨曦， 初啟嫩蓮花，反著垢穢囊？ ▲(57) Having rejected the tender lotus, (born from the muck And) opened by the rays of the unclouded sun, What delight is there in a cagework (of bones, full) of feces, For a mind obsessed with excrement? △58. If you do not desire to touch soil and the like because it is smeared with excrement, how can you wish to touch the body out of which it is excreted? ②離雲淨日照開敷，新茁蓮房偏棄置，未知汝貪不淨心，耽斯穢窟有何樂。 ④為何拋棄明朗陽光催開的嬌嫩蓮花，而一心迷戀污穢物，喜愛這個臭皮囊？ ###### 8.58 ~~mṛdādyamedhyaliptatvādyadi na spraṣṭumicchasi| yatastannirgataṃ kāyāttaṃ spraṣṭuṃ kathamicchasi||8.58||~~ ==【a】mṛd-ādy-amedhya-liptatvād yadi na spraṣṭum icchasi |== ==【b】 地 等 不淨 所塗 若 不 觸 欲== ==【a】yatas tan nirgataṃ kāyāt taṃ spraṣṭuṃ katham icchasi ||== ==【b】 若 彼 所出 身 彼 觸 如何 欲== *ས་ཕྱོགས་མི་གཙང་གྱིས་གོས་པ། །གལ་ཏེ་རེག་པར་མི་འདོད་ན། །གང་ལས་དེ་ནི་བྱུང་བ་ཡི། །ལུས་ལ་ཇི་ལྟར་ཁྱོད་རེག་འདོད། །* ★58.若汝不欲觸，糞便所塗地， 云何反欲撫，泄垢體私處？ ▲(58) If you don’t wish to touch soil and places That are smeared with excrement, How is it that you wish to touch the body Out of which it was excreted? △59. If you do not have passion for what is impure, why do you embrace someone else, who is a seed or arisen from a field of filth and nourished by it? ②地面若為不淨汙，偶一觸之生厭惡，他身不淨出生處，汝今何故欲相觸。 ④如果你不願意接觸沾有污穢物的泥土，為何會喜歡接觸這個身體的排泄處？ ###### 8.59 ~~yadi te nāśucau rāgaḥ kasmādāliṅgase param| amedhyakṣetrasaṃbhūtaṃ tadbījaṃ tena vardhitam||8.59||~~ ==【a】yadi te na aśucau rāgaḥ kasmād āliṅgase paraṃ |== ==【b】 若 你 不 不淨 貪 何 你抱 他== ==【a】amedhya-kṣetra-saṃbhūtaṃ tadbījaṃ tena vardhitaṃ ||== ==【b】 不淨 田 出生 彼種 此 所增== *གལ་ཏེ་མི་གཙང་ཆགས་མེད་ན། །མི་གཙང་ཞིང་ལས་བྱུང་གྱུར་ཅིང༌། །དེ་ཡི་ས་བོན་དེས་བསྐྱེད་པ། །གཞན་ཁྱོད་ཅི་ཕྱིར་པང༌དུ་འཁྱུད། །* ★59.若謂厭不淨，垢種所孕育， 穢處所出生，何以摟入懷？ ▲(59) If you have no attachment for what is foul, Why do you sexually embrace another (body): The seed of which grew from a field (full) of excrement And was nourished by it. △60. You do not desire a dirty worm originating from filth because it is small, but you desire a body that consists of much filth and also born from filth. ②若於不淨既憎嫌，從不淨田所出生，從於不淨種子出，他身何故置懷抱。 ④如果你不貪戀污穢物，為何擁抱這個污穢物？那是精子，出現在充滿糞便的腹中，發育成長。 ###### 8.60 ~~amedhyabhavamalpatvānna vāñchasyaśuciṃ kṛmim| bahvamedhyamayaṃ kāyamamedhyajamapīcchasi||8.60||~~ ==【a】amedhya-bhavam alpatvān na vāñchasy aśuciṃ kṛmiṃ |== ==【b】 不淨 生 小 不 欲 不淨 蛆== ==【a】bahv-amedhyam ayaṃ kāyam amedhya-jam api icchasi ||== ==【b】 多 不淨 此 身 不淨 生 雖 欲== *མི་གཙང་ལས་བྱུང་མི་གཙང་སྲིན། །ཆུང་དུའང་ཁྱོད་འདོད་མི་བྱེད་ལ། །མི་གཙང་མང་གི་རང་བཞིན་ལུས། །མི་གཙང་སྐྱེས་པའང་འདོད་པར་བྱེད། །* ★60.糞便所生蛆，雖小尚不欲， 云何汝反欲，垢生不淨軀？ ▲(60) Is it because of its tininess that you don’t long For a foul maggot, born from excrement? You desire, in fact, a body, also born from excrement, (Since) by nature, it’s (full)of a lot of excrement! △61. Not only do you not abhor your own filth, out of craving, you desire other filthy sacks of excrement. ②從不淨生不淨蟲，於彼小蟲非所喜，眾多不淨自性身，從不淨生何可樂。 ④生於糞便的污穢蛆虫，即便很小，你也不喜歡，你却會喜歡生於糞便、充滿污穢的身體。 ###### 8.61 ~~na kevalamamedhyatvamātmīyaṃ na jugupsasi| amedhyabhāṇḍānaparān gūthaghasmara vāñchasi||8.61||~~ ==【a】na kevalam amedhyatvam ātmīyaṃ na jugupsasi |== ==【b】非 僅 不淨 自 不 厭惡== ==【a】amedhya-bhāṇḍān aparān gūtha-ghasmara vāñchasi ||== ==【b】 不淨 物 他 糞 渴望 欲== *ཁྱོད་ནི་རང་ཉིད་མི་གཙང་ལ། །སྨོད་མི་བྱེད་པར་མ་ཟད་ཀྱི། །མི་གཙང་རྐྱལ་པ་མི་གཙང་ལ། །བརྐམ་པས་གཞན་ཡང་འདོད་པར་བྱེད། །* ★61.汝自不淨身，非僅不輕棄， 反因貪不淨，圖彼臭皮囊。 ▲(61) Not only do you not disparage The excremental nature of yourself, You glutton for excrement, You long for other bagsof excrement too! △62. Even the ground is considered impure when savory foods, such as camphor or boiled rice and condiments, are spat out or vomited from the mouth. ②汝今非唯於自身，不淨自性不呵厭，乃復於他不淨囊，貪求不淨生貪欲。 ④你不僅不厭棄自己這充滿污穢的身體，貪喫污穢物的人啊，還貪圖別人的臭皮囊！ ###### 8.62 ~~karpūrādiṣu hṛdyeṣu śālyannavyañjaneṣu vā| mukhakṣiptavisṛṣṭeṣu bhūmirapyaśucirmatā||8.62||~~ ==【a】karpūra-ādiṣu hṛdyeṣu śāly-anna-vyañjaneṣu vā |== ==【b】 龍腦香 等 可意 米 飯 佐料 或== ==【a】mukha-kṣipta-visṛṣṭeṣu bhūmir apy aśucir matā ||== ==【b】 口 所棄 吐出 大地 亦 染汙 被認為== *ག་པུར་ལ་སོགས་ཡིད་འོང་དང༌། །འབྲས་ཆན་དག་གམ་ཚོད་མའང་རུང༌། །ཁར་བཅུག་ཕྱིར་ཕྱུང་བོར་བ་ཡིས། །ས་ཡང་མི་གཙང་བཙོག་པར་འགྱུར། །* ★62.宜人冰片等，米飯或蔬菜， 食已復排出，大地亦染污。 ▲(62) Whether it’s refreshing (chews) with camphor and the like, Or cooked rice with vegetable curries, Once put in the mouth and then spat out or vomited, Even the ground becomes filthy and foul. △63. If you do not trust that this is filth even though it is obvious, look at other bodies too, repugnant and discarded in the charnel ground. ②龍腦旃檀可意香，香粳時蔬諸美食，但令入口復吐之，地也沾汙成不淨。 ④樟腦等等，或者味美可口的飯菜，入口後再吐出，也視為弄髒地面。 ###### 8.63 ~~yadi pratyakṣamapyetadamedhyaṃ nādhimucyase| śmaśāne patitān ghorān kāyān paśyāparānapi||8.63||~~ ==【a】yadi pratyakṣam apy etad amedhyaṃ na adhimucyase |== ==【b】 若 現前 雖 此 垢 不 確信== ==【a】śmaśāne patitān ghorān kāyān paśya aparān api ||== ==【b】 寒屍林 所棄 可畏 身 見 他 雖== *གལ་ཏེ་མི་གཙང་འདི་འདྲ་བ། །མངོན་སུམ་གྱུར་ཀྱང་ཐེ་ཚོམ་ན། །དུར་ཁྲོད་དག་ཏུ་བོར་བའི་ལུས། །མི་གཙང་གཞན་ཡང་བལྟ་བར་གྱིས། །* ★63.垢身濁如此，親見若復疑， 應觀寒屍林，腐身不淨景。 ▲(63) If you still have doubts about its being, like this, In the nature of excrement, though it’s so obvious, Look at the (ghastly) foul bodies of others, Thrown away in the charnel ground. △64. Knowing that great fear arises when the skin is torn off, how can you have attraction to that same thing again? ②現見不淨有如此，若猶於此心狐疑，當往觀於屍林中，所棄他人不淨體。 ④如果你不能確信眼前這個身體污穢，請去看看墳場裏，那些可怕的身體！ ###### 8.64 ~~carmaṇyutpāṭite yasmādbhayamutpadyate mahat| kathaṃ jñātvāpi tatraiva punarutpadyate ratiḥ||8.64||~~ ==【a】carmaṇy utpāṭite yasmād bhayam utpadyate mahat |== ==【b】 皮 被除去 若 畏 生 大== ==【a】kathaṃ jñātvā api tatra eva punar utpadyate ratiḥ ||== ==【b】 如何 知已 雖 此 實 復 生 喜== *གང་ལས་པགས་པའི་ཁ་ཕྱེ་ན། །འཇིགས་པ་ཆེན་པོ་སྐྱེ་འགྱུར་བར། །ཤེས་ཀྱང་ཇི་ལྟར་དེ་ཉིད་ལ། །ཕྱིར་ཞིང་དགའ་བ་སྐྱེ་བར་འགྱུར། །* ★64.皮表進襲屍，見者生大畏， 知已復何能，好色生歡喜？ ▲(64) When the skin is torn open, Great horror comes up from it. Knowing just that, how can delight Come up any more from that very same thing? △65. Although applied to the body, this fragrance is from sandalwood and not from anything else. Why are you attracted to someone by the fragrance that belongs to something else? ②若知朽壞皮裂時，能令人生大恐怖，何故復於自他身，後時貪著生歡喜。 ④皮綻肉爛，令人產生極度恐懼，明白了這個道理，怎麼還會喜歡？ ##### Ⅲ.結勸除貪執 ###### 8.65 ~~kāye nyasto'pyasau gandhaścandanādeva nānyataḥ| anyadīyena gandhena kasmādanyatra rajyase||8.65||~~ ==【a】kāye nyasto 'py asau gandhaś candanād eva na anyataḥ |== ==【b】 身 用 雖 此 香 栴檀 實 非 他== ==【a】anyadīyena gandhena kasmād anyatra rajyate ||== ==【b】 屬他 香 何 他處 貪著== *ལུས་ལ་བསྐུས་པའི་དྲི་དེ་ཡང༌། །ཙནྡན་སོགས་ཡིན་གཞན་མ་ཡིན། །གཞན་གྱི་དྲི་དེས་གཞན་དག་ལ། །ཅི་ཡི་ཕྱིར་ན་ཆགས་པར་བྱེད། །* ★65.塗身微妙香，旃檀非她身， 何以因異香，貪著她身軀？ ▲(65) And that smell sloshed on the body Is from sandalwood and such things, not from the other (person). So why are you attracted to someone else By the smell of something other? △66. If attraction does not arise due to a naturally foul smell, is that not good? Why do people take pleasure in what is worthless and anoint it with fragrance? ②身所薰染之香氣，亦唯旃檀等非餘，何故依於餘物香，於餘人身起貪著。 ④身上的這股香氣出自檀香膏，而非別的什麼，你為何要被這股出自身體之外的香氣迷住？ ###### 8.66 ~~yadi svabhāvadaurgandhyādrāgo nātra śivaṃ nanu| kimanartharucirlokastaṃ gandhenānulimpati||8.66||~~ ==【a】yadi svabhāva-daurgandhyād rāgo na atra śivaṃ nanu |== ==【b】 若 自性 惡臭 貪 不 此 善 豈== ==【a】kim anartha-rucir lokas taṃ gandhena anulimpati ||== ==【b】 何 無益 樂 世人 此 香 塗== *གལ་ཏེ་རང་བཞིན་དྲི་ང་བས། །འདི་ལ་མ་ཆགས་ལེགས་མིན་ནམ། །འཇིག་རྟེན་དོན་མེད་སྲེག་པ་དག །ཇི་སྟེ་དེ་ལ་དྲི་ཞིམ་སྐུད། །* ★66.身味若本臭，不貪豈非善？ 貪俗無聊輩，為何身塗香？ ▲(66) If, because of its naturally foul smell, There’s no attraction to it, isn’t that fortunate? Why do people in this world, who relish what’s useless, Slosh it with sweet smelling things? △67. If it is sandalwood that is sweet smelling, did it come from the body? Why is someone attracted to someone because of a fragrance that belongs to something else? ②若彼自性本臭惡，於彼不貪何不可，世間貪著無義人，云何於彼以香塗。 ④如果身體天生難聞，不貪戀它，也就平安，為何世人喜歡多事，還要為它塗抹香膏？ ###### 8.67 ~~kāyasyātra kimāyātaṃ sugandhi yadi candanam| anyadīyena gandhena kasmādanyatra rajyate||8.67||~~ ==【a】kāyasya atra kim āyātaṃ sugandhi yadi candanaṃ |== ==【b】 身 此 何 出 妙香 若 栴檀== ==【a】anyadīyena gandhena kasmād anyatra rajyate ||== ==【b】 屬他 香 何 他處 貪著== *འོན་ཏེ་དྲི་ཞིམ་ཙནྡན་ནི། །ལུས་ལ་འདིར་ནི་ཅི་ཞིག་བྱུང༌། །གཞན་གྱི་དྲི་ཡིས་གཞན་དག་ལ། །ཅི་ཡི་ཕྱིར་ན་ཆགས་པར་བྱེད། །* ★67.若香屬旃檀，身出乃異味？ 何以因異香，貪愛女身軀？ ▲(67) Well then, if what has the sweet smell is sandalwood, What comes from the body in this case? So why are you attracted to someone else By the smell of something other? △68. If the naked body, containing the slime of filth, is frightening in its natural condition, with its long hair and nails and stained yellowish teeth, ②是則芬芳出旃檀，於此身中何所有，何故依於餘物香，於餘人身起貪著。 ④如果是檀香膏的香氣，它怎麼會出自這身體？你為何要被這股出自身體之外的香氣迷住？ ###### 8.68 ~~yadi keśanakhairdīrghairdantaiḥ samalapāṇḍuraiḥ| malapaṅkadharo nagnaḥ kāyaḥ prakṛtibhīṣaṇaḥ||8.68||~~ ==【a】yadi keśa-nakhair dīrghair dantaiḥ samala-pāṇḍuraiḥ |== ==【b】 若 髮 爪 長 牙 不淨 黃== ==【a】mala-paṅka-dharo nagnaḥ kāyaḥ prakṛti-bhīṣaṇaḥ ||== ==【b】 垢 泥 持 裸 身 本性 怖畏== *གལ་ཏེ་སྐྲ་སེན་རིང་བ་དང༌། །སོ་སྐྱ་དྲིར་བཅས་འདམ་གྱི་དྲིས། །བསྒོས་པས་ལུས་ཀྱི་རང་བཞིན་ནི། །གཅེར་བུ་འཇིགས་པ་ཉིད་ཡིན་ན། །* ★68.長髮污修爪，黃牙泥臭味； 皆令人怖畏，軀體自本性。 ▲(68) If the natural state of the body is totally horrific – Naked, coated with a tarnish of grime, Its hair and nails long, Its teeth yellow and stained – △69. Why do you meticulously polish it like a weapon for suicide? This earth is crowded with the insane, so diligent in deluding themselves! ②若時發長爪甲深，牙齒污穢垢膩染，人身自性本如是，袒露觀之堪怖畏。 ④如果這個裸露的身體天生可怕，沾有污泥，長長的頭髮和指甲，那些牙齒無垢發黃。 ###### 8.69 ~~sa kiṃ saṃskriyate yatnādātmaghātāya śastravat| ātmavyāmohanodyuktairunmattairākulā mahī||8.69||~~ ==【a】sa kiṃ saṃskriyate yatnād ātma-ghātāya śastravat |== ==【b】彼 何 擦亮 勤 己 害 如器== ==【a】ātma-vyāmohana-udyuktair unmattair ākulā mahī ||== ==【b】 自 迷癡 勤 瘋 滿 世間== *རང་ལ་གནོད་པའི་མཚོན་བཞིན་དུ། །དེ་འབད་ཅི་ཕྱིར་བྱི་དོར་བྱེད། །བདག་ལ་རྨོངས་པའི་འབད་པ་ཡིས། །སྨྱོས་པས་ས་འདི་ཀུན་ཏུ་འཁྲུགས། །* ★69.如傷己利刃，何故勤擦拭？ 自迷癡狂徒，嗚呼滿天下！ ▲(69) Why spruce it up with (so much) hard work, Like a weapon for inflicting self-harm? (Oh dear,) this world is truly bustling with madmen Working so hard deluding themselves! △70. If you are repelled upon seeing just skeletons in a charnel ground, are you attracted to a village, which is a charnel ground crowded with animated skeletons? ②如此刀劍傷自身，云何於彼勤剪剔，我執愚癡力所蒙，於地顛狂頻洗濯。 ④為什麼還要竭力裝飾它，如同擦拭武器，殺害自己？這個大地確實充滿瘋子，他們想方設法蒙騙自己。 ###### 8.70 ~~kaṅkālān katiciddṛṣṭvā śmaśāne kila te ghṛṇā| grāmaśmaśāne ramase calatkaṅkālasaṃkule||8.70||~~ ==【a】kaṅkālān katicid dṛṣṭvā śmaśāne kila te ghṛṇā |== ==【b】 骨 時常 見已 寒林 實 你 厭== ==【a】grāma-śmaśāne ramase calat-kaṅkāla-saṃkule ||== ==【b】 村落 寒林 樂 動 骨 充塞== *རུས་གོང་འབའ་ཞིག་མཐོང་ནས་ནི། །དུར་ཁྲོད་དུ་ནི་ཡིད་འབྱུང་ན། །གཡོ་བའི་རུས་གོང་གིས་ཁྱབ་པའི། །གྲོང་གི་དུར་ཁྲོད་ལ་དགའ་འམ། །* ★70.寒林唯見骨，意若生厭離， 豈樂活白骨，充塞寒林城？ ▲(70) Having seen merely a few skeletons, You were so turned off in the charnel ground; Yet you find sexual pleasure in charnel-ground cities Crowded with moving skeletons? △71. Thus, that filth is not gained without a price. Due to accomplishing that end, one is afflicted with fatigue and tormented in hells. ②僅見久死舊屍骸，若於屍林猶厭捨，搖曳屍骸遍城邑，於此屍林何喜愛。 ④看到墳場中這麼幾具骷髏，你就心生厭惡，而你却喜歡這個充滿活動骷髏的村鎮墳場。 ##### ‹3›思貪得不償失 ##### Ⅰ.總說 ###### 8.71 ~~evaṃ cāmedhyamapyetadvinā mūlyaṃ na labhyate| tadarthamarjanāyāso narakādiṣu ca vyathā||8.71||~~ ==【a】evaṃ ca amedhyam apy etad vinā mūlyaṃ na labhyate |== ==【b】 如是 與 不淨 雖 此 無 價 不 得== ==【a】tadartham arjana-āyāso naraka-ādiṣu ca vyathā ||== ==【b】 為彼 得 勤 獄 等 與 苦== *དེ་ལྟར་མི་གཙང་གྱུར་པ་དེ། །རིན་མེད་པར་ནི་མི་རྙེད་དོ། །དེ་དོན་བསྒྲུབས་པས་ཤ་ཐང་དང༌། །དམྱལ་ལ་སོགས་པའི་གནོད་པར་འགྱུར། །* ★71.復次女垢身，無酬不可得， 今生逐塵勞，彼世遭獄難。 ▲(71) Further, that (bag) full of excrement like that Isn’t obtained without a price: There’s exhaustion in earning (money) for its sake And torment (later) in joyless realms and the like. △72. A child cannot increase its wealth, so with what is one happy when one is a youth? When ones life is spent accumulating wealth, what good is sensual gratification once one is old? ②況復如是不淨物，不酬其值不可得，為成此事費勤劬，亦遭地獄等災害。 ④即使這樣的污穢物，不付代價也得不到，為了掙錢，辛苦勞累，還要承受地獄痛苦。 ##### Ⅱ.別明 ###### ‹Ⅰ›所求難得 ###### # 8.72 ~~śiśornārjanasāmarthyaṃ kenāsau yauvane sukhī| yātyarjanena tāruṇyaṃ vṛddhaḥ kāmaiḥ karoti kim||8.72||~~ ==【a】śiśor na arjana-sāmarthyaṃ kena asau yauvane sukhī |== ==【b】年幼 無 得 能 何 此 年少 有樂== ==【a】yāty arjanena tāruṇyaṃ vṛddhaḥ kāmaiḥ karoti kiṃ ||== ==【b】 趣 得 年輕 衰老 欲 爲 何== *བྱིས་པ་ནོར་སྤེལ་མི་ནུས་པས། །དར་ལ་བབ་ན་འདི་ཅི་བདེ། །ནོར་སོགས་པ་ཡིས་ཚེག་ཏུགས་ན། །རྒས་ནས་འདོད་པས་ཅི་ཞིགབྱ། །* ★72.少無生財力，及長怎享樂？ 財積壽漸近，衰老欲何為？ ▲(72) It’s not possible to build up wealth as a child, So as a teenager, what is there to get pleasure with? Spending adulthood accumulating wealth, What can an old person do with sexual desires? △73. Some debased sensualists exhaust themselves with work throughout the day; then upon coming home, their depleted bodies fall asleep like the dead. ②少年無力致資財，及年方長此何用，消磨歲月積財富，老矣得之有何益。 ④年幼沒有能力掙錢，年輕時，憑什麼享樂？為了掙錢，耗盡青春，年老時，愛欲有何用？ ###### # 8.73 ~~keciddināntavyāpāraiḥ pariśrāntāḥ kukāminaḥ| gṛhamāgatya sāyāhne śerate sma mṛtā iva||8.73||~~ ==【a】kecid dina-anta-vyāpāraiḥ pariśrāntāḥ kukāminaḥ |== ==【b】 某些 天 盡 佔用 疲極 劣欲== ==【a】gṛham āgatya sāyāhne śerate sma mṛtā iva ||== ==【b】 家 歸已 夜 躺 死 如== *འདོད་ལྡན་ངན་པ་ཁ་ཅིག་ནི། །ཉིན་རངས་ལས་ཀྱིས་ཡོངས་དུབ་སྟེ། །ཁྱིམ་དུ་འོངས་ནས་ཆད་པའི་ལུས། །རོ་དང་འདྲ་བར་ཉལ་བར་བྱེད། །* ★73.多欲卑下人，白日勞力竭， 夜歸精氣散，身如死屍眠。 ▲(73) Some people, (though) having gross desires, Exhaust themselves with work all day long And, coming home (at night),their bodies spent, Drop down asleep like the dead. △74. Others are afflicted by traveling abroad and suffer as they are far from home; and though they long for their wives and children, they do not see them for years on end. ②或有貪欲下劣人，黎明而起極勤劬，抵暮歸家身疲極，僵然而臥如死屍。 ④一些人懷有低劣欲望，整天忙碌，疲憊不堪，傍晚時刻，回到家中，倒頭便睡，如同死人。 ###### # 8.74 ~~daṇḍayātrābhirapare pravāsakleśaduḥkhitāḥ| vatsararaipi nekṣante putradārāṃstadarthinaḥ||8.74||~~ ==【a】daṇḍa-yātrābhir apare pravāsa-kleśa-duḥkhitāḥ |== ==【b】 杖 遠遊 他 離家 煩惱 所苦== ==【a】vatsarair api na īkṣante putra-dārāṃs tadarthinaḥ ||== ==【b】 年 雖 不 見 子 妻 渴望== *ཁ་ཅིག་བྱེས་བགྲོད་ཉོན་མོངས་དང༌། །རིང་དུ་སོང་བའི་སྡུག་བསྔལ་ཅན། །བུ་སྨད་འདོད་བཞིན་བུ་སྨད་རྣམས། །ཁྱུད་ཁོར་ལོས་ཀྱང་མཐོང་མི་འགྱུར། །* ★74.或需赴他鄉，長途歷辛勞， 雖欲會嬌妻，終年不相見。 ▲(74) Some must go abroad(on army expeditions) And, with disturbing emotions, have the suffering of being far away. Longing for their children and wives, they don’t see Their children and wives, though the years roll by. △75. Deluded by sensual desires, they sell themselves for that which they never acquire. Instead, their life is uselessly spent in labor for others. ②或由煩惱遊異域，跋涉長途受諸苦，心欲求於諸女色，而諸女色終難遇。 ④另一些人持杖遠行，受盡旅途煩惱痛苦，甚至好多年見不到妻兒，即使心中思念。 ###### # 8.75 ~~yadarthameva vikrīta ātmā kāmavimohitaiḥ| tanna prāptaṃ mudhaivāyurnītaṃ tu parakarmaṇā||8.75||~~ ==【a】yad artham iva vikrīta ātmā kāma-vimohitaiḥ |== ==【b】 若 利 如 賣 己 欲 所惑== ==【a】tan na prāptaṃ mudhā eva āyur nītaṃ tu para-karmaṇā ||== ==【b】 彼 未 得 徒然 實 命 所引 然 他 業== *བདག་ལ་ཕན་འདོད་རྣམ་རྨོངས་པས། །གང་དོན་ཉིད་དུ་བཙོང་བ་ཡང༌། །དེ་མ་ཐོབ་པར་དོན་མེད་པའི། །གཞན་གྱི་ལས་ཀྱི་རླུང་གིས་བདས། །* ★75.或人為謀利，因愚賣身訖， 然利猶未得，空隨業風去。 ▲(75) Confused by desires for whatwould be of self-benefit, They even sell themselves for the sake of that Which they never obtain, and so (toil) pointlessly, Driven by the winds of others’ karmic whims. △76. The wives of those who have sold themselves and who always carry out commissions give birth at the feet of trees in the jungles and other inappropriate places. ②欲求自利諸愚人，為彼彼事鬻自身，彼不可得定無義，徒為他業風所吹。 ④有些人受愛欲蒙蔽，為此目的，出賣自己，願望還是落空，白白效勞他人，耗盡壽命。 ###### ‹Ⅱ›利少害多 ###### # 8.76 ~~vikrītasvātmabhāvānāṃ sadā preṣaṇakāriṇām| prasūyante striyo'nyeṣāmaṭavīviṭapādiṣu||8.76||~~ ==【a】vikrīta-sva-ātma-bhāvānāṃ sadā preṣaṇa-kāriṇām |== ==【b】 已售 自 身 性 常 委託 作== ==【a】prasūyante striyo 'nyeṣām aṭavī-viṭapa-ādiṣu ||== ==【b】 生產 妻 他 林 叢 等== *ལ་ལ་རང་གི་ལུས་བཙོང་ཞིང༌། །དབང་མེད་གཞན་གྱིས་བཀོལ་གྱུར་ཏེ། །ཆུང༌མ་དག་ཀྱང་བུ་བྱུང་ན། །ཤིང་དྲུང་དགོན་པར་བབ་བབ་འབྱུང༌། །* ★76.或人自售身，任隨他指使， 妻妾縱臨產，荒郊樹下生。 ▲(76) And the wives of some of those who have sold their own bodies And must follow others’ orders, powerlessly, Have to give birth to their children, with them plopping out At the feet of trees orin desolate places. △77. In order to make a livelihood they enter war that endangers their lives, and they become servants for the sake of their self-respect. They are fools ridiculed for their sensual desires. ②或有出賣自己身，他所雇傭無自在，仍懼妻室育子時，樹下祠中無宅舍。 ④有些人出賣自己身體，經常接受各種差役，妻子懷孕無人照顧，在曠野或樹下分娩。 ###### # 8.77 ~~raṇaṃ jīvitasaṃdehaṃ viśanti kila jīvitum| mānārthaṃ dāsatāṃ yānti mūḍhāḥ kāmaviḍambitāḥ||8.77||~~ ==【a】raṇaṃ jīvita-saṃdehaṃ viśanti kila jīvituṃ |== ==【b】 戰 命 難 入 實 為生活== ==【a】māna-arthaṃ dāsatāṃ yānti mūḍhāḥ kāma-viḍambitāḥ ||== ==【b】 慢 因為 奴 趣 愚者 欲 所誑== *འདོད་པས་བསླུས་པའི་གླེན་པ་དག །འཚོ་འདོད་འཚོ་བར་བྱའོ་ཞེས། །སྲོག་སྟོར་དོགས་བཞིན་གཡུལ་དུ་འཇུག །ཁེ་ཕྱིར་བྲན་དུ་འགྲོ་བར་བྱེད། །* ★77.欲欺凡夫謂：求活謀生故， 慮喪赴疆場，為利成佣奴。 ▲(77) (Some) foolish people, deceived by desires, Wishing to make a livelihood, thinking, “I’ll earn a living,” Enter into war, (thus) risking their lives, Or go into servitude for the sake of self-gain. △78. Some other sensualists are mutilated, fixed on a stake. They are seen being burned, and slain with daggers. ②欲貪欺誑諸愚人，常稱求活故謀生，不顧生命臨軍陣，為利甘為人役使。 ④有些人為了維持生活，甘冒生命危險上戰場，有些傻瓜受愛欲愚弄，為顧全面子，甘當奴僕。 ###### # 8.78 ~~chidyante kāminaḥ kecidanye śūlasamarpitāḥ| dṛśyante dahyamānāśca hanyamānāśca śaktibhiḥ||8.78||~~ ==【a】chidyante kāminaḥ kecid anye śūla-samarpitāḥ |== ==【b】 所壞 有欲 某些 他 矛 所穿== ==【a】dṛśyante dahyamānāś ca hanyamānāś ca śaktibhiḥ ||== ==【b】 被見 所燒 與 所殺 與 矛== *འདོད་ལྡན་ལ་ལ་ལུས་ཀྱང་བཅད། །ཁ་ཅིགགསལ་ཤིང་རྩེ་ལ་བཙུགས། །ཁ་ཅིག་མདུང་ཐུང་དག་གིས་བསྣུན། །ཁ་ཅིག་བསྲེགས་པ་དག་ཀྱང་སྣང༌། །* ★78.為欲或喪身，或豎利戈尖， 或遭短矛刺，乃至火焚燒。 ▲(78) Some, having greed, are even bodily mutilated And some get impaled on spikes. Some are seen being stabbed with daggers And some even burned alive. △79. Consider wealth as an unending misfortune because of the troubles of acquiring, protecting, and losing it. Those who are distracted by attachment to wealth have no opportunity for liberation from the suffering of mundane existence. ②具貪欲者或斷肢，或貫尖扡為人幢，或被戈矛相刺擊，亦見投火焚其身。 ④有些情人遭到砍殺，或者被釘在尖樁上，有些遭到烈火焚燒，或者被長矛刺死。 ###### # 8.79 ~~arjanarakṣaṇanāśaviṣādai- rarthamanarthamanantamavehi| vyagratayā dhanasaktamatīnāṃ nāvasaro bhavaduḥkhavimukteḥ||8.79||~~ ==【a】arjana-rakṣaṇa-nāśa-viṣādair artham anartham anantam avaihi |== ==【b】 得 護 失 挫折 財 無益 無盡 應思== ==【a】vyagratayā dhana-sakta-matīnāṃ na avasaro bhava-duḥkha-vimukteḥ ||== ==【b】 渙散 財 著 心思 不 機會 有 苦 解脫== *བསགས་དང་བསྲུང་དང་བརླག་པའི་གདུང་བ་ཡིས། །ནོར་ནི་ཕུང་ཁྲོལ་མཐའ་ཡས་ཤེས་པར་བྱ། །ནོར་ལ་ཆགས་པས་གཡེངས་པར་གྱུར་པ་རྣམས། །སྲིད་པའི་སྡུག་བསྔལ་ལས་གྲོལ་སྐབས་མེད་དོ། །* ★79.積護耗盡苦，應知財多禍， 貪金渙散人，脫苦遙無期。 ▲(79) With the torments (involved) inamassing, protecting, and losing it, Know that material advantage is a disadvantage without an end: (For) those distracted byobsession with wealth Haven’t the time to free themselves from the sufferings of compulsive existence. △80. Thus, sensualists have much distress and little enjoyment, like a beast that has hold of a bit of grass while pulling a wagon. ②積聚守護散壞諸熱惱，財為無邊衰損汝應知，諸有貪著資財散亂者，陷三有獄脫苦終無期。 ④錢財的獲取、保護和毀滅，你要知道，帶來無窮煩惱，而一心忙於追逐財富，也就失去擺脫輪回痛苦的機會。 ###### # 8.80 ~~evamādīnavo bhūyānalpāsvādastu kāminām| śakaṭaṃ vahato yadvatpaśorghāsalavagrahaḥ||8.80||~~ ==【a】evam ādīnavo bhūyān alpa-āsvādas tu kāmināṃ |== ==【b】 如是 過患 多 少 味 然 有欲== ==【a】śakaṭaṃ vahato yadvat paśor ghāsa-lava-grahaḥ ||== ==【b】 車 拉 若 獸 草 少 取== *འདོད་ལྡན་རྣམས་ལ་དེ་ལ་སོགས། །ཉེས་དམིགས་མང་ལ་མནོག་ཆུང་སྟེ། །ཤིང་རྟ་འདྲེན་པའི་ཕྱུགས་དག་གིས། །རྩྭ་ནི་ཁམ་འགའ་ཟོས་པ་བཞིན། །* ★80.貪慾生眾苦，害多福利少， 如彼拖車牲，唯得數口草。 ▲(80) (Thus,) for those with desire, drawbacks like these and more are abundant And (any) tastes of pleasure are paltry, Like the snatches of a few mouthfuls of grass (Won) by an ox while pulling a cart. △81. For the sake of that bit of enjoyment, which is easily obtainable even for an animal, an ill-fated one has destroyed this leisure and endowment, which is very difficult to find. ②於諸具足貪欲者，所欲害多而利少，猶如俯首轅下駒，偶一嚼齧路旁草。 ④這樣，迷戀愛欲的人，痛苦很多，甜頭很少，如同牲口負軛拉車，只能喫到一些乾草。 ###### ‹Ⅲ›空負暇滿 ###### # 8.81 ~~tasyāsvādalavasyārthe yaḥ paśorapyadurlabhaḥ| hatā daivahateneyaṃ kṣaṇasaṃpatsudurlabhā||8.81||~~ ==【a】tasya āsvāda-lavasya arthe yaḥ paśor apy adurlabhaḥ |== ==【b】 彼 味 微 為 若 畜 雖 不難得== ==【a】hatā daivahatena iyaṃ kṣaṇa-saṃpat-sudurlabhā ||== ==【b】所壞 厄運者 此 暇 滿 極難得== *ཕྱུགས་ཀྱིས་བསྒྲུབས་ནའང་མི་དཀོན་པའི། །མནོག་ཆུང་གང་ཡིན་དེ་དོན་དུ། །དལ་འབྱོར་ཕུན་སུམ་རྙེད་དཀའ་འདི། །ལས་ཀྱིས་མནར་བ་རྣམས་ཀྱིས་བཅོམ། །* ★81.彼利極微薄，雖畜不難得， 為彼勤苦眾，竟毀暇滿身。 ▲(81) For the sake of that paltry taste of pleasure, Not hard to find for even an ox, This hard-to-find splendor of respites and endowments Is destroyed by those who waste their (good) karma. △82. Sensual gratification is definitely transient and it casts one down to hell and so forth, and for no great end, one is constantly weary. ②畜生如是不為奇，何可人為瑣屑事，造諸惡業生諸苦，壞我難得暇滿身。 ④這點微不足道的甜頭，甚至牲口也不難得到，而這個不幸者却為此毀掉難得的幸運人身。 ###### # 8.82 ~~avaśyaṃ ganturalpasya narakādiprapātinaḥ| kāyasyārthe kṛto yo'yaṃ sarvakālaṃ pariśramaḥ||8.82||~~ ==【a】avaśyaṃ gantur alpasya naraka-ādi-prapātinaḥ |== ==【b】 必定 去 易 獄 等 墮== ==【a】kāyasya arthe kṛto yo 'yaṃ sarva-kālaṃ pariśramaḥ ||== ==【b】 身 爲 所作 若 此 一切 時 疲倦== *འདོད་པ་ངེས་པར་འཇིག་འགྱུར་ཞིང༌། །དམྱལ་ལ་སོགས་པར་ལྟུང་བྱེད་པ། །ཆེན་པོ་མིན་ཕྱིར་དུས་ཀུན་དུ། །དུབ་པའི་ཆེགས་བྱུང་གང་ཡིན་པ། །* ★82.諸欲終壞滅，貪彼易墮獄， 為此瞬息樂，須久歷艱困。 ▲(82) Whatever hardships there are in exhausting yourself All the time for the sake ofthe puny desires (of the body) That will definitely perish and (consequently) Fall to joyless realms and worse, △83. With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening. ②所欲決定必壞滅，能令墮於地獄等，非為成於大義利，長時所生疲極苦。 ④這點甜頭必定消失，而後墮入地獄等等，為了滿足這個身體，辛苦勞累，永無止息。 ###### # 8.83 ~~tataḥ koṭiśatenāpi śramabhāgena buddhatā| caryāduḥkhānmahadduḥkhaṃ sā ca bodhirna kāminām||8.83||~~ ==【a】tataḥ koṭi-śatena api śrama-bhāgena buddhatā |== ==【b】 彼 俱胝 百 雖 困苦 分 成佛== ==【a】caryā-duḥkhān mahad duḥkhaṃ sā ca bodhir na kāmināṃ ||== ==【b】 行 苦 大 苦 彼 與 菩提 無 有欲== *དེ་ཡི་བྱེ་བའི་ཆ་ཙམ་གྱི། །ཚེགས་ཀྱིས་སངས་རྒྱས་ཉིད་འགྲུབ་ན། །འདོད་ལྡན་བྱང་ཆུབ་སྤྱོད་པ་བས། །སྡུག་བསྔལ་ཆེ་ལ་བྱང་ཆུབ་མེད། །* ★83.彼困千萬分，便足成佛道， 欲者較菩薩，苦多無菩提。 ▲(83) With one millionth of the hardship, there would be Buddhahood; Whereas those with desires have suffering Greater than those engaged in bodhisattva behavior, And yet they have no enlightenment. △84. If one considers the suffering of the hells and so on, weapons, poison, fire, precipices, and enemies do not compare to sensual desires. ②若僅以其俱胝分，微苦即能成大覺，具欲而行菩提道，苦多菩提不可成。 ④而這種辛苦，只要利用它的億萬分之一，就能成就佛性，人們迷戀愛欲，痛苦遠遠大於菩提行痛苦，却不能獲得菩提。 ##### ‹4›結攝五欲過患 ###### 8.84 ~~na śastraṃ na viṣaṃ nāgnirna prapāto na vairiṇaḥ| kāmānāmupamāṃ yānti narakādivyathāsmṛteḥ||8.84||~~ ==【a】na śastraṃ na viṣaṃ na agnir na prapāto na vairiṇaḥ |== ==【b】非 兵器 非 毒 非 火 非 險地 非 敵== ==【a】kāmānām upamāṃ yānti naraka-ādi-vyathā-smṛteḥ ||== ==【b】 欲 等同 趣 地獄 等 苦 念== *དམྱལ་སོགས་སྡུག་བསྔལ་བསམ་བྱས་ན། །འདོད་པ་རྣམས་ལ་མཚོན་དང་ནི། །དུག་དང་མེ་དང་གཡང་ས་དང༌། །དགྲ་རྣམས་ཀྱིས་ཀྱང་དཔེར་མི་ཕོད། །* ★84.思維地獄苦，始知諸欲患， 非毒兵器火，險地所能擬。 ▲(84) Neither weapons, poison, fire, Precipices, nor foes Compare with desires when I think Of the tortures of joyless realms and the like. △85. Becoming disillusioned with sensual desires in that way, generate delight in solitude in the peaceful forest, devoid of strive and annoyances. ②當思地獄等諸苦，利刀毒藥及猛火，危岩及與諸怨敵，無可比喻貪欲者。 ④想起那些迷戀愛欲者墜入地獄等等的痛苦，無論兵器、毒藥、烈火、懸崖或仇敵，都不能相比擬。 #### 2.勸樂阿蘭若 ##### 8.85 ~~evamudvijya kāmebhyo viveke janayedratim| kalahāyāsaśūnyāsu śāntāsu vanabhūmiṣu||8.85||~~ ==【a】evam udvijaya kāmebhyo viveke janayed ratiṃ |== ==【b】 如是 當厭 欲 遠離 應生 樂== ==【a】kalaha-āyāsa-śūnyāsu śāntāsu vana-bhūmiṣu ||== ==【b】 諍 惱 空 寂靜 林 地== *དེ་ལྟར་འདོད་ལ་སྐྱོ་བྱས་ཏེ། །དབེན་པ་ལ་ནི་དགའ་བ་བསྐྱེད། །རྩོད་དང་ཉོན་མོངས་ཀྱིས་སྟོང་པ། །ཞི་བའི་ནགས་ཀྱི་ནང་དག་ཏུ། །* ★85.故當厭諸欲，欣樂阿蘭若。 離諍無煩惱，寂靜山林中。 ▲(85) Recoiling from desires in this way, I shall enhance my delight in solitude. In peaceful forests, Devoid of strife and emotional disturbance, △86. The fortunate, pondering on how to benefit others, roam about, caressed by silent, gentle forest breezes, and cooled by the sandalwood rays of the moon on the lovely mansions of vast boulders. ②如是於欲生厭離，於閒靜處生歡喜，諍論煩惱悉空寂，住於寂靜叢林中。 ④這樣，應該厭棄愛欲，而熱愛寂靜，生活在那些安寧靜謐的林地，沒有任何爭吵和紛擾。 ##### 8.86 ~~dhanyaiḥ śaśāṅkakaracandanaśītaleṣu ramyeṣu harmyavipuleṣu śilātaleṣu| niḥśabdasaumyavanamārutavījyamānaiḥ caṃkramyate parahitāya vicintyate ca||8.86||~~ ==【a】dhanyaiḥ śaśāṅka-kara-candana-śītaleṣu ramyeṣu harmya-vipuleṣu śilā-taleṣu |== ==【b】 有福 月 光 檀香 涼 可意 樓閣 廣 石 表面== ==【a】niḥśabda-saumya-vana-māruta-vījyamānaiḥ caṅkramyate parahitāya vicintyate ca ||== ==【b】 無聲 柔軟 林 風 吹送 經行 利他 思 與== *སྐལ་ལྡན་ཟླ་འོད་ཙནྡན་གྱིས་བསིལ་བའི། །ཡངས་པའི་རྡོ་ལེབ་ཁང་བཟངས་ཉམས་དགའ་བར། །སྒྲ་མེད་ཞི་བའི་ནགས་རླུང་གཡོ་བ་ཡིས། །གཞན་ལ་ཕན་དོན་སེམས་ཤིང་འཆག་པར་བྱེད། །* ★86.皎潔明月光，清涼似檀香， 傾泄平石上，如宮意生歡。 林風無聲息，徐徐默吹送， 有福瑜伽士，踱步思利他。 ▲(86) Amongst (beautiful) boulders, Huge as palaces, cooled by the sandalwood rays of the moon, Roam the fortunate ones, fanned by the silent, gentle, forest breezes, Reflecting on the aims of benefiting others. △87. In an empty hut, at the foot of a tree, or in a cave, one remains as long as one desires, and casting off the suffering of guarding ones possessions, one lives light heartedly, without a care. ②可愛月光旃檀香露滌，廣大磐石適悅如華居，萬籟蕭然微颸拂林薄，為他饒益白淨善心生。 ④那裏，月光清涼如同檀香膏，石板地可愛寬敞如同宮殿，林風吹拂，輕柔無聲，這些幸運者游蕩其間，思考利他。 ##### 8.87 ~~vihṛtya yatra kvacidiṣṭakālaṃ śūnyālaye vṛkṣatale guhāsu| parigraharakṣaṇakhedamuktaḥ caratyapekṣāvirato yatheṣṭam||8.87||~~ ==【a】vihṛtya yatra kvacid iṣṭa-kālaṃ śūnya-ālaye vṛkṣa-tale guhāsu |== ==【b】 住 任何處所 所欲 時 空 舍 樹 基 洞== ==【a】parigraha-rakṣaṇa-kheda-muktaḥ caraty apekṣā-virato yatheṣṭaṃ ||== ==【b】 持 護 苦 捨 行 顧戀 已離 隨其所欲== *ཁང་སྟོང་ཤིང་དྲུང་ཕུག་དག་ཏུ། །གང་དུ་ཇི་སྲིད་འདོད་གནས་ཤིང༌། །ཡོངས་འཛིན་བསྲུང་བའི་སྡུག་བསྔལ་སྤངས། །ལྟོས་པ་མེད་པར་བག་ཡངས་སྤྱོད། །* ★87.空捨岩洞樹，隨時任意住； 盡捨護持苦，無忌恣意行。 ▲(87) Staying anywhere, for as long as desired – In an empty shelter, at the foot of a tree, or in caves – Those rid of the strain of safeguarding possessions Live relaxed, without any cares, △88. Living freely, without attachment, and not tied by anyone, one savors the joy of contentment that is difficult even for a king to find. ②空屋樹下石室等，隨心所欲而安住，遠離執持守護苦，無依無著放意行。 ④那裏，空屋、樹下或洞窟，隨時隨地可以安住，擺脫獲取和保護財富的煩惱，無牽無挂，自由自在游蕩。 ##### 8.88 ~~svacchandacāryanilayaḥ pratibaddho na kasyacit| yatsaṃtoṣasukhaṃ bhuṅkte tadindrasyāpi durlabham||8.88||~~ ==【a】svacchanda-cārya-nilayaḥ pratibaddho na kasya cit |== ==【b】 自在 行 離貪 繫屬 不 任何== ==【a】yat saṃtoṣa-sukhaṃ bhuṅkte tad indrasya api durlabham ||== ==【b】若 知足 樂 享 彼 帝釋 亦 難得== *རང་དབང་སྤྱོད་ཅིང་ཆགས་མེད་ལ། །གང་དང་ཡང་ནི་འབྲེལ་མེད་པ། །ཆོག་ཤེས་བདེ་སྤྱོད་གང་ཡིན་པ། །དབང་པོས་ཀྱང་ནི་དེ་རྙེད་དཀའ། །* ★88.離貪自在行，誰亦不相干； 王侯亦難享，知足閑居歡。 ▲(88) Acting according to their own intent, Without attachments, not bound by anyone, Savoring the joy of contentment, Difficult to find for even powerful rulers. △89. After meditating on the advantages of solitude in this and other ways, having one's discursive thoughts calmed, one should cultivate the spirit of awakening. ②自在受用無貪著，不為一物所繫屬，所有知足受用樂，雖南面王未易有。 ④隨意游蕩，居無定所，不受任何約束，享有這樣的滿意快樂，甚至因陀羅也難得。 ## 三、如何修止 ### ‹一›略說 #### 8.89 ~~evamādibhirākārairvivekaguṇabhāvanāt| upaśāntavitarkaḥ san bodhicittaṃ tu bhāvayet||8.89||~~ ==【a】evamādibhir ākārair viveka-guṇa-bhāvanāt |== ==【b】 如是等 行相 遠離 功德 應修== ==【a】upaśānta-vitarkaḥ san bodhicittaṃ tu bhāvayet ||== ==【b】 已息 尋 正 菩提心 然 應修== *དེ་ལ་སོགས་པའི་རྣམ་པ་ཡིས། །དབེན་པའི་ཡོན་ཏན་བསམ་བྱས་ནས། །རྣམ་རྟོག་ཉེ་བར་ཞི་བ་དང༌། །བྱང་ཆུབ་སེམས་ནི་བསྒོམ་པར་བྱ། །* ★89.遠離諸塵緣，思彼具功德， 盡息諸分別，觀修菩提心。 ▲(89) Having considered, with aspects such as these and more, The benefits of dissociating (myself), And thus fully quieting my rambling thoughts, I shall meditate on bodhichitta. △90. One should first earnestly meditate on the equality of oneself and others in this way: "All equally experience suffering and happiness, and I must protect them as I do myself." ②依於如是種種相，思惟阿練若功德，應即息滅諸分別，應當修習菩提心。 ④獲得這樣的快樂，思考寂靜的功德，從而止息疑惑，努力修習菩提心。 ### ‹二›廣說 #### 1.等觀自他修習法 ##### ‹1›等觀自他之心理依據 ###### 8.90 ~~parātmasamatāmādau bhāvayedevamādarāt| samaduḥkhasukhāḥ sarve pālanīyā mayātmavat||8.90||~~ ==【a】para-ātma-samatām ādau bhāvayed evam ādarāt |== ==【b】 他 自 平等 首 當修 如是 勤== ==【a】sama-duḥkha-sukhāḥ sarve pālanīyā mayā ātmavat ||== ==【b】 同 苦 樂 一切 應護 我 如己== *བདག་དང་གཞན་དུ་མཉམ་པ་ནི། །དང་པོ་ཉིད་དུ་འབད་དེ་བསྒོམ། །བདེ་དང་སྡུག་བསྔལ་མཉམ་པས་ན། །ཐམས་ཅད་བདག་བཞིན་བསྲུང་བར་བྱ། །* ★90.首當勤觀修，自他本平等； 避苦求樂同，護他如護己。 ▲(90) First, I shall meditate strongly on The equality of myself and others (in this way): As everyone’s a fellow being, having happiness and pain, (Others) are to be cared for (by me) in the same way as I am. △91. Although it has many divisions, such as arms and so one, the body is protected as a whole. Likewise, different beings, with their joys and sorrows, are all equal, like my self, in their yearning for happiness. ②最初應當勤修習，自他不異平等捨，所受苦樂相等故，應護眾生如愛己。 ④首先應該努力修習自己和他人平等，苦樂也相同，應該保護眾生如同自己。 ###### 8.91 ~~hastādibhedena bahuprakāraḥ kāyo yathaikaḥ paripālanīyaḥ| tathā jagadbhinnamabhinnaduḥkha- sukhātmakaṃ sarvamidaṃ tathaiva||8.91||~~ ==【a】hasta-ādi-bhedena bahu-prakāraḥ kāyo yathā ekaḥ paripālanīyaḥ |== ==【b】 手 等 差別 衆 品類 身 如 一 應護== ==【a】tathā jagad-bhinnam abhinna-duḥkha-sukha-ātmakaṃ sarvam idaṃ tathā eva ||== ==【b】同樣 衆生 差別 無別 苦 樂 擁有 一切 此 同樣 實== *ལག་པ་ལ་སོགས་དབྱེ་བ་རྣམ་མང་ཡང༌། །ཡོངས་སུ་བསྲུང་བྱའི་ལུས་སུ་གཅིག་པ་ལྟར། །དེ་བཞིན་འགྲོ་བ་ཐ་དད་བདེ་སྡུག་དག །ཐམས་ཅད་བདག་བཞིན་བདེ་བ་འདོད་མཉམ་གཅིག །* ★91.手足肢雖眾，護如身相同， 眾生苦樂殊，求樂與我同。 ▲(91) Just as, despite its many parts, with divisions into hands and so on, The body’s to be cared for as a whole; Similarly, despite the differences among wandering beings, Yet in regard to happiness and pain, they’re all equal to myself in wishing to be happy, and (thus form) a whole. △92. Even though my agony does not hurt anyone else's body, that suffering of mine is unbearable because I cling to it as mine. ②如手足等雖有多差別，同為一身悉皆所愛護，如是別異眾生諸苦樂，悉欲求樂如我等無異。 ④正如應該保護這一個身體，它具有手足等等許多部位，同樣，世上的眾生各不相同，而痛苦和快樂的性質相同。 ##### ‹2›等觀自他之思惟方式 ##### Ⅰ.破不應等觀自他之說 ###### 8.92 ~~yadyapyanyeṣu deheṣu madduḥkhaṃ na prabādhate| tathāpi tadduḥkhameva mamātmasnehaduḥsaham||8.92||~~ ==【a】yady apy anyeṣu deheṣu mad-duḥkhaṃ na prabādhate |== ==【b】 若 雖 他人 身 吾 苦 不 傷== ==【a】tathā api tad-duḥkham eva mama ātma-sneha-duḥsaham ||== ==【b】同樣 雖 此 苦 實 我的 我 著 難忍== *གལ་ཏེ་བདག་གི་སྡུག་བསྔལ་གྱིས། །གཞན་གྱི་ལུས་ལ་མི་གནོད་པ། །དེ་ལྟའང་དེ་བདག་སྡུག་བསྔལ་དེ། །བདག་ཏུ་ཞེན་པས་མི་བཟོད་ཉིད། །* ★92.雖我所受苦，不傷他人身， 此苦亦當除，執我難忍故， ▲(92) Although my own pain Doesn’t hurt the bodies of others, Yet being, like that, the pain of a “me,” It’s unbearable, because of clinging to a “me.” △93. Likewise, although others' suffering does not descend upon me, that suffering of theirs is difficult to bear because they cling to it as 'theirs.' ②既我自身所有苦，不能損惱他人身，故知但由執我故，於自所苦難安忍。 ④盡管我自己的痛苦不會傷害別人的身體，而由於我愛憐自己，也難以忍受這痛苦。 ###### 8.93 ~~tathā yadyapyasaṃvedyamanyadduḥkhaṃ mayātmanā| tathāpi tasya tadduḥkhamātmasnehena duḥsaham||8.93||~~ ==【a】tathā yady apy asaṃvedyam anyad-duḥkhaṃ mayā ātmanā |== ==【b】如是 若 雖 不知 他 苦 我 自身== ==【a】tathā api tasya tad-duḥkham ātma-snehena duḥsahaṃ ||== ==【b】如是 雖 他 彼 苦 我 執 難忍== *དེ་བཞིན་གཞན་གྱི་སྡུག་བསྔལ་དག །བདག་ལ་འབབ་པར་མི་འགྱུར་ཡང༌། །དེ་ལྟའང་དེ་བདག་སྡུག་བསྔལ་དེ། །བདག་ཏུ་ཞེན་པས་བཟོད་པར་དཀའ། །* ★93.如是他諸苦，雖不臨吾身， 彼苦仍應除，執我難忍故。 ▲(93) Likewise, though the pain of others Doesn’t befall me, Yet being, like that, the pain of a “me,” It’s (also) difficult to bear, because of clinging to a “me.” △94. I should eliminate the suffering of others because it is suffering, just like my own suffering. I should take care of others, just as I am a sentient being. ②如是他人之所苦，雖未降臨加我身，彼亦能令我生苦，執為我故不能忍。 ④同樣，盡管我不會感受別人的痛苦，而由於我愛憐自己，也難以忍受別人痛苦。 ##### Ⅱ.成立應等觀自他之理 ###### ‹Ⅰ›廣說 ###### # 8.94 ~~mayānyaduḥkhaṃ hantavyaṃ duḥkhatvādātmaduḥkhavat| anugrāhyā mayānye'pi sattvatvādātmasattvavat||8.94||~~ ==【a】mayā anyad-duḥkhaṃ hantavyaṃ duḥkhatvād ātma-duḥkha-vat |== ==【b】 吾 他 苦 應除 苦性 自 苦 如== ==【a】anugrāhyā mayā anye 'pi sattvatvād ātma-sattva-vat ||== ==【b】 攝受 吾 他 雖 有情性 自 有情 如== *བདག་གིས་གཞན་གྱི་སྡུག་བསྔལ་བསལ། །སྡུག་བསྔལ་ཡིན་ཕྱིར་བདག་སྡུག་བཞིན། །བདག་གིས་གཞན་ལ་ཕན་པར་བྱ། །སེམས་ཅན་ཡིན་ཕྱིར་བདག་ལུས་བཞིན། །* ★94.吾應除他苦，他苦如自苦， 吾當利樂他，有情如吾身。 ▲(94) Thus, the pain of others is something to be eliminated by me, Because of its (nature as) pain, like the pain of a “me”; And others are beings to be helped by me, Because of their (natures as) limited beings, like the body of a “me.” △95. When happiness is equally dear to others and myself, then what is so special about me that I strive after happiness for myself alone? ②我應除去他人苦，是苦受故如自苦，我應為他作饒益，是有情故如自身。 ④我應該消除別人的痛苦，因為別人痛苦如同我痛苦，我也應該賜予別人恩惠，因為眾生和自己性質相同。 ###### # 8.95 ~~yadā mama pareṣāṃ ca tulyameva sukhaṃ priyam| tadātmanaḥ ko viśeṣo yenātraiva sukhodyamaḥ||8.95||~~ ==【a】yadā mama pareṣāṃ ca tulyam eva sukhaṃ priyaṃ |== ==【b】 若 自 他 與 同 實 樂 喜愛== ==【a】tadā ātmanaḥ ko viśeṣo yena atra eva sukha-udyamaḥ ||== ==【b】 則 自 何 差別 若 此 實 樂 勤== *གང་ཚེ་བདག་དང་གཞན་གཉི་ག །བདེ་བ་འདོད་དུ་མཚུངས་པ་ལ། །བདག་དང་ཁྱད་པར་ཅི་ཡོད་ན། །གང་ཕྱིར་བདག་གཅིག་བདེ་བར་བརྩོན། །* ★95.自與他雙方，求樂既相同， 自他何差殊？何故求獨樂？ ▲(95) When happiness is something equally liked, Both by myself and others, What’s so special about me That I strive after happiness for myself alone? △96. When fear and suffering are equally abhorrent to others and myself, then what is so special about me that I protect myself but not others ②若時自他二者間，欲求安樂均相等，我於他有何差別，何故唯勤求自樂。 ④如果我和其他人，同樣都喜愛快樂，那麼，我有什麼特殊，只為自己追求快樂？ ###### # 8.96 ~~yadā mama pareṣāṃ ca bhayaṃ duḥkhaṃ ca na priyam| tadātmanaḥ ko viśeṣo yattaṃ rakṣāmi netaram||8.96||~~ ==【a】yadā mama pareṣāṃ ca bhayaṃ duḥkhaṃ ca na priyaṃ |== ==【b】 若 自 他 與 怖 苦 與 不 喜愛== ==【a】tadā ātmanaḥ ko viśeṣo yat taṃ rakṣāmi na itaraṃ ||== ==【b】 則 自 何 差別 若 此 我護 不 他== *གང་ཚེ་བདག་དང་གཞན་གཉི་ག །སྡུག་བསྔལ་མི་འདོད་མཚུངས་པ་ལ། །བདག་དང་ཁྱད་པར་ཅི་ཡོད་ན། །གང་ཕྱིར་གཞན་མིན་བདག་སྲུང་བྱེད། །* ★96.自與他雙方，惡苦既相同， 自他何差殊？何故唯自護？ ▲(96) And when suffering is something equally disliked, Both by myself and others, What’s so special about me That I take care of myself and not others? △97. If I do not protect them because I am not afflicted by their suffering, why do I protect my body from the suffering of a future body, which is not my pain? ②若時自他二者間，不欲受苦亦均等，我於他有何差別，何故護己捨他人。 ④如果我和其他人，同樣都是不喜愛恐怖和痛苦，那麼，我有什麼特殊可言，只是保護自己，不保護別人？ ###### # 8.97 ~~tadduḥkhena na me bādhetyato yadi na rakṣyate| nāgāmikāyaduḥkhānme bādhā tatkena rakṣyate||8.97||~~ ==【a】tad-duḥkhena na me bādhā ity ato yadi na rakṣyate |== ==【b】 彼 苦 不 吾 傷 謂 故 若 不 護== ==【a】na āgāmi-kāya-duḥkhān me bādhā tat kena rakṣyate ||== ==【b】不 未來 身 苦 我 傷 彼 何 護== *གལ་ཏེ་དེ་ལ་སྡུག་བསྔལ་བས། །བདག་ལ་མི་གནོད་ཕྱིར་མི་བསྲུང༌། །མ་འོངས་པ་ཡི་སྡུག་བསྔལ་ཡང༌། །གནོད་མི་བྱེད་ན་དེ་ཅི་བསྲུང༌། །* ★97.謂彼不傷吾，故不護他苦， 後苦不害今，何故汝防護？ ▲(97) If it’s because their suffering doesn’t harm me That I don’t safeguard them, Why safeguard myself against future (life) suffering, If it doesn’t harm me (now)? △98. The notion that I will experience that is mistaken, for the one who has died is born elsewhere and is someone else. ②若云他身所受苦，不能損我故無關，未來自身所受苦，今亦無損何須護。 ④如果認為別人的痛苦不會傷害我，而不必保護別人，那麼，未來的身體痛苦目前沒有傷害我，為何要防護？ ###### # 8.98 ~~ahameva tadāpīti mithyeyaṃ parikalpanā| anya eva mṛto yasmādanya eva prajāyate||8.98||~~ ==【a】aham eva tadā api iti mithyā iyaṃ pratikalpanā |== ==【b】 我 實 則 雖 謂 邪 此 思惟== ==【a】anya eva mṛto yasmād anya eva prajāyate ||== ==【b】 他 實 亡者 若 他 實 生== *བདག་གིས་དེ་ནི་མྱོང་སྙམ་པའི། །རྣམ་པར་རྟོག་དེ་ལོག་པ་སྟེ། །འདི་ལྟར་ཤི་བའང་གཞན་ཉིད་ལ། །སྐྱེ་བ་ཡང་ནི་གཞན་ཉིད་ཡིན། །* ★98.若謂當受苦，此誠邪思維， 亡者他體故，生者亦復然。 ▲(98) That notion is distorted that thinks, “But I’m the one who’ll experience it,” For, like this, it’s someone else who has died And someone else who takes birth. △99. If one thinks a person's suffering should be warded off by himself, since pain of the foot is not of the hand, why should the one take care of the other? ②若謂我當受彼苦，是為顛倒邪分別，今時死者是餘身，後時生是他身故。 ④如果認為未來的我仍是我，這是虛妄想法，因為死去的是這個人，剩下的是另一個人。 ###### # 8.99 ~~yadi tasyaiva yadduḥkhaṃ rakṣyaṃ tasyaiva tanmatam| pādaduḥkhaṃ na hastasya kasmāttattena rakṣyate||8.99||~~ ==【a】yadi yasya eva yad duḥkhaṃ rakṣyaṃ tasya eva tan mataṃ |== ==【b】如果 若 實 若 苦 應護 彼 實 彼 所思== ==【a】pāda-duḥkhaṃ na hastasya kasmāt tat tena rakṣyate ||== ==【b】 足 苦 非 手 何故 彼 彼 護== *གང་ཚེ་གང་གི་སྡུག་བསྔལ་གང༌། །དེ་ནི་དེ་ཉིད་ཀྱིས་བསྲུངས་ན། །རྐྱང་པའི་སྡུག་བསྔལ་ལག་པས་མིན། །ཅི་ཕྱིར་དེས་ནི་དེ་བསླུང་བྱ། །* ★99.若謂自身苦，應由自防護， 足苦非手苦，何故手護足？ ▲(99) If whatever suffering anyone has Must be taken care of by that one himself, Then since the foot’s suffering is not the hand’s, Why is that to be taken care of by it? △100. If one argues that even though it is inappropriate, it happens because of a grasping onto a self, our response is: with all ones might, one should avoid that which is inappropriate, whether it belongs to oneself, or to another. ②若時彼人於彼苦，唯彼自身當防護，足之所作何關手，何故於彼亦防護。 ④如果認為別人的痛苦應該由別人自己保護，那麼，腳痛而手不痛，手為何會去保護腳？ ###### # 8.100 ~~ayuktamapi cedetadahaṃkārātpravartate | tadayuktaṃ nivartyaṃ tatsvamanyacca yathābalam||8.100||~~ ==【a】ayuktam api ced etad ahaṃkārāt pravartate |== ==【b】 非理 雖 若 此 我執 起== ==【a】yad ayuktaṃ nivartyaṃ tat svam anyac ca yathābalaṃ ||== ==【b】 若 非理 不起 彼 自 他 與 盡力== *གལ་ཏེ་རིགས་པ་མིན་ཡང་འདིར། །བདག་ཏུ་འཛིན་པས་འཇུག་ཅེ་ན། །བདག་གཞན་མི་རིགས་གང་ཡིན་ཏེ། །ཅི་ནུས་པར་ནི་སྤང་བྱ་ཉིད། །* ★100.若謂此非理，執我故如此， 執自他非理，唯當極力斷。 ▲(100) If it’s the case that (ignoring) it would be illogical And so here it’s undertaken froma sense of a (whole) self; Well then, surely what’s illogical regarding (the whole formed by) myself and others Is something to be dismissed, as much as I can. △101. The continuum of consciousness, like a series, and the aggregation of constituents, like an army and such, are unreal. Since one who experiences suffering does not exist, to whom will that suffering belong? ②若云此雖不應理，由執為我故能爾，何故不執我為他，此即應力求斷者。 ④如果這不合理，也是由我慢引起；應該盡力摒棄不合理地區別自己和他人。 ###### # 8.101 ~~saṃtānaḥ samudāyaśca paṅktisenādivanmṛṣā| yasya duḥkhaṃ sa nāstyasmātkasya tatsvaṃ bhaviṣyati||8.101||~~ ==【a】saṃtānaḥ samudāyaś ca paṅkti-senā-ādi-van mṛṣā |== ==【b】 相續 聚 與 列 軍 等 如 妄== ==【a】yasya duḥkhaṃ sa na asty asmāt kasya tat svaṃ bhaviṣyati ||== ==【b】 若 苦 彼 無 是 故 誰 彼 自 將是== *རྒྱུད་དང་ཚོགས་ཞེས་བྱ་བ་ནི། །ཕྲེང་བ་དམག་ལ་སོགས་བཞིན་བརྫུན། །སྡུག་བསྔལ་ཅན་གང་དེ་མེད་པ། །དེས་འདི་སུ༌ཞིག་སྤང་བར་འགྱུར། །* ★101.相續與蘊聚，假名如軍鬘， 本無受苦者，誰復感彼苦？ ▲(101) What are called a “continuum” and a “group,” such as a rosary, an army, and the like, Are not truly (a findable whole); And so, since a possessor of suffering doesn’t exist, Whose responsibility is it (as “mine”)? △102. All sufferings are without an owner, because they are not different, they should be warded off, simply because they are suffering. Why is any restriction made in this case? ②謂是相續及聚積，如鬘軍等唯虛妄，有苦者誰畢竟無，此中誰為主宰者。 ④相續和聚合虛妄不實，如同組合成軍隊等等，如果痛苦的主人不存在，有誰會感到自己痛苦？ ###### ‹Ⅱ›結義 ###### # 8.102 ~~asvāmikāni duḥkhāni sarvāṇyevāviśeṣataḥ| duḥkhatvādeva vāryāṇi niyamastatra kiṃkṛtaḥ||8.102||~~ ==【a】asvāmikāni duḥkhāni sarvāṇy eva aviśeṣataḥ |== ==【b】 非主宰 苦 一切 實 無分別== ==【a】duḥkhatvād eva vāryāṇi niyamas tatra kiṃ kṛtaḥ ||== ==【b】 苦性 實 當除 需 彼 何 所作== *སྡུག་བསྔལ་བདག་པོ་མེད་པར་ནི། །ཐམས་ཅད་བྱེ་བྲག་མེད་པ་ཉིད། །སྡུག་བསྔལ་ཡིན་ཕྱིར་དེ་བསལ་བྱ། །ངེས་པས་དེར་ནི་ཅི་ཞིག་བྱ། །* ★102.既無受苦者，諸苦無分別。 苦故即當除，何需強區分？ ▲(102) In their being without an owner, All sufferings lack a distinction: So it’s (simply) because they’re suffering that they’re to be averted. Why are there fixed (limitations) made here? △103. Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else. ②若無主宰受苦者，一切有情無差別，是苦受故應為除，此中何須定分別。 ④一切痛苦都無主人，而由於具有痛苦性，毫無例外，都應消除，為什麼要加以限定？ ###### # 8.103 ~~duḥkhaṃ kasmānnivāryaṃ cetsarveṣāmavivādataḥ| vāryaṃ cetsarvamapyevaṃ na cedātmāpi sattvavat||8.103||~~ ==【a】duḥkhaṃ kasmān nivāryaṃ cet sarveṣām avivādataḥ |== ==【b】 苦 何 應除 若 一切 無諍== ==【a】vāryaṃ cet sarvam apy evaṃ na ced ātmani sarva-vat ||== ==【b】 應除 若 一切 雖 如是 不 若 自 一切 如== *ཅི་ཕྱིར་ཀུན་གྱི་སྡུག་བསྔལ་ནི། །བཟློག་པར་བྱ་ཞེས་བརྩད་དུ་མེད། །གལ་ཏེ་བཟློག་ནའང་ཐམས་ཅད་བཟློག །དེ་མིན་བདག་ཀྱང་སེམས་ཅན་བཞིན། །* ★103.不應有此諍，何需除他苦？ 欲除悉應除，否則自如他。 ▲(103) “But why is the suffering of everyone to be averted?” Well, it’s indisputable: If (anyone’s) is to be averted, theneveryone’s is to be averted; If not, (that applies) to meas well, just like to (every other) limited being. △104. Qualm: much suffering arises from compassion, so why should one force it to arise? Response: After seeing the suffering of the world, how can this suffering from compassion be considered great? ②不須爭論問何故，眾生之苦皆應滅，若應除苦皆應除，不除我亦如有情。 ④無須爭辯為何應該消除一切人的痛苦？無論消除或不消除，我和一切眾生相同。 ###### ‹Ⅲ›斷諍 ###### # 8.104 ~~kṛpayā bahu duḥkhaṃ cetkasmādutpadyate balāt| jagadduḥkhaṃ nirūpyedaṃ kṛpāduḥkhaṃ kathaṃ bahu||8.104||~~ ==【a】kṛpayā bahu duḥkhaṃ cet kasmād utpadyate balāt |== ==【b】 悲 衆 苦 若 何故 生 用力== ==【a】jagad-duḥkhaṃ nirūpya idaṃ kṛpā-duḥkhaṃ kathaṃ bahu ||== ==【b】 衆生 苦 了解 此 悲 苦 云何 多== *སྙིང་རྗེ་སྡུག་བསྔལ་མང་གྱུར་པ། །ཅི་ཕྱིར་ནན་གྱིས་སྐྱེད་ཅེ་ན། །འགྲོ་བའི་སྡུག་བསྔལ་བསམ་བྱས་ན། །ཇི་ལྟར་སྙིང་རྗེ་སྡུག་བསྔལ་མང༌། །* ★104.悲心引眾苦，何苦強催生？ 若愍眾生苦，自苦云何增？ ▲(104) “But with compassion there’s much suffering, So why develop it with (such) effort?” Well, having thought about the sufferings of wandering beings, How could the suffering of compassion be much? △105. If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for his own sake and for the sake of others. ②或問大悲多生苦，何故殷勤令生起，菩薩思惟眾生苦，悲心何嘗令苦生。 ④如果認為慈悲會帶來許多痛苦，為何要費力去做？那麼，觀察了眾生的痛苦，慈悲的痛苦算得了什麼？ ###### # 8.105 ~~bahūnāmekaduḥkhena yadi duḥkhaṃ vigacchati| utpādyameva tadduḥkhaṃ sadayena parātmanoḥ||8.105||~~ ==【a】bahūnām ekaduḥkhena yadi duḥkhaṃ vigacchati |== ==【b】 衆多 一苦 若 苦 能除== ==【a】utpādyam eva tadduḥkhaṃ sadayena para-ātmanoḥ ||== ==【b】 應生 實 彼苦 慈者 他 自== *གལ་ཏེ་སྡུག་བསྔལ་གཅིག་གིས་ནི། །སྡུག་བསྔལ་མང་པོ་མེད་འགྱུར་ན། །བརྩེ་དང་ལྡན་པས་སྡུག་བསྔལ་དེ། །རང་དང་གཞན་ལ་བསྐྱེད་བྱ་ཉིད། །* ★105.一苦若能除，眾多他人苦， 為利自他故，慈者樂彼苦。 ▲(105) If the suffering of many disappears Through the suffering of one, That suffering would be something that someone with loving compassion Would bring on, for the sake of himself and others. △106. Therefore, Supuspacandra, although knowing the king's animosity, did not avoid his own suffering as a sacrifice for many people in misery. ②若以一苦為方便，即能消滅眾多苦，諸具悲者於自他，悉皆應令生彼苦。 ④如果用一個人的痛苦，能消除許多人的痛苦，那麼，慈悲者應該擔起自己和他人的這種痛苦。 ###### # 8.106 ~~ataḥ supuṣpacandreṇa jānatāpi nṛpāpadam| ātmaduḥkhaṃ na nihataṃ bahūnāṃ duḥkhināṃ vyayāt||8.106||~~ ==【a】ataḥ supuṣpa-candreṇa jānatā api nṛpa-āpadaṃ |== ==【b】因此 妙花 月 知 雖 王 害意== ==【a】ātma-duḥkhaṃ na nihataṃ bahūnāṃ duḥkhināṃ vyayāt ||== ==【b】 自 苦 不 滅 衆 有苦 消除== *དེས་ན་མེ་ཏོག་ཟླ་མཛེས་ཀྱིས། །རྒྱལ་པོའི་གནོད་པ་ཤེས་ཀྱང་ནི། །བདག་གི་སྡུག་བསྔལ་མ་བསལ་ཏེ། །མང་པོའི་སྡུག་བསྔལ་ཟད་འགྱུར་ཕྱིར། །* ★106.妙花月雖知，國王有害意， 然為盡眾苦，不惜殉自命。 ▲(106) Thus Supushpa-chandra, Though knowing the punishment (he’d receive) from the king, Didn’t avoid the suffering for himself In order to dispel the sufferings of many. △107. Thus, one whose mind stream is accustomed to meditation and who delights in calming the suffering of others enters into Avichi Hell like a swan into a pool of Lotuses. ②是故花月嚴菩薩，雖知受彼國王害，不求免除自身苦，為盡眾生多苦故。 ④因此，妙花月菩薩知道國王會加害於他，而他為解除眾人痛苦，毫不顧及自己的痛苦。 ##### ‹3›等觀自他之利益 ###### 8.107 ~~evaṃ bhāvitasaṃtānāḥ paraduḥkhasamapriyāḥ| avīcimavagāhante haṃsāḥ padmavanaṃ yathā||8.107||~~ ==【a】evaṃ bhāvita-saṃtānāḥ paraduḥkha-samapriyāḥ |== ==【b】 如是 已修 相續 他苦 樂== ==【a】avīcim avagāhante haṃsāḥ padma-vanaṃ yathā ||== ==【b】 無間 往 鵝 蓮 池 如== *དེ་ལྟར་རྒྱུད་ནི་གོམས་གྱུར་པ། །གཞན་གྱི་སྡུག་བསྔལ་ཞི་དགའ་བས། །པདྨའི་མཚོ་རུ་ངང་པ་ལྟར། །མནར་མེད་པ་ཡང་འཇུག་པར་འགྱུར། །* ★107.如是修自心，則樂滅他苦， 惡獄亦樂往，如鵝趣蓮池。 ▲(107) Those with mental continuums accustomed like this, And who (hold equally) dear quelling the sufferings of others, Plunge themselves into even (a joyless realm of) unrelenting pain Like a swan into a lotus pond. △108. When sentient beings are liberated, they have oceans of joy. Is that not enough? What is the point of desiring ones own liberation? ②若能如是修相續，樂求息滅他人苦，猶如鳧雁見蓬池，不勞驅遣自趣入。 ④連續不斷這樣修習，樂於與他人共患難，即使墮入無間地獄，也像天鵝飛往蓮池。 ###### 8.108 ~~mucyamāneṣu sattveṣu ye te prāmodyasāgarāḥ| taireva nanu paryāptaṃ mokṣeṇārasikena kim||8.108||~~ ==【a】mucyamāneṣu sattveṣu ye te prāmodya-sāgarāḥ |== ==【b】 解脫 有情 若 彼 喜 大海== ==【a】tair eva nanu paryāptaṃ mokṣeṇa arasikena kiṃ ||== ==【b】 此 實 豈不 足 解脫 無受 何== *སེམས་ཅན་རྣམ་པར་གྲོལ་བ་ན། །དགའ་བའི་རྒྱ་མཚོ་གང་ཡིན་པ། །དེ་ཉིད་ཀྱིས་ནི་ཆོག་མིན་ནམ། །ཐར་པ་འདོད་པས་ཅི་ཞིག་བྱ། །* ★108.有情若解脫，心喜如大海， 此喜寧不足？云何唯自度？ ▲(108) And then, as limited beings are liberated, they have oceans of joy: These are the ones (who’ve gained real fulfillment). Wouldn’t that be sufficient? What is there with the wish for (insipid) liberation? △109. Thus, although working for the benefit of others, there is neither conceit nor dismay; and on account of the thirst for the single goal of benefiting others, there is no desire for the result of the maturation of ones Karma. ②度脫一切諸有情，幾許歡喜廣大海，於彼若尚未為足，何為欲求解脫樂。 ④如果眾生獲得解脫，他們的喜悅似大海，如此充盈圓滿，何必獨自追求無味的解脫？ ###### 8.109 ~~ataḥ parārthaṃ kṛtvāpi na mado na ca vismayaḥ| na vipākaphalākāṅkṣā parārthaikāntatṛṣṇayā||8.109||~~ ==【a】ataḥ parārthaṃ kṛtvā api na mado na ca vismayaḥ |== ==【b】 故 他利 已作 雖 不 驕 無 與 愕== ==【a】na vipāka-phala-ākāṅkṣā parārtha-ekānta-tṛṣṇayā ||== ==【b】無 異熟 果 望 利他 一向 愛== *དེ་ལྟས་གཞན་གྱི་དོན་བྱས་ཀྱང༌། །རློམ་སེམས་དང་ནི་ངོ་མཚར་མེད། །གཅིག་ཏུ་གཞན་དོན་ལ་དགའ་བས། །རྣམ་སྨིན་འབྲས་བུའི་རེ་བ་མེད། །* ★109.故雖謀他利，然無驕矜氣， 一心樂利他，不望得善報。 ▲(109) Thus, even though working for the benefit of others, There’s no conceit; there’s no amazement; There’s no hoping for a ripening result (for oneself), When it’s with an appetite exclusively for what benefits others. △110. Therefore, to the extent that I protect myself from disparagement, so shall I generate a spirit of protection and a spirit of compassion toward others! ②如是雖作利他事，不以為奇不驕舉，唯是樂為他義利，異熟果報非所求。 ④即使為他人做了好事，也不驕傲，也不驚詫，一心一意為了他人，而不盼望獲得果報。 ##### ‹4›結勸等觀自他 ###### 8.110 ~~tasmādyathāntaśo'varṇādātmānaṃ gopayāmyaham| rakṣācittaṃ dayācittaṃ karomyevaṃ pareṣvapi||8.110||~~ ==【a】tasmād yathā antaśo 'varṇād ātmānaṃ gopayāmy ahaṃ |== ==【b】 故 如 乃至 誹謗 我 防護 我== ==【a】rakṣā-cittaṃ dayā-cittaṃ karomy evaṃ pareṣv api ||== ==【b】 護 心 悲 心 我作 如是 他 雖== *དེ་བས་ཇི་ལྟར་ཆུང་དུ་ན། །མི་སྙན་ལས་ཀྱང་བདག་བསྲུང་བ། །དེ་བཞིན་གཞན་ལ་བསྲུང་སེམས་དང༌། །སྙིང་རྗེའི་སེམས་ནི་དེ༌ལྟར་བྱ། །* ★110.微如言不遜，吾亦慎防護， 如是於眾生，當習悲護心。 ▲(110) Therefore, just as I safeguard myself Against becoming debased, tothe tiniest extent, Likewise, I shall act like that toward others With a protective mind and a mind of compassion. △111. Due to habituation, there is a sense that "I" exists in the drops of blood and semen that belongs to others, even though the being in question does not exist. ②如於極小逆耳言，亦護自身不令受，護他之心亦應爾，大悲心當如是修。 ④因此，正如我努力保護自己免遭指責，我也對其他人懷有愛護心和慈悲心。 #### 2.自他相換修習法 ##### ‹1›修相換之可行性 ###### 8.111 ~~abhyāsādanyadīyeṣu śukraśoṇitabinduṣu| bhavatyahamiti jñānamasatyapi hi vastuni||8.111||~~ ==【a】abhyāsād anyadīyeṣu śukra-śoṇita-binduṣu |== ==【b】 串習 屬他 精 血 滴== ==【a】bhavaty aham iti jñānam asaty api hi vastuni ||== ==【b】 是 我 謂 知 不存 雖 實 事== *གོམས་པ་ཡིས་ནི་གཞན་དག་གི། །ཁུ་བ་ཁྲག་གི་ཐིགས་པ་ལ། །དངོས་པོ་མེད་པར་གྱུར་ཀྱང་ནི། །བདག་གོ་ཞེས་ནི་ཤེས་པ་ལྟར། །* ★111.如親精卵聚，本非吾自身， 串習故執取，精卵聚為我。 ▲(111) Just as, out of familiarity, There’s an understanding of a “me” Regarding drops of sperm and blood belonging to others, Despite it’s not existing as some “thing,” △112. Why do I not also consider another's body as myself in the same way, the otherness if my own body is not difficult to determine? ②由串習故諸凡夫，於他有情精血滴，雖非我物謂為我，亦能視他為自身。 ④認為自己產生於別人的滴滴精血，這是習慣的想法，事實上并非如此。 ###### 8.112 ~~tathā kāyo'nyadīyo'pi kimātmeti na gṛhyate| paratvaṃ tu svakāyasya sthitameva na duṣkaram||8.112||~~ ==【a】tathā kāyo 'nyadīyo 'pi kim ātma iti na gṛhyate |== ==【b】如是 身 屬他 雖 何 我 謂 不 執== ==【a】paratvaṃ tu svakāyasya sthitam eva na duṣkaram ||== ==【b】 他身 然 自身 住 實 不 難為== *དེ་བཞིན་གཞན་གྱི་ལུས་ལ་ཡང༌། །བདག་ཅེས་ཅི་ཡི་ཕྱིར་མི་གཟུང༌། །བདག་གི་ལུས་ནི་གཞན་དག་ཏུའང༌། །བཞག་པ་དེ་ལྟར་དཀའ་བ་མེད། །* ★112.如是於他身，何不執為我？ 自身換他身，是故亦無難。 ▲(112) Why couldn’t I likewise take as “me” A body that belongs to someone else? (After all,) it’s not difficult to set it, in the same way, As something other than a body that’s “mine.” △113. Acknowledging oneself as fault-ridden and others as oceans of virtues, one should contemplate renouncing one's self-identity and accepting others. ②諸修行者於他身，何不如是執為我，如是亦於我自身，不難安立以為他。 ④既然這樣，為何不將別人的身體視同自己？確定自己的身體具有別人的性質，這并不難。 ##### ‹2›修自他換之理趣 ##### Ⅰ.略示 ###### 8.113 ~~jñātvā sadoṣamātmānaṃ parānapi guṇodadhīn| ātmabhāvaparityāgaṃ parādānaṃ ca bhāvayet||8.113||~~ ==【a】jñātvā sadoṣam ātmānaṃ parān api guṇa-udadhīn |== ==【b】 已知 有過 自 他 雖 功德 海== ==【a】ātma-bhāva-parityāgaṃ para-ādānaṃ ca bhāvayet ||== ==【b】 自 性 棄 他 取 與 應修== *བདག་ཉིད་སྐྱོན་བཅས་གཞན་ལ་ཡང༌། །ཡོན་ཏན་རྒྱ་མཚོར་ཤེས་བྱས་ནས། །བདག་འཛིན་ཡོངས་སུ་དོར་བ་དང༌། །གཞན་བླང་བ་ནི་བསྒོམ་པར་བྱ། །* ★113.自身過患多，他身功德廣， 知已當修習，愛他棄我執。 ▲(113) (So,) having understood the faultiness of (cherishing) myself And the oceans of advantages of (cherishing) others, I shall meditate on discarding my way Of taking a “me,” and extend it to others. △114. Just as the hands and the like are cherished because they are members of the body, why are the embodied beings not cherished in the same way, for they are the members of the world? ②應觀自身多過失，於他見為功德海，於己棄捨我執心，於他攝取當修習。 ④知道自己有缺點，而他人是功德，就應該努力修習捨棄自身，而接受他人。 ##### Ⅱ.詳明 ###### ‹Ⅰ›應當珍愛他 ###### # 8.114 ~~kāyasyāvayavatvena yathābhīṣṭāḥ karādayaḥ| jagato'vayavatvena tathā kasmānna dehinaḥ||8.114||~~ ==【a】kāyasya avayavatvena yathā-abhīṣṭāḥ kara-ādayaḥ |== ==【b】 身 分 如所欲 手 等== ==【a】jagato 'vayavatvena tathā kasmān na dehinaḥ ||== ==【b】 世界 分 同樣 何 不 有情== *ཇི་ལྟར་ལག་པ་ལ་སོགས་པ། །ལུས་ཀྱི་ཡན་ལགཡིན་འདོད་ལྟར། །དེ་བཞིན་འགྲོ་བའི་ཡན་ལག་ཏུ། །ཅི་ཕྱིར་ལུས་ཅན་རྣམས་མི་འདོད། །* ★114.眾人皆認許，手足是身肢， 如是何不許，有情眾生分？ ▲(114) Just as the hand and so on are held dear Through their being the limbs of the body, Why couldn’t beings having a body be similarly held dear Through their being limbs of wandering life? △115. Just as the notion of a self with regard to one's own body, which has no personal existence, is due to habitation, will the identity of one's self with others not arise in the same way? ②如何於彼手足等，許為人體之支分，而不如是許眾生，為諸有情之支分。 ④正如手足等等是身體組成部分，互相喜愛，每個人是世界組成部分，為何不這樣？ ###### # 8.115 ~~yathātmabuddhirabhyāsātsvakāye'sminnirātmake| pareṣvapi tathātmatvaṃ kimabhyāsānna jāyate||8.115||~~ ==【a】yathā-ātma-buddhir abhyāsāt svakāye 'smin nirātmake |== ==【b】 如 我 覺 串習 自身 此 無我== ==【a】pareṣv api tathā-ātmatvaṃ kim abhyāsān na jāyate ||== ==【b】 他 雖 如是 自 何 串習 不 生== *ཇི་ལྟར་བདག་མེད་ལུས་འདི་ལ། །གོམས་པས་བདག་གི་བློ་བྱུང་བ། །དེ་བཞིན་སེམས་ཅན་གཞན་ལ་ཡང༌། །གོམས་པས་བདག་བློ་ཅིས་མི་སྐྱེ། །* ★115.於此無我軀，串習成我所， 如是於他身，何不生我覺？ ▲(115) Just as, out of familiarity, an attitude of “me” Has come about with respect to this body (of mine), despite its lacking a “me,” Likewise, out of familiarity, why couldn’t an attitude of “me” Arise with respect to other limited beings as well? △116. Although working for the benefit of others in this way, there is neither conceit nor dismay. Even upon feeding oneself, expectation of a reward does not arise. ②此身本無主宰我，如是薰習起我想，於餘有情亦練修，我想何不能生起。 ④正如按照習慣，在無我的自己身體中認同有我，為何不按照習慣，同樣在別人身體中認同有我？ ###### # 8.116 ~~evaṃ parārthaṃ kṛtvāpi na mado na ca vismayaḥ| ātmānaṃ bhojayitvaiva phalāśā na ca jāyate||8.116||~~ ==【a】evaṃ parārthaṃ kṛtvā api na mado na ca vismayaḥ |== ==【b】 如是 他利 已作 雖 無 驕 無 與 愕== ==【a】ātmānaṃ bhojayitvā eva phala-āśā na ca jāyate ||== ==【b】 自 受用 實 果 望 不 與 生== *དེ་ལྟ་ན་ནི་གཞན་གྱི་དོན། །བྱས་ཀྱང་ངོ་མཚར་རློམ་མི་འབྱུང༌། །བདག་ཉིད་ཀྱིས་ནི་ཟས་ཟོས་ནས། །ལན་ལ་རེ་བ་མི་འབྱུང་བཞིན། །* ★116.故雖謀他利，然無驕矜氣， 如人自餵食，未曾盼回報。 ▲(116) Even though working, like that, for the benefit of others, Amazement or conceit doesn’t arise: It’s like the hope for a reward doesn’t arise From feeding food to myself. △117. Therefore, just as you protect yourself from even minor disparagement, cultivate a spirit of protection and a spirit of compassion toward the world. ②是故雖作利他事，不為稀有不自矜，如以飲饌奉自身，不希酬報索償值。 ④這樣，為他人做了好事，就不會驕傲，不會驚詫，因為是自己喂養自己，也就不會盼望回報。 ###### # 8.117 ~~tasmādyathārtiśokāderātmānaṃ goptumicchasi| rakṣācittaṃ dayācittaṃ jagatyabhyasyatāṃ tathā||8.117||~~ ==【a】tasmād yathā-ārti-śoka-āder ātmānaṃ goptum icchasi |== ==【b】 故 如 痛 憂 等 己 防護 你欲== ==【a】rakṣā-cittaṃ dayā-cittaṃ jagaty abhyasyatāṃ tathā ||== ==【b】 護 心 悲 心 衆生 修 如是== *དེ་བས་ཇི་ལྟར་ཆུང་དུ་ན། །མི་སྙན་ལས་ཀྱང་བདག་བསྲུང་བ། །དེ་བཞིན་འགྲེ་ལ་བསྲུང་སེམས་དང༌། །སྙིང་རྗེའི་སེམས་ནི་གོམས་པར་བྱ། །* ★117.微如言不遜，吾亦慎防護， 如是於眾生，當習悲護心。 ▲(117) Therefore, just as I safeguard myself Against becoming debased, tothe tiniest extent, Likewise, I’ll habituate myself to having A protective mind and a mind of compassion toward (all) wandering beings. △118. Hence, out of great compassion Lord Avalokita (Bodhisattva Avalokitesvara) blessed his own name to dispel even the anxiety of being in a crowd. ②如於輕微逆耳言，亦於自身善防護，亦應如是修大悲，思善防護諸眾生。 ④因此，正如你盼望自己免受痛苦煩惱，就這樣對眾生實施愛護心和慈悲心。 ###### # 8.118 ~~adhyatiṣṭhadato nāthaḥ svanāmāpyavalokitaḥ| parṣacchāradyabhayamapyapanetuṃ janasya hi||8.118||~~ ==【a】adhyatiṣṭhad atho nāthaḥ svanāma apy avalokitaḥ |== ==【b】 加持 則 怙主 自名 雖 觀世音== ==【a】parṣa-cchāradya-bhayam apy apanetuṃ janasya hi ||== ==【b】 衆 怯弱 怖畏 雖 除 人 實== *དེ་བས་མགོན་པོ་སྤྱན་རས་གཟིགས། །ཐུགས་རྗེ་ཆེན་པོས་འགྲོ་བ་ཡི། །འཁོར་གྱི་འཇིགས་པ་བསལ་བའི་ཕྱིར། །རང་གི་མཚན་ཡང་བྱིན་གྱིས་བརླབས། །* ★118.怙主觀世音，為除眾怖畏， 湧現大悲心，加持自聖號。 ▲(118) That’s why, out of greatcompassion, the Guardian Avalokiteshvara Has elevated even (the power of) his own name To dispel the fears of wandering beings, (Such as shyness) in front an audience. △119. One should not turn away from difficulty, since owing to the power of habituation, one may have no pleasure in the absence of something that one previously feared to hear mentioned. ②大悲依怙觀世音，是故亦為諸眾生，生死怖畏遣除故，以自名號為加持。 ④因此，觀自在護主甚至讓自己的名字具有護持力，消除人們對大眾的恐懼。 ###### # 8.119 ~~duṣkarānna nivarteta yasmādabhyāsaśaktitaḥ| yasyaiva śravaṇātrāsastenaiva na vinā ratiḥ||8.119||~~ ==【a】duṣkarān na nivarteta yasmād abhyāsa-śaktitaḥ |== ==【b】 難作 不 應退 若 習 力== ==【a】yasya eva śravaṇāt trāsas tena eva na vinā ratiḥ ||== ==【b】 若 實 聞 怖畏 此 實 不 無 樂== *དཀའ་ལས་ཕྱིར་ལྡོག་མི་བྱ་སྟེ། །འདི་ལྟར་གོམས་པའི་མཐུ་ཡིས་ནི། །གང་གི་མིང་ཐོས་འཇིགས་པ་ཡང༌། །དེ་ཉིད་མེད་ན་མི་དགར་འགྱུར། །* ★119.聞名昔喪膽，因久習近故， 失彼竟寡歡，知難應莫退。 ▲(119) So, I shall not turn awayfrom what’s difficult to do, Since, through the force of familiarity like this, That very person whose name I was even afraid to hear (Can become) someone, without whom, I can have no joy. △120. One who wishes to protect oneself and others quickly should practice exchanging oneself for others, which is a great mystery. ②修菩提心勿畏難，由於如是修行力，初時聞名生畏者，彼時無彼心不樂。 ④不應該回避困難，因為依靠習慣的力量，過去讓人聽到就會害怕的人，現在缺了他，就不會高興。 ###### # 8.120 ~~ātmānaṃ cāparāṃścaiva yaḥ śīghraṃ trātumicchati| sa caretparamaṃ guhyaṃ parātmaparivartanam||8.120||~~ ==【a】ātmānaṃ ca aparāṃś ca eva yaḥ śīghraṃ trātum icchati |== ==【b】 自 與 他 與 實 若 速疾 救護 欲== ==【a】sa caret paramaṃ guhyaṃ parātma-parivartanam ||== ==【b】彼 應修 上 秘密 自他 轉換== *གང་ཞིག་བདག་དང་གཞན་རྣམས་ནི། །མྱུར་དུ་བསྐྱབ་པར་འདོད་པ་དེས། །བདག་དང་གཞན་དུ་བརྗེ་བྱ་བ། །གསང་བའི་དམ་པ་སྤྱད་པར་བྱ། །* ★120.若人欲速疾，救護自與他， 當修自他換，勝妙秘密訣。 ▲(120) Thus, anyone who wishes to give safe direction Swiftly to himself and others Needs to practice the most sacred secret: The exchange of self with others. △121. If even at a small danger fear arises on account of great attachment to oneself, why should one not abhor that self like a terrifying enemy? ②若人欲求自及他，遠離怖畏得救護，應修自他相換法，秘密正士之所行。 ④如果想要迅速地救護自己和他人，應該修習無上奧秘：自己和他人換位。 ###### ‹Ⅱ›應當除自愛 ###### # 8.121 ~~yasminnātmanyatisnehādalpādapi bhayādbhayam| na dviṣetkastamātmānaṃ śatruvadho bhayāvahaḥ||8.121||~~ ==【a】yasminn ātmany atisnehād alpād api bhayād bhayam |== ==【b】 若 自 貪著 小 雖 怖 畏== ==【a】na dviṣet kas tam ātmānaṃ śatruvad yo bhayāvahaḥ ||== ==【b】不 瞋 誰 此 已 似敵 若 怖畏的== *བདག་ལུས་གང་ལ་ཆགས་པ་ཡིས། །འཇིགས་གནས་ཆུང་ལ་འཇིགས་སྐྱེ་བ། །འཇིགས་པ་སྐྱེ་བའི་ལུས་དེ་ལ། །སུ་ཞིག་དགྲ་བཞིན་སྡང་མི་ཕྱེད། །* ★121.貪著自身故，小怖亦生畏。 於此生懼身，誰不似敵嗔？ ▲(121) Because of sticky attachment to this body as “me, ” From even small situations for fear, fear arises. So who wouldn’t reject, like a fear-inspiring foe, Such a body (as “me”)? △122. One who kills birds, fish, and deer, and sets up an ambush with the desire to quell illness, thirst, and hunger, ②為所貪愛之自身，少可怖處亦生怖，於此能生怖畏身，何不瞋之如寇仇。 ④由於過於愛憐自己身體，甚至懼怕輕微的危險，似敵人給自己帶來恐懼，誰會不厭恨這個身體？ ###### # 8.122 ~~yo māndyakṣutpipāsādipratīkāracikīrṣayā| pakṣimatsyamṛgān hanti paripanthaṃ ca tiṣṭhati||8.122||~~ ==【a】yo mandya-kṣut-pipāsa-ādi-pratīkāra-cikīrṣayā |== ==【b】若 疾 饑 渴 等 對治 欲== ==【a】pakṣi-matsya-mṛgān hanti paripanthaṃ ca tiṣṭhati ||== ==【b】 鳥 魚 鹿 殺 障 與 立== *ལུས་གང་བཀྲེས་དང་སྐོམ་སོགས་ནད། །གསོ་བའི་ཆོ་ག་བྱེད་འདོད་པས། །བྱ་དང་ཉ་དང་རི་དགས་དག །གསོད་པར་བྱེད་ཅིང་ལམ་སྒུགས་བྱེད། །* ★122.千般需療除，飢渴身疾者， 捕殺魚鳥獸，伺機劫道途。 ▲(122) (This) body, which, with the wish to remedy Afflictions such as hunger, thirst, and the like, Kills fowl, fish, and deer And hides by the road in ambush (to steal), △123. One, who kills one's parents and steals the property of The Three Jewels for the sake of profit and respect, will become fuel in the Avichi Hell. ②此身常患饑渴病，為求療治具方便，殺戮禽獸及蟲魚，伏道要人行劫掠。 ④為了解除身體的衰弱和饑渴等等，人們殺害鳥、魚和動物，還攔路搶劫。 ###### # 8.123 ~~yo lābhasatkriyāhetoḥ pitarāvapi mārayet| ratnatrayasvamādadyādyenāvīcīndhano bhavet||8.123||~~ ==【a】yo lābha-satkriyā-hetoḥ pitarāv api mārayet |== ==【b】若 財 敬 因 父母 雖 殺== ==【a】ratna-traya-svam ādadyād yena-avīci-indhano bhavet ||== ==【b】 寶 三 財物 取 若 無間 材 應是== *གང་ཞིག་ཁེ་དང་རིམ་གྲོའི་ཕྱིར། །ཕ་དང་མ་ཡང་གསོད་བྱེད་ཅིང༌། །བཀོན་མཆོག་གསུམ་གྱི་དཀོར་བརྐུས་ནས། །དེས་ནི་མནར་མེད་བསྲེག་འགྱུར་ན། །* ★123.或為求利敬，乃至殺父母， 盜取三寶物，以是焚無間。 ▲(123) And which, because of profit and shows of respect, Would murder even its father and mother, And, by stealing the property of the Triple Gem, Would burn in (a joyless realm of) unrelenting pain – △124. What wise person would desire, protect, and venerate such a self? Who would not see it as an enemy, and who would respect it? ②為求利養恭敬等，乃於弒害殺父母，盜取三寶清淨財，能成無間焚燒業。 ④為了財富和受人恭敬，甚至害死自己的父母，掠取三寶的財產，最終成為無間地獄的燃料。 ###### # 8.124 ~~kaḥ paṇḍitastamātmānamicchedrakṣetprapūjayet|| na paśyecchatruvaccainaṃ kaścainaṃ pratimānayet||8.124||~~ ==【a】kaḥ paṇḍitas tam ātmānam icched rakṣet prapūjayet |== ==【b】 誰 智者 此 己 欲 護 供== ==【a】na paśyec chatru-vac ca enaṃ kaś ca enaṃ pratimānayet ||== ==【b】不 視 仇 如 與 此 誰 與 此 尊敬== *མཁས་པ་སུ་ཞིག་ལུས་དེ་ལ། །འདོད་ཅིང་བསྲུང་དང་མཆོད་བྱེད་ཀྱི། །འདི་ལ་སུ་ཞིག་དགྲ་བཞིན་དུ། །བལྟ་བར་མི་བྱེད་བརྙས་མི་བྱེད། །* ★124.有誰聰智者，欲護供此身？ 誰不視如仇？誰不輕蔑彼？ ▲(124) What wise man would desire, protect, And venerate such a body (as “me”)? Who wouldn’t view it as a foe And not scorn it? △125. If, out of concern for oneself, one thinks: "if I give it away, what shall I enjoy?" This is a fiendish state. If out of concern for others one thinks: "if I enjoy it, what shall I give away?" This is a divine state. ②何有智者於此身，貪愛守護作供養，不疾視之如寇仇，於之輕棄而呵譴。 ④哪個智者會喜歡、愛護和供拜這個身體？不將它看做敵人？會尊敬它？ ###### ‹Ⅲ›愛自與愛他之利弊 ###### # ⅰ.廣說 ###### ## 8.125 ~~yadi dāsyāmi kiṃ bhokṣye ityātmārthe piśācatā| yadi bhokṣye kiṃ dadāmīti parārthe devarājatā||8.125||~~ ==【a】yadi dāsyāmi kiṃ bhokṣya ity ātmārthe piśācatā |== ==【b】 若 我施 何 享用 謂 自利 餓鬼性== ==【a】yadi bhokṣye kiṃ dadāmi iti parārthe devarājatā ||== ==【b】 若 享 何 施 謂 利他 天王性== *གལ་ཏེ་བྱིན་ན་ཅི་སྤྱད་ཅེས། །བདགདོན་སེམས་པ་འདྲེ་ཡི་ཚུལ། །གལ་ཏེ་སྤྱད་ན་ཅི་སྦྱིན་ཅེས། །གཞན་དོན་སེམས་པ་ལྷ་ཡི་ཆོས། །* ★125.若施何能享？自利餓鬼道， 自享何所施？利他人天法。 ▲(125) “If I were to give, what would I have to enjoy myself?” Such thinking of my own self-aims is the way of clutching ghosts. “If I were to enjoy it myself, what would I have to give?” Such thinking of the aims of others is a quality of the divine. △126. Upon harming another for one's own sake, one is burnt in hells and the like; but upon afflicting oneself for the sake of others, one has success in everything. ②若問施已何所用，是自利心魔事業，問受用已何以施，是利他心天人法。 ④“如果我施捨，我喫什麼？”這是利己，屬於惡鬼屬性；“如果我喫完，我怎麼施捨？”這是利他，屬於天王性。 ###### ## 8.126 ~~ātmārthaṃ pīḍayitvānyaṃ narakādiṣu pacyate| ātmānaṃ pīḍayitvā tu parārthaṃ sarvasaṃpadaḥ||8.126||~~ ==【a】ātmārthaṃ pīḍayitvā anyaṃ narakādiṣu pacyate |== ==【b】 爲自 害 他 地獄等 所燒== ==【a】ātmānaṃ pīḍayitvā tu parārthaṃ sarva-saṃpadaḥ ||== ==【b】 自 損 然 利他 一切 圓滿== *བདག་ཕྱིར་གཞན་ལ་གནོད་བྱས་ན། །དམྱལ་ལ་སོགས་པར་གདུངས་པར་འགྱུར། །གཞན་ཕྱིར་བདག་ལ་གནོད་བྱས་ན། །ཕུན་སུམ་ཚོགས་པ་ཐམས་ཅད་འཐོབ། །* ★126.為自而害他，將受地獄苦， 損己以利他，一切圓滿成。 ▲(126) Paining others for my own self-aims, I’ll be tormented in joyless realms and the like; But paining myself for the aims of others, I’ll acquire all glories. △127. The desire for self-aggrandizement leads to a miserable state of existence, low status, and stupidity. By transferring that same desire to someone else, one obtains a fortunate state of existence, respect, and wisdom. ②為己之故而損他，能成地獄等熱惱，為他人故自受損，圓滿資糧無不成。 ④利己而折磨他人，在地獄中受煎熬；利他而折磨自己，獲得所有的成就。 ###### ## 8.127 ~~durgatirnīcatā maurkhyaṃ yayaivātmonnatīcchayā| tāmevānyatra saṃkrāmya sugatiḥ satkṛtirmatiḥ||8.127||~~ ==【a】durgatir nīcatā maurkhyaṃ yayā eva ātma-unnati-icchayā |== ==【b】 惡趣 卑 愚 若 實 自 高 欲求== ==【a】tām eva anyatra saṃkrāmya sugatiḥ satkṛtir matiḥ ||== ==【b】 此 實 他處 轉 善道 敬 智== *བདག་ཉིད་མཐོ་བར་འདོད་པ་དེས། །ངན་འགྲོ་ངན་དང་གླེན་པར་འགྱུར། །དེ་ཉིད་གཞན་ལ་སྤོ་བྱས་ན། །བདེ་འགྲོ་རིམ་གྲོ་འཐོབ་པར་འགྱུར། །* ★127.欲求自高者，卑愚墮惡趣， 回此舉薦他，受敬上善道。 ▲(127) Through the wish for just myself to advance Come the worse rebirth states, low status, and stupidity; But transferring that very (wish) to others Brings the better rebirth states, honor, (and intelligence). △128. By ordering another around for ones own sake, one experiences the position of a servant and the like; but by ordering oneself around for the sake of others, one experiences the position of a master and the like. ②欲求自身高勝者，惡趣醜陋愚癡因，若即以此推及他，能成善趣享用樂。 ④一心只想擡高自己的人，墮入惡道，卑賤，愚癡；轉變想法，推己及人，獲得善道、尊敬和智慧。 ###### ## 8.128 ~~ātmārthaṃ paramājñapya dāsatvādyanubhūyate| parārthaṃ tvenamājñapya svāmitvādyanubhūyate||8.128||~~ ==【a】ātmārthaṃ param ājñapya dāsatva-ādy anubhūyate |== ==【b】 爲己 他 命令 僕役 等 經歷== ==【a】parārthaṃ tv enam ājñapya svāmitva-ādy anubhūyate ||== ==【b】 利他 然 此 命令 主人 等 經歷== *བདག་གི་དོན་དུ་གཞན་བཀོལ་ན། །བྲན་ལ་སོགས་པ་མྱོང་བར་འགྱུར། །གཞན་གྱི་དོན་དུ་བདག་སྤྱད་ན། །རྗེ་དཔོན་ཉིད་སོགས་མྱོང་བར་འགྱུར། །* ★128.為己役他者，終遭僕役苦， 勞自以利他，當封王侯爵。 ▲(128) Ordering others around for my own self-aims, I’ll experience being a servant and worse; But ordering myself around for the aims of others, I’ll experience being a lord and better. △129. All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others. ②若為自利使命他，當受果報為奴役，若為他利自勞作，當受果報為人君。 ④利己而差遣他人，未來會成為奴僕；利他而差遣自己，未來會成為主人。 ###### # ⅱ.結義 ###### ## 8.129 ~~ye kecidduḥkhitā loke sarve te svasukhecchayā| ye kecitsukhitā loke sarve te'nyasukhecchayā||8.129||~~ ==【a】ye kecid duḥkhitā loke sarve te sva-sukha-icchayā |== ==【b】 一切 苦 世間 咸 彼 自 樂 欲== ==【a】ye kecit sukhitā loke sarve te 'nya-sukha-icchayā ||== ==【b】 所有 樂 世間 悉 彼 他 樂 欲== *འཇིག་རྟེན་བདེ་བ་ཇི་སྙེད་པ། །དེ་ཀུན་གཞན་བདེ་འདོད་ལས་བྱུང༌། །འཇིག་རྟེན་སྡུག་བསྔལ་ཇི་སྙེད་པ། །དེ་ཀུན་རང་བདེ་འདོད་ལས་བྱུང༌། །* ★129.所有世間樂，悉從利他生， 一切世間苦，咸由自利成。 ▲(129) All whosoever who are happy in the world Are (so) through the wish for the happiness of others; While all whosoever who are miserable in the world Are (so) through the wish for the happiness of themselves. △130. Enough of such talk! Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. ②盡其世間諸樂事，皆從求他安樂生，世間所有諸苦事，悉由唯求自樂生。 ④盼望自己快樂的人，在這個世上遭受痛苦；盼望別人快樂的人，在這世上獲得快樂。 ###### ## 8.130 ~~bahunā vā kimuktena dṛśyatāmidamantaram| svārthārthinaśca bālasya muneścānyārthakāriṇaḥ||8.130||~~ ==【a】bahunā vā kim uktena dṛśyatām idam antaram |== ==【b】 多 或 何 所說 見(impr.) 此 差別== ==【a】sva-artha-arthinaś ca bālasya muneś ca anya-artha-kāriṇaḥ ||== ==【b】 自 利 求 與 愚 牟尼 與 他 利 作== *མང་དུ་བཤད་ལྟ་ཅི་ཞིག་དགོས། །བྱིས་པ་རང་གི་དོན་བྱེད་དང༌། །ཐུབ་པ་གཞན་གྱི་དོན་མཛད་པ། །འདི་གཉིས་ཀྱི་ནི་ཁྱད་པར་ལྟོས། །* ★130.何需更繁敘？凡愚求自利， 牟尼唯利他，且觀此二別。 ▲(130) But what need is there to elaborate more? Just look at the difference between the two: An infantile person acting for his own self-aims And Sage (Buddha) acting for the aims of others. △131. One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? ②總之愚夫唯自利，能仁唯作他利益，即於此二見差別，是中何煩多贅言，。 ④這樣的道理何需多說？只要看這兩者的區別：追求自己利益的愚夫，為他人謀求利益的牟尼。 ###### ‹Ⅳ›不相換之過失 ###### # 8.131 ~~na nāma sādhyaṃ buddhatvaṃ saṃsāre'pi kutaḥ sukham| svasukhasyānyaduḥkhena parivartamakurvataḥ||8.131||~~ ==【a】na nāma sādhyaṃ buddhatvaṃ saṃsāre 'pi kutaḥ sukham |== ==【b】不 實 成 佛 生死 雖 何 樂== ==【a】sva-sukhasya anya-duḥkhena parivartam akurvataḥ ||== ==【b】 自 樂 他 苦 換 不作== *བདག་བདེ་གཞན་གྱི་སྡུག་བསྔལ་དག །ཡང་དག་བརྗེ་བ་མ་བྱས་ན། །སངས་རྒྱས་ཉིད་དུ་མི་འགྲུབ་ཅིང༌། །འཁོར་བ་ན་ཡང་བདེ་བ་མེད། །* ★131.若不以自樂，真實換他苦， 非僅不成佛，生死亦無樂。 ▲(131) For those who haven’t exchanged their happiness For the sufferings of others, Buddhahood’ll be impossible to attain And there’ll be no happiness even in samsara. △132. Not to mention the next life, even in this life, a desired goal of a servant who does not do his work, and of a master who does not pay out the wages, cannot be accomplished. ②若於自樂及他苦，不能互換正修行，豈唯正覺不能成，輪回中亦無安樂。 ④不能以自己的快樂交換別人的痛苦，肯定不能成就佛性，在輪回中也無快樂。 ###### # 8.132 ~~āstāṃ tāvatparo loke dṛṣṭo'pyartho na sidhyati| bhṛtyasyākurvataḥ karma svāmino'dadato bhṛtim||8.132||~~ ==【a】āstāṃ tāvat paro loko dṛṣṭo 'py artho na sidhyati |== ==【b】 ？ ？ 後 世 現 雖 利 不 成== ==【a】bhṛtyasya akurvataḥ karma svāmino 'dadato bhṛtim ||== ==【b】 僕 不爲 業 主 不予 酬== *འཇིག་རྟེན་ཕ་རོལ་ཕར་ཞོག་གི །བྲན་གཡོག་ལས་མི་བྱེད་པ་དང༌། །རྗེ་དཔོན་རྦན༌པ་མི་སྟེར་བའི། །ཚེ་འདིའི་དོན་ཡང་འགྲུབ་མི་འགྱུར། །* ★132.後世且莫論，今生不為僕， 僱主不予酬，難成現世利。 ▲(132) Leave aside the hereafter, not even the aims Of this seeable life will be fulfilled For a waged servant not doing his work And a master not paying his wages. △133. Forsaking the generation of mutual happiness and the felicity of present and future happiness, deluded people take on tremendous suffering because of harming one another. ②後世姑置且勿論，如人傭僕不作務，主人必不酬傭值，現生利益亦不成。 ④不用說另一個世界，在現代也得不到利益，如果侍從不做工作，主人就不會供養他。 ###### # 8.133 ~~tyaktvānyonyasukhotpādaṃ dṛṣṭādṛṣṭasukhotsavam| anyonyaduḥkhanād ghoraṃ duḥkhaṃ gṛhṇanti mohitāḥ||8.133||~~ ==【a】tyaktvā anyo 'nya-sukha-utpādaṃ dṛṣṭa-adṛṣṭa-sukha-utsavam |== ==【b】 已捨 彼此 樂 生 今 後 樂 宴== ==【a】anyo 'nya-duḥkhanād ghoraṃ duḥkhaṃ gṛhṇanti mohitāḥ ||== ==【b】 彼此 苦 怖 苦 取 愚者== *མཐོང་དང་མ་མཐོང་བདེ་འགྲུབ་པའི། །ཕུན་སུམ་བདེ་སྐྱིད་ཡོངས་བོར་ཞིང༌། །གཞན་ལ་སྡུག་བསྔལ་བྱས་པའི་རྒྱུས། །རྨོངས་པས་སྡུག་བསྔལ་མི་བཟད་ལེན། །* ★133.利他能成樂，否則樂盡失， 害他令受苦，愚者定遭殃。 ▲(133) Dropping the production of happiness (for one another) – A festival of glorious happiness in (this) seeable (life) and unseeable (beyond) – Bewildered people grab hold, instead, of unbearable suffering, Because of causing suffering to one another. △134. If all the harm, fear, and suffering in the world occur due to grasping onto the self, what use is that great demon to me? ②能成現見未見樂，圓滿安樂悉棄捨，由於令他受苦因，愚夫受諸難忍苦。 ④拋棄互相快樂產生的種種可見不可見快樂。愚癡的人們遭受互相痛苦造成的可怕痛苦。 # ‹Ⅴ›結成定須相換 ## 8.134 ~~upadravā ye ca bhavanti loke yāvanti duḥkhāni bhayāni caiva| sarvāṇi tānyātmaparigraheṇa tatkiṃ mamānena parigraheṇa||8.134||~~ ==【a】upadravā ye ca bhavanti loke yāvanti duḥkhāni bhayāni ca eva |== ==【b】 災害 若 與 是 世間 乃至 苦 怖畏 及 實== ==【a】sarvāṇi tāny ātma-parigraheṇa tat kiṃ mama anena parigraheṇa ||== ==【b】 一切 彼 我 執 彼 何 我 彼 執== *འཇིག་རྟེན་དག་ན་འཚེ་བ་གང་ཡོད་དང༌། །འཇིགས་དང་སྡུག་བསྔལ་ཇི་སྙེད་ཡོད་གྱུར་པ། །དེ་ཀུན་བདག་ཏུ་འཛིན་པ་ལས་བྱུང་ན། །འདྲེ་ཆེན་དེས་ཀོ་བདག་ལ་ཅི་ཞིག་བྱ། །* ★134.世間諸災害，怖畏及眾苦， 悉由我執生，此魔我何用？ ▲(134) Whatever violence there is in the world, And as much fear and suffering as there is, All of it arises from grasping at a self: So what use is that terrible demon to me? △135. Without forsaking one's own self, one cannot avoid suffering, just as without avoiding the fire one cannot avoid being burned. ②一切世間所有諸逼惱，怖畏苦痛凡諸衰損事，悉皆從於我執而出生，此大惡魔於我有何益。 ④世上存在的這些災難、痛苦和恐怖，全都出於執著自我，我為何還要執著它？ ## 8.135 ~~ātmānamaparityajya duḥkhaṃ tyaktuṃ na śakyate| yathāgnimaparityajya dāhaṃ tyaktuṃ na śakyate||8.135||~~ ==【a】ātmānam aparityajya duḥkhaṃ tyaktuṃ na śakyate |== ==【b】 我 未捨 苦 除 不 能== ==【a】yathā agnim aparityajya dāhaṃ tyaktuṃ na śakyate ||== ==【b】 如 火 未捨 灼 除 不 能== *བདག་ཉིད་ཡོངས་སུ་མ་བཏང་ན། །སྡུག་བསྔལ་སྤང་བར་མི་ནུས་ཏེ། །ཇི་ལྟར་མེ་ནི་མ་བཏང་ན། །སྲེག་པ་སྤོང་བར་མི་ནུས་བཞན། །* ★135.我執未盡捨，苦必不能除， 如火未拋棄，不免受灼傷。 ▲(135) If I don’t fully drop (such) a self, I won’t be able to drop my suffering; Just as if I don’t fully drop a fire, I won’t be able to drop being burned. △136. Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self. ②愛執自身若不捨，則不能免諸苦惱，如人執火若不捨，終當不免被焚燒。 ④不拋棄這個自我，就不能拋棄痛苦，正如不熄滅火焰，就不能制住燃燒。 ## 8.136 ~~tasmātsvaduḥkhaśāntyarthaṃ paraduḥkhaśamāya ca| dadāmyanyebhya ātmānaṃ parān gṛhṇāmi cātmavat||8.136||~~ ==【a】tasmāt svaduḥkha-śānty-arthaṃ paraduḥkha-śamāya ca |== ==【b】 故 自苦 息滅 爲 他苦 滅 及== ==【a】dadāmy anyebhya ātmānaṃ parān gṛhṇāmi ca ātmavat ||== ==【b】 我給 他 自 他 取 與 如己== *དེ་ལྟར་བདག་གནོད་ཞི་བ་དང༌། །གཞན་གྱི་སྡུག་བསྔལ་ཞི་བྱའི་ཕྱིར། །བདག་ཉིད་གཞན་ལ་གཏང་བྱ་དང༌། །གཞན་རྣམས་བདག་བཞིན་གཟུང་བར་བྱ། །* ★136.如為止自害，及滅他痛苦， 捨自盡施他，愛他如愛己。 ▲(136) Therefore, for the sakeof quelling my own suffering And for quelling the sufferings of others as well, I shall give myself over to others, And take (others) on as myself. △137. O mind, make this resolve: "I am bound to others." From now on you must not be concerned with anything but the welfare of all sentient beings. ②是故為滅自災害，亦為息滅他人苦，應捨自身為他人，亦應攝他為自體。 ④為了克服自己的痛苦，為了平息別人的痛苦，我將自己獻給別人，接受別人如同自己。 # ‹Ⅵ›自他換之原則 ## 8.137 ~~anyasaṃbaddhamasmīti niścayaṃ kuru he manaḥ| sarvasattvārthamutsṛjya nānyaccintyaṃ tvayādhunā||8.137||~~ ==【a】anya-saṃbaddham asmi iti niścayaṃ kuru he manaḥ |== ==【b】 他 所繫 我是 謂 定 應作 啊 意！== ==【a】sarva-sattva-artham utsṛjya na anyac cintyaṃ tvayā adhunā ||== ==【b】一切 有情 利益 除 莫 他 應思 你 今== *བདག་ནི་གཞན་གྱི་དབང་གྱུར་ཅེས། །ཡིད་ཁྱོད་ངེས་པར་ཤེས་གྱིས་ལ། །སེམས་ཅན་ཀུན་དོན་མ་གཏོགས་པར། །ད་ནི་ཁྱོད་ཀྱིས་གཞན་མི་བསམ། །* ★137.意汝定當知，吾已全屬他， 除利有情想，切莫更思餘。 ▲(137) O mind, decide for sure, “I’m under the governance of others.” Except for the welfare of all limited beings, You’re not going to have other intentions now. △138. It is inappropriate to seek one's own welfare with the eyes and so on that are dedicated to others. It is inappropriate to pour one's own benefit with hands that are dedicated to others. ②汝心於此應勝解，謂我隨他自在轉，唯除利益諸有情，此外非汝所應思。 ④心啊，你要認定：“我已經屬於別人”，除了眾生的利益，你沒有其他念頭。 ## 8.138 ~~na yuktaṃ svārthadṛṣṭyādi tadīyaiścakṣurādibhiḥ| na yuktaṃ syandituṃ svārthamanyadīyaiḥ karādibhiḥ||8.138||~~ ==【a】na yuktaṃ svārtha-dṛṣṭy-ādi tadīyaiś cakṣur-ādibhiḥ |== ==【b】不 相應 自利 見 等 屬他 眼 等== ==【a】na yuktaṃ syandituṃ svārtham anyadīyaiḥ kara-ādibhiḥ ||== ==【b】不 相應 灌注 自利 屬他 手 等== *གཞན་དབང་མིག་ལ་སོགས་པ་ཡིས། །རང་དོན་སྒྲུབ་པར་རིགས་མ་ཡིན། །དེ་དོན་མིག་ལ་སོགས་པ་ཡིས། །དེ་ལ་ལོག་པར་བྱ་མི་རིགས། །* ★138.不應以他眼，成辦自利益， 亦莫以眼等，邪惡待眾生。 ▲(138) It’s inappropriate (to look) to accomplish my own self-aims With eyes and so on governed by others; It’s also inappropriate to dally improperly (for my own self-aims) With (hands), eyes and so on (given over) to them. △139. Therefore, becoming subservient to sentient beings, and snatching away whatever you see on this body, use it for the well being of others. ②以彼自在眼根等，成辦自義不應理，為他義故以眼等，於彼不應違悖行。 ④不能利用別人的眼睛等等為自己觀看等等，不能利用別人的手足等等為自己謀求利益。 ## 8.139 ~~tena sattvaparo bhūtvā kāye'smin yadyadīkṣase| tattadevāpahatyāsmāt parebhyo hitamācara||8.139||~~ ==【a】tena sattvaparo bhūtvā kāye 'smin yad yad īkṣase |== ==【b】 故 他有情 已是 身 此 若 若 見== ==【a】tat tad eva apahṛtya asmāt parebhyo hitam ācara ||== ==【b】彼 彼 實 取出 此 他 利 應行== *དེས་ན་སེམས་ཅན་གཙོར་བྱ་སྟེ། །བདག་གི་ལུས་ལ་ཅི་མཐོང་བ། །དེ་དང་དེ་ནི་ཕྲོགས་ནས་ཀྱང༌། །གཞན་དག་ལ་ནི་ཕན་པར་སྤྱོད། །* ★139.故當尊有情，己身所有物， 見已咸取出，廣利諸眾生。 ▲(139) Taking limited beings as the boss through that (view), Whatever you see on this body of mine, Rob each and every one of them And use it for the benefit of others. △140. Placing your own identity in inferior ones and placing the identity of others in your own self, cultivate envy and pride with the mind free of discursive thoughts. ②是故有情為主要，所有我身可得者，縱使彼彼悉奪取，何為利他饒益行。 ④一心一意為了眾生，你見到自己身上無論有什麼，都可以取出，用於為他人謀利益。 ##### ‹3›思惟修自他換之方式 ##### Ⅰ.略說 ###### 8.140 ~~hīnādiṣvātmatāṃ kṛtvā paratvamapi cātmani| bhāvayerṣyāṃ ca mānaṃ ca nirvikalpena cetasā||8.140||~~ ==【a】hīna-ādiṣv ātmatāṃ kṛtvā paratvam api ca ātmani |== ==【b】 卑 等 自 已作 他性 雖 與 自== ==【a】bhāvaya īrṣyāṃ ca mānaṃ ca nirvikalpyena cetasā ||== ==【b】 你應修 妒 與 慢 與 無疑慮 心== *དམན་སོགས་བདག་ཏུ་བྱས་པ་དང༌། །གཞན་ཉིད་དུ་ནི་བདག་བྱས་ནས། །རྣམ་རྟོག་མེད་པའི་སེམས་ཀྱིས་སུ། །ཕྲག་དོག་འགྲན་དང་ང་རྒྱལ་བསྒོམ། །* ★140.易位卑等高，移自換為他， 以無疑慮心，修妒競勝慢。 ▲(140) Creating in lesser beings and so forth (the sense of) a “me” And creating in yourself (the sense of) others, Meditate on envy, rivalry, and arrogance (like this), With a mind free from prejudiced thoughts: △141. He is respected, not I. I am not wealthy, as he is. He is praised, while I am despised. I am unhappy, while he is happy. ②劣等有情攝為我，自身易地為彼人，依無分別心修習，嫉妒競爭及我慢。 ④將高、中和低的他人視同自己，也將自己視同他人，心無分別，你要反思妒忌和驕傲。 ##### Ⅱ.廣明 ###### ‹Ⅰ›對高者修妒 ###### # 8.141 ~~eṣa satkriyate nāhaṃ lābhī nāhamayaṃ yathā| stūyate'hamahaṃ nindyo duḥkhito'hamayaṃ sukhī||8.141||~~ ==【a】eṣa satkriyate na ahaṃ lābhī na aham ayaṃ yathā |== ==【b】 彼 被敬 非 我 財 不 我 彼 如== ==【a】stūyate 'yam ahaṃ nindyo duḥkhito 'ham ayaṃ sukhī ||== ==【b】 受讚 他 我 訶責 受苦 我 彼 有樂== *འདི་ནི་བཀུར་བྱས་བདག་ནི་མིན། །འདི་བཞིན་བདག་གིས་མ་རྙེད་ཅིང༌། །འདི་ནི་བསྟོད་བྱས་བདག་ལ་སྨོད། །འདི་བདེ་བདག་ནི་སྡུག་བསྔལ་ལ། །* ★141.蒙敬彼非我，吾財不如彼， 受讚他非我，彼樂吾受苦。 ▲(141) “This one’s shown respect, but I’m not; I don’t have wealth like this one has. This one’s praised, but I’m belittled; This one has happiness, but I have suffering; △142. I do chores while he lives at ease. It seems he is great in the world, while I am debased, lacking in good qualities. ②彼得恭敬我獨無，我得利養不如彼，對彼讚揚呵罵我，彼享安樂我受苦。 ④他受禮遇，我沒有，我的財物不如他，他受稱讚，我挨罵，我受痛苦，他享福。 ###### # 8.142 ~~ahaṃ karomi karmāṇi tiṣṭhatyeṣa tu susthitaḥ| ayaṃ kila mahāṃlloke nīco'haṃ kila nirguṇaḥ||8.142||~~ ==【a】ahaṃ karomi karmāṇi tiṣṭhaty eṣa tu susthitaḥ |== ==【b】 吾 作 業 住 彼 然 安住== ==【a】ayaṃ kila mahāṃl loke nīco 'haṃ kila nirguṇaḥ ||== ==【b】 彼 實 大 世間 卑 吾 實 無德== *བདག་ནི་ལས་རྣམས་བྱེད་པ་དང༌། །འདི་ནི་བདེ་བ་ཉིད་དུ་གནས། །འདི་ནི་འཇིག་རྟེན་ལ་ཆེ་དང༌། །བདག་དམན་ཡོན་ཏན་མེད་པར་གྲག །* ★142.工作吾勤苦，度日彼安逸， 世間盛讚彼，吾之身名裂。 ▲(142) “I do all the work, While this one lives (a life of) ease. This one’s renowned in the world as superior, While I as inferior, without any good qualities. △143. What can one do without good qualities? Every person is endowed with good qualities. There are those with regard to whom I am inferior, and there are those with regard to whom I am superior. ②我今辛勤作眾務，彼唯自在安閒住，彼於世間享盛名，而我德能不顯著。 ④我辛辛苦苦做事，他舒舒服服閑着，他在世上地位顯赫，我卑賤低下無功德。 ###### # 8.143 ~~kiṃ nirguṇena kartavyaṃ sarvasyātmā guṇānvitaḥ| santi te yeṣvahaṃ nīcaḥ santi te yeṣvahaṃ varaḥ||8.143||~~ ==【a】kiṃ nirguṇena kartavyaṃ sarvasya ātmā guṇa-anvitaḥ |== ==【b】 何 無德 應爲 一切 我 德 具有== ==【a】santi te yeṣv ahaṃ nīcaḥ santi te yeṣv ahaṃ varaḥ ||== ==【b】 有 彼 若 我 劣 有 彼 若 吾 勝== *ཡོན་ཏན་མེད་པས་ཅི་ཞིག་བྱ། །བདག་ཀུན་ཡོན་ཏན་ལྡན་པ་ཉིད། །གང་བས་འདི་དམན་དེ་ཡོད་ཅིང༌། །གང་བས་བདག་མཆོག་དེ་ཡང་ཡོད། །* ★143.無才何所為？才學眾悉有， 彼較某人劣，吾亦勝某人。 ▲(143) “But how could (any work) be done by someone having no good qualities? Thus, all of us possess good qualities! (And, after all,) there are those among whom this one is inferior And there are those among whom I’m in fact superior. △144. The degeneration of my ethical discipline, views, and so on is due to the power of mental afflictions and not my own free will. You must heal me as well as you can, and I shall accept the pain. ②我無功德當奈何，我等唯應修功德，有餘勝者彼不及，有餘劣者我猶勝。 ④沒有功德能做什麼？其實所有人都有功德；在一些人中我低劣，在另一些人中我優異。 ###### # 8.144 ~~śīladṛṣṭivipattyādikleśaśaktyā na madvaśāt| cikitsyo'haṃ yathāśakti pīḍāpyaṅgīkṛtā mayā||8.144||~~ ==【a】śīla-dṛṣṭi-vipatty-ādi-kleśa-śaktyā na mad-vaśāt |== ==【b】 戒 見 衰退 等 惑 力 非 我 意願== ==【a】cikitsyo 'haṃ yathāśakti pīḍā apy aṅgīkṛtā mayā ||== ==【b】 應救濟 我 隨力 苦 雖 受 我== *ཚུལ་ཁྲིམས་ལྟ་བ་གུད་སོགས་ནི། །ཉོན་མོངས་སྟོབས་ཀྱིས་བདག་དབང་མིན། །ཅི་ནུས་བདག་ནི་གསོ་དགོས་ཏེ། །གནོད་པའང་བདག་གིས་དང་དུ་བླང༌། །* ★144.戒見衰退等，因惑而非我， 故應悲濟我，困則自取受。 ▲(144) “Such things as the decline of my ethical discipline and outlook Are due to disturbing emotions, and not from their being under my control. I need to be healed to the best of his ability: I even readily accept the pain (involved). △145. If he cannot cure me, why does he disdain me? What use are his good qualities to me when he is the one who has good qualities? ②謂壞律儀及見等，煩惱使然非我力，應須盡力救我等，自願代受諸災害。 ④煩惱能毀壞戒行和正見，并非我能控制，即使我為此遭受折磨，也應該盡力接受治療。 ###### # 8.145 ~~athāhamacikitsyo'sya kasmānmāmavamanyase| kiṃ mamaitadguṇaiḥ kṛtyamātmā tu guṇavānayam||8.145||~~ ==【a】atha aham acikitsyo 'sya kasmān mām avamanyate |== ==【b】 然 吾 未蒙濟 彼 何 我 輕視== ==【a】kiṃ mama etad-guṇaiḥ kṛtyam ātmā tu guṇavān ayam ||== ==【b】 何 我 此 德 用 我 然 有德 彼== *འོན་ཏེ་བདག་འདིའི་གསོ་བྱ་མིན། །ཅི་ཕྱིར་བདག་ལ་བརྙས་པ་བྱེད། །བདག་ལ་དེ་ཡི་ཡོན་ཏན་གྱིས། །ཅི་བྱ་འདི་བདག་ཡོན་ཏན་ཅན། །* ★145.然吾未蒙濟，竟然反遭輕， 彼雖具功德，於我有何益？ ▲(145) “But (not only) does this one not treat me as someone to be healed, Why does he look down on me? What use are his good qualities to me, When this one is the ‘me’ having good qualities? △146. He has no compassion for beings who dwell in the jaws of the beast of prey of miserable states of existence. Moreover, out of pride in his qualities, he desires to surpass the wise. ②若於我等不能救，何反輕蔑於我等，彼有功德我何益，彼自有其功德耳。 ④我不接受他的治療，你為何要輕視我？我自己也有功德，他的功德於我何用？ ###### # 8.146 ~~durgativyālabaktrasthenaivāsya karuṇā jane| aparaṃ guṇamānena paṇḍitān vijigīṣate||8.146||~~ ==【a】durgati-vyāḍa-vaktra-sthena eva asya karuṇā jane |== ==【b】 惡趣 獸 口 住 實 彼 悲 衆生== ==【a】aparāṃ guṇa-mānena paṇḍitān vijigīṣate ||== ==【b】 其他 德 慢 智者 欲勝== *ངན་འགྲོ་གདུག་པའི་ཁར་གནས་པ། །འགྲོ་ལ་སྙིང་རྗེ་མེད་པར་འདི། །ཕྱིར་ལ་ཡོན་ཏན་རློམ་པ་ཡིས། །མཁས་པ་དག་ལ་བདོ་བར་འདོད། །* ★146.不愍愚眾生，危陷惡趣門， 向外誇己德，欲勝諸智者。 ▲(146) “With no compassion in this one for wandering beings Caught in the jaws of the carnivorous beast of the worse rebirth states, And with arrogance (instead) toward everybody else about his own good qualities, He wants to outdo the skilled masters!” △147. Seeing himself as being equal to others in order to enhance his own superiority, he will obtain wealth and respect for himself even by means of discord. ②於住惡趣毒蛇口，諸有情類無悲心，反欲以功德驕人，後時回向諸智者。 ④眾生處在惡道猛獸嘴邊，他毫無憐憫，却自恃功德，想要勝過其他智者。 ###### ‹Ⅱ›對等者修爭 ###### # 8.147 ~~samamātmānamālokya yataḥ svādhikyavṛddhaye| kalahenāpi saṃsādhyaṃ lābhasatkāramātmanaḥ||8.147||~~ ==【a】samam ātmānam ālokya yat eta sva-ādhikya-vṛddhaye |== ==【b】 等 我 視 若 彼 自 優勝 增長== ==【a】kalahena api saṃsādhyaṃ lābha-satkāram ātmanaḥ ||== ==【b】 諍 雖 冀得 財 敬 己== *བདག་དང་མཉམ་ལ་བལྟས་ནས་ནི། །གང་གིས་རང་ཉིད་ལྷག་བྱའི་ཕྱིར། །བདག་གི་རྙེད་དང་བཀུར་སྟི་ནི། །རྩོད་པ་ཡིས་ཀྱང་ངེས་པར་བསྒྲུབ། །* ★147.為令自優勝，利能等我者， 縱諍亦冀得，財利與恭敬。 ▲(147) “Perceiving me on (his) same level, He would (struggle to) secure the material gain And show of respect that I have, even through contentious means, For the sake of increasing his own lead, in any way. △148. Were my good qualities to become apparent to everyone in the world, then no one would ever even hear of his good qualities. ②觀待與己相等者，云何令我勝於彼，或於名利或恭敬，不恤鬥諍決令成。 ④看到與自己相同的人，便想一心讓自己超過他，即使爭吵，也要為自己爭取獲得財物和禮遇。 ###### # 8.148 ~~api sarvatra me loke bhaveyuḥ prakaṭā guṇāḥ| api nāma guṇā ye'sya na śroṣyantyapi kecana||8.148||~~ ==【a】api sarvatra me loke bhaveyuḥ prakaṭāḥ guṇāḥ |== ==【b】雖 處處 我 世 願是 明顯 德== ==【a】api nāma guṇā ye 'sya na śroṣyanty api kecana ||== ==【b】雖 實 德 若 彼 不 將聞 雖 任何== *ཅི་ནས་བདག་གི་ཡོན་ཏན་ནི། །འཇིགརྟེན་ཀུན་ལ་བསལ་བ་དང༌། །གཞན་ཡང་འདི་ཡི་ཡོན་ཏན་གང༌། །སུས་ཀྱང་ཐོས་པར་མི་འགྱུར་བྱ། །* ★148.極力稱吾德，令名揚世間， 克抑彼功德，不令世間聞。 ▲(148) But if my own good qualities Were to be evident throughout the whole world, Then, by contrast, any good qualities this one might have Wouldn’t be heard of by anyone. △149. Were not my faults to be concealed, there would be honor for me and not for him. Today, I have easily acquired possessions. I am honored while he is not. ②云何能令我功德，普遍顯揚於世間，彼之所有諸功德，任何一人不令聞。 ④在這世上無論何處，讓自己的功德得到彰顯，至於他的功德，讓任何人都聽不到。 ###### # 8.149 ~~chādyerannapi me doṣāḥ syānme pūjāsya no bhavet| sulabdhā adya me lābhāḥ pūjito'hamayaṃ na tu||8.149||~~ ==【a】chādyerann api me doṣāḥ syān me pūjā asya no bhavet |== ==【b】 應隱 雖 吾 過 應是 我 供 他 非 應是== ==【a】sulabdhā adya me lābhāḥ pūjito 'ham ayaṃ na tu ||== ==【b】 善已得 今 我 利 供 我 他 不 然== *བདག་གི་སྐྱོན་ཡང་སྦ་བྱ་ཞིང༌། །བདག་ནི་མཆོད་འགྱུར་འདི་ལ་མིན། །བདག་དེང༌རྙེད་པ་ལེགས་རྙེད་ཅིང༌། །བདག་ནི་བཀུར་འགྱུར་འདི་ལ་མིན། །* ★149.復當隱吾過，受供而非他， 令我獲大利，受敬而非他。 ▲(149) And if my own shortcomings were to be concealed, Then offerings would be made to me, not to him. Material gain, today, would be well accruing to me And honors would be coming to me, not to this one. △150. Delighted, we shall watch him, as he is finally being ill treated, ridiculed and reviled from all sides. ②我之過失令覆藏，供養於我彼不爾，我今善得大利養，而於彼無如是事。 ④讓我的缺點得到掩蓋，我受供奉，而他沒有；我很容易就獲得財物，受到尊敬，而他沒有。 ###### # 8.150 ~~paśyāmo muditāstāvaccirādenaṃ khalīkṛtam| hāsyaṃ janasya sarvasya nindyamānamitastataḥ||8.150||~~ ==【a】paśyāmo muditās tāvac cirād enaṃ khalīkṛtam |== ==【b】 我們看 歡喜 實 久 此 惡對待== ==【a】hāsyaṃ janasya sarvasya nindyamānam itas tataḥ ||== ==【b】 受嘲諷 人 一切 責難 處處== *འདི་ནི་མ་རུངས་བྱས་པ་ལ། །ཡུན་རིང་བདག་ནི་དགའ་བས་ལྟ། །འགྲོ་བ་ཀུན་གྱི་བཞད་གད་དང༌། །ཕན་ཚུན་སྨོད་པ་དག་ཏུ་བྱ། །* ★150.吾喜歡望彼，淪落久遭難， 令受眾嘲諷，競相共責難。 ▲(150) “And we would (all)look on, with delight, As this one, finally, is put down as incompetent, Made the laughing stock of all wandering beings, And reviled all around.” △151. Also, it seems this wretched one is competing with me does he have this much learning, wisdom, beauty, noble ancestry, and wealth? ②彼遭橫逆恒拂意，我當欣然久樂觀，彼為眾人所譏笑，亦復相與作呵厭。 ④我們高興看到他長期這樣處於困境，無論在哪裏，受到所有人嘲笑和責難。 ###### ‹Ⅲ›對卑者修慢 ###### # 8.151 ~~asyāpi hi varākasya spardhā kila mayā saha| kimasya śrutametāvat prajñā rūpaṃ kulaṃ dhanam||8.151||~~ ==【a】asya api hi varākasya spardhā kila mayā saha |== ==【b】 此 雖 實 可憐 爭 據云 吾 與== ==【a】kim asya śrutam etāvat prajñā rūpaṃ kulaṃ dhanam ||== ==【b】 何 此 多聞 乃至 慧 貌 種性 財== *ཉོན་མོངས་འདི་ཡང་བདག་དང་ནི། །ལྷན་ཅིག་ཏུ་ནི་འགྲན་ཅེས་གྲག །འདི་དག་ཐོས་དང་ཤེས་རབ་བམ། །གཟུགས་རིགས་ནོར་གྱིས་མཉམ་མམ་ཅི། །* ★151.據雲此狂徒，欲與吾相爭， 才貌與慧識，種姓寧等我？ ▲(151) “(Further,) it’s come out that this deluded (miserable) being Is even (enviously) in competition with me. But how could the learning, intelligence, physique, class, or wealth Of this one be the equal of mine? △152. Hearing my own good qualities being praised everywhere in this way, thrilled, with my hair standing on end, I shall enjoy the delight of happiness. ②彼惑迷故於我等，敢言欲與相抗衡，慧聞色力及富貴，彼與吾曾等不等。 ④據說這個卑賤的人，竟然想要跟我較量，他的學問、智慧、相貌、家族和財富算什麼？ ###### # 8.152 ~~evamātmaguṇān śrutvā kīrtyamānānitastataḥ| saṃjātapulako hṛṣṭaḥ paribhokṣye sukhotsavam||8.152||~~ ==【a】evam ātma-guṇāñ chrutvā kīrtyamānān itas tataḥ |== ==【b】 如是 吾 德 已聞 讚頌 處處== ==【a】saṃjāta-pulako hṛṣṭaḥ paribhokṣye sukha-utsavam ||== ==【b】 已生 毛豎 歡喜 享 樂 宴== *དེ་ལྟར་ཀུན་ལ་བསྒྲགས་པ་ཡི། །བདག་གི་ཡོན་ཏན་ཐོས་ནས་ནི། །སྤུ་ལྡང་དགའ་བ་སྐྱེ་གྱུར་པའི། །བདེ་སྐྱིད་ལ་ནི་ཡོངས་སུ་སྤྱོད། །* ★152.故令聞眾口，齊頌吾勝德， 毛豎心歡喜，渾然樂陶陶。 ▲(152) “That being so and hearing My own good qualities proclaimed everywhere, I shall feast on a banquet of joy, So delighted that the hairs on my body will stand up on end. △153. Even though this one has possessions, they are to be taken over with my strength; and if he works for me, I will give him just enough to survive. ②願其如是遍稱述，自身功德若聞時，身毛豎立生歡喜，悉皆享受大安樂。 ④無論在哪裏，聽到自己的功德受稱讚，我就會高興得汗毛竪起，享受到快樂。 ###### # 8.153 ~~yadyapyasya bhavellābho grāhyo'smābhirasau balāt| datvāsmai yāpanāmātramasmatkarma karoti cet||8.153||~~ ==【a】yady apy asya bhavel lābho grāhyo 'smābhir asau balāt |== ==【b】 若 雖 彼 應是 得 應取 吾 此 力== ==【a】datvā asmai yāpanā-mātram asmat-karma karoti cet ||== ==【b】 予 彼 支持 唯 我 業 作 若== *ཅི་སྟེ་འདི་ལ་རྙེད་ཡོད་ཀྱང༌། །གལ་ཏེ་ང་ཡི་ལས་བྱེད་ན། །འདི་ལ་འཚོ་བ་ཙམ་བྱིན་ནས། །བདག་གི་སྟོབས་ཀྱིས་དེ་བླང་བྱ། །* ★153.彼富吾奪取，若為吾從僕， 唯予資生酬，其餘悉霸取。 ▲(153) “Even if this one might somehow come to have material gain, If he’s doing work for us, He’s to be given merely enough to live on And the rest is to be taken forcefully by us. △154. We should deprive him of happiness and always yoke him to our anguish. We all have been afflicted in the cycle of existence hundreds of times by him. ②雖或彼自有利養，若為我等作事業，於彼僅令足支身，餘皆我力應受用。 ④即使他獲得財物，我們也要強行奪走：如果他為我們做事，酬勞僅僅夠他活命。 ###### # 8.154 ~~sukhācca cyāvanīyo'yaṃ yojyo'smadvyathayā sadā| anena śataśaḥ sarve saṃsāravyathitā vayam||8.154||~~ ==【a】sukhāc ca cyāvanīyo 'yaṃ yojyo 'smad-vyathayā sadā |== ==【b】 樂 與 令失 此 應結 我 禍害 恒常== ==【a】anena śataśaḥ sarve saṃsāra-vyathitā vayam ||== ==【b】 此 百次 一切 生死 苦 我們== *འདི་ནི་བདེ་ལས་ཉམས་བྱ་ཞིང༌། །བདག་གི་གནོད་དང་རྟག་སྦྱར་བྱ། །འདི་ཡིས་བརྒྱ་ཕྲག་ཐམས་ཅད་དུ། །འཁོར་བར་བདག་ལ་གནོད་པ་བྱས། །* ★154.令彼乏安樂，恆常遇禍害。 彼為墮生死，百般折損我。 ▲(154) “This one is to be brought down from his (idle) state of ease And invariably linked to the harms we’ve experienced. For hundreds of times, all around, We’ve been harmed in recurring samsara by this one.” △155. O mind, countless eons have passed as you have yearned to accomplish your own self-interest, but with such great toil you have gained only suffering. ②應令彼失安閒樂，常時為我所損惱，因此於百千生中，生死輪回損惱我。 ④應該讓他失去快樂，因為他始終造成我們痛苦，讓我們所有人千百次陷入輪回痛苦。 ##### Ⅲ.結勸實修自他換 ###### ‹Ⅰ›不修之過 ###### # 8.155 ~~aprameyā gatāḥ kalpāḥ svārthaṃ jijñāsatastava| śrameṇa mahatānena duḥkhameva tvayārjitam||8.155||~~ ==【a】aprameyā gatāḥ kalpāḥ svārthaṃ jijñāsatas tava |== ==【b】 無數 已過 劫 自利 欲求 汝== ==【a】śrameṇa mahatā anena duḥkham eva tvayā arjitam ||== ==【b】 劬勞 大 此 苦 實 你 所得== *ཡིད་ཁྱོད་རང་དོན་བྱེད་འདོད་པས། །བསྐལ་པ་གྲངས་མེད་འདས་གྱུར་ཀྱང༌། །ངལ་བ་ཆེན་པོ་དེ་ལྟ་བུར། །ཁྱོད་ཀྱིས་སྡུག་བསྔལ་འབའ་ཞིག་བསྒྲུབས། །* ★155.汝雖欲自利，然經無數劫， 遍歷大劬勞，執我唯增苦。 ▲(155) O mind, countless eons have passed In your obsessive quest for your own self-aims; Yet, with such enormous exhaustion as that, All you’ve procured is just suffering. △156. Thus, definitely apply yourself in this way right now without hesitation. Later you will see the advantages of this, for the words of the Sage are true. ②汝心唯欲求自利，縱復經於無數劫，以此大義有暇身，汝乃難得造諸苦。 ④已經度過無量劫，你追求自己的利益；盡管你歷盡艱辛，獲得的却是痛苦。 ###### ‹Ⅱ›修習之利 ###### # 8.156 ~~madvijñaptyā tathātrāpi pravartasvāvicārataḥ| drakṣyasyetadguṇān paścādbhūtaṃ hi vacanaṃ muneḥ||8.156||~~ ==【a】madvijñaptyā tathā atra api pravartasva avicārataḥ |== ==【b】 ？ 如是 此 雖 你應行 無猶豫== ==【a】drakṣyasy etad guṇān paścād bhūtaṃ hi vacanaṃ muneḥ ||== ==【b】 你將見 此 德 之後 真實 實 言語 牟尼== *དེ་ལྟར་ངེས་པར་གཞན་དག་གི །དོན་ལ་རབ་ཏུ་འཇུག་གྱིས་དང༌། །ཐུབ་པའི་བཀའ་ནི་མི་སླུ་བས། །དེ་ཡི་ཡོན་ཏན་ཕྱིས་མཐོང་འགྱུར། །* ★156.是故當盡心，勤行眾生利， 牟尼無欺言，奉行必獲益。 ▲(156) Please, definitely engage yourself like that (Right now) for the aims of others; Then you’ll see the benefits of that in the future, Since the words of the Sage are never wrong. △157. If you had carried out this task earlier, this state deprived of the perfection and bliss of the Buddha would not have occurred. ②如是決於利他事，以勝解心力趣入，能仁教示不虛誑，如是功德後當見。 ④因此，你要毫不遲疑，按照我的吩咐去做，你以後會見到好處， 因為牟尼說話真實。 ###### # 8.157 ~~abhaviṣyadidaṃ karma kṛtaṃ pūrvaṃ yadi tvayā| bauddhaṃ saṃpatsukhaṃ muktvā nābhaviṣyadiyaṃ daśā||8.157||~~ ==【a】abhaviṣyad idaṃ karma kṛtaṃ pūrvaṃ yadi tvayā |== ==【b】 曾是 此 業 所作 前 若 汝== ==【a】bauddhaṃ saṃpat-sukhaṃ muktvā na abhaviṣyad iyaṃ daśā ||== ==【b】 屬於佛 具足 樂 除 不 曾是 此 狀況== *གལ་ཏེ་ཁྱོད་ཀྱིས་སྔ་དུས་སུ། །ལས་འདི་བྱས་པར་གྱུར་ན་ནི། །སངས་རྒྱས་ཕུན་སུམ་བདེ་མིན་པ། །གནས་སྐབས་འདི་འདྲར་འགྱུར་མི་སྲིད། །* ★157.若汝自往昔，素行利生事， 除獲正覺樂，必不逢今苦。 ▲(157) If, in the past, it would have occurred That you had taken this action, Then a situation like this would never have occurred, In which you’ve been freed (instead) of the bliss of success as a Buddha! △158. Therefore, just as you formed a sense of self-identity, with regard to the drops of blood and semen of others, contemplate others in the same way. ②若汝昔時曾修行，作此自他相換業，不成正覺圓滿樂，如斯之事絕非有。 ④如果你過去就能這樣做，也就不會放棄覺悟的幸福，落到這樣的境地。 ###### ‹Ⅲ›結勸實修 ###### # 8.158 ~~tasmādyathānyadīyeṣu śukraśoṇitabinduṣu| cakartha tvamahaṃkāraṃ tathānyeṣvapi bhāvaya||8.158||~~ ==【a】tasmād yathā anyadīyeṣu śukra-śoṇita-binduṣu |== ==【b】 故 如 屬於他 精 血 滴== ==【a】cakartha tvam ahaṃkāraṃ tathā anyeṣv api bhāvaya ||== ==【b】 你作 你 我行 同樣 他 雖 應習== *དེ་བས་འདི་ལྟར་གཞན་དག་གི །ཁུ་བ་ཁྲག་གི་ཐིགས་པ་ལ། །ཁྱོད་ཀྱིས་ངར་འཛིན་བྱས་པ་ལྟར། །དེ་བཞིན་གཞན་ལའང་གོམས་པར་གྱིས། །* ★158.故汝於父母，一滴精血聚， 既可執為我，於他亦當習。 ▲(158) Therefore, just as you’ve placed the sense of a “me” Onto drops of the sperm and blood of others, Likewise, make it a habit (of placing it) Onto those of others as well. △159. Living as one who belongs to others and snatching away whatever you see on this body, practice what is beneficial to others. ②是故如汝於他人，精血和凝成色體，執以為我未為難，如是應修自他換。 ④因此，正如你已將別人的滴滴精血認作自我，你也就這樣看待別人吧！ ##### ‹4›實際修自他換之方式 ##### Ⅰ.修習本身 ###### ‹Ⅰ›利樂全與人 ###### # 8.159 ~~anyadīyaścaro bhūtvā kāye'smin yadyadīkṣase| tattadevāpahṛtyarthaṃ parebhyo hitamācara||8.159||~~ ==【a】anyadīyaś caro bhūtvā kāye 'smin yad yad īkṣase |== ==【b】 屬他 行 已是 身 此 隨 見== ==【a】tat tad eva apahṛty-arthaṃ parebhyo hitam ācara ||== ==【b】 任一 實 取走 為 彼 利 應行== *གཞན་གྱི་རྟོག་ཆེན་བྱས་ནས་ནི། །བདགགི་ལུས་ལ་ཅི་སྣང་བ། །དེ་དང་དེ་ཉིད་ཕྲོགས་བྱས་ནས། །ཁྱོད་ཀྱིས་གཞན་ལ་ཕན་པ་སྤྱོད། །* ★159.應為他密探，見己有何物， 悉數盡盜取，以彼利眾生。 ▲(159) Having become a scout for others, Whatever you see on this body of mine, Rob each and every one of them And use it for the benefit of others. △160. Arouse envy towards your own self in this way: I am well while the other is miserable; the other is lowly while I am exalted; the other works while I do not. ②於他有情修大觀，我身遇何可欲樂，即從自身而奪取，汝應於他作饒益。 ④你可以成為別人的探子，發現自己身上有什麼，就取出什麼，用來為別人謀利益。 ###### # 8.160 ~~ayaṃ susthaḥ paro duḥstho nīcairanyo'yamuccakaiḥ| paraḥ karotyayaṃ neti kuruṣverṣyāṃ tvamātmani||8.160||~~ ==【a】ayaṃ susthaḥ paro duḥstho nīcair anyo 'yam uccakaiḥ |== ==【b】 此 樂 他 不樂 卑 他 此 高== ==【a】paraḥ karoty ayaṃ na iti kuruṣva īrṣyāṃ tvam ātmani ||== ==【b】 他 作 此 不 謂 你應作 妒 你 己== *བདག་སྐྱིད་གཞན་ནི་མི་སྐྱིད་ལ། །བདག་མཐོ་གཞན་ནི་དམའ་བ་དང༌། །བདག་ནི་ཕན་བྱེད་གཞན་མིན་ཞེས། །བདག་ལ་ཕྲག་དོག་ཅིས་མི་བྱེད། །* ★160.我樂他不樂，我高他卑下， 利己不顧人，何不反自妒？ ▲(160) “This ‘me’ is happy, the others are unhappy; This ‘me’ is lofty, the others are lowly; This ‘me’ does what’s of (self) benefit, others do not,” Thinking (like that), why wouldn’t you engender envy toward yourself? △161. Deprive yourself of happiness and expose yourself to the suffering of others. Examine your own faults with the consideration, "what have I done, at what time?" ②若我欣樂他不歡，我居高勝他低劣，我作饒益他不爾，云何於我不嫉妒。 ④我舒服，他艱辛，我高貴，他低賤，他做事，我不做，你應該妒忌自己。 ###### ‹Ⅱ›自甘卑下苦 ###### # 8.161 ~~sukhācca cyāvayātmānaṃ paraduḥkhe niyojaya| kadāyaṃ kiṃ karotīti chala(phala)masya nirūpaya||8.161||~~ ==【a】sukhāc ca cyāvaya ātmānaṃ para-duḥkhe niyojaya |== ==【b】 樂 與 當離 己 他 苦 應行== ==【a】kadā ayaṃ kiṃ karoti iti chalam asya nirūpaya ||== ==【b】 何時 此 何 作 謂 過失 彼 應察== *བདག་ནི་བདེ་དང་བྲལ་གྱིས་ཏེ། །གཞན་གྱི་སྡུག་བསྔལ་བདག་ལ་སྦྱོར། །གང་ཚེ་འདི་ནི་ཅི་བྱེད་ཅེས། །བདག་གི་སྐྱོན་ལ་བརྟག་པར་གྱིས། །* ★161.吾當離安樂，甘代他人苦； 時觀念起處，細察己過失。 ▲(161) So, deprive yourself of your happiness And take onto yourself the sufferings of others. Investigate what’s the fault of this “me,” by asking, “When does this one do anything (for others)?” △162. Take the mistake made by another on your head, and disclose even a trivial mistake of yours to the Great Sage. ②我當捨離諸安樂，他人之苦加於我，若問誰人令如是，當觀自身之過失。 ④放棄自己的快樂，承擔別人的痛苦，檢查自己的過失：“何時為何這樣做？” ###### # 8.162 ~~anyenāpi kṛtaṃ doṣaṃ pātayāsyaiva mastake| alpamapyasya doṣaṃ ca prakāśaya mahāmuneḥ||8.162||~~ ==【a】anyena pi kṛtaṃ doṣaṃ pātaya asya eva mastake |== ==【b】 他 雖 所作 過 應落 彼 實 頭== ==【a】alpam apy asya doṣaṃ ca prakāśaya mahāmuneḥ ||== ==【b】 微小 雖 彼 過 與 應發露 大牟尼== *གཞན་གྱིས་ཉེས་པ་བྱས་པ་ཡང༌། །རང་གི་སྐྱོན་དུ་བསྒྱུར་བྱོས་ལ། །བདག་གི་ཉེས་པ་ཆུང་བྱས་ཀྱང༌། །སྐྱེ་བོ་མང་ལ་རབ་ཏུ་ཤོགས། །* ★162.他雖犯大過，欣然吾頂替； 自過縱微小，眾前誠懺悔。 ▲(162) Any mistake that others might make, Transform it (by seeing it) as the fault of this “me”; But any, even minor mistake that this “me” might make, Openly admit it to many people. △163. Let your own reputation be outshone by exalting the reputation of others, and like the least of servants, commit yourself to everyone's welfare. ②若時他人作惡事，引咎歸過於自身，自身作罪雖微細，亦當大眾披誠懺。 ④讓別人犯下的錯誤落到自己的頭上吧！而自己犯下的小錯，也要向大牟尼坦白。 ###### # 8.163 ~~anyādhikayaśovādairyaśo'sya malinīkuru| nikṛṣṭadāsavaccainaṃ sattvakāryeṣu vāhaya||8.163||~~ ==【a】anya-adhika-yaśo-vādair yaśo 'sya malinī-kuru |== ==【b】 他 增上 譽 說 譽 此 暗 應作== ==【a】nikṛṣṭa-dāsa-vac ca enaṃ sattva-kāryeṣu vāhaya ||== ==【b】 下 僕役 如 與 此 有情 事 應勤== *གཞན་གྱི་གྲགས་པ་ལུག་བརྗོད་པས། །རང་གི་གྲགས་པ་ཟིལ་གྱིས་ནོན། །བདག་ནི་བྲན་གྱི་ཐ་མ་ལྟར། །དོན་རྣམས་ཀུན་ལ་བཀོལ་བར་གྱིས། །* ★163.顯揚他令譽，以此匿己名； 役自如下僕，勤謀眾人利。 ▲(163) With declarations that the renown of others is superior, Let it outshine the renown of this “me”; And like the lowest of servants, Set this “me” to (doing) what’s of benefit for all. △164. This one of defective nature should not be praised for adventitious good qualities. Act so that no one may know of this one's good qualities. ②聞讚他時信稱揚，不嫌映奪己名聞，我如最下僕使人，為人傭雇作諸務。 ④宣揚提高別人的聲譽，而貶損自己的聲譽，差遣自己為眾生做事，如同受差遣的奴僕。 ###### # 8.164 ~~nāgantukaguṇāṃśena stutyo doṣamayo hyayam| yathā kaścinna jānīyādguṇamasya tathā kuru||8.164||~~ ==【a】na āgantuka-guṇa-aṃśena stutyo doṣa-mayo hy ayam |== ==【b】不 客塵 德 分 應讚 過 所成 實 此== ==【a】yathā kaścin na jānīyād guṇam asya tathā kuru ||== ==【b】 如 任何 無 能知 德 彼 如是 應作== *འདི་ནི་སྐྱོན་ཅན་རང་བཞིན་ཏེ། །གློ་བུར་ཡོན་ཏན་ཆས་མི་བསྟོད། །འདི་ཡི་ཡོན་ཏན་ཅི་ནས་ཀྱང༌། །འགས་ཀྱང་མི་ཤེས་དེ་ལྟར་གྱིས། །* ★164.此身過本多，德寡奚足誇？ 故當隱己德，莫令他人知。 ▲(164) Don’t praise this naturally fault-ridden one For some (tiny) share of temporary good qualities; (Rather) act such that none will ever know, somehow, Of any good qualities that this one might have. △165. In brief, whatever offense you have committed toward others for your own benefit, let it descend on yourself for the benefit of sentient beings. ②此我自性之過失，偶有功德休稱揚，如是所有諸功德，終不應令一人知。 ④自己充滿錯誤，偶爾的一點功德，不值得稱道，你要做到讓所有的人，都不知道自己的功德。 ###### ‹Ⅲ›結語 ###### # 8.165 ~~saṃkṣepādyadyadātmārthe pareṣvapakṛtaṃ tvayā| tattadātmani sattvārthe vyasanaṃ vinipātaya||8.165||~~ ==【a】saṃkṣepād yadyad ātmārthe pareṣv apakṛtaṃ tvayā |== ==【b】 總之 若 若 自利 他 害 你== ==【a】tattad ātmani sattvārthe vyasanaṃ vinipātaya ||== ==【b】 彼彼 己 有情利 害 應落== *མདོར་ན་བདག་གི་དོན་གྱི་ཕྱིར། །ཁྱོད་ཀྱིས་གཞན་ལ་གནོད་བྱས་གང༌། །གནོད་དེ་སེམས་ཅན་དོན་གྱི་ཕྱིར། །བདག་ཉིད་ལ་ནི་འབབ་པར་གྱིས། །* ★165.往昔為自利，所行盡害他， 今為他謀利，願害悉歸我。 ▲(165) In short, any harmful act you’ve done to others For the sake of your own self-aims, Let that (very same) harm descend on yourself, For the sake of the aims of limited beings. △166. This one should not be encouraged to be abusive, but should be established in the behavior of a young bride, modest, meek, and restrained. ②總凡私心求自利，所作一切害他事，為利一切有情故，願彼還降臨我身。 ④總之，你過去為了自己，對眾生造成種種損害，現在為了眾生，讓它們全都落到自己的身上。 ##### Ⅱ.其餘助行 ###### ‹Ⅰ›制止狂妄行 ###### # 8.166 ~~naivotsāho'sya dātavyo yenāyaṃ mukharo bhavet| sthāpyo navavadhūvṛttau hrīto bhīto'tha saṃvṛtaḥ||8.166||~~ ==【a】na eva utsāho 'sya dātavyo yena ayaṃ mukharo bhavet |== ==【b】莫 實 勇猛 此 應與 若 此 饒舌 應是== ==【a】sthāpyo nava-badhū-vṛttau hrīto bhīto 'tha saṃvṛtaḥ ||== ==【b】 應住 新 婦 行為 羞 畏 且 謹慎== *འདི་ནི་གཉའ་དྲག་འགྱུར་ཚུལ་དུ། །ཤེད་བསྐྱེད་པར་ནི་མི་བྱ་སྟེ། །བག་མ་གསར་བའི་ཚུལ་བཞིན་དུ། །ངོ་ཚ་འཇིགས་དང་བསྡམས་ཏེ་བཞག །* ★166.莫令汝此身，猛現頑強相， 令如初嫁媳，羞畏極謹慎。 ▲(166) Never give any strengthening to this one So that he would become boisterous; Make him, (instead,) behave like a newlywed bride, Bashful, timid, and restrained. △167. Act in this way! Remain in this way! You should not do this! You should be subjugated and subdued in this way if you disobey. ②此中不應粗獷行，如負重軛勢猛烈，當如新婦初來歸，羞慚戒慎制心住。 ④不應該逞強好勝，口出惡言無遮攔，應該如同新媳婦，羞澀，膽怯，謹慎。 ###### # 8.167 ~~evaṃ kuruṣva tiṣṭhaivaṃ na kartavyamidaṃ tvayā| evameva vaśaḥ kāryo nigrāhyastadatikrame||8.167||~~ ==【a】evaṃ kuruṣva tiṣṭha evaṃ na kartavyam idaṃ tvayā |== ==【b】 如是 你應作 你應住 如是 莫 應作 此 你== ==【a】evam eṣaḥ vaśaḥ kāryo nigrāhyas tad atikrame ||== ==【b】 如是 此 自在 應作 應處罰 彼 踰越== *དེ་བྱ་དེ་ལྟར་གནས་བྱ་ཞིང༌། །དེ་ལྟར་ཁྱོད་ཀྱིས་མི་བྱ་བ། །དེ་ལྟར་འདི་ནི་དབང་བྱ་སྟེ། །དེ་ལས་འདས་ན་ཚར་གཅད་བྱ། །* ★167.堅持利他行，切莫傷眾生， 妄動應制止，逾矩當治罰。 ▲(167) “Do that! Remain like that! Don’t you ever act like that!” This one’s to be brought under control like that And knocked down, if he evertransgresses beyond that. △168. O mind, if you do not do this even when you are being told, then I shall subjugate you alone, for all faults dwell in you. ②應作即應如是住，若謂汝勿作如是，應正念知自在轉，禁制自心勿違越。 ④你就這樣行事吧！堅持住，別再那樣；應該這樣控制自己，如果越規，則受罰。 ###### ‹Ⅱ›調伏自利心 ###### # 8.168 ~~athaivamucyamāne'pi citta nedaṃ kariṣyasi| tvāmeva nigrahīṣyāmi sarvadoṣāstvadāśritāḥ||8.168||~~ ==【a】atha evam ucyamāne 'pi cittaṃ na idaṃ kariṣyasi |== ==【b】 然 如是 說 雖 心！ 不 此 你將行== ==【a】tvām eva nigrahīṣyāmi sarva-doṣās tad-āśritāḥ ||== ==【b】 汝 實 我將處罰 一切 過 彼 依止== *འོན་ཏེ་དེ་ལྟར་གདམས་ཀྱང་ནི། །སེམས་ཁྱོད་དེ་ལྟར་མི་བྱེད་ན། །ཁྱོད་ལ་ཉེས་པ་ཀུན་བསྟེན་པས། །ཁྱོད་ཉིད་ཚར་གཅད་བྱ་བར་ཟད། །* ★168.縱己如是誨，汝猶不行善， 眾過終歸汝，唯當受治罰。 ▲(168) But even when being instructed like that, If you don’t act in that way, O mind, Then since all wrongs depend on you, It’s exactly you whom I shall knock down. △169. Where will you go? I can see you, and I shall annihilate all your vanities. That was another, earlier time when I was ruined by you. ②若己自勵如是言，汝心猶未能如是，是心為諸罪惡依，唯應於心作禁制。 ④心啊，我已告誡你，如果你還不這樣做，由你造成一切錯誤，我肯定會懲罰你。 ###### # 8.169 ~~kva yāsyasi mayā dṛṣṭaḥ sarvadarpānnihanmi te| anyo'sau pūrvakaḥ kālastvayā yatrāsmi nāśitaḥ||8.169||~~ ==【a】kva yāsyasi mayā dṛṣṭaḥ sarva-darpān nihanmi te |== ==【b】何處 將去 我 所見 一切 慢 我壞 你== ==【a】anyo 'sau pūrvakaḥ kālas tvayā yatra asmi nāśitaḥ ||== ==【b】 他 彼 昔 時 汝 彼處 我是 所壞== *ཁྱོད་ཀྱིས་ཁོ་བོ་གར་བརླག་པའི། །སྔོན་གྱི་དུས་དེ་གཞན་ཡིན་ཏེ། །ངས་མཐོང་ང་ཁྱོད་གང་དུ་འགྲོ། །ཁྱོད་ཀྱི་དྲེགས་པ་ཀུན་གཞོམ་བྱ། །* ★169.昔時受汝制，今日吾已覺， 無論至何處，悉摧汝憍慢。 ▲(169) That time before was different, When I was being ruined by you. But (now) I see you; so where can you go? I’m going to knock all the arrogance out of you. △170. Now give up this hope: "Still, I have my own self interest!" Unconcerned as you are with much distress, I have sold you to others. ②汝昔恒時摧折我，未見汝過彼一時，我今見汝何所逃，汝之驕慢當摧盡。 ④無論你去哪兒，我都會發現和滅除你的傲慢；那己經是過去的事情，當時我毀滅在你手上。 ###### # 8.170 ~~adyāpyasti mama svārtha ityāśāṃ tyaja sāṃpratam| tvaṃ vikrīto mayānyeṣu bahukhedamacintayan||8.170||~~ ==【a】adya apy asti mama svārtha ity āśāṃ tyaja sāṃpratam |== ==【b】 今 雖 是 我 自利 謂 希望 應棄 現在== ==【a】tvaṃ vikrīto mayā anyeṣu bahu-khedam acintayan ||== ==【b】 汝 被售 我 他 多 勞倦 不思== *ད་དུང་བདག་ལ་རང་གི་དོན། །ཡོད་སྙམ་སེམས་པ་དེ་དོར་ཅིག །བདག་གིས་གཞན་ལ་ཁྱོད་བཙོང་གིས། །སྐྱོ་བར་མ་སེམས་ཞོ་ཤ་ཕུལ། །* ★170.今當棄此念，尚享自權益。 汝已售他人，莫哀應盡力。 ▲(170) Throw away, now, any hope, “I still have my own self-interest.” I’ve sold you to others, so don’t think of your weariness; I’ve offered your energies (to them). △171. If I do not joyfully offer you to sentient beings, you will undoubtedly deliver me to the guardians of hell. ②唯求於己利益想，是心現前應捨棄，我已賣汝於眾生，如享酪肉無厭足。 ④“我仍要為自己謀利益”，你如今拋棄這個願望吧！我已經將你賣給了別人，不考慮會帶來種種痛苦。 ###### # 8.171 ~~tvāṃ sattveṣu na dāsyāmi yadi nāma pramodataḥ| tvaṃ māṃ narakapāleṣu pradāsyasi na saṃśayaḥ||8.171||~~ ==【a】tvāṃ sattveṣu na dāsyāmi yadi nāma pramādataḥ |== ==【b】 汝 有情 不 我將施 若 實 放逸== ==【a】tvaṃ māṃ narakapāleṣu pradāsyasi na saṃśayaḥ ||== ==【b】 汝 我 獄卒 你將施 無 猶豫== *གལ་ཏེ་བག་མེད་གྱུར་ནས་ཁྱོད། །སེམས་ཅན་རྣམས་ལ་མ་བྱིན་ན། །ཁྱོད་ཀྱིས་ཁོ་བོ་དམྱལ་བ་ཡི། །སྲུང་མ་རྣམས་ལ་བྱིན་དུ་ངེས། །* ★171.若吾稍放逸，未施汝於眾， 則汝定將我，販與諸獄卒。 ▲(171) If, because of not caring, I don’t hand you over to limited beings, Then, for sure, you’ll hand me over To the guards of the joyless realms. △172. Handing me over in that way many times, you have tormented me for a long time. Remembering those grudges, I shall destroy you, the servant of your own self interest. ②若汝偶由放逸故，不肯施於諸有情，汝終還將汝自身，施與地獄邏守者。 ④如果我不高高興興，堅決把你交給眾生，毫無疑問，你一定會把我交給地獄看守。 ###### # 8.172 ~~evaṃ cānekadhā datvā tvayāhaṃ vyathitaściram| nihanmi svārthaceṭaṃ tvāṃ tāni vairāṇyanusmaran||8.172||~~ ==【a】evaṃ ca anekadhā dattvā tvayā ahaṃ vyathitaś ciram |== ==【b】 如是 與 常常 捨 你 我 受苦 長久== ==【a】nihanmi svārtha-ceṭaṃ tvāṃ tāni vairāṇy anusmaran ||== ==【b】 我摧 自利 僕 你 此 仇怨 憶== *དེ་ལྟར་ཁྱོད་ཀྱིས་རེ་ལྟ་ཞིག །ཁོ་བོ་བྱིན་པས་ཡུན་རིངས་སྡུག །ང་ནི་ཁོན་རྣམས་དྲན་བྱས་ཏེ། །ཁྱོད་ཀྱིས་རང་དོན་སེམས་པ་གཞོམ། །* ★172.如是汝屢屢，棄我令久苦， 今憶宿仇怨，摧汝自利心。 ▲(172) I’ve been handed over, like that, Many times by you and long tormented; But now, recalling those grudges, I shall smash you, you creature of self-interest. △173. If you are pleased with yourself, you should take no pleasure in yourself. If you need protection, it is inappropriate to protect yourself. ②由是汝往昔曾經，自捨其身長受苦，今當追維思宿恨，汝應摧降自利心。 ④不止一次被你交出，讓我長期遭受痛苦，記起這些仇恨，我要殺死你這利己的奴僕。 ###### # 8.173 ~~na kartavyātmani prītiryadyātmaprītirasti te| yadyātmā rakṣitavyo'yaṃ rakṣitavyo na yujyate||8.173||~~ ==【a】na kartavyā ātmani prītir yady ātma-prītir asti te |== ==【b】不 應作 自 愛 若 自 愛 是 汝== ==【a】yady ātmā rakṣitavyo 'yaṃ rakṣitavyo na yujyate ||== ==【b】 若 自 護 此 護 不 相應== *དེ་སྟེ་བདག་ནི་དགའ་འདོད་ན། །རང་ལ་བདག་གིས་དགར་མི་བྱ། །དེ་སྟེ་བདག་ནི་བསྲུང་འདོད་ན། །གཞན་དག་རྟག་ཏུ་བསྲུང་བར་བྱ། །* ★173.若汝欲自惜，不應自愛執， 若汝欲自護，則當常護他。 ▲(173) If you want self-happiness, Don’t work for happiness in yourself; If you want self-protection, Protect always others. △174. The more this body is pampered, the more fragile it becomes, and the more it degenerates. ②是故若我求歡樂，不應愛樂於自身，若於自身欲防護，亦應防護餘有情。 ④如果你熱愛自己，那就不要熱愛自己；如果要保護自己，那就不要保護自己。 ###### ‹Ⅲ›制伏己身貪 ###### # 8.174 ~~yathā yathāsya kāyasya kriyate paripālanam| sukumārataro bhūtvā patatyeva tathā tathā||8.174||~~ ==【a】yathā yathā asya kāyasya kriyate paripālanam |== ==【b】 如 如 此 身 作 護== ==【a】sukumārataro bhūtvā pataty eva tathā tathā ||== ==【b】 較脆弱 成為 退墮 實 如是 如是== *ཇི་ལྟ་ཇི་ལྟར་ལུས་འདི་ནི། །ཡོངས་སུ་སྐྱོང་བར་བྱེད་གྱུར་པ། །དེ་ལྟ་དེ་ལྟར་ཤིན་ཏུ་ནི། །བཟེ་རེ་ཅན་གྱུར་ཉིད་དུ་ལྟུང༌། །* ★174.汝愈獻慇勤，護此不淨身， 彼愈趨退墮，衰朽極脆弱。 ▲(174) To whatever degree This body is pampered, To that degree it degenerates To a state of becoming ever more dainty. △175. When it has degenerated in this way, not even this earth can completely fulfill its desire. Who then will satisfy its desire? ②如是如是於此身，極其珍惜多方護，如是如是無堪忍，墮於極重乖戾性。 ④你越是這麼樣保護自己身體，它就愈加柔弱，以致衰落倒下。 ###### # 8.175 ~~asyaivaṃ patitasyāpi sarvāpīyaṃ vasuṃdharā| nālaṃ pūrayituṃ vāñchāṃ tatko'syecchāṃ kariṣyati||8.175||~~ ==【a】asya evaṃ patitasya api sarvā api iyaṃ vasuṃdharā |== ==【b】 此 如是 弱 雖 一切 雖 此 大地== ==【a】na alaṃ pūrayituṃ vāñchāṃ tat ko 'sya icchāṃ kariṣyati ||== ==【b】不 足 滿 欲 彼 誰 此 欲 將作== *དེ་ལྟར་ལྷུང་བ་དེ་ཡི་ཡང༌། །འདོད་པ་ས་འདི་ཐམས་ཅད་ཀྱིས། །རྫོགས་པར་ནུས་པ་ཡོད་མིན་ན། །དེ་ཡི་འདོད་པ་སུས་བྱེད་ནུས། །* ★175.身弱欲愛增，大地一切物， 尚且不饜足，誰復愜彼欲？ ▲(175) And when it’s degenerated like that, Not even this entire (wealth-bearing) earth Has the ability to fulfill its longings; So, who will be able to grant its desires? △176. For one who desires the impossible, mental affliction and disappointment arise; but for one who is free of expectations there is unblemished prosperity. ②如是墮落者所欲，盡此世間之所有，不能令彼得滿足，誰能滿彼之所求。 ④即使它衰落倒下，甚至這整個大地也不能滿足它的欲望，還有誰能滿足它？ ###### # 8.176 ~~aśakyamicchataḥ kleśa āśābhaṅgaśca jāyate| nirāśo yastu sarvatra tasya saṃpadajīrṇikā||8.176||~~ ==【a】aśakyam icchataḥ kleśa āśābhaṅgaś ca jāyate |== ==【b】 不可能 欲 煩惱 失望 與 生== ==【a】nirāśo yas tu sarvatra tasya saṃpad ajīrṇikā ||== ==【b】 無求 若 然 處處 彼 成就 無衰== *ནུས་མེད་འདོད་པ་ཉོན་མོངས་དང༌། །བསམ་པ་ཉམས་པའང་སྐྱེ་བར་འགྱུར། །གང་ཞིགཀུན་ལ་ལྟོས་མེད་པ། །དེ་ཡི་ཕུན་ཚོགས་ཟད་མི་ཤེས། །* ★176.逐欲未得足，生惱復失意； 若人無所求，彼福無窮盡， ▲(176) For someone desiring the impossible, Disturbing emotion and the dashing of hopes come about; But for someone having no hopes for anything, His fulfillment never knows an end. △177. Therefore, free rein should not be given to the growth of bodily desires. It is truly good when one does not take something that ones wants. ②既不能得復貪求，煩惱生起善心壞，若人一切無所求，受用圓滿無窮盡。 ④如果欲望不能滿足，便產生煩惱和絕望，而如果能擺脫欲望，幸福便會永不衰竭。 ###### # 8.177 ~~tasmānna prasaro deyaḥ kāyasyecchābhivṛddhaye| bhadrakaṃ nāma tadvastu yadiṣṭatvānna gṛhyate||8.177||~~ ==【a】tasmān na prasaro deyaḥ kāyasya icchā-abhivṛddhaye |== ==【b】 故 不 擴大 應給 身 欲 增長== ==【a】bhadrakaṃ nāma tad vastu yad iṣṭatvān na gṛhyate ||== ==【b】 妙 實 彼 物 若 悅意物 不 執取== *དེ་བས་ལུས་ཀྱི་འདོད་པ་ནི། །འཕེལ་ཕྱིར་སྐབས་དབྱེ་མི་བྱ་སྟེ། །གང་ཞིག་ཡིད་འོང་མི་འཛིན་པ། །དེ་ནི་དངོས་པོ་བཟང་པོ་ཡིན། །* ★177.樂長身貪故，莫令有機趁， 不執悅意物，厥為真妙財。 ▲(177) Therefore, don’t leave the chance open For an increase in desire concerning the body. That object is best, which isn’t taken Because of its being desirable. △178. This awful, impure form has its end in ashes and stillness, moved only by another. Why do I grasp onto it as mine? ②由貪身故長諸欲，須臾不應隨貪行，若能不取可愛相，當境皆成上妙物。 ④因此，不要給身體有增長欲望的機會；只有不懷抱欲望，接受的事物纔有益。 ###### # 8.178 ~~bhasmaniṣṭhāvasāneyaṃ niśceṣṭānyena cālyate| aśucipratimā ghorā kasmādatra mamāgrahaḥ||8.178||~~ ==【a】bhasma-niṣṭhā-avasāno 'yaṃ niśceṣṭa-anyena cālyate |== ==【b】 灰 位 終 此 不動 他 所動== ==【a】aśuci-pratimā ghorā kasmād atra mama āgrahaḥ ||== ==【b】不淨 同於 可怖 何故 此 我 執取== *ཐ་མར་ཐལ་བའི་མཐར་གཏུགས་ཤིང༌། །མི་གཡོ་གཞན་གྱིས་བསྐྱོད་བྱ་བ། །མི་གཙང་གཟུགས་ནི་མི་བཟད་པ། །འདི་ལ་ཅི་ཕྱིར་བདག་ཏུ་འཛིན། །* ★178.可怖不淨身，不動待他牽， 火化終成灰，何故執為我？ ▲(178) It winds up as ashes in the end And, (even when alive,) being inert, it’s set into motion by something else – This filthy form is (truly) ghastly. Why grasp to it as “mine?” △179. Of what use is this contrivance to me, whether it is dead or alive? What difference is there between this and a clump of soil and the like? Alas, you are not eliminating the grasping onto the "I." ②下至極微塵不動，動轉唯別依於心，不淨色身極可怖，於彼何故執為我。 ④這個身體最終化為灰，無知無覺，任人撥動，形體污穢不潔而可怕，我為何還會執著它？ ###### # 8.179 ~~kiṃ mamānena yantreṇa jīvinā vā mṛtena vā| loṣṭādeḥ ko viśeṣo'sya hāhaṃkāraṃ na naśyasi||8.179||~~ ==【a】kiṃ mama anena yantreṇa jīvinā vā mṛtena vā |== ==【b】 何 我 此 機器 生 或 死 或== ==【a】loṣṭādeḥ ko viśeṣo 'sya ha ahaṃkāraṃ na naśyasi ||== ==【b】 土等 何 差別 此 啊 我行 不 滅== *གསོན་ནམ་ཡང་ན་ཤི་ཡང་བླའི། །བདག་ལ་འཁྲུལ་འཁོར་འདིས་ཅི་བྱ། །བོང་སོགས་འདི་ཁྱད་ཅི་ཡོད་ན། །ཀྱི་ཧུད་ང་རྒྱལ་སེལ་མི་བྱེད། །* ★179.無論生與死，朽身何所為？ 豈異煤等物？怎不除我慢？ ▲(179) Whether it’s alive or dead, What use is this device to me? What difference does it have from a lump of clay and such things? But, oh no, you’re not removing your pride (of identifying with it)! △180. By favoring the body, one uselessly accumulates suffering. Of what use is anger or love to something equal to a piece of wood? ②任其生前或死後，汝何用此沉淪為，不動木石何差別，噫嘻我慢不能除。 ④這架機械無論是活着或死去，對我有何用？它與土塊有什麼區別？啊，這我慢，你不毀滅。 ###### # 8.180 ~~śarīrapakṣapātena vṛthā duḥkhamupārjyate| kimasya kāṣṭhatulyasya dveṣeṇānunayena vā||8.180||~~ ==【a】śarīra-pakṣapātena vṛthā duḥkham upārjyate |== ==【b】 身 奉承 無用 苦 得== ==【a】kim asya kāṣṭha-tulyasya dveṣeṇa anunayena vā ||== ==【b】 何 此 木 似 瞋 貪愛 或== *ལུས་ཀྱི་ཁ་ཏ་བྱས་པ་ཡིས། །དོན་མེད་སྡུག་བསྔལ་ཉེར་བསགས་ནས། །རྗེས་སུ་ཆགས་དང་ཁོང་ཁྲོ་བ། །ཤིང་མཚུངས་འདི་ལ་ཅི་ཞིག་བྱ། །* ★180.奉承此身故，無義集諸苦， 於此似樹身，何勞貪與嗔？ ▲(180) Suffering accumulates pointlessly Through being partial toward the body; So what use is being fawning or angry Over this thing that resembles a block of wood? △181. Whether it is nurtured by me, or eaten by vultures, it feels neither affection nor aversion, so why am I so fond of it? ②隨順色身教示行，唯能積集無義苦，隨彼利害起貪瞋，彼不報恩如木石。 ④由於執著這身體，我白白蒙受痛苦，它如同木石，對它或愛或恨有何用？ ###### # 8.181 ~~mayā vā pālitasyaivaṃ gṛdhrādyairbhakṣitasya vā| na ca sneho na ca dveṣastatra snehaṃ karomi kim||8.181||~~ ==【a】mayā vā pālitasya evaṃ gṛdhra-ādyair bhakṣitasya vā |== ==【b】 我 或 愛護 如是 鷲 等 所噉 或== ==【a】na ca sneho na ca dveṣas tatra snehaṃ karomi kim ||== ==【b】無 與 貪 無 與 瞋 彼中 貪 我作 何== *བདག་གིས་འདི་ལྟར་བསྐྱངས་པའམ། །བྱ་རྒོད་སོགས་ཀྱིས་ཟོས་ཀྱང་རུང༌། །ཆགས་མེད་ཞེ་སྡང་ཡོད་མིན་ན། །ཅི་སྟེ་དེ་ལ་ཆགས་པར་བྱེད། །* ★181.細心極愛護，或棄鷲獸食， 身既無貪嗔，何苦愛此身？ ▲(181) Whether nurtured by me in this way Or devoured by vultures and such, It doesn’t have sticky attachment or anger, So why do I have sticky attachment to it? △182. If the body, which has no anger due to abuse, or satisfaction due to praise, is unconscious, then for whom am I exerting myself? ②或為我所勤將護，或為鳥鳶所食啖，此身悉無貪與瞋，何故於彼生貪著。 ④我保護它，或者兀鷹等等叼啄它，它既無愛，也無恨，我又何必愛憐它？ ###### # 8.182 ~~roṣo yasya khalīkārāttoṣo yasya ca pūjayā| sa eva cenna jānāti śramaḥ kasya kṛtena me||8.182||~~ ==【a】roṣo yasya khalīkārāt toṣo yasya ca pūjayā |== ==【b】 瞋 若 毀 喜 若 與 供養== ==【a】sa eva cen na jānāti śramaḥ kasya kṛtena me ||== ==【b】彼 實 若 無 知 殷勤 何 所爲 我== *གང་ཞིགསྨོད་པས་ཁྲོ་བ་དང༌། །གང་ཞིག་བསྟོད་པས་མགུ་འགྱུར་བ། །གལ་ཏེ་དེ་ཉིད་ཤེས་མེད་ན། །བདག་གིས་གང་གི་ངལ་བ་བྱས། །* ★182.何毀引身嗔？何讚令身喜？ 身既無所知，慇勤何所為？ ▲(182) Something getting furious at being belittled Or something getting pleased at being praised – If it doesn’t know to be either of these, For whom am I exhausting myself? △183. Those who like this body are said to be my friends. They all like their own bodies too, so why do I not like them? ②或聞呵毀生瞋恚，或聞讚譽生歡喜，若身自亦無所知，我復為誰徒疲苦。 ④受到傷害不憤怒，受到供奉不喜悅，如果它無知無覺，我何必為它操勞？ ###### # 8.183 ~~imaṃ ye kāyamicchanti te'pi me suhṛdaḥ kila| sarve svakāyamicchanti te'pi kasmānna me priyāḥ||8.183||~~ ==【a】imaṃ ye kāyam icchanti te 'pi me suhṛdaḥ kila |== ==【b】 此 若 身 喜 彼 雖 吾 友 實== ==【a】sarve svakāyam icchanti te 'pi kasmān na me priyāḥ ||== ==【b】一切 己身 喜 彼 雖 何 不 我 喜== *གང་ཞིག་ལུས་འདི་འདོད་འགྱུར་བ། །དེ་དང་བདག་བཤེས་ཡིན་ཞེ་ན། །ཐམས་ཅད་རང་གི་ལུས་འདོད་པས། །དེ་ལ་བདག་གོ་ཅིས༌མི་དགའ། །* ★183.若人喜我身，則彼為吾友， 眾皆愛己身，何不愛眾生？ ▲(183) “But those who desire this body – They and I are friends.” Well, since everyone desires the body of oneself, Why aren’t they as dear to me too? △184. Therefore, with indifference I have given up my body for the benefit of the world. Hence, although it has many faults, I keep it as an instrument for that task. ②若云於我身愛樂，是我親友應歡喜，若許有情皆我身，我於彼身何不喜。 ④有些人喜歡我的身體，他們確實是我的朋友，而人人喜歡自己的身體，我為何不同樣熱愛他們？ ###### # 8.184 ~~tasmānmayānapekṣeṇa kāyastyakto jagaddhite| ato'yaṃ bahudoṣo'pi dhāryate karmabhāṇḍavat||8.184||~~ ==【a】tasmān mayā anapekṣeṇa kāyas tyakto jagad-hite |== ==【b】 故 我 不觀待 身 捨 衆 利益== ==【a】ato 'yaṃ bahu-doṣo 'pi dhāryate karma-bhāṇḍa-vat ||== ==【b】故 此 多 過 雖 持 業 工具 如== *དེ་བས་བདག་གིས་ཆགས་མེད་པར། །འགྲོ་ལ་ཕན་ཕྱིར་ལུས་གཏང་བྱ། །དེས་ན་འདི་ལ་ཉེས་མང་ཡང༌། །ལས་ཀྱི་སྤྱད་བཞིན་གཟུང་བར་བྱ། །* ★184.故應離貪執，為眾捨己身， 此身雖多患，善用如寶筏。 ▲(184) Therefore, without partiality, this body’s been given over by me For the benefit of wandering beings. Nevertheless, though it has many faults, It needs to be held like a tool for the job. △185. So enough of worldly conduct! Recalling the teaching on consciousness and warding off drowsiness and lethargy, I shall follow the wise. ②是故我應無貪著，等施此身利有情，此身雖有多罪失，為成事業持此身。 ④因此，為了眾生的利益，我毫不顧惜，捨棄身體；盡管它存在許多缺點，却能用作做事的工具。 ## 四、結勉修三昧 ### 8.185 ~~tenālaṃ lokacaritaiḥ paṇḍitānanuyāmyaham| apramādakathāṃ smṛtvā styānamiddhaṃ nivārayan||8.185||~~ ==【a】tena alaṃ loka-caritaiḥ paṇḍitān anuyāmy aham |== ==【b】 故 足 世間 行 智者 我隨 我== ==【a】apramāda-kathāṃ smṛtvā styāna-middhaṃ nivārayan ||== ==【b】 不放逸 言說 憶 昏 眠 捨離== *དེ་བས་ཕྱིས་པའི་སྤྱོད་པས་ཆོག །བདག་གིས་མཁས་པའི་རྗེས་བསྙགས་ཏེ། །བག་ཡོད་གཏམ་ནི་དྲན་བྱས་ནས། །གཉིད་དང་རྨུགས་པ་བཟློག་པར་བྱ། །* ★185.愚行足堪厭，今當隨聖賢， 憶教不放逸，奮退昏與眠。 ▲(185) So enough of behaving like an infant, I’m following in the footsteps of the wise! (Thus,) recalling the teaching on taking care, I shall turn back sleepiness and being muddleheaded. △186. Therefore, withdrawing the mind from evil ways, I shall always concentrate it on its own meditative object to eliminate obscurations. ②故當止息凡愚行，我唯隨諸智者轉，憶昔勝行不放逸，遮遣睡眠及昏沉。 ④世俗生活已過夠，我要追隨眾智者，牢記不放逸教誨，防止懈怠和昏沉。 *རྒྱལ་སྲས་ཐུགས་རྗེ་ཆེ་རྣམས་ལྟར། །རིགས་པའི་སྲན་ནི་གཟུགས་བྱ་སྟེ། །ཉིན་མཚན་ཕྱད་པར་མ་འབད་ན། །བདག་གི་སྡུག་བསྔལ་ནམ་མཐར་ཕྱིན། །* ★186.如佛大悲子，安忍所當行， 若不恆勤修，何日得出苦？ ▲(186) Like the compassionate off spring of the Triumphant, I shall bear the rigors of what’s appropriate (to do); For if I don’t make a constant effort, day and night, When will my suffering ever come to an end?△[] ### 8.186 ~~tasmādāvaraṇaṃ hantuṃ samādhānaṃ karomyaham| vimārgāccittamākṛṣya svālambananirantaram||8.186||~~ ==【a】tasmād āvaraṇaṃ hantuṃ samādhānaṃ karomy aham |== ==【b】 故 障 爲除 三摩地 我作 我== ==【a】vimārgāc cittam ākṛṣya sva-ālambana-nirantaram ||== ==【b】 邪途 心 撤離 己 所緣 無間== *དེ་བས་སྒྲིབ་པ་བསལ་བའི་ཕྱིར། །ལོག་པའི་ལམ་ལས་སེམས་བླན་ཏེ། །ཡང་དག་དམིགས་ལ་རྟག་པར་ཡང༌། །བདག་གིས་མཉམ་པར་གཞག་པར་བྱ། །* ★187.為除諸障故，迴心避邪途， 並於正所緣，恆常修三昧。 ▲(187) Therefore, with drawing my mind from distorted pathways, I shall continuously set it in absorbed concentration On the perfect object, In order for its obscurations to be gone.△[] ②由是為除二障故，於邪分別制其心，於正所緣之觀境，常時安住應修行。 ④我要沉思入定，消除種種障礙，讓心改邪歸正，堅持隨緣修行。 ~~iti śrī śāntideva viracite bodhicaryāvatāre dhyānapāramitā nāma aṣṭamaḥ paricchedaḥ||~~ *བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ་ལས། །བསམ་གཏན་བསྟན་པ་ཞེས་བྱ་བ་སྟེ་ལེའུ་བརྒྱད་པའོ།། །།* ᅟ--------------------- # 9 第九品 智慧 ~~prajñāpāramitā nāma navamaḥ paricchedaḥ||~~ 第九 般若波羅蜜品 第九品 智慧 Chapter Nine: Far-Reaching Discriminating Awareness Chapter Nine Affection of Wisdom ## 一、求解脫者需空慧 ### 9.1 ~~imaṃ parikaraṃ sarvaṃ prajñārthaṃ hi munirjagau| tasmādutpādayetprajñāṃ duḥkhanivṛttikāṅkṣayā||9.1||~~ ==【a】imaṃ parikaraṃ sarvaṃ prajñārthaṃ hi munir jagau |== ==【b】 此 訓練 一切 爲智慧 實 牟尼 說== ==【a】tasmād utpādayet prajñāṃ duḥkha-nivṛtti-kāṅkṣayā ||== ==【b】 故 應修 慧 苦 息 欲== *ཡན་ལག་འདི་དག་ཐམས་ཅད་ནི། །ཐུབ་པས་ཤེས་རབ་དོན་དུ་གསུངས། །དེ་ཡི་ཕྱིར་ན་སྡུག་བསྔལ་དག །ཞི་བར་འདོད་པས་ཤེས་རབ་བསྐྱེད། །* ★1.此等一切支，佛為智慧說， 故欲息苦者，當啟空性慧。22 ▲(1) The Sage has spoken about all these branches For the sake of discriminating awareness. Therefore, generate discriminating awareness With the wish to pacify sufferings. △1. The Sage taught this entire system for the sake of wisdom. Therefore, with the desire to ward off suffering, one should develop this wisdom. ②如是一切諸支分，能仁悉為般若說， 欲求寂滅諸苦者，是故應令般若生。 ④牟尼所說的這一切，都是為了獲得智慧，因此，想要滅寂痛苦，就應該生起智慧。 ## 二、引生空慧之方便 ### ‹一›建立二諦 #### 1.二諦 ##### 9.2 ~~saṃvṛtiḥ paramārthaśca satyadvayamidaṃ matam| buddheragocarastattvaṃ buddhiḥ saṃvṛtirucyate||9.2||~~ ==【a】saṃvṛtiḥ paramārthaś ca satya-dvayam idaṃ mataṃ |== ==【b】 世俗 勝義 與 諦 二 此 所知== ==【a】buddher agocaras tattvaṃ buddhiḥ saṃvṛtir ucyate ||== ==【b】 覺知 非行境 真如 覺知 世俗 說== *ཀུན་རྫོབ་དང་ནི་དོན་དམ་སྟེ། །འདི་ནི་བདེན་པ་གཉིས་སུ་འདོད། །དོན་དམ་བློ་ཡི་སྤྱོད་ཡུལ་མིན། །བློ་ནི་ཀུན་རྫོབ་ཡིན་པར་བརྗོད། །* ★2.世俗與勝義，許之為二諦； 勝義非心境，說心是世俗。 ▲(2) Surface and deepest, These are accepted as being the two truths. The deepest aren’t cognitive objects of the dualistic mind; The dualistic mind is spoken of (in terms of) the surface. △2. This truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality. ②此中許諦唯有二，謂言世俗及勝義， 勝義非心所行境，故言心唯是世俗。 ④俗諦和勝義諦，公認的兩種真理，真實超越知覺領域，故而知覺稱為俗諦。 #### 2.二諦見之層次 ##### 9.3 ~~tatra loko dvidhā dṛṣṭo yogī prākṛtakastathā| tatra prākṛtako loko yogilokena bādhyate||9.3||~~ ==【a】tatra loko dvidhā dṛṣṭo yogī prākṛtakas tathā |== ==【b】 彼 世 二種 所見 瑜伽 一般 如是== ==【a】tatra prākṛtako loko yogi-lokena bādhyate ||== ==【b】 彼 一般 世間 瑜伽 世間 所論破== *དེ་ལ་འཇིག་རྟེན་རྣམ་གཉིས་མཐོང༌། །རྣལ་འབྱོར་པ་དང་ཕལ་པའོ། །དེ་ལ་འཇིག་རྟེན་ཕལ་པ་ནི། །རྣལ་འབྱོར་འཇིག་རྟེན་གྱིས་གནོད་ཅིང༌། །* ★3.世間見二種，瑜伽及平凡。 瑜伽世間破，平凡世間者， ▲(3) In light of that, the world isseen to be of two types: Yogis and common people. And regarding that, the world of common people Is undermined by the yogi world. △3. In the light of this, people are seen to be of two types: the contemplative and the ordinary person; the ordinary folks are superseded by the contemplatives. [The contemplative perceives the ordinary, worldly persons viewpoint to be incorrect. (Ed.)] ②此中世間有二種，瑜伽者及庸常人， 此中庸常世間者，瑜伽世間之所壞。 ④可以看到兩種世俗人，瑜伽行者和普通人，其中，普通人的觀點，受到瑜伽行者批駁。 ##### 9.4 ~~bādhyante dhīviśeṣeṇa yogino'pyuttarottaraiḥ| dṛṣṭāntenobhayeṣṭena kāryārthamavicārataḥ||9.4||~~ ==【a】bādhyante dhī-viśeṣeṇa yogino 'py uttara-uttaraiḥ |== ==【b】 所論破 慧 差別 瑜伽 雖 勝 勝== ==【a】dṛṣṭāntena ubhaya-iṣṭena kārya-artham avicārataḥ ||== ==【b】 喻 二 許 應作 目標 不深察== *རྣལ་འབྱོར་པ་ཡང་བློ་ཁྱད་ཀྱིས། །གོང་མ་གོང་མ་རྣམས་ཀྱིས་གནོད། །* ★4.復因慧差別，層層更超勝。 ▲(4) Through differences in their intelligence, Yogis too are undermined by progressively higher ones, By means of examples accepted by both and because, When not scrutinizing, (both accept that causes function) for the sake of the result. △4. Due to the difference in their intelligence, even contemplatives are refuted by successfully higher ones by means of analogies accepted by both parties, regardless of what they aim to prove. ②殊勝心壞瑜伽者，輾轉由上遞相害， 中觀有部共許喻，於果義未觀察故。 ④而瑜伽行者們之間也有不同意見，依次互相批駁，采用雙方都喜愛的喻證，而不細察所達到的目的。 #### 3.斷二諦有無自性之諍 *གཉི་ག་ཡང་ནི་འདོད་པའི་དཔེས། །འབྲས་བུའི་དོན་དུ་མ་དཔྱད་ཕྱིར། །* 以二同許喻，為果不觀察。[] ##### 9.5 ~~lokena bhāvā dṛśyante kalpyante cāpi tattvataḥ| na tu māyāvadityatra vivādo yogilokayoḥ||9.5||~~ ==【a】lokena bhāvā dṛśyante kalpyante ca api tattvataḥ |== ==【b】 世人 存在 見 分別 與 雖 真實== ==【a】na tu māyāvad ity atra vivādo yogi-lokayoḥ ||== ==【b】非 然 如幻化 謂 此 諍 瑜伽 世人== *འཇིག་རྟེན་པ་ཡིས་དངོས་མཐོང་ཞིང༌། །ཡང་དག་ཉིད་དུའང་རྟོག་བྱེད་ཀྱི། །སྒྱུ་མ་ལྟ་བུར་མིན་པས་འདིར། །རྣལ་འབྱོར་པ་དང་འཇིག་རྟེན་རྩོད། །* ★5.世人見世俗，分別為真實， 而非如幻化，故諍瑜伽師。 ▲(5) Functional phenomena are seen by the (common) world And conceptualized to be absolutely existent, And not like an illusion. It’s in this regard That there’s dispute between the yogis and the (common) world. △5. Ordinary people see and imagine things as real and not illusory. It is in this respect that there is disagreement between the contemplatives and the ordinary people. ②世間見為實有者，若於真性而觀察， 如幻而有不同此，故瑜伽者與世諍。 ④普通人看到種種事物，認為真實，并非如同幻覺，這樣，他們也就與瑜伽行者產生分歧。 ##### ‹1›總破說實有宗 ###### 9.6 ~~pratyakṣamapi rūpādi prasiddhyā na pramāṇataḥ| aśucyādiṣu śucyādiprasiddhiriva sā mṛṣā||9.6||~~ ==【a】pratyakṣam api rūpādi prasiddhyā na pramāṇataḥ |== ==【b】 現量 雖 色等 公認 非 量== ==【a】aśucy-ādiṣu śucy-ādi-prasiddhir iva sā mṛṣā ||== ==【b】 不淨 等 淨 等 公認 如 此 妄== *གཟུགས་སོགས་མངོན་སུམ་ཉིད་ཀྱང་ནི། །གྲགས་པས་ཡིན་གྱི་ཚད་མས་མིན། །དེ་ནི་མི་གཙང་ལ་སོགས་ལ། །གཙང་སོགས་གྲགས་པ་བཞིན་དུ་བརྫུན། །* ★6.色等現量境，共稱非智量， 彼等誠虛妄，如垢謂淨等。 ▲(6) But even form and so on, (as perceived by) straightforward cognition itself, Is (established only) by popular consensus and not by valid cognition; And that’s false, like the popular consensus that What’s unclean and so forth is clean and so on. △6. Even the objects of direct perception, such as form and the like, are established by consensus and not by verifying cognition. That consensus is false, as is the general agreement that pure things are impure, for example. ②色等法雖現量性，名言共許非量成， 如不淨等計為淨，是故說彼為虛妄。 ④即使感知到的色等等，也只是依據習慣的說法，而非依據量，其虛妄不實，如同將不純潔說成純潔。 ###### 9.7 ~~lokāvatāraṇārthaṃ ca bhāvā nāthena deśitāḥ| tattvataḥ kṣaṇikā naite saṃvṛtyā cedvirudhyate||9.7||~~ ==【a】loka-avatāraṇa-arthaṃ ca bhāvā nāthena deśitāḥ |== ==【b】世間 導引 為 與 存在 佛 所說== ==【a】tattvataḥ kṣaṇikā na ete saṃvṛtyā ced virudhyate ||== ==【b】 真實 剎那 非 此 世俗 若 相違== *འཇིག་རྟེན་གཞུག་པའི་དོན་དུ་ནི། །མགོན་པོས་དངོས་བསྟན་དེ་ཉིད་དུ། །དེ་དག་སྐད་ཅིག་མ་ཉིད་མིན། །ཀུན་རྫོབ་ཏུ་ཡང་འགལ་ཞེ་ན། །* ★7.為導世間人，佛說無常法， 真實非剎那，豈不違世俗？ ▲(7) For the sake of causing the (common) world to enter, The Guardian (Buddha) has taught that there are (truly existent) functional phenomena. Their actual nature, however, is that they aren’t “momentary things.” (Suppose, like the Sautrantikas,) you objected, “But, it’s supposed to contradict the (common) surface (view).” △7. The Protector taught things in order to bring people to understanding. Qualm: If these things are not ultimately, but only conventionally, momentary, this is inconsistent. ②令世間人漸趨入，是故依怙說無常， 彼諸法非剎那性，世俗亦應成相違。 ④世尊為了引導眾生，纔這樣宣示種種事物，實際上并無剎那生滅，依據俗諦則產生矛盾。 ###### 9.8 ~~na doṣo yogisaṃvṛtyā lokātte tattvadarśinaḥ| anyathā lokabādhā syādaśucistrīnirūpaṇe||9.8||~~ ==【a】na doṣo yogi-saṃvṛtyā lokāt te tattva-darśinaḥ |== ==【b】無 過 瑜伽 世俗 世間 彼 真實 見== ==【a】anyathā loka-bādhā syād aśuci-strī-nirūpaṇe ||== ==【b】 否則 世間 害 是 不淨 女 觀== *རྣལ་འབྱོར་ཀུན་རྫོབ་ཉེས་མེད་དེ། །འཇིག་རྟེན་ལ་ལྟོས་དེ་ཉིད་མཐོང༌། །གཞན་དུ་བུད་མེད་མི་གཙང་བར། །དེས་རྟོག་འཇིག་རྟེན་གྱིས་གནོད་འགྱུར། །* ★8.瑜伽量無過，待世謂見真， 否則觀不淨，將違世間見。 ▲(8) (Well ,) surface (truth asserted) by yogis has no fault, And that’s a seeing of their actual nature relative to the (common) world’s (view); Otherwise, (their) ascertainment of the uncleanliness of a woman’s (body, for instance,) Would be undermined by the (common) world. △8. Madhyamika: There is no fault in the conventional truth of the contemplatives. In contrast to ordinary people, they see reality. Otherwise, ordinary people would invalidate the perception of women as impure. ②瑜伽世俗故無過，觀待世間見彼性， 否則世間應能壞，女人不淨決定解。 ④瑜伽行者洞悉真實，運用俗諦并無錯誤，否則，確認女人不潔，也就違反世俗之見。 ###### 9.9 ~~māyopamājjinātpuṇyaṃ sadbhāve'pi kathaṃ yathā| yadi māyopamaḥ sattvaḥ kiṃ punarjāyate mṛtaḥ||9.9||~~ ==【a】māyā-upamāj jināt puṇyaṃ sadbhāve 'pi kathaṃ yathā |== ==【b】 幻 同 佛 福 實有 雖 如何 如== ==【a】yadi māyā-upamaḥ sattvaḥ kiṃ punar jāyate mṛtaḥ ||== ==【b】 若 幻 同 有情 何 再 生 死已== *སྒྱུ་འདྲའི་རྒྱལ་ལས་བསོད་ནམས་ནི། །ཇི་ལྟར་དངོས་ཡོད་ལ་ཇི་བཞིན། །གལ་ཏེ་སེམས་ཅན་སྒྱུ་འདྲ་ན། །ཤི་ནས་ཇི་ལྟར་སྐྱེ་ཞེ་ན། །* ★9.供幻化生德，如供實有佛。 有情若如幻，死已云何生？ ▲(9) (Furthermore,) from TriumphantOnes, who are like an illusion, (comes) positive force, In the same way as if they (actually) were (truly existent) functional phenomena. Suppose you objected, “But, if a limited being were like an illusion, Then how could he take rebirth, once having died?” △9. Qualm: How can there possibly be merit due to the Jina who is like an illusion, as is the case if he is truly existent? If a sentient being is like an illusion, why is he reborn again after he dies? ②如幻由佛生福德，如佛有實福亦爾， 或問有情若如幻，死已云何得再生？。 ④如果佛陀如同幻覺，那麼，供佛哪能積德？如果眾生如同幻覺，那麼，死後怎會再生？ ###### 9.10 ~~yāvatpratyayasāmagrī tāvanmāyāpi vartate| dīrghasaṃtānamātreṇa kathaṃ sattvo'sti satyataḥ||9.10||~~ ==【a】yāvat pratyaya-sāmagrī tāvan māyā api vartate |== ==【b】 若 緣 聚合 乃至 幻 雖 存在== ==【a】dīrgha-saṃtāna-mātreṇa kathaṃ sattvo 'sti satyataḥ ||== ==【b】 久 相續 唯 云何 有情 是 實== *ཇི་སྲིད་རྐྱེན་རྣམས་འཚོགས་གྱུར་པ། །དེ་སྲིད་སྒྱུ་མའང་འབྱུང་བར་འགྱུར། །རྒྱུན་རིང་ཙམ་གྱིས་ཇི་ལྟར་ན། །སེམས་ཅན་བདེན་པར་ཡོད་པ་ཡིན། །* ★10.眾緣聚合已，雖幻亦當生， 云何因久住，有情成實有？ ▲(10) (Well,) so long as conditions are gathered together, For that long an illusion lasts as well; And how could a limited being be truly existent Merely because his continuity lasts longer? △10. Madhyamika: Even an illusion lasts for as long as the collection of its conditions. Why should a sentient being truly exist merely because its continuum lasts a long time? ②如其諸緣聚會時，爾時能成諸幻事， 云何長時有諦實，有情實有亦如是。 ④只要因緣齊全，幻覺就會出現，怎麼能單憑相續時間長久，眾生就成為真實？ ###### 9.11 ~~māyāpuruṣaghātādau cittābhāvānna pāpakam| cittamāyāsamete tu pāpapuṇyasamudbhavaḥ||9.11||~~ ==【a】māyā-puruṣa-ghāta-ādau citta-abhāvān na pāpakaṃ |== ==【b】 幻 人 殺 等 心 無 無 罪== ==【a】citta-māyā-samete tu pāpa-puṇya-samudbhavaḥ ||== ==【b】 心 幻 具有 然 罪 福 生== *སྒྱུ་མའི་སྐྱེས་བུ་བསད་སོགས་ལ། །སེམས་མེད་ཕྱིར་ན་སྡིག་མེད་དེ། །སྒྱུ་མའི་སེམས་དང་ལྡན་པ་ལ། །བསོད་ནམས་དང་ནི་སྡིག་པ་འབྱུང༌། །* ★11.幻人行殺施，無心無罪福， 於有幻心者，則生幻罪福。 ▲(11) In murdering, and so on, a personthat is (actually) an illusion, There’s no negative force, since it hasn’t a mind; But, with someone having the (type of) illusion a mind (actually) is, Positive and negative forces accrue. △11. Yogacarin: If consciousness does not exist, then there is no sin in killing an illusionary person. Madhyamika: On the contrary, when one is endowed with the illusion of consciousness, vice and merit do arise. ②若殺幻化士夫等，彼無心故罪不成， 於具幻化之心者，饒益生福損生罪。 ④殺害幻化之人等等，因為它們無心而無罪，而對於有心的幻覺者, 依然會產生善和惡。 ###### 9.12 ~~mantrādīnāmasāmarthyānna māyācittasaṃbhavaḥ| sāpi nānāvidhā māyā nānāpratyayasaṃbhavā||9.12||~~ ==【a】mantra-ādīnām asāmarthyān na māyā-citta-saṃbhavaḥ |== ==【b】 咒 等 無功能 不 幻 心 生== ==【a】sā api nānāvidhā māyā nānā-pratyaya-saṃbhavā ||== ==【b】彼 雖 種種 幻 種種 緣 生== *སྔགས་སོགས་རྣམས་ལ་ནུས་མེད་ཕྱིར། །སྒྱུ་མའི་སེམས་ནི་འབྱུང་བ་མེད། །སྣ་ཚོགས་རྐྱེན་ལས་བྱུང་བ་ཡི། །སྒྱུ་མ་དེ་ཡང་སྣ་ཚོགས་ཉིད། །* ★12.咒等無功德，不生如幻心， 種種因緣生，種種如幻物， ▲(12) Because mantras and so forth lack the ability, They cannot produce an (actual) illusory mind. And even that illusory one that arises from varying conditions Is of varying sorts, (Since) nowhere is there one condition Having the ability for (producing) all. △12. Yogacarin: an illusionary mind is not possible, since mantras and the like are unable to produce it. Madhyamika: Diverse illusions originate on account of diverse conditions. Nowhere does a single condition have the ability to produce everything. ②咒藥等無此力故，不能生起幻化心， 從種種緣所出生，幻化亦是眾緣性。 ④咒語等等不能產生幻化的心，各種因緣聚合，產生各種幻覺。 ###### 9.13 ~~naikasya sarvasāmarthyaṃ pratyayasyāsti kutracit| nirvṛtaḥ paramārthena saṃvṛtyā yadi saṃsaret||9.13||~~ ==【a】na ekasya sarva-sāmarthyaṃ pratyayasya asti kutra cit |== ==【b】非 一 一切 能 緣 是 任何== ==【a】nirvṛtaḥ paramārthena saṃvṛtyā yadi saṃsaret ||== ==【b】 涅槃 勝義 世俗 若 輪迴== *རྐྱེན་གཅིག་གིས་ནི་ཀུན་ནུས་པ། །གང་ན་ཡང་ནི་ཡོད་མ་ཡིན། །* ★13.一緣生一切，畢竟此非有。 ▲(13) (Suppose you asked, ) “If, in deepest (truth), someone were released in (natural) nirvana And, in surface (truth), were circling in samsara; Then, since Buddha as well would be circling in samsara, What use would there be with bodhisattva behavior?” △13. Yogacarin: If one could be ultimately emancipated, and yet transmigrate conventionally, then even the Buddha would transmigrate. So what would be the point of the Bodhisattva way of life? ②若一因能生多法，如是之事未曾有， 若由勝義成涅槃，由世俗故成生死。 ④單獨一個因素，絕無這種能力。按照勝義諦應該涅檠，而按照俗諦應該輪回。 *གལ་ཏེ་དོན་དམ་མྱ་ངན་འདས། །འཁོར་བ་ཀུན་རྫོབ་དེ་ལྟ་ན། །* 勝義若涅槃，世俗悉輪迴，[] ###### 9.14 ~~buddho'pi saṃsaredevaṃ tataḥ kiṃ bodhicaryayā| pratyayānāmanucchede māyāpyucchidyate na hi||9.14||~~ ==【a】buddho 'pi saṃsared evaṃ tataḥ kiṃ bodhi-caryayā |== ==【b】 佛 亦 輪迴 如是 此 何 菩提 行== ==【a】pratyayānām anucchede māyā apy ucchidyate na hi ||== ==【b】 緣 未絕 幻 亦 滅 不 實== *སངས་རྒྱས་ཀྱང་ནི་འཁོར་འགྱུར་བས། །བྱང་ཆུབ་སྤྱོད་པས་ཅི་ཞིག་བྱ། །* ★14.則佛亦輪迴，菩提行何用？ ▲(14) (Well,) even an illusion cannot be turned back, Unless the continuity of its conditions is cut. Yet, when the continuity of its conditions is cut, It doesn’t arise even in surface (truth). △14. Madhyamika: When its conditions are not destroyed, an illusion does not cease either. Due to a discontinuity of its conditions, it does not originate even conventionally. ②如來亦轉生死中，修菩薩行復何益？，若時諸緣流不斷，則亦不能遮幻化。 ④如果佛陀也應該輪回，那麼，何必修習菩提行？只要因緣不斷絕，幻覺也不會斷絕。 *རྐྱེན་རྣམས་རྒྱུན་ནི་མ་ཆད་ན། །སྒྱུ་མའང་ལྡོག་པར་མི་འགྱུར་གྱི། །* 諸緣若未絕，縱幻亦不滅，[] ###### 9.15 ~~pratyayānāṃ tu vicchedātsaṃvṛtyāpi na saṃbhavaḥ| yadā na bhrāntirapyasti māyā kenopalabhyate||9.15||~~ ==【a】pratyayānāṃ tu vicchedāt saṃvṛtyā api na saṃbhavaḥ |== ==【b】 緣 然 斷絕 俗 亦 不 生== ==【a】yadā na bhrāntir apy asti māyā kena upalabhyate ||== ==【b】 若 不 亂 雖 是 幻 何 得== *རྐྱེན་རྣམས་རྒྱུན་ནི་ཆད་པས་ན། །ཀུན་རྫོབ་ཏུ་ཡང་མི་འབྱུང་ངོ། །* ★15.諸緣若斷絕，俗中亦不生。 ▲(15) (Suppose, like the Chittamatrins, you then asked,) “When even the deceptive awareness (of it) doesn’t (truly) exist, By what is the illusion being focused on?” (Well,) when the illusion itself doesn’t (externally) exist, according to you, Then, on what is it being focused? △15. Yogacarin: When even a mistaken cognition does not exist, by what is an illusion ascertained? ②若彼諸緣流斷時，世俗中亦無流轉， 若時無有錯亂心，誰能緣於彼幻事？。 ④一旦因緣斷絕，依俗諦也不存在。如果連迷亂都不存在，那麼，靠什麼獲得幻覺？ ##### ‹2›別破唯識宗 ##### Ⅰ.破唯識無境 *གང་ཚེ་འཁྲུལ་པའང་ཡོད་མིན་ན། །སྒྱུ་མ་གང་གིས་དམིགས་པར་འགྱུར། །* 亂識若亦無，以何緣幻境？[] ###### 9.16 ~~yadā māyaiva te nāsti tadā kimupalabhyate| cittasyaiva sa ākāro yadyapyanyo'sti tattvataḥ||9.16||~~ ==【a】yadā māyā eva te nāsti tadā kim upalabhyate |== ==【b】 若 幻 實 你 無 則 何 所得== ==【a】cittasya eva sa ākāro yady apy anyo 'sti tattvataḥ ||== ==【b】 心 實 彼 行相 若 雖 他 是 真實== *གང་ཚེ་ཁྱོད་ལ་སྒྱུ་མ་ཉིད། །མེད་ནའང་དེ་ཚེ་ཅི་ཞིག་དམིགས། །གལ་ཏེ་དེ་ཉིད་དུ་གཞན་ཡོད། །རྣམ་པ་དེ་ནི་སེམས་ཉིད་ཡིན། །* ★16.若許無幻境，心識何所緣？ 所緣異實境，境相即心體。 ▲(16) Suppose (you answered,) “In actuality, it exists as something else: It’s an aspect of mind itself.” (Well,) when mind itself is what the illusion (actually) is, Then what’s being seen by what? △16. Madhyamika: If, for you an illusion itself does not exist, what is apprehended? Even if it is an aspect of the mind itself, in reality it exists as something different. ②若汝幻境無自性，爾時以何為所緣？，若言別有彼自性，彼相乃是心性者。 ④如果你認為沒有幻覺，那麼，你能獲得什麼？即使有非真實者存在，那只是心的表現形態。 ###### 9.17 ~~cittameva yadā māyā tadā kiṃ kena dṛśyate| uktaṃ ca lokanāthena cittaṃ cittaṃ na paśyati||9.17||~~ ==【a】cittam eva yadā māyā tadā kiṃ kena dṛśyate |== ==【b】 心 實 若 幻 則 何 何 所見== ==【a】uktaṃ ca loka-nāthena cittaṃ cittaṃ na paśyati ||== ==【b】 所說 與 世間 主 心 心 不 見== *གང་ཚེ་སེམས་ཉིད་སྒྱུ་མ་ན། །དེ་ཚེ་གང་ཞིག་གང་གིས་མཐོང༌། །* ★17.幻境若即心，何者見何者？ ▲(17) It’s been said by the Guardian for the World, in fact, “Mind cannot see mind.” Just as the edge of a sword cannot cut itself, So (it is with) the mind. △17. Yogacarin: If the mind itself is an illusion, then what is perceived by what? Madhyamika: The Protector of the World stated that the mind does not perceive the mind. Just as a sword cannot cut itself, so it is with the mind. ②若時心性即幻事，誰依何法而見之？，依世間理佛亦言，心不能自見其心。 ④如果心也是幻覺，依靠什麼看什麼？世界護主說過，心不能觀看心， ##### Ⅱ.破自證分 ###### ‹Ⅰ›以經破 *འཇིག་རྟེན་གྱི་ནི་མགོན་པོས་ཀྱང༌། །སེམས་ཀྱིས་སེམས་མི་མཐོང་ཞེས་གསུངས། །* 世間主亦言；心不自見心。[] ###### # 9.18 ~~na cchinatti yathātmānamasidhārā tathā manaḥ| ātmabhāvaṃ yathā dīpaḥ saṃprakāśayatīti cet||9.18||~~ ==【a】na cchinatti yathā ātmānam asidhārā tathā manaḥ |== ==【b】不 能割 猶如 自己 刀劍 同樣 心== ==【a】ātmabhāvaṃ yathā dīpaḥ saṃprakāśayati iti cet ||== ==【b】 自身 如 燈 照明 謂 若== *རལ་གྲི་སོ་ནི་རང་ལ་རང༌། །ཇི་ལྟར་མི་གཅོད་དེ་བཞིན་ཡིད། །* ★18.猶如刀劍鋒，不能自割自。 ▲(18) (Suppose you responded,) “But, it’s just like how a candle flame Perfectly illuminates itself as a phenomenon.” (Well,) the flame of a candle isn’t being illuminated, Since it’s not something that had been obscured by darkness. △18. Yogacarin: It illuminates itself, as does a lamp. Madhyamika: A lamp does not illuminate itself, for it is not concealed by darkness. ②如其雖有利劍鋒，不能自割此亦爾， 答言此如燈炬明，亦能照明於自體。 ④這就如同刀刃不能切割自己。如果你認為心如同燈火，自己照亮自己。 ###### ‹Ⅱ›以理破 ###### # ⅰ.破成立自證分之喻 *ཇི་ལྟར་མར་མེ་རང་གི་དངོས། །ཡང་དག་གསལ་བར་བྱེད་བཞིན་ན། །* 若謂如燈火，如實明自身。[] ###### ## 9.19 ~~naiva prakāśyate dīpo yasmānna tamasāvṛtaḥ| na hi sphaṭikavannīlaṃ nīlatve'nyamapekṣate||9.19||~~ ==【a】na eva prakāśyate dīpo yasmān na tamas-āvṛtaḥ |== ==【b】不 實 照明 燈 若 不 暗 所蔽== ==【a】na hi sphaṭika-van nīlaṃ nīlatve 'nyam apekṣate ||== ==【b】非 實 水晶 如 青 青性 他 依待== *མར་མེ་གསལ་བར་བྱ་མིན་ཏེ། །གང་ཕྱིར་མུན་གྱིས་བསྒྲིབས་པ་མེད། །ཤེལ་བཞིན་སྔོན་པོ་སྔོ་ཉིད་ལ། །གཞན་ལ་ལྟོས་པ་ཡོད་མ་ཡིན། །* ★19.燈火非自明，其無暗蔽故。 如晶青依他，物青不依他， ▲(19) Suppose (you replied), “Well, a blue object, (for example,) doesn’t depend on something else For its being blue, as does a (clear) crystal; So like this, some things are seen that depend on another And some that do not so depend.” △19. Yogacarin: A blue object does not require something else for its blueness, as does a crystal. So something may or may not occur in dependence on something else. ②燈炬非是所照明，黑暗非由暗障故。，如碧琉璃體自青，不待餘法自青色。 ④那麼，燈火未被黑暗遮住，并不照亮自己。正如水晶本身是青色，不必依賴其他的青色。 ###### ## 9.20 ~~tathā kiṃcitparāpekṣamanapekṣaṃ ca dṛśyate| anīlatve na tannīlaṃ nīlaheturyathekṣyate||9.20||~~ ==【a】tathā kiṃcit para-apekṣam anapekṣaṃ ca dṛśyate |== ==【b】如是 任何 他 依 不依 與 所見== ==【a】anīlatve na tan nīlaṃ kuryād ātmānam ātmanā ||== ==【b】 非青性 非 此 青 作 自 自== *དེ་བཞིན་འགའ་ཞིགགཞན་ལ་ནི། །ལྟོས་དང་ལྟོས་མེད་པ་ཡང་མཐོང༌། །སྔོ་ཉིད་མིན་ལ་སྔོན་པོར་དེ། །བདག་གིས་བདག་ཉིད་བྱས་པ་མེད། །* ★20.如是亦得見，識依不依他。 非於非青性，而自成青性。 ②若待餘法若不待，悉能觀見亦猶是。，[後半句無譯文。] ④我們看到事物，有的依賴他者，有的不依賴。若不依賴青色，它不會變成青色。 ###### ## 9.21 ~~nīlameva hi ko nīlaṃ kuryādātmānamātmanā| anīlatve na tannīlaṃ kuryādātmānamātmanā||9.21||~~ ==【a】nīlam eva hi ko nīlaṃ kuryād ātmānam ātmanā |== ==【b】 青 實 實 何 青 作 自 自== ==【a】anīlatve na tan nīlaṃ kuryād ātmānam ātmanā ||== ==【b】非青性 非 此 青 作 自 自== ▲(20) (Well,) when something is (an example of) non-blue, It can’t make itself blue by itself; (And what blue object Can make itself blue by itself?) △20. Madhyamika: As is the case of non-blueness, blue is not regarded as its own cause. What blue by itself could make itself blue?[] ②青色非即青為因，自體不作自體故。 ④應該能發現青色的原因，誰能依靠自己，使自己變成青色？若不依賴青色，它不會自己使自己變成青色。 [藏本無此句，隆如無譯文，黃寶生版只在腳注標明] ###### ## 9.22 ~~dīpaḥ prakāśata iti jñātvā jñānena kathyate| buddhiḥ prakāśata iti jñātvedaṃ kena kathyate||9.22||~~ ==【a】dīpaḥ prakāśata iti jñātvā jñānena kathyate |== ==【b】 燈 能明 謂 了知 識 說== ==【a】buddhiḥ prakāśata iti jñātvā idaṃ kena kathyate ||== ==【b】 覺 明 謂 了知 此 何 說== *མར་མེ་གསལ་བར་བྱེད་དོ་ཞེས། །ཤེས་པས་ཤེས་ཏེ་རྗོད་བྱེད་ན། །བློ་ནི་གསལ་བ་ཉིད་ཡིན་ཞེས། །གང་གིས་ཤེས་ནས་དེ་སྐད་བརྗོད། །* ★21.若謂識了知，故說燈能明。 自心本自明，由何識知耶？ ▲(21) (Suppose you persisted,) “But, as it’s cognized by a cognition, It can be said, ‘The candle flame is illuminating itself.’” (Well,) upon its being cognized by what can that statement be made, “A mind is illuminating itself?” △21. Yogacarin: It is said; that a lamp illuminates once this is cognized with awareness. The mind is said to illuminate once this is cognized with what? ②若謂如燈性能照,，如是亦說識能知,，若謂心性自能顯,，誰能了知作是語?。 ④如果知道燈火照亮，便說這是依靠知覺，那麼，知道知覺照亮，這又能說依靠什麼？ ###### ## 9.23 ~~prakāśā vāprakāśā vā yadā dṛṣṭā na kenacit| vandhyāduhitṛlīleva kathyamānāpi sā mudhā||9.23||~~ ==【a】prakāśā vā aprakāśā vā yadā dṛṣṭā na kenacit |== ==【b】 明 或 不明 或 當 見 不 任何== ==【a】vandhyā-duhitṛ-līlā iva kathyamānā api sā mudhā ||== ==【b】 石女 女兒 媚 如 說 雖 彼 無義== *གང་ཚེ་འགས་ཀྱང་མཐོང་མིན་ན། །གསལ་བའམ་ནི་མི་གསལ་བ། །མོ་གཤམ་བུ་མོའི་འགྱིང་བག་བཞིན། །དེ་ན་བརྗོད་ཀྱང་དོན་མེད་དོ། །* ★22.若識皆不見，則明或不明， 猶如石女媚，說彼亦無義。 ▲(22) And when it’s never been seen by anyone, Then discussing whether it’s (self) luminous Or not (self) luminous is meaningless, Like the beautiful looks of the daughter of a barren woman. △22. Madhyamika: If no one perceives whether the mind is luminous or not, then there is no point in discussing it, like the beauty of a barren woman's daughter. ②若時悉無能見者,，若能照明若不能,，如諍石女兒美惡,，徒勞詞費定無義。 ④如果任何人都無法看到照亮或不照亮，如同描述石女之女嫵媚，純屬無稽之談。 ###### # ⅱ.破成立自證分之理 ###### ## ⓐ無自證分也能回憶 ###### ### 9.24 ~~yadi nāsti svasaṃvittirvijñānaṃ smaryate katham| anyānubhūte saṃbandhāt smṛtirākhuviṣaṃ yathā||9.24||~~ ==【a】yadi na asti svasaṃvittir vijñānaṃ smaryate kathaṃ |== ==【b】 若 無 是 自證分 識 憶念 如何== ==【a】anya-anubhūte saṃbandhāt smṛtir ākhu-viṣaṃ yathā ||== ==【b】 他 所經驗 相連 憶念 鼠 毒 如== *གལ་ཏེ་རང་རིག་ཡོད་མིན་ན། །རྣམ་ཤེས་དྲན་པར་ཇི་ལྟར་འགྱུར། །གཞན་མྱོང་བ་ན་འབྲེལ་པ་ལས། །དྲན་འགྱུར་བྱི་བའི་དུག་བཞིན་ནོ། །* ★23.若無自證分，心識怎憶念？ 心境相連故，能知如鼠毒。 ▲(23) (Suppose you insisted,) “But, if reflexive awareness doesn’t exist, Then how does a consciousness come to be recalled?” (Well,) a recollection comes about from a connection With another (object) that was experienced, like the poison from a rat. △23. Yogacarin: If self-cognizing awareness does not exist, how is consciousness recalled? Madhyamika: Recollection comes from its relation to something else that was experienced, like a rats poison. ②若問倘心不自知，云何能念過去識， 與曾習境聯屬生，有念如鼠咬與毒。 ④如果沒有自我知覺，怎麼能夠回憶知識？回憶與曾經經歷的，事情相關，例如鼠毒。 ###### ### 9.25 ~~pratyayāntarayuktasya darśanātsvaṃ prakāśate| siddhāñjanavidherdṛṣṭo ghaṭo naivāñjanaṃ bhavet||9.25||~~ ==【a】pratyaya-antara-yuktasya darśanāt svaṃ prakāśate |== ==【b】 緣 他 相應 能見 自 明== ==【a】siddha-añjana-vidher dṛṣṭo ghaṭo na eva añjanaṃ bhavet ||== ==【b】已完成 眼藥 應用 所見 瓶 不 實 藥 是== *རྐྱེན་གཞན་དག་དང་ལྡན་པ་ནི། །མཐོང་ཕྱིར་རང་ཉིད་རབ་གསལ་ན། །གྲུབ་པའི་མིག་སྨན་སྦྱོར་བ་ལས། །བུམ་མཐོང་མིག་སྨན་ཉིད་འགྱུར་མིན། །* ★24.心通遠見他，近故心自明。 然塗煉就藥，見瓶不見藥。 ▲(24) (And suppose you persisted,) “But, it can illuminate itself, because, When endowed with other conditions, there’s the seeing (of others’ minds).” (Well,) a (buried treasure) vasethat’s seen from applying actualized magic eye lotion Still wouldn’t be the eye lotion itself. △24. Yogacarin: It illuminates itself, because the mind, endowed with other conditions, perceives. Madhyamika: A Jar seen due to the application of a magical ointment is not the ointment itself. ②若時具足餘諸緣，能見故自能顯了，修成眼藥作用力，見寶藏瓶藥不見。 ④既然能看清其他因緣，也就能照亮看清自己；塗上神奇眼膏，能看到水罐，但是看不到眼膏。 ###### ## ⓑ無自證分也能覺知 ###### ### 9.26 ~~yathā dṛṣṭaṃ śrutaṃ jñātaṃ naiveha pratiṣidhyate| satyataḥ kalpanā tvatra duḥkhaheturnivāryate||9.26||~~ ==【a】yathā dṛṣṭaṃ śrutaṃ jñātaṃ na eva iha pratiṣidhyate |== ==【b】 如 所見 所聞 所覺 不 實 此 遮== ==【a】satyataḥ kalpanā tv atra duḥkha-hetur nivāryate ||== ==【b】 諦 執 然 此 苦 因 遮== *ཇི་ལྟར་མཐོང་ཐོས་ཤེས་པ་དག །འདིར་ནི་དགག་པར་བྱ་མིན་ཏེ། །འདིར་ནི་སྡུག་བསྔལ་རྒྱུར་གྱུར་པ། །བདེན་པར་རྟོག་པ་བཟློག་བྱ་ཡིན། །* ★25.見聞與覺知，於此不遮除。 此處所遮者，苦因執諦實。 ▲(25) How something is seen, heard, or known Is not being nullified in this at all. Here, (instead,) conceptual cognition (of it) as truly existent, which has become the cause for suffering, Is being turned back. △25. The Manner in which something is seen, heard, or cognized is not what is refuted here, but the conceptualization of its true appearance, which is the cause of suffering, is rejected here. ②如是見聞覺知等，非是此中之所遮， 此唯遮執實分別，由彼能成苦因故。 ④這裏并不是要否定所見、所聞和所知，而是要排除痛苦的原因：妄想它們真實。 ###### ### 9.27 ~~cittādanyā na māyā cennāpyananyeti kalpyate| vastu cetsā kathaṃ nānyānanyā cennāsti vastutaḥ||9.27||~~ ==【a】cittād anyā na māyā cen na apy ananyā iti kalpyate |== ==【b】 心 異 不 幻 若 非 亦 無異 謂 分別== ==【a】vastu cet sā kathaṃ na anyā ananyā cen nāsti vastutaḥ ||== ==【b】 實 若 彼 何 非 異 非異 若 非 實== *སེམས་ལས་སྒྱུ་མ་གཞན་མིན་ཞིང༌། །གཞན་མིན་པར་ཡང་མི་རྟག་ན། །དངོས་ན་ཇི་ལྟར་དེ་གཞན་མིན། །གཞན་མིན་ཞེ་ན་དངོས་པོར་མེད། །* ★26.幻境非心外，亦非全無異， 若實怎非異？非異則非實。 ▲(26) (Suppose you said,) “An illusion (of an external object) isn’t different from the mind; Yet it can’t be conceived as non-different.” (Well,) if it were a (truly existent) functional phenomenon, how could it not be different? And if (you said) it’s not different, it couldn’t be a (truly existent) functional phenomenon. △26. If you fancy that an illusion is neither different from the mind, nor non different, then if it is a really existing thing, how can it not be different? If it is not different, then it does not really exist. ②由心幻出非異法，彼二非異亦無常， 實有云何非異心，非異心應非實有。 ④如果幻覺不異於心，它也被認為不同於心；如果幻覺是事物，怎會不異於心？如果不異於心，實際就是不存在。 ###### ### 9.28 ~~asatyapi yathā māyā dṛśyā draṣṭṛ tathā manaḥ| vastvāśrayaścetsaṃsāraḥ so'nyathākāśavadbhavet||9.28||~~ ==【a】asaty api yathā māyā dṛśyā draṣṭṛ tathā manaḥ |== ==【b】非有 雖 如 幻 所見 見者 亦然 心== ==【a】vastv āśrayaś cet saṃsāraḥ so 'nyathā ākāśavad bhavet ||== ==【b】 實 依 若 輪迴 彼 否則 如虛空 應是== *ཇི་ལྟར་སྒྱུ་མ་བདེན་མིན་ཡང༌། །བལྟ་བྱ་དེ་བཞིན་ལྟ་བྱེད་ཡིད། །གལ་ཏེ་འཁོར་བ་དངོས་རྟེན་ཅན། །དེ་ནི་གཞན་དུ་མཁའ་འདྲར་འགྱུར། །* ★27.幻境非實有，能見心亦然。 輪迴依實法，否則如虛空。 ▲(27) Just as an illusion, though not truly existent, can still be seen, So too is it with what does the seeing. Suppose (you still objected,) “But, samsara must have a (truly existent) functional phenomenon as its support; Otherwise, it would be like space.” △27. Just as an illusion can be seen even though it does truly exist, so it is with the observer, the mind. Yogacarin: The cycle of existence has its basis in reality or else it would be like space. ②如是幻事非諦實，能見亦與所見等， 或言輪有實所依，若不爾者如虛空。 ④即使幻覺不存在，也能看到，心作為觀者也同樣；如果說輪回不依靠事物，那麼，它就會如同虛空。 ###### ### 9.29 ~~vastvāśrayeṇābhāvasya kriyāvattvaṃ kathaṃ bhavet| asatsahāyamekaṃ hi cittamāpadyate tava||9.29||~~ ==【a】vastv āśrayeṇa abhāvasya kriyāvattvaṃ kathaṃ bhavet |== ==【b】 實 依 無實 有作用性 云何 應是== ==【a】asat-sahāyam ekaṃ hi cittam āpadyate tava ||== ==【b】 無 伴 一 實 心 應成 汝== *དངོས་མེད་དངོས་ལ་བརྟེན་པས་ན། །བྱེད་དང་ལྡན་པར་ཇི་ལྟར་འགྱུར། །ཁྱོད་ཀྱི་སེམས་ནི་གྲོགས་མེད་པ། །གཅིག་པུ་ཉིད་དུ་འགྱུར་བ་ཡིན། །* ★28.無實若依實，云何有作用？ 汝心無助伴，應成獨一體。 ▲(28) (Well,) how could a non-phenomenon come to have a function Through its being supported on (a truly existent) functional one? And the mind you (asserted) would get (reduced, in fact,) To something existing alone by itself, accompanied by nothing. △28. Madhyamika: How can something that does not exist have any efficacy by being based on something real? You have approached the mind as being an isolated unity. ②若不實法依實因，云何有能生果者？，汝二取心無助伴，應唯自知及自明。 ④依靠不存在的事物，又怎麼能發揮作用？因為唯有你的心，沒有任何協助者。 ###### ### 9.30 ~~grāhyamuktaṃ yadā cittaṃ tadā sarve tathāgatāḥ| evaṃ ca ko guṇo labdhaścittamātre'pi kalpite||9.30||~~ ==【a】grāhya-muktaṃ yadā cittaṃ tadā sarve tathāgatāḥ |== ==【b】 所取 離 若 心 則 衆 如來== ==【a】evaṃ ca ko guṇo labdhaś cittamātre 'pi kalpite ||== ==【b】 如是 與 何 德 所得 唯心 雖 施設== *གང་ཚེ་སེམས་ནི་གཟུང་བྲལ་བ། །དེ་ཚེ་ཐམས་ཅད་དེ་བཞིན་གཤེགས། །དེ་ལྟ་ན་ཡང་སེམས་ཙམ་དུ། །བརྟགས་ལ་ཡོན་ཏན་ཅི་ཞིག་ཡོད། །* ★29.若心離所取，眾皆成如來。 施設唯識義，究竟有何德？ ▲(29) And when the mind would be (naturally) free of cognized objects, Then everyone would be a Thusly Gone (Buddha). And if that were the case, what benefit would there be In conceiving of mind-only? △29. If the mind were free from any apprehended object, then all beings would be Tathágatas. Thus, what good is gained by speculating that only the mind exists? ②若時心離於二取，一切眾生已成佛， 若已如是復何須，觀於唯識有何益？。 ④如果心能擺脫執取，那麼，眾生皆成如來，而依照這種唯心妄想，能夠獲得什麼功德？ ##### ‹3›破中觀宗悟空無用之諍 ##### Ⅰ.起諍 ###### 9.31 ~~māyopamatve'pi jñāte kathaṃ kleśo nivartate| yadā māyāstriyāṃ rāgastatkarturapi jāyate||9.31||~~ ==【a】māyā-upamatve 'pi jñāte kathaṃ kleśo nivartate |== ==【b】 幻 如 雖 所知 如何 煩惱 遮止== ==【a】yadā māyā-striyāṃ rāgas tat-kartur api jāyate ||== ==【b】 若 幻 女 貪 彼 作者 雖 生== *སྒྱུ་མ་ལྟ་བུར་ཤེས་ན་ཡང༌། །ཇི་ལྟར་ཉོན་མོངས་ལྡོག་འགྱུར་ཏེ། །གང་ཚེ་སྒྱུ་མའི་བུད་མེད་ལ། །དེ་བྱེད་ཉིད་ཀྱང་ཆགས་སྐྱེ་འགྱུར། །* ★30.雖知法如幻，豈能除煩惱？ 如彼幻變師，亦貪所變女。 ▲(30) (Suppose you asked,) “Even upon knowing the similarity (of things) with illusion, How does disturbing emotion turn back, When it’s the case that lust for an illusory woman Can arise even in the one who conjured her?” △30. Yogacarin: Even when the similarity to illusion is recognized, how does a mental affliction cease, since lust for an illusory woman arises even in the mind of the one who created her? ②雖已知如幻化事，云何能遮諸煩惱？，若時於所幻化女，幻師亦能生貪等。 ④即使知道世界如幻，又怎麼能克服煩惱？甚至魔術師也會對幻影女人產生欲念。 ##### Ⅱ.答辨 ###### ‹Ⅰ›幻師生貪之因 ###### # 9.32 ~~aprahīṇā hi tatkarturjñeyasaṃkleśavāsanā| taddṛṣṭikāle tasyāto durbalā śūnyavāsanā||9.32||~~ ==【a】aprahīṇā hi tatkartur jñeya-saṃkleśa-vāsanā |== ==【b】 未斷 實 幻師 所知 煩惱 習氣== ==【a】tad-dṛṣṭi-kāle tasya ato durbalā śūnya-vāsanā ||== ==【b】 彼 見 時 彼 故 弱 空 習氣== *དེ་བྱེད་པ་ནི་ཤེས་བྱ་ལ། །ཉོན་མོངས་བག་ཆགས་མ་སྤངས་པ། །དེས་ན་དེ་མཐོང་བ་ན་དེ། །སྟོང་ཉིད་བག་ཆགས་ཉམ་ཆུང་ཉིད། །* ★31.幻師於所知，未斷煩惱習， 空性習氣弱，故見猶生貪。 ▲(31) (Well, that happens because) the conjurer hasn’t rid himself yet Of the habit for disturbing emotion toward knowable things, And so, when he sees her, His habit for voidness is still weak in force. △31. Madhyamika: Because her creator's imprints of mental afflictions toward objects of knowledge have not been eliminated, when seeing her, his imprint of emptiness is weak. ②彼幻師於所知境，煩惱習氣不能斷， 由實執力見彼時，空性習氣微劣故。 ④因為魔術師還沒有斷除所知煩惱習氣，故而見到幻影女人，空性習氣軟弱無力。 ###### ‹Ⅱ›修空能斷煩惱習 ###### # 9.33 ~~śūnyatāvāsanādhānāddhīyate bhāvavāsanā| kiṃcinnāstīti cābhyāsātsāpi paścātprahīyate||9.33||~~ ==【a】śūnyatā-vāsanā-ādhānād dhīyate bhāva-vāsanā |== ==【b】 空性 習氣 任持 斷 實有 習氣== ==【a】kiṃcin nāsti iti ca abhyāsāt sā api paścāt prahīyate ||== ==【b】 任何 無 謂 與 串習 彼 雖 後 斷== *སྟོང་ཉིད་བག་ཆགས་གོམས་པས་ནི། །དངོས་པོའི་བག་ཆགས་སྤོང་འགྱུར་ཞིང༌། །ཅི་ཡང་མེད་ཅིས་གོམས་པས་ནི། །དེ་ཡང་ཕྱི་ནས་སྤོང་བར་འགྱུར། །* ★32.若久修空性，必斷實有習， 由修無所有，後亦斷空執。 ▲(32) However, by habituating himself to the habit of voidness, He’ll rid himself of the habit of (cognizing) phenomena (as truly existent). Then, by habituating himself with “no such thing,” He’ll later come to rid himself even of (cognizing) that. △32. By building up the imprints of emptiness, the imprint of existence is diminished; and after accustoming oneself to the fact that nothing truly exists, even that diminishes. ②由修空性薰習力，能斷執實之習氣， 謂畢竟無而修心，無實實執後亦斷。 ④依靠空性習氣，消除執有習氣，修習一無所有，最終消除空性。 ###### # 9.34 ~~yadā na labhyate bhāvo yo nāstīti prakalpyate| tadā nirāśrayo'bhāvaḥ kathaṃ tiṣṭhenmateḥ puraḥ||9.34||~~ ==【a】yadā na labhyate bhāvo yo nāsti iti prakalpyate |== ==【b】 若 不 得 諦實 若 無 謂 分別== ==【a】tadā nirāśrayo 'bhāvaḥ kathaṃ tiṣṭhen mateḥ puraḥ ||== ==【b】 則 無所依 無實 如何 住 心 前== *གང་ཚེ་གང་ཞིག་མེད་དོ་ཞེས། །བརྟག་བྱའི་དངོས་པོ་མི་དམིགས་པ། །དེ་ཚེ་དངོས་མེད་རྟེན་བྲལ་བ། །བློ་ཡི་མདུན་ན་ཇི་ལྟར་གནས། །* ★33.觀法無諦實，不得諦實法。 無實離所依，彼豈依心前？ ▲(33) When a (truly existent) functional phenomenon, which is conceived as “not existing,” Is no longer taken as the mental aim; Then lacking a support, how can the nonfunctional phenomenon (of its non-true existence) Remain before the dualistic mind? △33. Yogacarin: If it is conceived that a phenomenon that does not really exist cannot be perceived, then how can a non-entity, which is without basis, stand before the mind? ②若依何法說為無，所觀實法無所緣， 其時不實離所依，於觀慧前云何住？。 ④一旦存在不可獲得，也就被認為不存在，不存在也就無依靠，怎麼會出現在心前？ ###### # 9.35 ~~yadā na bhāvo nābhāvo mateḥ saṃtiṣṭhate puraḥ| tadānyagatyabhāvena nirālambā praśāmyati||9.35||~~ ==【a】yadā na bhāvo na abhāvo mateḥ saṃtiṣṭhate puraḥ |== ==【b】 若 無 實 無 無實 心 住 前== ==【a】tadā anya-gaty-abhāvena nirālambā praśāmyati ||== ==【b】 則 餘 趣 無實 無所緣 寂靜== *གང་ཚེ་དངོས་དང་དངོས་མེད་དག །བློ་ཡི་མདུན་ན་མི་གནས་པ། །དེ་ཚེ་རྣམ་པ་གཞན་མེད་པས། །དམིགས་པ་མེད་པར་རབ་ཏུ་ཞི། །* ★34.若實無實法，悉不住心前， 彼時無餘相，無緣最寂滅。 ▲(34) When neither a (truly existent) functional phenomenon nor the nonfunctional one(of its non-true existence) Remains before the dualistic mind, Then since the other alternatives cannot be the case, There’s full pacification into (a state) without mental aim (at the impossible). △34. Madhyamika: When neither an entity nor a non-entity remains before the mind, then since there is no other possibility, having no objects, it becomes calm. ②若時或實或非實，於觀慧前皆不住， 爾時別無所執相，無所緣故極寂靜。 ④一旦在心前，既沒有存在，也沒有不存在，這樣，沒有其他去處，無所依傍，也就平靜。 ###### ‹Ⅲ›斷煩惱能成菩提 ###### # ⅰ.雖無分別能滿眾願 ###### ## 9.36 ~~cintāmaṇiḥ kalpataruryathecchāparipūraṇaḥ| vineyapraṇidhānābhyāṃ jinabimbaṃ tathekṣyate||9.36||~~ ==【a】cintā-maṇiḥ kalpatarur yathā icchā-paripūraṇaḥ |== ==【b】 思 摩尼 如意樹 如 希求 能滿== ==【a】vineya-praṇidhānābhyāṃ jina-bimbaṃ tathā īkṣyate ||== ==【b】 弟子 願 佛 像 同樣 所見== *ཡིད་བཞིན་ནོར་བུ་དཔག་བསམ་ཤིང༌། །ཇི་ལྟར་རེ་བ་ཡོངས་སྐོང་བ། །དེ་བཞིན་གདུལ་བྱ་སྨོན་ལམ་གྱི། །དབང་གིས་རྒྱལ་བའི་སྐུར་སྣང་ངོ། །* ★35.摩尼如意樹，無心能滿願， 因福與宿願，諸佛亦現身。 ▲(35) (Then,) just as a wish-fulfilling gem And a wish-granting tree fulfill all wishes; Likewise, through the power of disciples to be tamed and of prayers, The Enlightening Form of a Triumphant One appears. △35. Just as a wish fulfilling gem, or a wish granting tree satisfies desires, so the image of the Jina is seen, because of his vow and his disciples. ②摩尼寶珠如意樹，云何悉滿諸希願， 所化願力自在故，如來現身亦如是。 ④正如如意珠和如意樹，能滿足人的任何願望，同樣，依靠教化和誓願，能見到勝者佛陀形象。 ###### ## 9.37 ~~yathā gāruḍikaḥ stambhaṃ sādhayitvā vinaśyati| sa tasmiṃściranaṣṭe'pi viṣādīnupaśāmayet||9.37||~~ ==【a】yathā gāruḍikaḥ stambhaṃ sādhayitvā vinaśyati |== ==【b】 如 巫士 柱 已成 死== ==【a】sa tasmiṃś cira-naṣṭe 'pi viṣa-ādīn upaśāmayet ||== ==【b】彼 彼 久 逝 雖 毒 等 能滅== *དཔེར་ན་ནམ་མཁའ་ལྡིང་གི་ནི། །མཆོད་སྡོང་བསྒྲུབས་ནས་འདས་གྱུར་པ། །དེ་འདས་ཡུན་རིང་ལོན་ཡང་དེ། །དུག་ལ་སོགས་པ་ཞི་བྱེད་བཞིན། །* ★36.如人修鵬塔，塔成彼人逝。 雖逝經久遠，滅毒用猶存。 ▲(36) For example, just as when a garudika healer has passed away After actualizing a wooden healing post, It still can pacify poison and the like, Even when a long time’s expired since his passing; △36. When a charmer against poison dies, after completing a pillar, that pillar neutralizes poisons and the like, even for a long time after his death. ②譬如大鵬金翅鳥，消毒供樹昔曾修， 久成過去仍感報，能息現前諸毒害。 ④正如金翅鳥匠建起一根木柱，然後去世，即使他已去世很久，木柱仍有解毒作用。 ###### ## 9.38 ~~bodhicaryānurūpyeṇa jinastambho'pi sādhitaḥ| karoti sarvakāryāṇi bodhisattve'pi nirvṛte||9.38||~~ ==【a】bodhicaryā ānurūpyeṇa jina-stambho 'pi sādhitaḥ |== ==【b】 菩提行 依據 佛 柱 雖 成就== ==【a】karoti sarva-kāryāṇi bodhisattve 'pi nirvṛte ||== ==【b】 作 一切 事 菩薩 雖 已滅== *བྱང་ཆུབ་སྤྱོད་པའི་རྗེས་མཐུན་པས། །རྒྱལ་བའི་མཆོད་སྡོང་སྒྲུབ་པ་ཡང༌། །བྱང་ཆུབ་སེམས་དཔའ་མྱ་ངན་ལས། །འདས་ཀྱང་དོན་རྣམས་ཐམས་ཅད་མཛད། །* ★37.隨修菩提行，圓成正覺塔， 菩薩雖入滅，能成眾利益。 ▲(37) So too, when a bodhisattva has passed into nirvana, After actualizing the healing-post (body) of a Triumphant One In accord with bodhisattva behavior, It still can perform all that’s to be done. △37. Likewise, the pillar of the Jina, completed with accordance with the Bodhisattva way of life, accomplishes all tasks, even when the bodhisattva has passed into Nirvana. ②隨順於諸菩薩行，若於如來修供養， 菩薩雖已般涅槃，亦能作諸義利事。 ④同樣，菩薩靠修習菩提行，建起佛柱，即使他已經涅槃，佛柱仍發揮作用。 ###### # ⅱ.斷諍 ###### ## 9.39 ~~acittake kṛtā pūjā kathaṃ phalavatī bhavet| tulyaiva paṭhyate yasmāttiṣṭhato nirvṛtasya ca||9.39||~~ ==【a】acittake kṛtā pūjā kathaṃ phalavatī bhavet |== ==【b】 無心 所作 供 云何 有果 應是== ==【a】tulya eva paṭhyate yasmāt tiṣṭhato nirvṛtasya ca ||== ==【b】 等 實 所說 若 正住 已滅 與== *སེམས་མེད་པ་ལ་མཆོད་བྱས་པས། །ཇི་ལྟར་འབྲས་བུར་ལྡན་པར་འགྱུར། །གང་ཕྱིར་བཞུགས་པའམ་མྱ་ངན་འདས། །མཚུངས་པ་ཉིད་དུ་བཤད་ཕྱིར་རོ། །* ★38.供養無心物，云何能得果？ 供奉今昔物，經說福等故。 ▲(38) (Suppose you asked,) “How can offerings made to something lacking a mind have results?” (Well,) why? Because whether he’s still here Or has already passed into nirvana, It’s been proclaimed as being the same. △38. Hinayananist: How could worship offered to something that has no consciousness be fruitful? Madhyamika: Because it is taught that it is the same whether he is present or has passed into Nirvana. ②若供無分別心者，云何亦能得果報？，經言住世或涅槃，供養福德均等故。 ④供奉無心的佛陀，怎麼會獲得果報？經中說，供奉在世或涅槃的佛，功德相同。 ###### ## 9.40 ~~āgamācca phalaṃ tatra saṃvṛtyā tattvato'pi vā| satyabuddhe kṛtā pūjā saphaleti kathaṃ yathā||9.40||~~ ==【a】āgamāc ca phalaṃ tatra saṃvṛtyā tattvato 'pi vā |== ==【b】 阿含 與 果 此 世俗 真實 雖 或== ==【a】satya-buddhe kṛtā pūjā saphala iti kathaṃ yathā ||== ==【b】 真 佛 所作 供 有果 謂 同樣的== *ཀུན་རྫོབ་བམ་ནི་དེ་ཉིད་དུའང༌། །རུང་སྟེ་དེས༌འབྲས་ལུང་ལས་ཡིན། །དཔེར་ན་བདེན་པའི་སངས་རྒྱས་ལ། །ཇི་ལྟར་འབྲས་བུར་བཅས་པ་བཞིན། །* ★39.供以真俗心，經說皆獲福， 如供實有佛，能得果報然。 ▲(39) According to scriptural authority, results are there, Whether from the surface (viewpoint) or that of actuality. It’s like, for example, how (you’d say that offerings made) To a truly existent Buddha has results. △39. According to the scriptures, effects of worship do exist, whether conventionally or ultimately, in the same way that worship offered to the true Buddha is said to be fruitful. ②世俗勝義供養佛，經言均能生果報， 如汝許於諦實佛，供養得果亦如是。 ④經中說，依據俗諦或勝義諦，都獲得果報，這便說明為何供奉勝義諦佛，也獲果報。 ### ‹二›明唯求解脫亦需悟空 #### 1.起諍 ##### 9.41 ~~satyadarśanato muktiḥ śūnyatādarśanena kim| na vinānena mārgeṇa bodhirityāgamo yataḥ||9.41||~~ ==【a】satya-darśanato muktiḥ śūnyatā-darśanena kiṃ |== ==【b】 諦 見 解脫 空性 見 何== ==【a】na vinā anena mārgeṇa bodhir ity āgamo yataḥ ||== ==【b】無 無 此 道 菩提 謂 經 因為== *བདེན་པ་མཐོང་བས་གྲོལ་འགྱུར་གྱི། །སྟོང་ཉིད་མཐོང་བས་ཅི་ཞིག་བྱ། །* ★40.見諦則解脫，何需見空性？ ▲(40) (Suppose, like the Hinayanists, you then objected,) “But, since liberation comes fromseeing the (four noble) truths, What’s the use of seeing voidness?” (Well,) why? Because from scriptural authority it’s been proclaimed That without this path, there’s no purified state. △40. Hinayananist: Liberation comes from understanding the four noble truths, so what is the point of perceiving emptiness? Madhyamika: Because the scripture states that there is no awakening without this path. ②見四諦等即解脫，求見空性有何益？，經云未得此道時，不成三乘菩提故。 ④依靠聖諦見，就能解脫，何必還要依靠空性見？因為經中說，不依靠這條道路，就不能獲得菩提。 #### 2.答辯 ##### ‹1›空慧乃解脫三有之道 ##### Ⅰ.以大乘經證成 ###### ‹Ⅰ›引《般若經》 *གང་ཕྱིར་ལུང་ལས་ལམ་འདི་ནི། །མེད་པར་བྱང་ཆུབ་མེད་པར་གསུངས། །* 般若經中說：無慧無菩提。[] ###### ‹Ⅱ›成立大乘是佛說 ###### # 9.42 ~~nanvasiddhaṃ mahāyānaṃ kathaṃ siddhastvadāgamaḥ| yasmādubhayasiddho'sau na siddho'sau tavāditaḥ||9.42||~~ ==【a】nanv asiddhaṃ mahāyānaṃ kathaṃ siddhas tvad āgamaḥ |== ==【b】 實 不成 大乘 云何 成 汝 經== ==【a】yasmād ubhaya-siddho 'sau na siddho 'sau tava āditaḥ ||== ==【b】 若 二 成 此 不 成 此 汝 初== *གལ་ཏེ་ཐེག་ཆེན་མ་གྲུབ་ན། །ཁྱོད་ཀྱི་ལུང་ནི་ཇི་ལྟར་གྲུབ། །གང་ཕྱིར་གཉིས་ཀ་ལ་འདི་གྲུབ། །དང་པོ་ཁྱོད་ལ་འདི་མ་གྲུབ། །* ★41.大乘若不成，汝教云何成？ 二皆許此故。汝初亦不許。 ▲(41) Suppose (you then objected,) “But, Mahayana’s not established (as valid)!” (Well,) how can your scriptures be established? (If you answered,) “Because they’re established for both parties.” (Well,) they weren’t established for you from the start. △41. Hinayananist: The Mahayana is certainly not authenticated. Madhyamika: How is your scripture authenticated? Hinayananist: Because it is authenticated by both of us. Madhyamika: Then it is not authenticated by you from the beginning. ②若謂大乘非汝許，汝小乘教云何成？，何故二者獨許此，此汝初生亦未許。 ④“大乘經不能成立，”你的經為何能成立？“因為雙方都認同。”而你最初也不認同。 ###### # 9.43 ~~yatpratyayā ca tatrāsthā mahāyāne'pi tāṃ kuru| anyobhayeṣṭasatyatve vedāderapi satyatā||9.43||~~ ==【a】yat-pratyayā ca tatra āsthā mahāyāne 'pi tāṃ kuru |== ==【b】 若 信 與 彼 關注 大乘 亦 此 應作== ==【a】anya-ubhaya-iṣṭa-satyatve veda-āder api satyatā ||== ==【b】 他 二 許 諦 吠陀 等 亦 諦== *རྐྱེན་གང་གིས་ནི་དེར་ཡིད་ཆེས། །དེ་ནི་ཐེག་ཆེན་ལ་ཡང་མཚུངས། །གཞན་གཉིས་འདོད་པས་བདེན་ན་ནི། །རིག་བྱེད་སོགས་ཀྱང་བདེན་པར་འགྱུར། །* ★42.何緣信彼典，大乘亦復然， 二許若成真，吠陀亦成真。 ▲(42) Any criterion that would give confidence in them Would equally (apply) to the Mahayana ones too. And if acceptance by two different parties could make something true, Then the Vedas and so on would also become true. △42. Apply the same faith and respect to the Mahayana as you do to it. If something is true because it is accepted by two different parties, then the Vedas and the like would also be true. ②以何因緣信解彼，此於大乘亦相等， 若二共許即諦實，能知等亦成實有。 ④你就按照你相信小乘經的種種理由，也相信大乘經吧！如果雙方都認同，便是真理，那麼，吠陀等等也成為真理。 ###### # 9.44 ~~savivādaṃ mahāyānamiti cedāgamaṃ tyaja| tīrthikaiḥ savivādatvātsvaiḥ paraiścāgamāntaram||9.44||~~ ==【a】savivādaṃ mahāyānam iti ced āgamaṃ tyaja |== ==【b】 有諍 大乘 謂 若 阿含 應捨== ==【a】tīrthikaiḥ savivādatvāt svaiḥ paraiś ca āgamāntaraṃ ||== ==【b】 外道 有諍性 自 他 與 阿含== *ཐེག་ཆེན་རྩོད་བཅས་ཕྱིར་ཞེ་ན། །ལུང་ལ་མུ་སྟེགས་པ་རྣམས་དང༌། །ལུང་གཞན་ལ་ཡང་རང་གཞན་དག །རྩོད་བཅས་ཡིན་ཕྱིར་དོར་བྱར་འགྱུར། །* ★43.小諍大乘故。外道於阿含， 自他於他教，諍故悉應捨。 ▲(43) Suppose (you argued), “It’s because the Mahayana ones are disputed.” (Well,) because (your) scripturesare disputed by non-Buddhists And some other (sections within your) scriptures by yourselves and others, They’d have to be discarded (too). △43. If you object that the Mahayana is controversial, then reject your own scripture because it is contested by heterodox groups and because parts of your scriptures are contested by your own people and others. ②於大乘有爭論故，小乘教與諸外道， 及餘部亦自他諍，是有諍故亦當捨。 ④如果說大乘經存在爭議，那麼，你也拋棄你的經吧！因為你的經也在外道和自己內部各派中有爭議。 *ངག་གང་མདོ་སྡེ་ལ་འཇུག་དེ། །གལ་ཏེ་སངས་རྒྱས་གསུངས་འདོད་ན། །ཐེག་ཆེན་ཕལ་ཆེར་ཁྱེད་ཅག་གི །མདོ་དང་མཚུངས་འདོད་མིན་ནམ་ཅི། །* ★49.[]若語入經藏，即許為佛語， 三藏大乘教，云何汝不許？▲△ *གལ་ཏེ་མ་གཏོགས་གཅིག་གིས་ནི། །ཐམས་ཅད་སྐྱོན་དང་བཅས་འགྱུར་ན། །མདོ་མཚུངས་གཅིག་གིས་ཐམས་ཅད་ནི། །རྒྱལ་བས་གསུངས་པ་ཅིས་མ་ཡིན། །* ★50.若因一不攝，一切皆有過， 則當以一同，一切成佛語。▲△ *ངག་གང་འོད་སྲུངས་ཆེན་པོ་ལ། །སོགས་པས་གཏིང་དཔོགས་མ་གྱུར་པ། །དེ་ནི་ཁྱོད་ཀྱིས་མ་རྟོགས་པས། །གཟུང་བྱ་མིན་པར་སུ་ཞིག་བྱེད། །* ★51.諸聖大迦葉，佛語未盡測， 誰因汝不解，廢持大乘教？▲△ ##### Ⅱ.以理成立 ###### ‹Ⅰ›無空慧不能證涅槃 ###### # 9.45 ~~śāsanaṃ bhikṣutāmūlaṃ bhikṣutaiva ca duḥsthitā| sāvalambanacittānāṃ nirvāṇamapi duḥsthitam||9.45||~~ ==【a】śāsanaṃ bhikṣutā-mūlaṃ bhikṣutā eva ca duḥkhitā |== ==【b】 教 僧 本 僧 實 與 難安== ==【a】sāvalambana-cittānāṃ nirvāṇam api duḥsthitam ||== ==【b】 有所緣 心 涅槃 亦 難住== *བསྟན་རྩ་དགེ་སློང་ཉིད་ཡིན་ན། །དགེ་སློང་ཉིད་ཀྱང་དཀའ་བར་གནས། །སེམས་ནི་དམིགས་དང་བཅས་རྣམས་ཀྱི། །མྱ་ངན་འདས་པའང་དཀའ་བར་གནས། །[]* ★44.比丘為教本，彼亦難安立， 心有所緣者，亦難住涅槃。 ▲(44) (Suppose you said,) “But the teachings (of the four noble truths) are the root of the (absolute) monkhood (of arhats).” (Well,) even (absolute) monkhood itself is on difficult grounds, (Since) the nirvana of a mind still aimed (at the impossible) Is on difficult grounds. △44. The teaching has its root in the monk-hood and the monk-hood is not on a firm footing. For those whose minds are subject to grasping, Nirvana is not on a firm footing either. ②聖教根本為比丘，比丘亦依佛語住， 一切心有所緣者，涅槃亦依佛語住。 ④經教是比丘性的根本，比丘性依然難以確立，而如果心中有所依傍，那麼，涅槃也難以確立。 ###### ‹Ⅱ› 若以四諦十六行相之道能得解脫，則暫斷煩惱現行亦得解脫 ###### # 9.46 ~~kleśaprahāṇānmuktiścettadanantaramastu sā| dṛṣṭaṃ ca teṣu sāmarthyaṃ niṣkleśasyāpi karmaṇaḥ||9.46||~~ ==【a】kleśa-prahāṇān muktiś cet tad-anantaram astu sā |== ==【b】 惑 斷 解脫 若 彼 無間 是 彼== ==【a】dṛṣṭaṃ ca teṣu sāmarthyaṃ niḥkleśasya api karmaṇaḥ ||== ==【b】 現前 與 彼 功能 無惑 雖 業== *ཉོན་མོངས་སྤངས་པས་གྲོལ་ན་དེའི། །དེ་མ་ཐག་ཏུ་དེར་འགྱུར་རོ། །ཉོན་མོངས་མེད་ཀྱང་དེ་དག་ལ། །ལས་ཀྱི་ནུས་པ་མཐོང་བ་ཡིན། །* ★45.斷惑若即脫，彼無間應爾， 彼等雖無惑，猶見業功能。 ▲(45) (Suppose you replied,) “But they’ve become liberated, because they’ve rid themselves of disturbing emotion.” (Well,) that would need to have happened immediately upon that; However, it’s seen that despite (their) lacking disturbing emotion, They’re still under the power of karma. △45. If your objection is that liberation is due to the elimination of mental afflictions, then it should occur immediately afterward. Yet one can see the power of Karma over those people, even though they had no mental afflictions. ②若由斷惑便解脫，無間應成阿羅漢， 彼等雖無現行惑，而猶見有業力故。 ④如果消除煩惱，就能解脫，那就讓解脫立即實現吧！然而，即使他們消除煩惱，仍然能看到業力的作用。 ###### # 9.47 ~~tṛṣṇā tāvadupādānaṃ nāsti cetsaṃpradhāryate| kimakliṣṭāpi tṛṣṇaiṣāṃ nāsti saṃmohavat satī||9.47||~~ ==【a】tṛṣṇā tāvad upādānaṃ nāsti cet saṃpradhāryate |== ==【b】 愛 乃至 取 無 若 所思量== ==【a】kim akliṣṭā api tṛṣṇā eṣāṃ nāsti saṃmohavat satī ||== ==【b】 何 非染 雖 愛 此 無 如癡 存== *རེ་ཞིག་ཉེར་ལེན་སྲེད་པ་ནི། །མེད་ཅེས་ངེས་པ་ཉིད་ཅེ་ན། །སྲེད་དེ་ཉོན་མོངས་ཅན་མིན་ཡང༌། །ཀུན་རྨོངས་བཞིན་དུ་ཅི་སྟེ་མེད། །* ★46.若謂無愛取，故定無後有， 此非染污愛，如癡云何無？ ▲(46) Suppose (you then said), “But it’s definite that they don’t have, (still) to some extent, Craving (as a condition) for obtaining (rebirth).” (Well,) why couldn’t it be that a craving that’s not with disturbing emotion (Is still existing in them), while still with bewilderment about all? △46. If you think that as long as there is no craving there is no grasping onto rebirth, why could their craving, even though free of mental afflictions, not exist as delusion? ②或謂言無近取貪，所言無是決定義， 此貪雖非煩惱性，如遍行癡之何無？。 ④如果說這樣的貪愛并不執取再生，那麼，他們為何不會產生無煩惱的貪愛，而仍然如同癡迷？ ###### # 9.48 ~~vedanāpratyayā tṛṣṇā vedanaiṣāṃ ca vidyate| sālambanena cittena sthātavyaṃ yatra tatra vā||9.48||~~ ==【a】vedanā-pratyayā tṛṣṇā vedanā eṣāṃ ca vidyate |== ==【b】 受 緣 愛 受 彼 與 有== ==【a】sālambanena cittena sthātavyaṃ yatra tatra vā ||== ==【b】 有所緣 心 應住 彼 此 或== *ཚོར་བའི་རྐྱེན་གྱིས་སྲེད་པ་ཡིན། །ཚོར་བ་དེ་དག་ལ་ཡང་ཡོད། །དམིགས་པ་དང་ནི་བཅས་པའི་སེམས། །འགའ་ཞིག་ལ་ནི་གནས་པར་འགྱུར། །* ★47.因受緣生愛，彼等仍有受。 心識有所緣，彼仍住其中。 ▲(47) Through the circumstance of feeling, there’s craving, And feeling still exists in them as well. So a mind still having an aim (at the impossible) Will come to be settled on one or another. △47. Craving has its cause in feeling, and they have feeling. The mind that has mental objects has to dwell on one thing or another. ②以受為緣故有貪，受於彼等亦有故， 凡有諦實境俱心，即有貪與俱現行。 ④貪愛以感受為原因，而他們仍然有感受，因為心有所依傍，住於這裏或那裏。 ###### ‹Ⅲ›結成唯求解脫亦需修空 ###### # 9.49 ~~vinā śūnyatayā cittaṃ baddhamutpadyate punaḥ| yathāsaṃjñisamāpattau bhāvayettena śūnyatām||9.49||~~ ==【a】vinā śūnyatayā cittaṃ baddham utpadyate punaḥ |== ==【b】 無 空性 心 所縛 生 再== ==【a】yathā asaṃjñi-samāpattau bhāvayet tena śūnyatāṃ ||== ==【b】 如 無想 定 應修 此 空性== *སྟོང་ཉིད་དང་ནི་བྲལ་བའི་སེམས། །འགགས་པ་སླར་ཡང་སྐྱེ་འགྱུར་ཏེ། །འདུ་ཤེས་མེད་པའི་སྙོམས་འཇུག་བཞིན། །དེས་ན་སྟོང་ཉིད་བསྒོམ་པར་བྱ། །* ★48.若無空性心，滅已復當生， 猶如無想定，故當修空性。 ▲(48) A mind that’s parted from voidness May block (it), but it’ll arise once again, As with a trance that lacks distinguishing. Therefore, one needs to meditate on voidness. △48. Without emptiness the mind is constrained and arises again, as in non-cognitive meditative equipoise. Therefore, one should meditate on emptiness. ②離於空性觀證心，滅已仍復生起故， 如人入於無想定，是故應當修空性。 ④如果沒有空性，心仍會受束縛，如同在無想定中，因此，要修習空性。 ###### # 9.50 ~~yat sūtre ’vatared vākyaṃ tac ced buddhoktam iṣyate| mahāyānaṃ bhavatsūtraiḥ prāyas tulyaṃ na kiṃ matam||9.50||[]~~ ==【a】yat sūtre 'vatared vākyaṃ tac ced buddha-uktam iṣyate |== ==【b】 若 經 入 語 彼 若 佛 所說 所許== ==【a】mahāyānaṃ bhavat-sūtraiḥ prāyas tulyaṃ na kiṃ mataṃ ||== ==【b】 大乘 汝 經 大部份 相等 不 何 所敬== ▲(49) (So again,) if you accept as spoken by the Buddha Any speech that’s made it down into the sutras, Then why not accept the Mahayana, which, for the most part, Are equivalent to (your) sutras? △49. If you acknowledge the utterances that correspond to the sutras as the words of the Buddha, why do you not respect the Mahayana, which for the most part is similar to your sutras? ②若語入於經藏中，汝則許為佛說者， 汝於多分大乘經，是否許同經藏攝？。 ④如果認為編入經中的話語都是佛陀所說，大乘經與你的經大多相同，你為何不認同？ ###### # 9.51 ~~ekenāgamyamānena sakalaṃ yadi doṣavat| ekena sūtratulyena kiṃ na sarvaṃ jinoditam||9.51||~~ ==【a】ekena āgamyamānena sakalaṃ yadi doṣa-vat |== ==【b】 一 ？ 一切 若 過 有== ==【a】ekena sūtra-tulyena kiṃ na sarvaṃ jina-uditaṃ ||== ==【b】 一 經 同 何 不 一切 佛 所說== ▲(50) If, because of one exception, All would become corrupt; Then why, because of one equivalence to (your) sutras, Wouldn’t all have been spoken by the Buddha? △50. If the whole is faulty because one part is not acceptable, why not consider the whole as taught by the Jina because one part is similar to the Sutras? ②若唯由一經不攝，一切皆成有過者， 何不由一同是經，一切悉皆成佛語。 ④如果依據一部經說法不同，而詬病所有的經，為何不依據一部經相同，而確認全部都是佛陀所說？ ###### # 9.52 ~~mahākāśyapamukhyaiś ca yad vākyaṃ nāvagāhyate | tat tvayānavabuddhatvād agrāhyaṃ kaḥ kariṣyati ||9.52||[]~~ ==【a】mahākāśyapa-mukhyaiś ca yad vākyaṃ na avagāhyate |== ==【b】 大迦葉 首 與 若 語 未 深入== ==【a】tat tvayā anavabuddhatvād agrāhyaṃ kaḥ kariṣyati ||== ==【b】彼 汝 不知 不持 何 將作== ▲(51) And who would consider unacceptable Some speech, the depths of which (Even) Mahakashyapa and the like couldn’t fathom, (Simply) because you can’t understand it? △51. Who will not accept the teachings not fathomed by leaders such as Maha- Kassapa just because you failed to understand them? ②所有甚深如來語，大迦葉等尚難測， 由汝不能通達故，謂非經攝何所據？。 ④以大迦葉為首的眾菩薩都不能透徹理解的那些佛語，誰會因為你不理解，也就不再去理解和把握？ ##### ‹2›空慧乃無住涅槃之道 ###### 9.53 ~~saktitrāsāttvanirmuktyā saṃsāre sidhyati sthitiḥ| mohena duḥkhināmarthe śūnyatāyā idaṃ phalam||9.53||~~ ==【a】sakti-trāsāt tv anirmuktyā saṃsāre sidhyati sthitiḥ |== ==【b】 著 懼 然 離 輪迴 成就 住== ==【a】mohena duḥkhinām arthe śūnyatāyā idaṃ phalaṃ ||== ==【b】 愚 有苦 為 空性 此 果== *རྨོངས་པས་སྡུག་བསྔལ་ཅན་དོན་དུ། །ཆགས་དང་འཇིགས་མཐའ་ལས་གྲོལ་བ། །འཁོར་བར་གནས་པ་གྲུབ་འགྱུར་བ། །འདི་ནི་སྟོང་ཉིད་འབྲས་བུ་ཡིན། །* ★52.為度愚苦眾，菩薩離貪懼， 悲智住輪迴，此即悟空果。 ▲(52) (After all,) the fruit of(realizing) voidness is this: Through freedom from the extremesof attachment and fear, Being able to stay in samsara For the sake of those suffering from being bewildered. △52. Remaining in the cycle of existence for the sake of those suffering due to delusion is achieved through freedom from attachment and fear. That is a fruit of emptiness. ②為令愚迷受苦者，解脫貪著怖畏邊， 自能安住生死中，此即是修空性果。 ④為救度愚癡受苦眾生，而不擺脫執着和恐懼，仍然停留在輪回中，這便是空性的成果。 ##### ‹3›結勸修空莫疑懼 ###### 9.54 ~~tadevaṃ śūnyatāpakṣe dūṣaṇaṃ nopapadyate| tasmānnirvicikitsena bhāvanīyaiva śūnyatā||9.54||~~ ==【a】tad evaṃ śūnyatā-pakṣe dūṣaṇaṃ na upapadyate |== ==【b】彼 如是 空性 教理 諍 不 生== ==【a】tasmān nirvicikitsena bhāvanīyā eva śūnyatā ||== ==【b】 故 無疑 應修 實 空性== *དེ་ལྟར་སྟོང་པ་ཉིད་ཕྱོགས་ལ། །སུན་འབྱིན་པ་ནི་འཐད་མ་ཡིན། །དེས་ན་ཐེ་ཚོམ་མི་ཟ་བར། །སྟོང་པ་ཉིད་ནི་བསྒོམ་པར་བྱ། །* ★54.空性能對治，煩惱所知障， 欲速成佛者，何不修空性？ ▲(53) As it’s like this, derision’s improper In the direction of voidness. Therefore, without indecisively wavering, Meditate, please, on voidness. △53. Thus, no refutation is possible with regard to emptiness, so one should meditate on emptiness without hesitation. ②如是於空性品類，不應指摘出其過， 是故應當勤修行，令證空性無猶豫？。 ④空性并不會產生所說的這種缺點，因此，不應該懷疑，而應該修習空性。 ###### 9.55 ~~kleśajñeyāvṛtitamaḥpratipakṣo hi śūnyatā| śīghraṃ sarvajñatākāmo na bhāvayati tāṃ katham||9.55||~~ ==【a】kleśa-jñeya-āvṛti-tamaḥ pratipakṣo hi śūnyatā |== ==【b】煩惱 所知 障 闇 能對治 實 空性== ==【a】śīghraṃ sarvajñatā-kāmo na bhāvayati tāṃ kathaṃ ||== ==【b】 速 一切智 欲 不 修 彼 如何== *ཉོན་མོངས་ཤེས་བྱའི་སྒྲིབ་པ་ཡི། །མུན་པའི་གཉེན་པོ་སྟོང་པ་ཉིད། །མྱུར་དུ་ཐམས་ཅད་མཁྱེན་འདོད་པས། །དེ་ནི་ཇི་ལྟར་སྒོམ་མི་བྱེད། །* ★53.不應妄破除，如上空性理， 切莫心生疑，如理修空性。 ▲(54) Voidness is the opponent for the darkness Of the emotional and cognitive obscurations; (So) how can someone wishing for omniscience quickly Not meditate on it? △54. Since emptiness is the antidote to the darkness of afflictive and cognitive obstructions, how is it that one desiring omniscience does not promptly meditate on it? ②煩惱所知之二障，其暗對治為空性， 欲速證得一切智，云何於此不修行。 ④空性能驅除煩惱和所知籠罩的黑暗，想盡快達到全知性，怎麼會不修習空性？ ###### 9.56 ~~yadduḥkhajananaṃ vastu trāsastasmātprajāyatām| śūnyatā duḥkhaśamanī tataḥ kiṃ jāyate bhayam||9.56||~~ ==【a】yad duḥkha-jananaṃ vastu trāsas tasmāt prajāyatāṃ |== ==【b】 若 苦 能生 實 懼 故 應生== ==【a】śūnyatā duḥkha-śamanī tataḥ kiṃ jāyate bhayaṃ ||== ==【b】 空性 苦 能息 故 何 生 畏== *དངོས་གང་སྡུག་བསྔལ་སྐྱེད་བྱེད་པ། །དེ་ལས་སྐྲག་པ་སྐྱེ་འགྱུར་ན། །སྟོང་ཉིད་སྡུག་བསྔལ་ཞི་བྱེད་པ། །དེ་ལ་འཇིགས་པ་ཇི་ལྟར་སྐྱེ། །* ★55.執實能生苦，於彼應生懼， 悟空能息苦，云何畏空性？ ▲(55) (Cognizing) phenomena (as truly existent) gives rise to suffering: Generate fear for that. But (realizing) voidness pacifies suffering: So why does fear generate for that? △55. Let fear arise towards something that produces suffering. Emptiness pacifies suffering. So why does fear of it arise? ②實執乃令痛苦生，對此將生諸驚怖， 空性能令痛苦息，云何於彼生怖畏？。 ④就讓引發痛苦的事物產生恐懼吧!而空性能止息痛苦，怎麼會產生恐懼？ ### ‹三›廣說修空之理 #### 1.廣說人無我 ##### ‹1›破俱生我執之境 ###### 9.57 ~~yatastato vāstu bhayaṃ yadyahaṃ nāma kiṃcana| ahameva ca kiṃciccedbhayaṃ kasya bhaviṣyati||9.57||~~ ==【a】yatas tato vā astu bhayaṃ yady ahaṃ nāma kiṃcana |== ==【b】 若 彼 或 是 畏 若 我 名為 任何== ==【a】aham eva na kiṃcic ced bhayaṃ kasya bhaviṣyati ||== ==【b】 我 實 無 任何 若 畏 誰 將是== *གལ་ཏེ་བདག་འགའ་ཡོད་ན་ནི། །ཅི་ཡང་རུང་ལས་འཇིགས་འགྱུར་ན། །བདག་ཉིད་འགའ་ཡང་ཡོད་མིན་པས། །འཇིགས་པར་འགྱུར་བ་སུ་ཞིག་ཡིན། །* ★56.實我若稍存，於物則有懼， 既無少分我，誰復生畏懼？ ▲(56) (Go ahead and) be afraid of whatever, If there were something called a “me”; But as there’s nothing that is a “me,” Then whose fear will it be? △56. If there were something called "I," fear could come from anywhere. If there is no "I," whose fear would there be? ②若有少分自性我，任一之中生怖畏，我性纖毫亦不存，何人能生怖畏心。 ④如果有所謂的我，處處都會有恐懼；如果沒有所謂的我，那麼，誰會有恐懼？ ###### 9.58 ~~dantakeśanakhā nāhaṃ nāsthi nāpyasmi śoṇitam| na siṃghāṇaṃ na ca śleṣmā na pūyaṃ lasikāpi vā||9.58||~~ ==【a】danta-keśa-nakhā na ahaṃ na asthi na apy asmi śoṇitaṃ |== ==【b】 齒 髮 甲 非 我 非 骨 非 亦 我是 血== ==【a】na śiṃghānaṃ na ca śleṣmā na pūyaṃ lasikā api vā ||== ==【b】非 鼻涕 非 與 痰 非 膿 膽汁 亦 或== *སོ་དང་སྐྲ་སེན་བདག་མ་ཡིན། །བདག་ནི་རུས་པ་ཁྲག་མ་ཡིན། །སྣབས་མིན་པ་དཀན་མ་ཡིན་ཏེ། །ཆུ་སེར་དང་ནི་རྣག་ཀྱང་མིན། །* ★57.齒髮甲非我，我非骨及血， 非涎非鼻涕，非膿非膽汁。 ▲(57) Teeth, hair, or nails are not a “me”; Nor am “I” bones or blood. (“I’m”) neither mucous nor phlegm; And nor am “I” lymph or pus. △57. Teeth, hair, and nails are not "I," nor am I bone, blood, mucus, phlegm, puss, or lymph. ②毛髮爪齒既非我，骨與血等亦非我， 鼻涕痰涎非我身，黃水膿汁亦非我。 ④我不是牙齒、頭髮和指甲，也不是骨和血，我不是唾沫和粘液，也不是膿液和涎水。 ###### 9.59 ~~nāhaṃ vasā na ca svedo na medo'strāṇi nāpyaham| na cāhamantranirguṇḍī gūthamūtramahaṃ na ca||9.59||~~ ==【a】na ahaṃ vasā na ca svedo na medo 'ntrāṇi na apy ahaṃ |== ==【b】非 我 油 非 與 汗 非 脂 腸 非 亦 我== ==【a】na ca aham antranirguṇḍī gūtha-mūtram ahaṃ na ca ||== ==【b】非 與 我 內臟 屎 尿 我 非 與== *བདག་ནི་ཞག་དང་རྡུལ་མིན་ཏེ། །གློ་མཆིན་དག་ཀྱང་བདག་མ་ཡིན། །ནང་ཁྲོལ་གཞན་ཡང་བདག་མིན་ཏེ། །བདག་ནི་ཕྱི་ས་གཅིན་མ་ཡིན། །* ★58.非脂亦非汗，非肺亦非肝， 我非餘內臟，亦非屎與尿。 ▲(58) “I” am not fat or sweat; Nor am “I” even lungs or a liver. “I’m” not any of the other inner organs at all; Nor am “I” feces or urine. △58. Bodily oil is not I, nor are sweat, fat, or entrails, the cavity of the entrails is not "I," nor is excrement or urine. ②我者既非血與汗，肝肺等亦非我身， 餘臟腑等亦非我，我亦非是便溺等。 ④我不是骨髓和汗水，也不是脂肪和內臟，我不是大腸和小腸，也不是大便和小便。 ###### 9.60 ~~nāhaṃ māṃsaṃ na ca snāyu noṣmā vāyurahaṃ na ca| na ca cchidrāṇyahaṃ nāpi ṣaḍ vijñānāni sarvathā||9.60||~~ ==【a】na ahaṃ māṃsaṃ na ca snāyur na ūṣmā vāyur ahaṃ na ca |== ==【b】非 我 肉 非 與 筋 非 熱 風 我 非 與== ==【a】na ca chidrāṇy ahaṃ na api ṣaḍvijñānāni sarvathā ||== ==【b】非 與 竅 我 非 亦 六識 一切== *ཤ་དང་པགས་པ་བདག་མིན་ཏེ། །དྲོད་དང་རླུང་ཡང་བདག་མ་ཡིན། །བུ་ག་བདག་མིན་རྣམ་ཀུན་དུ། །རྣམ་ཤེས་དྲུག་ཀྱང་བདག་མ་ཡིན། །* ★59.肉與皮非我，脈氣熱非我， 百竅亦復然，六識皆非我。 ▲(59) Flesh or skin is not a “me”; Nor am “I” temperature or energy-wind. In no way am “I” ever a bodily hole, Nor are the six types of consciousness a “me.” △59. Flesh is not "I," nor are sinews, heat, or wind. Bodily apertures are not "I," nor, in any way, are the six consciousnesses. ②皮膚肌肉既非我，暖及與風亦非我， 身諸孔竅及六識，彼等一切皆非我。 ④我不是肌肉和筋腱，也不是體熱和氣息，我不是所有的孔竅，也不是所有的六識。 ##### ‹2›破遍計我執之境 ##### Ⅰ.破數論派 ###### 9.61 ~~śabdajñānaṃ yadi tadā śabdo gṛhyeta sarvadā| jñeyaṃ vinā tu kiṃ vetti yena jñānaṃ nirucyate||9.61||~~ ==【a】śabda-jñānaṃ yadi tadā śabdo gṛhyeta sarvadā |== ==【b】 聲 識 若 則 聲 所知 一切時== ==【a】jñeyaṃ vinā tu kiṃ vetti yena jñānaṃ nirucyate ||== ==【b】 所知 無 然 何 知 若 識 所稱== *གལ་ཏེ་སྒྲ་ཡི་ཤེས་རྟག་ན། །ཐམས་ཅད་ཚེ་ན་སྒྲ་འཛིན་འགྱུར། །ཤེས་བྱ་མེད་ན་ཅི་ཞིག་རིག །གང་གིས་ཤེས་པ་ཞེས་རྗོད་བྱེད། །* ★60.聲識若是常，一切時應聞， 若無所知聲，何理謂識聲？ ▲(60) And if (a person) were a permanent cognizer (as Samkhya asserts, and) of a sound, The sound would be cognized all of the time. But when bereft of something it cognizes, what does it know, By means of which it could be called a cognizer? △60. If the awareness of sound were "I," then sound would always be apprehended. But without an object of awareness, what does it cognize on account of which is called awareness? ②若言聲識是常者，一切時中應執聲， 所知無則無能知，依何而立能知名？。 ④如果存在聲識，那麼，它應該永遠執取聲；沒有所知，認知什麼？識依靠所知稱為識。 ###### 9.62 ~~ajānānaṃ yadi jñānaṃ kāṣṭhaṃ jñānaṃ prasajyate| tenāsaṃnihitajñeyaṃ jñānaṃ nāstīti niścayaḥ||9.62||~~ ==【a】ajānānaṃ yadi jñānaṃ kāṣṭhaṃ jñānaṃ prasajyate |== ==【b】 無識 若 能知 樹 知 跟隨== ==【a】tena asaṃnihita-jñeyaṃ jñānaṃ nāsti iti niścayaḥ ||== ==【b】 故 無 所知 知 無 謂 一定== *གལ་ཏེ་ཤེས་མེད་ཤེས་ཡིན་ན། །ཤིང་ཡང་ཤེས་པར་ཐལ་བར་འགྱུར། །དེས་ན་ཤེས་བྱ་ཉེར་གནས་པ། །མེད་པར་ཤེས་པ་མེད་ཅེས་ངེས། །* ★61.無識若能知，則樹亦應知， 是故定應解：無境則無知。 ▲(61) If it could be a cognizerwithout cognizing (something), Then absurdly a stick would also be a cognizer. Therefore, it’s certain thatwithout something nearby that it’s cognizing, It can’t be a cognition. △61. If that which is not cognizant were awareness, a piece of wood would be awareness. Therefore, it is certain there is no awareness in the absence of its object. ②若不知亦說為知，木亦應成為知故， 是故所知不現前，定應說無能知者。 ④如果識不認知所知，那麼，木頭也具有識，因此，可以肯定，附近沒有所知，也就沒有識。 ###### 9.63 ~~tadeva rūpaṃ jānāti tadā kiṃ na śṛṇotyapi| śabdasyāsaṃnidhānāccettatastajjñānamapyasat||9.63||~~ ==【a】tad eva rūpaṃ jānāti tadā kiṃ na śṛṇoty api |== ==【b】 彼 實 色 知 則 何 不 聞 雖== ==【a】śabdasya asaṃnidhānāc cet tatas taj jñānam apy asat ||== ==【b】 聲 不在附近 若 因此 彼 知 亦 無== *དེ་ཉིད་ཀྱིས་ནི་གཟུགས་ཤེས་ན། །དེ་ཚེ་ཐོས་པའང་ཅི་སྟེ་མིན། །གལ་ཏེ་སྒྲ་མི་ཉེ་ཕྱིར་ན། །དེས་ན་དེ་ཡི་ཤེས་པའང་མེད། །* ★62.若謂彼知色。彼時何不聞？ 若謂聲不近，則知識亦無。 ▲(62) Suppose (you said), “It itself is then cognizing a sight.” (Well,) why doesn’t it also hear at that time? If (you answered), “Because the sound’s not nearby,” (Well,) then it’s no longer a cognizer of it. △62. Why does that which cognizes form not hear it as well? Samkhya: Because of the absence of sound, there is no awareness of it. ②若即由彼了知色，爾時何故彼不聞？，若由聲未現前故，是彼能聞識亦無。 ④在認知色的時候，聲識為何不聽取？如果附近沒有聲，聲識也就不存在。 ###### 9.64 ~~śabdagrahaṇarūpaṃ yattadrūpagrahaṇaṃ katham| ekaḥ pitā ca putraśca kalpyate na tu tattvataḥ||9.64||~~ ==【a】śabda-grahaṇa-rūpaṃ yat tad rūpa-grahaṇaṃ kathaṃ |== ==【b】 聞 取 色 若 彼 色 取 如何== ==【a】ekaḥ pitā ca putraś ca kalpyate na tu tattvataḥ ||== ==【b】 一 父 與 子 與 假名 非 然 真實== *སྒྲ་འཛིན་རང་བཞིན་གང་ཡིན་པ། །དེ་གཟུགས་འཛིན་པར་ཇི་ལྟ་འགྱུར། །གཅིག་ནི་ཕ་དང་བུ་ཉིད་དུ། །བརྟགས་ཡིན་ཡང་དག་ཉིད་མིན་ཏེ། །* ★63.聞聲自性者，云何成眼識？ 一人成父子，假名非真實。 ▲(63) How can something having the natural (guise) of the cognizer of a sound Become the cognizer of a sight? One can be labeled a father and a son, But not as his absolute nature. △63. Madhyamika: How can something that is of the nature of the apprehension of sound be the apprehension of form? One person may be considered as a father and a son, but not in terms of ultimate reality, ②即彼取聲之自性，如何轉變取色等？，若彼二者即是一，安立父子無正因。 ④本性只是執取聲，怎麼可能執取色？一人同為父和子，純屬幻想不真實。 ###### 9.65 ~~sattvaṃ rajastamo vāpi na putro na pitā yataḥ| śabdagrahaṇayuktastu svabhāvastasya nekṣyate||9.65||~~ ==【a】sattvaṃ rajas tamo vā api na putro na pitā yataḥ |== ==【b】 有情 塵 暗 或 雖 無 子 非 父 若== ==【a】śabda-grahaṇa-yuktas tu svabhāvas tasya na īkṣyate ||== ==【b】 聲 取 相應 然 自性 彼 不 見== *འདི་ལྟར་སྙིང་སྟོབས་རྡུལ་དང་ནི། །མུན་པ་བུ་མིན་ཕ་ཡང་མིན། །དེ་ནི་སྒྲ་འཛིན་དང་ལྡན་པའི། །རང་བཞིན་དུ་ནི་མཐོང་མ་ཡིན། །* ★64.憂喜暗三德，非子亦非父。 彼無聞聲性，不見彼性故。 ▲(64) And it’s like this (because balanced) sattva/pleasure, rajas/pain, and tamas/neutral sensation, (as the absolute nature,) Is neither a son, nor is it a father; (And because) that (cognizer of a sight) has never been seen With a fundamental nature connected with a cognizer of a sound. △64. Since Sattva, Rajas, and Tamas are neither a father nor a son. Moreover its nature is not seen as related to the apprehension of sound. ②如是情塵暗等三，自性非父亦非子， 具足取聲之自性，應不能見所見者。 ④善性、憂性或暗性，不是兒子，不是父親，它的本性是執取聲，不能指望它執取色。 ###### 9.66 ~~tadevānyena rūpeṇa naṭavatso'pyaśāśvataḥ| sa evānyasvabhāvaścedapūrveyaṃ tadekatā||9.66||~~ ==【a】tad eva anyena rūpeṇa naṭavat so 'py aśāśvataḥ |== ==【b】 彼 實 他 色 如伎 彼 雖 非常== ==【a】sa eva anya-svabhāvaś ced apūrva iyaṃ tad ekatā ||== ==【b】彼 實 他 自性 若 未曾有 此 彼 一性== *གར་མཁན་ལྟ་བུར་ཚུལ་གཞན་གྱིས། །དེ་ཉིད་མཐོང་ན་དེ་རྟག་མིན། །གལ་ཏེ་ཚུལ་གཞན་དེ་ཉིད་ན། །གཅིག་ཉིད་དེ་ནི་སྔོན་མེད་གཅིག །* ★65.如妓異狀見。是識即非常。 謂異樣一體。彼一未曾有。 ▲(65) (Suppose you persisted,) “Like a dancer, it’s still itself, but seen with another mode (of guise).” (Well then,) it wouldn’t be static. And suppose (you clarified), “It’s still itself, but (its fundamental nature) is in another mode.” (Well then,) its oneness is one without any precedent. △65. If it is the same thing taking another guise, like an actor, he too is not permanent. If he has different natures, then this unity of his is unprecedented. ②若如優人易衣冠，彼亦能見則非常， 若謂聲色取性一，彼先無故應性異。 ④如果說它像演員扮演其他角色，那麼，這成為無常；如果說這是另一種本性，這種同一性則前所未有。 ###### 9.67 ~~anyadrūpamasatyaṃ cennijaṃ tadrūpamucyatām| jñānatā cettataḥ sarvapuṃsāmaikyaṃ prasajyate||9.67||~~ ==【a】anyad-rūpam asatyaṃ cen nijaṃ tadrūpam ucyatāṃ |== ==【b】 他 色 非真 若 自性 彼色 應被說== ==【a】jñānatā cet tataḥ sarva-puṃsām aikyaṃ prasajyate ||== ==【b】 識性 若 此 一切 衆生 一 跟隨== *གལ་ཏེ་ཚུལ་གཞན་བདེན་མིན་ན། །དེ་ཡི་རང་གི་རང་བཞིན་སྨྲོས། །ཤེས་ཉིད་ཅེ་ན་དེ་ལྟ་ན། །སྐྱེས་ཀུན་གཅིག་ཏུ་ཐལ་བར་འགྱུར། །* ★66.異樣若非真，自性復為何？ 若謂即是識，眾生將成一。 ▲(66) Suppose (you explained), “But its assorted modes (of guise) are not true,” Then describe, please, its own (innate) natural (guise). Suppose (you answered,) “It’s being a cognizer.” (Well then), absurdly it would follow that all persons are one. △66. If another guise is not the true one, then describe its natural appearance. If it were the nature of awareness, then it would follow that all people would be identical. ②若言餘相非諦實，當說彼識本自性？，若謂即識自體者，一切士夫應成一。 ④如果說另一種形態不真實，那麼，請說它自己的形態！如果說它就是識性，那麼，一切眾生都成了同一人。 ###### 9.68 ~~cetanācetane caikyaṃ tayoryenāstitā samā| viśeṣaśca yadā mithyā kaḥ sādṛśyāśrayastadā||9.68||~~ ==【a】cetana-acetane ca aikyaṃ tayor yena astitā samā |== ==【b】 心 無心 與 一 彼 若 有 同== ==【a】viśeṣaś ca yadā mithyā kaḥ sādṛśya-āśrayas tadā ||== ==【b】 差別 與 若 妄 何 共同 依 則== *སེམས་པ་སེམས་མེད་དེ་དག་ཀྱང༌། །གཅིག་འགྱུར་གང་ཕྱིར་ཡོད་ཉིད་མཚུངས། །གང་ཚེ་བྱེ་བྲག་ཕྱིན་ཅི་ལོག །དེ་ཚེ་འབྲ་བའི་རྟེན་གང་ཡིན། །* ★67.心無心亦一，同為常有故。 差殊成妄時，何為共同依？ ▲(67) (Further,) what has intention and what lacks intention – those two would, in fact, become one thing, Because their existence is the same. And, if individualities were contrary to fact, Then what could be their shared support? △67. That which has volition and that which has no volition would be identical because their existence would be the same. If difference were false, then what would be the basis for similarity? ②彼諸有情無情法，有性同故悉應一， 若時差別皆顛倒，爾時相似依何法？。 ④知覺者和無知覺者同一，兩者就成為相同的存在，而如果特殊性虛妄不實，那麼，共同性依據什麼？ ##### Ⅱ.破理論派 ###### 9.69 ~~acetanaśca naivāhamācaitanyātpaṭādivat| atha jñaścetanāyogādajño naṣṭaḥ prasajyate||9.69||~~ ==【a】acetanaś ca na eva aham acaitanyāt paṭa-ādi-vat |== ==【b】 無心 與 非 實 我 無心 瓶 等 如== ==【a】atha jñaś cetanā-yogād ajño naṣṭaḥ prasajyate ||== ==【b】 則 知 心 相應 無知 滅 跟隨== *སེམས་མེད་པ་ཡང་བདག་མིན་ཏེ། །སེམས་མེད་ཉིད་ཕྱིར་བུམ་སོགས་བཞིན། །འོན་ཏེ་སེམས་དང་ལྡན་པའི་ཕྱིར། །ཤེས་ན་མི་ཤེས་འཇིག་པར་ཐལ། །* ★68.無心亦非我，無心則如瓶。 謂合有心故，知成無知滅。 ▲(68) Furthermore, something lacking intention cannot be a self, (as Nyaya-Vaisheshika asserts), Because of its nature of lack of intention, just like a vase and such things. Now (suppose you claimed), “It’s cognizant because of a conjunction with an intention,” Then it absurdly follows that(this) noncognizant (self) has perished. △68. That which is not conscious is not "I", because it lacks consciousness, like a cloth and the like. If it were consciousness because it has consciousness, than it would follow that when it stops being conscious of anything, it would vanish. ②若無心汝我應無，非心性故如瓶等， 若與心屬故能知，應壞實有無知性。 ④無知覺者必定不是我，無知覺如同布帛等等，如果它接觸知覺，成為知覺者，無知覺者則毀滅。 ###### 9.70 ~~athāvikṛta evātmā caitanyenāsya kiṃ kṛtam| ajñasya niṣkriyasyaivamākāśasyātmatā matā||9.70||~~ ==【a】atha avikṛta eva ātmā caitanyena asya kiṃ kṛtaṃ |== ==【b】 若 無變異 實 我 心 彼 何 所作== ==【a】ajñasya niṣkriyasya evam ākāśasya ātmatā matā ||== ==【b】 無知 無用 如是 虛空 我性 所思== *ཇི་སྟེ་བདག་ལ་འགྱུར་མེད་ན། །སེམས་པས་དེ་ལ་ཅི་ཞིག་བྱས། །དེ་ལྟར་ཤེས་མེད་བྱ་བྲལ་བ། །ནམ་མཁའ་བདག་ཏུ་བྱས་པར་འགྱུར། །* ★69.若我無變異，心於彼何用？ 無知復無用，虛空亦成我。 ▲(69) And if the self were (in fact) unchanging, What could have been done to it through (a connection with) an intention? (Moreover,) space is noncognizant and inert like that, So, it (as well) could become a self. △69. If the self is not subject to change, what is the use of its consciousness? Thus, this implies that space, which lacks consciousness and activity, has a self. ②若絕無能成我法，心於彼我有何益？，如是無知離作為，彼我應成如虛空。 ④如果說自我永不變化，那麼，知覺怎能改變它？虛空無知覺而無作為，倒可說有這種自我性。 ##### Ⅲ.斷諍 ###### 9.71 ~~na karmaphalasaṃbandho yuktaścedātmanā vinā| karma kṛtvā vinaṣṭe hi phalaṃ kasya bhaviṣyati||9.71||~~ ==【a】na karma-phala-saṃbandho yuktaś ced ātmanā vinā |== ==【b】非 業 果 繫 理 若 我 無== ==【a】karma kṛtvā vinaṣṭe hi phalaṃ kasya bhaviṣyati ||== ==【b】 業 已作 滅 實 果 誰 將是== *གལ་ཏེ་བདག་ནི་ཡོད་མིན་ན། །ལས་འབྲས་འབྲེལ་པ་རིགས་མིན་ཏེ། །ལས་བྱས་ནས་ནི་ཞིགཔས་ན། །སུ་ཡི་ལས་སུ་འགྱུར་ཞེ་ན། །* ★70.若我非實有，業果係非理， 已作我既滅，誰復受業報？ ▲(70) Suppose you (both then) objected, “But, without the (true) existence of a (static) self, The connection between behavioral cause and effect would be unreasonable, Since, if it perished after having done an action, Then whose action would it have been?” △70. Objection: Without the self, the relationship between an action and its result is not possible, for if the agent of an action has perished, who will have the result? ②若時所依我非有，業果應不相聯屬， 既作業已旋即壞，是則應為誰之業？。 ④如果沒有自我，業和果就無聯繫，作業之後死去，由誰承受業果？ ###### 9.72 ~~dvayorapyāvayoḥ siddhe bhinnādhāre kriyāphale| nirvyāpāraśca tatrātmetyatra vādo vṛthā nanu||9.72||~~ ==【a】dvayor apy āvayoḥ siddhe bhinna-ādhāre kriyā-phale |== ==【b】 二 雖 我倆 成 不同 支持 作 果== ==【a】nirvyāpāraś ca tatra ātmā ity atra vādo vṛthā nanu ||== ==【b】 無作用 與 彼 我 謂 此 諍 無用 豈非== *བྱ་བ་འབྲས་བཞི་ཐ་དད་དང༌། །དེ་བདག་བྱེད་པ་མེད་པར་ཡང༌། །ཡུ་བུ་གཉི་ག་ལ་གྲུབ་པས། །འདིར་བརྩད་དོན་མེད་མ་ཡིན་ནམ། །* ★71.作者受者異，報時作者亡。 汝我若共許，諍此有何義？ ▲(71) (Well,) since it’s established for both of us That the action and result have a different basis, And that the self hasn’t an active role in this, Isn’t it useless to debate on this (point)? △71. Madhyamika: When both of us have agreed that an action and its result have different bases and that the self has no influence in this matter, then there is no point in arguing about this. ②作業受報所依異，果時我亦非作者， 是我二宗所共成，爭此豈非無義利？。 ④我倆都確認業和果的承擔者不同，其中自我不起作用，那麼，爭論有何意義？ ###### 9.73 ~~hetumān phalayogīti dṛśyate naiṣa saṃbhavaḥ| saṃtānasyaikyamāśritya kartā bhokteti deśitam||9.73||~~ ==【a】hetumān phala-yogī iti dṛśyate na eṣa saṃbhavaḥ |== ==【b】 因 果 具有 謂 見 不 此 起== ==【a】saṃtānasya aikyam āśritya kartā bhoktā iti deśitaṃ ||== ==【b】 相續 一 依 作者 受者 謂 說== *རྒྱུ་ལྡན་འབྲས་བུ་དང་བཅས་ཞེས། །མཐོང་བ་འདི་ནི་སྲིད་མ་ཡིན། །རྒྱུད་གཅིག་ལ་ནི་བརྟེན་ནས་སུ། །བྱེད་པོ་སྤྱོད་པོ་ཞེས་བྱར་བསྟན། །* ★72.因時見有果，此見不可能。 依一相續故，佛說作者受。 ▲(72) “Someone providing a causal (action) and conjoined with its result” – This has never been seen as an existent thing. It’s in reliance on the unity of a continuum that it is taught, “(Only) the agent can be the experiencer (of the results).” △72. One who has the cause cannot possibly be seen as being endowed with the result. It is pointed out that the existence of the agent and the experiencer (sic) of the consequences depends upon the unity of their continuum of consciousness. ②謂有因時有果俱，未嘗見有如是事， 問誰能依一相續，說能作者亦受者。 ④有因便與果有聯繫，并不看到這種情況，那是依據相續一致性，佛說作業者是享有者。 ###### 9.74 ~~atītānāgataṃ cittaṃ nāhaṃ taddhi na vidyate| athotpannamahaṃ cittaṃ naṣṭe'sminnāstyahaṃ punaḥ||9.74||~~ ==【a】atīta-anāgataṃ cittaṃ na ahaṃ tad dhi na vidyate |== ==【b】過去 未來 心 無 我 彼 實 不 有== ==【a】atha utpannam ahaṃ cittaṃ naṣṭe 'smin nāsty ahaṃ punaḥ ||== ==【b】 則 已生 我 心 滅 此 無 我 再== *འདས་དང་མ་འོངས་པ་ཡི་སེམས། །བདག་མིན་དེ་ནི་མེད་པའི་ཕྱིར། །འོན་ཏེ་སྐྱེས་སེམས་བདག་ཡིན་ན། །དེ་ཞིག་ན་ཡང་བདག་མེད་དོ། །* ★73.過去未來心，俱無故非我。 今心若是我，彼滅則我亡。 ▲(73) The already-passed and the not-yet-arisen minds Are not the self, since they don’t exist (now). And well, if the (presently) arising mind were the self, When it perishes, there would, in fact, be no self! △73. The past or future mind is not "I", since it does not exist. If the mind were "I", then when it had vanished, the "I" would not exist anymore. ②過去及與未來心，彼非是我彼無故， 若生起心是我者，彼壞滅時應無我。 ④過去心和未來心不是我，因為它們現在都不存在，如果現在心是我，那麼，一旦它毀滅，我又不存在。 ###### 9.75 ~~yathaiva kadalīstambho na kaścidbhāgaśaḥ kṛtaḥ| tathāhamapyasadbhūto mṛgyamāṇo vicārataḥ||9.75||~~ ==【a】yathā eva kadalī-stambho na kaścid bhāgaśaḥ kṛtaḥ |== ==【b】 猶如 實 芭蕉 柱 無 任何 部份 所作== ==【a】tathā aham apy asadbhūto mṛgyamāṇo vicārataḥ ||== ==【b】 如是 我 也 非實 尋求 伺察== *དཔེར་ན་ཆུ་ཤིང་སྡོང་པོ་དག །ཆ་ཤས་ཕྱེ་ན་འགའ་མེད་པ། །དེ་བཞིན་རྣམ་པར་དཔྱད་པ་ཡིས། །བཙལ་ན་བདག་ཀྱང་ཡང་དག་མིན། །* ★74.猶如芭蕉樹，剝析無所有， 如是以慧觀，覓我見非實。 ▲(74) For example, when the trunk of a plantain tree Is split into parts,nothing (is found); Likewise, when searched for with discerning analysis, A self isn’t (found as) an absolute thing. △74. Just as the trunk of a plantain tree is nothing when cut into pieces, in the same way, the "I" is non-existence when sought analytically. ②喻如芭蕉樹莖杆，層層剖之無一物， 如是明辨觀慧尋，所執之我絕無有。 ④正如芭蕉稈，層層剝開，不見有什麼，同樣，仔細觀察，自我也不存在。 ###### 9.76 ~~yadi sattvo na vidyeta kasyopari kṛpeti cet| kāryārthamabhyupetena yo mohena prakalpitaḥ||9.76||~~ ==【a】yadi sattvo na vidyeta kasya upari kṛpā iti cet |== ==【b】 若 有情 非 有 誰 對 悲 謂 若== ==【a】kārya-artham abhyupetena yo mohena prakalpitaḥ ||== ==【b】 事 為 承諾 若 癡 所分別== *གལ་ཏེ་སེམས་ཅན་ཡོད་མིན་ན། །སུ་ལ་སྙིང་རྗེ་བྱ་ཞེ་ན། །འབྲས་བུའི་དོན་དུ་ཁས་བླངས་པའི། །རྨོངས་པས་བརྟགས་པ་གང་ཡིན་པའོ། །* ★75.有情若非有，於誰起悲愍？ 立誓成佛者，因癡虛設有。 ▲(75) (Suppose) you asked, “If a limited being didn’t exist, Toward whom could there be compassion?” (Well,) it would be toward one who was conceptually labeled by a bewildered (mind) That had committed itself to the goal of its fruit. △75. Qualm: If no sentient being exists, for whom is there compassion? Madhyamika: For one who is imagined through delusion, which is accepted for the sake of the task. ②或問若有情亦無，對誰而修大悲心？，為解脫果而承許，依大愚癡立彼名。 ④如果眾生不存在，那麼，對誰發慈悲？這是為了達到目的，順應愚癡，設想存在。 ###### 9.77 ~~kāryaṃ kasya na cetsattvaḥ satyamīhā tu mohataḥ| duḥkhavyupaśamārthaṃ tu kāryamoho na vāryate||9.77||~~ ==【a】kāryaṃ kasya na cet sattvaḥ satyam īhā tu mohataḥ |== ==【b】 事 誰 無 若 有情 諦 勤 然 癡== ==【a】duḥkha-vyupaśama-arthaṃ tu kārya-moho na vāryate ||== ==【b】 苦 息 爲 然 事 癡 不 遮== *སེམས་ཅན་མེད་འབྲས་སུ་ཡི་ཡིན། །བདེན་ཏེ་འོན་ཀྱང་རྨོངས་ལས་འདོད། །སྡུག་བསྔལ་ཉེ་བར་ཞི་དོན་དུ། །འབྲས་བུའི་རྨོངས་པ་བཟློག་མི་བྱ། །* ★76.無人誰得果？許由癡心得。 為息眾生苦，不應除此癡。 ▲(76) (Suppose you then asked,) “Whose fruit would it be, if there were no limited being?” (Well,) that’s true. It’s accepted that (the wish) is due to bewilderment; (Yet,) for the sake of pacifying suffering completely, Bewilderment about the fruit is not turned back. △76. Qualm: If there is no sentient being, whose is the task? Madhyamika: True. The effort, too, is due to delusion. Nevertheless, in order to alleviate suffering, delusion with regard to one's task is not averted. ②若無有情是誰果？誠然而許由癡生， 為現前息有情苦，果位無明非所遮。 ④眾生不存在，為誰這樣做？這種渴望確實出於愚癡，但是，為了消除眾生痛苦，不必阻止這種愚癡。 ###### 9.78 ~~duḥkhaheturahaṃkāra ātmamohāttu vardhate| tato'pi na nivartyaścet varaṃ nairātmyabhāvanā||9.78||~~ ==【a】duḥkha-hetur ahaṃkāra ātma-mohāt tu vardhate |== ==【b】 苦 因 我行 我 惑 然 增長== ==【a】tato 'pi na nivartyaś cet varaṃ nairātmya-bhāvanā ||== ==【b】 故 雖 不 應除 若 勝 無我 修== *སྡུག་བསྔལ་རྒྱུ་ཡི་ང་རྒྱལ་ནི། །བདག་ཏུ་རྨོངས་པས་འཕེལ་བར་འགྱུར། །དེ་ལས་ཀྱང་བཟློག་མེད་ཅེ་ན། །བདག་མེད་བསྒོམ་པ་མཆོག་ཡིན་ནོ། །* ★77.我慢痛苦因，惑我得增長。 謂慢不能除，修無我最勝。 ▲(77) But because of bewilderment about the self, The cause of suffering, self-inflation, increases. (Suppose) you said, “But, there’s no turning back from that.” (Well,) best is meditation on the lack of an (impossible) self. △77. However, grasping onto the "I", which is a cause of suffering, increases because of the delusion with regard to the self. If this is the unavoidable result of that, meditation on identity-less-ness is the best. ②我慢能為眾苦因，由我癡故慢轉增， 謂餘實執不能遮，修無我力殊勝故。 ④我慢是痛苦之源，癡迷自我而增長，如果它不可抑止，最好是修習無我。 #### 2.廣說法無我 ##### ‹1›由念處門說 ##### Ⅰ.身念處 ###### 9.79 ~~kāyo na pādau na jaṅghā norū kāyaḥ kaṭirna ca| nodaraṃ nāpyayaṃ pṛṣṭhaṃ noro bāhū na cāpi saḥ||9.79||~~ ==【a】kāyo na pādau na jaṅghā na urū kāyaḥ kaṭir na ca |== ==【b】 身 非 足 非 小腿 非 腿 身 臀 非 與== ==【a】na udaraṃ na apy ayaṃ pṛṣṭhaṃ na uro bāhū na ca api saḥ ||== ==【b】非 腹 非 雖 此 背 非 胸 臂 非 與 雖 彼== *ལུས་ནི་རྐང་པ་བྱིན་པ་མིན། །བརླ་དང་རྐེད་པའང་ལུས་མ་ཡིན། །ལྟོ་དང་རྒྱབ་ཀྱང་ལུས་མིན་ཏེ། །བྲང་དང་དཔུང་པའང་ལུས་མ་ཡིན། །* ★78.身非足小腿，腿臀亦非身， 腹背及胸肩，彼等復非身。 ▲(78) A body is neither the feet nor the calves; Nor is a body the thighs or the hips. The belly or the back is not a body; Neither is a body the chest or the arms. △78. The body is not the feet, the calves, nor the thighs. Nor is the body the hips, the abdomen. The back, the chest, or the arms. ②此身非足亦非脛，髖髀腰膂亦非身， 身既非腹亦非背，胸膺二臂亦非身。 ④身體不是雙腳、小腿、大腿或腰，不是肚子或背，不是胸或雙臂。 ###### 9.80 ~~na hastau nāpyayaṃ pārśvau na kakṣau nāṃsalakṣaṇaḥ| na grīvā na śiraḥ kāyaḥ kāyo'tra kataraḥ punaḥ||9.80||~~ ==【a】na hastau na apy ayaṃ pārśvau na kakṣau na aṃsa-lakṣaṇaḥ |== ==【b】非 手 非 雖 此 脅 非 腋 非 肩 相== ==【a】na grīvā na śiraḥ kāyaḥ kāyo 'tra kataraḥ punaḥ ||== ==【b】非 頸 非 頭 身 身 此 何 再== *རྩིབ་ལོགས་ལག་པའང་ལུས་མིན་ཏེ། །མཚན་ཁུང་ཕྲག་པའང་ལུས་མ་ཡིན། །ནང་ཁྲོལ་རྣམས་ཀྱང་དེ་མིན་ལ། །མགོ་དང་མགྲིན་པའང་ལུས་མིན་ན། །འདི་ལ་ལུས་ནི་གང་ཞིག་ཡིན། །* ★79.側肋手非身，腋窩肩非身， 內臟頭與頸，彼等皆非身， 此中孰為身？ ▲(79) The sides of the torso or the hands are not a body; Nor is a body the armpits or the shoulders. The inner organs as well are not it; And neither is a body the head or also the neck. So what (alternative) could a body be here? △79. It is not the hands, the sides of the torso, or the armpits, nor is it characterized by the shoulders. Nor is the body the neck or the head. Then what here is the body? ②身非脅肋亦非手，若肩若腋亦非身， 身非內臟諸臟腑，若頭若頸亦非身，此中言身是何物？。 ④不是雙手或雙肋，不是雙腋或雙肩，也不是脖子或頭，身體是其中什麼？ ###### 9.81 ~~yadi sarveṣu kāyo'yamekadeśena vartate| aṃśā aṃśeṣu vartante sa ca kutra svayaṃ sthitaḥ||9.81||~~ ==【a】yadi sarveṣu kāyo 'yam ekadeśena vartate |== ==【b】 若 一切 身 此 一分 在== ==【a】aṃśā aṃśeṣu vartante sa ca kutra svayaṃ sthitaḥ ||== ==【b】 分 分 在 彼 與 何處 自 住== *གལ་ཏེ་ལུས་འདི་ཐམས་ཅད་ལ། །ཕྱོགས་རེ་ཡིས་ནི་གནས་གྱུར་ན། །ཆ་རྣམས་ཆ་ལ་གནས་གྱུར་མོད། །དེ་རང་ཉིད་ནི་གང་ལ་གནས། །* ★80.諸身遍散住，一切諸支分， 分復住自分，身應住何處？ ▲(80) If this body were located With a portion in all of these; Then, although the parts are located in the parts, Where is it itself located? △80. If this body partially exists in all of these, and its parts exist in their parts, where does it stand by itself? ②若言身依一切支，各於其處而安住， 諸分住各支分處，彼分自體住何處？。 ④如果這整個身體，存在於所有各處，而各部位在各處，身體自己在何處？ ###### 9.82 ~~sarvātmanā cetsarvatra sthitaḥ kāyaḥ karādiṣu| kāyāstāvanta eva syuryāvantaste karādayaḥ||9.82||~~ ==【a】sarva-ātmanā cet sarvatra sthitaḥ kāyaḥ kara-ādiṣu |== ==【b】 一切 我 若 一切處 住 身 手 等== ==【a】kāyās tāvanta eva syur yāvantas te karādayaḥ ||== ==【b】 身 如是 則 是 乃至 彼 手等== *གལ་ཏེ་བདག་ཉིད་ཀུན་གྱི་ལུས། །ལག་སོགས་རྣམས་ལ་གནས་ན་ནི། །ལག་སོགས་དེ་དག་ཇི་སྙེད་པ། །དེ་སྙེད་ཀྱི་ནི་ལུས་སུ་འགྱུར། །* ★81.若謂吾一身，分住手等分， 則盡手等數，應成等數身。 ▲(81) And if a body itself, in its entirety, Were located (everywhere), in the hands and so forth, There would be as many bodies As there were hands and so on. △81. If the body were located in its entirety in the hands and other limbs, there would be just as many bodies as there are hands and so forth. ②若我身悉遍全身，各於手等諸處住， 如其有幾許手等，亦應有爾許數身。 ④如果這整個身體在手等等所有部位中，那就會有像手等等部位一樣多的身體。 ###### 9.83 ~~naivāntarna bahiḥ kāyaḥ kathaṃ kāyaḥ karādiṣu| karādibhyaḥ pṛthaṅ nāsti kathaṃ nu khalu vidyate||9.83||~~ ==【a】na eva antar na bahiḥ kāyaḥ kathaṃ kāyaḥ karādiṣu |== ==【b】無 實 內 無 外 身 云何 身 手等== ==【a】karādibhyaḥ pṛthag nāsti kathaṃ nu khalu vidyate ||== ==【b】 手等 異 無 云何 實 有== *ཕྱི་དང་ནང་ན་ལུས་མེད་ན། །ཇི་ལྟར་ལག་སོགས་ལ་ལུས་ཡོད། །ལག་སོགས་རྣམས་ལས་གཞན་མེད་ན། །དེ་ནི་ཇི་ལྟར་ཡོད་པ་ཡིན། །* ★82.內外若無身，云何手有身？ 手等外無他，云何有彼身？ ▲(82) As a body’s not (located) outside or inside (the parts), How could a body exist in terms of the hands and so forth (as their possessor)? As it’s also not (a possessor) separate from the hands and so on, How could it possibly be (truly) existent? △82. The body is neither inside nor outside. How can the body be in the hands and other limbs? It is not separate from the hands and the like. How, then, can it be found at all? ②若內若外悉無身，云何身於手等有？，若異手等無彼體，彼云何有應成無？。 ④從裏到外都沒有身體，身體怎會在手等等中？如果不與手等等部位相區分，怎麼會有身體？ ###### 9.84 ~~tannāsti kāyo mohāttu kāyabuddhiḥ karādiṣu| saṃniveśaviśeṣeṇa sthāṇau puruṣabuddhivat||9.84||~~ ==【a】tan nāsti kāyo mohāt tu kāya-buddhiḥ karādiṣu |== ==【b】 彼 無 身 愚 然 身 覺 手等== ==【a】saṃniveśa-viśeṣeṇa sthānau puruṣa-buddhi-vat ||== ==【b】 形相 特殊 處 人 覺 如== *དེས་ན་ལུས་མེད་ལ་སོགས་ལ། །རྨོངས་པ་ཡིས་ནི་ལུས་བློར་འགྱུར། །དབྱིབས་སུ་བཀོད་པའི་ཁྱད་པར་གྱིས། །ཐོ་ཡོར་ལ་ནི་མི་བློ་བཞིན། །* ★83.無身因愚迷，於手生身覺， 如因石狀殊，誤彼為真人。 ▲(83) Thus, a body’s not (truly) existent; But, because of bewilderment in terms of the hands and so forth, A dualistic mind arises of a body. It’s like the dualistic mind that arises of a man interms of a scarecrow, By its feature of having been set up in its shape. △83. Thus, the body does not exist. However, on account of delusion, there is the impression of the body with regard to the hands and the like, because of their specific configuration, just as there is the impression of a person with regard to a pillar. ②是故無身於手等，以愚癡力起身想， 形狀安立差別故，如於疊石起人想。 ④并沒有身體，出於愚癡，認為身體在手等等中，正如組裝特殊的木柱，遠遠望去，以為是人。 ###### 9.85 ~~yāvatpratyayasāmagrī tāvatkāyaḥ pumāniva| evaṃ karādau sā yāvattāvatkāyo'tra dṛśyate||9.85||~~ ==【a】yāvat pratyaya-sāmagrī tāvat kāyaḥ pumān iva |== ==【b】 乃至 緣 聚合 如是 身 人 如== ==【a】evaṃ karādau sā yāvat tāvat kāyo 'tra dṛśyate ||== ==【b】 如是 手等 彼 乃至 如是 身 此 見== *ཇི་སྲིད་རྐྱེན་ཚོགས་དེ་སྲིད་དུ། །ལུས་ནི་སྐྱེས་བུ་ལྟར་སྣང་བ། །དེ་བཞིན་ཇི་སྲིད་ལག་སོགས་ལ། །དེ་ཡོད་དེ་སྲིད་དེ་ལུས་སྣང༌། །* ★84.眾緣聚合時，見石狀似人， 如是於手等，亦見實有身。 ▲(84) For as long as the conditions are assembled, The body (of a scarecrow) is seen as a man; Likewise, for as long as there are hands and so on, A body is seen in terms of them. △84. As long as a collection of conditions lasts, the body appears like a person. Likewise, as long as it lasts with regard to the hands and the like, the body continues to be seen in them. ②如是諸緣聚會時，爾時身如士夫現，如是手等因緣會，爾時彼亦如身現。 ④只要因緣齊全，身體就仿佛像人，同樣，手等等齊全，也就會看似身體。 ###### 9.86 ~~evamaṅgulipuñjatvātpādo'pi kataro bhavet| so'pi parvasamūhatvāt parvāpi svāṃśabhedataḥ||9.86||~~ ==【a】evam aṅguli-puñjatvāt pādo 'pi kataro bhavet |== ==【b】 如是 指 聚 足 雖 何 應是== ==【a】so 'pi parva-samūhatvāt parva api sva-aṃśa-bhedataḥ ||== ==【b】彼 雖 關節 聚 關節 雖 自 分 析== *དེ་བཞིན་སོར་མོའི་ཚོགས་ཡིན་ཕྱིར། །ལག་པའང་གང་ཞིག་ཡིན་པར་འགྱུར། །དེ་ཡང་ཚིགས་ཀྱི་ཚོགས་ཡིན་ཕྱིར། །ཚིགས་ཀྱང་རང་གི་ཆ་ཕྱེ་བས། །* ★85.手復指聚故，理當成何物？ 能聚由聚成，聚者猶可分。 ▲(85) Similarly, because of its being a composite of fingers, Which one could be a hand? (The same with) that (finger) as well, because of its being a composite of joints; And a joint as well, from the breakdown into its own parts; △85. In the same way, since it is an assemblage of toes, which one would be a foot? The same applies to a toe, since it is an assemblage of joints, and to a joint as well, because of its division into its own parts. ②如是亦是指聚故，手之自性是何物？，指亦是關節等聚，關節亦可析為分。 ④腳也是由腳趾組成，其中哪一個應該是腳？腳趾由關節組成，關節也有自己的不同部分。 ###### 9.87 ~~aṃśā apyaṇubhedena so'pyaṇurdigvibhāgataḥ| digvibhāgo niraṃśatvādākāśaṃ tena nāstyaṇuḥ||9.87||~~ ==【a】aṃśā apy aṇu-bhedena so 'py aṇur dig-vibhāgataḥ |== ==【b】 分 雖 塵 析 彼 雖 塵 方 分== ==【a】digvibhāgo niraṃśatvād ākāśaṃ tena nāsty aṇuḥ ||== ==【b】 方分 離部分 空 故 無 微塵== *ཆ་ཡང་རྡུལ་དུ་ཕྱེ་བས་ཏེ། །རྡུལ་དེའང་ཕྱོགས་ཆའི་དབྱེ་བ་ཡིས། །ཕྱོགས་དབྱེའང་ཆ་ཤས་དང་བྲལ་ཕྱིར། །མཁའ་བཞིན་དེས་ན་རྡུལ་ཡང་མེད། །* ★86.分復析為塵，塵析為方分， 方分離部分，如空無微塵。 ▲(86) And a part as well, through a breakdown into particles; And that particle as well, because of directional divisions; And a directional division too, because of its being without (findable) parts, like space. Consequently, even particles don’t (truly) exist. △86. Even the parts can be divided into atoms, and an atom itself can be divided according to its cardinal directions. The section of a cardinal direction is space, because it is without parts. Therefore, an atom does not exist. ②其分復可析為塵，彼塵復可方分析， 方分性離分析故，微塵亦無如虛空。 ④每部分又分成極微，極微還可分成方位，方位無所分而成為虛空，故而沒有極微。 ###### 9.88 ~~evaṃ svapnopame rūpe ko rajyeta vicārakaḥ| kāyaścaivaṃ yadā nāsti tadā kā strī pumāṃśca kaḥ||9.88||~~ ==【a】evaṃ svapna-upame rūpe ko rajyeta vicārakaḥ |== ==【b】 如是 夢 如 色 誰 貪 伺察== ==【a】kāyaś ca evaṃ yadā nāsti tadā kā strī pumāṃś ca kaḥ ||== ==【b】 身 與 如是 若 無 則 誰 女 男 與 誰== *དེ་ལྟར་རྨི་ལམ་ལྟ་བུ་ཡི། །གཟུགས་ལ་དཔྱོད་ལྡན་སུ་ཞིག་ཆགས། །གང་ཚེ་དེ་ལྟར་ལུས་མེད་པ། །དེ་ཚེ་སྐྱེས་གང་བུད་མེད་གང༌། །* ★87.是故聰智者，誰貪如夢身？ 如是身若無，豈貪男女相？ ▲(87) Therefore, what discerning (person) would be attached To a bodily form, which is like a dream? And when, like that, a body doesn’t (truly) exist, Then what’s a male and what’s a female? △87. What discerning person would be attached to form, which is just like a dream? Since the body does not exist, then who is a woman and who is a man? ②如是猶如夢中境，誰具慧者貪於色？，若時如是身性無，爾時何有男女相？。 ④這樣，色如同夢幻，哪個智者會貪戀？一旦身體不存在，誰是女？誰是男？ ##### Ⅱ.受念處 ###### ‹Ⅰ›破受有自性 ###### # 9.89 ~~yadyasti duḥkhaṃ tattvena prahṛṣṭān kiṃ na bādhate| śokādyārtāya mṛṣṭādi sukhaṃ cetkiṃ na rocate||9.89||~~ ==【a】yady asti duḥkhaṃ tattvena prahṛṣṭān kiṃ na bādhate |== ==【b】 若 是 苦 真實 極樂 何 不 損== ==【a】śoka-ādy-ārtāya mṛṣṭa-ādi sukhaṃ cet kiṃ na rocate ||== ==【b】 憂 等 苦 甘 等 樂 若 何 不 喜== *སྡུགབསྔལ་དེ་ཉིད་དུ་ཡོད་ན། །ཅི་སྟེ་རབ་དགའ་ལ་མི་གནོད། །བདེན་མྱ་ངན་གདུང་སོགས་ལ། །ཞིམ་སོགས་ཅི་སྟེ་དགའ་མི་བྱེད། །* ★88.苦性若實有，何不損極樂？ 樂實則甘等，何不解憂苦？ ▲(88) If suffering existed by absolute nature, How is it that it doesn’t undermine (experiencing) pleasures? And if happiness, for those tormented by grief and the like, were a tasty dish or such things, Why doesn’t it make them delighted? △88. If suffering truly exists, why does it not oppress the joyful? If delicacies and the like are a pleasure, why do they not please someone struck by grief and so forth? ②若苦於真性中有，云何不害極喜等？，若為憂惱所逼時，食香美物不喜樂？。 ④如果痛苦真正存在，為何不折磨喜悅者？如果快樂真正存在，美味等等為何不能讓憂愁悲傷者喜悅？ ###### # 9.90 ~~balīyasābhibhūtatvādyadi tannānubhūyate| vedanātvaṃ kathaṃ tasya yasya nānubhavātmatā||9.90||~~ ==【a】balīyasā abhibhūtatvād yadi tan na anubhūyate |== ==【b】 強 所勝 若 彼 不 覺受== ==【a】vedanātvaṃ kathaṃ tasya yasya na anubhava-ātmatā ||== ==【b】 受性 云何 彼 若 非 領納 我== *སྟོབས་དང་ལྡན་པས་ཟིལ་མནན་ཕྱིར། །གལ་ཏེ་དེ་མྱོང་མ་ཡིན་ན། །གང་ཞིག་ཉམས་མྱོང་བདག་ཉིད་མིན། །དེ་ན་ཚོར་བ་ཇ་ལྟར་ཡིན། །* ★89.若謂苦強故，不覺彼樂受。 既非領納性，云何可謂受？ ▲(89) Suppose (you answered), “It’s not experienced, because it’s outshone By something that’s more intense.” (Well,) how can something not inthe nature of an experience Still be something (in the category of) a feeling? △89. If it is not experienced because it is overpowered by something more intense, how can that which is not of the nature of experience be a feeling? ②由苦勢力映奪故，有時於樂不能覺， 誰能領受自性無，云何說言是彼受？。 ④若被更強者壓倒，故而不能感受到，既然缺乏感受性，它怎能稱為感受？ ###### # 9.91 ~~asti sūkṣmatayā duḥkhaṃ sthaulyaṃ tasya hṛtaṃ nanu| tuṣṭimātrāparā cetsyāttasmāt sāpyasya sūkṣmatā||9.91||~~ ==【a】asti sūkṣmatayā duḥkhaṃ sthaulyaṃ tasya hṛtaṃ nanu |== ==【b】 是 微 苦 大 彼 已除 豈非== ==【a】tuṣṭi-mātrā 'parā cet syāt tasmāt sa apy asya sūkṣmatā ||== ==【b】 喜 僅 他 若 是 故 彼 雖 此 微== *སྡུག་བསྔལ་ཕྲ་མོ་ཉིད་དུ་ཡོད། །འདི་ཡི་རགས་པ་བསལ་མིན་ནམ། །དེ་ནི་དེ་ལས་གཞན་དགའ་ཙམ། །ཞེ་ན་ཕྲ་ཉིད་དེ་ཡང་དེའི། །* ★90.若謂有微苦，豈非已除麤？ 謂彼即餘樂，微苦豈非樂？ ▲(90) Suppose (you replied,) “Couldn’t it still be suffering, but in a subtle state, When its gross (level) has been displaced?” (Well, then) you could (also) say that, other than that, it was a slight (level of) joy, And then, (absurdly,) its subtle state would be one of that too. △90. Objection: Surely there is suffering in its subtle state while its gross state is removed. Madhyamika: If it is simply another pleasure, then that subtle state is a subtle state of pleasure. ②若言有微細苦受，是否亦除於粗苦？，若彼異樂唯細喜，細樂亦應是樂故？。 ④如果粗大的痛苦被消除，細微的痛苦還存在，那麼，如果那是另一種細微的滿意，仍然是細微的快樂。 ###### # 9.92 ~~viruddhapratyayotpattau duḥkhasyānudayo yadi| kalpanābhiniveśo hi vedanetyāgataṃ nanu||9.92||~~ ==【a】viruddha-pratyaya-utpattau duḥkhasya anudayo yadi |== ==【b】 逆 緣 生 苦 不生 若== ==【a】kalpana-abhiniveśo hi vedanā ity āgataṃ nanu ||== ==【b】 分別 執 實 受 謂 來 豈非== *གལ་ཏེ་འགལ་རྐྱེན་སྐྱེས་པས་ན། །སྡུག་བསྔལ་སྐྱེས་པ་མིན་ན་ནི། །ཚོར་བར་རྟོག་པ་མངོན་ཞེན་ཉིད། །ཡིན་ཞེས་བྱ་བར་གྲུབ་མིན་ནམ། །* ★91.倘因逆緣故，苦受不得生， 此豈非成立，分別受是執？ ▲(91) Suppose (you said), “But, at the arising of incompatible conditions, There’s the non-arising of suffering.” (Well,) doesn’t that (come down to) establishing that A feeling is (merely) something hung on by a conceptual thought? △91. If suffering does not arise when the conditions for its opposite have arisen, does it not follow that a "feeling" is a false notion created by conceptual fabrication? ②若由違緣樂因生，苦受即不生起者， 謂受唯由分別執，安立其理豈不成？。 ④如果緣起受阻隔，痛苦便不能出現，這恰好說明感受依靠妄想分別。 ###### # 9.93 ~~ata eva vicāro'yaṃ pratipakṣo'sya bhāvyate| vikalpakṣetrasaṃbhūtadhyānāhārā hi yoginaḥ||9.93||~~ ==【a】ata eva vicāro 'yaṃ pratipakṣo 'sya bhāvyate |== ==【b】故 實 伺察 此 對治 此 所修== ==【a】vikalpa-kṣetra-saṃbhūta-dhyāna-āhārā hi yoginaḥ ||== ==【b】 分別 田 生 禪 食 實 瑜伽== *དེ་ཉིད་ཕྱིར་ན་འདི་ཡི་ནི། །གཉེན་པོ་རྣམ་དཔྱོད་འདི་བསྒོམ་སྟེ། །རྣམ་བརྟགས་ཞིང་ལས་བྱུང་བ་ཡི། །བསམ་གཏན་རྣལ་འབྱོར་པ་ཡི་ཟས། །* ★92.故應修空性，對治實有執， 觀慧良田中，能長瑜伽食。 ▲(92) Because of just that, this discerning analysis Needs to be meditated as its opponent; The stability of mind that grows from the field of examining Is the food of the yogis. △92. Therefore, this analysis is created as an antidote to that false notion. For the meditative stabilizations that arise from the field of investigations are the food of contemplatives. ②性不成故應修習，對治執受實觀察， 周遍觀察田能生，禪定瑜伽妙樂食。 ④因此，要思考觀察，修習對治的方法，瑜伽行者以思辯田產生的禪定為食糧。 ###### ‹Ⅱ›破受因——觸有自性 ###### # ⅰ.破根境相遇有自性 ###### ## 9.94 ~~sāntarāvindriyārthau cetsaṃsargaḥ kuta etayoḥ| nirantaratve'pyekatvaṃ kasya kenāstu saṃgatiḥ||9.94||~~ ==【a】sāntarāv indriya-arthau cet saṃsargaḥ kuta etayoḥ |== ==【b】 間隔 根 境 若 會遇 何 彼二== ==【a】nirantaratve 'py ekatvaṃ kasya kena astu saṃgatiḥ ||== ==【b】 無隔 雖 一 誰 誰 是 遇== *གལ་ཏེ་དབང་དོན་པར་བཅས་ན། །དེ་དག་གང་དུ་ཕྲད་པར་འགྱུར། །བར་མེད་ན་ཡང་གཅིག་ཉིད་དེ། །གང་ཞིག་གང་དང་ཕྲད་པར་འགྱུར། །* ★93.根境若間隔，彼二怎會遇？ 無隔二成一，誰復遇於誰？ ▲(93) If there’s a gap between a cognitive sensor and its object; Where could the meeting of the two occur? And if there’s no gap, they’d be a fused unity, So the meeting would be of what with what? △93. If there is an interval between a sense faculty and its object, where is the contact between the two? If there is no interval, they would be identical. In that case, what would be in contact with what? ②若根境到有中間，彼二云何成相到？，若無中間成一體，是為誰與誰相到？。 ④如果感官和對象有間隔，怎樣結合？如果無間隔，渾然一體，誰與誰結合？ ###### ## 9.95 ~~nāṇoraṇau praveśo'sti nirākāśaḥ samaśca saḥ| apraveśe na miśratvamamiśratve na saṃgatiḥ||9.95||~~ ==【a】na aṇor aṇau praveśo 'sti nirākāśaḥ samaś ca saḥ |== ==【b】不 塵 塵 相入 是 無空 等 與 彼== ==【a】apraveśe na miśratvam amiśratve na saṃgatiḥ ||== ==【b】 不相入 不 合 無合 不 遇== *རྡུལ་ཕྲན་རྡུལ་ཕྲན་ལ་འཇུག་མེད། །དེ་ནི་སྐབས་མེད་མཉམ་པ་ཡིན། །མ་ཞུགས་པ་ལ་འདྲེ་མེད་ཅིང༌། །མ་འདྲེས་པ་ལ་ཕྲད་པ་མེད། །* ★94.塵塵不相入，無間等大故。 不入則無合，無合則不遇。 ▲(94) Yet, there can’t be penetration of a particle by a particle: They’ve no empty space and they’re of uniform (size). When there’s no penetration, there’s no commingling; And when there’s no commingling, there’s no meeting. △94. One Atom cannot penetrate another, because it is without empty space and is of the same size as the other. When there is no penetration, there is no mingling there is no contact. ②微塵不能入微塵，均無空隙相容故， 不能入故不相合，不合故不能相到。 ④容積相同，沒有空間，極微不能進入極微，不能進入，則不混合，不能混合，則不結合。 ###### ## 9.96 ~~niraṃśasya ca saṃsargaḥ kathaṃ nāmopapadyate| saṃsarge ca niraṃśatvaṃ yadi dṛṣṭaṃ nidarśaya||9.96||~~ ==【a】niraṃśasya ca saṃsargaḥ kathaṃ nāma upapadyate |== ==【b】 無分 與 遇 云何 實 起== ==【a】saṃsarge ca niraṃśatvaṃ yadi dṛṣṭaṃ nidarśaya ||== ==【b】 遇 與 無分 若 所見 示== *ཆ་མེད་པ་ལའང་ཕྲད་པ་ཞེས། །བྱ་བ་ཇི་ལྟར་འཐད་པར་འགྱུར། །ཕྲད་པ་དང་ནི་ཆ་མེད་པར། །གལ་ཏེ་མཐོང་ན་བསྟན་པར་གྱིས། །* ★95.無分而能遇，云何此有理？ 若見請示我，無分相遇塵。 ▲(95) Moreover, for something that’s partless, How could what might be called “a meeting” properly take place? If a meeting and being partless can be observed (together), Then show it, please! △95. How, indeed, can there be contact with something that has no parts? If part-less-ness can be observed when there is contact, demonstrate this. ②以無分方謂相到，此說云何能應理？，若有相到無分法，見時願乞舉相示。 ④不可分者之間怎麼可能產生結合？如果你發現有不可分者之間的結合，請指出！ ###### # ⅱ.破境識相遇有自性 ###### ## 9.97 ~~vijñānasya tvamūrtasya saṃsargo naiva yujyate| samūhasyāpyavastutvādyathā pūrvaṃ vicāritam||9.97||~~ ==【a】vijñānasya tv amūrtasya saṃsargo na eva yujyate |== ==【b】 識 然 無色 遇 不 實 相應== ==【a】samūhasya apy avastutvād yathā pūrvaṃ vicāritaṃ ||== ==【b】 聚 亦 無實 如 前 所察== *རྣམ་ཤེས་ལུས་མེད་པ་ལ་ནི། །ཕྲད་པ་འཐད་པ་མ་ཡིན་ཉིད། །* ★96.意識無色身，遇境不應理。 ▲(96) For a consciousness, which is immaterial, A meeting is an impossibility; (That’s so) for a composite as well, because it doesn’t truly exist, As has been discerningly analyzed before. △96. It is impossible for consciousness, which has no form, to have contact; nor is it possible for a composite, because it is not a truly existent thing, as investigated earlier. ②若言是識非色體，謂能相到亦非理， 積聚法非實有故，亦如前理應觀尋。 ④也不能與識結合，因為它沒有形體；聚合也不是事物，這在前面已考察。 ###### # ⅲ.破三者相遇有自性 *ཚོགས་པའང་དངོས་པོ་མེད་ཕྱིར་ཏེ། །སྔར་ནི་ཇི་ལྟར་རྣམ་དཔྱད་བཞིན། །* 聚亦無實故，如前應觀察。[] ###### # ⅳ.結成觸無自性 ###### ## 9.98 ~~tadevaṃ sparśanābhāve vedanāsaṃbhavaḥ kutaḥ| kimarthamayamāyāsaḥ bādhā kasya kuto bhavet||9.98||~~ ==【a】tad evaṃ sparśana-abhāve vedanā-saṃbhavaḥ kutaḥ |== ==【b】彼 如是 觸 非有 受 生 何== ==【a】kim artham ayam āyāsaḥ bādhā kasya kuto bhavet ||== ==【b】 何 義 此 勤 害 何人 何 應是== *དེ་ལྟར་རེག་པ་ཡོད་མིན་ན། །ཚོར་བ་གང་ལས་འབྱུང་བར་འགྱུར། །ངལ་འདི་ཅི་ཡི་དོན་དུ་ཡིན། །གང་གིས་གང་ལ་གནོད་པར་འགྱུར། །* ★97.若觸非真有，則受從何生？ 何故逐塵勞，何苦傷何人？ ▲(97) And so, like that, when contact doesn’t truly exist, From what does a feeling arise? For what reason, (then,) is there (all) this trouble? For whom and from what could injury come? △97. Thus, when there is no contact, how can feeling arise? What is the reason for this exertion? Who can be harmed by what? ②如是觀之既無觸，復從何處能生受？，徒設疲勞有何益，誰能與誰作損害？。 ④這樣，沒有接觸，怎麼會產生感受？為何要如此勞累？哪裏有誰受痛苦？ ###### ## 9.99 ~~yadā na vedakaḥ kaścidvedanā ca na vidyate| tadāvasthāmimāṃ dṛṣṭvā tṛṣṇe kiṃ na vidīryase||9.99||~~ ==【a】yadā na vedakaḥ kaścid vedanā ca na vidyate |== ==【b】 若 無 受者 任何 受 與 無 有== ==【a】tadā avasthām imāṃ dṛṣṭvā tṛṣṇe kiṃ na vidīryase ||== ==【b】 則 情況 此 見已 愛 何 不 壞== *གང་ཚེ་ཚོར་པོ་འགའ་མེད་ཅིང༌། །ཚོར་བའང་ཡོད་པ་མ་ཡིན་པ། །དེ་ཚེ་གནས་སྐབས་འདི་མཐོང་ནས། །སྲེད་པ་ཅི་ཕྱིར་ལྡོག་མི་འགྱུར། །* ★98.若見無受者，亦無實領受， 見此實性已，云何愛不滅？ ▲(98) And when there’s no (truly existent) one that feels, And feeling, as well, doesn’t (truly) exist, Then seeing this situation, O craving, Why don’t you turn yourself back? △98. If there is no one to experience feeling and if feeling does not exist, then after understanding this situation, why, oh craving, are you not shattered? ②若時能所受俱無，受之自性亦非有， 爾時觀見受性空，貪著云何不遮遣。 ④沒有任何感受者，也沒有感受本身，貪愛啊，看到這種情況，你為何不破滅？ ###### ‹Ⅲ›破受境有自性 ###### # 9.100 ~~dṛśyate spṛśyate cāpi svapnamāyopamātmanā| cittena sahajātatvādvedanā tena nekṣyate||9.100||~~ ==【a】dṛśyate spṛśyate ca api svapna-māyā-upama-ātmanā |== ==【b】 所見 所觸 與 雖 夢 幻 如 我== ==【a】cittena sahajātatvād vedanā tena na īkṣyate ||== ==【b】 心 俱生性 受 故 非 能見== *མཐོང་བའམ་ནི་རེག་པ་ཡང༌། །རྨི་ལམ་སྒྱུ་འདྲའི་བདག་ཉིད་ཀྱིས། །* ★99.所見或所觸，性皆如夢幻。 ▲(99) Nevertheless, (something) can be seen and also be touched Through what has the nature of a dream or an illusion. (Further,) a feeling cannot be perceived by a mind From arising simultaneously with it. △99. The mind that has a dream-like and illusion-like nature sees and touches. Since feeling arises together with the mind, it is not perceived by the mind. ②若眼所見身所觸，一切皆如夢幻性， 與心同時俱生故，受不能為心所見。 ④凡所見和所觸，本質如幻似夢，感受與心同時產生，心見不到。 ###### ‹Ⅳ›破受者有自性 ###### # 9.101 ~~pūrvaṃ paścācca jātena smaryate nānubhūyate| svātmānaṃ nānubhavati na cānyenānubhūyate||9.101||~~ ==【a】pūrvaṃ paścāc ca jātena smaryate na anubhūyate |== ==【b】 前 後 與 所生 憶 非 被經驗== ==【a】svātmānaṃ na anubhavati na ca anyena anubhūyate ||== ==【b】 自 不 經驗 非 與 他 被經驗== *སེམས་དང་ལྷན་ཅིག་སྐྱེས་པའི་ཕྱིར། །ཚོར་བ་དེ་ཡིས་མཐོང་མ་ཡིན། །* 與心俱生故，受非心能見。[] ▲(100) And, though a previous one can be remembered by one that arises later, It can’t be experienced (by it). (In short, a feeling) can’t experience it’s own self, And it can’t be experienced by something else. △100. What happen earlier is remembered but not experienced by what arises later. It does not experience itself, nor is it experienced by something else. ②若由後心見前受，是則是念而非受， 自體不能領自體，他於自亦不能受。 ④此前此後產生的識，只能回憶，不能感受，而感受不能感受自己，也不能被他者感受。 *སྔར་དང་ཕྱི་མར་སྐྱེས་པས་ཀྱང༌། །དྲན་པར་འགྱུར་གྱི་མྱོང་མ་ཡིན། །རང་གིས་བདགཉིད་མྱོང་མིན་ལ། །གཞན་དག་གིས་ཀྱང་མྱོང་མ་ཡིན། །* ★100.後念唯能憶，非能受前心， 不能自領納，亦非它能受。▲△[] ###### # 9.102 ~~na cāsti vedakaḥ kaścidvedanāto na tattvataḥ| nirātmake kalāpe'smin ka evaṃ bādhyate'nayā||9.102||~~ ==【a】na ca asti vedakaḥ kaścid vedanā ato na tattvataḥ |== ==【b】不 與 是 受者 任何 受 故 非 有== ==【a】nirātmake kalāpe 'smin ka eva bādhyate 'nayā ||== ==【b】 無我 聚 此 誰 實 所害 他== *ཚོར་བ་འགའ་ཡང་ཡོད་མིན་ཏེ། །དེས་ན་ཚོར་བ་དེ་ཉིད་མིན། །དེ་ལྟར་བདག་མེད་ཚོགས་འདི་ལ། །འདི་ཡིས་ཅི་སྟེ་གནོད་པར་བྱ། །* ★101.畢竟無受者，故受非真有， 誰言此幻受，能害無我聚？ ▲(101) As there’s no (truly existent) one that feels, Then, feeling cannot exist absolutely. So, in this bundle that lacks a true self, Who can be injured by it? △101. There is no one who experiences feeling. Hence, in reality, there is no feeling. Thus, in this identity-less bundle, who can be hurt by it? ②受者纖毫自性無，是故受亦無自性， 如是無我積聚中，依彼何能為損害？。 ④因此，沒有任何感受者，感受也不是真實存在，對於無我的聚合體，它會造成什麼痛苦？ ##### Ⅲ.心念處 ###### 9.103 ~~nendriyeṣu na rūpādau nāntarāle manaḥ sthitam| nāpyantarna bahiścittamanyatrāpi na labhyate||9.103||~~ ==【a】na indriyeṣu na rūpādau na antarāle manaḥ sthitaṃ |== ==【b】不 根 不 色 不 中 意 住== ==【a】na apy antar na bahiś cittam anyatra api na labhyate ||== ==【b】不 雖 內 不 外 心 餘處 亦 不 得== *ཡིད་ནི་དབང་རྣམས་ལ་མི་གནས། །གཟུགས་སོགས་ལ་མིན་བར་ནའང་མིན། །ནང་ཡང་སེམས་མིན་ཕྱི་མིན་ཞིང༌། །གཞན་དུ་ཡང་ནི་རྙེད་མ་ཡིན། །* ★102.意不住諸根，不住色與中， 不住內或外，餘處亦不得。 ▲(102) A mind’s not situated in cognitive sensors, in sights and so on, Nor in the space in between; A mind isn’t inside, nor is it outside, Nor can it be found, in fact, anywhere else. △102. The mind is not located in the sense facilities, or in form and other sense-objects, or in between them. The mind is also not found inside, or outside, or anywhere else. ②意於諸根中不住，非住色等非中間， 不在於內不在外，餘處求之亦不得。 ④心不在種種感官中，不在色等等中，不在兩者之間，既不在外面，也不在裏面，也不在任何其他的地方。 ###### 9.104 ~~yanna kāye na cānyatra na miśraṃ na pṛthak kvacit| tanna kiṃcidataḥ sattvāḥ prakṛtyā parinirvṛtāḥ||9.104||~~ ==【a】yan na kāye na ca anyatra na miśraṃ na pṛthak kvacit |== ==【b】 若 非 身 非 與 餘處 非 合 非 異 任何處== ==【a】tan na kiṃcid ataḥ sattvāḥ prakṛtyā parinirvṛtāḥ ||== ==【b】彼 無 任何 故 有情 自性 涅槃== *གང་ཞིག་ལུས་མིན་གཞན་དུ་མིན། །འདྲེས་མིན་ལོགས་སུའང་འགར་མེད་པ། །དེ་ནི་ཅུང་ཟད་མིན་དེའི་ཕྱིར། །སེམས་ཅན་རང་བཞིན་མྱ་ངན་འདས། །* ★103.非身非異身，非合亦非離， 無少實性故，有情性涅槃。 ▲(103) Something that isn’t the body nor something else, Neither commingled, nor separate in any way, Isn’t anything (truly existent) at all. Because of that, Limited beings are naturally released in parinirvana. △103. That which is not in the body nor anywhere else, neither intermingled nor somewhere separate, is nothing. Therefore, sentient beings are by nature liberated. ②彼非身亦非餘處，不相混合旁亦無， 微塵許體亦無故，有情自性般涅槃。 ④不在身體中，也不在別處，既不混合，也不獨立存在，它不是任何什麼，因此，眾生天性趨向於涅槃。 ###### 9.105 ~~jñeyātpūrvaṃ yadi jñānaṃ kimālambyāsya saṃbhavaḥ| jñeyena saha cejjñānaṃ kimālambyāsya saṃbhavaḥ||9.105||~~ ==【a】jñeyāt pūrvaṃ yadi jñānaṃ kim ālambya asya saṃbhavaḥ |== ==【b】 所識 先 若 識 何 緣 此 生== ==【a】jñeyena saha cej jñānaṃ kim ālambya asya saṃbhavaḥ ||== ==【b】 所識 同 若 識 何 緣 此 生== *ཤེས་བྱ་ལས་སྔར་ཤེས་ཡོད་ན། །དེ་ནི་ཅི་ལ་དམིགས་ནས་སྐྱེ། །ཤེས་དང་ཤེས་བྱ་ལྷན་ཅིག་ན། །དེ་ནི་ཅི་ལ་དམིགས་ནས་སྐྱེ། །* ★104.離境先有識，緣何而生識？ 識境若同時，已生何待緣？ ▲(104) If the cognition (of something)were prior to what it cognized, Then what’s it to be aimed at for its arising (to occur)? And if a cognition were simultaneous with what it cognized, (Still,) what’s it to be aimed at for its arising (to occur)? △104. If cognition is prior to the object of cognition, in dependence on what does it arise? If cognition is simultaneous with the object of cognition, in dependence on what does it arise? ②若能知在所知前，彼緣何境而生起？，能知所知若同時，彼復緣何而生起？。 ④如果識先於所知，它緣於什麼產生？如果識與所知同時，它又緣於什麼產生？ ###### 9.106 ~~atha jñeyādbhavet paścāt tadā jñānaṃ kuto bhavet| evaṃ ca sarvadharmāṇāmutpattirnāvasīyate||9.106||~~ ==【a】atha jñeyād bhavet paścāt tadā jñānaṃ kuto bhavet |== ==【b】 若 所識 應是 後 則 識 何 應是== ==【a】evaṃ ca sarva-dharmāṇām utpattir na avasīyate ||== ==【b】 如是 與 一切 法 生 不 決定== *འོན་ཏེ་ཤེས་བྱའི་ཕྱིས་ཡོད་ན། །དེ་ཚེ་ཤེས་པ་གང་ལས་སྐྱེ། །* ★105.識若後境起，緣何而得生？ ▲(105) Yet, if it occurred after what it cognized, Then from what did the cognition (of it) arise? Similarly, it can’t be determined that there’s A (truly existent) arising of any phenomenon. △105. If it arises after the object of cognition, from what would cognition arise? In this way it is ascertained that no phenomenon comes into existence. ②是能知在所知後，其時能知從何生？，如是遍觀一切法，等知自性皆無生。 ④如果識後於所知，它又從哪兒產生？因此，我們不能確定所有一切法的產生。 ##### Ⅳ.法念處 *དེ་ལྟར་ཆོས་རྣམས་ཐམས་ཅད་ཀྱི། །སྐྱེ་བ་རྟོགས་པར་འགྱུར་མ་ཡིན། །* 故應不能知，諸法實有生。[] ##### ‹2›斷二諦諍 ##### Ⅰ.斷太過諍 ###### 9.107 ~~yadyevaṃ saṃvṛtirnāsti tataḥ satyadvayaṃ kutaḥ| atha sāpyanyasaṃvṛtyā syātsattvo nirvṛtaḥ kutaḥ||9.107||~~ ==【a】yady evaṃ saṃvṛtir na asti tataḥ satya-dvayaṃ kutaḥ |== ==【b】 若 如是 世俗 無 是 彼 諦 二 何== ==【a】atha sā apy anya-saṃvṛtyā syāt sattvo nirvṛtaḥ kutaḥ ||== ==【b】 則 彼 雖 他 世俗 是 有情 涅槃 何== *གལ་ཏེ་དེ་ལྟར་ཀུན་རྫོབ་མེད། །དེ་ལ་བདེན་གཉིས་ག་ལ་ཡོད། །དེ་ཡང་ཀུན་རྫོབ་གཞན་གྱིས་ན། །སེམས་ཅན་མྱ་ངན་ག་ལ་འདའ། །* ★106.若無世俗諦，云何有二諦？ 世俗若因他，有情豈涅槃？ ▲(106) (Suppose you objected,) “But if it were like that, then surface (true) things wouldn’t exist (at all); And so how, in this case, could there be the two truths? Moreover, if they were being (projected) by others (as veiling) surface (truths), Then how could there be someone with a limited mind (unveiled and) released with nirvana?” △106. Objection: If conventional truth does not exist, how can there be the two truths? If it does exist due to another conventional truth, how can there be a liberated sentient being? ②若如是世俗亦無，彼於二諦何所有？，若由他世俗心有，有情云何般涅槃？。 ④如果沒有俗諦，哪裏會有二諦？甚至俗諦還要依靠其他俗諦，那麼，眾生怎能涅槃？ ###### 9.108 ~~paracittavikalpo'sau svasaṃvṛtyā tu nāsti saḥ| sa paścānniyataḥ so'sti na cennāstyeva saṃvṛtiḥ||9.108||~~ ==【a】para-citta-vikalpo 'sau sva-saṃvṛtyā tu nāsti saḥ |== ==【b】 他 心 分別 彼 自 世俗 然 非 此== ==【a】sa paścān niyataḥ so 'sti na cen nāsty eva saṃvṛtiḥ ||== ==【b】此 後 定 此 是 無 若 無 實 世俗== *འདི་ནི་གཞན་སེམས་རྣམ་རྟོག་སྟེ། །དེ་ནི་རང་གི་ཀུན་རྫོབ་མིན། །ཕྱིས་དེ་ངེས་ན་དེ་ཡོད་དེ། །མིན་ན་ཀུན་རྫོབ་མེད་པ་ཉིད། །* ★107.此由他分別，彼非自世俗。 後決定則有，非故無世俗。 ▲(107) (Well,) this would bethe deceptive conception of other limited minds, But that isn’t surface (truth) from its own (point of view). What’s ascertained afterwards, it (still) exists, And if not, then surface truth becomes something that doesn’t exist. △107. Madhyamika: One is an ideation of someone else's mind, and one does not exist by one's own conventional truth. After something has been ascertained, it exists; if not, it does not exist as a conventional reality either. ②彼由他心分別有，非同自宗之世俗， 自宗量成世俗有，不知故世俗亦無。 ④這是他人心中妄想分別，而不是依據自己的俗諦；它的存在要在此後確定，如果不存在，也就無俗諦。 ###### 9.109 ~~kalpanā kalpitaṃ ceti dvayamanyonyaniśritam| yathāprasiddhamāśritya vicāraḥ sarva ucyate||9.109||~~ ==【a】kalpanā kalpitaṃ ca iti dvayam anyonya-niśritaṃ |== ==【b】 分別 所分別 與 謂 二 相 依存== ==【a】yathā prasiddham āśritya vicāraḥ sarva ucyate ||== ==【b】 如 公認 依 觀察 一切 所說== *རྟོག་དང་བརྟག་པར་བྱ་བ་དག །གཉིས་པོ་ཕན་ཚུན་བརྟེན་པ་ཡིན། །ཇི་ལྟར་གྲགས་པ་ལ་བརྟེན་ནས། །རྣམ་པར་དཔྱད་པ་ཐམས་ཅད་བརྗོད། །* ★108.分別所分別，二者相依存。 是故諸觀察，皆依世共稱。 ▲(108) (And so,) what’s conceptually examining and what’s conceptually examined, The two of them are (dependently) supported, one by the other. And it’s by being (dependently) supported by what’s in accord with popular consensus, That all analytical discernment is expressed. △108. The two, conception and the conceived, are mutually dependent; just as every analysis is expressed by referring to what is commonly known. ②能分別與所分別，二者互相為依倚， 如是依名言共許，說有一切分別等。 ④能分別和所分別，這兩者互相依存，觀察所得的一切，都按照習慣表達。 ##### Ⅱ.斷無窮過諍 ###### 9.110 ~~vicāritena tu yadā vicāreṇa vicāryate| tadānavasthā tasyāpi vicārasya vicāraṇāt||9.110||~~ ==【a】vicāritena tu yadā vicāreṇa vicāryate |== ==【b】 所察 然 若 察 所察== ==【a】tadā anavasthā tasya api vicārasya vicāraṇāt ||== ==【b】 則 無窮 彼 雖 察 察== *གང་ཚེ་རྣམ་པར་དཔྱད་པ་ཡི། །རྣམ་དཔྱོད་ཀྱིས་ནི་དཔྱོད་བྱེད་ན། །དེ་ཚེ་རྣམ་དཔྱོད་དེ་ཡང་ནི། །རྣམ་དཔྱོད་ཕྱིར་ན་ཐུག་པ་མེད། །* ★109.以析空性心，究彼空性時， 若復究空智，應成無窮過。 ▲(109) But when (you object), “One needs to analytically discern With a discernment that which has analytically discerned, Then there would be an infinite regress for that discernment, Because of its need (also) to be analytically discerned." △109. Objection: But if one analyzes by means of analysis which itself is analyzed, then there is an infinite regress, because that analysis can also be analyzed. ②若時觀察空性慧，須以能觀慧觀察， 彼觀慧復須能觀，爾時則有無窮過。 ④依據觀察所得，繼續進行觀察，觀察而又觀察，也就永無窮盡。 ###### 9.111 ~~vicārite vicārye tu vicārasyāsti nāśrayaḥ| nirāśritatvānnodeti tacca nirvāṇamucyate||9.111||~~ ==【a】vicārite vicārye tu vicārasya asti na āśrayaḥ |== ==【b】 所察 應察 然 察 是 無 所依== ==【a】nirāśrayatvān na udeti tac ca nirvāṇam ucyate ||== ==【b】 無依性 不 生 此 與 涅槃 說== *དཔྱད་བྱ་རྣམ་པར་དཔྱད་བྱས་ན། །རྣམ་དཔྱོད་ལ་ནི་རྟེན་ཡོད་མིན། །རྟེན་མེད་ཕྱིར་ན་མི་སྐྱེ་སྟེ། །དེ་ཡང་མྱ་ངན་འདས་པར་བརྗོད། །* ★110.悟明所析空，理智無所依， 無依故不生，說此即涅槃。 ▲(110) (Well,) when what’s analytically discerned is being discerned, A supporting (basis) for that discernment doesn’t exist. And because of its being without a supporting (basis), it doesn’t arise: That’s called (its natural) release in nirvana. △110. Madhyamika: When the object of analysis is analyzed, no basis for analysis is left. Since there is no basis, it does not arise, and that is called "nirvana." ②所觀諸法已觀竟，於彼觀察無所依， 無所依故則不生，應說彼亦般涅槃。 ④已經觀察清楚，觀察便無依據，無依據則無所生，這被稱為涅槃。 ##### Ⅲ.心境諦實於理無據 ###### 9.112 ~~yasya tvetaddūyaṃ satyaṃ sa evātyantaduḥsthitaḥ| yadi jñeyavaśādartho jñānāstitve tu kā gatiḥ||9.112||~~ ==【a】yasya tv etad dvayaṃ satyaṃ sa eva atyanta-duḥsthitaḥ |== ==【b】 若 然 此 二 諦 彼 實 極 難立== ==【a】yadi jñāna-vaśād artho jñāna-astitve tu kā gatiḥ ||== ==【b】 若 識 力 境 識 有 然 何 趣== *གང་གི་ལྟར་ན་འདི་གཉིས་བདེན། །དེ་ཉིད་ཤིན་ཏུ་དཀའ་བར་གནས། །གལ་ཏེ་ཤེས་དབང་ལས་དོན་གྲུབ། །ཤེས་ཡོད་ཉིད་ལ་རྟེན་ཅི་ཡོད། །* ★111.心境實有宗，理極難安立。 若境由識成，依何立識有？ ▲(111) And as for the likes of someone, for whom these two are truly existent, He indeed is on very difficult grounds; (Because,) if it’s from the power of a cognition that an object’s established, Then, what supporting (basis) isthere for (establishing) the true existence of the cognition? △111. A person for whom these two are truly existent is in an extremely shaky position. If an object exists because of the power of cognition, how does one arrive at the true existence of cognition? ②若見境識諦實有，此極難解無因故， 若由識成安立境，何為所依見識有？。 ④如果兩者都是真實，無論如何難以成立，如果對象是依據識，識的存在依據是什麼？ ###### 9.113 ~~atha jñeyavaśājjñānaṃ jñeyāstitve tu kā gatiḥ| athānyonyavaśātsattvamabhāvaḥ syāddūyorapi||9.113||~~ ==【a】atha jñeya-vaśāj jñānaṃ jñeya-astitve tu kā gatiḥ |== ==【b】 若 所識 力 識 所識 有 然 何 趣== ==【a】atha anyonya-vaśāt sattvam abhāvaḥ syād dvayor api ||== ==【b】 若 互相 力 有 無有 是 二 雖== *འོན་ཏེ་ཤེས་བྱ་ལས་ཤེས་གྲུབ། །ཤེས་བྱ་ཡོད་ལ་རྟེན་ཅི་ཡོད། །དེ་སྟེ་ཕན་ཚུན་དབང་གིས་ཡོད། །གཉི་ག་ཡང་ནི་མེད་པར་འགྱུར། །* ★112.若識由境成，依何立所知？ 心境相待有，二者皆無[非]實。 ▲(112) And if it’s from (the power of) what’s cognized that a cognition is established, Then, what supporting (basis) isthere for (establishing) the true existence of what’s cognized? On the other hand, if their existence (is established) by the power of each other, Then the non-true existence of both would be the case. △112. If cognition exists because of the power of the object of cognition, how does one arrive at the true existence of cognition? If their existence is due to their mutual power, neither can exist. ②若由境有成立識，以何為依見境有？，彼二交互為力成，是則二者皆非有。 ④如果識是依據所知，所知的存在依據是什麼？因此，兩者相互依存，各自的真實不存在。 ###### 9.114 ~~pitā cenna vinā putrātkutaḥ putrasya saṃbhavaḥ| putrābhāve pitā nāsti tathāsattvaṃ tayordvayoḥ||9.114||~~ ==【a】pitā cen na vinā putrāt kutaḥ putrasya saṃbhavaḥ |== ==【b】 父 若 無 無 子 從何 子 生== ==【a】putra-abhāve pitā nāsti tathā asattvaṃ tayor dvayoḥ ||== ==【b】 子 無 父 無 如是 無有 彼 二== *གལ་ཏེ་བུ་མེད་ཕ་མིན་ན། །བུ་ཉིད་གང་ལས་བྱུང་བ་ཡིན། །བུ་མེད་པར་ནི་ཕ་མེད་པ། །དེ་བཞིན་དེ་གཉིས་མེད་པ་ཉིད། །* ★113.無子則無父，無父誰生子？ 無子也無父，如是無心境。 ▲(113) (For example,) if, without a child, someone is not a father, (Then) from whom can it arise that someone is a child? (Because,) in the absence of a child, there can be no father. Similar to that, is the non-true existence of those two. △113. Objection: If there is no father without a son, how can there be a son? Madhyamika: Just as in the absence of a son there is no father, in the same way these two do not exist. ②無子之時則非父，此子復是誰所生？，無子之時亦無父，如是境識性皆無。 ④是父不會無子，無父哪會生子？無子不成為父，兩者皆非真實。 ###### 9.115 ~~aṅkuro jāyate bījādbījaṃ tenaiva sūcyate| jñeyājjñānena jātena tatsattā kiṃ na gamyate||9.115||~~ ==【a】aṅkuro jāyate bījād bījaṃ tena eva sūcyate |== ==【b】 芽 生 種 種 此 實 所知== ==【a】jñeyāj jñānena jātena tatsattā kiṃ na gamyate ||== ==【b】 所識 識 所生 彼實性 何 不 知== *མྱུ་གུ་ས་བོན་ལས་སྐྱེ་ཞིང༌། །ས་བོན་དེ་ཉིད་ཀྱིས་རྟོགས་བཞིན། །ཤེས་བྱ་ལས་སྐྱེས་ཤེས་པ་ཡིས། །དེ་ཡོད་པ་ནི་ཅིས་མི་རྟོགས། །* ★114.如芽從種生，因芽知有種， 由境所生識，何不知有境？ ▲(114) (Suppose you asked,) “A sprout grows from a seed, And just as (the true existence of) the seed is indicated by it, Why, by the arising of a cognition from what’s cognized, Can’t its true existence (also) be concluded?” △114. Objection: A sprout arises from a seed. The seed is indicated by that sprout. Why does cognition that arises from the object of cognition not ascertain the true existence of that object of cognition? ②如苗芽從種子生，即苗芽因立種子， 如是依境所生識，云何不見境實有？。 ④如同芽產生於種子，由芽說明種子存在，為何識產生於所知，不能說明所知存在？ ###### 9.116 ~~aṅkurādanyato jñānādbījamastīti gamyate| jñānāstitvaṃ kuto jñātaṃ jñeyaṃ yattena gamyate||9.116||~~ ==【a】aṅkurād anyato jñānād bījam asti iti gamyate |== ==【b】 芽 他 識 種 是 謂 所知== ==【a】jñāna-astitvaṃ kuto jñātaṃ jñeyaṃ yat tena gamyate ||== ==【b】 識 有 何 所知 所識 若 此 所知== *མྱུ་གུ་ལས་གཞན་ཤེས་པ་ཡིས། །ས་བོན་ཡོད་ཅེས་རྟོགས་འགྱུར་ན། །གང་ཕྱིར་ཤེས་བྱ་དེ་རྟོགས་པ། །ཤེས་པ་ཡོད་ཉིད་གང་ལས་རྟོགས། །* ★115.由彼異芽識，雖知有芽種， 然心了境時，憑何知有識？ ▲(115) (Well,) when it’s from a cognition different from the sprout That it can be concluded that a seed exists, What can it be from, by means ofwhich, the (true) existence Of a cognition cognizing something it cognizes can be concluded? △115. Madhyamika: It is ascertained that a seed exists owing to a cognition that is not the same as a sprout. How is the existence of a cognition cognized, since the object of cognition is ascertained by that cognition? ②與苗異體之識心，見苗芽知有種子， 見境之心若有性，何量見有餘無故？。 ④依靠不同於芽的識，認知種子的存在，而所知由識認知，如何認知識的存在？ ##### ‹3›成立法無我的正因 ##### Ⅰ.金剛屑因 ###### ‹Ⅰ›破無因生 ###### # 9.117 ~~lokaḥ pratyakṣatastāvatsarvaṃ hetumudīkṣate| padmanālādibhedo hi hetubhedena jāyate||9.117||~~ ==【a】lokaḥ pratyakṣatas tāvat sarvaṃ hetum udīkṣate |== ==【b】 世人 現見 乃至 一切 因 見== ==【a】padma-nāla-ādi-bhedo hi hetu-bhedena jāyate ||== ==【b】 蓮 莖 等 差別 實 因 差別 生== *རེ་ཞིག་འཇིག་རྟེན་མངོན་སུམ་གྱིས། །རྒྱུ་རྣམས་ཐམས་ཅད་མཐོང་བ་ཡིན། །པདྨའི་སྡོང་བུ་སོགས་དབྱེ་ནི། །རྒྱུ་ཡི་དབྱེ་བས་བསྐྱེད་པ་ཡིན། །* ★116.世人亦能見，一切能生因， 如蓮根莖等，差別前因生。 ▲(116) (Charvakas, please,) from straightforward cognition, The common world, in fact, sees for itself everything causal. (After all,) a diversity of (plants): lotus stalks and the like, Grows by means of a diversity of causes. △116. People observe every cause through direct perception, since the components of a lotus, such as the stalk and so forth, are produced by a variety of causes. ②或云由世間現量，見有一切諸因等， 蓮花莖杆等差別，亦是由於因別生。 ④世人依據親身經驗，知道一切皆有原因，蓮花莖稈等等不同，產生於原因的不同。 ###### # 9.118 ~~kiṃkṛto hetubhedaścet pūrvahetuprabhedataḥ| kasmāccetphalado hetuḥ pūrvahetuprabhāvataḥ||9.118||~~ ==【a】kiṃ kṛto hetu-bhedaś cet pūrva-hetu-prabhedataḥ |== ==【b】 誰 作 因 差別 若 昔 因 差別== ==【a】kasmāc cet phalado hetuḥ pūrva-hetu-prabhāvataḥ ||== ==【b】 何故 若 與果 因 昔 因 力== *རྒྱུ་དབྱེ་གང་གིས་བྱས་ཞེ་ན། །སྔར་གྱི་རྒྱུ་དབྱེ་ཉིད་ལས་སོ། །ཅི་ཕྱིར་རྒྱུ་ཡིས་འབྲས་སྐྱེད་ནུས། །སྔར་གྱི་རྒྱུ་ཡི་མཐུ་ཉིད་ལས། །* ★117.誰作因差別？由昔諸異因。 何故因生果？從昔因力故。 ▲(117) Suppose (you asked), “By what has the diversity of causes been made?” (Well,) from a diversity of previous causes. And (suppose you asked further), “Because of what does a cause have the ability to give rise to an effect?” (Well,) it’s from the power of previous causes. △117. Qualm: What makes the variety of causes? Madhyamika: a preceding variety of causes. Qualm: How can a cause give an effect? Madhyamika: Because of the power of the preceding causes. ②問因差別誰所作？復由前因差別生， 何故由因能生果？即由前前因力故。 ④什麼造成原因不同？這是由於前因不同；為何原因能產生結果？由於前因有此能力。 ###### ‹Ⅱ›破他——常因生 ###### # ⅰ.破自在天因生 ###### ## 9.119 ~~īśvaro jagato hetuḥ vada kastāvadīśvaraḥ| bhūtāni cedbhavatvevaṃ nāmamātre'pi kiṃ śramaḥ||9.119||~~ ==【a】īśvaro jagato hetuḥ vada kas tāvad īśvaraḥ |== ==【b】自在天 衆生 因 你說 何 乃至 自在天== ==【a】bhūtāni ced bhavatv evaṃ nāma-mātre 'pi kiṃ śramaḥ ||== ==【b】 大種 若 是 如是 名 唯 雖 何 努力== *དབང་ཕྱུག་འགྲོ་བའི་རྒྱུ་ཡིན་ན། །རེ་ཞིག་དབང་ཕྱུག་གང་ཡིན་སྨྲོས། །འབྱུང་རྣམས་ཞེ་ན་དེ་ལྟ་མོད། །མིང་ཙམ་ལ་ཡང་ཅི་ཞིག་ངལ། །* ★118.自在天是因，何為自在天？ 若謂許大種，何必唯執名？ ▲(118) If, (as Nyaya-Vaisheshika asserts,) the Powerful Lord Ishvara were the cause of the world, So tell me, what is Ishvara in fact? If you said, “The elements,” then so be it, But why (all) the fuss over merely a name? △118. Nyaya-Vaisesika: Isvara is the cause of the world. Madhyamika: Then explain who Isvara is. If he is the elements, so be it; but then why tussle over a mere name? ②若自在是眾生因，請問何為自在義？，若於大等如是言，僅有空名徒疲苦？。 ④自在天是世界的原因，那麼，請問什麼是自在天？如果說那就是四大元素，那麼，何必為這虛名操勞？ ###### ## 9.120 ~~api tvaneke'nityāśca niśceṣṭā na ca devatāḥ| laṅghyāścāśucayaścaiva kṣmādayo na sa īśvaraḥ||9.120||~~ ==【a】api tv aneke 'nityāś ca niśceṣṭā na ca devatāḥ |== ==【b】 雖 然 多 非常 亦 不動 非 與 天== ==【a】laṅghyāś ca aśucayaś ca eva kṣmā-ādayo na sa īśvaraḥ ||== ==【b】 所踐踏 與 不淨 與 實 地 等 非 彼 自在天== *འོན་ཀྱང་ས་སོགས་དུ་མ་དང༌། །མི་རྟག་གཡོ་མེད་ལྷ་མིན་ཞིང༌། །འགོམ་བྱ་ཉིད་དང་མི་གཙང་བས། །དེ་ནི་དབང་ཕྱུག་ཉིད་མ་ཡིན། །* ★119.無心大種眾，非常亦非天， 不淨眾所踐，定非自在天。 ▲(119) However, earth and the rest are multipart, Nonstatic, inert,and not divine; They’re things to be walked over and unclean. So that can’t be the Powerful Lord Ishvara. △119. Moreover, the earth and other elements are not one; they are impermanent, inactive, and not divine. They can be stepped on and are impure. That is not Isvara. ②然而大等有多物，無常不動亦非天， 足所踐履性不淨，是故彼非自在體。 ④地等等多樣，無常，無知覺，無神性，可以跨越，不純潔，它們不是自在天。 ###### ## 9.121 ~~nākāśamīśo'ceṣṭatvāt nātmā pūrvaniṣedhataḥ| acintyasya ca kartṛtvamapyacintyaṃ kimucyate||9.121||~~ ==【a】na ākāśam īśo 'ceṣṭatvāt na ātmā pūrva-niṣedhataḥ |== ==【b】非 虛空 自在 不動 非 我 前 已遮== ==【a】acintyasya ca kartṛtvam apy acintyaṃ kim ucyate ||== ==【b】 非思議 與 作者性 雖 非思議 何 說== *དབང་ཕྱུག་མཁའ་མིན་གཡོ་མེད་ཕྱིར། །བདག་མིན་སྔར་ནི་བཀག་ཟིན་ཕྱིར། །བསམ་མིན་པ་ཡི་བྱེད་པོ་ཡང༌། །བསམ་མིན་བརྗོད་པས་ཅི་ཞིག་བྱ། །* ★120.彼天非虛空，非我前已破， 若謂非思議，說彼有何義？ ▲(120) Ishvara can’t be space, because that’s inert; He can’t be the self, since that’s been refuted before. And even (if you said), “The nature of being a creator is in reference to someone inconceivable,” Well then, what’s the use of talking about something that’s inconceivable? △120. Space is not the Lord because it is inactive. Nor is it the Self, because that has been refuted. How can the inconceivable creatorship of the Inconceivable One be describes? ②自在非空不動故，非我義如前破竟， 非所思惟能作者，非所思惟依何說？。 ④虛空無知覺，不是自在天，自我也不是，前面已否定；或者是不可思議的作者，那麼，不可思議如何稱說？ ###### ## 9.122 ~~tena kiṃ sraṣṭumiṣṭaṃ ca ātmā cet nanvasau dhruvaḥ| kṣmādisvabhāva īśaśca jñānaṃ jñeyādanādi ca||9.122||~~ ==【a】tena kiṃ sraṣṭum iṣṭaṃ ca ātmā cet nanv asau dhruvaḥ |== ==【b】 此 何 創造 所欲 與 我 若 豈非 此 常== ==【a】kṣmādi-svabhāva īśaś ca jñānaṃ jñeyād anādi ca ||== ==【b】 地等 自性 自在 與 識 所識 無始 與== *དེས་བསྐྱེད་འདོད་པའང་གང་ཞིག་ཡིན། །བདག་ནི་དེ་དང་ས་སོགས་དང༌། །དབང་ཕྱུག་ངོ་བོའང་རྟག་མིན་ནམ། །ཤེས་པ་ཤེས་བྱ་ལས་སྐྱེ་དང༌། །* ★121.云何此彼生？我及自在天， 大種豈非常？識從所知生， ▲(121) And what could it be that he wished to create? The self? Well, aren’t that, the earth (element) and the rest, And Ishvara supposed to be eternal by nature? Moreover, the arising of cognition from cognizable objects △121. What does he desire to create? If he desires to create a self, are not that self, the nature of the earth and other elements, and Isvara eternal? Cognition is due to the object of cognition and is without beginning. ②彼欲生者是何果？我及地等諸四大。，自在體性豈非常？能知從於所知生。 ④自在天想創造什麼？如果是自我，它已被認為是常，而地等等的本性是自在，識無始以來產生於無知。 ###### ## 9.123 ~~karmaṇaḥ sukhaduḥkhe ca vada kiṃ tena nirmitam| hetorādirna cedasti phalasyādiḥ kuto bhavet||9.123||~~ ==【a】karmaṇaḥ sukha-duḥkhe ca vada kiṃ tena nirmitaṃ |== ==【b】 業 樂 苦 與 你說 何 彼 所造== ==【a】hetor ādir na ced asti phalasya ādiḥ kuto bhavet ||== ==【b】 因 始 無 若 是 果 始 何 應是== *ཐོག་མེད་བདེ་སྡུག་ལས་ལས་ཡིན། །དེ་ཡིས་གང་ཞིག་བསྐྱེད་པ་སྨྲོས། །རྒྱུ་ལ་ཐོག་མ་ཡོད་མིན་ན། །འབྲས་བུའི་ཐོག་མ་ག་ལ་ཡོད། །* ★122.苦樂無始業？何為彼所生？ 若謂因無始。彼果豈有始？ ▲(122) Is without a beginning, as is happiness and suffering from karma. So tell me, what’s been created by him? And if there’s no beginning to the cause, How could there be a first instance of its effect? △122. Happiness and suffering are the result of action. Say then, what did he create? If the cause has no beginning, how can its effect have a beginning? ②無始苦樂從業生?，是彼自在何所生?，若因從於無始有,，果亦云何當有始?。 ④痛苦和快樂產生於業，請問，自在天創造什麼？如果沒有原因的開始，怎麼會有結果的開始？ ###### ## 9.124 ~~kasmātsadā na kurute na hi so'nyamapekṣate| tenākṛto'nyo nāstyeva tenāsau kimapekṣatām||9.124||~~ ==【a】kasmāt sadā na kurute na hi so 'nyam apekṣate |== ==【b】 何故 常 不 作 不 實 彼 他 依== ==【a】tena akṛto 'nyo nāsty eva tena asau kim apekṣatāṃ ||== ==【b】 彼 非所造 他 無 實 彼 此 何 應依== *རྟག་ཏུ་ཅི་ཕྱིར་བྱེད་མིན་ཏེ། །དེ་ནི་གཞན་ལ་ལྟོས་པ་མིན། །དེས་བྱས་མིན་གཞན་ཡོད་མིན་ན། །དེས་འདི་གང་ལ་ལྟོས་པར་འགྱུར། །* ★123.彼既不依他，何故不常作？ 若皆彼所造，彼需觀待何？ ▲(123) And why doesn’t he always create, When he doesn’t depend on anything else? There’s nothing else existing not created by him, So what is it on which he depends (to create)? △123. If he does not depend on anything else, why does he not always create? There is nothing whatsoever that is not created by him. So on what would he depend? ②自在何不常生果,，彼不應復觀待餘?，若無一法非彼造,，彼造此果復待誰?。 ④如果他不依靠其他，為何他不始終創造？如果無不由他創造，他還需要依靠什麼？ ###### ## 9.125 ~~apekṣate cetsāmagrīṃ heturna punarīśvaraḥ| nākartumīśaḥ sāmagryāṃ [na kartuṃ tadabhāvataḥ||9.125||~~ ==【a】apekṣate cet sāmagrīṃ hetur na punar īśvaraḥ |== ==【b】 依 若 聚 因 非 再 自在== ==【a】na akartum īśaḥ sāmagryāṃ na kartuṃ tad-abhāvataḥ ||== ==【b】非 不作 自在 聚 不 作 彼 無== *གལ་ཏེ་ལྟོས་ན་ཚོགས་པ་ཉིད། །རྒྱུ་ཡིན་འགྱུར་གྱི་དབང་ཕྱུག་མིན། །ཚོགས་ན་མི་སྐྱེ་དབང་མེད་ཅིང༌། །དེ་མེད་པར་ནི་སྐྱེ་དབང་མེད། །* ★124.若依緣聚生，生因則非彼。 緣聚則定生，不聚無生力。 ▲(124) If what he depends on is a gathering (of conditions), (Then, again,) the Powerful Lord Ishvara would become not the cause: (For,) when they’re gathered, he’d lack the power not to create, And in their absence, he’d lack the power to create. △124. If Isvara depends on a collection of conditions, then again, he is not the cause. He cannot refrain from creating when there is a collection of conditions, nor can he create in their absence. ②若待眾緣聚會生,，自在應非自在因,，聚時無力令不生,，不聚無力令彼生.。 ④如果他需要依靠聚合，原因就不再是自在天，有聚合，他不能不創造，沒有聚合，他不能創造。 ###### ## 9.126 ~~karotyanicchannīśaścetparāyattaḥ prasajyate| icchannapīcchāyattaḥ syāt kurvataḥ kuta īśatā||9.126||~~ ==【a】karoty anicchann īśaś cet para-āyattaḥ prasajyate |== ==【b】 作 非欲 自在 若 他 依 隨== ==【a】icchann api icchā-āyattaḥ syāt kurvataḥ kuta īśatā ||== ==【b】 欲 雖 欲 依 是 作 何 自在== *གལ་ཏེ་དབང་ཕྱུག་མི་འདོད་བཞིན། །བྱེད་ན་གཞན་གྱི་དབང་དུ་ཐལ། །འདོད་ནའང་འདོད་ལ་རག་ལས་འགྱུར། །བྱེད་ནའང་དབང་ཕྱུག་ག་ལ་ཡིན། །* ★125.若非自在欲，緣生依他力。 若因欲乃作，何名自在天？ ▲(125) And if the Powerful Lord Ishvara must create when not wanting to, It absurdly follows that he’s under the power of something else. And if it’s when wanting to, he’s under the power of want. So where’s (the power of) the Powerful Lord who’s creating? △125. If Isvara creates without desiring to do so, it would follow that he is dependent on something other than himself. Even if he desires to create, he is dependent on that desire. Whence is the supremacy of the creator? ②自在若作所不欲,，彼應為他所自在,，若作仍隨欲而作,，彼於自在何所有?。 ④如果自在天沒有意欲而創造，他便是依靠其他；如果有意欲，則是依靠意欲，哪有什麼自在性？ ###### # ⅱ.破極微因生 ###### ‹Ⅲ›破他——主體因生 ###### # 9.127 ~~ye'pi nityānaṇūnāhuste'pi pūrvaṃ nivāritāḥ| sāṃkhyāḥ pradhānamicchanti nityaṃ lokasya kāraṇam||9.127||~~ ==【a】ye 'pi nityān aṇūn āhus te 'pi pūrvaṃ nivāritāḥ |== ==【b】若 雖 常 微塵 說 彼 雖 前 已遮== ==【a】sāṃkhyāḥ pradhānam icchanti nityaṃ lokasya kāraṇaṃ ||== ==【b】 數論 主體 欲 常 世界 因== *གང་དག་རྡུལ་ཕྲན་རྟག་སྨྲ་བ། །དེ་དག་ཀྱང་ནི་སྔར་བཟློག་ཟིན། །གཙོ་བོ་རྟག་པ་འགྲོ་བ་ཡི། །རྒྱུ་ཡིན་པར་ནི་གྲངས་ཅན་འདོད། །* ★126.微塵萬法因，於前已破訖。 常主眾生因，數論師所許。 ▲(126) Those (Mimamsakas) who assert static particles (as the creator) Have already been turned back before; While the Samkhyas assert Static primal matter as the cause of the world. △126. Those who claim the atoms are permanent have been refuted earlier. The Samkhyas consider a primal substance as the permanent cause of the world. ②若以常住塵為因,，彼等亦前所遮竟,，神我常為有情因,，是數論師之所許.。 ④那些主張極微永恒者，前面已經受到駁斥；那些數論者喜愛原質，視為世界的永恒原因。 ###### # ⅰ.敍數論見ⓐ ###### ## 9.128 ~~sattvaṃ rajastamaśceti guṇā aviṣamasthitāḥ| pradhānamiti kathyante viṣamairjagaducyate||9.128||~~ ==【a】sattvaṃ rajas tamaś ca iti guṇā aviṣama-sthitāḥ |== ==【b】 喜樂 憂 暗 與 謂 德 平衡 處== ==【a】pradhānam iti kathyante viṣamair jagad ucyate ||== ==【b】 主體 謂 說 失衡 衆生 說== *སྙིང་སྟོབས་རྡུལ་དང་མུན་པ་ཞེས། །བྱ་བའི་ཡོན་ཏན་མཉམ་གནས་ནི། །གཙོ་བོ་ཞེས་བྱར་རབ་བརྗོད་དེ། །མི་མཉམ་འགྲོ་བ་ཡིན་པར་བརྗོད། །* ★127.喜樂憂與暗，三德平衡狀， 說彼為主體，失衡變眾生。 ▲(127) (For them,) the universal constituents, Known as sattva/pleasure, rajas/pain, and tamas/neutral sensation, Abiding not in imbalance are called primal matter; (While their) imbalance is said to be the world. △127. The universal constituents-sattva, rajas, and tamas-remaining in equilibrium, are called the primal substance. The universe is explained by their dis-equilibrium. ②所謂情塵暗三法,，彼德平等而住者,，彼說是名為神我,，不平等者名眾生.。 ④善、憂和暗三性，它們處在平衡中，被稱為原質，世界由它們失衡造成。 ###### # ⅱ.破數論見 ###### ## ⓐ辯破 ###### ### 9.129 ~~ekasya trisvabhāvatvamayuktaṃ tena nāsti tat| evaṃ guṇā na vidyante pratyekaṃ te'pi hi tridhā||9.129||~~ ==【a】ekasya tri-svabhāvatvam ayuktaṃ tena nāsti tat |== ==【b】 一 三 自性性 非理 彼 無 此== ==【a】evaṃ guṇā na vidyante pratyekaṃ te 'pi hi tridhā ||== ==【b】 如是 德 非 是 各 彼 復 實 三== *གཅིག་ལ་རང་བཞིན་གསུམ་ཉིད་ནི། །རིགས་མིན་དེས་ན་དེ་ཡོད་མིན། །དེ་བཞིན་ཡོན་ཏན་ཡོད་མིན་ཏེ། །དེ་ཡང་སོ་སོར་རྣམ་གསུམ་ཕྱིར། །* ★128.一體有三性，非理故彼無。 如是德非有，彼復各三故。 ▲(128) But it’s illogical for a (partless) unity to be something threefold by nature; And therefore, it doesn’t exist. Likewise, the universal constituents can’t be (truly) existent, Because each of them too has three aspects. △128. It is implausible that a single thing has three natures, so it does not exist. Likewise, he universal constituents do not exist, since they would each be comprised of three constituents. ②於一法有三自性,，不應理故神我無,，如是三德亦非有,，彼亦各有三相故。 ④一種原質有三種性，此說不合理，故而原質不存在，甚至每種性也分成三種，因此，這些性也不存在。 ###### ### 9.130 ~~guṇābhāve ca śabdāderastitvamatidūrataḥ| acetane ca vastrādau sukhāderapyasaṃbhavaḥ||9.130||~~ ==【a】guṇa-abhāve ca śabda-āder astitvam atidūrataḥ |== ==【b】 德 無 與 聲 等 有 極遠== ==【a】acetane ca vastra-ādau sukha-āder apy asaṃbhavaḥ ||== ==【b】 無心 與 衣 等 樂 等 亦 無生== *ཡོན་ཏན་མེད་ན་སྒྲ་སོགས་ཀྱང༌། །ཡོད་ཉིད་ཤིན་ཏུ་རྒྱང་རིང་འགྱུར། །སེམས་མེད་གོས་ལ་སོགས་པ་ལ། །བདེ་སོགས་ཡོད་པ་སྲིད་པའང་མིན། །* ★129.若無此三德，杳然不聞聲。 衣等無心故，亦無苦樂受。 ▲(129) And in the absence of the universal constituents, The (true) existence of sound and the rest becomes very farfetched. Moreover, it’s impossible for pleasure and so on To exist in non-conscious clothing and the likes. △129. In the absence of the three universal constituents, the existence of sound and other sense objects is far fetched. There is also no possibility of pleasure and the like in unconscious things such as cloth and so on. ②德等無故亦甚難，說彼聲等體性有， 於諸無情衣等法，說有樂等亦不然。 ④如果三性不存在，聲等等也遠離存在；布帛等等無知覺，苦樂等等也不存在。 ###### ### 9.131 ~~taddheturūpā bhāvāścennanu bhāvā vicāritāḥ| sukhādyeva ca te hetuḥ na ca tasmātpaṭādayaḥ||9.131||~~ ==【a】tad dhetu-rūpā bhāvāś cen nanu bhāvā vicāritāḥ |== ==【b】彼 因 色 有 若 豈非 有 所察== ==【a】sukhādy eva ca te hetuḥ na ca tasmāt paṭa-ādayaḥ ||== ==【b】 樂等 實 與 汝 因 不 與 故 布 等== *དངོས་རྣམས་དེ་རྒྱུའི་རང་བཞིན་ན། །དངོས་པོ་རྣམ་དཔྱད་མ་ཟིན་ནམ། །ཁྱོད་ཀྱི་རྒྱུ་ཡང་བདེ་སོགས་ཉིད། །དེ་ལས་སྣམ་སོགས་འབྱུང་བའང་མེད། །* ★130.謂此即因性，豈非已究訖？ 汝因具三德，從彼不生布。 ▲(130) Suppose (you said), “Functional phenomena (exist) in the natural guise of their causes.” (Well,) haven’t functional phenomena already been analyzed? (In any case,) the causes, for you, are pleasure and so on themselves: But cotton clothing and the likes don’t arise from that, at all. △130. If you argue that things have the nature of causes, have things not been analyzed away? For you, pleasure and the like are the cause, but cloth and the like are not the result of that cause. ②若諸法為彼因性，諸法豈非已觀竟？，汝之因亦樂等性，衣等亦非神我生。 ④如果事物以它們為原因，那麼，事物已在前面考察，你以苦樂等等為原因，布帛等等并不由此產生。 ###### ### 9.132 ~~paṭādestu sukhādi syāttadabhāvātsukhādyasat| sukhādīnāṃ ca nityatvaṃ kadācinnopalabhyate||9.132||~~ ==【a】paṭādes tu sukhādi syāt tad abhāvāt sukhādy-asat |== ==【b】 布等 然 樂等 是 彼 無 樂等 無== ==【a】sukha-ādīnāṃ ca nityatvaṃ kadācin na upalabhyate ||== ==【b】 樂 等 與 常性 任何 不 所得== *སྣམ་སོགས་ལས་ནི་བདེ་སོགས་ཡིན། །དེ་མེད་ཕྱིར་ན་བདེ་སོགས་མེད། །བདེ་སོགས་རྟག་པ་ཉིད་དུ་ཡང༌། །ནམ་ཡང་དམིགས་པ་ཡོད་མ་ཡིན། །* ★131.若布生樂等，無布則無樂。 故樂常等性，畢竟不可得。 ▲(131) And, if pleasure and so on were to exist from cotton clothing and the likes, Then from their absence, pleasure and so on wouldn’t exist. Moreover, a static state of pleasure and so on Has never been focused upon. △131. Happiness and other feelings may be due to things such as a cloth, but in their absence, there would be no happiness and so on. The permanence of happiness and other feelings is never ascertained. ②若從衣等生樂等，衣等無時樂等無， 若謂樂等是常性，終不應為所緣境。 ④如果苦樂等產生於布帛等，但布帛等不存在，苦樂等也不存在，故而無論何時都不能獲得苦樂等的永恒性。 ###### ### 9.133 ~~satyāmeva sukhavyaktau saṃvittiḥ kiṃ na gṛhyate| tadeva sūkṣmatāṃ yāti sthūlaṃ sūkṣmaṃ ca tatkatham||9.133||~~ ==【a】satyām eva sukha-vyaktau saṃvittiḥ kiṃ na gṛhyate |== ==【b】 有 實 樂 明顯 受 何 不 所取== ==【a】tad eva sūkṣmatāṃ yāti sthūlaṃ sūkṣmaṃ ca tat kathaṃ ||== ==【b】彼 實 微細 趣 麤 細 與 彼 如何== *བདེ་སོགས་གསལ་བ་ཡོད་ཉིད་ན། །མྱོང་བ་ཅི་ཕྱིར་འཛིན་མ་ཡིན། །དེ་ཉིད་ཕྲ་མོར་གྱུར་ན་དེ། །རགས་དང་ཕྲ་བའང་ཇི་ལྟར་ཡིན། །* ★132.樂等若恆存，苦時怎無樂？ 若謂樂衰減；彼豈有強弱？ ▲(132) If manifest pleasure and so on were (truly) existent (statically), Why isn’t (their) experience (always) perceived? Suppose (you said,) “(The sensation) itself goes to a subtle (unmanifest) state.” (Well,) how can it be (both) gross and subtle? △132. If the manifestation of happiness truly exists, why is the feeling not apprehended? If you see that it becomes subtle, how can it be gross and subtle? ②若有實法顯樂等，受時何故不取相？，若謂樂性轉微細，粗細苦樂云何分？。 ④如果快樂真正展現，怎麼會不感受到它？如果說它變得細微，那麼，為何它有粗細？ ###### ### 9.134 ~~sthaulyaṃ tyaktvā bhavetsūkṣmamanitye sthaulyasūkṣmate| sarvasya vastunastadvatkiṃ nānityatvamiṣyate||9.134||~~ ==【a】sthaulyaṃ tyaktvā bhavet sūkṣmam anitye sthaulya-sūkṣmate |== ==【b】 粗 捨 應是 細 非常 粗 細== ==【a】sarvasya vastunas tadvat kiṃ na anityatvam iṣyate ||== ==【b】 一切 事物 如彼 何 不 非常性 所許== *རགས་པ་དོར་ནས་ཕྲ་གྱུར་པས། །ཕྲ་རགས་དེ་དག་མི་རྟག་ཉིད། །དེ་བཞིན་དངོས་པོ་ཐམས་ཅད་ནི། །མི་རྟག་ཉིད་དུ་ཅིས་མི་འདོད། །* ★133.捨麤而變細，彼樂應非常。 如是何不許，一切法非常？ ▲(133) Since it would have becomesubtle (and unmanifest), after having left its gross (manifest) state, Its gross and subtle states are nonstatic. So why not accept the nonstaticness like that Of all functional phenomena? △133. Objection: It is subtle upon leaving its gross state. Its grossness and subtlety are impermanent. Madhyamika: Why do you not consider everything impermanent in that way? ②若謂捨粗故成細，粗細細等性無常， 如是云何不應許，一切諸法無常性。 ④如果它由粗變細，粗細無常，那麼，你為何不依此認同所有一切事物無常？ ###### ### 9.135 ~~na sthaulyaṃ cetsukhādanyat sukhasyānityatā sphuṭam| nāsadutpadyate kiṃcidasattvāditi cenmatam||9.135||~~ ==【a】na sthaulyaṃ cet sukhād anyat sukhasya anityatā sphuṭam |== ==【b】不 粗 若 樂 異 樂 非常性 顯然== ==【a】na asad utpadyate kiṃcid asattvād iti cen mataṃ ||== ==【b】不 無 生 任何 無有性 謂 若 所思== *རགས་པ་བདེ་ལས་གཞན་མིན་ན། །བདེ་བ་གསལ་བ་མི་རྟག་ཉིད། །གལ་ཏེ་མེད་པ་འགའ་ཡང་ནི། །སྐྱེ་མིན་མེད་ཕྱིར་ཞེས་འདོད་ན། །* ★134.麤既不異樂，顯然樂非常。 因位須許有，無終不生故。 ▲(134) And if it’s gross (manifest) state were no different from pleasure (itself), Then the nonstaticness of pleasure is obvious. Suppose you asserted, “But something totally nonexistent (in the cause) Couldn’t be produced, because of its being nonexistent.” △134. If its gross state is not different from happiness, then the impermanence of happiness is obvious. If you think that something non-existent does not arise, because it has no existence whatsoever, then you have accepted, even against your will, the origination of something manifest that was non-existent. ②若粗從樂出非餘，樂顯明是無常性， 若計因時所無法，果悉不生本無故。 ④如果粗大的快樂同樣是快樂，顯然快樂無常。如果認為不存在者不會產生，因為它原本不存在。 ###### ### 9.136 ~~vyaktasyāsata utpattirakāmasyāpi te sthitā| annādo'medhyabhakṣaḥ syāt phalaṃ hetau yadi sthitam||9.136||~~ ==【a】vyaktasya asata utpattir akāmasya api te sthitā |== ==【b】 明顯 不有 生 無欲 雖 你 住== ==【a】annādo 'medhya-bhakṣaḥ syāt phalaṃ hetau yadi sthitaṃ ||== ==【b】 食 不淨 啖 成 果 因 若 住== *གསལ་བ་མེད་པ་སྐྱེ་བར་ནི། །ཁྱོད་མི་འདོད་ཀྱང་གནས་པ་ཉིད། །གལ་ཏེ་རྒྱུ་ལ་འབྲས་གནས་ན། །ཟན་ཟ་མི་གཙང་ཟ་བར་འགྱུར། །* ★135.顯果雖不許，隱果仍許存。 因時若有果，食成啖不淨。 ▲(135) (Well,) then production of something nonexistent as a manifest (object) Would be (the self-contradiction)into which you’re positioned, although you don’t want it. And if the effect were positioned in the cause, Then a consumer of food would be an eater of excrement! △135. If you accept that the effect is present in the cause, then one who eats food would be eating excrements, and a cotton tree seed would be bought at the price of a cloth and worn as a garment. ②顯明本無今始生，雖非汝許性安住， 若因果性不異住，食粥當成食不淨。 ④而原本不存在的顯現者仍會出現，即使你不情願。如果果原本存在於因，喫食物就等於喫糞便。 ###### ### 9.137 ~~paṭārgheṇaiva karpāsabījaṃ krītvā nivasyatām| mohāccennekṣate lokaḥ tattvajñasyāpi sā sthitiḥ||9.137||~~ ==【a】paṭa-argheṇa eva karpāsa-bījaṃ krītvā nivasyatāṃ |== ==【b】 布 值 實 棉花 種 購 應穿== ==【a】mohāc cen na īkṣate lokaḥ tattva-jñasya api sā sthitiḥ ||== ==【b】 愚 若 不 見 世間 真實 智 雖 彼 立== *རས་ཀྱི་རིན་གྱིས་རས་བལ་གྱི། །ས་བོན་ཉོས་ལ་བགོ་བར་གྱིས། །* ★136.復應以布值，購穿棉花種。 ▲(136) And for the price of cotton clothing, Cottonseed could be boughtand worn (instead)! Suppose (you said), “(Although) common people don’t see (it), because of bewilderment, Precisely that is the position (established) by (Kapila,) the Knower of Reality.” △136. If you argue that ordinary people do not see this because of delusion, this is the case even for one who knows reality. ②亦復當以棉衣價，貿棉種子覆其身， 若世愚夫不達此，汝師見因果同時。 ④那麼，就用買衣服的錢，去買棉花種子穿上吧！如果世人愚癡看不見，知真實者知道它存在。 *འཇིག་རྟེན་རྨོངས་པས་མ་མཐོང་ན། །དེ་ཉིད་ཤེས་ཀྱིས་བཞག་དེ་ཉིད། །* 謂愚不見此，然智所立言，[] ###### ### 9.138 ~~lokasyāpi ca tajjñānamasti kasmānna paśyati| lokāpramāṇatāyāṃ cet vyaktadarśanamapyasat||9.138||~~ ==【a】lokasya api ca taj jñānam asti kasmān na paśyati |== ==【b】 世間 亦 與 彼 知 是 何故 不 見== ==【a】loka-apramāṇatāyāṃ cet vyakta-darśanam apy asat ||== ==【b】世間 非量 若 明顯 見 雖 不有== *ཤེས་དེ་འཇིག་རྟེན་ལ་ཡང་ནི། །ཡོད་པས་ཅི་སྟེ་མཐོང་མ་ཡིན། །འཇིག་རྟེན་ཚད་མ་ཉིད་མིན་ན། །གསལ་བ་མཐོང་བའང་བདེན་མ་ཡིན། །* ★137.世間亦應知。何故不見果？ 世見若非量，所見應失真。 ▲(137) (Well,) cognition of that must (also) exist In common people, so why isn’t it seen? Suppose (you answered,) “(That lies) in common people’s Not being valid cognizers (for that).” (Well,) what they see as manifest, then, would (also) not be true. △137. Even ordinary people know that. Why do they not see it? If you argue that ordinary people have no verifying cognition, then even their perception of something manifest is false. ②彼所安立汝亦知，云何世人不達此？，若世所見非量性，世見顯現亦非實。 ④甚至世俗也知道這樣，為何他們會看不見？如果世人之見非準則，所見顯現者也不真實。 ###### ## ⓑ中觀宗不犯同過 ###### ### A.諍 ###### #### 9.139 ~~pramāṇamapramāṇaṃ cennanu tatpramitaṃ mṛṣā| tattvataḥ śūnyatā tasmādbhāvānāṃ nopapadyate||9.139||~~ ==【a】pramāṇam apramāṇaṃ cen nanu tat-pramitaṃ mṛṣā |== ==【b】 量 非量 若 豈非 彼 所量 妄== ==【a】tattvataḥ śūnyatā tasmād bhāvānāṃ na upapadyate ||== ==【b】 真實 空性 故 有 不 生== *གལ་ཏེ་ཚད་མ་ཚད་མིན་ན། །དེས་གཞལ་བརྫུན་པར་མི་འགྱུར་རམ། །དེ་ཉིད་དུ་ན་སྟོང་པ་ཉིད། །སྒོམ་པ་དེ་ཕྱིར་མི་འཐད་འགྱུར། །* ★138.若量皆非量，量果豈非假？ 故汝修空性，亦應成錯謬。 ▲(138) (Suppose you retorted), “(But you too assert that) a valid cognizer (for the common world) is not a valid cognizer (for deepest truth), And if that’s the case,then wouldn’t what was validly cognized by it (also) become false, And therefore, in actuality, meditation on the voidness (Of functional phenomena) by it become incorrect?” △138. Samkhya: If verifying cognition is not verifying cognition, then what is not verified falsely? In reality, the emptiness of phenomena is not ascertained through that verifying cognition. ②若彼量非勝義量，彼所量豈非虛妄？，以是為因汝所修，空性亦妄量妄故。 ④如果準則成來了準則，依據準則認知便虛妄，這樣也就不可能真正確認一切事物的空性。 ###### ### B.答 ###### #### 9.140 ~~kalpitaṃ bhāvamaspṛṣṭvā tadabhāvo na gṛhyate| tasmādbhāvo mṛṣā yo hi tasyābhāvaḥ sphuṭaṃ mṛṣā||9.140||~~ ==【a】kalpitaṃ bhāvam aspṛṣṭvā tad abhāvo na gṛhyate |== ==【b】 所分別 有 未觸 彼 無有 不 知== ==【a】tasmād bhāvo mṛṣā yo hi tasya abhāvaḥ sphuṭaṃ mṛṣā ||== ==【b】 故 有 妄 若 實 彼 無有 明顯 妄== *བརྟགས་པའི་དངོས་ལ་མ་རེག་པར། །དེ་ཡི་དངོས་མེད་འཛིན་མ་ཡིན། །དེ་ཕྱིར་བརྫུན་པའི་དངོས་གང་ཡིན། །དེ་ཡི་དངོས་མེད་གསལ་བར་བརྫུན། །* ★139.不依所察實，不取彼無實， 所破實既假，無實定亦假， ▲(139) (Well, yes, but) when functional phenomena (labeled and) conceptually analyzed are not contacted, The nonfunctional phenomenon of their (nontrue existence) would (also) not be grasped. Therefore, concerning any truly existent functional phenomenon that’s false, The falsehood of the nonfunctional phenomenon of its nontrue existence would be obvious. △139. Madhyamika: Without detecting an imagined thing, its non-existence is not apprehended. Therefore, if a thing is false, its non-existence is clearly false. ②於彼實相不能觸，空法無實非所取， 是故任何虛妄法，顯彼非實亦虛妄。 ④不接觸妄想分別的事物，就不能把握事物的不存在，既然事物本身虛妄，那麼，它的不存在也明顯虛妄。 ###### #### 9.141 ~~tasmātsvapne sute naṣṭe sa nāstīti vikalpanā| tadbhāvakalpanotpādaṃ vibadhnāti mṛṣā ca sā||9.141||~~ ==【a】tasmāt svapne sute naṣṭe so nāsti iti vikalpanā |== ==【b】 故 夢 子 失 彼 無 謂 分別== ==【a】tad-bhāva-kalpana-utpādaṃ vibadhnāti mṛṣā ca sā ||== ==【b】 彼 有 分別 生起 阻礙 假 與 彼== *དེས་ན་རྨི་ལམ་བུ་ཤི་ལ། །དེ་མེད་སྙམ་པའི་རྣམ་རྟོག་ནི། །དེ་ཡོད་རྣམ་པར་རྟོག་པ་ཡི། །གེགས་ཡིན་དེ་ཡང་བརྫུན་པ་ཡིན། །* ★140.如人夢子死，夢中知無子， 能遮有子想，彼遮也是假。 ▲(140) Thus, upon the death of a son in a dream, The conceptual thought that he doesn’t exist Stops (the arising of) the conceptual thought That he does exist, and yet it is false. △140. Thus, when in a dream a son has died, the thought 'he does not exist' prevents the arising of the thought of his existence; and that too is false. ②如於夢中見子死，思彼事無之分別， 能遮分別彼事有，彼能遮亦是虛妄。 ④這樣，夢見兒子死去，兒子不存在是妄想，而這種虛妄能阻礙兒子存在的妄想產生。 ###### ‹Ⅳ›結破四邊生 ###### # 9.142 ~~tasmādevaṃ vicāreṇa nāsti kiṃcidahetutaḥ| na ca vyastasamasteṣu pratyayeṣu vyavasthitam||9.142||~~ ==【a】tasmād evaṃ vicāreṇa nāsti kiṃcid ahetutaḥ |== ==【b】 故 如是 察 非 任何 無因== ==【a】na ca vyasta-samasteṣu pratyayeṣu vyavasthitaṃ ||== ==【b】非 與 各別 合集 緣 安立== *དེ་བས་དེ་ལྟར་རྣམ་དཔྱད་པས། །འགའ་ཡང་རྒྱུ་མེད་ཡོད་མ་ཡིན། །སོ་སོ་བའམ་འདུས་པ་ཡི། །རྐྱེན་རྣམས་ལ་ཡང་གནས་མ་ཡིན། །* ★141.如是究諸法，則知非無因， 亦非住各別，合集諸因緣； ▲(141) Therefore, with discerning analysis like this, Nothing exists that’s from no cause at all, Or that’s sitting there, fixed in conditions, Whether separate ones or combined. △141. Therefore, with this analysis, nothing exists without a cause, nor is it contained in its individual, or combined causal conditions. ②故依是理以觀察，絕無無因而有者， 若別別住若總集，諸緣悉非彼依處。 ④因此，依靠這樣的觀察得知任何事物都不會無因而生，它也不安住於個別的緣起中，或者安住於集合的緣起中。 ###### # 9.143 ~~anyato nāpi cāyātaṃ na tiṣṭhati na gacchati| māyātaḥ ko viśeṣo'sya yanmūḍhaiḥ satyataḥ kṛtam||9.143||~~ ==【a】anyato na api ca āyātaṃ na tiṣṭhati na gacchati |== ==【b】 他 非 亦 與 來 非 住 非 去== ==【a】māyātaḥ ko viśeṣo 'sya yan mūḍhaiḥ satyataḥ kṛtaṃ ||== ==【b】 幻 何 差別 此 若 愚癡 諦 所作== *གཞན་ནས་འོངས་པའང་མ་ཡིན་ལ། །གནས་པ་མ་ཡིན་འགྲོ་མ་ཡིན། །* ★142.亦非從他來，非住非趨行。 ▲(142) Yet nothing has comefrom something else; And nothing remains, and nothing goes. (So,) anything taken as truly existent by bewildered minds, What difference does it have from an illusion? △142. Nothing comes from something else, nothing remains, and nothing departs. What is the difference between an illusion and that which is considered by fools as real? ②彼既不從餘處來，於此不住不他往， 愚迷執此以為實，別與幻化有何別？。 ④它也不來自於別處，既不留住，也不離去，它與幻覺有何區別？而愚夫們視為真實。 ##### Ⅱ.緣生正因 *རྨོངས་པས་བདེན་པར་གང་བྱས་འདི། །སྒྱུ་མ་ལས་ནི་ཁྱད་ཅི་ཡོད། །* 愚癡所執諦，何異幻化物？[] ###### 9.144 ~~māyayā nirmitaṃ yacca hetubhiryacca nirmitam| āyāti tatkutaḥ kutra yāti ceti nirūpyatām||9.144||~~ ==【a】māyayā nirmitaṃ yac ca hetubhir yac ca nirmitaṃ |== ==【b】 幻 所生 若 與 因 若 與 所生== ==【a】āyāti tat kutaḥ kutra yāti ca iti nirūpyatām ||== ==【b】 來 彼 何 何處 去 與 謂 應觀== *སྒྱུ་མས་སྤྲུལ་པ་གང་ཡིན་དང༌། །རྒྱུ་རྣམས་ཀྱིས་ནི་གང་སྤྲུལ་པ། །དེ་ནི་གང་ནས་འོངས་གྱུར་ཅིང༌། །གང་དུ་འགྲོ་བའང་བརྟགཔར་གྱིས། །* ★143.幻物及眾因，所變諸事物， 應詳審觀彼，何來何所之？ ▲(143) (So,) examine something emanated by illusion And something emanated by causes: Where does it come from? Where does it go? △143. Examine this: As for that which is created by illusion and that which is created by causes, where do they come from and where do they go? ②凡幻師所幻化物，依諸因緣何所化，彼生從何處來此，彼滅何往當觀察。 ④它由幻覺造成，它由原因造成，請仔細觀察吧，來自哪裏去何方？ ###### 9.145 ~~yadanyasaṃnidhānena dṛṣṭaṃ na tadabhāvataḥ| pratibimbasame tasmin kṛtrime satyatā katham||9.145||~~ ==【a】yad anya-saṃnidhānena dṛṣṭaṃ na tad abhāvataḥ |== ==【b】 若 他 現前 見 無 彼 不有== ==【a】pratibimba-same tasmin kṛtrime satyatā kathaṃ ||== ==【b】 影像 同 此 虛僞 諦性 如何== *གང་ཞིག་གང་ནི་ཉེ་བ་ཡིས། །མཐོང་གྱུར་དེ་མེད་ན་མིན་པ། །བཅོས་སུ་གཟུགས་བརྙན་དང་མཚུངས་པ། །དེ་ལ་བདེན་ཉིད་ཇི་ལྟར་ཡོད། །* ★144.緣合見諸物，無因則不見， 虛偽如影像，彼中豈有真？ ▲(144) How can there be true existence in some virtual object like a reflection, Which is seen (only) in conjunction with something (else) And which doesn’t exist when that’s absent? △144. How can there be true existence in something artificial, like a reflection, which is perceived only in conjunction with something else, and not in its absence? ②依無明等有行等，彼因無故說無生， 造作有故如影像，此中有何諦實性？。 ④獲得因緣便可見，不獲得便不可見，它虛假如同影像，怎麼會有真實性？ ##### Ⅲ.破有無生正因 ###### ‹Ⅰ›破生有自性 ###### # 9.146 ~~vidyamānasya bhāvasya hetunā kiṃ prayojanam| athāpyavidyamāno'sau hetunā kiṃ prayojanam||9.146||~~ ==【a】vidyamānasya bhāvasya hetunā kiṃ prayojanaṃ |== ==【b】 存 有 因 何 需要== ==【a】atha apy avidyamāno 'sau hetunā kiṃ prayojanaṃ ||== ==【b】 若 雖 無 彼 因 何 需== *དངོས་པོ་ཡོད་པར་གྱུར་པ་ལ། །རྒྱུ་ཡིས་དགོས་པ་ཅི་ཞིག་ཡོད། །འོན་ཏེ་དེ་ནི་མེད་ན་ཡང༌། །རྒྱུ་ཡིས་དགོས་པ་ཅི་ཞིག་ཡོད། །* ★145.若法已成有，其因何所需？ 若法本來無，云何需彼因？ ▲(145) For a functional phenomenon that was (truly) existing, What need would there be for a cause? Then again, if something were (truly) not existing, What need would there be for a cause? △145. For something that already exists, what need is there for a cause? If something does not exist, what is the need for a cause? ②若時諸法自性有，何須復待因始生？，若時彼法自性無，彼復何須待因生？。 ④事物確實存在，原因有什麼用？事物確實不存在，原因又有什麼用？ ###### # 9.147 ~~nābhāvasya vikāro'sti hetukoṭiśatairapi| tadavastha kathaṃ bhāvaḥ ko vānyo bhāvatāṃ gataḥ||9.147||~~ ==【a】na abhāvasya vikāro 'sti hetu-koṭi-śatair api |== ==【b】無 不有 變成 是 因 俱胝 百 雖== ==【a】tad avasthaḥ kathaṃ bhāvaḥ ko vā anyo bhāvatāṃ gataḥ ||== ==【b】彼 狀態 如何 有 誰 或 他 成有 去== *བྱེ་བ་བརྒྱ་ཕྲག་རྒྱུ་ཡིས་ཀྱང༌། །དངོས་པོ་མེད་པ་བསྒྱུར་དུ་མེད། །གནས་སྐབས་དེ་དངོས་ཇི་ལྟར་ཡིན། །དངོས་འགྱུར་གཞན་ཡང་གང་ཞིག་ཡིན། །* ★146.縱以億萬因，無不變成有。 無時怎成有？成有者為何？ ▲(146) There can be no transformation of a non-phenomenon, Even by means of a hundred million causes! How can something in that state become a functional phenomenon? But what else could come into functional existence? △146. Something that does not exist will not be subject to change, even with millions of causes. How can something in that state be existent. What else can come into existence? ②雖以百千俱胝因，不能轉變無實理， 無即時何能有實？能生實有別無因？。 ④縱然有數百億個原因，無也不會起任何變化，處於無中，怎會變成有？或者，別的什麼變成有？ ###### # 9.148 ~~nābhāvakāle bhāvaścetkadā bhāvo bhaviṣyati| nājātena hi bhāvena so'bhāvo'pagamiṣyati||9.148||~~ ==【a】na abhāva-kāle bhāvaś cet kadā bhāvo bhaviṣyati |== ==【b】無 無有 時 有 若 何時 有 將是== ==【a】na ajātena hi bhāvena so 'bhāvo 'pagamiṣyati ||== ==【b】無 未生 實 有 彼 無有 將離== *མེད་ཚེ་དངོས་ཡོད་སྲིད་མིན་ན། །དངོས་པོ་ཡོད་པར་ནམ་ཞིག་འགྱུར། །དངོས་པོ་སྐྱེས་པར་མ་གྱུར་པར། །དངོས་མེད་དེ་ནི་འབྲལ་མི་འགྱུར། །* ★147.無時若無有，何時方成有？ 於有未生時，是猶未離無。 ▲(147) If it isn’t a functional phenomenon at the time of being a non-phenomenon, When will it come to exist as a functional phenomenon? But, without its functional existence coming to arise, It won’t leave being a non-phenomenon. △147. If there is no existent thing at the time of non-existent, when will an existent thing come into existence? For that non-existent thing will not disappear as long as the existent thing is not produced. ②無時不應成實有，云何能生彼法故？，若時彼法未生起，則於無實未能離。 ④無的時候沒有有，什麼時候會有有？只要有沒有產生，無也就不會離去。 ###### # 9.149 ~~na cānapagate'bhāve bhāvāvasarasaṃbhavaḥ| bhāvaścābhāvatāṃ naiti dvisvabhāvaprasaṅgataḥ||9.149||~~ ==【a】na ca anapagate 'bhāve bhāva-avasara-saṃbhavaḥ |== ==【b】無 與 未離 無 有 機會 生== ==【a】bhāvaś ca abhāvatāṃ na eti dvi-svabhāva-prasaṅgataḥ ||== ==【b】 有 與 無 不 去 二 性 應成== *དངོས་མེད་དང་ནི་མ་བྲལ་ན། །དངོས་པོ་ཡོད་པའི་སྐབས་མི་སྲིད། །དངོས་པོའང་མེད་པར་འགྱུར་མིན་ཏེ། །རང་བཞིན་གཉིས་སུ་ཐལ་འགྱུར་ཕྱིར། །* ★148.倘若未離無，則無生有時。 有亦不成無，應成二性故。 ▲(148) Without leaving being a non-phenomenon, No occasion will occur for its coming to exist as a functional phenomenon. And a functional phenomenon cannot go to a state of nonfunctionality, Because it would absurdly follow that it had a bipolar true nature. △148. When a non-existent thing has not disappeared, there is no opportunity for the existent thing. An existent thing does not does not become non-existent; since it would follow that it would be of two natures. ②若時未離無實位，則不能成彼法有， 有實亦不能成無，彼自性應成二故。 ④只要這個無不離去，有就沒有產生機會，而有也不會變成無，一物沒有兩種本性。 ###### ‹Ⅱ›結破滅有自性 ###### # 9.150 ~~evaṃ na ca nirodho'sti na ca bhāvo'sti sarvadā| ajātamaniruddhaṃ ca tasmātsarvamidaṃ jagat||9.150||~~ ==【a】evaṃ ca na virodho 'sti na ca bhāvo 'sti sarvadā |== ==【b】 如是 與 不 滅 是 不 與 有 是 時時== ==【a】ajātam aniruddhaṃ ca tasmāt sarvam idaṃ jagat ||== ==【b】 不生 不滅 與 是故 一切 此 衆生== *དེ་ལྟར་འགག་པ་ཡོད་མིན་ཞིང༌། །དངོས་པོའང་ཡོད་མིན་དེ་ཡི་ཕྱིར། །འགྲོ་བ་འདི་དག་ཐམས་ཅད་ནི། །རྟག་ཏུ་མ་སྐྱེས་མ་འགགས་ཉིད། །* ★149.自性不成滅，有法性亦無。 是故諸眾生，畢竟不生滅。 ▲(149) In that way, as cessation doesn’t (truly) exist, And (the arising) of phenomena doesn’t (truly) exist either, Thus this entire world always has been Non-truly arising and non-truly ceasing. △149. Thus, there is neither cessation nor coming into existence at any time. Therefore, this entire world does not arise or cease. ②如無生理亦無滅，彼法亦非實有故， 是故此一切眾生，恒時無生亦無滅。 ④這樣，任何時候，既無滅，也無生，因此，不生不滅，就是這一切世界。 ###### ‹Ⅲ›結成輪涅不二 ###### # 9.151 ~~svapnopamāstu gatayo vicāre kadalīsamāḥ| nirvṛtānirvṛtānāṃ ca viśeṣo nāsti vastutaḥ||9.151||~~ ==【a】svapna-upamās tu gatayo vicāre kadalī-samāḥ |== ==【b】 夢 如 然 諸趣 察 芭蕉 同== ==【a】nirvṛta-anirvṛtānāṃ ca viśeṣo nāsti vastutaḥ ||== ==【b】 涅槃 不涅槃 與 差別 無 實== *འགྲོ་བ་རྨི་ལམ་ལྟ་བུ་སྟེ། །རྣམ་པར་དཔྱད་ན་ཆུ་ཤིང་འདྲ། །མྱ་ངན་འདས་དང་མ་འདས་པའང༌། །དེ་ཉིད་དུ་ན་ཁྱད་པར་མེད། །* ★150.眾生如夢幻，究時同芭蕉， 涅槃不涅槃，其性悉無別。 ▲(150) (Therefore,) wandering beings resemble a dream; Upon discerning analysis, they’re the same as a plantain tree. Whether they’re released with nirvana or not released, There’s no difference in their actual way of existing. △150. States of existence are like dreams; upon analysis, they are similar to plantain trees. In reality, there is no difference between those who have attained Nirvana and those who have not. ②眾生猶如夢幻境，若加觀察如芭蕉， 若涅槃若不涅槃，於此性中無差別。 ④一切歸宿皆似夢幻，仔細觀察如同芭蕉，無論涅槃不涅槃，實際上沒有分別。 ## 三、勸修空性利自他 ### ‹一›悟空能淨自心田 #### 9.152 ~~evaṃ śūnyeṣu dharmeṣu kiṃ labdhaṃ kiṃ hṛtaṃ bhavet| satkṛtaḥ paribhūto vā kena kaḥ saṃbhaviṣyati||9.152||~~ ==【a】evaṃ śūnyeṣu dharmeṣu kiṃ labdhaṃ kiṃ hṛtaṃ bhavet |== ==【b】 如是 空 法 何 得 何 失 應是== ==【a】satkṛtaḥ paribhūto vā kena kaḥ saṃbhaviṣyati ||== ==【b】 恭敬 輕蔑 或 誰 誰 將是== *དེ་ལྟར་སྟོང་པའི་དངོས་རྣམས་ལ། །ཐོབ་པ་ཅི་ཡོད་ཤོར་ཅི་ཡོད། །གང་གིས་རིམ་གྲོ་བྱས་པའམ། །ཡོངས་སུ་བརྙས་པའང་ཅི་ཞིག་ཡོད། །* ★151.故於諸空法，何有得與失？ 誰人恭敬我？誰復輕蔑我？ ▲(151) With all phenomena devoid in that way, What is there that would’ve been received; What is there that would’ve been taken away? Who is there who’ll become shown respect or contempt, and by whom? △151. When all phenomena are empty in this way, what can be gained and what can be lost? Who will be honored or despised by whom? ②於如是空諸法中，有何可得有何失？，誰為敬事誰毀辱？二者於我何所有？。 ④這樣，既然萬法皆空，會獲得或失去什麼? 誰會受到誰善待？誰又會受到誰蔑視？ #### 9.153 ~~kutaḥ sukhaṃ vā duḥkhaṃ vā kiṃ priyaṃ vā kimapriyam| kā tṛṣṇā kutra sā tṛṣṇā mṛgyamāṇā svabhāvataḥ||9.153||~~ ==【a】kutaḥ sukhaṃ vā duḥkhaṃ vā kiṃ priyaṃ vā kim apriyam |== ==【b】 何 樂 或 苦 或 何 喜 或 何 不喜== ==【a】kā tṛṣṇā kutra sā tṛṣṇā mṛgyamāṇā svabhāvataḥ ||== ==【b】何 貪 何 彼 貪 尋求 自性== *བདེ་བའང་སྡུག་བསྔལ་གང་ལས་ཡིན། །མི་དགར་ཅི་ཡོད་དགར་ཅི་ཡོད། །དེ་ཉིད་དུ་ནི་བཙལ་བྱས་ན། །གང་ཞིགསྲེད་ཅིང་གང་ལ་སྲེད། །* ★152.苦樂由何生？何足憂與喜？ 若於性中覓，孰為愛所愛？ ▲(152) What is there, from which there’s pleasure or pain? What is there, to be disliked or liked? What craving is there, that’s searching for an actual (findable) nature, And what is it for, that there’s craving? △152. Whence comes happiness or suffering? What is pleasant and what is unpleasant? When investigated in its own nature, what is craving and for what is craving? ②或由於苦或由樂？不樂何有樂何有？，若於此理尋求已，誰為貪者何所貪？。 ④哪來快樂或痛苦？有什麼可愛或可憎？有什麼貪愛？哪來追逐成性的貪愛？ #### 9.154 ~~vicāre jīvalokaḥ kaḥ ko nāmātra mariṣyati| ko bhaviṣyati ko bhūtaḥ ko bandhuḥ kasya kaḥ suhṛt||9.154||~~ ==【a】vicāre jīva-lokaḥ kaḥ ko nāma atra mariṣyati |== ==【b】 細究 命 世間 誰 誰 實 此 將死== ==【a】ko bhaviṣyati ko bhūtaḥ ko bandhuḥ kasya kaḥ suhṛt ||== ==【b】誰 將生 誰 已生 誰 親 誰 誰 友== *དཔྱད་ན་གསོན་པོའི་འཇིག་རྟེན་འདི། །གང་ཞིག་འདིར་ནི་འཆི་འགྱུར་ཏེ། །འབྱུང་འགྱུར་གང་ཡིན་བྱུང་གྱུར་གང༌། །གཉེན་དང་བཤེས་ཀྱང་གང་ཞིག་ཡིན། །* ★153.細究此世人，誰將辭此世？ 孰生孰當生？誰為親與友？ ▲(153) Upon discerning analysis, (what) world of living beings (is there)? Who is (possibly) there thatwill die (from here)? Who is there that’ll come to exist? Who is there that has existed? Who is there that is a relative? (Who is there that is) a friend? (And who is there whose friend it is?) △153. Upon investigation what is the world of living beings, and who will really die here? Who will come into existence, and who has come into existence, who is a relative, and who is a friend of whom? ②觀已現生於世間，誰人從於此處死？，誰人復往彼處生？誰為所親誰所愛？。 ④仔細觀察，在這世上，誰活着？誰將死去? 誰將出生？誰已出生？誰是誰的親人或朋友？ #### 9.155 ~~sarvamākāśasaṃkāśaṃ parigṛhṇantu madvidhāḥ| prakupyanti prahṛṣyanti kalahotsavahetubhiḥ||9.155||~~ ==【a】sarvam ākāśa-saṃkāśaṃ parigṛhṇantu madvidhāḥ |== ==【b】 一切 虛空 似 願受持 似我== ==【a】prakupyanti prahṛṣyanti kalaha-utsava-hetubhiḥ ||== ==【b】 激怒 歡喜 爭吵 喜 因== *ཐམས་ཅད་ནམ་མཁའ་འདྲ་བར་ནི། །བདག་འབྲས་ཡོངས་སུ་གཟུང་བར་གྱིས། །* ★154.如我當受持，一切如虛空？ ▲(154) Those of my type, understand please That all (of them) are like space. But, those wishing for happiness for a “self” Get agitated and overexcited △154. May those who are like me apprehend everything as being like space. They rage and rejoice by means of dispute and jubilation. ②一切悉皆如虛空，願如我者咸受持？，諸求自身安樂者，由諸憤爭歡愛因。 ④讓像我這樣的人們接受如同虛空的這一切吧！遇到爭執糾紛，他們發怒，遇到喜慶節日，他們高興。 ### ‹二›悟空能興無緣悲 #### 1.從輪回過患開示大悲所緣 ##### ‹1›現生過患 ###### 9.156 ~~śokāyāsairviṣādaiśca mithaśchedanabhedanaiḥ | yāpayanti sukṛcchreṇa pāpairātmasukhecchavaḥ ||9.156||~~ ==【a】śoka-āyāsair viṣādaiś ca mithaś chedana-bhedanaiḥ |== ==【b】 憂 惱 失望 與 互相 砍 刺== ==【a】yāpayanti sukṛcchreṇa pāpair ātma-sukha-icchavaḥ ||== ==【b】 活 極艱困 惡 己 樂 希求== *བདག་ཉིད་བདེ་བར་འདོད་རྣམས་ནི། །འཐབ་དང་སྤྲོ་བའི་རྒྱུ་དག་གིས། །རབ་ཏུ་འཁྲུག་དང་དགའ་བར་བྱེད། །* 世人欲求樂， 然由諍鬥因，頻生煩亂喜。[] ▲(155) Through fights and festivities as the cause; And then, through the (resulting)distress and overexertion, (Disheartening) disputes, and knifings and stabbings of each other, They pass their lives withtremendous difficulties through (their) negative acts. △155. Seeking their own happiness with evil deeds they live miserably with grief, troubles, despair, and cutting and stabbing each other. ②或極操擾或歡喜，憂惱勤劬起鬥爭， 互相斬殺或斫刺，由是諸罪受大苦。 ④他們依靠作惡，追求自身快樂，陷入困境，互相爭鬥砍殺，充滿憂愁、艱辛和沮喪。 *མྱ་ངན་འབད་རྩོལ་རྩོད་པ་དང༌། །ཕན་ཚུན་གཅོད་དང་འབིགས་པ་དང༌། །སྡིག་དག་གིས་ནི་ཚིགས་ཆེན་འཚོ། །* ★155.勤求生憂苦，互諍相殺戮， 造罪艱困活。▲△[] ##### ‹2›後世過患 ###### 9.157 ~~mṛtāḥ patantyapāyeṣu dīrghatīvravyatheṣu ca| āgatyāgatya sugatiṃ bhūtvā bhūtvā sukhocitāḥ||9.157||~~ ==【a】mṛtāḥ patanty apāyeṣu dīrgha-tīvra-vyatheṣu ca |== ==【b】 死已 墮 惡趣 久 難忍 苦 與== ==【a】āgatya āgatya sugatiṃ bhūtvā bhūtvā sukha-ucitāḥ ||== ==【b】 至 至 善趣 享 享 樂 喜== *བདེ་འགྲོར་ཡང་དང་ཡང་འོངས་ཏེ། །བདེ་བ་མང་པོ་སྤྱད་སྤྱོད་ནས། །ཤི་ནས་ངན་སོང་སྡུག་བསྔལ་ནི། །ཡུན་རིང་མི་བཟད་རྣམས་སུ་ལྟུང༌། །* ★156.雖數至善趣，頻享眾歡樂， 死已墮惡趣，久歷難忍苦。 ▲(156) And (despite) coming and coming to the better rebirth states And experiencing and experiencing manifold pleasures, They fall, after death, to the worse rebirth states And unbearable sufferings for a very long time. △156. After repeatedly entering the fortunate states of existence and becoming accustomed to pleasure again and again, they die and fall into the miserable states of existence in which there is long and intense anguish. ②數數來生善趣中，受用眾多妙樂竟， 死已還墮諸惡趣，難堪眾苦常相逼，。 ④曾經一次又一次進入善道，習慣於享受快樂，然而，死後又墮入惡道，承受長期的劇烈痛苦。 ###### 9.158 ~~bhave bahuprapātaśca tatra cātattvamīdṛśam| tatrānyonyavirodhaśca na bhavettattvamīdṛśam||9.158||~~ ==【a】bhave bahu-prapātaś ca tatra ca asattvam īdṛśam |== ==【b】 有 多 險地 與 彼 與 無真 如是== ==【a】tatra anyonya-virodhaś ca na bhavet tattvam īdṛśam ||== ==【b】 彼 互相 違 與 無 應是 真 如是== *སྲིད་པ་ན་ནི་གཡང་ས་མང༌། །དེར་ནི་དེ་ཉིད་མིན་འདི་འདྲ། །དེར་ཡང་ཕན་ཚུན་འགལ་བས་ན། །སྲིད་ན་དེ་ཉིད་འདི་འདྲ་མེད། །* ★157.三有多險地，於此易迷真， 迷悟復相違，生時盡迷真； ▲(157) In compulsive existence, cliffs (to fall from) are aplenty; And there it’s like this when actuality is not (known). But since (this and what’s) there, in fact, contradict one another, In compulsive existence, it's not like this when actuality (is known). △157. There are many pitfalls in mundane existence, but there is not this truth here. There is mutual incompatibility. Reality could not be like this. ②三有之中險難多，愚癡繫縛恒如是， 無明解脫互相違，實執鎖鐐困生死。 ④生死輪回充滿深淵，這一切如此不真實，各種看法互相分岐，無法認知它的真實。 ###### 9.159 ~~tatra cānupamāstīvrā anantā duḥkhasāgarāḥ| tatraivamalpabalatā tatrāpyalpatvamāyuṣaḥ||9.159||~~ ==【a】tatra ca anupamās tīvrā ananta-duḥkha-sāgarāḥ |== ==【b】 彼 與 無喻 難忍 無邊 苦 大海== ==【a】tatra evam alpa-balatā tatra apy alpa-tvam āyuṣaḥ ||== ==【b】 彼 如是 少 力 彼 亦 短促 壽命== *དེ་ཡང་དཔེ་མེད་མི་བཟད་པའི། །སྡུག་བསྔལ་རྒྱ་མཚོ་མཐའ་ལས་འདས། །དེར་ནི་དེ་ལྟར་སྟོབས་ཆུང་ཞིང༌། །དེར་ནི་ཚེ་ཡང་ཐུང་བ་ཉིད། །* ★158.將歷難忍苦，無邊如大海。 苦海善力微，壽命亦短促。 ▲(158) There, too, there are incomparable, violent Oceans of suffering beyond any end; There, like that, there’s little strength; There, as well, there’s little life span; △158. There are incomparable, violent, boundless oceans of suffering. Strength is scanty there; and the life span is short there as well. ②此中難忍難比喻，三有大海苦無邊， 作善無力極微劣，暇滿所依難保信。 ④這痛苦劇烈無比，如同無邊的大海，而力量如此脆弱，壽命又如此短促。 ##### ‹3›暇滿難得 ###### 9.160 ~~tatrāpi jīvitārogyavyāpāreiḥ kṣutklamaśramaiḥ| nidrayopadravairbālasaṃsargairniṣphalaistathā||9.160||~~ ==【a】tatra api jīvita-ārogya-vyāpāraiḥ kṣut-klama-śramaiḥ |== ==【b】 彼 雖 活 健康 工作 饑 疲 乏== ==【a】nidraya-upadravair bāla-saṃsargair niṣphalais tathā ||== ==【b】 眠 災患 愚 交往 無義 如是== *དེར་ཡང་གསོན་དང་ནད་མེད་ཀྱི། །བྱེད་དང་བཀྲེས་ནའི་ངལ་བ་དང༌། །གཉིད་དང་འཚེ་དང་དེ་བཞིན་དུ། །བྱིས་དང་འགྲོགས་པ་དོན་མེད་ཀྱིས། །* ★159.為活及無病，強忍饑疲苦。 睡眠受他害，伴愚行無義。 ▲(159) There, as well, with activities for longevity and health, With hunger and exhaustion, With sleep and calamities, and likewise With fruitless company with infantile people, △159. There, too, in practices for long life and health, in hunger, fatigue, and weariness, in sleep and calamities, and in unprofitable associations with fools, ②衣食活命醫藥緣，營擾饑軀常疲困， 睡眠逼惱恒相隨，更狎愚迷作無義。 ④為生命和健康操勞，忍受饑餓和疲倦，瞌睡和災禍，還要與愚夫們無聊相處。 ###### 9.161 ~~vṛthaivāyurvahatyāśu vivekastatra durlabhaḥ| tatrāpyabhyastavikṣepanivāraṇagatiḥ kutaḥ||9.161||~~ ==【a】vṛthā eva āyur vahaty āśu vivekas tu sudurlabhaḥ |== ==【b】無用 實 命 逝 速 觀慧 然 極難得== ==【a】tatra apy abhyasta-vikṣepa-nivāraṇa-gatiḥ kutaḥ ||== ==【b】 此 雖 串習 散亂 遮 趣 從何== *ཚེ་ནི་དོན་མེད་མྱུར་འདའ་ཡི། །རྣམ་དཔྱོད་ཤིན་ཏུ་རྙེད་པར་དཀའ། །དེར་ཡང་རྣམ་གཡེང་གོམས་པ་ནི། །བཟློག་པའི་ཐབས་ནི་ག་ལ་ཡོད། །* ★160.無義命速逝，觀慧極難得。 此生有何法，除滅散亂習？ ▲(160) A lifetime passes quickly, and in vain. Yet, analytical discernment is so difficult to gain! So there, as well, where’s there a means For turning back chronic distraction? △160. Life passes by swiftly and in vain. Discrimination is difficult to obtain there. How could there be a way to prevent habitual distractions? ②此生無義速消逝，如是觀修極難得， 此中復習為散亂，遮彼之道何由得？。 ④壽命很快白白耗盡，寂靜却是很難獲得，哪裏有這樣的途徑，能消除頑固的迷妄？ ###### 9.162 ~~tatrāpi māro yatate mahāpāyaprapātane| tatrāsanmārgabāhulyādvicikitsā ca durjayā||9.162||~~ ==【a】tatra api māro yatate mahā-apāya-prapātane |== ==【b】 彼 雖 魔 勤 大 惡趣 令墮== ==【a】tatra asan-mārga-bāhulyād vicikitsā ca durjayā ||== ==【b】 彼 邪 道 多 疑 與 難勝== *དེར་ཡང་ངན་སོང་ཆེན་པོར་ནི། །ལྟུང་ཕྱིར་བདུད་ནི་བརྩོན་པར་བྱེད། །དེར་ནི་ལོག་པའི་ལམ་མང་ཞིང༌། །ཐེ་ཚོམ་ལས་ཀྱང་བརྒལ་དཀའ་སྟེ། །* ★161.此時魔亦勤，誘墮於惡趣， 彼復邪道多，難卻正法疑。 ▲(161) There, as well, demonic force is working hard To bring about a fall to the most awful rebirth states. There, (because) there’s a profusion of false paths, Indecisively wavering is so hard to transcend. △161. There, too, Mara tries to throw them into very wretched states. There, because of the abundance of wrong paths, doubt is difficult to overcome. ②況復魔天恒勤求，令人墮落大惡趣， 此中倒引多歧途，猶豫徘徊難越渡。 ④摩羅處心積慮，設置惡道深淵，世上布滿邪道，邪見難以克服。 ###### 9.163 ~~punaśca kṣaṇadaurlabhyaṃ buddhotpādo'tidurlabhaḥ| kleśaugho durnivāraścetyaho duḥkhaparaṃparā||9.163||~~ ==【a】punaś ca kṣaṇa-daurlabhyaṃ buddha-utpādo 'tidurlabhaḥ |== ==【b】 再 與 暇滿 難被得 佛 出 極難得== ==【a】kleśa-ogho durnivāraś ca ity aho duḥkha-paramparā ||== ==【b】 惑 瀑 難遮 與 謂 嗚呼 苦 相續== *སླར་ཡང་དེ་ལ་བརྙེད་དཀའ་ཞིང༌། །སངས་རྒྱས་འབྱུང་རྙེད་ཤིན་ཏུ་དཀའ། །ཉོན་མོངས་ཆུ་བོ་སྤང་དཀའ་སྟེ། །ཨེ་མ་སྡུག་བསྔལ་བརྒྱུད་པར་གྱུར། །* ★162.暇滿難再得，佛世難復值， 惑流不易斷，嗚呼苦相續！ ▲(162) And with the difficulty of gaining a respite again, And the advent of a Buddha even more difficult to gain, And the rapids of disturbing emotion so difficult to get out of, Alas, suffering will just go on and on. △162. And leisure is hard to obtain again. The appearance of a Buddha is extremely rare. The flood of mental afflictions is difficult to impede. Alas, what a succession of suffering! ②有暇人身既難得，大覺出世尤難遇， 惑業洪流截止難，嗚呼眾苦恒相續！。 ④而且，幸運人身難得，佛陀出世尤其難得，煩惱流也難以阻斷，哎呀，痛苦綿延不絕！ ##### ‹4›緣生興悲 ###### 9.164 ~~aho batātiśocyatvameṣāṃ duḥkhaughavartinām| ye nekṣante svadauḥsthityamevamapyatiduḥsthitāḥ||9.164||~~ ==【a】aho bata atiśocyatvam eṣāṃ duḥkha-ogha-vartinām |== ==【b】 鳴呼 極憂苦性 此 苦 瀑 存== ==【a】ye na īkṣante sva-dauḥsthityam evam apy atiduḥsthitāḥ ||== ==【b】若 不 觀 自 惡境 如是 雖 極惡境== *དེ་ལྟར་ཤིན་ཏུ་སྡུག་བསྔལ་ཡང༌། །རང་སྡུག་མི་མཐོང་གང་ཡིན་པ། །སྡུག་བསྔལ་ཆུ་བོར་གནས་འདི་དག །ཀྱི་ཧུད་མྱ་ངན་བྱ་བར་འོས། །* ★163.輪迴雖極苦，癡故不自覺， 眾生溺苦流，嗚呼堪悲愍！ ▲(163) Oh dear, it’s really fit to feel sad About those who are caught in a rapids of suffering And who fail to see their own terrible situations, Although they’re in extremely terrible states. △163. Ah, there should be a great pity for those adrift in the flood of suffering, who, although miserable in this way, do not recognize their wretched situation. ②有情沉溺眾苦中，如是眾苦不自知， 大苦暴流中安住，噫嘻豈不堪悲痛！。 ④在這痛苦之河中沉浮，處境如此痛苦，人們還不覺知自己的困境，啊，確實令人悲哀憂傷！ ###### 9.165 ~~snātvā snātvā yathā kaścidviśedvahniṃ muhurmuhuḥ| svasausthityaṃ ca manyante evamapyatiduḥsthitāḥ||9.165||~~ ==【a】snātvā snātvā yathā kaścid viśed vahniṃ muhur muhuḥ |== ==【b】 沐浴 沐浴 如 有人 入 火 數 數== ==【a】svasausthityaṃ ca manyanta evam apy atiduḥsthitāḥ ||== ==【b】 自安樂 與 想 如是 雖 極苦== *དཔེར་ན་འགའ་ཞིག་ཡང་ཡང་ཁྲུས། །བྱས་ཏེ་ཡང་ཡང་མེར་འཇུག་པ། །དེ་ལྟར་ཤིན་ཏུ་སྡུག་བསྔལ་བར། །གནས་ཀྱང་བདག་ཉིད་བདེར་རློམ་བཞིན། །* ★164.如人數沐浴，或數入火中， 如是雖極苦，猶自引為樂。 ▲(164) For example, just as some people, abluting and abluting, Would jump into fire again and again, And though, in extremely terrible states, Proudly (consider) themselves in extremely wonderful situations; △164. Just like one who repeatedly immerses himself in water but must enter fire again and again, so they consider themselves fortunate, although they are extremely miserable. ②譬如有人數數浴，數數投身大火中， 安住如是極大苦，仍復矜炫自為樂。 ④正如有人一次次沐浴，又一次次烤火，自以為舒服愉快，世上身陷困境的人們也是這樣。 ###### 9.166 ~~ajarāmaralīlānāmevaṃ viharatāṃ satām| āyāsyantyāpado ghorāḥ kṛtvā maraṇamagrataḥ||9.166||~~ ==【a】ajara-amara-līlānām evaṃ viharatāṃ satāṃ |== ==【b】無老 無死 偽裝 如是 住 是== ==【a】āyāsyanty āpado ghorāḥ kṛtvā maraṇam agrataḥ ||== ==【b】 將到 惡趣 可怖 已作 死 上== *དེ་ལྟར་རྒ་དང་འཆི་མེད་པ། །བཞིན་དུ་སྤྱོད་པས་གནས་རྣམས་ལ། །དང་པོ་ཉིད་དུ་བསད་བྱས་ནས། །ངན་སོང་ལྟུང་བ་མི་བཟད་འོང༌། །* ★165.如是諸眾生，度日若無死， 今生遭弒殺，後世墮惡趣。 ▲(165) Likewise, there are those who frolic about, Fooling around, as if there weren’t old age and death. But first, they’ll be made to lose their lives, And then comes an unbearable fall to a worse rebirth state. △165. As they live like this, pretending that they are not subject to aging and death, terrible calamities come, with death the foremost of them. ②宛如不知有老死，如是行於一切處， 定為死王所刑戮，墮落難堪惡趣中。 ④人們這樣生活着，仿佛不知老和死，一旦死亡出現眼前，可怕的痛苦來臨。 #### 2.示無緣大悲意相 ##### 9.167 ~~evaṃ duḥkhāgnitaptānāṃ śāntiṃ kuryāmahaṃ kadā| puṇyameghasamudbhūtaiḥ sukhopakaraṇaiḥ svakaiḥ||9.167||~~ ==【a】evaṃ duḥkha-agni-taptānāṃ śāntiṃ kuryām ahaṃ kadā |== ==【b】 如是 苦 火 所折磨 寂滅 我作 我 何時== ==【a】puṇya-megha-samudbhūtaiḥ sukha-upakaraṇaiḥ svakaiḥ ||== ==【b】 福 雲 已生 樂 協助 自== *དེ་ལྟར་སྡུག་བསྔལ་མེས་གདུངས་ལ། །བསོད་ནམས་སྤྲིན་ལས་ལེགས་འཁྲུངས་པའི། །རང་གི་བདེ་བའི་ཚོགས་ཆར་གྱིས། །ཞི་བྱེད་པར་བདག་ནམ་ཞིག་འགྱུར། །* ★166.自聚福德雲，何時方能降， 利生安樂雨，為眾息苦火？ ▲(166) Oh, when shall I come to bring peace To those tortured by the fires of sufferings like that, With a rain of my buildup of happiness Pouring forth from the cloudsof my positive force? △166. Thus, when might I bring relief to those tormented by the fire of suffering, with the requisites of happiness springing forth from the clouds of my merit? ②如是眾苦大火聚，以我福德妙大雲， 出生安樂資糧雨，安得息滅使清涼？。 ④我何時能用自己的功德福云積聚的資材，為這些遭受痛苦之火折磨的人們帶來安寧？ ##### 9.168 ~~kadopalambhadṛṣṭibhyo deśayiṣyāmi śūnyatām| saṃvṛtyānupalambhena puṇyasaṃbhāramādarāt||9.168||~~ ==【a】kadā upalambha-dṛṣṭibhyo deśayiṣyāmi śūnyatām |== ==【b】何時 執著 見 我將說 空性== ==【a】saṃvṛtyā anupalambhena puṇya-saṃbhāram ādarāt ||== ==【b】 世俗諦 無執 福 資糧 敬== *ནམ་ཞིག་དམིགས་པ་མེད་ཚུལ་དུ། །གུས་པས་བསོད་ནམས་ཚོགས་བསགས་ཏེ། །དམིགས་པས་ཕུང་བར་འགྱུར་རྣམས་ལ། །སྟོང་པ་ཉིད་ནི་སྟོན་པར་འགྱུར། །* ★167.何時心無緣，誠敬集福德， 於執有眾生，開示空性理？ ▲(167) Oh, when shall I respectfully build up a network of positive force In a manner of no mental aim (at impossible existence), And then teach voidness to those Who’ve been ruined by (such) mental aim. △167. When shall I respectfully teach emptiness and the accumulation of merit-in terms of conventional truth and without reification-to those whose views are reified? ②安得依此無相法，恭敬勤修福德聚， 於諸著相沉淪者，開示空性為大師？。 ④我何時能用功德資糧，借助俗諦，無所執着，為至今執着邪見的人們虔誠恭敬地宣示空性？ ~~iti śrī śāntideva viracite bodhicaryāvatāre prajñāpāramitā nāma navamaḥ paricchedaḥ || 第九品：般若波羅蜜多品 終~~ *བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ་ལས། ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་ལེའུ་སྟེ་དགུ་པའོ།། །།* ᅟ--------------------- # 10 第十品 回向 ~~bodhipariṇāmanā nāma daśamaḥ paricchedaḥ|~~ 第十 回向品 第十品 迴向 Chapter Ten: Dedication Chapter Ten: Dedication ## 一、總回向 ### 10.1 ~~bodhicaryāvatāraṃ me yadvicintayataḥ śubham| tena sarve janāḥ santu bodhicaryāvibhūṣaṇāḥ||10.1||~~ ==【a】bodhicaryāvatāraṃ me yad vicintayataḥ śubham |== ==【b】 入菩薩行 我 若 思 善== ==【a】tena sarvaṃ janāḥ santu bodhicaryā vibhūṣaṇāḥ ||== ==【b】 此 一切 人 願 菩薩行 端嚴== *བདག་གིས་བྱང་ཆུབ་སྤྱོད་པ་ལ། །འཇུག་པ་རྣམ་པར་བརྩམས་པ་ཡི། །དགེ་བ་གང་དེས་འགྲོ་བ་ཀུན། །བྱང་ཆུབ་སྤྱོད་ལ་འཇུག་པར་ཤོག །* ★1.造此入行論，所生諸福善， 迴向願眾生，悉入菩薩行。 ▲(1) Through my constructive act of having (reflected upon and) composed Engaging in Bodhisattva Behavior, May all wandering beings become (adornments for the world,) Engaged in the behavior of bodhisattvas. △1. May all sentient beings be graced with the bodhisattva way of life by the virtue I have obtained while reflecting on the "A Guide To The Bodhisattva Way of Life." ②造此入菩薩行論，我今所有諸善根，悉以回向諸眾生，願速趣入菩薩行。 ④我思考入菩提行，而獲得吉祥功德，但願憑此讓一切眾生具備菩提行。 ## 二、別回向 ### ‹一›回向他利 #### 1.回向世間眾生 ##### ‹1›總願離苦得樂 ###### 10.2 ~~sarvāsu dikṣu yāvantaḥ kāyacittavyathāturāḥ| te prāpnuvantu matpuṇyaiḥ sukhaprāmodyasāgarān||10.2||~~ ==【a】sarvāsu dikṣu yāvantaḥ kāya-citta-vyathā-āturāḥ |== ==【b】 一切 方所 隨 身 心 苦 病== ==【a】te prāpnuvantu mat-puṇyaiḥ sukha-prāmodya-sāgarān ||== ==【b】彼 願得 我 福 樂 歡 大海== *ཕྱོགས་རྣམས་ཀུན་ན་ལུས་དང་སེམས། །སྡུག་བསྔལ་ནད་པ་ཇི་སྙེད་པ། །དེ་དག་བདག་གི་བསོད་ནམས་ཀྱིས། །བདེ་དགའ་རྒྱ་མཚོ་ཐོབ་པར་ཤོག །* ★2.週徧諸方所，身心病苦者， 願彼因吾福，得樂如大海！ ▲(2) As many beings as there are in all directions, Diseased with sufferings of body and mind, May they all obtain oceans of happiness and joy Through the forces of my positive acts. △2. Through my merit, may all those in all directions who are afflicted by bodily and mental sufferings, obtain oceans of joy and contentment. ②所有諸方世界中，若身若心苦逼者，以我所作諸福德，願得安樂廣大海。 ④但願用我的功德，讓所有一切方位身心痛苦的人們，全都到達歡樂海。 ###### 10.3 ~~āsaṃsāraṃ sukhajyānirmā bhūtteṣāṃ kadācana| bodhisattvasukhaṃ prāptaṃ bhavatvavirataṃ jagat||10.3||~~ ==【a】āsaṃsāraṃ sukha-jyānir mā bhūt teṣāṃ kadācana |== ==【b】直到輪迴盡 樂 失 不 是 彼 某時== ==【a】bodhisattva-sukhaṃ prāptuṃ bhavaty avirataṃ jagat ||== ==【b】 菩薩 樂 能得 是 相續 眾生== *དེ་དག་འཁོར་བ་ཇི་སྲིད་དུ། །ནམ་ཡང་བདེ་ལས་ཉམས་མ་གྱུར། །འགྲོ་བས་བྱང་ཆུབ་སེམས་དཔའ་ཡི། །བདེ་བ་རྒྱུན་མི་འཆད་ཐོབ་ཤོག །* ★3.願彼盡輪迴，終不失安樂， 願彼悉皆得，菩薩相續樂！ ▲(3) To the end of (their) recurring samsara, May their happiness never become (old and) decrepit; (Instead), may those who wander obtain, without interruption, The (bodhisattvas’) unsurpassed bliss. △3. As long as the cycle of existence lasts, may their happiness never decline. May the world attain the constant joy of the Bodhisattvas. ②盡其所有輪回際，此樂終當不失壞，願諸眾生恒得受，菩提大樂無窮盡。 ④無論何時別讓他們，在輪回中缺失快樂；讓這世界永遠不斷，獲得菩薩的快樂。 ##### ‹2›別願除惡趣苦 ##### Ⅰ.願除地獄苦 ###### ‹Ⅰ›自然除 ###### # 10.4 ~~yāvanto narakāḥ kecidvidyante lokadhātuṣu| sukhāvatīsukhāmodyairmodantāṃ teṣu dehinaḥ||10.4||~~ ==【a】yāvanto nārakāḥ kecid vidyante loka-dhātuṣu |== ==【b】 隨 地獄 某些 有 世間 界== ==【a】sukhāvatī sukha-āmodair modantāṃ teṣu dehinaḥ ||== ==【b】 極樂世界 樂 歡 喜 彼 有情== *འཇིག་རྟེན་ཁམས་ན་དམྱལ་བ་དག །གང་དག་ཇི་སྙེད་ཡོད་པ་རྣམས། །དེ་དག་ཏུ་ནི་ལུས་ཅན་རྣམས། །བདེ་ཅན་བདེ་བས་དགའ་བར་ཤོག །* ★4.願諸世間界，所有諸地獄， 彼中諸有情，悉獲極樂喜！ ▲(4) Whatever joyless realm beings, as many as there are, Throughout the realms of the world, May those beings with limited bodies all enjoy The (joy and) bliss of a Pure Land of Bliss. △4. As many hells as there are in the world, may beings in them delight in the joys of contentment in Sukhavati. ②盡其所有世界中，所有一切諸地獄，其中所有諸有情，願皆安樂咸歡喜。 ④一切世界的那些地獄，有許多受苦的人們，但願他們高興和快樂，獲得極樂世界的幸福。 ###### # 10.5 ~~śītārtāḥ prāpnuvantūṣṇamuṣṇārtāḥ santu śītalāḥ| bodhisattvamahāmeghasaṃbhavairjalasāgaraiḥ||10.5||~~ ==【a】śīta-ārtāḥ prāpnuvantu uṣṇam uṣṇa-ārtāḥ santu śītalāḥ |== ==【b】 寒 所苦 願得 暖 暖 所苦 願 清涼== ==【a】bodhisattva-mahā-megha-saṃbhavair jala-sāgaraiḥ ||== ==【b】 菩薩 大 雲 生起 水 大海== *གྲང་བས་ཉམ་ཐག་དྲོ་ཐོབ་ཤོག །བྱང་ཆུབ་སེམས་དཔའི་སྤྲིན་ཆེན་ལས། །བྱུང་བའི་ཆུ་བོ་མཐའ་ཡས་ཀྱིས། །ཚ་བས་ཉམ་ཐགབསིལ་བར་ཤོག །* ★5.願彼寒者暖，亦願菩薩雲， 飄降無邊水，清涼炙熱苦！ ▲(5) May those tortured by cold find warmth; And those tortured by heat be cooled By the boundless (oceans of) water pouring down From the billowing clouds of bodhisattvas. △5. May those afflicted with cold, find warmth. May those oppressed by heat be cooled by oceans of water springing from the great clouds of the Bodhisattvas. ②寒凍苦切得溫暖，從於菩薩妙大雲，出生無盡妙花雨，熱惱苦逼悉清涼。 ④讓受寒冷折磨的人們獲得溫暖，菩薩大雲降雨匯成海，讓受炎熱折磨的人們獲得清涼。 ###### # 10.6 ~~asipatravanaṃ teṣāṃ syānnandanavanadyuti| kūṭaśālmalivṛkṣāśca jāyantāṃ kalpapādapāḥ||10.6||~~ ==【a】asi-pattra-vanaṃ teṣāṃ syān nandana-vana-dyutiḥ |== ==【b】 劍 葉 林 彼 是 美樂 林 光亮== ==【a】kūṭa-śālmalī-vṛkṣāś ca jāyantāṃ kalpa-pādapāḥ ||== ==【b】 頂 śālmali 樹 與 生 如意 樹== *རལ་གྲི་ལོ་མའི་ནགས་ཚལ་ཡང༌། །དེ་ལ་ཙནྡན་ནགས་སྟུག་ཤོག །ཤལ་མ་རི་ཡི་སྡོང་པོ་ཡང༌། །དཔག་བསམ་ཤིང་དུ་འཁྲུངས་པར་ཤོག །* ★6.願彼劍葉林，悉成美樂園， 鐵刺樹枝幹，咸成如意枝！ ▲(6) May the sword-leaved forest become for them A beautiful pleasure-grove; And may the diabolical trees of thorns Transform into wish-granting trees. △6. May the forest of sword leaves become for them the splendor of a pleasure grove; and may the sword-like Salmali trees grow as wish-fulfilling trees. ②近邊地獄劍葉樹，對彼願為旃檀林，丘陵挺植諸荊棘，願悉萌生如意樹。 ④但願他們的劍葉林，變成明媚的歡喜園；但願他們的尖刺樹，全都變成如意寶樹。 ###### # 10.7 ~~kādambakāraṇḍavacakravāka- haṃsādikolāhalaramyaśobhaiḥ| sarobhiruddāmasarojagandhai- rbhavantu hṛdyā narakapradeśāḥ||10.7||~~ ==【a】dātyūha-kāraṇḍava-cakravāka-haṃsa-ādi-kolāhala-ramya-śobhaiḥ |== ==【b】 鷗 鴉 鵝 雁 等 音 喜 妙== ==【a】sarobhir udyāma-saroja-gandhair bhavantu hṛdyāḥ naraka-pradeśāḥ ||== ==【b】 湖 高舉 蓮花 香 願是 心悅 地獄 方所== *འཐིང་རིལ་ངུར་པ་དག་དང་ངང་པ་དང༌། །བཞད་སོགས་སྐད་སྙན་འབྱིན་པས་མཛེས་གྱུར་ཅིག །པདྨ་དྲི་བསུང་ཆེ་ལྡན་མཚོ་དག་གིས། །དམྱལ་བའི་ས་ཕྱོགས་དག་ནི་ཉམས་དགར་ཤོག །* ★7.願獄成樂園，飾以鷗鵝雁， 悅音美飛禽，芬芳大蓮池！ ▲(7) May the joyless realm regions become delights With lakes fragrant from (lake-born) lotuses thickly (rising up), And made enchanting with the bewitching cries Of cranes, wild ducks, geese, swans, and the like. △7. May the regions of hell become vast ponds of delight, fragrant with lotuses, beautiful and pleasing with the cries of white geese, wild ducks, ruddy geese, and swans. ②鷗鷺鳧鷖鴻鵠珍禽等，和鳴哀雅翔舞以莊嚴，芬馥異香妙蓮廣大海，願諸地獄轉變咸安樂。 ④但願那些地獄中充滿喜悅，水池散發濃鬱的蓮花香氣，灰鵝、鴨子、輪鳥和天鵝等，各種鳥禽發出可愛的鳴聲。 ###### # 10.8 ~~so'ṅgārarāśirmaṇirāśirastu taptā ca bhūḥ sphāṭikakuṭṭimaṃ syāt| bhavantu saṃghātamahīdharāśca pūjāvimānāḥ sugataprapūrṇāḥ||10.8||~~ ==【a】so 'ṅgārar āśir maṇir āśir astu taptā ca bhūḥ sphāṭika-kuṭṭimaṃ syāt |== ==【b】彼 煨 聚 寶 聚 願是 燒 與 地 水晶 地面 是== ==【a】bhavantu saṃghāta-mahīdharāś ca pūjā-vimānāḥ sugata-prapūrṇāḥ ||== ==【b】 願是 衆合山 大山 與 供養 宮 善逝 充滿== *སོལ་ཕུང་དེ་དག་རིན་ཆེན་ཕུང་པོར་གྱུར། །ས་བསྲིགས་ཤེལ་གྱི་ས་གཞི་བསྟར་བར་ཤོག །བསྡུས་འཇོམས་རི་བོ་རྣམས་ཀྱང་མཚོང་པ་ཡི། །གཞལ་མེད་ཁང་གྱུར་བདེ་གཤེགས་གང་བར་ཤོག །* ★8.願煨成寶聚，燒鐵成晶地， 怖畏眾合山，成佛無量宮！ ▲(8) May those mounds of glowing charcoals become mounds of gems, And the flaming ground a polished (mosaic) floor of crystal; And may the mountains of the crushing joyless realms become Celestial temples for offerings, filled with (Buddhas) Gone to Bliss. △8. May the heap of burning coal become a mound of jewels. May the burning ground become a crystal marble floor; and may the mountains of "The Crushing Hell" become temples of worship filled with Sugatas. ②爐炭煻煨轉為珍寶聚，熱鐵地基琉璃一掌平，眾合諸山轉為無量殿，供養十方如來滿中住。 ④但願火炭堆變成摩尼珠堆，灼熱的地面變成水晶地面；但願那些恐怖眾合山變成座座供養殿，裏面充滿如來。 ###### # 10.9 ~~aṅgārataptopalaśastravṛṣṭi- radyaprabhṛtyastu ca puṣpavṛṣṭiḥ| tacchastrayuddhaṃ ca paraspareṇa krīḍārthamadyāstu ca puṣpayuddham||10.9||~~ ==【a】aṅgāra-tapta-upala-śastra-vṛṣṭir adyaprabhṛty astu ca puṣpa-vṛṣṭiḥ |== ==【b】 岩漿 熱 石 兵器 雨 今後 願是 與 花 雨== ==【a】tac chastra-yuddhaṃ ca paraspareṇa krīḍā-artham adya astu ca puṣpa-yuddham ||== ==【b】 彼 兵器 戰鬥 與 互相 遊戲 為 今 願是 與 花 戰== *མདག་མ་རྡོ་བསྲེགས་མཚོན་གྱི་ཆར་པ་དག །དེང་ནས་བཟུང་སྟེ་མེ་ཏོག་ཆར་པར་གྱུར། །ཕན་ཚུན་མཚོན་གྱིས་འདེབས་པ་དེ་ཡང་ནི། །དེང་ནས་རྩེ་ཕྱིར་མེ་ཏོག་འཕེན་པར་ཤོག །* ★9.岩漿石兵器，悉成散花雨， 刀兵相砍殺，化為互投花！ ▲(9) May the rain of missles of glowing charcoals and burning rocks, From this day on, become a rain of flowers; And may bombarding (battle) with those missles, one against the other, From this day on, become tossing (battle) with flowers, for frolic sake. △9. May the rain of burning coal, lava, and daggers from now on become a rain of flowers; and may mutual battling with weapons now become a playful flower fight. ②所有熾熱鐵丸刀劍雨，從今轉成花雨降繽紛，等活瞋心刀劍互斬斫，願令天花互散起慈心。 ④但願燃燒的火炭、石頭和武器之雨，從今以後變成花雨，但願兵戎相見變成以花為武器的戰鬥游戲。 ###### # 10.10 ~~patitasakalamāṃsāḥ kundavarṇāsthidehā dahanasamajalāyāṃ vaitaraṇyāṃ nimagnāḥ| mama kuśalabalena prāptadivyātmabhāvāḥ saha suravanitābhiḥ santu mandākinīsthāḥ||10.10||~~ ==【a】patita-sakala-māṃsāḥ kunda-varṇa-asthi-dehā== ==【b】 已落 全 肉 水仙 顏色 骨 身== ==【a】dahana-sama-jalāyāṃ vaitaraṇyāṃ nimagnāḥ== ==【b】 火燃 同 水 vaitaraṇī生死界河 陷溺== ==【a】mama kuśala-balena prāpta-divya-ātmabhāvāḥ== ==【b】 我 善 力 得獲 天 身== ==【a】saha sura-vanitābhiḥ santu mandākinī-sthāḥ== ==【b】 共 天 女 願是 天河 立== *ཆུ་བོ་རབ་མེད་མེ་དོང་འདྲ་ནང་བྱིང་བ་དག །ཤ་ཀུན་ཞིག་གྱུར་རུས་གོང་མེ་ཏོག་ཀུནྡའི་མདོག །བདག་གི་དགེ་བའི་སྟོབས་ཀྱིས་ལྷ་ཡི་ལུས་ཐོབ་ནས། །ལྷ་མོ་རྣམས་དང་ལྷན་ཅིག་དལ་གྱིས་འབབ་གནས་ཤོག །* ★10.陷溺似火燃，無灘河眾生， 皮肉熔蝕盡，骨露水僊白， 願彼因吾福，得獲妙天身， 緩降天池中，天女共悠遊！ ▲(10) May those sunk in the Uncrossable Infernal River, (with waters) like fire, All their flesh fallen off, skeletons jasmine in color, Gain the bodies of celestials, by the force of my constructive deeds, And bask in the Gently Flowing Heavenly River, in the company of celestial maidens. △10. By the power of my virtue, may those whose flesh has completely fallen off, whose skeletons are of the color of a white jasmine flower, and who are immersed in the river Vaitarani whose water is like fire, attain celestial bodies and dwell with goddesses by the river Manakini. ②無極大河大猛火流沉溺者，肌肉糜爛骨上如開古姆花，以我善根力故願得天人身，共諸天女澡浴池中徐灌浴。 ④沉沒在火熱的吠多羅尼河中，皮肉脫離，骨骼和軀體似白蓮，但願依靠我的功德力，讓他們獲得神的身體，和天女們一起，住在曼達尼吉河畔。 ###### ‹Ⅱ›因菩薩而除 ###### # 10.11 ~~trastāḥ paśyantvakasmādiha yamapuruṣāḥ kākagṛdhrāśca ghorā dhvāntaṃ dhvastaṃ samantātsukharatijananī kasya saumyā prabheyam| ityūrdhvaṃ prekṣamāṇā gaganatalagataṃ vajrapāṇiṃ jvalantaṃ dṛṣṭvā prāmodyavegādvyapagataduritā yāntu tenaiva sārdham||10.11||~~ ==【a】trastāḥ paśyantv akasmād iha yama-puruṣāḥ kāka-gṛdhrāś ca ghorāḥ== ==【b】 懼 願見 頓 此 焰魔 人 烏 鷲 與 可怕== ==【a】dhvāntaṃ dhvastaṃ samantāt sukha-rati-jananī kasya saumyā prabhā iyam |== ==【b】 暗 已壞 遍 樂 喜 能生 誰 清涼 光明 此== ==【a】ity ūrdhvaṃ prekṣamāṇā gagana-tala-gataṃ vajrapāṇiṃ jvalantaṃ== ==【b】 謂 向上 觀時 天空 表面 在 金剛手 光明== ==【a】dṛṣṭvā prāmodya-vegād vyapagata-duritā yāṃ tu tena eva sārdham ||== ==【b】 見已 喜 勢力 捨離 罪 若 然 此 實 共== *ཅི་ཕྱིར་འདིར་ནི་གཤིན་རྗེའི་མི་དང་ཁྲ་དང་བྱ་རྒོད་མི་བཟད་རྣམས་སྐྲག་བྱེད། །ཀུན་ནས་མུན་བསལ་བདེ་དགའ་བསྐྱེད་པའི་མཐུ་བཟང་འདི་ཀོ་སུ་ཡི་མཐུ་སྙམ་སྟེ། །གྱེན་དུ་བལྟས་ན་ནམ་མཁའི་དཀྱིལ་ན་ཕྱག་ན་རྡོ་རྗེ་འབར་བ་བཞུགས་མཐོང་ནས། །རབ་ཏུ་དགའ་བའི་ཤུགས་ཀྱིས་སྡིག་དང་བྲལ་ནས་དེ་དང་ལྷན་ཅིག་འགྲོ་བར་ཤོག །* ★11.云何此中隼，卒鷲頓生懼？ 誰有此妙力，除暗生歡喜？ 思已望空際，喜見金剛手， 願以此欣喜，遠罪隨密跡！ ▲(11) Wondering, “Why are the terrifying henchmen of the Lord of Death, crows, and vultures here (suddenly) scared, And whose is this soothing (moonlike) force that’s eclipsing the darkness everywhere and giving rise to(our) happiness and joy?” Gazing upward and having beheld a shining Vajrapani, poised in the expanse of the sky, From the strength of delight, their dark karmic forces dispelled, may they (depart) in his company, together with him. △11. May the horrifying agents of Yama, crows, and vultures suddenly watch here in fear. Those looking upward behold blazing Vajrapani in the sky wonder: "Whose is this brilliant light that dispels darkness all around and generates the joy of contentment?" May they depart together with him, freed of vice through the power of their joy. ②異哉何故此中獰惡閻摩獄卒雕鷲皆懼懾，黑暗盡除悉生安樂是誰神力具此大威能，翹首仰觀瞻見空中持金剛手威光赫然住，生大歡喜由斯勢力離諸罪垢隨彼願往生。 ④但願閻摩差吏們，可怕的烏鴉和兀鷹，突然之間看見四周黑暗消失，驚恐不安，那裏的人們疑惑這是誰的美妙光輝，令人快樂？擡頭望見在空中閃耀的金剛手，頓時歡喜踴躍，擺脫痛苦，但願他們與金剛手同行。 ###### # 10.12 ~~patati kamalavṛṣṭirgandhapānīyamiśrā- cchamiti narakavahniṃ dṛśyate nāśayantī| kimidamiti sukhenāhlāditānāmakasmā- dbhavatu kamalapāṇerdarśanaṃ nārakāṇām||10.12||~~ ==【a】patatu kamala-vṛṣṭir gandha-pānīya-miśrāc śam iti== ==【b】 落 蓮花 雨 香 水 摻拌 息 謂== ==【a】naraka-vahniṃ dṛśyate nāśayantī/ kim idam iti sukhena āhlāditaṃ== ==【b】 地獄 火 所見 能壞 何 此 此 樂 喜== ==【a】nāma kasmād bhavatu kamala-pāṇer darśanaṃ nārakāṇām== ==【b】 實 何 願是 蓮花 手 見 地獄眾生== *མེ་ཏོག་ཆར་པ་སྤོས་ཆུ་དང་འདྲེས་བབས་པ་ཡིས། །དམྱལ་བའི་མེ་མདག་ཆིལ་ཆིལ་གསོད་པར་མཐོང་གྱུར་ནས། །གློ་བུར་བདེ་བས་ཚིམ་པ་འདི་ཅི་བསམ་པ་དང༌། །སེམས་དམྱལ་རྣམས་ཀྱིས་ཕྱག་ན་པདྨ་མཐོང་བར་ཤོག །* ★12.願獄有情見，香水拌花雨， 自天迅飄降，熄滅熾獄火， 安樂意喜足，心思何因緣？ 思時望空際，喜見聖觀音！ ▲(12) Seeing the joyless realm fires fizzle and fade out From a falling rain of water lilies, mixed with scented water, And wondering, “What can this be?”suddenly relieved with joy, May these joyless realm beings behold Kamalapani, (Water Lily in His Hand). △12. A rain of Lotuses falls mixed with fragrant waters. It is seen to extinguish the unceasing fires of the hells. May the beings of the hells, suddenly refreshed with joy, wonder, "What is this?" and may they see Padmapani. ②降澍香水摻和微妙天花雨，地獄猛火頓熄淅瀝得清涼，思惟忽爾安樂適悅是何故，願諸地獄有情見執蓮花母。 ④但願蓮花雨帶着香水降下，熄滅地獄之火，地獄裏的人們頓時歡喜踴躍，突然見到蓮花手，驚詫不已。 ★13.願獄眾有情，歡呼見文殊[]，▲△ ###### # 10.13 ~~āyātāyāta śīghraṃ bhayamapanayata bhrātaro jīvitāḥ smaḥ saṃprāpto'smākameṣa jvaladabhayakaraḥ ko'pi cīrīkumāraḥ| sarvaṃ yasyānubhāvādvyasanamapagataṃ prītivegāḥ pravṛttāḥ jātaṃ saṃbodhicittaṃ sakalajanaparitrāṇamātā dayā ca||10.13||~~ ==【a】āyāta āyāta śīghraṃ bhayam apanayata bhrātaro jīvitāḥ smaḥ== ==【b】你們來 你們來 速 怖畏 你們應棄 朋友 活 我們是== ==【a】saṃprāpto 'smākam eṣa jvalad-abhaya-karaḥ ko 'pi cīrī kumāraḥ |== ==【b】 已來到 我們 此 光明 無畏 令 誰 雖 僧衣 童子== ==【a】sarvaṃ yasya anubhāvād vyasanam apagataṃ prīti-vegāḥ pravṛttāḥ== ==【b】 一切 若 威德力 災難 去除 喜 流 轉起== ==【a】jātaṃ saṃbodhicittaṃ sakala-jana-paritrāṇa-mātā dayā ca ||== ==【b】 已生 菩提心 一切 眾生 護 母 慈愍 與== *གྲོགས་དག་འཇིགས་པ་བོར་ལ་རིངས་པར་ཚུར་ཤོག་འུ་བུའི་ཐད་དུ་ནི། །གང་གི་མཐུ་ཡིས་སྡུག་བསྔལ་ཀུན་བྲལ་དགའ་བའི་ཤུགས་ཕྱིན་ལ། །* ★友朋速來此，吾上有文殊， 五髻光燦燦，已生菩提心， ▲(13) “Friends, shed your fears and come! (Come) here quickly! (We’re brought back to life!) Who’s come before us? It’s the radiant Youth with (Five) Knots of Hair (Manjushri), the bestower of fearlessness, By whose power all suffering’s removed, rushing (streams) of joy flow forth, And bodhichitta is born, as is loving affection, (the mother) nurturing those who wander, everywhere. △13. Friends, come quickly! Cast away fear! We are alive! A radiant vanquisher of fear, a certain prince in a monastic robe, has come to us. By his power every adversity is removed, streams of delight flow, the Spirit of Awakening is born, as is compassion, the mother of protection of all beings. ②諸伴勿得恐怖願速來至我等所在處，以誰神力諸苦悉離忽然廣大安樂生，一切眾生普皆救護菩提大悲心奮發，五髻童子威光赫奕能施無畏者降臨。 ④兄弟們，同胞們，來吧！請趕快過來，不要害怕！有位吉利童子，光輝的驅除恐怖者，突然來到，憑借他的威力，能驅除一切災難，獲得大歡喜，產生菩提心，如同保護一切眾生的慈悲母親。 ###### # 10.14 ~~paśyantvenaṃ bhavantaḥ suraśatamukuṭairarcyamānāṅghripadmaṃ kārūṇyādārdradṛṣṭiṃ śirasi nipatitānekapuṣpaughavṛṣṭim| kūṭāgārairmanojñaiḥ stutimukharasurastrīsahasropagītai- rdṛṣṭvāgre mañjughoṣaṃ bhavatu kalakalaḥ sāṃprataṃ nārakāṇām||10.14||~~ ==【a】paśyantv enaṃ bhavantaḥ sura-śata-mukuṭair== ==【b】 看 彼 閣下 天 百 冠== ==【a】arcyamāna-aṅghri-padmaṃ kāruṇyād ārdra-dṛṣṭiṃ== ==【b】 禮 足 蓮 悲 濕潤 眼== ==【a】śirasi nipatita-aneka-puṣpa-ogha-vṛṣṭim |== ==【b】 頭 落下 許多 花 瀑 雨== ==【a】kūṭāgārair manojñaiḥ stuti-mukhara-sura-strī-sahasra-upagītair== ==【b】 樓閣 悅意 歌頌 發出 天 女 千 唱== ==【a】dṛṣṭvā agre mañjughoṣaṃ bhavatu kalakalaḥ sāṃprataṃ nārakāṇām ||== ==【b】 已見 前 文殊 願是 歡呼 現在 地獄眾生== *འགྲོ་བ་ཀུན་ནས་ཡོངས་སྐྱོབ་བྱང་ཆུབ་སེམས་དང་བརྩེ་བ་སྐྱེས་གྱུར་པ། །གཞོན་ནུ་ཟུར་ཕུད་ཅན་འབར་འཇིགས་པ་མེད་པར་བྱེད་པ་ཅི་ཞིག་ཕྱིན། །* ★力能滅諸苦，引樂護眾生， 令畏盡消除，誰願捨彼去？ ▲(14) “(All of) you, behold him whose lotus feet are touched in honor by the crowned (foreheads) of hundreds of celestial beings, Whose gaze is moist with compassion, and on whose head rains a shower of assorted flowers, (Tossed) from rooftop chambers, delightful with the singing of thousands of celestial maidens resounding his praise.” Seeing Manjughosha (before them) like that, may the joyless realm beings instantly raise a cheer. △14. Behold him whose Lotus-Feet are worshipped with tiaras of hundreds of gods, whose eyes are moist with compassion, on whose head a stream of diverse flowers rains down, with his delightful summer palaces celebrated by thousands of goddesses singing hymns of praise. Upon seeing Manjughosa before them, may the beings of the hells immediately cheer. ②汝今應以帝釋天冠供彼足下妙蓮花，大悲淚眼頂上天花繽紛無數降如雨，可愛樓閣百千天女韻音歌揚我今見，譁然相喚願諸地獄有情如是見文殊。 ④但願你們看到文殊菩薩，千百天神的頂冠拜倒在他的蓮花腳下，他的眼睛因慈悲而濕潤，繽紛花雨降落頭頂，可愛的宮樓中，回響着千百天女的讚歌，但願地獄中的人們看到他出現，頓時歡喜踴躍。 *ཁྱོད་ཀྱི་ལྷ་བརྒྱའི་ཅོད་པན་དག་གིས་ཞབས་ཀྱི་པདྨ་ལ་མཆོད་ཅིང༌། །ཐུགས་རྗེའི་རླན་སྤྱན་དབུ་ལ་མེ་ཏོག་དུ་མའི་ཚོགས་ཀྱིས་ཆར་འབབ་པ། །* ★14.彼居悅意宮，天女齊歌頌， 著冠百天神，齊禮蓮足前，▲△ *ཁང་བརྩེགས་ཡིད་འོང་ལྷ་མོ་སྟོང་ཕྲག་བསྟོད་དབྱངས་སྒྲོགས་ལྡན་འདི་ལྟོས་ཞེས། །འཇམ་དབྱངས་དེ་འདྲ་མཐོང་ནས་ད་ནི་སེམས་དམྱལ་ཅ་ཅོ་འདོན་པར་ཤོག །* ★花雨淋髻頂，悲淚潤慈目！▲△[] ###### # 10.15 ~~iti matkuśalaiḥ samantabhadra- pramukhānāvṛtabodhisattvameghān| sukhaśītasugandhavātavṛṣṭī- nabhinandantu vilokya nārakāste||10.15||~~ ==【a】iti mat-kuśalaiḥ samantabhadra-pramukha-anāvṛta-bodhisattva-meghān |== ==【b】 謂 我 善 普賢 首 無礙 菩薩 雲== ==【a】sukha-śīta-sugandha-vāta-vṛṣṭīn abhinandantu vilokya nārakās te ||== ==【b】 樂 涼 妙香 飄 雨 願樂 觀已 地獄有情 彼== *དེ་ལྟར་བདག་གི་དགེ་རྩས་ཀུན་དུ་བཟང་ལ་སོགས། །བྱང་ཆུབ་སེམས་དཔའ་སྒྲིབ་པ་མེད་སྤྲིན་བདེ་བ་དང༌། །བསིལ་ཞིང་དྲི་ཞིམ་དང་ལྡན་ཆར་པ་འབེབས་མཐོང་ནས། །སེམས་ཅན་དམྱལ་བ་དེ་དག་མངོན་པར་དགའ་གྱུར་ཅིག །* ★15.復願獄有情，以吾善根力， 悉見普賢等，無礙菩薩雲， 飄降芬芳雨，清涼復安樂， 見已彼等眾，由衷生歡喜！ ▲(15) Thus, beholding, through my constructive acts asthe roots, Unobscured clouds of bodhisattvas – Samantabhadra and the rest – Showering cool fragrant rains of joy, May those joyless realm beings rejoice. (May the intense pains and fears Of the joyless realm beings be stilled; And may everyone living in the worse rebirth states Be freed from the worse rebirth states.) △15. Through my virtues, may the beings of the hells rejoice upon seeing the un-obscured clouds of Bodhisattvas, headed by Samantabhadra and bearing pleasant, cool, and fragrant rains and breezes. ②願祈以我如是所作諸善根，如普賢等菩薩離障妙樂雲，降法具足妙香清涼甘露雨，地獄有情現前觀見歡喜生。 ④這樣，但願依靠我的功德力，地獄中的人們看到周圍布滿普賢等等菩薩云，帶來清涼、芳香的風和雨，而滿心歡喜。 ###### # 10.16 ~~śāmyantu vedanāstīvrā nārakāṇāṃ bhayāni ca| durgatibhyo vimucyantāṃ sarvadurgativāsinaḥ||10.16||＊★▲~~ ==【a】śāmyantu vedanās tīvrā nārakāṇāṃ bhayāni ca |== ==【b】 願息 受 猛烈 地獄有情 怖畏 與== ==【a】durgatibhyo vimucyantāṃ sarva-durgati-vāsinaḥ ||== ==【b】 惡趣 解脫 一切 惡趣 住== △16. May the intense pains and fears of the beings of the hells be pacified. May the inhabitants of all miserable states of existence be liberated from their woeful states. ② ④但願地獄中的人們，劇烈的痛苦和恐懼得以平息！但願陷身惡道的人們擺脫惡道！ ##### Ⅱ.願除鬼畜苦 ###### 10.17 ~~anyonyabhakṣaṇabhayaṃ tiraścāmapagacchatu| bhavantu sukhinaḥ pretā yathottarakurau narāḥ||10.17||~~ ==【a】anyonya-bhakṣaṇa-bhayaṃ tiraścām apagacchatu |== ==【b】 互相 食 畏 旁生 願除== ==【a】bhavantu sukhinaḥ pretā yathā-uttarakurau narāḥ ||== ==【b】 願是 有樂 餓鬼 如 北俱盧 人== *དུད་འགྲོ་རྣམས་ནི་གཅིག་ལ་གཅིག །ཟ་བའི་འཇིགས་དང་བྲལ་བར་ཤོག །སྒྲ་མི་སྙན་པའི་མི་བཞིན་དུ། །ཡི་དགས་རྣམས་ནི་བདེ་བར་གྱུར། །* ★16.願彼諸旁生，免遭強食畏！ 復願餓鬼獲，北俱盧人樂！ ▲(16) May animals be parted from the fear Of being devoured by each other; And may the clutching ghosts Become as happy as the people of the Northern Island-World. △17. May the animal's risk of being eaten by each other disappear! May the Pretas be as happy as the people in Uttarakura! ②願諸一切旁生類，遠離互相吞啖怖，願諸餓鬼得安樂，猶如北俱盧洲人。 ④但願牲畜中相互吞噬的恐懼消失！但願餓鬼們也快樂，如同北俱盧洲人！ ###### 10.18 ~~saṃtarpyantāṃ pretāḥ snāpyantāṃ śītalā bhavantu sadā| āryāvalokiteśvarakaragalitakṣīradhārābhiḥ||10.18||~~ ==【a】saṃtarpyantāṃ pretāḥ snāpyantāṃ śītalā bhavantu sadā |== ==【b】 願滿足 餓鬼 願浴 清涼 願是 常== ==【a】Āryāvalokiteśvara-kara-galita-kṣīra-dhārābhiḥ ||== ==【b】 聖觀世音 手 出 乳 流== *འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་གི །ཕྱག་ནས་འབབ་པའི་འོ་རྒྱུན་གྱིས། །ཡི་དགས་རྣམས་ནི་ཚིམ་བྱས་ཤིང༌། །ཁྲུས་བྱས་རྟག་ཏུ་བསིལ་བར་ཤོག །* ★17.願聖觀世音，手出甘露乳， 飽足餓鬼眾，永浴恆清涼！ ▲(17) May the clutching ghosts Be satiated, bathed, and cooled forever By streams of milk, pouring from the hand Of Arya Avalokiteshvara. △18. May the Pretas always be satiated, bathed, and refreshed by streams of milk pouring from the hand of noble Avalokiteshvara. ②大悲自在聖觀音，從手降注白乳流，施諸餓鬼得飽足，浴體常恒淨無垢。 ④願聖觀自在菩薩親手降下乳水，讓餓鬼們心滿意足，也讓他們獲得沐浴，永遠清涼。 ##### ‹3›回向人天善趣 ##### Ⅰ.願離眾苦 ###### 10.19 ~~andhāḥ paśyantu rūpāṇi śṛṇvantu badhirāḥ sadā| garbhiṇyaśca prasūyantāṃ māyādevīva nirvyathāḥ||10.19||~~ ==【a】andhāḥ paśyantu rūpāṇi śṛṇvantu badhirāḥ sadā |== ==【b】 盲 願見 色 聞 聾者 常== ==【a】garbhiṇyaś ca prasūyantāṃ māyādevī iva nirvyathāḥ ||== ==【b】 孕婦 與 生産 摩耶女 如 無苦== *ལོང་བ་རྣམས་ཀྱིས་མིག་མཐོང་ཞིང༌། །འོན་པས་རྟག་ཏུ་སྒྲ་ཐོས་ཤོག །ལྷ་མོ་སྒྱུ་འཕྲུལ་ཇི་བཞིན་དུ། །སྦྲུམ་མའང་གནོད་མེད་བཙའ་བར་ཤོག །* ★18.願盲見形色，聾者常聞聲， 如彼摩耶女，孕婦產無礙！ ▲(18) May the blind see sights, And forever may the deaf hear sounds; And may the pregnant give birth Without any pain, as did (Shakyamuni’s mother,) Mayadevi. △19. May the blind always see forms, and may the deaf hear. May pregnant women give birth without pains, as did Mayadevi. ②願諸盲者能見色，願諸聾者能聞聲，願諸孕女無災損，猶如天女幻化生。 ④讓盲人永遠能看見，讓聾子永遠能聽見，讓孕婦像摩耶夫人，分娩時毫無痛苦。 ###### 10.20 ~~vastrabhojanapānīyaṃ srakcandanavibhūṣaṇam| manobhilaṣitaṃ sarvaṃ labhantāṃ hitasaṃhitam||10.20||~~ ==【a】vastra-bhojana-pānīyaṃ srak-candana-vibhūṣaṇam |== ==【b】 衣 食 飲 花環 檀香 裝飾== ==【a】mano 'bhilaṣitaṃ sarvaṃ labhantāṃ hita-saṃhitam ||== ==【b】 心 所希 一切 願得 利 益== *གཅེར་བུ་རྣམས་ཀྱིས་གོས་དག་དང༌། །བཀྲེས་པ་རྣམས་ཀྱིས་ཟས་དང་ནི། །སྐོམ་པ་རྣམས་ཀྱིས་ཆུ་དག་དང༌། །བཏུང་བ་ཞིམ་པོ་ཐོབ་པར་ཤོག །* ★19.願裸獲衣裳，饑者得足食， 渴者得淨水，妙味諸甘飲！ ▲(19) May the naked find clothing, The hungry food, And the thirsty water And delicious things to drink. △20. May they acquire everything that is beneficial and desired by the mind: clothing, food, drink, flower garlands, sandalwood-paste, and ornaments. ②願諸祼露者衣被，願諸饑虛得餱糧，願諸渴者得淨水，甘美芬芳亦清涼。 ④讓人們獲得種種利益，滿足心中的一切願望，各種衣服、食物和飲料，花環、檀香膏和裝飾品。 ###### 10.21 ~~bhītāśca nirbhayāḥ santu śokārtāḥ prītilābhinaḥ| udvignāśca nirudvegā dhṛtimanto bhavantu ca||10.21||~~ ==【a】bhītāś ca nirbhayāḥ santu śoka-ārtāḥ prīti-lābhinaḥ |== ==【b】 怖 與 無怖 願是 憂 所苦 喜 得== ==【a】udvignāś ca nirudvegā dhṛtimanto bhavantu ca ||== ==【b】 憂惱 與 無惱 堅定 願是 與== *བཀྲེན་པ་རྣམས་ཀྱིས་ནོར་ཐོབ་ཤོག །མྱ་ངན་ཉམ་ཐག་དགའ་ཐོབ་ཤོག །ཡི་ཆད་རྣམས་ཀྱང་ཡིད་སོས་ཤིང༌། །བརྟན་པ་ཕུན་སུམ་ཚོགས་པར་ཤོག །* ★20.願貧得財富，苦者享安樂！ 願彼絕望者，振奮意永固！ ▲(20) May the poor find wealth, Those stricken with grief find joy; And may the discouraged become uplifted And perfectly steadfast. △21. May the fearful become fearless and those struck with grief find joy. May the despondent become resolute and free of trepidation. ②願諸貧匱得寶藏，願諸憂惱得歡忻，願頹喪者皆振奮，所作堅毅悉圓成。 ④讓恐懼者擺脫恐懼，讓憂傷者獲得快樂，讓煩惱者擺脫煩惱，讓人們都保持堅定。 ###### 10.22 ~~ārogyaṃ rogiṇāmastu mucyantāṃ sarvabandhanāt| durbalā balinaḥ santu snigdhacittāḥ parasparam||10.22||~~ ==【a】ārogyaṃ rogiṇām astu mucyantāṃ sarva-bandhanāt |== ==【b】 無病 病者 願是 解脫 一切 縛== ==【a】durbalā balinaḥ santu snigdha-cittāḥ parasparam ||== ==【b】 無力 有力 願是 愛 心 互相== *སེམས་ཅན་ནད་པ་ཇི་སྙེད་པ། །མྱུར་དུ་ནད་ལས་ཐར་གྱུར་ཅིག །འགྲོ་བའི་ནད་ནི་མ་ལུས་པ། །རྟག་ཏུ་འབྱུང་བ་མེད་པར་ཤོག །* ★21.願諸病有情，速脫疾病苦！ 亦願眾生疾，畢意永不生！ ▲(21) May as many limited beings as are sick Be swiftly set free from sickness; And may the sicknesses of wandering beings, Without exception, never recur. (22) May those with fear become fearless, Those in bondage be released, Those lacking strength become strong, And their hearts become friendly toward each other. △22. May the ill have good health. May they be freed from every bondage. May the weak become strong and have affectionate hearts for one another. ②所有病困苦有情，迅速痊好具力興， 一切有情無病者，長時健康無災患，諸恐怖者願無畏，諸繫縛者願解脫， 諸無力者願具力，互相愛念起慈心。 ④讓病人獲得健康，人們擺脫一切束縛；讓弱者變成了強者，人們互相充滿溫情。 *སྐྲག་པ་རྣམས་ནི་འཇིགས་མེད་ཤོག །བཅིངས་པ་རྣམས་ནི་གྲོལ་བར་འགྱུར། །མཐུ་མེད་རྣམས་ནི་མཐུ་ལྡན་ཞིང༌། །སེམས་ནི་ཕན་ཚུན་མཉེན་གྱུར་ཅིག །* ★22.願畏無所懼，縛者得解脫， 弱者力強壯，心思互饒益！▲△[] ###### 10.23 ~~sarvā diśaḥ śivāḥ santu sarveṣāṃ pathivartinām| yena kāryeṇa gacchanti tadupāyena sidhyatu||10.23||~~ ==【a】sarvā diśaḥ śivāḥ santu sarveṣāṃ pathi-vartinām |== ==【b】 一切 方 安樂 願是 一切 道 行== ==【a】yena kāryeṇa gacchanti tadupāyena sidhyatu ||== ==【b】 若 應作 去 彼方便 願成== *འདྲོན་པ་དག་ནི་ཐམས་ཅད་ལ། །ཕྱོགས་རྣམས་ཐམས་ཅད་བདེ་བར་ཤོག །གང་གི་དོན་དུ་འགྲོ་བྱེད་པ། །དེ་འབད་མི་དགོས་གྲུབ་གྱུར་ཅིག །* ★23.願諸營商賈，處處皆安樂， 所求一切利，無勞悉成辦！ ▲(23) May every direction Be auspicious for all travelers; And whatever aims they’re going for Be accomplished without any need for effort. △23. May all regions be advantageous to all those who travel on roads. May the purpose for which they set out be expediently accomplished. ②願諸一切行旅客，諸方隨處常安樂，遠行所求一切事，不勞勵力皆成就。 ④讓遠在四面八方的所有旅人吉祥平安，讓他們出外的任務順利地獲得完成。 ###### 10.24 ~~nauyānayātrārūḍhāśca santu siddhamanorathāḥ| kṣemeṇa kūlamāsādya ramantāṃ saha bandhubhiḥ||10.24||~~ ==【a】nauyāna-yātrā-ārūḍhāś ca santu siddha-manorathāḥ |== ==【b】 船 行 乘 與 願是 成辦 意所願== ==【a】kṣemeṇa kūlam āsādya ramantāṃ saha bandhubhiḥ ||== ==【b】 安 岸 已抵 歡 共 親友== *གྲུ་དང་གྲུ་ཆེན་ཞུགས་པ་རྣམས། །ཡིད་ལ་བསམ་པ་གྲུབ་གྱུར་ཏེ། །ཆུ་ཡི་ངོགས་སུ་བདེར་ཕྱིན་ནས། །གཉེན་དང་ལྷན་ཅིག་དགའ་བར་ཤོག །* ★24.願諸航行者，成辦意所願， 安抵河海岸，親友共歡聚！ ▲(24) May those who set out on boats and ships Succeed in fulfilling their hearts’ desires, And safely returning to the water’s shore, Rejoice with their families. △24. May those who journey by boat succeed, as they desire. May they safely reach the shore and rejoice with their relatives. ②願諸船舶航行者，意所希求定成辦，安抵水濱止泊處，親知會聚皆歡喜。 ④讓乘船出航的人們，順順當當實現心願，平平安安返回岸邊，與親友們歡樂團聚。 ###### 10.25 ~~kāntāronmārgapatitā labhantāṃ sārthasaṃgatim| aśrameṇa ca gacchantu cauravyāghrādinirbhayāḥ||10.25||~~ ==【a】kāntāra-unmārga-patitā labhantāṃ sārtha-saṃgatim |== ==【b】 森林 迷路 落入 願得 商旅 相伴== ==【a】aśrameṇa ca gacchantu caura-vyāghra-ādi-nirbhayāḥ ||== ==【b】 無倦 與 願行 盜 虎 等 無懼== *མྱ་ངན་ལམ་གོལ་འཁྱམས་པ་རྣམས། །འདྲོན་པ་དག་དང་ཕྲད་གྱུར་ནས། །ཆོམ་རྐུན་སྟག་སོགས་འཇིགས་མེད་པར། །མི་ངལ་བདེ་བླག་འདོང་བར་ཤོག །* ★25.願迷荒郊者，幸遇諸行旅， 無有盜虎懼，無倦順利行！ ▲(25) May those who’ve strayed onto desolate detours Meet fellow travelers and, without fear Of thieves, bandits, tigers, and the like, Journey at ease, without fatigue. △25. May those who find themselves on wrong paths in dreary forests come upon the company of fellow travelers; and without fatigue, may they journey without fear of bandits, tigers, and the like. ②願諸漂泊憂惱原，歧路能逢勝伴侶，盜賊虎狼怖畏無，不勞疲苦達其行。 ④讓在荒野險境迷途的人們遇到路過的商隊，順利前行，不知疲倦，不懼怕盜賊和猛獸。 ###### 10.26 ~~suptamattapramattānāṃ vyādhyāraṇyādisaṃkaṭe| anāthābālavṛddhānāṃ rakṣāṃ kurvantu devatāḥ||10.26||~~ ==【a】supta-matta-pramattānāṃ vyādhy-āraṇya-ādi-saṃkaṭe |== ==【b】 鈍 顛 狂 病 林 等 厄難== ==【a】anātha-bāla-vṛddhānāṃ rakṣāṃ kurvantu devatāḥ ||== ==【b】 無怙 年弱 老年 守護 願作 天神== *དགོན་སོགས་ལམ་མེད་ཉམ་ང་བར། །བྱིས་པ་རྒན་པོ་མགོན་མེད་པ། །གཉིད་ལོག་མྱོས་ཤིས་རབ་མྱོས་རྣམས། །ལྷ་དག་སྲུང་བར་བྱེད་པར་ཤོག །* ★26.願諸天守護，無路險難處， 老弱無怙者，愚癡顛狂徒！ ▲(26) May those fallen asleep, become drunk, or deranged, In danger in trackless tracts, such as jungles and the like, As well as the young and the elderly without any guardian, Be protected by the gods. △26. May deities protect the dull, the insane, the deranged, the helpless, the young, and the elderly, and those in danger from sickness, the wilderness, and so on. ②曠野迷途恐怖中，愚蒙衰老無依怙，睡眠醉夢極狂癡，願乞諸天為佑護。 ④但願眾天神保護身陷疾病或森林險境的人們，昏睡者，癲狂者，迷妄者，孤苦無助的兒童和老人。 ##### Ⅱ.願滿所求 ###### ‹Ⅰ›願滿世間利益 ###### # ⅰ.願得人間圓滿 ###### ## 10.27 ~~sarvākṣaṇavinirmuktāḥ śraddhāprajñākṛpānvitāḥ| ākārācārasaṃpannāḥ santu jātismarāḥ sadā||10.27||~~ ==【a】sarva-akṣaṇa-vinirmuktāḥ śraddhā-prajñā-kṛpā-anvitāḥ |== ==【b】 一切 無暇 已脫 信 慧 慈 具足== ==【a】ākāra-ācāra-saṃpannāḥ santu jāti-smarāḥ sadā ||== ==【b】 相 行 具足 願是 生 憶 時== *མི་ངལ་ཀུན་ལས་ཐར་བ་དང༌། །དད་དང་ཤེས་རབ་བརྩེ་ལྡན་ཞིང༌། །ཟས་དང་སྤྱོད་པ་ཕུན་ཚོགས་ནས། །རྟག་ཏུ་ཚེ་རབས་དྲན་གྱུར་ཅིག །* ★27.願脫無暇難，具信慈愛慧， 食用悉富饒，時時憶宿命！ ▲(27) May they be free from all states that lack respite, Be endowed with belief in the facts, discriminating awareness, and affectionate care, Have a splendid sustenance, (appearance,) and demeanor, And always be mindful of previous lives. △27. May they be free from all lack of leisure; may they be endowed with faith, wisdom, and compassion; may they be possessed of stature and good conduct; and may they always remember their former lives. ②願悉脫離諸無暇，正信智悲皆具足，飲食受用資糧圓，世世恒常存正念。 ④讓人們擺脫八難，具有信仰、智慧和慈悲，妙相和品行，永遠獲得宿命通。 ###### ## 10.28 ~~bhavantvakṣayakośāśca yāvadgaganagañjavat| nirdvandvā nirupāyāsāḥ santu svādhīnavṛttayaḥ||10.28||~~ ==【a】bhavantv akṣaya-kośāś ca yāvad gagana-gañja-vat |== ==【b】 願是 無盡 藏 與 乃至 虛空 藏 如== ==【a】nirdvandvā nirupāyāsāḥ santu svādhīna-vṛttayaḥ ||== ==【b】 無諍 無惱 願是 自在 方式== *ཐམས་ཅད་ནམ་མཁའི་མཛོད་བཞིན་དུ། །ལོངས་སྤྱོད་ཆད་པ་མེད་པར་ཤོག །རྩོད་པ་མེད་ཅིང་འཚེ་མེད་པར། །རང་དབང་དུ་ནི་སྤྱོད་པར་ཤོག །* ★28.受用願無盡，猶如虛空藏， 無諍亦無害，自在享天年！ ▲(28) May everyone have inexhaustible wealth As with a Treasury of Space, And without dispute and without any violence, Use (it) according to their personal wills. △28. May they be inexhaustible treasuries just like Sky Treasure. Free of conflict or irritation, may they have an independent way of life. ②寶藏充滿遍虛空，受用常不感缺乏，無爭無損而自在，安然如意而受用。 ④讓人們的庫藏永不枯竭，如同虛空藏；讓人們自由自在，擺脫對立和苦惱。 ###### ## 10.29 ~~alpaujasaśca ye sattvāste bhavantu mahaujasaḥ| bhavantu rūpasaṃpannā ye virūpāstapasvinaḥ||10.29||~~ ==【a】alpa-ojasaś ca ye sattvās te bhavantu mahā-ojasaḥ |== ==【b】 少 光澤 與 若 眾生 彼 願是 大 光澤== ==【a】bhavantu rūpa-saṃpannā ye virūpās tapasvinaḥ ||== ==【b】 願是 色 具足 若 無色 可憐== *སེམས་ཅན་གཟི་བརྗིད་ཆུང་ངུ་གང༌། །དེ་དག་གཟི་བརྗིད་ཆེན་པོར་ཤོག །དཀའ་ཐུབ་ཅན་གང་གཟུགས་ངན་པ། །གཟུགས་བཟང་ཕུན་སུམ་ཚོགས་གྱུར་ཅིག །* ★29.願卑寒微士，容光悉煥發， 苦行憔悴者，健朗形莊嚴！ ▲(29) May those limited beings who have little splendor Come to have magnificent splendor; And may those in difficult straits, with disfigured bodies, Come to have splendid beautiful bodies. △29. May beings who have little splendor be endowed with great magnificence. May unattractive wretched be endowed with great beauty. ②若誰有情威光小，從此威光增雄偉，遁世苦行形鄙陋，轉變可愛好身圓。 ④讓缺乏光澤的人，變得光彩熠熠；讓畸形的苦行者，變得容貌端莊。 ###### ## 10.30 ~~yāḥ kāścana striyo loke puruṣatvaṃ vrajantu tāḥ| prāpnuvantūccatāṃ nīcā hatamānā bhavantu ca||10.30||~~ ==【a】yāḥ kāścana striyo loke puruṣatvaṃ vrajantu tāḥ |== ==【b】 若 某些 女 世 丈夫性 願去 彼== ==【a】prāpnuvantu uccatāṃ nīcā hata-mānā bhavantu ca ||== ==【b】 願得 顯貴 貧寒 已除 慢 願是 與== *འཇིག་རྟེན་བུད་མེད་ཇི་སྙེད་པ། །དེ་དག་སྐྱེས་པ་ཉིད་གྱུར་ཅིག །མ་རབས་རྣམས་ནི་མཐོ་ཐོབ་ཅིང༌། །ང་རྒྱལ་དག་ཀྱང་བཅོམ་པར་ཤོག །* ★30.願世諸婦女，悉成男子漢， 寒門晉顯貴，慢者轉謙遜！ ▲(30) As many women as there are in the world, May they attain the status of men; And may the lowly attain high position, And the arrogant become humble. △30. May the women in the world become men. May the lowly obtain grandeur and yet be free of arrogance. ②所有世間諸婦女，願皆轉變成男身，願諸卑賤得高位，亦能摧諸我慢心。 ④讓世上那些女性，得以轉變成男性；讓那些卑賤者變成高貴者，而摒棄傲慢。 ###### ## 10.31 ~~anena mama puṇyena sarvasattvā aśeṣataḥ| viramya sarvapāpebhyaḥ kurvantu kuśalaṃ sadā||10.31||~~ ==【a】anena mama puṇyena sarva-sattvā aśeṣataḥ |== ==【b】 此 我 福 一切 有情 無餘== ==【a】viramya sarva-pāpebhyaḥ kurvantu kuśalaṃ sadā ||== ==【b】 斷 一切 惡 願行 善 常== *བདག་གི་བསོད་ནམས་འདི་ཡིས་ནི། །སེམས་ཅན་ཐམས་ཅད་མ་ལུས་པ། །སྡིག་པ་ཐམས་ཅད་སྤངས་ནས་ནི། །རྟག་ཏུ་དགེ་བ་བྱེད་པར་ཤོག །* ★31.願諸有情眾，因吾諸福德， 悉斷一切惡，常樂福善行！ ▲(31) By this positive force of mine, May all limited beings, without an exception, Rid themselves of all negative acts And always engage in what is constructive. △31. Through this merit of mine, may all beings without exception abstain from every vice and always engage in virtue. ②我今以此諸福德，回向無餘諸有情，願悉斷離一切罪，恒常安住善法行。 ④依靠我的功德力，讓一切眾生毫無例外，摒棄一切罪惡，永遠行善。 ###### # ⅱ.願入正道 ###### ## 10.32 ~~bodhicittāvirahitā bodhicaryāparāyaṇāḥ| buddhaiḥ parigṛhītāśca mārakarmavivarjitāḥ||10.32||~~ ==【a】bodhi-citta-avirahitā bodhi-caryā-parāyaṇāḥ |== ==【b】 覺 心 不捨 菩提 行 專注== ==【a】buddhaiḥ parigṛhītāś ca māra-karma-vivarjitāḥ ||== ==【b】 佛 所攝受 與 魔 業 斷== *བྱང་ཆུབ་སེམས་དང་མི་འབྲལ་ཞིང༌། །བྱང་ཆུབ་སྤྱོད་ལ་གཞོལ་བ་དང༌། །སངས་རྒྱས་རྣམས་ཀྱིས་ཡོངས་གཟུང་ཞིང༌། །བདུད་ཀྱི་ལས་རྣམས་སྤང་བར་ཤོག །* ★32.願不捨覺心，委身菩提行， 諸佛恆攝受，斷盡諸魔業！ ▲(32) May they never be parted from a bodhichitta aim; May they be absorbed in bodhisattva behavior; May they be taken care of by the Buddhas, And be rid of Mara’s demonic acts. △32. Not lacking the Spirit of Awakening, devoted to the Bodhisattva way of life, embraced by the Buddhas, and free of the deeds of Maras, ②菩提妙心永不離，菩薩大行恒勇毅，普為諸佛所護持，諸魔事業皆除斷。 ④永不捨棄菩提心，專心修習菩薩行，消除摩羅的惡業，接受諸佛的恩典。 ###### # ⅲ.願成淨土 ###### ## 10.33 ~~aprameyāyuṣaścaiva sarvasattvā bhavantu te| nityaṃ jīvantu sukhitā mṛtyuśabdo'pi naśyatu||10.33||~~ ==【a】aprameya-āyuṣaś ca eva sarva-sattvā bhavantu te |== ==【b】 無量 壽 與 實 一切 有情 願是 彼== ==【a】nityaṃ jīvantu sukhitā mṛtyu-śabdo 'pi naśyatu ||== ==【b】 常 願活 安樂 死 聲 雖 願失== *སེམས་ཅན་དེ་དག་ཐམས་ཅད་ནི། །ཚེ་ཡང་དཔག་མེད་རིང་བར་ཤོག །རྟག་ཏུ་བདེ་བར་འཚོ་འགྱུར་ཞིང༌། །འཆི་བའི་སྒྲ་ཡང་གྲག་མ་གྱུར། །* ★33.願諸有情眾，萬壽永無疆， 安樂度時日，不聞死歿名！ ▲(33) May all limited beings Have immeasurably long lives; May they always live happily, Without the word “death” being even known. △33. May all beings have immeasurable life spans. May they always live happily, and may even the word death disappear. ②願彼一切諸有情，壽量綿長終無盡，恒常享受諸安樂，死字言聲亦不聞。 ④讓一切眾生都享有無限壽命，永遠活着，幸福快樂，死亡連同它的名字一起消失。 ###### ## 10.34 ~~ramyāḥ kalpadrumodyānairdiśaḥ sarvā bhavantu ca| buddhabuddhātmajākīrṇā dharmadhvanimanoharaiḥ||10.34||~~ ==【a】ramyāḥ kalpa-druma-udyānair diśaḥ sarvā bhavantu ca |== ==【b】 可愛 如意 林 園 方 一切 願是 與== ==【a】buddha-buddhātmaja-ākīrṇā dharma-dhvani-manoharaiḥ ||== ==【b】 佛 佛子 遍 法 音 迷人== *དཔག་བསམ་ཤིང་གི་སྐྱེད་མོས་ཚལ། །སངས་རྒྱས་དང་ནི་སངས་རྒྱས་སྲས། །ཆོས་སྙན་སྒྲོགས་པས་གང་བ་ཡིས། །ཕྱོགས་རྣམས་ཐམས་ཅད་གང་བར་ཤོག །* ★34.願於諸方所，遍長如意林， 充滿佛佛子，所宣妙法音！ ▲(34) May all directions abound With pleasure groves of wish-granting trees, Replete with Buddhas and Buddhas’ spiritual offspring, Proclaiming the melodious Dharma. △34. May all quarters of the world be delightful with gardens of wish fulfilling trees, filled with the Buddhas and the Children of the Buddhas, and be enchanting with the sound of Dharma. ②如意樹林歡喜園，諸佛佛子悉充滿，宣揚正法微妙音，願令諸方悉普聞。 ④讓四面八方遍布可愛的如意園林，充滿佛陀和佛子，回響美妙的法音。 ###### ## 10.35 ~~śarkarādivyapetā ca samā pāṇitalopamā| mṛdvī ca vaiḍūryamayī bhūmiḥ sarvatra tiṣṭhatu||10.35||~~ ==【a】śarkarā-ādi-vyapetā ca samā pāṇi-tala-upamā |== ==【b】 礫 等 已除 與 平 手 掌 如== ==【a】mṛdvī ca vaiḍūrya-mayī bhūmiḥ sarvatra tiṣṭhatu ||== ==【b】 柔軟 與 琉璃 所成 地 處處 願立== *ཐམས་ཅད་དུ་ཡང་ས་གཞི་དག །གསེག་མ་ལ་སོགས་མེད་པ་དང༌། །ལག་མཐིལ་མཉམ་པ་བཻ་ཌཱུརྱའི། །རང་བཞིན་འཇམ་པོར་གནས་པར་གྱུར། །* ★35.普願十方地，無礫無荊棘， 平坦如舒掌，光滑似琉璃！ ▲(35) May the ground everywhere Lie as smooth as the palm of the hand, Free of pebbles and the like, Gentle, and be made of beryl. △35. May the ground everywhere be free from stones and rocks, smooth like the palm of the hand, soft, and made of Lapis Lazuli. ②願令大地一切處，悉無砂礫及丘陵，平如手掌琉璃淨，輕軟柔和自性成。 ④讓所有的地面，沒有砂礫等等，平坦柔軟似手掌，由吠琉璃鋪成。 ###### ## 10.36 ~~bodhisattvamahāparṣanmaṇḍalāni samantataḥ| niṣīdantu svaśobhābhirmaṇḍayantu mahītalam||10.36||~~ ==【a】bodhisattva-mahāparṣan-maṇḍalāni samantataḥ |== ==【b】 菩薩 大衆 環繞 周遍== ==【a】niṣīdantu svaśobhābhir maṇḍayantu mahītalam ||== ==【b】 願住 自妙 莊嚴 地面== *འཁོར་གྱི་དཀྱིལ་འཁོར་ཡོད་དགུར་ཡང༌། །བྱང་ཆུབ་སེམས་དཔའ་མང་པོ་དག །རང་གི་ལེགས་པས་ས་སྟེངས་དག །བརྒྱན་པར་མཛད་པས་བཞུགས་གྱུར་ཅིག །* ★36.願諸菩薩眾，安住聞法眷， 各以妙功德，莊嚴佛道場！ ▲(36) As the circles of disciples, May hosts of bodhisattvas be seated all around, Gracing the surface of the earth With their personal splendor. △36. May the great assemblages of Bodhisattvas sit on all sides. May they beautify the earth with their own resplendence. ②眷屬輪圍眾會中，菩提薩埵極眾多，以自妙善為莊嚴，如是地上願安住。 ④讓菩薩大眾集會，圍坐在那些道場，以自己的光輝，裝飾這個大地。 ###### ## 10.37 ~~pakṣibhyaḥ sarvavṛkṣebhyo raśmibhyo gaganādapi| dharmadhvaniraviśrāmaṃ śrūyatāṃ sarvadehibhiḥ||10.37||~~ ==【a】pakṣibhyaḥ sarva-vṛkṣebhyo raśmibhyo gaganād api |== ==【b】 鳥 一切 樹 光明 虛空 雖== ==【a】dharma-dhvanir aviśrāmaṃ śrūyatāṃ sarva-dehibhiḥ ||== ==【b】 法 音 相續 願聽聞 一切 有情== *ལུས་ཅན་ཀུན་གྱིས་བྱེ་དང་ནི། །ཤིང་དང་འོད་ཟེར་ཐམས་ཅད་དང༌། །ནམ་མཁའ་ལས་ཀྱང་ཆོས་ཀྱི་སྒྲ། །རྒྱུན་མི་འཆད་པར་ཐོས་པར་ཤོག །* ★37.願諸有情眾，相續恆聽聞， 鳥樹虛空明，所出妙法音！ ▲(37) May all embodied beings Unceasingly hear the melodious Dharma From birds, from trees, From all beams of light, and even from the sky. △37. May all beings unceasingly hear the sound of Dharma from the birds, from every tree, from the rays of light, and from the sky. ②水鳥樹林與光明，乃至從於虛空中，說法如流聲不絕，願諸有情常值遇。 ④讓一切眾生不知疲倦，聽到從鳥禽、樹木和光線，甚至從空中傳來的法音。 ###### ## 10.38 ~~buddhabuddhasutairnityaṃ labhantāṃ te samāgamam| pūjāmeghairanantaiśca pūjayantu jagadgurum||10.38||~~ ==【a】buddha-buddhasutair nityaṃ labhantāṃ te samāgamam |== ==【b】 佛 佛子 常 願得 彼 相遇== ==【a】pūjā-meghair anantaiś ca pūjayantu jagad-gurum ||== ==【b】供養 雲 無邊 與 願供 衆生 師== *དེ་དགརྟག་ཏུ་སངས་རྒྱས་དང༌། །སངས་རྒྱས་སྲས་དང་ཕྲད་གྱུར་ཅིག །མཆོད་པའི་སྤྲིན་ནི་མཐའ་ཡས་པས། །འགྲོ་བའི་བླ་མ་མཆོད་པར་ཤོག །* ★38.願彼常值佛，以及諸佛子， 並以無邊雲，獻供眾生師！ ▲(38) May they alwaysencounter the Buddhas And the Buddhas’ spiritual offspring, And make offerings to the Spiritual Teacher of the World, With clouds of offerings without any end. △38. May they always encounter the Buddhas and the Children of the Buddhas. May they worship the Spiritual Mentor of the world with endless clouds of offerings. ②祈願彼等恒時中，得見諸佛及佛子，並以無邊妙供雲，供養眾生無上師。 ④讓一切眾生永遠遇到佛陀和佛子，以無邊的供品雲，供奉世界的導師。 ###### ## 10.39 ~~devo varṣatu kālena sasyasaṃpattirastu ca| sphīto bhavatu lokaśca rājā bhavatu dhārmikaḥ||10.39||~~ ==【a】devo varṣatu kālena śasya-saṃpattir astu ca |== ==【b】 天 願雨 以時 穀 成熟 願是 與== ==【a】sphīto bhavatu lokaś ca rājā bhavatu dhārmikaḥ ||== ==【b】 興隆 願是 世 與 王 願是 有法== *ལྷ་ཡང་དུས་སུ་ཆར་འབེབས་ཤིང༌། །ལོ་ཏོག་ཕུན་སུམ་ཚོགས་པར་ཤོག །རྒྱལ་པོ་ཆོས་བཞིན་བྱེད་གྱུར་ཅིག །འཇིག་རྟེན་དག་ཀྱང་དར་བར་ཤོག །* ★39.願天降時雨，五穀悉豐收， 仁王如法行，世事皆興隆！ ▲(39) May the gods cause timely rains to fall And may there be bountiful harvests; May kings rule in accord with the Dharma And the people of the world thrive well. △39. May a god send rain in time, and may there be an abundance of crops. May the populace be prosperous, and may the king be righteous. ②諸天應時降甘雨，願諸禾稼悉豐盈，願王理國皆如法，願世康樂皆繁榮。 ④讓天神及時下雨，讓穀物獲得豐收，讓眾生繁榮昌盛，讓國王遵行正法。 ###### ## 10.40 ~~śaktā bhavantu cauṣadhyo mantrāḥ sidhyantu jāpinām| bhavantu karuṇāviṣṭā ḍākinīrākṣasādayaḥ||10.40||~~ ==【a】śaktā bhavantu ca auṣadhyo mantrāḥ siddhantu jāpinām |== ==【b】 有效 願是 與 藥 咒語 願成 誦持者== ==【a】bhavantu karuṇā-viṣṭā ḍākinī-rākṣasa-ādayaḥ ||== ==【b】 願是 悲 充滿 空行 羅剎 等== *སྨན་རྣམས་མཐུ་དང་ལྡན་པ་དང༌། །གསང་སྔགས་བཟླས་བརྗོད་གྲུབ་པར་ཤོག །མཁའ་འགྲོ་སྲིན་པོ་ལ་སོགས་པ། །སྙིང་རྗེའི་སེམས་དང་ལྡན་གྱུར་ཅིག །* ★40.願藥具速效，咒語咸靈驗， 空行羅剎等，悉具慈悲心！ ▲(40) May medicines be potent, And the chanting of hidden mantras be successful; May dakini-witches, cannibal demons, and the likes Be endowed with compassionate minds. △40. May medicines be effective, and may the mantras of those who recite them be successful. May Dakinis, Rakasas, and other ghouls be filled with compassion. ②藥餌具力有神效，誦持密咒悉地成，願彼空行藥叉等，悉皆慈愍具悲心。 ④讓藥草具有療效，讓咒語具有靈驗，讓女鬼和羅剎等，懷有慈悲心腸。 ###### ## 10.41 ~~mā kaścidduḥkhitaḥ sattvo mā pāpī mā ca rogitaḥ| mā hīnaḥ paribhūto vā mā bhūtkaścicca durmanāḥ||10.41||~~ ==【a】mā kaścid duḥkhitaḥ sattvo mā pāpī mā ca rogitaḥ |== ==【b】莫 某一 苦痛 有情 莫 惡 無 與 已病== ==【a】mā hīnaḥ paribhūto vā mā bhūt kaścic ca durmanāḥ ||== ==【b】無 捨棄 輕視 或 莫 是 某ㄧ 與 憂悲== *སེམས་ཅན་འགའ་ཡང་སྡུག་མ་གྱུར། །འཇིགས་དང་བརྙས་པར་མི་འགྱུར་ཞིང༌། །འགའ་ཡང་ཡིད་མི་བདེ་མ་གྱུར། །* ★41.願眾無苦痛，無病未造罪， 無懼不遭輕，畢竟無不樂！ ▲(41) May no limited being ever have pain, Nor act with negative force, nor be sick, Nor be frightened, nor be derided, Nor ever be depressed. △41. May no sentient being be unhappy, sinful, ill, neglected, or despised; and may no one be despondent. ②有情悉皆無痛苦，更無怖畏及侵淩，無一有情不安樂。 ④讓任何眾生不受苦，不犯罪過，不生病；讓任何眾生不卑賤，不受輕視，不沮喪。 ###### ‹Ⅱ›願滿出世利益 ###### # 10.42 ~~pāṭhasvādhyāyakalilā vihārāḥ santu susthitāḥ| nityaṃ syātsaṃghasāmagrī saṃghakāryaṃ ca sidhyatu||10.42||~~ ==【a】pāṭha-svādhyāya-kalilā vihārāḥ santu susthitāḥ |== ==【b】 讀 誦 充滿 寺 願是 善立== ==【a】nityaṃ syāt saṃgha-sāmagrī saṃgha-kāryaṃ ca sidhyatu ||== ==【b】 常 願是 僧伽 和合 僧 事 與 願成辦== *གཙུག་ལག་ཁང་རྣམས་ཀློག་པ་དང༌། །ཁ་ཐོན་གྱིས་བརྒྱན་ལེགས་གནས་ཤོག །[ཁ་ཏོན]＊རྟག་ཏུ་དགེ་འདུན་མཐུན་པ་དང༌། །དགེ་འདུན་དོན་ཡང་གྲུབ་པར་ཤོག །* ★42.願諸伽藍寺，講誦以興盛， 僧伽常和合，僧事悉成辦！ ▲(42) May the monasteries be well-established, Spread with reading and recitation; May the monastic community be always in harmony, And the monastic purpose be fulfilled. △42. May monasteries be well established, full of chanting and study. May there always be harmony among the Sangha, and may the purpose of the Sangha be accomplished. ②諸僧伽藍持誦者，誦持增上善安住，僧眾和合心和順，一切僧事如法成。 ④讓寺廟安定興旺，充滿朗朗誦經聲；讓僧眾永遠和睦，一切僧事都辦成。 ###### # 10.43 ~~vivekalābhinaḥ santuḥ śikṣākāmāśca bhikṣavaḥ| karmaṇyacittā dhyāyantu sarvavikṣepavarjitāḥ||10.43||~~ ==【a】viveka-lābhinaḥ santuḥ śikṣā-kāmāś ca bhikṣavaḥ |== ==【b】 遠離 得 願是 學 欲 與 比丘== ==【a】karmaṇya-cittā dhyāyantu sarva-vikṣepa-varjitāḥ ||== ==【b】 堪能 心 願靜慮 一切 散亂 已斷== *བསླབ་པ་འདོད་པའི་དགེ་སློང་དག །དབེན་པ་དག་ཀྱང་ཐོབ་པར་ཤོག །གཡེང་བ་ཐམས་ཅད་སྤངས་ནས་ནི། །སེམས་ནི་ལས་རུང་སྒོམ་གྱུར་ཅིག །* ★43.願欲學比丘，悉住阿蘭若， 斷諸散亂已，輕安堪修善！ ▲(43) May monks who wish to train (their minds) Find isolated places, And being rid of all distractions, Absorb themselves in meditation, their minds fit for the task. △43. May monks who wish to practice find solitude. May they meditate with their minds agile and free of all distractions. ②諸比丘欲護學處，願得清淨阿蘭若，願諸散亂皆遠離，寂靜修心輕安起。 ④讓眾比丘獲得寂靜，樂於修習菩薩學，不思作為，潛心禪定，摒棄一切迷妄散亂。 ###### # 10.44 ~~lābhinyaḥ santu bhikṣuṇyaḥ kalahāyāsavarjitāḥ| bhavantvakhaṇḍaśīlāśca sarve pravrajitāstathā||10.44||~~ ==【a】lābhinyaḥ santu bhikṣuṇyaḥ kalaha-āyāsa-varjitāḥ |== ==【b】 利養 願是 比丘尼 諍 惱 已斷== ==【a】bhavantv akhaṇḍa-śīlāś ca sarve pravrajitās tathā ||== ==【b】 願是 無破 戒 與 一切 已出家 如是== *དགེ་སློང་མ་རྣམས་རྙེད་ལྡན་ཞིང༌། །འཐབ་དང་གནོད་པ་སྤང་བར་ཤོག །དེ་བཞིན་རབ་ཏུ་བྱུང་བ་ཀུན། །ཚུལ་ཁྲིམས་ཉམས་པ་མེད་གྱུར་ཅིག །* ★44.願尼得利養，斷諍遠諸害！ 如是眾僧尼，戒圓無缺憾！ ▲(44) May nuns have material support, And be rid of conflict and harm; And likewise may all renunciates Have unbroken ethical discipline. △44. May nuns receive provisions and be free of quarrels and troubles. May all renunciations be of untarnished ethical discipline. ②諸比丘尼具四緣，遠離鬥爭無災害，如是一切出家者，願持淨戒皆無損。 ④讓眾比丘尼獲得供養，摒棄種種爭吵和苦惱；讓一切戒律不受破壞，所有的出家人都如此。 ###### # 10.45 ~~duḥśīlāḥ santu saṃvignāḥ pāpakṣayaratāḥ sadā| sugaterlābhinaḥ santu tatra cākhaṇḍitavratāḥ||10.45||~~ ==【a】duḥśīlāḥ santu saṃvignāḥ pāpa-kṣaya-ratāḥ sadā |== ==【b】 惡戒 願是 生怖 惡 盡 樂 時時== ==【a】sugater lābhinaḥ santu tatra ca akhaṇḍita-vratāḥ ||== ==【b】 善趣 得 願是 彼 與 不破 禁戒== *ཚུལ་ཁྲིམས་འཆལ་པས་ཡིད་བྱུང་ནས། །རྟག་ཏུ་སྡིག་པ་ཟད་བྱེད་ཤོག །བདེ་འགྲོ་དག་ཀྱང་ཐོབ་གྱུར་ནས། །དེར་ཡང་བརྟུལ་ཞུགས་མི་ཉམས་ཤོག །* ★45.犯者願生悔，時時懺罪業， 壽終生善趣，不復失禁戒！ ▲(45) May those with poor ethical discipline, being disgusted, (Devote themselves) always to cleansing themselves of their negative karmic force; And once they’ve reached the better rebirth states, May their (vows of) tamed behavior remain unbroken. △45. May those who are of poor ethical discipline be disgusted and become constantly intent on the extinction of their vices. May they reach a fortunate state of existence, and may their vows remain unbroken there. ②若犯律儀速還淨，願令罪根常消盡，獲得安樂善趣生，仍住禁戒無少損。 ④讓他們犯戒知悔恨，永遠熱衷消滅罪惡；讓他們獲得善道，永遠不破壞誓願。 ###### # 10.46 ~~paṇḍitāḥ saṃskṛtāḥ santu lābhinaḥ paiṇḍapātikāḥ| bhavantu śuddhasaṃtānāḥ sarvadikkhyātakīrtayaḥ||10.46||~~ ==【a】paṇḍitāḥ satkṛtāḥ santu lābhinaḥ paiṇḍapātikāḥ |== ==【b】 多聞 受尊崇 願是 有得 團食== ==【a】bhavantu śuddha-saṃtānāḥ sarva-dik-khyāta-kīrtayaḥ ||== ==【b】 願是 清淨 心續 一切 方 名 譽== *མཁས་པ་རྣམས་ནི་བཀུར་བ་དང༌། །བསོད་སྙོམས་དག་ཀྱང་རྙེད་པར་ཤོག །རྒྱུད་ནི་ཡོངས་སུ་དག་པ་དང༌། །ཕྱོགས་རྣམས་ཀུན་ཏུ་གྲགས་པར་ཤོག །* ★46.願智受尊崇，化緣皆得足， 心續悉清淨，令譽遍十方！ ▲(46) May the learned be shown respect, And receive alms (and material support). May their mental continuumsbe completely pure, And (their fame) renowned in all directions. △46. May they be learned and cultured, receive alms, and have provisions. May their mind streams be pure and their fame be proclaimed in every direction. ②諸有智者咸恭敬，諸分術者應器盈，身心相續咸清淨，名稱普聞遍十方。 ④讓智者得到淨化，獲得飯團供養；讓他們保持純潔，名聲傳揚十方。 ###### # 10.47 ~~abhuktvāpāyikaṃ duḥkhaṃ vinā duṣkaracaryayā| divyenaikena kāyena jagadbuddhatvamāpnuyāt||10.47||~~ ==【a】abhuktvā apāyikaṃ duḥkhaṃ vinā duṣkara-caryayā |== ==【b】 不受 惡趣 苦 無 艱困 行== ==【a】divyena ekena kāyena jagad buddhatvam āpnuyāt ||== ==【b】 天 一 身 眾生 佛性 得== *ངན་སོང་སྡུག་བསྔལ་མ་མྱོང་ཞིང༌། །དཀའ་བ་སྤྱད་པ་མེད་པར་ཡང༌། །ལྷ་བས་ལྷག་པའི་ལུས་ཀྱིས་ནི། །དེ་དག་སངས་རྒྱས་མྱུར་འགྲུབ་ཤོག །* ★47.願離惡趣苦，以及諸艱困， 復以勝天身，迅速成正覺！ ▲(47) Without experiencing the sufferings of the worse rebirth states, And without conduct that’s difficult to carry out, May (wandering beings) swiftly attain Buddhahood, With bodies superior to those of the gods. △47. Without experiencing the suffering of the miserable states of existence and without arduous practice, may the world attain Buddhahood in a single divine body. ②惡趣苦痛不再經，亦不勞修諸苦行，依於勝天微妙身，願速咸皆成正覺。 ④不遭受惡道痛苦，不實施艱難苦行，全都有神的身體，讓眾生獲得佛性。 ##### ‹4›總結 ###### 10.48 ~~pūjyantāṃ sarvasaṃbuddhāḥ sarvasattvairanekadhā| acintyabauddhasaukhyena sukhinaḥ santu bhūyasā||10.48||~~ ==【a】pūjyantāṃ sarva-saṃbuddhāḥ sarva-sattvair anekadhā |== ==【b】 供養 一切 佛 一切 有情 多種== ==【a】acintya-bauddha-saukhyena sukhinaḥ santu bhūyasā ||== ==【b】 不思議 佛 樂 有樂 願是 多== *སེམས་ཅན་ཀུན་གྱིས་ལན་མང་དུ། །སངས་རྒྱས་ཐམས་ཅད་མཆོད་བྱེད་ཅིང༌། །སངས་རྒྱས་བདེ་བ་བསམ་ཡས་ཀྱིས། །རྟག་ཏུ་བདེ་དང་ལྡན་གྱུར་ཅིག །* ★48.願諸有情眾，慇勤供諸佛， 依佛無邊福，恆常獲安樂！ ▲(48) May all limited beings honor all the Buddhas, Numerous times (and in numerous ways), And may they always be happy (to the highest degree) With the inconceivable bliss of the Buddhas. △48. May all sentient beings worship all the Buddhas in many ways. May they be exceedingly joyful with the inconceivable bliss of the Buddhas. ②願彼一切諸有情，數數多次供如來，如來妙樂不思議，願彼常時皆具足。 ④讓一切佛受到一切眾生多種多樣供奉；蒙受不可思議佛福，眾生獲得更多快樂。 #### 2.回向出世聖者 ##### 10.49 ~~sidhyantu bodhisattvānāṃ jagadarthaṃ manorathāḥ| yaccintayanti te nāthāstatsattvānāṃ samṛdhyatu||10.49||~~ ==【a】sidhyantu bodhisattvānāṃ jagadarthaṃ manorathāḥ |== ==【b】 願成 菩薩 衆生利 願望== ==【a】yac cintayanti te nāthās tat sattvānāṃ samṛdhyatu ||== ==【b】 若 思 彼 怙主 彼 有情 願成== *བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱིས་ནི། །འགྲོ་དོན་ཐུགས་ལ་དགོངས་འགྲུབ་ཤོག །མགོན་པོ་ཡིས་ནི་གང་དགོངས་པ། །སེམས་ཅན་རྣམས་ལ་དེ་འབྱོར་ཤོག །* ★49.菩薩願如意，成辦眾生利！ 有情願悉得，怙主慈護念！ ▲(49) May the bodhisattvas’ heart-wishes (To be able) to the benefit the world be fulfilled, And may whatever those guardians have intended Indeed come to pass, for limited beings. △49. May the Bodhisattvas' wishes for the welfare of the world be fulfilled; and whatever the protectors intend for sentient beings, may that be accomplished. ②諸菩薩眾利眾生，悲心憶念咸成就，依怙悲心所憶念，願諸有情悉圓滿。 ④讓眾菩薩為眾生造福的心願實現；讓眾護主對眾生的種種關懷圓滿成功。 ##### 10.50 ~~pratyekabuddhāḥ sukhino bhavantu śrāvakāstathā| devāsuranarairnityaṃ pūjyamānāḥ sagauravaiḥ||10.50||~~ ==【a】pratyekabuddhāḥ sukhino bhavantu śrāvakās tathā |== ==【b】 獨覺 有樂 願是 聲聞 如是== ==【a】devāsuranarair nityaṃ pūjyamānāḥ sagauravaiḥ ||== ==【b】 天人阿修羅 常 被供養 有恭敬== *དེ་བཞིན་རང་སངས་རྒྱས་རྣམས་དང༌། །ཉན་ཐོས་རྣམས་ཀྱང་བདེ་གྱུར་ཅིག །* ★50.獨覺聲聞眾，願獲涅槃樂！ ▲(50) May the self-realized pratyekabuddhas be happy, And likewise the shravaka listeners, (Always being honored with respect By gods, anti-gods, and by men.) △50. May the Pratyekabuddhas and Sravakas be happy, always worshipped by the lofty gods, asuras, and humans. ②如是獨覺及聲聞，願令悉皆得安樂，後句無譯文。 ④讓眾緣覺和眾聲聞獲得快樂，永遠受到天神、阿修羅和人滿懷尊敬的供養侍奉。 ### ‹二›回向自利 #### 10.51 ~~jātismaratvaṃ pravrajyāmahaṃ ca prāpnuyāṃ sadā| yāvatpramuditābhūmiṃ mañjughoṣaparigrahāt||10.51||~~ ==【a】jātismaratvaṃ pravrajyām ahaṃ ca prāpnuyāṃ sadā |== ==【b】 憶宿命 出家 我 與 願得 恒== ==【a】yāvat pramuditāṃ bhūmiṃ mañjughoṣa-parigrahāt ||== ==【b】 乃至 極喜 地 文殊 攝受== *བདག་ཀྱང་འཇམ་དབྱངས་བཀའ་དྲིན་གྱིས། །ས་རབ་དགའ་བ་ཐོབ་པར་དུ། །རྟག་ཏུ་ཚེ་རབས་དྲན་པ་དང༌། །རབ་ཏུ་བྱུང་བ་ཐོབ་པར་ཤོག །* ★51.我未登地前，願蒙文殊恩， 常憶己宿命，出家恆為僧！ ▲(51) And may I too, through the kindness of Manjughosha, Always gain mindfulness of previous lives And ordination as a renunciate, Till attaining the (realized bodhisattva first) stage of mind, the Joyous One. △51. Through the grace of Manjughosa, may I always achieve ordination and the recollection of the past lives until I reach the Joyous Ground. ②願我亦由文殊恩，速得登於歡喜地，生生正念無忘失，常得出家修梵行。 ④但願我永遠奉行出家，獲得宿命通，受到文殊菩薩恩惠，能夠到達歡喜地。 #### 10.52 ~~yena tenāsanenāhaṃ yāpayeyaṃ balānvitaḥ| vivekavāsasāmagrīṃ prāpnuyāṃ sarvajātiṣu||10.52||~~ ==【a】yena tena āsanena ahaṃ yāpayeyaṃ balānvitaḥ |== ==【b】 若 彼 姿勢 我 願住 具足力== ==【a】viveka-vāsa-sāmagrīṃ prāpnuyāṃ sarvajātiṣu ||== ==【b】 遠離 處 和合 願得 世世== *བདག་ནི་ཁ་ཟས་གྱི་ནས་ཀྱང༌། །ཉམས་དང་ལྡན་ཞིང་འཚོ་བར་ཤོག །ཚེ་རབས་ཀུན་དུ་དབེན་གནས་པར། །ཕུན་སུམ་ལྡན་པ་ཐོབ་པར་ཤོག །* ★52.願吾菲飲食，維生充體能！ 世世願恆得，圓滿寂靜處！ ▲(52) May I live (filled with strength) On a simple (diet) of food, even (just) grain, And may I obtain isolatedplaces to live in, Filled with perfection, inall of my lives. △52. May I live endowed with strength in whatever posture I am. In all my lives may I find plentiful places of solitude. ②願我亦得饔飧具，少須稻麥以支身，生生常住阿蘭若，一切圓滿具足成。 ④但願我在一切生中，能獲得食物，維持生命，而且有力量，住處寂靜和安寧。 #### 10.53 ~~yadā ca draṣṭukāmaḥ syāṃ praṣṭukāmaśca kiṃcana| tameva nāthaṃ paśyeyaṃ mañjunāthamavighnataḥ||10.53||~~ ==【a】yadā ca draṣṭu-kāmaḥ syāṃ praṣṭu-kāmaś ca kiṃcana |== ==【b】 若 與 見 欲 是 問 欲 與 某一== ==【a】tam eva nāthaṃ paśyeyaṃ mañju-nātham avighnataḥ ||== ==【b】 彼 實 怙主 見 文殊 怙主 無礙障== *གང་ཚེ་བལྟ་བར་འདོད་པའམ། །ཅུང་ཟད་དྲི་བར་འདོད་ན་ཡང༌། །མགོན་པོ་འཇམ་དབྱངས་དེ་ཉིད་ནི། །གེགས་མེད་པར་ཡང་མཐོང་བར་ཤོག །* ★53.何世欲相見，或欲問法義， 願我無障礙，面見文殊尊！ ▲(53) Whenever I might wish to see Or might wish to ask about any little thing, May I behold the Guardian, Manjunatha himself, Without any impediment. △53. When I wish to see or ask something, may I see the Protector Manjunatha himself, without any impediment. ②任何時中或欲見，及有少許欲問者，於所怙主妙吉祥，願無障礙常得覲。 ④一旦我想要見到，想要請教任何問題，我就能毫無阻礙，見到護主文殊菩薩。 #### 10.54 ~~daśadigvyomaparyantasarvasattvārthasādhane| yathā carati mañjuśrīḥ saiva caryā bhavenmama||10.54||~~ ==【a】daśa-dig-vyoma-paryanta-sarva-sattva-artha-sādhane |== ==【b】 十 方 天空 邊際 一切 有情 利 成辦== ==【a】yadā carati mañjuśrīḥ sā eva caryā bhaven mama ||== ==【b】 若 行 文殊 彼 實 行 應是 我的== *ཕྱོགས་བཅུའི་ནམ་མཁའི་མཐས་གཏུགས་པའི། །སེམས་ཅན་ཀུན་དོན་བསྒྲུབ་པའི་ཕྱིར། །ཇི་ལྟར་འཇམ་དབྱངས་སྤྱོད་མཛད་པ། །བདག་གི་སྤྱོད་པའང་དེ་འདྲར་ཤོག །* ★54.為於十方際，成辦有情利， 吾行願得如，文殊圓滿行！ ▲(54) Just as Manjushri works To fulfill the aims of all limited beings To the far reaches of space in the ten directions, May my behavior become just like that. △54. May my way of life be life be like that of Manjusri, who lives to accomplish the benefit of all sentient beings throughout the ten directions. ②十方虛空盡邊際，有情普利修習故，文殊如何所行為，願我行為亦如是。 ④正如文殊菩薩修行，為實現直至虛空邊際、十方一切眾生的利益，但願我也這樣修行。 #### 10.55 ~~ākāśasya sthitiryāvadyāvacca jagataḥ sthitiḥ| tāvanmama sthitirbhūyājjagadduḥkhāni nighnataḥ||10.55||~~ ==【a】ākāśasya sthitir yāvad yāvac ca jagataḥ sthitiḥ |== ==【b】 虛空 住 乃至 乃至 與 衆生 住== ==【a】tāvan mama sthitir bhūyāj jagad-duḥkhāni nighnataḥ ||== ==【b】 乃至 我的 住 是 衆生 苦 盡除== *ཇི་སྲིད་ནམ་མཁའ་གནས་པ་དང༌། །འགྲོ་བ་ཇི་སྲིད་གནས་གྱུར་པ། །དེ་སྲིད་བདག་ནི་གནས་གྱུར་ནས། །འགྲོ་བའི་སྡུག་བསྔལ་སེལ་བར་ཤོག །* ★55.乃至有虛空，以及眾生住， 願吾住世間，盡除眾生苦！ ▲(55) For as long as space remains, And for as long as wandering beings remain, May I too remain for that long, Dispelling the sufferings of wandering beings. △55. For as long as space endures and for as long as the world lasts, may I live dispelling the miseries of the world. ②乃至虛空世界盡，及以眾生界盡時，此中願我恒安住，盡除一切眾生苦。 ④只要空間還存在，只要眾生還存在，為消除眾生苦難，但願我也存在。 #### 10.56 ~~yatkiṃcijjagato duḥkhaṃ tatsarvaṃ mayi pacyatām| bodhisattvaśubhaiḥ sarvairjagatsukhitamastu ca||10.56||~~ ==【a】yat kiṃcij jagato duḥkhaṃ tat sarvaṃ mayi pacyatām|== ==【b】 任何 衆生 苦痛 彼 一切 我 願熟== ==【a】bodhisattva-śubhaiḥ sarvair jagat sukhitam astu ca ||== ==【b】 菩薩 德 一切 衆生 安樂 願是 與== *འགྲོ་བའི་སྡུག་བསྔལ་གང་ཅིའང་རུང༌། །དེ་ཀུན་བདག་ལ་སྨིན་གྱུར་ཅིག །བྱང་ཆུབ་སེམས་དཔའི་དགེ་འདུན་གྱིས། །འགྲོ་བ་བདེ་ལ་སྤྱོད་པར་ཤོག །* ★56.眾生諸苦痛，願悉報吾身！ 願因菩薩德，眾生享安樂！ ▲(56) Whatever sufferings wandering beings might have, May all of them ripen on me, And through the bodhisattva assembly, May wandering beings enjoy happiness. △56. Whatever suffering there is for the world, may it all ripen upon me. May the world find happiness through all the virtues of the Bodhisattvas. ②願諸一切眾生苦，悉皆成熟報我身，願諸一切菩薩僧，令諸眾生享安樂。 ④讓眾生的一切苦難果報都落在我身上；讓菩薩的一切功德保佑眾生幸福快樂。 #### 10.57 ~~jagadduḥkhaikabhaiṣajyaṃ sarvasaṃpatsukhākaram| lābhasatkārasahitaṃ ciraṃ tiṣṭhatu śāsanam||10.57||~~ ==【a】jagad-duḥkha-eka-bhaiṣajyaṃ sarva-saṃpat-sukhākaram |== ==【b】 眾生 苦 一 藥 一切 圓滿 安樂源== ==【a】lābha-satkāra-sahitaṃ ciraṃ tiṣṭhatu śāsanam ||== ==【b】 得 敬 伴隨 長久 住 教法== *འགྲོ་བའི་སྡུག་བསྔལ་སྨན་གཅིག་པུ། །བདེ་བ་ཐམས་ཅད་འབྱུང་བའི་གནས། །བསྟན་པ་རྙེད་དང་བཀུར་སྟི་དང༌། །བཅས་ཏེ་ཡུན་རིང་གནས་གྱུར་ཅིག །* ★57.願除苦良藥，一切安樂源， 教法得護持，長久住世間！ ▲(57) May the teachings, the sole medicine for the sufferings of wandering beings And the source of all happiness, Continue to endure for a very long time, With material support and shows of respect. △57. May teaching that is the sole medicine for the suffering of the world and the source of all prosperity and joy remain for a long time, accompanied by riches and honor! ②療有情苦唯一藥，一切安樂出生處，聖教恒常住世間，為諸供養承事處。 ④治療眾生痛苦的藥草，一切幸福快樂的源泉，連同受到供養和禮遇，但願聖教長久存在。 ## 三、念恩禮敬 ### 10.58 ~~mañjughoṣaṃ namasyāmi yatprasādānmatiḥ śubhe| kalyāṇamitraṃ vande'haṃ yatprasādācca vardhate||10.58||~~ ==【a】mañjughoṣaṃ namasyāmi yat prasādān matiḥ śubhe |== ==【b】 文殊尊 我禮敬 若 悲憫 心 善== ==【a】kalyāṇamitraṃ vande 'haṃ yat prasādāc ca vardhata iti ||== ==【b】 善知識 禮 我 若 悲憫 與 增長 謂== *གང་གི་དྲིན་གྱིས་དགེ་བློ་འབྱུང༌། །འཇམ་པའི་དབྱངས་ལ་ཕྱག་འཚལ་ལོ། །གང་གི་དྲིན་གྱིས་བདག་དར་བ། །དགེ་བའི་བཤེས་ལའང་བདག་ཕྱག་འཚལ། །* ★58.禮敬文殊尊，恩生吾善心， 亦禮善知識，恩長吾三學。 ▲(58) I prostrate to Manjughosha, through whose kindness My thought has become constructive; I prostrate as well to my spiritual teacher and friend, Through whose kindness, I’ve been able to have it expand. △58. I bow to Manjughosa, through whose grace my mind turns to virtue. I salute my spiritual friend through whose kindness it becomes stronger. ②以誰殊恩發善心，聖妙吉祥恭敬禮，以誰殊恩我宣揚，我亦敬禮善士師。 ④我向文殊菩薩致敬，受他恩惠，懷有善心；我向這位善友致敬，受他恩惠，善心增長。 ~~iti śrī śāntideva viracite bodhicaryāvatāre bodhipariṇāmanā nāma daśamaḥ paricchedaḥ||~~ *བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ་ལས་བསྔོ་བ་ཞེས་བྱ་བ་སྟེ་ལེའུ་བཅུ་པའོ།། །།* bodhicaryāvatāre pariṇāmanā paricchedo daśamaḥ || samāpto ’yaṃ bodhicaryāvatāraḥ | kṛtar ācāryaśāntidevasya mañjughoṣaprāsādād iti ||(MS L1) / svam param parivarteta bhāvenaiva sadā sudhīḥ | vāhye ’dhyātmanyenāsakto yas tam vande sadādarāt(ḥ) ||(MS L2) —藏譯跋— *བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ་སློབ་དཔོན་ཤནྟ་དེ་བས་མཛད་པ་རྫོགས་སོ།། །།* ②寂天阿闍黎所作的《入菩薩行》，到此已圓滿結束。 *རྒྱ་གར་གྱི་མཁན་པོ་སརྦ་ཛྙཱ་དེ་བ་དང༌། ཞུ་ཆེན་གྱི་ལོ་ཙཱ་བ་བནྡེ་དཔལ་བརྩེགས་ཀྱིས་ཁ་ཆེའི་དཔེ་ལས་ཞུས་ཏེ་གཏན་ལ་ཕབ་པ་ལས།* ②首先，它由印度方丈沙爾瓦其那提婆和主校譯師吉祥積，從喀什米爾傳本翻譯、審訂而成。 This concludes Engaging in Bodhisattva Behavior, composed by the great teacher Shantideva (first half of the eighth century C. E.). It was translated (into Tibetan), edited, and settled upon from a Kashmiri manuscript by the learned Indian master Sarvajna-deva and the editor-translator monk Peltseg (early ninth century C. E.). *སླད་ཀྱིས་རྒྱ་གར་གྱི་མཁན་པོ་དྷརྨ་ཤྲཱི་བྷ་དྲ་དང༌། ཞུ་ཆེན་གྱི་ལོ་ཙཱ་བ་བནྡེ་རིན་ཆེན་བཟང་པོ་དང༌། ཤཱཀྱ་བློ་གྲོས་ཀྱིས་ཡུལ་དབུས་ཀྱི་དཔེ་དང་འགྲེལ་པ་དང་མཐུན་པར་བཅོས་ཤིང་བསྒྱུར་ཏེ་གཏན་ལ་ཕབ་པའོ། །* ②其後，復由印度方丈達磨師利拔駝羅、主校譯師仁欽桑布和釋迦意，根據摩揭陀傳本及其註釋，重新修改、翻譯並審訂。 It was then corrected in accordance with a Magadha edition and commentary, retranslated and settled upon by the learned Indian master Dharma-shribhadra and the editor-translator monks Rinchen-zangpo (958 – 1051) and Shakya-lodro. *ཡང་དུས་ཕྱིས་རྒྱ་གར་གྱི་མཁན་པོ་སུ་མ་ཏི་ཀཱིརྟི་དང༌། ཞུ་ཆེན་གྱི་ལོ་ཙཱ་བ་དགེ་སློང་བློ་ལྡན་ཤེས་རབ་ཀྱིས་དག་པར་བཅོས་ཤིང་བསྒྱུར་ཏེ་ལེགས་པར་གཏན་ལ་ཕབ་པའོ། ། །* ②最後，又經印度方丈蘇馬爾地基地和主校譯師具慧般若比丘，重新修正、翻譯，並善加審訂。 Then, at a later time, it was further corrected, retranslated, and finalizedby the learned Indian master Sumati-kirti and the editor-translator monk Loden-sherab (1059 – 1109). |1.36| |2.66| |3.33| |4.48| |5.109| |6.134| |7.75| |8.186| |9.168| |10.58| www.berzinarchives.com