《入菩薩行論》第五品 護正知 Bodhicharyavatara Ch.5

《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)

第五品 護正知

V. SAMPRAJANYA-RAKSNAMA

Guarding awareness

1. 欲護學處者 當策勵護心 若不護此心 不能護學處
He who wants to guard the instructions should persevere to guard the mind. Without guarding the flippant mind, it is not possible to guard the ‘shiksha’ or the teachings.

2. 若縱心狂像 受難無間獄 未馴大狂像 為患不若此
Here (in this world) even the unsubdued, mad elephants do not cause that much suffering as this elephant of the mind (when left unleashed) can like the sufferings of avichi hells.

3. 若遍以念索 緊拴心狂像 怖畏則全消 並獲一切善
If the elephant of the mind is firmly bound on all sides with the rope of ‘smriti’ or vigilant awareness (i.e. mindfulness), all fear will cease to be and good would accure.

4-5. 虎獅大像熊 蛇及一切敵 有情地獄卒 及惡神羅剎 唯由繫此心 能繫彼一切 調伏此一心 一切皆馴服
Tigers, lions, elephants, bears, serpents and all kinds of enemies, all kinds of guardians of hells, evil spirits and demons-all these could be controlled by controlling the mind alone. All of them will become subdued with the sole subjugation of the mind.

6. 實語者佛言 一切諸畏懼 及無量痛苦 皆從心所生
The knower of the essence (of things) – the Lord – himself has said that the source from which all fears and immeasurable sufferings emanate is the mind.

7. 有情獄兵器 何人故意造 誰造燒鐵地 女眾從何出
Who did willfully create all the weapons of hell, who those burning floors, and from where were all the women of hell created?

8. 佛說彼一切 皆由惡心造 是故三界中 恐怖莫甚心
“All these are born out of the wicked mind”, — so said Sakyamuni (the Lord). Therefore, in all the three worlds, there is nothing more dangerous then the mind.

9. 若除眾生貧 始成施度者 今猶見饑者 昔佛雲何成
If dana-parmita (the perfection of charity) makes the world secure from poverty, the world is still full of penury today. How does that tally with (the efforts of) the previous Buddhas?

10. 心樂與眾生 一切物及果 依此施度圓 故施唯依心
‘Danaparmita’ is defined as the giving away of everything along with the thought of its fruit for the sake of all beings. That, verily, is mind itself.

11. 魚逐等何方 使得不遭傷 斷盡惡心時 說為戒度圓
Where should fish etc. be taken away – if they are not to be killed? ‘Sila-parmita’ is designated as the aversion of the mind (towards killing etc.).

12. 頑者如虛空 豈能盡制彼 若息此嗔心 則同滅眾敵
How many enemies, limitless as the sky, shall I kill? With the killing of the angry mind, all enemies are killed.

13. 怎以足量革 盡覆此大地 片革墊靴底 即同覆大地
Where shall be available so much of leather as to cover up the whole earth? But, just with the leather of the shoes, the whole earth is covered.

14. 如是吾不克 盡制諸外敵 吾應制此心 何勞制其餘
Similarly, it is not possible for me to restrain external thoughts. So I shall restrain this mind of mine. What need for me, then, to restrain other things?

15. 生一明定心 亦得梵天果 身口業縱善 行弱難成就
Even with the help of word and deed, and the mind acting in a weak or casual manner, the result cannot be as beneficial as with the mind solely but strongly concentrating on achieving Brahma’s realm.

16. 雖久習念誦 及它眾苦行 然心散它處 佛說彼無益
The all-knowing Lord said that even if japas and tapas are practiced for a long time they are worthless so long as the mind is slack and distracted.

17. 若不知此心 奧秘法中尊 雖欲樂避苦 無義終漂泊
In order to achieve happiness and destroy suffering, they wander fruitlessly, because they have not concentrated their mind on the secret of happiness.

18. 故吾當善持 善護此道心 護心禁行處 何勞多禁行
Therefore, my mind, only secured by me, has to be well-guarded. I have no use of any other vows if I forsake the vow of guarding the mind.

19. 如處亂眾中 人皆慎護瘡 置身惡人群 常護此心傷
Just as a vigilant person guards a wound in the midst of an unruly crowd, so should one guard the wound of the mind in the midst of evil persons.

20. 若懼小瘡痛 猶須護瘡傷 畏山夾毀者 何不護心傷
I jealously guard the wound for fear of sustaining the slightest injury again. Why not then guard the mind out of fear from the crushing onslaught of the mountain (of hells)?

21. 行持若如斯 則住惡人群 或處女人中 勤律終不退
Functioning in this manner, the fortitude of the man of balance is not shattered even while roaming in the midst of evil persons and lethargic people.

22. 吾寧失利養 資身眾活計 亦寧失餘善 終不損此心
Let all my gains be lost, let all my desire, all honour, my body, my livelihood be lost; but let not ever my mind go under or be lost.

23. 合掌誠勸請 諸欲護心者 致力護一切 正念與正知
With folded hands I make this plea to those who wish to guard their mind: ‘Please guard both mindfulness and alertness with all your effort.’

24. 受病所困者 無力為諸業 如是惑擾心 無力成事業
Just as a sick person is incapable of any activity so also a man of disturbed mind is incapable of all activity.

25. 心無正知者 聞思修所得 如漏瓶中水 不復住正念
A person who lacks alertness cannot retain the memory of anything heard or contemplated upon just as all water leaks out of a pitcher with a hole.

26. 縱信復多聞 數數勤精進 然因無正知 終染犯墮垢
Many persons – learned, full of faith and persevering – become defiled with degradation for lack of alertness.

27. 彼無正知賊 尾隨念失後 盜昔所聚福 令人趨惡趣
Following the lack of mindfulness, the thief of non-alertness will take away even the well accumulated merit, thus leading to damnation.

28. 此群煩惱賊 尋隙欲打劫 得便奪善財 復毀善趣命
The host of klesa-thieves looks for an entrance and, having got one, steals away (all merit) and kills the means for ‘sadagati’ (attainment of noble realms).

29. 故終不應縱 正念離意門 離則思諸患 復住於正念
Therefore, mindfulness should never be allowed to depart from the door-way of the mind. If it slips away it has to be re-instated by recollecting the sufferings of lower realms.

30. 伴隨上師尊 堪布賜開示 畏敬有緣者 恆易生正念
For the lucky ones, mindfulness is easily generated by close proximately with the guru, by the discipline enforced by the teacher through fear and respect.

31-32. 佛及菩薩眾 無礙見一切 故吾諸言行 必現彼等前 如是思惟已 則生慚敬畏 循此復極生 殷殷隨念佛
‘I too stand before the Buddha and the bodhisattvas like all other things which stand in front of their unobstructed gaze’.
Having this in mind, one should stay so (in life) with (feelings of) shame and respect. To such a one the mindfulness of Buddha will occur every moment.

33. 為護心意門 安住正念已 正知即隨臨 去者亦復返
When ‘smriti’ is stationed at the entrance door of the mind as a guard, ‘samprajanya’ comes (enters) and, once in, it does not quit.

34. 此惡初生際 知其有過已 即時護正念 堅持住如樹
Therefore, I shall first establish this my mind thoroughly in the manner suggested. And, it has to be established, like a piece of wood, without any consciousness of sensory organs.

35. 吾終不應當 無義散漫望 決志當恆常 垂眼向下望
One should never cast one’s eyes (in fruitless gaze). With steadfast concentration, one’s gaze should always be fixed down-ward.

36. 蘇息吾眼故 偶宜顧四方 若見某人至 正視道善來
In order to relax one’s gaze a little, one should look around a while. If one gets a mere inkling (of someone approaching), one should look towards him as a gesture of welcome.

37. 為察道途險 四處頻觀望 憩時宜回顧 背面細檢索
To be aware of any danger on the road one should look in all the (four) directions one by one. Turning backwards one should pause (awhile) to look around.

38. 察視前後已 續行或回返 故於一切時 應視所需行
Moving toward or turning backward, one should, under all circumstances, weigh the things (properly) and then act.

39. 欲身如是住 安妥動作已 時時應觀察 此身雲何住
Having stabilized the body in this state and then resorting to action, one should again look then resorting to action, one should again look within to find out how the body stands.

40. 盡力遍觀察 此心大狂像 繫念法大柱 已拴未走失
The mad elephant of the mind must be watched with all effort so that, tied to the massive pillar of dharma, it does not get released (from its tether).

41. 精進習定者 剎那勿馳散 如是當觀察 吾意何所行
‘Where is my mind (now)?’ this should be probed so that it does not, even for a moment, leave its axle of stability.

42. 危難喜慶時 心散亦應安 經說行施時 可舍微細戒
In the matter of fear or of ceremonial occasions, if one is not able to be steady, relaxation is permissible just as (relaxation) in ‘sila’ at the time of dana or charity (is permissible).

43. 思已欲為時 莫更思他事 心志應專注 且先成辦彼
Whatever particular task has been thoughtfully undertaken should be accomplished thoroughly without thinking of another task.

44. 如是事皆成 否則俱不成 不正知隨眠 由是不增盛
(Acting) in this manner, all goes well. (Acting) otherwise, evil will result and klesas generated by non-alertness will multiply.

45. 無義眾閑談 諸多稀奇劇 臨彼眾彼時 當斷彼貪著
One should destroy any curiosity that may be aroused for different kinds of wild gossip all around and for all types of spectacular things.

46. 無義掘挖割 於地繪圖時 當憶如來教 懼罪舍彼行
One should instantly remember the teachings of Tathagatas and, out of fear, at once give up such (useless) activity as the scratching of earth or drawing lines on the earth with a straw etc.

47. 若身欲移動 或口欲出言 應先觀彼心 安穩如理行
If a person is keen to move or to speak, he should first examine his mind and then wisely act with steadiness.

48. 吾意正生貪 或欲嗔恨時 言行應暫止 如樹安穩住
If one finds one’s mind led (by anger), or in a jealous state, one should neither speak nor act but stay put like (a log of wood).

49. 掉舉與藐視 傲慢與驕矜 或欲評論他 若思偽與詐
When uppish, overpowered by self-conscious conceit, inclined towards ridicule or physical spite, these together will make the mind distorted and deceitful.

50. 或思勤自贊 或欲詆毀他 粗言並離間 如樹應安住
Whenever there is a desire to indulge in self-praise, (the inclination) to denigrate others, disregard others’ words or indulge in argument, one should stay put like (a log of) wood.

52. 或思名利敬 或欲役僕役 若欲人侍奉 如樹應安住 削減棄他利 或欲謀己利 因是欲語時 如樹當安住
When I am indifferent towards others’ interests and only care for self-interest or desire (to have around me) a group, and whenever such desires make me (eager to speak), I stay put like a log of wood.

53. 不耐懶與懼 無恥言無義 若生偏袒心 如樹當安住
Whenever I am intolerant, lethargic, full of fear; obstinate, loquacious and partial towards my own people, I should stay put like a log of wood.

54. 應觀此污染 已行無義心 勇士當對治 堅持守此心
Thus observing disturbed conceptions which provide no meaningful results, the brave person should sternly control the mind by adopting salutary means.

55. 深信極肯定 堅穩恭有理 知慚畏因果 寂靜勤他樂
Very resolute, very happy, steadfast, respectful with humility, with a sense of bashfulness, with fear, peaceful, engaged in providing joy to others.

56. 愚稚意不合 心且莫生厭 彼乃惑所生 思已應懷慈 為自及有情 利行不犯罪 更以如幻觀 恆常守此意
Undisturbed by mutually contradictory tendencies of childish desires; taking them as born of disturbing conceptions (in their minds), (hence) being full of kindness (towards such beings);

58. 吾當再三思 歷劫得暇滿 故應持此心 不動如須彌
Remembering again and again how I have attained, after a long time, this blessed moment, I hold this mind of mine as totally unshakable as the sumeru mountain.

59. 禿鷹貪食肉 爭相扯尸體 若汝不經意 雲何今看顧
One does not feel concerned when one’s body is dragged hither and thither (after death) by flesh-greedy vultures. Then, why be so bothering about it now (when alive)?

60. 意汝於此身 何故執且護 汝彼既各別 於汝何所需
O mind; why do you guard this body as something belonging to you when you know that it is separate from you? What use is it for you?

61. 痴意汝雲何 不護淨樹身 何苦守護此 敗壞垢聚器
O ignorant fool! Why don’t you hold on to a clean wooden form or image rather than guard or cling on to this dirty; stinking, fallible machine (i.e. the human body)?

62. 首當以意觀 分出表皮層 次以智慧劍 析肉離身骨
Hence, with your wisdom, separate this vesture of skin (from the flesh) and, with the instrument of discrimination, remove the flesh from the skeleton of bones.

63. 復解諸骨骼 審查至於髓 當自如是究 何處見精妙
Having separate the bones, look well at the marrow and then you yourself ponder: what is the essence in it?

64. 如是勤尋覓 若未見精要 何故猶貪著 愛護汝此身
Having investigated in this manner so carefully, you did not discover any essence in it. Speak now (o mind) as to why you so guard this body even today?

65. 若垢不堪食 身血不宜飲 腸胃不適吮 身復何所需
What use is the body which cannot be even eaten by you being dirty, nor can its blood be drunk, nor can its intestines be sucked.

66. 貪身唯一因 為狐鷲護食 故此諸人生 唯應為善遣
It is only fit to be guarded as food for vultures and jackals. The best thing for the human body is to engage it in the practice of virtue.

67. 縱汝護若此 死神不留情 奪已施鷲狗 彼時汝當何
Even so guarded by you, the body will be forcibly seized by cruel death and given away to vultures, what will you do then (to guard it)?

68. 若僕不堪使 主不與衣食 養身而它去 如何勞養護
You do not give clothes etc. to a servant who is merely a temporary (employee). Why do you then frantically waste yourself for a body which only eats and perishes (soon)?

69. 於此施薪資 當今辦吾利 無益則於彼 一切不應與
Therefore, O mind! Having paid the body its wages, put it to some gainful use now. Never should the entire emoluments be paid to it.

70. 當念身如舟 唯充去來使 為辦有情利 轉成如意身
Consider the body as a boat for coming and going. And, in order to do good to all beings, make it do what you want to do.

71. 如是有自在 恆常露笑顏 平息怒紋眉 眾友正實語
Having so attained self-control, one should always keep a smiling face, give up frowning looks, be the first to greet and become a friend of the world.

72. 開門勿粗暴 常喜柔和語 水鷗貓盜賊 無聲形隱蔽
He should not throw about chairs etc; in a sudden spurt of noise, nor violently open a door nor suddenly; he should always have delight in silence.

73. 故成所欲事 能仁如是行 應善勉勵人 不請饒益語
The snipe, the cat, the thief, — each of these achieves its desired objective by moving silently and quietly; so should the seeker or ‘yati’.

74. 恭敬且頂戴 恆為眾人徒 一切妙雋語 皆贊為善說
One should gratefully accept the words of those who are experts in guiding others and who do unsolicited good. One should always be like a pupil to everyone else.

75. 見人行福善 贊嘆生歡喜 暗贊他人功 隨說他人德
All good words should be greeted with the exclamation, ‘well done, well done’! And, with words of praise, one should gladden people who are engaged in doing good to others.

76. 聞人說己德 應知自有無 一切行為喜 彼難以價估
One should speak of the good qualities of others at their back and not at their face. When someone speaks of another’s qualities one should recount them (in his presence). When someone praises you, take your mind off it but, instead, remember his goodness.

77. 故當依他德 安享隨喜樂 如是今無損 來世樂亦多
All effort has happiness as its goal but happiness cannot be achieved through wealth. Therefore, happiness should be enjoyed through contentment in sharing the joy of others’ good deeds.

78. 反之因嫉苦 後世苦更大 出言當稱意 義明語相關
In such conduct there cannot be not only no loss for me in this life but also there is even greater inflow of happiness in lives here-after. However, if through jealousy or hatred, I do not like to listen to others’ qualities, great suffering will be in store for me here and hereafter.

79-80. 悅意離貪嗔 柔和調適中 眼見有情時 誠慈而視之 念我依於彼 乃能成佛道 熱衷恆行善 或依對治興
One should speak in soft and gentle tones, words which are clean, clear, appropriate and sweet, delightful to the ear, originating from (an impulse of) kindness.
One should look at beings with gentleness as if drinking them in with one’s eyes with the belief that being in contact with them, one shall attain Buddhahood.

81. 施福恩苦田 成就大福善 善巧具信已 我當常行善
Constantly motivated by noble aspirations born of grace or by contrary to klesa aspirations, if one works in the fields of ‘gunas’, ‘upakara’ and ‘dukhita’, the result will be highly beneficent.

82. 眾善己應為 誰亦不依仗 施等波羅密 應令漸增勝
Endowed with skill (or wisdom) and loftiness one should oneself undertake to do (what one wants to do). One should not delegate to others all actions (which one wants to perform oneself).

83. 勿應小失大 大處思利他 前理既已明 當勤饒益他
The various ‘parmitas’ like ‘dana’ etc. are graded as one being superior to the other. However, one should not for the sake of these ‘parmitas’, give up the practice of good towards others. Such practice is like a bridge of conduct.

84. 見遠佛具悲 於彼開諸遮
Realising this, one should constantly be endeavouring to do good to others. The Merciful One, the seer of reality, has (in this context) allowed the performance of even actions other-wise forbidden.

85. 食當與墮者 無怙住戒者 唯敢適量食 三衣餘盡施
One should divide one’s food among those fallen to lower realms, the destitute ones, and the practitioners of vows; one should eat moderately and make do only with the three clothes or ‘tri-cheevara’.

86. 修行正法身 莫為小故傷 行此眾生願 迅速得圓滿
One should not inflict pain on the body for trifling gains, because the body is the instrument of noble dharma. So functioning, one may speedily fulfil the wishes of all beings.

87. 悲願未清淨 不應施此身 今他生皆然 利大乃可舍
Hence the body should not be given away out of an impure (or unhealthy) desire for compassion. Instead, both here and hereafter, it should be given away for fulfilling a great purpose.

88. 不敬勿說法 無病纏繞頭 持傘杖兵器 遮頭等亦然
Dharma should not be expounded to those who lack respect for it, nor to those who, even though healthy, wear cloth around their heads, nor to those carrying an umbrella or canopy, a stick, a weapon, nor to those forehead is covered with a cloth.

89. 莫於無伴女 智劣說深廣 於諸勝劣法 等敬遍修習
The profound and spacious dharma should not be propounded to lesser people nor to women un-accompanied by men. One should show equal respect for both the lower and the higher dharmas.

90. 於諸大法器 不應與劣法 不應舍律行 經咒誑惑人
One should not engage into the secret of the Lower dharma a person who is deserving of the Higher dharma. He should not be, at the cost of giving up ‘achara’ or ‘sila’, tempted into the teachings of sutra and mantras.

91. 牙木與唾液 棄時應掩埋 於用水及地 不當棄屎尿
Throwing spittle or the tooth stick in the open is not good. Also condemnable is to urinate in water or on land usable by others.

92. 食時莫滿口 出聲與咧嘴 坐時莫伸足 雙手莫揉搓
One should not eat with an over-filled mouth nor eat noisily nor with one’s mouth wide open. One should not sit with one’s leg outstretched nor should one rub the arms simultaneously.

93. 於車床諸處 莫會他人婦 世間所不信 觀詢而舍棄
One should not sit, travel or sleep alone with another woman. Every conduct, which is not conductive to the general good, should be given up after observation and inquiry.

94. 單指莫示意 心當懷恭敬 平伸右手掌 示路亦如是
One should not indicate anything with one finger alone, but with the entire right ahnd politely indicate the direction etc.

95. 手臂莫揮擺 示意以微動 出聲及彈指 否則易失態
One should not shout for a paltry reason by waving about one’s arms. Instead, one should snap one’s finger gently (to make one’s point), otherwise it will be interpreted as uppishness.

96. 猶如佛涅槃 應朝欲方臥 正知並決志 覺已速起身
While sleeping one should sleep in the desired direction in the posture of the Lord at the time of His ‘mahaparinirvana’ with the predetermination to quickly arise again and also, remembering ‘punya’ karma, (even at the hour of sleep).

97. 菩薩諸行儀 經說有無量 然當盡力為 修持淨心行
The conduct of the bodhisattvas is described as something immeasurable. Therefore (for the attainment of such conduct) one must practice the art of the culture of the mind.

98. 晝夜當各三 誦讀三聚經 依佛菩提心 懺除餘墮罪
Thrice by day and thrice by night one should ponder over the Three Heaps. One’s other observations will be negatived by one’s reliance on the jinas and the bodhichitta.

99. 為自或為他 何時修何行 皆當勤修習 佛所說學處
Whatever the situation arises, while functioning for oneself or for others, one should assiduously practice whatever has been taught in the Instruction.

100. 佛子不需學 畢竟皆無有 善巧如是住 決無薄福者
There exists not anything which is not worth being learnt by the sons of conquerors, nor is there no limit to the ‘punya’ that is gathered in the course of such conduct (by the bodhisattvas).

101. 直接或間接 所行唯利他 但為有情利 回向大菩提
One should not, therefore, do anything overtly or covertly if it does not serve the welfare of beings. One should dedicate all one’s ‘bodhi-parinamana’ to the service of beings.

102. 為命亦不舍 善巧大乘義 安住菩薩戒 珍貴善知識
One should never forsake one’s ‘kalyana-mitra’ or spiritual friend who practices the bodhisattva vows and is proficient in the knowledge of the Mahayana even at the cost of one’s life.

103. 應如吉祥生 修學待師規 此及餘學處 讀經即能知
One should learn from the Sri-sambhava-vimokasa-sutra as to how one should conduct oneself towards the guru. This and much other instruction given by Lord Buddha should be learnt through the study of sutras.

104. 經中有學處 故應閱經藏 首先當閱讀 聖虛空藏經
The teachings are reflected in the sutras. Hence one should study ‘mulappatti’ in the Akasagarbha-sutra.

105. 何故恆修行 學集廣宣說 故當再三覽 眾學處集要
Shikasamucchaya should also be perused again and again, because therein are described in detail the practices necessary for good conduct.

106. 偶亦閱精簡 一切經集要 亦當勤閱覽 龍樹二論典
Also, one should go through the gist of teachings contained briefly in Sutra-smucchya and the two poetical works by the noble Nagarjuna.

107. 經論所未遮 皆當勤修學 為護世間心 見已即當行
One should, keeping in view the sutra teaching, so conduct oneself in life as to guard the mind of the people.

108. 再三當觀察 身心諸狀態 僅此間言之 即護正知義
This alone is the characteristic of a person with ‘samprajanya’ that he should, again and again, watch the condition of his body and of his mind.

109. 應當躬謹行 徒說豈能成 唯閱療病方 於患有何益
I shall practice these teachings in my actions. What purpose can mere oral reading serve? How can a sick person be cured merely by the reading of medical texts?