《入菩薩行論》– 寂天菩薩 造頌

BODHICHARYAVATARA — Santideva

中譯文為如石法師所譯第五版

English version:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan, (translated into English by Parmanada Sharma, with the orginial Sanskrit)

第六品 安忍

VI. KSANTI-PARMITA

Perfection of Forbearance

1. 一嗔能摧毀 千劫所集施 供養善逝等 一切諸善行
Anger destroys all wholesome conduct, such as charity and Buddha-worship, collected during thousands of aeons.

2. 罪惡莫過嗔 難行莫勝忍 故應以眾理 努力修安忍
There is no sin greater than hatred and no penance greater than forbearance. Therefore, forbearance should be practiced with constant effort in various ways.

3-5. 若心執灼嗔 意即不寂靜 喜樂亦不生 不穩不成眠
有人以利敬 恩施來依者 施主若易嗔 反遭彼殺害
嗔令親友厭 雖施亦不依 總之有嗔恚 安樂不久住
The mind does not experience peace, nor the joy of love, nor sleep nor patience, as long as the barb of hatred is embedded in the heart.Those whom he obliges with benefits and who are entirely dependent on him, -even such (servants etc.) become ready to kill a master who harbours hatred (for them).From such a one, even friends get scared. Inspite of his charity, he is not ministered to (by them). In brief, nobody can stay happy while harbouring anger.

6. 嗔敵能招至 如上諸痛苦 精勤滅嗔者 享樂今後世
Hence this enemy called anger is at the root of all sufferings. He who destroys anger steadfastly will even be happy here and here-after.

7. 強行我不欲 或擾吾所欲 得此不樂食 嗔盛毀自他
Hatred, by getting the food of ill-will through the practicing of undesirable conduct and (from) hindrance to desirable conduct, gets head-strong and destroys me.

8. 故應盡斷除 嗔敵諸糧食 此敵唯害我 更無他餘事
Therefore, I will totally destroy this food of my enemy, for it has no other function but to kill me.

9. 遭遇任何事 莫擾歡喜心 憂惱不濟事 反失諸善行
Even if the worst befalls me, I should not disturb my mental happiness. There is no good in ill-will or anger; (instead) it diminishes wholesome karma.

10. 若事尚可救 雲何不歡喜 若已不濟事 不樂有何益
If remedy is possible, what use is ill-will there? If no remedy exists, ill-will will be of no avail.

11. 不欲吾與友 歷苦受輕蔑 粗言不雅語 於敵則反是
For loved ones and for one’s own self, one wishes no suffering, no humiliation, no harsh words, and no disrespect. But, for one’s enemies, it is the opposite of all this.

12. 樂因何其微 苦因極繁多 無苦無出離 故心應堅忍
Happiness is attained but rarely. The state of suffering is constant. ‘Dukha’ is also the means to find release from ‘samsara’ Therefore, O mind! Be firm (to face dukha).

13. 苦行伽那巴 無端忍燒割 吾今求解脫 何故反畏怯
The worshippers of Durga and the people of Karnatka fruitlessly endure the agony of burning and piercing their limbs in order to attain ‘mukti’ or emancipation: why should I, then, be a coward?

14. 習久不成易 此事定非有 漸習小害故 大害亦能忍
There is nothing which is difficult to practice. Therefore, through the practice of a little suffering, great agony or ‘maha-vyatha’ can also be endured.

15. 蛇及虻蚊噬 饑渴等苦受 乃至疥瘡等 豈無此苦受
Why don’t you see the fruitless pain caused by such things as the bite of a snake or an insect or by hunger and thirst or by rashes?

16. 於寒暑風雨 病纏捶打等 不宜太嬌弱 若嬌反增苦
One should not act soft in the face of suffering caused by cold, heat, rain, wind, road, disease, fetters and floggings etc. otherwise the suffering will multiply.

17-18. 有人見己血 反增其堅勇 有人見他血 驚慌復悶絕
此二分別由 堅毅怯弱致 故應輕害苦 莫為諸苦毀
Some feel especially emboldened to see their own blood, while others almost faint on seeing other’s blood.Such reaction comes from the strength or timidity of the mind. Therefore one should not be affected by suffering by regarding it as insurmountable. 19-20. 智者縱歷苦 不亂心澄明 奮戰諸煩惱 雖生多害苦
然應輕彼苦 力克貪嗔敵 勝彼乃勇士 其餘唯殺尸
The wise one should not disturb the even tenor of his mind even in distress. Life is like a war with ‘klesas’ and, in war, suffering is but natural.They alone are victorious warriors who, braving enemy onslaught on their chest, defeat him. Others only slay slain corpses.21. 苦害有諸德 厭離除驕慢 悲愍生死眾 羞惡樂善行
Dukha has another quality: it eradicates arrogance through (a feeling of) disheartenment, (and creates a feeling of) compassion for beings, fear of evil and devotion to Lord Buddha.

22. 不嗔膽病等 痛苦大淵藪 雲何嗔有情 彼皆緣所成
I do not feel angry with heat etc. (i.e. the humours of the body) even though they cause much suffering to me. Then, why feel angry with animate beings who too cause suffering owing to their conditioned behaviour.

23-24. 如人不欲病 然病乃湧現 如是不欲惱 煩惱強生起
心雖不思嗔 而人自然嗔 如是未思生 彼嗔猶自生
Just as pain arises even when not wished for, likewise anger arises forcibly even when not wished for.
A person gets angry easily even when thinking: ‘I will not get angry’; nor is anger generated by thinking: ‘I will get angry’.
25. 所有一切過 種種諸罪惡 彼皆緣所生 全然非自力
Whatever the various crimes and sins, -all arise through the force of conditioned behaviour; they are not independent inthemselves.

26. 彼等眾緣聚 不思將生嗔 所生嗔惱等 亦無已生想
With the presence of even these conditional ingredients, there is no consciousness (among them) of their generating such feelings; nor is there any consciousness in the (dukha) so born as to the cause of its birth.

27. 縱許有主物 施設所謂我 主我不思故 將生而生起
That which is regarded as supreme and that which is imagined as ‘atma’ or self, -these two do not arise after purposely thinking: ‘I shall arise’.

28. 不生故無果 常我欲生果 則於境恆散 彼執永不止
Because it is unborn and non-existent, what wish can it have to produce (anything)? Also, it can have no desire to resist if it is totally absorbed in (material) objects.

29. 彼我若是常 無作如虛空 縱遇它緣時 不動無變異
The ‘atma’ is ever non-conscious like the sky and non-active too. And, that which is immutable cannot have any function even in conjunction with the ‘prtyayas’ or conditional behaviour.

30. 作時亦如前 則作有何用 謂彼作即此 我作何相關
That which remains the same even which acting, what has that to do with action or ‘kriya’? ‘This is the action of the self’: how can then such link be established (with the ‘atma’)?

31. 是故一切法 依他非自主 知已不應嗔 如幻如此事
Thus everything is dependent. That which is (apparently) independent is also not independent (of its cause). Who would, then, get angry with feelings which are unreal and causal.

32. 由誰除何嗔 除嗔不應理 依彼斷諸苦 故非不應理
Thinking as to who wards off whom, it is not appropriate even to ward off or restrain. However, restraining and warding off is permissible in matters where suffering is lessened through restraining (delusions).

33. 故見怨或親 非理加害我 思此乃緣生 如是應樂住
Thus, when seeing a foe or a friend committing an unjust act, one should feel happy, believing that the person is acting in that manner owing to such an action arising from such a cause.

34. 若苦由自取 世皆不欲苦 是則諸有情 應皆無苦楚
If all bodies could function of their own sweet wish, there would be no dukha in the world, because nobody wants to be unhappy.

35-36. 或因己不慎 以刺自戮傷 或為得婦心 憂傷復絕食 自縊或縱崖 服毒不宜食 以非福德行 於己作損傷
People create obstacles for themselves through such unwise conduct as (torturing themselves) with thorns etc., or they, out of desire for women and wealth and such other things, starve and fast.There are others who harm themselves by hanging or by leaping down a cliff or by taking unwholesome food or poison. Others harm themselves by their unwholesome conduct. 37-38. 自惜性命者 因惑尚自盡 爾時於他身 雲何能不損 於彼生煩惱 而行殺我者 慈悲縱不起 生嗔亦非當
Thus, if people can destroy their own dear selves under the effect of klesas, how can they have detachment from doing ill to other beings.Why should one feel angry if one cannot feel compassionate towards people who are mad under the influence of klesas and have sucidial impulses?39. 設若害他人 乃愚自本性 嗔彼則非理 如嗔燒性火
If it is the nature of the ignorant (fools) to do mischief towards others, anger is uncalled for towards them as in the case of fire for its burning (nature)

40. 若過是偶發 有情性乃賢 則嗔亦非理 如嗔煙蔽空
Beings, by nature, are fair-minded and the fault (in them) is temporary. Even so, anger against them is not justifiable just as bitter smoke in the sky (is not the sky’s permanent feature).

41. 杖等親為害 若嗔使杖者 彼復嗔使敵 定應嗔其嗔
If, leaving aside the main thing like the sick etc., I get angry with the user (of the stick), -(know that) even he is by hatred incited. So, the proper thing for me would be to hate hatred itself.

42. 我昔於有情 曾作如是害 故害有情者 我應受此損
I must have inflicted similar pain on beings earlier. Therefore, this (present) suffering is justifiably my lot.

43. 彼器於我身 二者皆苦因 雙出器與身 於誰該當嗔
His weapon and my body are both the cause of dukha. He bore the weapon and I the body. With whom should I get angry?

44-45. 身似人形瘡 輕觸苦不堪 盲目我愛執 遭損當嗔誰 愚夫不欲苦 偏愛諸苦因 既由己過害 豈能嗔於人
When I posses this swollen abscess of a human body, – which is not touchable being painful, blind with desire, – with whom should I get angry? I do not want dukha, but foolishly do I hanker after its cause. Hence why get angry with someone else when one suffers because of one’s own fault?46. 譬如諸獄卒 乃諸劍葉林 既由己業生 於誰該當嗔
Like a forest of sword-sharp leaves and hell-birds, my sufferings are born of my own karma. With whom should one get angry?

47. 宿業所發動 令他損惱我 因此若墮獄 豈非我害他
Those who do me harm have, in fact, come into being through the incitement of karma performed by me (in previous lives). Now they will be consigned to hell and I alone will be responsible for their damnation.

48. 依彼修忍辱 消我諸多罪 彼等依我者 墮獄久受罪
Dependent on these (i.e. my tormentors) my own evil karma is diminished through forbearance, but they are heading for hells of interminable tortures.

49. 若吾傷害彼 彼反饒益我 則汝粗暴心 何故反嗔彼
I am their ill-doer while they are my benefactors. O evil mind! Why do you, then get angry by making a wrong distinction (between yourself and others)?

50. 若我有功德 則不趨地獄 若吾自守護 則彼何所得
If I do not go to hells owing to the quality of my aim (i.e. forbearance), how will it be with these even though I have saved my own self?

51. 若以害回報 則彼不護罪 吾行亦退失 難行將損毀
If I were to return harm for harm towards them, that would not save them; (on the other hand) such conduct would undermine my own ‘carya’ or practice and that is how noble practitioners are destroyed.

52. 心意無形體 誰亦不能壞 若心著此身 則遭諸苦損
Mind being incorporeal cannot be destroyed by anybody anywhere. It is the mind’s attachment with the body that becomes the cause of (mental) suffereing.

53-54. 輕蔑及粗語 並諸惡名稱 於身若無害 心汝何故嗔 謂他不喜我 然彼於現後 不能毀損我 何故厭棄彼
Insult, harsh words, ill-repute – these do not harm the body. Then, why do you, O mind! Get angry with these things?Is others’ unkindness towards me going to devour me in this life or the next that I so much spurn it? 55-56. 謂礙利養故 縱我厭受損 吾利終將舍 諸罪則久留 寧今速死歿 不願邪命活 似此縱久住 終必遭死苦
If I do abhor them (i.e. unkind acts) for the reason that they are contrary to my interest or gain, – well, all gain is bound to perish here itself whereas my ‘papa’ will surely stay (hereafter).It is, therefore, better for me to die today (without making any gains) than live a long life of falsehood (mithya). For, even while living for a long time, the ordeal of death will still be there for me.57-58. 夢受百年樂 彼人復蘇醒 或受須臾樂 頃刻此人醒 醒已此二人 夢樂皆不還 壽雖有長短 臨終唯如是
He who wakes up from a dream after enjoying pleasures for a hundred years and he who wakes up after enjoying for a moment –
Joy vanishes for both, at waking, in the same fashion. The same similitude is applicable to the time of death both for the long-lived and the short-lived.

59. 設得多利養 長時受安樂 死時遭盜劫 裸體空手還
Even after gaining a lot of gains and enjoying a lot of pleasures for a long time, I shall depart from this world like one dispossessed (by thieves), – empty-handed, naked.

60. 謂利能活命 避惡並修福 若為利養嗔 福盡惡當生
Therefore, I shall gainfully lead my life performing ‘punya’ and destroying ‘papa’. If I indulge in anger for the sake of gains, I shall only be destroying my ‘punyas’.

61. 若以某物活 復因彼退墮 唯行罪惡事 苟活有何益
If the purpose for which I live perishes, what use is such a life, which only spells ‘asubha’ or evil?

62. 謂謗令他疑 故嗔謗我者 如是何不嗔 誹謗他人者
I feel angry with a person who denigrates me (avarna-vadi) because, in this manner, he causes harm to beings. Then, why is (similar) anger not born for one who denigrates others?

63. 謂此唯關他 是故汝堪忍 如是何不忍 煩惱所生謗
If forgiveness can be practiced in respect of uncharitable behaviour related to others, why not practise similar forbearance towards one’s denigration by people?

64-65. 佛像塔正法 誹謗摧毀者 我為不應嗔 佛等無害故 諸害上師者 及害親友者 思彼皆緣生 知已應止嗔
Anger is not proper for me even against those fanatics who destroy holy images, reliquaries and noble dharma, because the Buddhas are ever beyond pain.Anger should also be warded against even those who do wrong towards the preceptors, towards relatives and dear ones, knowing that their action is born of a previous cause or ‘pratyaya’.66. 情與無情二 俱害諸有情 雲何唯嗔人 故我應忍害
Suffering for beings is destined both from animate and inanimate creation. Therefore, why have malice only towards animate beings? Forgive them also for the pain they cause.

67. 或由愚行害 或由愚而嗔 此中孰無過 孰為有過者
Some commit wrong through ignorance, others get angry over it through ignorance. Whom should we hold guilty and whom not guilty?

68-69. 因何昔造業 於今受他害 一切既依業 憑何嗔於彼 如是知見已 以慈互善待 故吾當一心 勤行諸福善
Why did I perform those actions previously for which others are now causing me harm? All are linked with karma. Who am I to disregard it or reverse its result?Having understood this, I should so strive for doing ‘punya’ or noble deeds that all will become loving hearts among themselves. 70-71. 譬如屋著火 燃及他屋時 助火蔓延草 理當速棄彼 如是心所貪 能助嗔火蔓 慮火燒德屋 應疾厭棄彼
When fire from a house on fire enters another house, the straw etc. lying there have to be removed by dragging away.Even so, when the mind is burning with attachment to the fire of hatred, it has to be given up at that very moment lest the body burns away (with the fire of ‘dvesa’).72. 如彼待殺者 斷手獲解脫 若以人間苦 離獄豈非善
If a person, condemned to death, is let off only after the amputation of a hand, what wrong is there? Similarly what is wrong in a person being saved from consignment to hell by only undergoing pain (in life).

73. 於今些微苦 若我不能忍 何不除嗔恚 地獄眾苦因
If you are unable to bear even this little suffering today, why don’t you restrain yourself from anger in order to save yourself from the tortures of hell.

74-75. 為欲曾遷返 墮獄受火燒 然於自他利 吾猶未成辦 此苦不如是 且能成大利 為除眾生害 欣然受此苦
I have suffered the tortures of hell a thousand times merely for (my) anger’s sake. Neither for my own sake nor for other’s sake did I ever endure them.If one practises the Great Purpose (i.e. the bodhisattva path), the misery endured will not be that serve. It is only proper to feel joy in the suffering that helps remove the suffering of others.76-77. 人贊敵有德 若獲歡喜樂 意汝何不贊 令汝自歡喜 如是所生樂 唯樂無性罪 諸佛皆稱許 亦是攝他法
If somebody feels happy in exaggeratedly praising someone else’s qualities, why don’t you also, O mind! feel happy in praising such a person?This pleasure of praising other’s qualities is harmless and also a source of joy. It is a pleasure not prohibited by the excellent ones. It is also a good means to attract others.

78-79. 謂他獲樂故 然不欲彼樂 則應不支薪 此壞現後樂 他贊吾德時 吾亦欲他樂 贊敵功德時 何故我不樂
If you, (thinking that it only places them, i.e. the persons praised), don’t like such conduct, you will forfeit all your reward here and hereafter as when not paying wages to your servant (for the work done).When your own qualities are being praised, you want others to be pleased with it. However, when others’ qualities are being praised even you yourself do not feel pleased.80-81. 初欲有情樂 而發菩提心 有情今獲樂 何故反嗔彼 初欲令有情 三界供佛果 今見劣利敬 何故起憂惱
Having attained ‘bodhichitta’ with the desire to make all beings happy, why do you feel angry towards them if they by themselves gain some happiness?If you desire all beings to attain the bodhisattva status as in the three worlds revered, why do you burn (with jealousy) to see them others receive even this modicum of respect?

82-83. 所應自撫養 是應汝施給 若令他人養 不喜豈反嗔 不願彼獲利 豈願彼證覺 嗔彼富貴者 豈有菩提心
He who supports a person to be looked after by you is, in fact, helping you. Would you be not happy rather than angry to have such a supporter of the family?How can he, who desires bodhi for all beings, grudge them this little joy? And, how can he himself attain bodhichitta when he gets angry over other’s happiness?84. 若彼從他得 或利在施家 既俱非汝有 施不施何干
If a person does not receive an object (meant to be gifted to him), it lies with the donor in his house. It certainly will not come to you. Then, why worry whether the object is given away or not.

85. 何故棄福德 信心與己德 不守己得財 汝何不嗔己
Why sacrifice your own ‘punya’ and good name (by being jealous of others’ respect and fame)? Why don’t you get angry with yourself for not accepting what you can gain?

86. 非但汝不憂 昔日所為惡 豈欲竟勝彼 昔培福者乎
You do not ponder over the unmeritorious deeds or ‘papa’ done by you, but you compete (in envy) with others in the meritorious deeds they have done.

87-88. 縱令敵不喜 汝有何可樂 唯盼敵受苦 不成損他因 汝願縱得償 他苦汝何喜 若謂滿我願 更無餘能毀
Even if your enemy is hurt, what happiness can it give you? Your merely wishing him to be harmed will not become the cause of his hurt.And, even if he is harmed by your wish, what happiness can it give you? If your aim is joy out of others’ pain, what could be more wretched than that? 89-90. 若為惑漁夫 利鉤所鉤執 陷我於獄瓶 定受獄卒煎 受贊享榮耀 非福非長壽 非力非無病 非令身安樂
This hook of klesas (like that cast by a fisherman) is indeed terrible. Caught in it the messengers of death will take you away to such hells as the ‘kumbhi’.Praise, fame and honour will not contribute either to one’s ‘punya’ (merit), or ‘ayu’ (life) or ‘bala’ (prowess) or ‘arogya’ (health) or ‘kaya-sukham’ (physical joy).91. 若吾識自利 贊譽有何益 若唯圖暫樂 應依飾等酒
If, knowing one’s purpose, one were to believe that these things (i.e. praise etc.) can be helpful in the pursuit of the aim, one could as well gain it (i.e. temporary joy) through drinking and gambling.

92. 若但為名聲 失財復喪命 語詞有何用 死時誰得樂
Some (foolish) people, for the sake of fame, lose all their wealth and also kill themselves. Are words (of praise) to be devoured? What joy can they give to a person after death?

93. 沙屋傾頹時 愚童哀極泣 如是傷失譽 吾心似愚童
Just as a child wails with anguish when his sand-house is broken, so does my mind appear to me at the loss of praise and fame.

94. 聲暫無心故 受贊何足樂 若謂他喜我 彼贊是喜因
Since words are inanimate, it is impossible that they could be capable of praising me but, because they please the other person (in praising me), I too love this flattery.

95-96. 贊吾或他喜 於我有何益 喜樂屬於彼 少分吾不得 若因彼而樂 一切應如是 何故於敵贊 他樂我不樂
Whether praise is for someone else or for me, what difference does it make? As the pleasure is entirely his (who praises), I cannot even derive a small portion of it.If I feel happy in his happiness, I should feel happy in all cases and towards all people. But, why do I not feel happy about something which makes them happy?97. 故謂已贊我 心若生歡喜 此喜亦非當 唯是愚童行
‘I am being praised’, – this feeling generates happiness in me. However, this is a foolish feeling as it is unconcerned with others’ happiness.

98. 贊譽令心散 破壞厭離心 令妒有德者 復毀圓滿事
Praise etc. destroy my peace (of mind) as also my disillusion about samsara. They create (a sense of) mischievousness towards those of noble qualities and destroy the accumulation of merit.

99-100. 現前若有人 欲損我聲譽 彼豈非救我 免墮諸惡趣 吾唯求解脫 勿需利敬縛 解我束縛者 何故反嗔彼
Therefore, those who are ranged against me in order to demolish my praise etc. are, in fact, saving me from falling into lower states.When my objective is ‘mukti’ or emancipation, it is improper for me to be bound by ties of gain and honour. What hatred, therefore, can I have for those who release me from these ties?101. 如吾欲趣苦 然蒙佛加被 閉門不放行 雲何反嗔彼
Those who have shut against me (by upbraiding my desire for praise) the door (of my fall) which I was keen to enter, are like the boon of Buddha. Why then harbour hatred for them?

102-103. 若謂能障福 嗔彼亦非當 難行莫過忍 雲何不忍耶 若吾因己過 不堪忍彼敵 是則徒自障 習忍福德因
‘Such and such has retarded my (progress to) ‘punya’, -is not justified even towards such a person. There is no ‘tapas’ or penance like ‘ksanti’ and here is an opportunity to practice it as provided by such people.Because of my faults I do not forgive such a one (i.e. the critic). So, it is I who have myself created a hurdle (to attain merit) when the cause for ‘punya’ is available.104. 無害忍不生 怨敵生忍福 既為修福因 雲何謂障福
That which does not occur without something and with that ‘something’ it exists, -that alone is its cause. How can that be termed as an obstacle.

105. 應時來乞者 非行布施障 授戒諸堪布 亦非障出家
If a beggar arrives at the time of alms-giving, he is no obstacle. And, if an initiate arrives (when someone is being ordained), he is no obstacle (in the path of initiation).

106-108. 世間乞者眾 忍緣敵害稀 若不誰施害 必無來害者 故敵如家寶 毋須費力得 能助菩提行 故當喜自敵 敵我共成忍 故此安忍果 首當奉獻彼 因敵是忍緣
Beggars are plenty in the world but ill-doers (among them) are rare. If I am harmless (towards others), who will harm (me)?So, like a treasure appearing in a house without any effort for it, I should love my enemy for his being helpful in my ‘bodhi-charya’.As they are the cause of help and not hindrance, forgiveness should be practiced by me (towards tham); they are the first to deserve forbearance (on my part) for this reason.

109. 謂無助忍想 故敵非應供 是則不應供 正法修善因
If the enemy is not to be respected because (the bodhi-sattva’s) practice of forgiveness is not his intention, so also why should holy dharma be venerated as being ‘achita’ or unconscious in respect of achieving perfection (‘siddhi’)?

110-111. 謂彼思為害 故敵非應供 倘如醫利我 雲何修安忍 既依極嗔心 方能修堅忍 唯敵是忍因 應供如正法
‘He intends harm’ – if that is the reason for not respecting an enemy, how else can I (who am determined to do good to beings like a good physician) have forbearance?Forbearance is born only from dependence upon one with an evil intention. So, he alone is the ‘hetu’ or cause of forgiveness and, therefore, worthy of respect like the holy dharma.112. 是故牟尼說 生佛勝福田 常敬彼二者 圓滿到彼岸
The Sakya-muni has said that the ‘sattva-kshetra’ and the ‘buddha-kshetra’ are equivalent, because many sadhakas attained total perfection by worshipping both these.

113-114. 修法所依托 有情等諸佛 敬佛不敬眾 豈有此言教 非說智德等 由果故雲等 有情助成佛 故彼二相等
The attributes of Buddha-dharma are easily attainable from the sattvas and the jinas. Then, why not have the same reverence for sentient beings as for the conquerors.The two are identical not in quality but the fruit of their intentions. Therefore, their significance is the same and they are classed as equal.115-116. 懷慈供有情 因彼尊貴故 敬佛福德廣 亦因佛尊貴 助成修佛份 故許二相等 然彼非等佛 無邊功德海
The ‘mahatamya’ or significance of beings arises from reverence towards innumerable creatures through the practice of ‘maitri’ and ‘karuna’. The eminent significance of the Buddha lies in the ‘punya’ born of their grace.Hence equivalence lies only in the context of the generation of ‘buddhattva’; otherwise they are no equals of the Buddhas who are the oceans of many excellences.

117-118. 唯佛聚德齊 於具少分者 雖供三界物 猶嫌不得足 能生勝佛法 有情有此分 唯因此德符 即應供有情
Even if an iota of that excellence which is found in the Buddhas, is seen in a being, the three worlds would be insufficient to offer veneration to such a one.A noble portion of the awakening of ‘buddhattva’ or Buddha-attributes is present in the beings. Because of this identity of a portion, reverence for beings is necessary.119. 無偽眾生親 諸佛利無邊 除令有情喜 何能報佛恩
What other repayment of debt can be made to (our) guileless friends i.e. Buddhas and bodhisattvas, – doers of immense good to us, – except by revering sentient beings?

120. 利生方足報 舍身入獄佛 故我雖受害 亦當行眾善
For the sake of those beings for whom the bodhisattvas tear apart their bodies and enter the ‘avichi’ hell, only noble conduct should be pursued even if they perpetrate great wrong.

121. 諸佛為有情 尚且不惜身 愚痴較慢我 雲何不侍眾
When my masters give up even their bodies gladly for others’ sake, why do I behave like a fool-hardy egoist towards them and not act like an obedient servant?

122-123. 眾生樂故佛歡喜 眾生遭害諸佛慍 有情欣喜佛悅樂 冒犯有情亦傷佛 猶如身上遍著火 雖與諸欲意不樂 如是若傷諸有情 則無取悅諸佛方
They, in whose happiness the bodhisattvas feel happy and in whose sorrow they feel sad, it is through pleasing them that all bodhisattvas are pleased and through harming them they are hurt.Just as a person, whose body is with fire ablaze, can derive no pleasure from any of the sense objects, so also there can be no joy for the compassionate ones when others with pain are afire.124-125. 因我昔是害眾生 令大悲佛心不悅 眾罪我今一一悔 祈佛慈悲盡寬恕 為令如來歡喜故 從今止害利世間 眾生鞋雖踐吾頂 寧死亦悅世間主
Thus, whatever wrongs have been done by me, the tormentor of beings, I make a clean breast of them today before the Compassionate Ones that they may forgive me for causing them displeasure.Today, I assume the role of a servant for propitiating the Tathagatas. Let masses of men put their feet on my forehead or even kill me. May the Lords of the world be pleased.

126-127. 彼大悲佛已無疑 視諸眾生猶如己 故見有情即佛體 如是何不敬眾生 悅眾能令如來喜 成辦自利不離此 除世間苦亦即此 故我應常行此事
Undoubtedly this entire creation is regarded as their own self by the Compassionate Ones. Therefore, look on them now as Buddha-forms alone. What disrespect could be there for them?This (approach) pleases the Tathagatas and completely fulfils a personal purpose: it dispels the dukha of the world. Therefore, let that alone be my resolve.128-130. 譬如大王臣 雖傷眾多人 然有遠見者 力堪不報復 因彼力非單 王勢即彼援 害者力非弱 不應輕忽彼 悲佛與獄卒 吾敵救援者 如民侍暴君 普令有情喜
For example, if some king’s man troubles a citizen, the far-sighted citizen is unable to oppose him (for fear of punishment).The citizen knows that the official is not alone but is backed by the power of the king. Therefore, do not disregard even the weak,because his support is that of all the hell-guardians as also of the Compassionate Ones. So one must propitiate all ‘sattvas’ like one would the servant of a terrible king.

131-132. 暴君縱生嗔 不能令遭致 犯有情所生 地獄諸過害 如是王雖喜 然彼不能與 悅有情所得 成滿正覺果
Moreover, what could an angry king do that could cause such hell-terrors as are experienced only through practicing hatred towards beings.If pleased, what could the king give that could equal bodhisattva-hood which can be experienced only through making the beings happy.

133-134. 取悅有情果 未來成正覺 今世享榮耀 吾今何不見 輪回因忍得 美貌無病苦 享譽與長壽 樂等轉輪王
Why don’t you realize that the future attainment of Buddha-hood and fortunate, fame and happiness here and now are only possible through pleasing the sattvas?In this world (of cyclic existence) only a person practicing forbearance achieves long-living grace, health, happiness and the pure joy of a sovereign king.

《入菩薩行論》– 寂天菩薩 造頌

BODHICHARYAVATARA — Santideva

中譯文為如石法師所譯第五版

English version:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan, (translated into English by Parmanada Sharma, with the orginial Sanskrit)

第三品 持守菩提心

III. BODHICHITTA-PARIGRAH

Acceptance of Bodhichitta

1. 欣樂而隨喜 一切諸有情 息苦諸善行 得樂諸福報
I feel happy with joy in the virtue that relieves from suffering all beings in unhappy states (like hells etc.) May these suffering ones dwell in joy.

2. 隨喜三學行 二乘菩提因 隨喜眾有情 實脫輪回苦
I rejoice in that virtue which recommends release from the suffering of cyclic existence. I am happy in the virtue that attends bodhisattvahood, Buddha-hood and those who have carved their own path to enlightenment.

3. 隨喜佛菩提 及諸佛子地 亦欣樂隨喜 令有情安樂
I rejoice in the enlightenment of the Masters (the bodhisattvas) who are the oceans of the awakening mind, who carry the burden of all beings’ happiness and who are the generators of good for all beings.

4. 為苦惑有情 燃亮正法燈 我於十方佛 合掌誠祈請
I prayed with folded hands to all the Buddhas in all the directions that they may light the lamp of dharma for beings hurled in sufferings owing to their delusion.

5. 住世無量劫 莫令世間迷 知佛欲涅槃 合掌速祈請
With folded hands I beg of the jinas who are desirous of entering ‘nirvana’ that they may tarry for countless aeons lest this world should remain plunged in darkness forever.

6. 如是諸行事 所積一切善 發心福善海 及諸饒益行
Thus with the merit collected by me in all this manner, may I become capable of assuaging the sufferings all beings.

7. 乃至眾生疾 尚未療愈前 願為醫與藥 並作看護士 May I become the medicine for those afflicted with disease as also be their tending nurse and their physician so that there is no recurrence of their disease.

8. 盼天降食雨 解除饑渴難 於彼災荒劫 願成充饑食
May I destroy hunger and thirst by an unending rain of food and drinks. May I myself become food and drink for beings during an interval of famine.

9. 為彼貧困者 願成無量藏 願諸資生物 悉現彼面前 May I become an inexhaustible treasure (of things) for poor beings. May I myself stand in front of those needy beings with the capacity to fulfill all their various needs.

10. 身及諸財富 三時一切善 為利有情故 不吝盡施舍
I do herby give up all my enjoyments and merits of the past, the present and the future without (feeling) any sense of loss for the benefit of all beings.

11. 死亦舍一切 不如布施勝 舍盡則脫苦 吾心則涅槃
Nirvana is total renunciation and my mind seeks nirvana. If I have to renounce all, it is better given away for the (good of) beings.

12-13. 吾即將此生 隨順施有情 一任彼歡喜 恆常打罵殺 縱戲弄吾身 或輕侮譏諷 吾身即施舍 雲何復珍惜 When I have completely dedicated myself to the happiness of others, let them kill me, upbraid me or constantly heap me over with dust. They may play with my body, laugh over it and sport with it. Having once given away my body to them, why should there be and worry for me?

14. 一切無害業 令身遍造作 願彼見我者 悉獲眾利益
Let them do anything (to my body) only if it provides them happiness. Never may ill befall anybody after being so dependent on me.

15. 若人因見我 生起信嗔心 願彼恆成為 成辦眾利因
If the mind of those who hold me as a support becomes unhappy or angry, may that (i.e. their state of unhappiness) always become the cause of the realization of all their desires.

16. 願彼損我者 及餘害我者 如是辱我者 皆具菩提緣
May all those who will malign me or do me ill or ridicule me or be sweet or indifferent to me, become the recipients of bodhi.

17. 路人無依怙 願為彼引導 並作渡者舟 船筏與橋梁
(May I become) the protector of the helpless, and a guide to all travellers on the Path, a boat, a bridge for all those desirous of crossing (the ocean of samsara).

18. 求島即成島 欲燈化為燈 欲床變作床 凡須僕從者 我願成彼僕
May I become a lamp for a being in need of a lamp, a bed for those seeking a bed, and a servant for those requiring a slave.

19. 願成如意牛 如意寶妙瓶 明咒及靈藥 諸如意寶樹
May I become the wish-fulfilling gem, the miracle urn, a ‘sidha-mantra’, a panacea (for all ills), the wish-fulfilling tree and the wish-fulfilling cow for (the benefit of) all beings.

20-21. 地水火風空 願我恆成為 無量眾有情 資生大根本 乃至盡空際 有情界種種 殊途悉涅槃 願成資生因
As the great Elements like earth sustain the life of myriads of creatures on the earth and in the sky so may I be the sustenance of numberless beings.May I thus become the source of sustenance for all kinds of beings in all realms of space till they are released from suffering.

22-23. 如昔諸善逝 發願菩提心 後次第安住 諸菩薩學處 如是為利生 我發菩提心 復於諸學處 次第勤修學
Just as the ancient sugatas attained the bodhichitta and just as they remained constantly established in the practices of bodhisattva-hood, so do I cultivate this bodhichitta for the good of the world and so too shall I learn those practices in proper order.

24. 智者如是持 淨菩提心已 復為增長故 如是贊彼心
So, blissfully holding on to the awakened mind, the wise, in order to further strengthened it, should rejoice in the following manners:

25.今生吾獲福 善得此人身 復生佛家族 成彼如來子 Today my life has borne fruit, having been happily blessed with this (state of) human existence. Today, born in the family of the Buddha.

26. 爾後我當為 宜乎家族業 慎莫染污此 無垢尊貴種
Therefore, from now onwards, only actions behoving my family should be performed by me so that no stigma comes to this un-sullied family (of mine).

27. 猶如目盲人 垃圾中獲寶 生此菩提心 如是我何幸
This bodhichitta has arisen in me somehow (by chance) like a blind man finding a precious gem in a heap of dust.

28. 滅死勝甘露 即此菩提心 除貧無盡藏 即此菩提心
It is the panacea created for destroying Death in this world and an inexhaustible treasure for eradicating all penury of the world.

29. 療疾最勝藥 亦此菩提心 彼為泊世途 眾生休憩樹
It is the supreme medicine for curing the disease called ‘jagata’ or worldly existence (samsara), and it is a tree to rest under for a world tired with wandering on the road of cyclic existence.

30. 復是能渡橋 渡眾出惡趣 彼是除惱熱 東升心中月
It is the common bridge for crossing over ‘durgati’ or miserable existence, a moon arisen to clam down disturbed conceptions or klesas of the world.

31. 復是璀璨日 能除無知霾 是搖正法乳 所出妙醍醐
It is the great sun that removes the darkness of life’s ignorance, the butter churned from the milk of noble dharma.

32. 於諸飄泊眾生客 及欲安享福樂者 此心能令住勝樂 因滿有情貴客意
For those who are hungry of happiness and travellers on the path of conditioned existence, it is a mound (heap) of joy capable of propitiating all or appeasing all guests (travellers).

33. 今於一切怙主前 懇請眾生為貴客 宴饗成佛及餘樂 願天非天皆歡喜
Today, the world is invited by me to this feast of noble joy in the presence of all the protectors. May all gods and demons feel happy.

《入菩薩行論》— 寂天菩薩 造頌

BODHICHARYAVATARA — Santideva

中譯文為如石法師所譯第五版

English version:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan, (translated into English by Parmanada Sharma, with the orginial Sanskrit)

第二品 懺悔罪業

II. PAPADESANA

Indicating Sin

1. 為能持彼珍寶心 我今善供諸如來 無諸垢染妙法寶 及諸佛子功德海
In order to properly achieve this jewel of the mind (i.e. bodhichitta), I offer worship to the Tathagatas, to the stainless jewel of the sacred Dharma and to the Sons of Buddhas, the oceans of excellence.

2. 所有鮮花與珍果 以及種種諸良藥 一切世間珍寶物 所有悅意澄淨水
(I offer) whatever kinds of flowers and fruit there are, all kinds of medicines (or medicinal herbs), whatever types of jewels exist in this world, and clean, limpid waters;

3. 如是巍巍珍寶山 靜謐舒適宜人林 奇花嚴飾妙寶樹 珍果累累垂支樹
So also mountains abounding in jewels, forest groves beautiful and quiet, creepers resplendent with ornaments of beautiful flowers, and trees bent with the weight of fruit – laden branches;

4. 天等世間妙芳香 燃香如意妙寶樹 蓮花飾海諸湖泊 吟鳴悅耳野天鵝
fragrances and incenses from the celestial realms of gods, wish-fulfilling trees, jewel trees, ponds with lotus ornaments bedecked, and the enchanting, sweet-warbling music of swans;

5. 不耕自生諸莊稼 及餘堪供諸珍飾 浩瀚虛空界所及 一切無主所持物
harvests sprung without the ploughshare and those properly cultivated, all other sacred embellishments, all things known and unknown and vast as the limitless sky.

6. 以意緣取敬奉獻 人中尊及諸佛子 祈請大悲勝福田 慰念吾心納吾供
Holding these (objects) mentally (in the palms of my hands), I offer them to the holy sages along with their sons. O ye compassionate ones-bodhisattvas! take pity on me and accept all these offerings of worship.

7. 我無福德極貧窮 絲毫無餘所供財 祈求利他慈怙主 為吾利故受此供
A great destitute am I, possessing no merit. I have no other objects of worship to offer. Therefore, O ye great Masters! take pity on me by accepting these objects of worship, created mentally by me.

8. 諸佛以及佛子前 吾亦恆獻吾之身 祈諸勝士哀納受 我願敬當汝尊僕
I offer myself wholly and in all manner at the feet of the conquerors (’jinas’) and their sons, adn the bodhisattvas. O ye holy ones! accept me. I do hereby, with great devotion, become your slave.

9. 即已全為尊攝受 無懼世間利有情 生前罪業離清淨 今後亦定不為惡
Under your (benign) shelter I shall become fearless. I can thus freely devote myself to the task of general good. I shall overcome the results of my previous sins and no more commit any in the future.

10-11. 水晶鋪地亮瑩瑩 寶柱耀眼生悅意 高懸閃爍珍珠蓋 於此馥郁妙澡堂 陳設諸多珍寶瓶 盛滿悅意妙香水 洋溢種種美歌樂 請佛佛子至此浴
In bath chambers full of sweet fragrance, with beautiful columns resplendent with jewels, unbrellas or canopies glowing with gems and floors clean with spotless marble laid, I shall offer a bath to the Tathagatas and their sons with gem-encrusted pitchers of water, full of delectable scents and flowers, to the accompaniment of music from sweet instruments.

12. 妙香所熏極潔淨 無比浴巾拭其身 拭已於彼復獻上 香極最勝妙色衣
With spotless clean inimitable garments scented with incense, I shall wipe their bodies; I shall offer them nice gowns or shawls, beautifully red and fragrant with incense.

13. 亦以種種細柔服 百種最勝莊嚴物 莊嚴普賢與文殊 世間自在等聖眾
I shall also adorn (the famous bodhisattvas) like Ajit, Manjughosa and Lokesvara with ornaments and garments divine, soft, attractive, and delicate and of different hues.

14. 香氣遍滿三千界 以此妙香塗敷彼 猶如拭淨純煉金 閃閃發光諸佛身
I shall anoint their bodies all over with the best of scents, -they, whose fragrance pervades millions of worlds and whose bodies are resplendent like refined gold.

15. 於諸牟尼勝供處 以諸悅意香蓮花 曼陀羅花青蓮等 及妙花蔓為供養
To the venerable sages — the bodhi-sattvas — who are worthy of reverence, I shall offer for worship beautiful garlands of such flowers as the lily (mandarava), the lotus (indivara) the jasmine (mallika) and various others equally fragrant and attractive.

16. 於彼亦獻最勝香 迷人香溢結香雲 於彼亦獻諸神饈 並同種種妙飲食
I shall also offer them clouds of insence, thick and pleasantly aromatic, spreading in all directions and emitting great frgrance like clouds hanging under the sky. I shall give food-offerings to them of various kinds and many delectable drinks too.

17. 亦將獻上金蓮花 齊整羅列珍寶燈 於彼香馥地面上 點點散布悅意花
I shall also offer be-jewelled lamps perched on rows of golden lotuses, and on floors sprinkled over with scented objects shall I scatter fragrant flowers.

18-19. 贊歌悠揚越量宮 珠寶懸垂耀亮麗 彼等無量空中飾 亦獻性具大悲主 金柄撐展珍寶傘 周邊綴以悅意飾 眼觀形妙極華麗 亦常撐此獻諸佛
To the compassionate ones I shall offer hosts of places bedecked with hanging garlands of costly gems, resplendent in all directions, and resounding all over with chants of prayerful hymns.
I shall also offer to the great sages, the Buddhas and the bodhisattvas bejewelled umbrellas with golden handles and exquitistely embellished rims, stretching up-right and with shapes beautiful to look at.

20. 餘亦為供具 奏樂極悠雅 能息有情苦 諸雲祈駐留
In addition to these, may a host of offerings, resounding with lilting music, sweet and pleasant, delightful to the ears of all beings, be arranged or offered at the feet of the Great Ones.

21. 願珍寶花等 如雨續降臨 一切妙法寶 靈塔佛身前
May an increase rain of flowers and germs shower on all the chaityas and images of all the jewels of noble Dharma.

22. 猶如妙吉祥 昔日供諸佛 如是吾亦供 如來諸佛子
Just as the bodhisattvas like Manjughosa worship the Tathagatas so shall I worship the Tathagatas and their Sons.

23. 我以海潮音 贊佛功德海 願妙贊歌雲 飄臨彼等前
To these (Buddhas and bodhisattvas) — oceans of excellence — I shall sing praises with holy hymns (’stotras’) accompanied by musical accomplishments as expansive as the ocean and with hosts of hymnal chants. May it be as contemplated by me.

24. 化身微塵數 匍伏我頂禮 三世一切佛 正法最勝僧
I do obeisance as many times as the number of atoms in all the ‘buddhakshetras’ in the ten directions to all the Buddhas of all the three times (past, present and future) along with their noble pre-cursors (the bodhisattvas).

25. 敬禮佛靈塔 菩提心根本 亦禮戒勝者 堪布阿遮黎
Similarly, I bow to all the reliquaries sheltering the (relics of) bodhisattvas, to all the erudite preceptors and the venerable yatis (who had attained perfection through self-control).

26. 乃至菩提果 皈依諸如來 正法菩薩眾 如是亦皈依
So long as I do not completely attain the essence of bodhi or the secret of enlightenment I shall seek refuge in the Buddha, in the dharma, in the bodhisattvas.

27. 我於十方佛 及具菩提心 大悲諸聖眾 合掌如是白
With folded hands I implore the Buddhas and the bodhisattvas inhabiting all directions, — the great compassionate ones.

28-29. 無始輪回起 此世或他生 無知犯諸罪 或勸他作惡 或因痴所牽 隨喜他做為 見此罪過已 對佛誠懺悔
Whatever sin I committed or made others commit through my foolishness, or abetted others in doing sins out of delusion, providing suicidal for myself, all these shall I highlight now, tortured as I am with remorse.

30-31. 我以身語意 三寶及父母 上師或餘人 惑催作傷害 因昔犯眾過 今成有罪人 一切難恕罪 佛前悉懺悔
(I frankly declare) whatever ill I have done through body, speech and mind and in a state of mental imbalance towards the three gems, towards my parents, towards my preceptors and towards others.
I, who am polluted by many faults and who committed many grievous sins as an evil-doer, all those I will declare (beofre the bodhisattvas).

32. 罪業未淨前 吾身或先亡 雲何脫此罪 故祈速救護
How shall I get out of it? Save me, save me at once. Let not death soon overtake me with my unattenuated sin outstanding (against me).

33. 死神不足信 不待罪淨否 無論病未病 壽暫不可恃
Death is treacherous. It does not differentiate between deeds done and deeds undone. It disregards both health and ill-health. It comes unexpectedly like a thunderbolt.

34. 因吾不了知 死時舍一切 故為親與友 造種種罪業
For the sake of those so dear to me and for the sake of those not so dare — that is, for friends and foes alike — I committed sins in many ways. I did not know this that one day I would have to depart (from the world) leaving all behide.

35. 仇敵化虛無 諸親亦煙滅 吾身必死亡 一切終歸無
Neither friends nor foes will last nor will I be and all else will not be either.

36. 人生如夢幻 無論何事物 受已成念境 往事不復見
Whatever things I experience or enjoy will be reduced to mere memory like things seen in a dream which, once experienced, are not seen again.

37. 復次於此生 親仇半已逝 為彼所造罪 歷歷在目前
Here, while leading even this life, many friends and fores have departed. Whatever sin I committed for their sake, it stands boldly confronting me.

38. 因吾不甚解 命終如是驟 基於貪嗔痴 造作諸罪業
I did not realise that I was a temporary arrival or a stranger. So, out of ignorance or ill-will, I committed countless sins.

39. 晝夜不停留 此生恆衰滅 額外不復增 似吾豈不亡
The span of life gets increasingly depleted during night and day. There is no increase in its contents. Why will not, thenm death come to me one day?

40. 臨終彌留際 眾親雖圍繞 命絕諸苦痛 唯吾一人受
Lying on my death-bed, surrounded by friends and relatives, by me alone will be borne the pangs or pain of (approaching) death.

41. 魔使來執時 親朋有何益 唯福能救護 然我未曾修
When seized by messengers of Death, of what avail will be a friend or a relation? My only protection at the time is virtue (’punya’) and that I practised not.

42. 放逸吾未知 死亡如是怖 故為無常生 親造諸多罪
In a life so transient and ignorant of this danger (of death), O Lord, I accumulated a lot of sin and evil through mad (egoistic) pursuits.

43. 若今赴刑場 罪犯猶驚怖 口干眼凸出 形貌異故昔
Now, even a (guilty) person gets fronzen (with fear) as he is led to turtures like the cutting of limbs etc; he feels thirsty, has woeful looks and the world looks entirely different to him now.

44. 何況形恐怖 閻使所執持 大怖憂苦纏 苦極不待言
When, then, of a person in the custody of the demoniac messengers of Death and stricken with the fever of great fear whilst he is by excreta encompassed on all sides (in the river of hell)?

45. 誰能善護我 離此大怖畏 睜大凸怖眼 四方尋救護
Casting frightened looks in all the four directions, I seek refuge; who will be my good saviour from this great and terrible fear?

46. 四方遍尋覓 無依心懊喪 彼處若無依 惶惶何所從
Seeing my helpless plight bereft of refuge, I shall again become despaired. What shall I, with utter fright filled, then do at that place (i.e. hell).

47. 佛為眾怙主 慈悲勤護生 力能除眾懼 故我今皈依
Therefore today itself I shall seek refuge (at the feet) of the mighty lords of the world, — the conquerors who remove all kinds of fear.

48. 如是亦皈依 能除輪回怖 我佛所悟法 及菩薩聖眾
Therefore, I shall sincerely seek refuge in the Dharma as manifested (lit. attained) by them (i.e. the Buddhas) as capable of destroying the fear of samsara as also seek refuge in the assembly of bodhisattvas.

49. 因怖驚顫栗 將身奉普賢 亦復將此身 敬獻文殊前
Trembling with fear I surrender myself to Samantabhadra as also to Manjughosa I surrender myself most willingly.

50. 哀號力呼求 不昧大悲行 慈尊觀世音 救贖罪人我
To the lord Avalokitesvara who moves about as moved by compassion for beings, I cry out in lament as one in total fright that he, the compassionate one, may protect me, — a sinner.

51. 復於虛空藏 及地藏王等 一切大悲尊 由衷祈救護
Seeking protection I cry out from my heart to the compassionate bodhisattvas like Akasagarbha and Kshitigarbha and all others.

52. 皈依金剛手 懷嗔閻魔使 見彼心畏懼 四方速逃逸
I bow to that Varjrapani, the bodhisattva, seeing whom the messengers of yama and such others take to their heels out of sheer firght.

53. 昔違尊聖教 今生大憂懼 願以皈命尊 求速除怖畏
Having transgressed your word I now, face to face with fear, seek your refuge. Frightened as I am, pray destroy my fear instantly.

54. 若具尋常疾 尚需遵醫囑 何況貪等患 宿疾恆纏身
Even a person, afraid of a mild illness, cannot afford to transgress the word of the physican. What, then, to speak of a person suffering from a thousand diseases?

55-56. 一嗔若能毀 瞻部一切人 療惑諸藥方 若遍尋不得 藥王一切智 撥苦諸聖教 知已若不行 極痴應訶責
If all the people inhabiting Jambudvipa die of one of these diseases and a cure is not available in all the (four) directions, then fire on me, the deluded one, for transgressing the word of the all-knowing, all-curing physician.

57. 若遇尋常險 猶須慎防護 況墮千由旬 長劫險難處
If I have to keep alert where face to face with even a small precipice, how much more of alert-mindedness is needed while facing a sheer drop of thousands of miles!

58. 或思今不死 安逸此非理 吾身終歸盡 死期必降臨
It is not proper for me to enjoy myself thinking: ‘Well, I am not going to die today’. For, the hour will inevitably arrive when I cease to be.

59. 誰賜我無懼 雲何定脫此 倘若必死亡 為何今安逸
Who would grant me fearlessness so that I could wander about undeterred? When I do have to become naught (or cease to be), how can I be at peace with myself?

60. 除憶昔經歷 今吾復何餘 然因執著彼 屢違上師教
With past experiences destroyed what essence is left of them with me? But, my attachment or adherence to them made me (foolishly) transgress the words of the masters.

61. 此生若須舍 親友亦如是 獨行無定所 何須結親仇
Leaving this world of beings as well as relatives and friends, I shall depart alone for the unknown somewhere. What use are to me friends or foes?

62. 不善生諸苦 雲何自脫彼 故吾當日夜 恆常思惟此
Therefore my only worry night and day is as to how I could overcome suffering which is the inevitable consequence of evil karma.

63-64-65. 吾因無明痴 犯諸自性罪 及佛所制罪 及餘眾戒罪 合掌怙主前 以畏罪苦心 再三禮諸佛 懺除一切罪 諸佛祈寬恕 往昔所造罪 此即非善行 爾後誓不為
Out of foolishness or ignorance whatever sin I committed either under compulsion of my own nature or through transgression (of the Master’s word), here do I confess it all in the presence of the Lords by falling prostrate again and again and with folded hands, scared of suffering as I am.
May the Lords accept these extremely harmful acts of mine as frankly confessed by me. And, as they are not good, I shall certainly not repeat them.

Shantideva 

Shantideva (sometimes Śantideva) was an 8th-century Indian Buddhist scholar at Nalanda University and an adherent of the Prasangika Madhyamaka philosophy.

He was the son of a royal chieftain, Kusalavarmana by name, of Gujerat in western India. His mother is reputed to have been an emanation of vajra-yogini. His childhood name was Santivarman and, even at an early age, he showed an extraordinary aptitude for religion and studies. When he was six years old a great yogi gave him his first initiation and teachings and introduced him to the methods of higher meditations. Through the practice of these meditations he had a direct vision of Manjusri, the bodhisattva of wisdom, in his early youth. Being heir-apparent, he was to be enthroned when his father died. However, a few days before his coronation, the prince had a dream in which he saw Manjusri seated on a throne telling him: ‘O son! I am your ‘kalyanmitra’. This throne belongs to me and it will be improper for you to occupy it.’ Tara, in the disguise of his mother, appeared to him in another dream in which, while pouring hot water on his head, she told him: ‘kingship is nothing but a constant torture like the hot waters of hell’. So enlightened by Manjusri and Tara, prince Santivarman left his kingdom during the night preceding the coronation day. Hungry and tired after about three weeks of wanderings, he sat down near a spring to slake his thrist. Suddenly a woman appeared on the scene, forbade him to drink from the spring and then led him to a cave-dwelling yogi in the forest. The yogi gave him the ’samayaka’ teaching and Santivarman at once went into a trace. In fact, the yogi was none other than Manjusri himself and the woman was Tara.

Continuing his wanderings, this fugitive from the throne entered the domain of king Panchamasinha. Somehow, he was prevailed upon to stay there for a while and work as a minister. Like all other ministers Santivarmana also carried a sword with him but it was a wooden sword in a sheath. It was an emblem of Manjusri. When other ministers displayed their swords before the king, he too was asked to do so. He refused saying it would be no good. When the ruler insisted he told him ‘Alright, I will unsheath it. Kindly close your right eye’. The king did as requested and the dazzling flash of light from the wooden sword made the king’s left eye fall out of its socket. Santivarmana picked it up, restored it to its socket and made it whole as before. Thereupon Santivarmana left the king’s service and proceeded towards ‘madhya-desa’. Before leaving he asked the king to always rule in accordance with dharma and also to establish twenty dharma foundations.

Acharya Dharmapala had already left Nalada for Suvarnadvipa and Jayadeva was now the upadhyaya of the famous Nalanda University. Santivarmana joined the monastic University and was ordained by Jayadeva who gave him the name Santideva. Here Santideva pursued his studies of sutra and tantra further and became a great yogi endowed with many powers but he practised and meditated secretly at night and spent the daytime asleep. To his fellow monks it appeared that he did nothing but eat, sleep and defecate; he had the reputation of eating five seers of rice a day. He was thought to be a good-for-nothing fellow, a mere parasite. As was the custom, each monk had to periodically give a discourse to the entire monastic assembly and, in time, it was Santideva’s turn to do so. His fellow monks had now an opportunity to humiliate him and denigrate him in the eyes of the Upadhyaya so that he would, for shame, leave the University. Out of fun alone they prepared a very high throne for him as desired by Santideva. Santideva tapped in with his finger and the throne lowered itself for him to ascend it conveniently. All the monks assembled in strength and he was asked to recite the sutras. Calmly queried Santideva: ’should I recite old ones or something new?’ The audience burst into a jeery laughter and all chorused: “new, new, brand new!” Even the king who was present joined the chorus. WIth great ease and self-confidence, Santideva began his discourse and verse of delectable wisdom flowed from his Manjusri-inspired lips. It is this discourse which has come to be known as Bodhisattvacharyavatara, one of the great classics of Mahayana. It is said that when he reached the thirty-fifth verse of the ninth chapter, he suddenly left his throne, rose into the air and disappeared from view although his voice could still be heard clear and resonant. The contents of the entire discourse were retained in their memory by ’sruti-dhara’ pandits for the benefits of posterity.

After his disappearance, a search began for the lost monk and everyone cursed himself for having berated such a great yogi. Santideva reached Sri-daksina in the region of Trilang. When three leading monks from Nalanda reached his hide-out, he refused to accept their plea to return to his old university. Having been told that a controversy had arisen as to whether he had composed nine or ten chapters of Bodhicharyavatara, Santideva confirmed that the Magdha’ pandits were correct and the Kashmiri scholars were incorrect because his discourse had consisted of ten chapters and not nine. As to the dispute about the authorship of ‘Siksa-samuchaya’ and ‘Sutra-samuchaya’, he disclosed that he himself was the compiler of both the texts and that they could find their birch-bark manuscripts under the window sill of his cell in Nalanda.

Many are the miraculous events attributed to Santideva, such as the monks in the forest where he lived seeing all animals, supposedly eaten by him, coming back alive out of his cave; the boiling of cold water as it was accidently thrown at his feet by a householder; the blowing away of tirathika Shankardeva’s mandalas into the sky; an intense ray of light from his forehead stopping the storm; providing food for 500 pasandika’s and 1000 beggars etc. Santideva never returned to Nalanda but lived out his remaining years in south India.

Bodhisattvacaryavatara

Santideva  is particularly renowned as the author of the Bodhicaryavatara (sometimes also called the Bodhisattvacaryavatara). An English translation of the Sanskrit version of the Bodhicaryavatara is available online, as well as in print in a variety of translations, sometimes glossed as A Guide to the Bodhisattva’s Way Of Life or Entering the Path of Enlightenment. 

Bodhicaryavatara  is a long poem describing the process of enlightenment from the first thought to full buddhahood and is still studied by Mahayana and Vajrayana Buddhists today. A commentary by Pema Chodron was published in 2005 as “No Time To Lose”. An introduction to and commentary on the Bodhicaryavatara by The Dalai Lama called “A Flash of Lightning in the Dark of Night” was printed in 1994. A commentary on the Patience chapter was provided by the Dalai Lama in “Healing Anger” 1997, and his commentaries on the Wisdom chapter can be found in “Practicing Wisdom” 2004.

References:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan (translated into English by Parmanda Sharma, with the original Sankrit)

http://en.wikipedia.org/wiki/Shantideva

http://www.shantideva.net (Whole English translation of the Bodhicaryavatara)

http://www.himalayanart.org/image.cfm/52548501.html (source of the above picture)

寂天菩薩

寂天菩薩 (Shantideva / Śantideva) 是8 世紀印度佛教那爛陀大學的學者，亦是應成中觀派(Prasangika Madhyamaka)學者。

他是西印度固加拉特國國王Kusalavarmana的兒子。他的母親被譽為是金剛瑜珈母的化身。童年時他的名字是Santivarman，幼年時已顯示了其在宗教研究上的非凡才能。在他六歲的時候，一個出色的瑜伽士授予了他第一次灌頂和教學，並且教授他高深的禪定方法。通過這些高深的禪定，他早年已能夠親見以智慧見稱的文殊師利菩薩。他是王國的承繼人，當他的父親死去，他將登上國王之位。但是， 在加冕前數天，他在夢中看見文殊師利坐在寶座上，並告訴他: 「兒子! 我是您的‘kalyanmitra’。這王位是屬於我的，若您佔有了它，這並不正當。」在另一夢中，他的母親喬裝著度母，把熱水在灌在他的頭上，並告訴他: 「王位並沒有意義，只會如受著地獄中的沸水酷刑般痛苦」。在文殊師利和度母的啟示下， Santivarman王子在加冕前的晚上離開了他的國家。三個星期的流浪生活使他飢餓和疲乏不堪，他坐下在一泉水附近正打算止息他的口渴，突然有一位婦人出現， 阻止他喝這泉水，並帶他去見一位在森林山洞隱居的瑜伽士。這瑜伽士給了他 Samayaka和Santivarman 的教學，然後這瑜伽士立即消失了蹤影。實際上，這瑜伽士就是文殊師利的化身，而那婦人則是度母的化身。

  Santivarman繼續他的流浪生活，這位拋棄王位的流浪者走到了Panchamasinha國的領域，並擭得了一個大臣的職位。如同所有其它的大臣，Santivarmana亦配備了一把劍，只是在他的劍鞘中的是一把木劍，這劍是文殊師利的象徵。當其他大臣在國王面前顯示了他們的劍，他也同樣被要求顯示他的劍。他拒絕了並說這樣做對誰也沒有好處。當國王仍堅持這樣做，他只好說:「好吧，我將會把劍拔出，請您閉上您的右眼」。國王閉上了右眼，但從木劍發出燦爛目眩的強光，使國王的左眼從眼窩中掉下來。Santivarmana 把國王的左眼從地上拿起，放回到國王的眼窩中，國王便沒事了。自此以後，Santivarmana放下大臣的職務，並向著末睇提捨(madhya-desa)出發。在離開之前他請求國王要把佛法融入治國之道中，並且建立了二十個佛法的基礎。 

阿闍黎達摩帕拉已經離開那爛陀而前往金洲(Suvarnadvipa)，而現時著名的那爛陀大學的方丈(upadhyaya)為勝天大師 (Jayadeva)。Santivarmana在那爛陀大學進行修學，在此受戒並依止勝天大師(Jayadeva)，得法名「寂天」(Santideva)。在這裡寂天進一步追求他對經論和密續的研究，他已經是一個擭得殊勝成就的瑜伽士，但他總是秘密地在晚上才修行，白天則在睡覺。在其他僧人的眼中，寂天只是一個什麼也不會做，只會吃、睡和排糞的人;他在寺裡有 ‘每天吃五袋米’的稱號。他被認為是一個無所事事的傢伙，只不過是一條寄生蟲。 

在慣例上，每位僧人必須定期在整個僧團前進行演說，這次輪到寂天。他的同伴心裡想，這是一個很好的機會去欺凌他，使他在方丈面前出丟臉，他在被羞辱下將會離開那爛陀。為了戲弄他，他們預備了一張非常高的座位。寂天輕輕用他的手指在座位上一敲，這座位便降低使他方便地登上。所有僧人都聚集在一起並要求他背誦經文。寂天平靜地問：「您們想聽我開示以往祖師之論著呢，還是想聽我自己所著的論作呢？」僧人們都恥笑著答：「新的，全新的，不妨就說說你新的『論著』吧！」，就連方丈亦異口同聲說。寂天輕鬆和自信地開始演說，從他被文殊師利啟發的唇中，流溢出令人心悅、充滿智慧的偈句。這個演說就是廣為人熟悉的《入菩薩行論》(Bodhisattvacharyavatara)，大乘經典中的其中一部偉大著作。據說當寂天頌至第九章第三十五偈時（般若教法中之偈句「一切如虛空」），他突然離開了座位，升至半空中消失了，雖然看不見他的身體，但他的聲音仍然十分清悉和洪亮。整個演說的內容留存在他們的記憶裡，其後被sruti-dhara智者們所記載而留給後世。

 在他消失以後，眾人都在尋找他，並責罵自己竟然指責這樣一位了不起的瑜伽士。自此，寂天去了位於Trilang 的Sri-daksina。三名從那爛陀來的僧人找到他的隱居處，並請求他回到那爛陀，但寂天拒絕了他們。他們告訴寂天，現在大家都議論著到底他編寫了九章還是十章《入菩薩行論》，寂天證實了摩揭陀國（Magdha）(即現今之中印度)的智者是正確的，而喀什米爾（Kashmiri）的智者是不正確的，因為他的演說包括了十個章節而非九個章節。至於有關Siksa-samuchaya和Sutra-samuchaya原著的爭論，他透露，他自己是這兩部文本的原作者，他們可到回到他在那爛陀時所住的小室去，在那裡的窗臺下就能找到寫在樺樹樹皮的原稿。  還有許多關於寂天的神奇事跡的記載，譬如一些僧人在他居住的森林裡，看見很多本以為被他吃掉的動物，從他的洞裡活生生的走出來;有一次，一位在家居士一不小心把冷水倒在他的腳上，那些冷水即時被煮沸;另一次，他示現神通把tirathika Shankardeva的壇城吹到空中去;他曾以前額所發出的強光把風暴停止; 亦曾以神通喂飽了五百名pasandika’s和一千名叫化子。餘下的歲月，寂天居住在南印度，從沒有回到那爛陀。 

《入菩薩行論》  

寂天菩薩的著作中，以《入菩薩行論》(Bodhicaryavatara / Bodhisattvacaryavatara / A Guide to the Bodhisattva’s Way Of Life) 最為人熟悉。此經典由梵文譯作英文版本可以在線上找到，而市面亦有琳琳種種不同的譯本流通。《入菩薩行論》是一部以偈句形式來描述由初念至成佛的整個証悟過程的典籍。至今仍然廣被大乘和金剛乘佛學者所鑽研。

References:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan (translated into English by Parmanda Sharma, with the original Sankrit)

http://en.wikipedia.org/wiki/Shantideva

http://www.shantideva.net (Whole English translation of the Bodhicaryavatara)

http://www.himalayanart.org/image.cfm/52548501.html (source of the above picture)