《大般若經》

《大般若經》云：

憍尸迦！不學般若波羅蜜多，證得無上正等菩提無是處故。

Mahaprajna-Paramita Sūtra says:

Kausika! There is no truth to without learning to perfect prajna wisdom and attain the utmost Enlightenment.

《大般若經》云：

具壽慶喜復白佛言：「世尊！云何迴向一切智智而修布施波羅蜜多？」
佛言：「慶喜！以無二為方便、無生為方便、無所得為方便修習布施波羅蜜多，是名迴向一切智智而修布施波羅蜜多。」

白話翻譯：

長老阿難又問佛說：「世尊！要如何迴向佛智而修布施呢？」

佛說：「阿難！要以對一切法（事物）不二分別為方法，以正確了解一切法（事物）無生為方法，以對一切法（事物）無所得（無所執著）為方法去修行布施，這樣才叫做迴向佛智而修行布施。」

Mahaprajna-paramita Sutra says:

Venerable Ananda asks Buddha: “World Honored One, how should one cultivate generosity and transfer the merits towards the attainment of Buddha’s wisdom?”

Buddha replies: “Ananda! With the method of not differentiating all dharmas (or things) as dual, correctly understanding all dharmas are non-arising and does not attach to them and cultivate generosity. In this way, this is called transferring merits toward the attainment of Buddha wisdom by cultivating generosity.”

魔障 Mara’s Deeds

《大般若波羅蜜多經》卷441：

佛云：「善現！有諸惡魔作苾芻像，至菩薩所方便破壞，令於般若波羅蜜多不得書寫、受持、讀誦、修習、思惟、為他演說。」

 

 

 

白話翻譯：

佛說：「須菩提！有許多惡魔會變化做出家僧人的樣貌，來到菩薩的住所方便做破壞，令菩薩不能書寫、受持記憶、讀誦、修學、思維、為他人演說這部圓滿大智慧的經典。」

Mahaprajna Paramita Sutra fascicle 441:

Buddha says: “Subhuti! Mara and his demons will manifest themselves in the image of monks and approach Bodhisattva’s dwelling to expediently bestir corruption. They will prevent the Bodhisattva from coping, mindfully upholding, reading, learning, contemplating, and teaching this perfection of wisdom to anyone.”

虔誠的信解 Earnest Faith

在《法句譬喻經》中有一則關於篤信的教化。

佛陀在世時，舍衛城的東南邊有一條大河，河水既深又廣。沿岸住著五百多戶人家，他們皆是以捕魚為業，因為從未聽聞過清淨的佛法，所以慣行貪婪自私的行為，並具有欺瞞不實的頑劣惡習。

有一天，佛陀觀察這些眾生，得度的因緣已經成熟，便走到河邊的一棵大樹下禪坐。當村民見到佛身散發光明奇特的祥和，讓每人都感到非常驚奇，並予以讚歎，於是一一都來向佛陀問訊禮拜。

慈悲的佛陀讓他們也在樹下坐下，並為他們開示五戒十善的法義。然而這些人因長久以來習慣欺騙別人、不相信真理，所以內心無法生起真誠的信心。此時，世尊便以神通變化出另一個人，從河的對岸，裸足踏水而來，走到佛前稽首禮拜。

眾人見到這樣的事，都感到非常驚訝，於是問化人說：「我們長年居住在此，從未見聞過有人能履水如地，你究竟是何許人？有何法術能令你走在水上，而不沉沒呢？」

化人回答說：「我是住在這條河南邊，由於知道自己愚鈍，又聽說佛陀在這裡說法，就渴望渡河前來聞法。可是河水滔滔，根本不能過來，便先請問了岸邊的 人，此河水深嗎？他們告訴我：『這水很淺，只淹到腳踝，可以涉水而過。』我只是因為相信他們所言，心中便無所恐懼地從對岸走過來，並非有什麼特別的法 術。」

這時佛陀便讚歎化人說：「善哉！善哉！憑著對真理虔誠的信解，即可超越生死的深淵；那麼走過數里寬的河面，又何足為奇呢？」

於是世尊又繼續為大家宣說信心的種種功德利益，村民們聞佛所說，又見證了信心的功德，此時心開意解，發起堅固的信心，便都求受了五戒，一心奉行佛法，成為清淨的居士。

In the Dharmapada Sutra, there is a story about earnest faith.

At the time of the Buddha, there was once a big river southeast of the city Sravasti. Its waters were deep and wide. More than five hundred families lived along its banks as fishermen. They have not yet heard about the qualities of the Path or the way of salvation from the worldly. Their manners were violent, and were busy cheating each other. They coveted gain, and were licentious, rash, and extremely willful. The World-honored One constantly thought he should go there to save those among them who should be saved. He knew that these families should be saved by their merits. Thereupon the World-honored One went to the riverbank and sat down under a tree. When the villagers saw the Buddha’s bright appearance, they found it extraordinary, and there was none who was not impressed. They all went to pay their respects. Some saluted and some bowed, asking how he was.

The Buddha told them to sit down, and he expounded the Doctrine of the scriptural text. The crowd heard it, but they did not believe in it because they were used to fraud and were skeptical of any true words. The Buddha then magically caused someone to appear, coming from the south of the river. Walking on the water, just wet to his ankles, he came to the Buddha. He prostrated and greeted the Buddha.

When the crowd saw this, there was none who was not astonished. They asked the transformed person: “From the time of our ancestors we have lived on these shores, yet we have never seen anyone walking on the water. Who are you, sir? What kind of magic do you have that you are able to tread on water and not drown? Please explain it to us.”

The transformed person answered: “ I am a foolish person from south of the river. When I heard that the Buddha was here, I wanted to enjoy the virtues of the Path, but when I arrived at the southern shore, I could not cross in time. I asked someone on the shore whether the water was deep or shallow. He said: ‘The water may reach up to your ankles. Why do you not wade across?’ I trusted his words and just crossed over like that. There is nothing strange or miraculous about it.”

The Buddha then said in praise: “Excellent! Excellent! If you have faith, you may truly cross the abyss of birth and death. Why be astonished about walking across a river that is a few kilometers wide?”

The Buddha continued to explain other merits of faith and its benefits. When the villagers heard the Buddha’s exposition, their faith was realized. Their minds opened up and their faith was firm. They all received the five precepts and become people of pure faith.

道的開始

《入菩薩行論‧靜慮品》

Bodhisattvacaryavatara‧Meditation

貪著自身故，小怖亦生畏。於此生懼身，誰不似敵瞋？

If even at a small danger,

fear arises on account of great attachment to one’s body,

why would one not abhor that body

like a terrifying enemy?

 

白話：

因為貪著自己的身體，再小的恐怖也會生起畏懼。對於這會生起懼怕煩惱的身體，誰不把它當成敵人一樣瞋恨呢？

 

一個學佛人如果不把自己的身體及煩惱，看成怨敵的話，那麼再殊勝的佛法或具德的善知識，也無法引導我們成就清淨的解脫利益。當自己真正認識執著身體及煩惱，是使自己一直輪迴於苦的原因的時候，這時外在的一切因緣才可成為自己修學聖道的助緣。

 

When we cultivates the Dharma and do not see our body and defilements as an enemy, even encountering the most auspicious Dharma or Masters with great virtues, will not be able to give us any guidance that will lead to pure liberation. Only when we truly see that our attachment to the body and defilements are the reason that we are still in the cyclic samsara, then all the external conditions will facilitate our cultivation of the Noble Path.

佛子行三十七頌 The Thirty-Seven Practices of the Bodhisattva (part2)

第一頌 First Practice

此生幸得暇滿船，自他須渡生死海，故於晝夜不空過，聞思修是佛子行。

At this time when the difficult-to-gain ship of leisure and fortune has been obtained,

ceaselessly listening, contemplating and cultivating day and night

in order to liberate oneself and others from the ocean of samsara

is a practice of the Bodhisattva.

 

第二頌 Second Practice

貪愛親方如水動，瞋憎怨方似火燃，痴昧取捨猶黑暗，離家鄉是佛子行。

The mind of attachment to loved ones wavers like water.

The mind of hatred of enemies burns like fire.

The mind of ignorance which forgets what to adopt and what to discard is greatly obscured.

Renunciation of one’s fatherland is a practice of the Bodhisattva.

 

第三頌 Third Practice

遠惡境故惑漸減，離散亂故善自增，心澄於法起定見，依靜處是佛子行。

When harmful places are abandoned, mental defilements gradually diminish.

Without distraction, virtuous endeavors naturally increase.

Being clear-minded, definite understanding of the Dharma arises.

Resorting to secluded places is a practice of the Bodhisattva.

 

第四頌 Fourth Practice

常伴親友還離別，勤聚財物終棄捐，識客且遺身捨去，捨現世心佛子行。

Long-associated relatives and companions will depart.

Wealth and possessions obtained with effort will be left behind.

Consciousness, the guest, will cast aside the guest-house of the body.

Letting go all attachments to this life is a practice of the Bodhisattva.

 

第五頌 Fifth Practice

伴彼若使三毒長，並壞聞思修作業，能轉慈悲令喪失，遠惡友是佛子行。

When evil companions are associated with, the three poisons increase,

The activities of listening, contemplation and cultivation decline,

and love and compassion are extinguished.

Abandoning evil companions is a practice of the Bodhisattva.

 

第六頌 Sixth Practice

依彼若令惡漸盡，功德猶如初月增，則較自身尤愛重，依善知識佛子行。

When a sublime spiritual friend is relied upon, our faults are exhausted

and our qualities increase like the crescent moon.

Cherish the sublime spiritual friend even more than our own body

 is a practice of the Bodhisattva.

 

第七頌 Seventh Practice

自身仍陷生死獄，世間神等能救誰？故於依止不虛者，皈依三寶佛子行。

How could the gods of this world possibly liberate us,

being themselves tied to the prison of samsara?

Instead let us take refuge in the undeceiving Triple Gem

is a practice of the Bodhisattva.

 

第八頌 Eighth Practice

諸極難忍惡趣苦，能仁說為趣業果，故雖遭遇命難緣，終不造罪佛子行。

The intolerable suffering of the lower realms

is said by the Buddha to be the fruit of Karma;

therefore, even at peril to our life,

never commit negative deeds is a practice of the Bodhisattva.

 

第九頌 Ninth Practice

三有樂如草頭露，是須臾頃壞滅法，故於無轉解脫道，起希求是佛子行。

The happiness of the three worlds is like the dew on the tip of a blade of grass,

disappearing in an instant.

To aspire to supreme, immutable liberation

is a practice of the Bodhisattva.

 

第十頌 Tenth Practice

無始時來憫我者，母等若苦我何樂？為度無邊有情故，發菩提心佛子行。

Since beginningless time, our mothers took care of us with tenderness.

What use is our happiness when they still suffer?

To generate Bodhicitta in order to liberate infinite sentient beings

is a practice of the Bodhisattva.