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.

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?

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)

第四品 不放逸

IV. BODHICHITTAPRAMADA

Perseverance in Bodhichitta

1. 佛子即如是 堅持菩提心 應恆勤勿怠 莫違諸學處
The son of a conqueror, holding on to the bodhichitta firmly, should always make an effort without any laziness, not to transgress the teachings.

2. 行若不慎思 或任意妄為 彼雖受誓言 後乃思取舍
That which is started on an impulse or without due deliberation should never be acted upon even if (it has been) promised on oath.

3. 諸佛及佛子 大慧所觀察 吾亦屢思擇 雲何舍彼戒
A course of action which has been well-pondered over by the Buddhas and their supremely wise sons, or even by myself to the best of my capacity, — why any procrastination in (pursuing) that (course)?

4. 若誓利眾生 而不勤踐履 則為欺有情 來生何所似
What will be my fate if, having taken such a vow, I do not practise it in action but, instead, deceive everybody?

5. 意雖思布施 微少凡常物 然未施與人 經說墮餓鬼
It has been said even in respect of a small thing that if a person does not give it away having vowed to do so, he becomes a ‘preta’ or a hungry ghost.

6. 懇請眾生赴 無上安樂宴 後反欺眾生 雲何生善趣
What shall then be my fate if, by deceiving everybody, I do not fulfill my vow of affording unsurpassed bliss to beings after having spoken it in thought?

7. 有人舍覺心 卻辦解脫果 彼業則難思 唯一切智知
Only the omniscient (Buddha) knows the sequence of the karma of these unthinkable ones, for he gives release to even persons who have given up the bodhichitta.

8. 菩薩戒墮中 此罪最嚴重 因彼心若生 將損眾生利
Therefore, for a bodhisattva, this is the biggest misfortune which, if it befalls, can be the cause of great harm for all beings.

9. 雖僅一剎那 障礙他人德 虧損有情利 惡趣報無邊
Whoever, else also hinders his (i.e., a bodhisattva’s) noble deeds even for a moment his evil fate will be abundant as one (guilty of) destroying the welfare of beings.

10. 毀一有情樂 自身且遭損 況毀盡空際 眾有情安樂
A person is ruined even by marring the welfare of one being; what then of him who destroys the welfare of countless beings dwelling up to the endless expanse of space?

11. 是故具罪墮 及菩提心者 間雜輪回故 登地久蹉跎
Thus, revolving between the force of the awakening mind and the pull of the falling mind, one oscillates in cyclic existence and one’s attainment of the level (of a bodhisattva) is delayed.

12. 故如所立誓 我當恭敬行 今後若不勉 定當趣下流
Therefore, whatever has been vowed by me should be sincerely practiced. If the effort is not made by me today, I (am doomed to) sink from the lower levels.

13. 饒益眾有情 無量佛已逝 然我因昔過 不得佛化育
Countless have been the Buddhas seeking the welfare of all beings, but I could never come within the ambit of their care because of my own faults.

14. 若今依舊犯 如是將反覆 惡趣中領受 病縛剖割苦
If I continue to be even today what I was, I shall be destined to meet the fate of sufferings (in realms of hell) through diseases, death, dismemberment, and disintegration etc.

15. 或值佛出世 為人信佛法 宜修善稀有 何日復得此
How shall I then attain that which is difficult to attain – the generation of the ‘tathata’, faith, human form and the ability to cultivate wholesome practice?

16. 縱以今無病 足食無損傷 然壽剎那逝 身猶須臾質
Presently I may be full of health, well-fed, without affliction; but life is momentary and illusive and the body is like an object on a brief moment’s loan.

17. 憑吾此身素 尚不得人生 若不得人身 徒惡無善行
Nor is this human form attainable again through such (unwholesome) acts of mine. In the absence of the human form (i.e. without a human birth) only evil acts are performed. Whence merit then?

18. 若具行善緣 而我未為善 惡趣眾苦逼 彼時復何為
If I do not perform wholesome acts even when capable of doing so, what shall I do when I am baffled by the sufferings of lower realms?

19. 即未行諸善 復親集眾惡 縱歷一億劫 不聞善趣名
Not doing wholesome deeds and, instead, garnering evil, even the term ‘happy life or sugati’ will be dead for me for millions of aeons.

20. 是故世尊說 人身極難得 如海中盲龜 頸入軛木孔
So it was that the Lord (Buddha) said: “Human status is very difficult to attain; as (the luck of ) a tortoise trying to thrust its neck into (the hole of) a yoke (adrift) on the tumultuous waves of a great ocean.

21-22. 剎那造重罪 歷劫住無間 況無始輪回 積罪失善趣 然僅受彼報 猶不得解脫 因受彼報時 復生餘多罪
A person is consigned to the deepest hell by an evil deed done for a moment; what is then to expect by way of a happy state after having amassed evil deeds since time immemorial?
Such a person is not liberated even after experiencing that state, that is, hell; because, even more evil is generated in the process of experiencing that state.

23. 即得此閑暇 若我不修善 自欺莫勝此 亦無過此愚 若我已解此 因痴而怠惰 則於臨終時 將起大憂苦
If I am thus careless I shall again suffer because of my folly, for again shall I be grieving when overtaken by the messengers of death.

25. 難忍地獄火 長久燒身時 悔火灸燃故 吾心必痛苦
For long will my body burn in the unbearable fires of hell, and my mind, — foolish and ignorant, will interminably smoulder in the fire of repentance.

26. 難得饒益處 今既僥幸得 亦復具智慧 若仍赴地獄
Having somehow attained this blissful state, — difficult to attain with full awareness, I am being led again to those very hells.

27. 則如咒所惑 我成無心者 不知受何惑 何蠱藏吾心
And here am I in no way conscious (of my real dharma), as if under the spell of a charm. I do not know by what I am being deluded and who is it dwelling inside of me.

28. 嗔貪等諸敵 無有手足等 非明非勇精 怎役我如奴
Enemies like craving and hatred are without hands or feet; they are neither brave nor wise. How, then, have I been enslaved by them?

29. 惑住我心中 任意傷害我 猶忍不嗔彼 非當應訶責
While these safely dwell in my heart, they are destroying very me. Even then, I feel no anger. Fie on such misplaced tolerance!

30. 縱使天非天 齊來敵對我 然彼也不能 引我入無間
Even if gods and men become my enemies, they would not be able to hurl me into the fires of hell.

31. 煩惱敵力大 擲我入獄火 須彌若遇之 灰盡亦無餘
However, these klesa-enemies instantly push me into them (i.e., hell-fires) whose contact does not permit even the ashes of the Meru Mountain to survive.

32. 吾心煩惱敵 長住無始終 其餘世間敵 則非如是久
Nor do all other enemies (of mine) have such a long span of life as that of these my klesa foes, -beginningless, endless and extremely lengthy.

33. 若我順待敵 彼或利樂我 若隨諸煩惱 徒招傷害苦
All others work towards one’s well-being when properly served but these klesa, when served, are extremely harmful in their consequence.

34. 此久相續敵 孽禍唯一因 若真住我心 生死怎無懼
How can I have a fear-free (sense of) joy towards samsara when these constant, incessant enemies, the sole source of great evils and sins, continue to dwell in my mind?

35. 生死牢獄卒 地獄劊子手 若皆住我心 安樂何能有
Whence can there be any happiness for me when, in the cage of greed, my mind, dwell these guardians of the prison of ‘samsara’, — these killers and butchers of hells etc?

36. 乃至吾未能 親滅此惑敵 則我於今生 不應舍精進 於他微小害 尚且起嗔心 是故未滅彼 壯士不成眠
Therefore, so long as these enemies are not killed before my own eyes, I will not throw the yoke. People with self-respect, when incensed by even a little insult, sleep not till the detractor is killed.

37. 尚且不顧慮 箭矛著身苦 未達目的已 不向後逃跑 列陣激戰場 奮力欲滅彼 終必自死亡 生諸苦惱敵
Having once resolved (to fight to the finish) and while engaged in battle, people do not turn away in the face of the onslaught of arrows and spears. Then, when about the gloom of certain death, inherent in life’s battle, where evils are all ready to kill you?

38. 況吾精進定欲滅 恆未苦因自然敵 今雖遭受百般苦 不應喪志生懈怠
Then what of my grief and cowardice today when attacked by hundreds of evils, — my natural enemies and the sources of all suffering, (although) I am ready to destroy those (enemies)?

39. 昔因微利遭敵傷 於身猶如配莊嚴 今為大利勤精進 痛苦雲何能困我
People wear like ornaments on their bodies the scars so meaninglessly inflicted by an enemy. Why should, then, sufferings be an obstacle for me who am ready to undertake the task of achieving the Great Perfection.

40. 漁夫屠戶農人等 唯念己身維生計 猶忍冷熱諸艱辛 為眾樂故何不忍
Fishermen, chandalas and tillers of land endure the excesses of heat and cold merely for the purpose of earning a livelihood. Why should not I endure all sufferings, then, for the well-being of the world?

41. 雖曾立此誓 欲度十方際 眾生除煩惱 然我未離惑
Having vowed to emancipate from ‘klesas’ beings dwelling in all the ten directions till the ends of space, my own self has not so far been liberated from ‘klesas’.

42. 出言不量力 雲何非顛狂 故於滅煩惱 應恆不退怯
Probably, then I spoke like a crazy fool ignorant of my own capacity. However, I shall not retrace my steps now from the battle against klesas.

43. 我應愛著此 懷恨於彼戰 此似煩惱心 唯能滅煩惱
I shall here become a fighter for my vow and I shall fight against klesas as a sworn foe, because there is no wrong in so hating and fighting against them.

44. 吾寧被燒殺 或遭斷頭苦 然我決不可 屈就煩惱賊
My weapons may wear out; my head may indeed fall off for sure; but I will not bow low or surrender before these klesas, — my enemies.

45. 驅凡常敵出此境 則便盤據住他鄉 養足能力旋復返 煩惱賊則不如是
An exiled enemy settles down in another country and returns again when he gains power. However, such is not the case with enemy called klesa.

46. 煩惱若為慧眼斷 驅出吾意何所之 居子何處返害我 然我懦弱乏精進
These miserable klesas can be overcome by the eye of wisdom. Once banished from the mind, where will they settle down to (regain power and) plan my ouster. But as fool as I am, I alone am a gutless coward.

47. 煩惱非住於外境 非住根身非中間 此外亦非其它處 居於何處害眾生
Klesas do not exist in objects, nor in sense organs, nor in between these two, nor do they exist anywhere else. Then, where do they exist and how do they churn the entire world?

48. 此惑如幻心莫懼 應為智慧勤精進 雲何我於地獄中 毫無意義受傷害
They are verily an illusion. So, give up the fears of your heart and practice perseverance for attaining prajna or discrimination (wisdom). Why torture yourself in hells for no reason?

49. 如上思已當盡力 修成所說諸學處 倘若不聽醫師囑 需藥病人何能愈
Therefore, having so made up my mind, I shall endeavour to put into practice the teachings as explained (by the bodhisattva teachers). How will a patient be cured by medicines if he ignores the advice of the physicans?

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.

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.

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)

第一品 菩提心利益

I. BODHICHITTANUSAMSA

In Praise of Bodhichitta

1. 法身善逝佛子伴，及諸應敬我悉禮；今當依教略宣說　佛子律儀趨行方。Bowing respectfully to the sugatas with ‘dharmakaya’ endowed, along with their noble sons as also to all others worthy of veneration, I shall speak of the vows practised by the sons of sugatas or bodhisattvas in a condensed form and in accordance with the scriptures.

2. 此論未宣昔所無，詩韻吾亦不善巧；是故未敢言利他，為修自心撰此論。

There is nothing to be said here which has not been already spoken of (by the scriptures); nor do I possess any special qualification fo exposition (of the theme). Similarily, there is no desire either to do it for others’ sake. I write this (treatise) in order only to familiarise my own mind more and more (with the bodhisattva practices).

3. 循此修習善法故，吾信亦得暫增長；善緣等我諸學人，若得見此容獲益。

With (the writing of) this (treatise) my own tendency towards wholesome karma will increase with the speed and abundance. And, if another person with similar impulses sees or goes through this book, that in itself will justify the attempt.

4. 暇滿人身極難得，既得能辦人生利，倘若今生利未辦，後世怎得此圓滿？

This wealth of the moment is hard to come by. When attained, it is capable of bringing immense benefit. If it is not gainfully used now, where will one come by it again?

5. 猶於烏雲暗夜中，剎那閃電極明亮；如是因佛威德力，世人暫萌修福意。

Just as a lightning flash produces sudden but instant illumination, during a dark cloudy night, so also is peoples’ mind suddenly and for an instant drawn towards whole-some, beneficial tendencies through the grace of the Buddhas.

6. 以是善行恆微弱，罪惡力大極難堪，捨此圓滿菩提心，何有餘善能勝彼？

Hence virtue is always weak and the might of evil is always over-bearing. By what else can it be overpowered if not by the enlightened mind?

7. 佛於多劫深思惟，見此覺心最饒益。無量眾生依於此，順利能獲最勝樂。

This (bodhichitta) has been realised to be most beneficial by the Buddhas through comtemplation during countless ages; the happiness born of it will multiply to flood (with joy) countless masses of beings.

8. 欲滅三有百般苦，及除有情眾不安，欲享百種快樂者，恆常莫捨菩提心。

Those desirous of crossing the manifold miseries of the world (of conditioned existence) as also those desirous of removing the sufferings of others and those desirous of enjoying manifold joys, – by such too the bodhichitta should not be abandoned.

9. 生死獄繫苦有情，若生真實菩提心，即刻得名諸佛子，世間人天應禮敬。

The moment bodhichitta is born in a puny (‘varaka’) person, who is a prisoner of the fetters of the world, he is at once named as the Son of the Sugatas and becomes the object of reverence both for men and gods in the world.

10. 猶如最勝冶金料，垢身得此將轉成，無價之寶佛陀身；故應堅持菩提心。

It (i.e., bodhichitta) takes this unclean form (i.e., body) and transforms it into the pure and priceless form of a jina or conqueror. It is like the priceless gold – making elixir and has the quality of transforming everything. So, hold on fast to bodhichitta.

11. 眾生導師以慧觀　徹見彼心極珍貴；諸欲出離三界者，宜善堅持菩提心。

It has been thoroughly tested by the immeasurable intellects of those sole guides or charioteers of the world to be a priceless gem. Therefore, O ye dwellers of the worldly abode! hold on fast to this jewel of bodhichitta.

12. 其餘善行如芭蕉，果實生已終枯槁；菩提心樹恆生果，非僅不盡反增茂。

All other virtues are ever subject to decay like the plantain tree which perishes after a single fruition, does not perish and, in addition, proliferates evermore.

13. 如人雖犯極重罪，然依勇士得除畏；若有速令解脫者，畏罪之人何不依？

It is that under whose shelter one can find security even after having committed grievous sins as does a frightened man under the shelter of a brave person. Why is it not, then, resorted to by ignorant beings?

14. 菩提心如劫末火，剎那能毀諸重罪。智者彌勒諭善財：覺心利益無限量。

It is that which completely burns away like the great fire on the doomsday (lit. on the day a ‘yuga’ ends and ‘pralaya’-deluge — comes), all sins in an instant, it is that whose great instruction the wise lord Maitreyanatha imparted to bodhisattva Sudhana.

15. 略攝菩提心，當知有二種；願求菩提心、趣行菩提心。

In brief, the bodhichitta should be understood to be of two types: the mind which is solicitous (‘pranidhi’) of bodhi and the mind which ventures (‘prasthana’) after bodhi.

16. 如人盡了知，欲行正行別；如是智者知，二心次第別。

Just as there is a palpable difference between one who desires to go (to a placea) and one who is on the road (to a place), so also is the difference between the ‘pranidhichitta’ and the ‘prasthanchitta’ respectively.

17. 願心於生死，雖生廣大果，猶不如行心，相續增福德。

Great merit accrues even in this world from an aspiring mind, although this merit is not as uninterrupted as that which flows from a venturing mind or ‘prasthanchitta’.

18-19. 何時為度盡　無邊眾有情，立志不退轉，受持此行心；即自彼時起，縱眠或放逸，福德相續生，量多等虛空。

From the time a person dedicates his mind, in an uninterrupted manner, to the liberation of all beings (from suffering) the flow of merit for him, thence onwards, is manifold, constant and large as the sky or wakefulness or is simply unconcerned.

20. 為信小乘者，妙臂問經中，如來自說故；其益極應理。

In the Subahuprichha, the Tathagata himself has spoken of this in a very logical manner for the benefit of those whose belief is in the Hinayana or the Lesser Vehicle.

21-22. 若僅思療癒　有情諸頭疾，具此饒益心，獲福無窮盡。況欲除有情　無量不安樂，乃至欲成就，有情無量德。

‘I shall destroy the headache of beings suffering from it,’ – the very thought like this makes a person the recepient of immensurable merit or ‘punya’ as one possessing the noble intention of relieving others of suffering and doing them good. If that could be the ‘punya’ for the mere thought or intention, what needs is then to speak of this wish to remove others’ pain and cultivate these boundless qualities (guna) for one’s own sake?

23. 是父抑或母，誰具此心耶？是仙或欲天，梵天有此耶？

Whose mother, whose father will ever have such – like concern for welfare? Will even the gods, the sages or the Brahmins have? 

24. 彼等為自利，尚且未夢及，況為他有情，生此饒益心？

How can beings to whom such a thought (of welfare) was not born earlier even in a dream for their own sake, be able to think like this for the sake of others’ well-being?

25. 他人為自利，尚且未能發；生此珍貴心，稀有誠空前！

How is this inimitable special Jewel born; — this jewel of others’ well-being, which is not born even for self-interest in some?

26. 珍貴菩提心，眾生安樂因，除苦妙甘霖，其福何能量？

Immeasurable is the merit of the jewel of the mind which is the seed of all bliss (ananda) and the panacea for the sufferings of the world.

27. 僅思利眾生，福勝供諸佛；何況勤精進，利樂諸有情。

Even (the act of) worshipping the Buddha is excelled by the mere wish to do good to beings. What then of (the merit from) the act of actively persevering for others’ welfare?

28. 眾生欲除苦，奈何苦更增。愚人雖求樂，毀樂如滅仇。

Beings pursue ‘dukha’ in the hope of removing ‘dukha’. Like an enemy, they destroy (their own) happiness, out of ignorance even though desirous of being happy.

29-30. 於諸乏樂者，多苦諸眾生，足以眾安樂，斷彼一切苦，更復盡其癡；寧有等此善？安得似此友？豈有如此福？

Therefore, who is as noble as that person who not only relieves from misery these beings, suffering from a penury of joy in many ways, but also destroys their illusion or ignorance! None, whatsoever. Where is such a friend? What ‘karma’ so meritorious as that?

31. 若人酬恩施，尚且應稱讚；何況未受託，菩薩自樂為。

A good turn reciprocated by a good turn is lauded. What, then, to speak of the noble conduct of a bodhisattva who does good unsolicited?

32. 偶備微劣食，嗟施少眾生，令得半日飽，人敬為善士。

A person is prasied even if he offers a little dole of food with some ego and disdain to the needy. It is regarded as a noble gesture even though such charity may help the recepient for a fractional moment only and not for a full day or half day or longer.

33. 何況恆施與，無邊有情眾，善逝無上樂，滿彼一切願。

What, then, to speak of the gift (of charity) that comes from the bodhisattvas, — a gift for infinite number of beings, for an infinity of time, as spacious as space itself and one that fulfils all the desires of all beings.

34. 博施諸佛子，若人生惡心，佛言彼墮獄，久如心數劫。

Lord Buddha said, “He who bears an evil thought for such a one as the son of the conqueror, the bodhisattva, the universal benefactor of beings, shall dwell in hells for as many aeons as the number of evil thoughts.”

35. 若人生淨信，得果較前增；佛子雖逢難，善增罪不生。

Therefore, he whose mind attains a reverent attitude towards a bodhisattva, for him the resultant merit is born manifold. The bodhisattvas undergo great rigours without losing their innate nobility. Instead, their noble propensities increae further as a matter of course.

36. 何人生此心，我禮彼人身！誰令怨敵樂，歸敬彼樂源！

I bow to the bodies of such as these (i.e., the bodhisattvas) in whom the jewel of the noble mind is born, who return good even for evil done to them, who provide joy to even those who try to harm them. I seek their refuge.

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)