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This blog is created by a Buddhist living in Singapore. He embraces the Mahayana spirit of Bodhicitta, deeply respecting all Buddhist Traditions as expressions of Kindness guiding us on the path towards human perfection ~ Buddhahood.

He likes to post stuff that he had read or think is good to share here, sometimes he adds a little comments here and there... just sometimes..

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“Sariputra, if there are people who have already made the vow, who now make the vow, or who are about to make the vow, ‘I desire to be born in Amitabha’s country,’ these people, whether born in the past, now being born, or to be born in the future, all will irreversibly attain to anuttarasamyaksambodhi. Therefore, Sariputra, all good men and good women, if they are among those who have faith, should make the vow, ‘I will be born in that country.’”

~ Amitabha Sutra

When I obtain the Buddhahood, any being of the boundless and inconceivable Buddha-worlds of the ten quarters whose body if be touched by the rays of my splendour should not make his body and mind gentle and peaceful, in such a state that he is far more sublime than the gods and men, then may I not attain the enlightenment.

~ Amitabha Buddha's Thirty-Third Vow

Sunday, December 28, 2008

耳根圆通法门

元音老人主讲

一九九四年十二月讲于深圳

甲、修证法要
乙、保任证道要诀


◎甲、修证法要

观世音菩萨于“楞严经”耳根圆通章中对我们说:‘初于闻中,入流亡所。所入既寂,动静二相,了然不生。如是渐增,闻所闻尽。尽闻不住,觉所觉空。空觉极圆,空所空灭。生灭既灭,寂灭现前。忽然超越,世出世间,十方圆明,获二殊胜...’。

我们修法用观世音菩萨耳根圆照,返闻闻自性的方法来做功夫最易得力。因为我们娑婆世界的众生,耳根在六根中最灵敏、最锐利。用之修行,故极易成就。我们在修法时要一切放下,集中心力倾听自己心念咒的无声之声,要一字一字听得分明,才能把整个身心—六根(眼、耳、鼻、舌、身、意)全都摄牢而不起妄念,从而证入三昧,打开本来,亲见佛性。我们修心中心密法,就是把大势至菩萨和观世音菩萨两位菩萨的用功法门合起来进行的。大势至菩萨教导我们念佛时说:念佛须‘都摄六根,净念相继’。我们现在用观世音菩萨所选择的六根中最利的耳根,统摄其他五根的方法来绵密持咒,也就是照大势至菩萨所说‘都摄六根,净念相继’的教导法修行。这样就把两大菩萨的用功方法合为一体来进行了,故最易成就。现在让我们来对照一下观世音菩萨是怎么用功观照成就的。他说:

‘ 初于闻中,入流亡所。’观世音菩萨最初用功夫是用耳根返观自己能闻声音的闻性。而我们持咒时心念耳闻也是同样的返观自性。当我们持咒时,静听每个咒文的字音,就把整个身心置于闻性之流了,将身心放于能闻的法性当中去,就是‘入流’。‘入流’有几种解法,其中一种讲法是一个耳朵听进去,从另一个耳朵出来,意指入进去就流掉,不停在心里面,照字羲上解也讲得通。另一种说法是入流就是‘逆流’,意指声音来了不顺音声流浪,不跟声音跑,这也讲得好。(初初的入流方法是不跟声音跑)。正确的解释‘入流’应该是将整个身心置于闻性之流—置于能闻声音的法性当中去。‘亡所’就是外面的客观环境(如声音)就全都消融了,能做到‘入流亡所’,身心就定下来啦,不为外界环境干扰了。所以做功夫第一步要做到心念耳闻,才能抓住妄念不随之流浪,才能入定。观世音菩萨接下来讲:

‘ 所入既寂,动静二相,了然不生。’就是我们做功夫做到能念之心停息了,妄念不动,咒语念不出来,要勉强提也提不出来。这时候就不要再提咒语了。‘所入既寂 ’就是我们的妄心寂然不动了。念头停止不妄动,那就没有什么动静二相了。动静二相是相对而有的,既没有什么动、乱,故也没有静寂了。‘了然不生’者,虽然没有动静二相,但是,不是如木石一般的没有知觉,而是了然不生。我们用功处于定中时咒语就不必再提,只静静地看著它,看这一念不生,寂静而了然的是谁?此时动静二相虽然了然不生,但是还没有化空,还有不生的一念在。再进一步,观世音菩萨告诉我们:

‘ 如是渐增,闻所闻尽。’这时候功夫已做到闻与所闻统统没有了,处于寂静的禅定中非常快乐,非常轻安宁静,非世间乐事可与媲美。但不能停留在此乐境中,一有留住就不能前进见不到本性了。我们做功夫到这地步,往往发一点小神通,便沾沾自喜,以为到了家,哪知还相差甚远,所以观世音菩萨接下来说:

‘ 尽闻不住,觉所觉空。’假如此时我们放大光明,或见佛菩萨现身,乃至其他许多的神妙境界,都不可动心,都不能理睬他,一有住著,非但不能见性,还有著魔的危险。假如出现什么恶境界或鬼魔现前也不要惊怖,这些现象都是虚妄相并非实有。一者可能是业障幻现,二者或许是护法神考验你,看你幻境当前动不动心。总之,这都是假相,不要怕,也不要理他就无事了。‘尽闻不住,觉所觉空’简单地说,就是当能闻与所闻净尽而深入禅定得某些乐受或小神通时都不能住在这里面而裹足不前。要一点境界都不住—不论什么善境界恶境界都不住,将其化空。更进一步将‘尽闻不住’之觉也化空,才能将能觉之心与所觉之境完全空掉。因为能觉与所觉还是相对的妄觉,不空掉它是不能见性的。但妄觉化空还有空在,空仍是幻影,而且有能空与所空相对的幻觉,这就是无始无明,也须照破它。所以观世音菩萨进一步说:

‘ 空觉极圆,空所空灭。’就是能空所空—相对的幻妄都消灭了,达到一丝不挂,一法不立,净裸裸、赤洒洒的境界,才能彻见真心。我们修法修到极处,忽然能念之心与所念之咒或者能观之心与所观之境一时脱落,这是好消息到来的时刻。此时乃千钧一发之机亟须猛著精彩,看这无心可心,了了分明的是谁?还是自己本来面目否?稍一停机伫思,即被它影子所惑;如当机立断一把擒来,即亲证本性矣。但修道人往往错认空顶好,一点都没有最安静,住在空上,不思前进。殊不知这是一条岔路,一著空就落于‘无记’—死在那里就完了。禅宗诃斥住空的行人为‘黑山背后鬼窟里,冷水泡石头。’这种人是永远不会见性的。所以空也须消灭掉。进一步才能达到—

‘ 生灭既灭,寂灭现前。’的境界,才能见到本性。所谓‘生灭’是指一切事、一切物、一切相、一切念头,因为这些都是有生灭的。这些生灭的东西都消尽、外加空也消殒了,那不生不灭、不动不摇、不来不去、不增不减的佛性才能现前,这才是真证见本性。我们修法修到能所双亡—能念之心、所念之咒一时脱落,内而身心、外而世界一起消殒,虚空也粉碎时,就豁然开朗亲证本性了。

那么证见本性后是否就完全到家了呢?也没有,因我们多生历劫的积习深重,非上上根人不能一悟就彻的,尚须历境练心,消尽妄习,才能挥发神通,圆证佛果。得有个‘理属顿悟,事则渐修’的过程,所以还要做绵密保任功夫,除尽妄习,才能大放光明,朗照十方,证到观世音菩萨所证的‘十方圆明’的胜果。

◎乙、保任证道要诀

一、一念不生处,了了分明的灵知即当人的佛性。学人果能于此不惊不怖、深信不疑,立定脚跟,安住保护,净尽妄习,圆证佛果,诚非一佛二佛三四五佛所种善根,而是无量佛所种诸善根。

二、观照就是回光返照,向心内看,不是向外看,观这一念不生处(念头未起处)念头起来就看见,不理睬它,不随之流浪。这一步最要紧。如念头起来看不见,就不行了。证见本性后,要于行、住、坐、卧处观照保护,‘外不为境牵,内不随念转’即为最好的保护法。念起不住,不随之流浪不停,即为无念。不是压念不起,亦不是将一念不生的时间拉长为无念。

三、平时应缘接物,须‘于事无心,于心无事’。就是做事之时无第二念,既无患得患失之心,亦无毁誉成败之念。事情做过了之后心中毫无挂碍,如未做过一样。而不是逃避事情,死住在无事匣里。

四、证见本性后,所有妄心、妄想、妄念皆化为真心的妙用。妙用与妄作的分别即在‘有住’与‘不住’之间,住即妙用化为妄作,不住即妄作摄为妙用。

五、做保任功夫,先须绵密保护,于一切时不忘记,继须于保时不死守,后于不守时能化。

六、能在事境中精勤磨练,于行、住、坐、卧当中不断做去,三、五年决可打成一片,不求神通而神通自发。

七、无所求,无所得,能入佛亦能入魔斯真到家矣。行人往往著在神通上,以为未发神通不为见性。这是极大的错误。须知能立稳脚跟不为妖言魔语所惑,时时处处潇潇洒洒、自自在在,得真实受用,即是最大神通。

八、心地法门,是诞生王子。在心地上做功夫,将来一定成佛。其他任何有相殊胜法门,俱系外围功勋位,纵或发什么大神通,也只能立功受奖俯首称臣,而不能成佛。




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Saturday, December 13, 2008

Wheel of Sharp Weapons

A Mahayana Training of the Mind
Text Source
(Click here for Chinese Version)

The wheel of Sharp weapons Effectively Striking the Heart of the foe' has been composed by the great Yogi Dharmaraksita in his retreat in the jungle where many fierce animals pray. What this great Yogi, the possessor of vast scriptural knowledge, the full powers of logic and deep profound insight, has written here is the essence of the teachings of all his holy Gurus. He always practised in accordance with this essence in his fearsome jungle retreat during the degenerate age in which he lived.

From among his many disciples, Dharmaraksita transmitted these teachings to Atisa (982--1054); and Atisa practised them wherever he traveled in order to tame those who ware most wild. When Atisa developed true insight into the two Bodhicittas through these teachings, he composed the following verses:

I went through much hardship abandoning royalty,
But by collecting much virtuous merit,
I met my true Guru, Dharmaraksita,
By showing me these supreme nectar like teachings,
He has granted me sovereignty over my mind;
So that now I have attained all the forceful opponents,
Having memorised fully these words he has taught.

Although I do not favour a partisan viewpoint-
Whenever I study the various teachings
I always make effort to broaden my wisdom
To see boundless wonders in every tradition-
Yet I have to admit that these teachings especially
Have been of great help in this age of decay.

From among his many unimaginably great disciples in both India and Tibet, Atisa transmitted these teachings to Upasaka hBrom-ston-pa, {22} who had been prophesied to be his most fitting disciple by many of Atisa's meditational deities such as Tara. Atisa transmitted these teachings to hBrom-ston-pa in order to pacify the minds of the disciples of remote Tibet who ware difficult to tame.

WHEEL OF SHARP WEAPONS

The name of this work is 'The Wheel of Sharp Weapons
Effectively Striking the Heart of the Foe'.
I pray heartfelt homage to you, Yamantaka;
Your wrath is opposed to the Great Lord of Death.

1) In jungles of poisonous plants strut the peacocks,
Though medicine gardens of beauty lie near.
The masses of peacocks do not find gardens pleasant,
But thrive on the essence of poisonous plants.

2) In similar fashion the brave Bodhisattvas
Remain in the jungle of worldly concern.
No matter how joyful this world's pleasure gardens,
These Brave Ones are never attracted to pleasures,
But thrive in the jungle of suffering and pain.

3) We spend our whole life in the march for enjoyment,
Yet tremble with fear at the mere thought pain;
Thus since we are cowards, we are miserable still.
But the brave Bodhisattvas accept suffering gladly
And gain from their courage a true lasting joy.

4) Now desire is the jungle of poisonous plants here.
Only Brave Ones, like peacocks, can thrive on such fare,
If cowardly beings, like crows, were to try it,
Because they are greedy they might lose their lives.

5) How can someone who cherishes self more than others
Take lust and such dangerous poisons for food?
If he tried like a crow to use other delusions,
He would probably forfeit his chance for release.

(6) And thus Bodhisattvas are likened to peacocks:
They live on delusions poisonous plants.
Transforming them into the essence of practice,
They thrive the jungle of everyday life.
Whatever is presented they always accept
While destroying the poison of clinging desire.

(7) Uncontrollable wandering through rounds of existence
Is concern by our grasping at egos as real.
This ignorant attitude heralds the demon
Of selfish concern for our welfare alone:
We seek some security for our own egos;
We want only pleasure and shun any pain.
But now we must banish all selfish compulsion
And gladly take hardship for all other's sake.

(8) All of our sufferings derive from our habits
Of selfish delusions we heed and act out
As all of us share in this tragic misfortune,
Which stems from our narrow and self-centred ways,
We must take all our sufferings and the miseries of others
And smother our wishes of selfish concern.

(9) Should the impulse arise now to seek our own pleasure,
We must turn it aside to please others instead;
For even if loved ones should rise up against us,
We must blame our self-interest and feel it's our due.

(10) When our bodies are aching and racked with great torment
Of dreadful diseases we cannot endure,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have injured the bodies of others;
Hereafter let's take on what sickness is theirs.

(11) Depressed and forlorn, when we feel mental anguish,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we how deeply disturbed minds of others;
Hereafter let's take on this suffering ourselves.

(12) When hunger or violent thirst overwhelms us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have kept what we had without sharing;
We have plundered end stolen and lured people on.
Hereafter let's take from them hunger and thirst.

(13) When we lack any freedom, but must obey others,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have looked down upon them who were lowly
And used them as servants for our own selfish needs;
Hereafter let's offer our service to others
With humble devotion of body and life.

(14) When we hear only language that is foul and abusive,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have said many things without thinking;
We have slandered and caused many friendships to and.
Hereafter let's censure all thoughtless remarks.

(15) When we are born in oppressive and wretched condition,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have always had a negative outlook
We have criticized others, seeing only their flaws
Hereafter let's cultivate positive feelings
And view our surroundings as stainless and pure.

(16) When we are parted from friends and from those who can help us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have taken the friends and good servants
Of others away, wanting them for ourselves;
Hereafter let's never cause close friends to part.

(17) When supreme holy Gurus find us displeasing,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have turned from the Gurus and teachings,
preferring the counsel of misleading friends;
Hereafter let's end our dependent relations
With those who would turn us away from the path.

(18) When unjustly we are blamed for the misdeeds of others,
And are falsely accused of flaws that we lack,
And are always the object of verbal abuse,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have despised and belittled our Gurus;
Hereafter let's never accuse others falsely,
But give them full credit for virtues they have.

(19) When the things we require for daily consumption
And use, fall apart or are wasted or spoil,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been careless with others' possessions;
Hereafter let's give them whatever they need.

(20) When our minds are unclear and our hearts are unhappy,
We are bored doing virtue but excited by vice,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have led others to acts of non-virtue;
Hereafter let's never provide the conditions
That rouse them to follow their negative traits.

(21) When our minds are disturbed and we feel great frustration
That things never happen the may that we wish,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have caused interfering disturbance
When others were focused on virtuous acts;
Hereafter let's stop causing such interruption.

(22) When nothing we do ever pleases our Gurus,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now with our Gurus we have feigned pious manners,
But out of their presence have reverted to sin.
Hereafter let's try to be less hypocritical
And take all the teachings sincerely to heart.

(23) When others find fault with whatever we are doing
And people seem eager to blame only us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been shameless, not cared about others,
We have thought that our deeds did not matter at all,
Hereafter let's stop our offensive behavior.

(24) When our servants and friends are annoyed by our habits,
And after a while cannot stay in our homes,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done
Till now we have imposed our bad habits on others;
Hereafter let's change and show only hind ways.

(25) When all who are close turn against us as enemies,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have held grudges inside us with anger
With thoughts of sly methods to cause others pain;
Hereafter let's try to have less affectation,
Not pretend to be kind while we harbour base aims.

(26) When we suffer from sickness and such interference
Especially when gout has swollen our legs,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now without shame and with no self-control
We have stolen or misused what others have given;
Hereafter let's never take anything offered
To the Three Jewels of Refuge as if it were ours.

(27) When strokes and diseases strike without warning,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have broken our vowed words of honour;
Hereafter let's shun such non-virtuous deeds.

(28) When our mind becomes clouded whenever we study,
This is the wheal of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have thought that the study of Dharma
Lacked prime importance and could be ignored;
Hereafter let's build up the habits of wisdom
To hear and to think about whet Buddha taught.

(29) When sleep overwhelms us while practising virtue,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have gathered the causes for obstacles
Hindering our practice of virtuous acts.
(We have lacked all respect for the scriptural teachings;
We have sat on our books and left texts on the ground.
We have also looked down upon those with deep insight.)
Hereafter for the sake of our practice of Dharma
Let's gladly endure all the hardships we meet.

(30) When our mind wanders greatly and runs towards delusion,
This is the wheel of sharp weapons returning
Full circle upon from wrongs we have done.
Till now we have neglected to meditate fully
On defects pervading this transient world;
Hereafter let's work to renounce this existence
(And see the impermanent nature of things).

(31) When all our affairs, both religious and worldly,
Run into trouble and fall into ruin,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have felt cause and effect {9} could be slighted;
Hereafter let's practise with patience and strength.

(32) When rites we perform never seem to be fruitful,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have relied on the gods of this world
Or on unskillful actions to bring us relief;
Hereafter let's turn in another direction
And leave our non-virtuous actions behind.

(33) When none of the wishes we make reach fulfillment,
Although we have made prayers to the Three Precious Gems,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have had an imperfect commitment
To Buddha whose teachings deserve complete trust;
Hereafter let's place our exclusive reliance
On Buddha, his teachings and those in his fold.

(34) When prejudice, polio or strokes have us crippled
And external forces or harm rise against us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have collected vast stores of non-virtue
By breaking, our vows and offending protectors
In our practice from Guru-devotion to tantra; {10}
Hereafter let's banish all prejudiced views.

(35) When we lack all control over where we must travel
And always must wander like waifs with no home,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have disturbed holy Gurus and others
And forced them to move from their homer or their seats;
Hereafter let's never cause others disturbance
By evicting them cruelly from where they reside.

(36) When the crops in our fields are continually plagued
By drought floods and hailstones, insects and frost,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have failed to honour our pledges;
Hereafter let's keep all our moral vows pure,

(37) When we are poor, yet are filled with much greed and desire,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done,
Till now we have been misers, reluctant to share.
The offerings we have made to the Three Jewels were
meager;
Hereafter let's give with a generous hart.

(38) When our bodies are ugly and others torment us
By mocking our flaws, never showing aspect
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have made images lacking in beauty,
By venting our anger we have made ugly scenes;
Hereafter let's print books and make pleasing statues,
And not be short-tempered but be of good cheer.

(39) When attachment and anger disturb and upset us
No matter how much we may try to suppress them,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have held on to the improper outlook:
Stubbornly cherishing only ourselves,
Hereafter let's uproot self-interest completely.

(40) When success in our practices always eludes us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now, deep within, we have clung to our ego,
Fully immersed in self-cherishing ways;
Hereafter let's dedicate all of the virtuous
Actions we do, so that others may thrive.

(41) When our mind is untamed though we act with great virtue,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have engaged in those worldly ambitions
That aim at success for ourselves in this life;
Hereafter let's work with pure one-pointed effort
To nourish the wish to gain freedom's far shore.

(42) When after we do any virtuous action
We feel deep regret or we doubt its effect,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been fickle and, stirred by base motives,
Have courted only those who had power or wealth;
Hereafter let's act with complete self-awareness,
Exerting great care in the way we make friends.

(43) When those with ambition repay trusting friendship
By luring us on with their devious schemes,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now from ambition we have acted with arrogance,
Hereafter let's dampen our self-centred pride.

(44) When the force of attraction or that of repulsion
Colours whatever we hear or we say,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have ignored what has caused all our troubles:
The mass of delusion that dwells in our heart;
Hereafter let's try to abandon all hindrances
Note their arisal, examine them wed.

(45) When no matter how well-meant our actions towards others,
They always elicit a hostile response,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have repaid loving-kindness with malice;
Hereafter let's always accept others' favours
Both graciously and with most humble respect.

(46) In short then, whenever unfortunate suffering
We haven't desired crash upon us like thunder,
This is the same as the smith who had taken
His life with a sword he had fashioned himself
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrong we have done.
Hereafter let's always have care and awareness
Never to act in non-virtuous ways.

(47) All of the sufferings that we have endured
In the lives we have led in the three lower states,
As well as our pains of the present and future,
Are the same as the case of the forger of arrows
Who later was killed by an arrow he had made.
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrong we have done.
Hereafter let's always have care and awareness
Never to act in non-virtuous ways.

(48) When the troubles and worries of family life grieve us,
This is the same as the case of a child
Who was cared for with love later killing his parents.
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrong we have done.
Hereafter it is fitting in all of our lifetimes
For us to live purely as monks or as nuns.

(49) As it's true what I have said about self-centred interest,
I recognise clearly my enemy now.
I recognise clearly the bandit who plunders,
The liar who lures by pretending he is part of me;
Oh what relief that I have conquered this doubt!

(50) And so Yamantaka spin round with great power
The wheel of sharp weapons of good actions now.
Three times turn it round, in your wrathful-like aspect-
Your legs set apart for the two grader of truth,
With your eyes blazing open for wisdom and means.

(51) Baring your fangs of the four great opponents,
Devour the foe-our cruel selfish concern!
With your powerful mantra of cherishing others,
Demolish this enemy lurking within!

(52) Frantically running through life's tangled jungle,
We are chased by sharp weapons of wrongs we have done
Returning upon us; we are out of control
This sly, deadly villain-the selfishness in us,
Deceiving ourselves and all others a well-
Capture him, capture him, fierce Yamantaka,
Summon this enemy, bring him forth now!

(53) Batter him, batter him, rip out the heart
Of our grasping for ego, our love for ourselves!
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern!
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release!

(54) Hum! Ham! Show all your powers, O mighty protector.
Dza! Dza! Tie up this enemy; do not let him loose.
P'a! P'a! {17} Set us free by your might, O great Lord over Death
Cut! Cut! Break the knot of self-interest that binds us inside.

(55) Appear Yamantaka, O wrathful protector;
I have further entreaties to make of you still.
This sack of five poisons, mistakes and delusions,
Drags us down in the quicksand of life's daily toil-
Cut it off, cut it off, rip it to shreds!

(56) We are drawn to the sufferings of miserable rebirths,
Yet mindless of pain, we go after its cause.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(57) We have high expectations of speedy attainments,
Yet do not wish to work at the practice involved.
We have many fine projects we plan to accomplish,
Yet none of them ever are done in the end.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(58) Our wish to be happy is strong at all times,
Yet we do not gather merit to yield this result.
We have little endurance for hardship and suffering,
Yet ruthlessly push for the things we desire.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(59) With comparative ease, we develop new friendships,
Yet since we are callous, not one of them lasts.
We are filled with desire for food and fine clothing,
Yet failing to earn them, we steal and we scheme.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(60) We are experts as flattering others for favours,
Yet always complaining, we are sad and depressed.
The money we have gathered we cannot bear to part with;
Like misers we hoard it and feel we are poor.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(61) We have done very little to benefit someone,
Yet always remind him how much we have done.
We have never accomplished a thing in our lifetime,
Yet boasting and bragging, we are filled with conceit.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(62) We have many great masters and teachers to guide us
Yet shirking our duty, ignore what they teach.
We have many disciples, yet do not met help them;
We cannot be bothered to give that advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(63) We promise to do many glorious dads,
Yet In practice we give others minimal help.
Our spiritual fame has been spread far and wide,
Yet inwardly all of our thoughts are repulsive
Not only to gods, but to demons and ghosts.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(64) We have read very little, heard only few teachings,
Yet talk with authority pertly on Voidness.
Our knowledge of scriptures is pitifully lacking,
Yet glibly we make up and say what we like.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(65) We have many attendants and people around us,
Yet no one obeys us or heeds what we say.
We feel we have friends in positions of power,
Yet should we need help, we are left on our own.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(66) We have gained lofty status and ranks of prestige.
Yet our knowledge is poorer than that of a ghost.
We are considered great Gurus, yet even the demons
Do not harbour such hatred or clinging desire
Or as closed-minded an outlook-as we seem to have.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(67) We talk about theories and the most advanced teachings,
Yet our everyday conduct is worse than a dog's.
We are learned, intelligent, versed in great knowledge,
Yet cast to the Wind wisdom's ethical base.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(68) We have selfish desires and horrible anger,
Which fester inside us, we would never admit;
Yet without provocation we criticise others
And self-righteously charge them with faults we possess.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(69) We wear robes of saffron, yet seek our protection
And refuge in spirits and gods of this world.
We have promised to keep solemn vows of strict morals,
Yet our actions accord with the demons, foul ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(70) Our pleasure and happiness come from the Buddhas,
The Gurus, the teachings, and those who live by them,
Yet still we make offerings to ghosts and the spirits.
All of our guidance derives from the teachings,
And yet we deceive those who give this advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(71) We seek to have homes in monastic seclusion,
Yet dawn by distractions, we venture to town.
Discourses we hear teach us most noble practice,
Yet we spend all our time telling fortunes with dice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(72) We give up monks' vows, the true path to gain freedom,
We would rather be married, have children and homes.
We cast to-the wind this rare chance to be happy,
And pursue further suffering, mare problems and woes
rample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(73) Discarding our practice to reach Liberation,
We drift about searching for pleasure or trade.
We have obtained bodies with precious endowments,
Yet use them to gain only hellish rebirths.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(74) Ignoring effects that the teachings can bring us,
We travel on business for profit end gain.
Leaving behind all our Gurus' wise lectures,
We tour different places in search of some fun.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

75) We hoard whet we have, never willing to use it,
And leech all our food and our clothing from friends.
We leave aside wealth from our father's inheritance,
Taking from others a much as we can.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(76) It's amazing how little endurance we have
To do meditation, and yet we pretend
To have gained special powers so others are fooled.
We never catch up with the paths of deep wisdom,
Yet run here and there in a needless great haste.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(77) Someone giver us advice from the depths of his heart,
Which is for our own good, but is harsh to our ears,
And with anger we view him as if he is our foe.
Yet when someone without any true feelings for us
Deceitfully tells us what we like to hear,
Without taste or discernment we are hind in return.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(78) When others consider us close and dear friends
And relate in strict confidence ah they know,
We disclose their deep secrets to especially their foes.
When we have a good friend who is constantly with us,
We locate his weak points so we can torment him.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(79) Our jealousy is strong and whatever is said
We are always the sceptic, we doubt what is meant.
We are fussy bad-tempered and hard to get on with,
Inflicting obnoxious behavior on others.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(80) When someone requests us to do something for him,
We are never obliging, but think up instead
Clever devious methods to do him some harm.
When others concede and agree with our viewpoint,
We do not acquiesce-we argue still more.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(81) We do not pay attention to whet others tell us;
We are a trial to be with; we strain others' nerves.
Our feelings are hurt at the slightest remark,
And we hold grudges strongly-we never forgive.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(82) We always are jealous of those of greet status;
We feel holy Gurus ere threats to avoid
Overwhelmed by attachment and ruled by our passions,
We spend all our time lusting after young loves.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(83) We do not think of friendships as long-term commitments
We treat old companions with thoughtless neglect.
And when we are making new friends with a stranger,
We try to impress him with grandiose ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(84) We lack clairvoyance, yet we, feigning powers,
And then when proved wrong, we must bar all complaints.
We have little compassion for those who are near us,
Whenever they blunder, we are quick to lash out
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(85) We have poor education and limited knowledge;
Whenever we speak we are unsure of ourselves.
Our learning in scriptural texts is so meagre,
When hearing new teachings we doubt they are true
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(86) By making a habit of anger and passion,
We come to despise everyone that we meet
And by making a habit of jealous resentment,
We ascribe fruits to others, disclaiming their worth.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(87) We do not follow proper Procedures of study;
We say it is needless to read the vast texts.
We feel there is no value learning from Gurus;
We slight oral teachings and think we know best.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(88) We fail to explain what the 'Three Baskets teach,
But instead dwell on theories we have made up ourselves.
We lack deep conviction and faith in the teachings,
Whatever we say leaves disciples confused.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(89) We do not despise actions unwise and immoral,
Instead we dispute and attempt to pick flaws
In the excellent teachings and great masters' works.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(90) We are never embarrassed when acting disgracefully,
Only respectable deeds cause us shame.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(91) All the things we should do we do not do even once,
For improper behavior taker up all our time.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(92) O mighty destroyer of selfishness demons,
With Body of Wisdom unchained from all bonds,
Yamantaka come brandish your skull-headed bludgeon
Of egoless wisdom of Voidness and bliss.
Without any misgiving now wield your fierce weapon
And wrathfully swing it three times round your head.

(93) With all of your fierceness come smash this foul enemy!
Burst ego-concepts with your wisdom's great might!
With your boundless compassion protect us from suffering
The miseries caused by our self-centred actions
Destroy our self-cherishing once and for all!

(94) With all the sufferings that others experience,
Smother completely or selfish concern.
The sufferings of others arise from five poisons;
Thus whichever delusion afflicts other beings
Take it to smother delusions self.

(95) Through we have not a doubt, for we recognise fully
The cause and the root of mistakes we all make,
If there is still left a part of our minds that would tend
To support this delusion of self that we have,
Then destroy the firm hold of this part of our minds
That, against or true wishes, makes fools of us still.

(96) As all that is wrong can be traced to one source:
Our concern for ourselves, whom we cherish the most,
We must meditate now on the kindness of others.
Accepting the suffering that they never wished for,
We must dedicate fully our virtues to all.

(97) Thus accepting ourselves all deluded non-virtuous
Actions that others have done in the past,
In the present and future with mind, speech and body,
May delusions of others as well as our own
Be the favoured conditions to gain our Enlightenment
Just as the peacocks eat poison and thrive.

(98) As crows may be cured after swallowing poison
By a powerful antidote given in time,
Let's direct to all others our virtuous merit,
That this may replenish their chances for freedom
May all sentient beings reach Buddhahood soon!

(99) Till the time when all motherly beings and I
Gain the perfect conditions for us to be Buddhas,
Though the force of our actions may cause us to wander
Through various realms in the six rebirth states
May we always be able to help one another
To keep our aim find on Enlightenment's shore.

(100) Then for even the sake of but one sentient being
May we gladly take birth in the three lower states.
With Enlightening Conduct that never grows weak
May we lead al the beings in miserable rebirths
Out of their sufferings and causes for pain.

(101) As soon as we have placed ourselves into their realm
May the guards of the hells come to see us as Gurus,
May the weapons of torture they hold turn to flowers;
May all harm be stilled-peace and happiness grow.

(102) Then may even hell beings develop clairvoyance
And take higher rebirths as men or as gods.
By developing strongly the wish to be Buddhas,
May they pay back our kindness through heeding the
teachings
And regard us as Gurus with confident true.

(103) Then may ah sentient beings of the three higher rebirths
Perfect meditation on Egolessness
In this way may they realise the non-self-existence
Of worldly involvement and freedom as well.
May they place concentration on both of these equally,
Seeing their natures as equally void.

(104) If we practise these methods we shall soon overcome
Our true enemies: selfish concern and self-love.
If we practise there methods we shall overcome also
false concepts of ego we hold to be real
Thus by joint meditation on Egolessness
And on non-dual wisdom of Voidness and Bliss,
How can anyone not gain the causes to win
A Buddha's Physical Body and its fruit, Buddhahood

(105) O mind, understand that the topics discussed here
Are interdependent phenomena all;
For things must rely on dependent-arising
To have an existence-they cannot stand alone,
The process of change is alluring like magic,
For physical form is but mental appearance,
As a torch whirling round seems a circle of flame.

(106) There is nothing substantial to anyone's life-force
It crumbles apart like a water-soaked log
And there is nothing substantial to anyone's life-span
It bursts in an instant like bubbles of foam.
All the things of this world are but fog-like appearance;
When closely examined, they out of sight.
Like mirages these things at a distance seem lovely
But when we come closer, they are not to be found.

(107) All things are like images found in a mirror,
And yet we imagine they are real, very real;
All things are like mist or like clouds on a mountain,
And yet we imagine they are stable and firm.
Our foe: our insistence on ego-identities
Truly our own, which we wish were secure,
And our butcher: the selfish concern for ourselves
Like all things there appear to be truly existent,
Though they never have been truly existent at all.

(108) Although they appear to be concrete and real,
They have never been real, any time, anywhere.
They are not things we should burden with ultimate value,
Nor should we deny them their relative truth.
As our grasping for egos and love for ourselves
Lack substantial foundations with true independence,
How can they yield acts that exist by themselves?
And then how can this cruel vicious circle of suffering,
The fruit of these actions, be real from its core?

(109) Although all things thus lack inherent existence,
Yet just as the face of the moon can be seen
In a cup of clear water reflecting its image,
The various aspects of cause and effect
Appear in this relative world as reflections.
So please, in this world of appearances only,
Let's always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(110) When our bodies are charred in a horrible nightmare
By the world-ending flames of a stellar explosion,
Although this ordeal is not actually happening
We nevertheless feel great terror and scream.
In similar fashion unfortunate rebirths
In hells or as ghosts are not actually real,
And yet we can fully experience their pain.
Thus fearing such suffering as burning alive,
We must cease all these actions that yield this result.

(111) When our mind are delirious, burning with fever,
Although there is no darkness, we feel we are plummeting
Further and further inside a black pit
With the walls pressing closer the deeper we fall.
In similar fashion, although our dark ignorance
Lacks self-existence, we nevertheless
Must by all means break out of its strangling construction
By putting the three kinds of wisdom to use.

(112) When musicians are playing a beautiful melody,
Should we examine the sound they are making
We would see that it does not exist by itself.
But when we are not making our formal analysis,
Still there is a beautiful tune to be heard,
Which is merely a label on notes and on players
That is why lovely music can lighten sad hearts.

(113) When we closely examine effects and their causes,
We see that they both lack inherent existence
They cannot stand alone, either whole or apart
Yet there seem to exist independently rising
And falling events, which, in fact, are conditioned
By various forces, components and parts,
It is this very level on which we experience
Birth and our death and whatever life brings.
So please, in this world of appearances only,
Let's always be sure what we do is of virtue
And shun all their acts that would cause ns great pain.

(114) When a vase has been filled by the dripping of water,
The first drops themselves did not fill it alone;
Nor was it made full by the last several drops.
It was filled by an interdependent collection
Of causes and forces that came all together
The water, the pourer, the vase and such things.

(115) It is precisely the same when we come to experience
Pleasure and pain: the results of our past
Effects never come from the first causal actions,
Nor do they arise from the last several acts.
Both pleasure and pain come from interdependent
Collections of forces and causes combined.
So please, in this world of appearances only,
Let's always be sure what we do is of virtue
And shun all their acts that would cause us great pain.

(116) When not making formal dissections with logic,
Merely letting life's happening flow freely on,
Although we experience feelings of pleasure,
In ultimate truth the appearance of happiness
Lacks self-existence inherently real.
And yet on the everyday operative level
This seeming appearance has relative truth.
To understand fully this deep profound meaning
For slow-minded persons, alas, will be hard.

(117) And now when we try to do close contemplation
On Voidness, how can we have even a feeling
Of conventional truth at the very same time?
Yet what can there be that has true self-existence;
And what can there be that lacks relative truth?
How can anyone anywhere believe in such things?

(118) Just as objects of Voidness are non-self-existent,
The Voidness of objects itself is the same.
The shunning of vice and the practice of virtue
Are like wise devoid of all mantel constructions
That they are independent, self-contained acts
In fact, on the whole, they are lacking completely
All mental projections and an pre-conceptions.
Thus if we can focus our clear concentration
On Voidness without our mind wandering astray,
Then truly we shall come to be wondrous beings
With a deep understanding of the most profound Void.

(119) By practising this way the two Bodhicittas,
Of the ultimate and the conventional truth,
And thus by completing without interference
Collections of insight and merit as wall,
May all of us quickly attain Full Enlightenment
Granting what we and all others have wished.

EPILOGUE


This work has been translated from Sanskrit into Tibetan by the fatherly Atisa himself and his spiritual hBrom-ston-pa.
This translation of the Tibetan Theg-pa-chen-pohi-blo-sbyong-mtson-cha-hkhor-lo into English has been prepared by Geshe Ngawang Dhargyey, Sharpa TulLu, Khamlung Tulku, Alexander Berzin and Jonathan Landaw at the Library of Tibetan Works and Archives, at the Headquarters of His Holiness the Dalai Lime, Dharamsala, India.

NOTES

1
Yamantaka is the wrathful aspect of Manjusri, the emanation of the wisdom of the Buddhas. Yamantaka's wrath is directed against selfishness, self-cherishing attitudes, ego grasping and gaping for true independent existence. These ignorant attitudes take the life of our chance to gain Enlightenment, and thus Yamantaka's wrath is opposed to the Great Lord of Death.

2
Bodhisattvas, or brave Ones, Sons of the Buddhas, are those beings who have the enlightened Attitude (Bodhicitta) to work towards the attainment of Buddhahood, that is Enlightenment, for the sake of all beings. There are five points of similarity between Bodhisattvas and peacocks. Just as the colours of the peacocks' feathers grow more radiantly brilliant when they eat plants that me poisonous to other animals, Bodhisattvas shine with blissful happiness by making use of such poisonous delusions a desire and attachment for the benefit of others. Just as peacocks have five crown fathers, Bodhisattvas have the attainment of the five graded paths for enlightenment. Just as the sight of a peacock's colourful display gives us great pleasure, the sight of a Bodhisattva uplifts our mind because of his Bodhicitta. Just as peacocks live moldy on poisonous plants and never at insects or cause others harm, Bodhisattvas never cause even the slightest harm to other sentient beings. Just as peacocks eat poisonous plants with pleasure, when Bodhisattvas are offered sensory objects, although they have no attachment for these objects, they accept them with pleasure to allow the donor to gain merit from his offering.

3
There are three levels of training of the mind according to the three levels of motivation outlined in the 'Lam-rim' teaching of the 'Graded Course to Enlightenment'. On the initial level of motivation, we work to attain a better future rebirth. On the intermediate level, we work to attain Liberation (Nirvana) from the vicious circle of rebirth (samsara) for ourselves alone. On the advanced level, as a follower of the Mahayana path, with Bodhicitta motivation we work to attain the Pun enlightenment of Buddhahood for the benefit of all beings. The word 'now' in the text indicates the importance of practising the teachings with the advanced level of motivation, having previously trained our mind along the 'Graded Course'.

4
With the advanced level motivation, there are two ways in which we can follow the Mahayana path. By following the Perfection Vehicle (Paramitayana), it may take many life times before we reach our goal of Enlightenment. By following the Tantra Vehicle (Vajrayana), however, we may attain Enlightenment within one human lifetime. The word 'here' in the text indicates the immediacy of practising the tantra path with an especially strong Bodhicitta motivation.

5
The tantra system teaches many methods for the speedy attainment of Enlightenment. Included among there is the use as a path of the normally poisonous delusions. In order to use delusions, such as lustful desire, as a path, however, we must first be devoid of the self-cherishing attitude, that the greedy attachment to our own self-interest. In addition we must have a sound understanding of Voidness the fact that all things, including ourselves, lack a truly independent manner of existence. To use delusions as a path without these two prerequisites is extremely dangerous and, far from achieving our intended goal, we may completely destroy our chance for attaining Enlightenment.

6
Any of the delusions may be used in the tantra system as an actual path to Enlightenment. In the Perfection Vehicle, the delusions may only be used pr a method for directly benefiting others when the circumstances demand it. They may not, however be practised as an actual path.

7
The Three Jewels of Refuge are Buddha, his teachings (Dharma), and the monastic community (Sangha) of those who understand end practise these teachings. The Three Jewels of Refuge are also referred to as the Three Precious Gems or the Triple Gem.

8
The practice of tantra requires receiving initiations. These entail the taking of rows concerning moral conduct and the giving of your sacred word of honour to follow the tantric practices in the prescribed manner.

9
Cause and effect describes the universal law of karma where by virtuous actions result in happiness end non-virtuous actions in suffering.

10
The practice from Guru-devotion to tantra defines the range of the 'Graded Course to Enlightenment'; of above, note 3.

11
Images of Buddha and the various meditational deities representing different aspects of the Buddhas' Enlightenment have an important use in both the Perfection end Tantra Vehicles. They are used as meditative aids for developing single-minded concentration (samadhi). By using such images as objects of devotion, we collect the merit to attain the Physical Body of a Buddha.

12
It is never possible for us to experience the consequences of the non-virtuous actions of others. Whatever suffering we have must be the result of non-virtuous actions we ourselves have committed in the pest.

13
The six realms of existence are divided into the three higher and the three lower states. The three lower unfortunate states of re-birth are those of the hell creatures, hungry ghosts (preta) and animals. The three higher fortunate states of rebirth are those of the gods, anti-gods (asura) and humans.

14
We request Yamantaka to turn the wheel of sharp weapons three times. These three refer to (1) the conventional or relative level of truth on which conventional Bodhicitta operates as the means for leading both self and others a Enlightenment; (2) the ultimate level of truth on which ultimate Bodhicitta functions as the wisdom understanding Voidness and (3) these two levels or grades of truth realised together.

15
The four great opponents eliminate the necessity for us to experience the unfortunate consequences of our previously committed non-virtuous actions. These fore are (1) feeling regret and disgust with our non-virtue; (2) taking refuge in the Three Jewels of Refuge and meditating on Bodhicitta; (3) offering our promise never to commit such non-virtue again and (4) performing and dedicating the merit of virtuous actions for the benefit of all sentient beings.

16
Mantras are words of power, combinations of Sanskrit syllables used r invocations.

17
Hum, dza and p'a (spelled 'phat') are mantric seed syllables. The first repetition of each is for conventional Bodhicitta, the opponent for our self-cherishing attitude. The second repetition is for ultimate Bodhicitta, which destroys our ego-grasping.

18
The sack of our body is filled with the five poisonous delusions of longing desire, fearful and angered repulsion, closed-minded ignorance, arrogant pride and jealousy.

19
The 'Three Baskets' ('Tripitaka') of Buddha's teachings concern disciplined morality (vinaya), discourses on meditation (sutra), and philosophy and metaphysics (abhidharma).

20
We request Yamantaka to swing three times round his head his skull-headed bludgeon representing both the wisdom of Egolessness, common to both the perfection and Tantra Vehicles, as well the non-dual wisdom of Voidness and Bliss. The three-times he swings this bludgeon destroy (1) ego-grasping, (2) our self-cherishing attitude and (3) our defiled bodies of delusion by these tow types of ignorance.

21
The three kinds of wisdom can refer either to the wisdoms of acquaintaine, contemplation and meditation, or to intellectual, conceptual and non-conceptual wisdoms.

22
hBrom-ston-pa.




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利器之轮

修心法要-利器之轮
法护尊者原著
永楷法师、满华法师合译

英文版本
序 显密融合的时代
原序
卷一
卷一 跋
卷一 注解
卷二
卷二 后记

《利器之轮》是藏传佛教的一部重要著作,由法护大师传授给阿底峡尊者。其法脉可直溯至释伽牟尼佛的密教化身--金刚总持。本书所昭示的【修心法要】,是一个让生活在繁忙、纷乱社会的现代人受用无穷的法门,是一本修行生活不可或缺的好书。

序 显密融合的时代
张骏逸

印度佛教历经千余年的演变,在八世纪后蕴育出次第井然、体系完备的密教系统。由于十世纪中叶后回教徒持续近百年的入侵北印,导致佛教大师们相继播卷西藏,此一系统的精华于是被妥慎而完善地保存在西藏佛教中。民国四十八年(一九五九年)之后,藏传佛教匆促而冒然地跃进了国际舞台。西藏佛教得以在西方世界发扬。

阿底峡尊者是藏传佛教后弘期的奠基祖师,藏族一般都尊称他为(大佛尊),是十一世纪中叶印度最优秀的知识份子(顶庄严),担任当时佛教中心超岩寺的上座。他在六十一岁高龄时(西元一零四二年),不辞艰难翻越崇山峻岭,到达西藏,传布佛法十三年,足迹遍布阿里、卫、藏,是到西藏传播佛法的印度人中活动范围最广阔、影响力最大的人物。这种为道牺牲奉献的精神令人肃然起敬。法护大师是阿底峡重要的老师之一,阿底峡出家后随其学了数年经论,对经论的了解提升到了相当高的境界。这本书即由其传下,讨论佛教实践的重要书籍。

长久以来藏传佛教在台湾的发展偏重于传法灌顶等宗教仪式的实践,忽略了义理已经实践要旨的讨论,因此造成了对藏传佛教的误解,这种误解需由佛教界、学术界等各方面的人士一齐努力来化解。这样必能带动佛教界重视藏传佛教,重新研究藏传佛教中义理及实践的部分,给予它一种新的定位,如此不但能为传统的中国佛教注入新的血液,对信徒而言也一定利益良多。

(本文作者现任蒙藏委员会委员长)

原序
嘉措泽仁

《利器之轮》是一部大乘佛教修炼心智的基础典籍,为瑜伽大师法护(Dharmaraksita)所作。法护曾将《利器之轮》传授给印度圣哲阿底峡(Atisa.九八二--一零五四),之后阿底峡与他的大弟子种敦巴优婆塞(Upasaka jBrom-ston-pa)将其由梵文译为藏文,并传播至西藏。

一九七三年,西藏文献图书馆(Library of Tibetan Works & Archives)将《利器之轮》由藏语译为英文并出版发行,广为流传。

本书并收录有嘎汪连耶格西(Geshe Ngawang Dhargrey)于西藏文献书馆佛教哲学课程上所作的评述。

我们期望本书的出版能对众生有所助益。

一九八一年七月
(本文作者为西藏文献图书馆主任)

开经偈无上甚深微妙法,百千万劫难遭遇。我今见闻得受持,愿解如来真实义。

卷一 利器之轮
法护大师 著

本书名为《命中仇敌之心的利器之轮》。阎曼德迦(1)我至诚地礼敬您;唯有您的力量才能抵抗死神的挑战。

001孔雀毒草叶中昂首阔步,无视于邻近美丽的乐草园。孔雀并不喜爱乐草园,他们却因吃毒草而茁壮。

002勇敢的菩萨身处红尘俗世中,也是如此行道。尽管世俗之乐赏心悦目,勇敢的菩萨却不为所动,而在苦难业中成就。

003我们一生追逐享乐,一想到苦就恐怕战栗;正因我们懦弱,所以悲苦不断。勇敢的菩萨欣然接受苦难,从勇气中获得恒真的快乐。

004欲乐一如毒草叶,惟有如孔雀的勇者方能依其茁壮。若是如乌鸦的弱者去尝试,势必因贪得无餍而丧命。

005爱己重于他人者,如何能以贪欲之毒为食?倘若像乌鸦以毒为食,必会丧失解脱的良机(2)。

006菩萨一如孔雀,以毒草为食;化毒为修行本,日益茁壮于生活林;广纳一切境,力破贪执障。

007不自主地浪迹于生死轮回中,都因执我为实。这种无明引自私之魔,为己谋利;我们遍寻自我的安乐窝,只求欲乐,逃避任何苦难。现在,我们必须摒弃一切私念,欣然为众生受苦受难。

008苦,来自积习成性的自私;悲,来自狭隘自我的态度;让我们背负自他的悲苦,止息我们的私欲。

009放下追求一己之乐的冲动,给予他人欢喜;即使众叛亲离,我们也必须为自私自利而责己承担。

010当我们罹患恶疾,遭受煎熬时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是伤害他人之身。自今以后,让我们承受他人的病苦。

011当我们沮丧、绝望、痛苦时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是深深扰乱他人的心。自今以后,让我们自己来承受这些苦痛。

012当饥渴磨我们时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是巧取豪夺,吝惜与他人分享。自今以后,让我们解除他人的饥渴。

013当我们失去自由,必须服从他人时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是藐视低微的人,常为自己所需而役使他们。自今以后,让我们谦卑地奉献身命,为他人服务。

014当我们只听到恶毒的辱骂时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们常常不经思索脱口而出,我们造谣中伤,让很多友谊中断。自今以后,让我们看紧一切轻率的言谈。

015当我们出生在严苛穷困的环境时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是以负面的观点看待事情,批判他人,挑剔他人的毛病。自今以后,让我们培养正面的情操,视周遭环境为一尘不染的净土。

016当我们的朋友及贵人离去时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是将他人的朋友忠仆占为己有。自今以后,让我们永不再挑拨亲密的朋友分离。

017当至高神圣的上师对我们不悦时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们宁受恶友的指点而舍弃上师及他的教诲。自今以后,让我们不再依赖令我们偏离正道的人际关系。

018当我们代人受过,蒙受冤枉,甚而沦为被指责的物件时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是轻视而又看不起自己的上师。自今以后,让我们不再诬告他人而要赞扬其美德。

019当我们的日用所需遭到破坏、浪费时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是不善保护他人所有。自今以后,让我们供应他人所需的一切。

020当我们心智不清,精神不悦时;当我们不乐为善,欢喜作恶时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是误导他人为非作歹。自今以后,让我们不再成为作恶的助缘。

021当我们心烦意乱,深感挫败,无一事称心如意时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是阻扰他人行善。自今以后,让我们终止无谓的干扰。

022当我们的所作所为都无法让上师高兴时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是对上师阳奉阴违。自今以后,让我们力除虚伪诚心受教。

023当他人对我们的所作所为吹毛求疵,一意指责我们时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是无耻又鲁莽。自今以后,让我们不再冒犯他人。

024当友仆无法忍受我们的恶习,拂袖而去时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是将恶习加诸他人。自今以后,让我们痛改前非慈悲待人。

025当所有的好友与我们反目成仇时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是心怀嗔恨阴谋害人。自今以后,让我们避免假惺惺感情用事。

026当我们痼疾缠身疼痛难堪时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是无耻不知自制地盗滥用他物。自今以后,让我们不再将供养三宝(3)之物据为己有。

027当我们突然病发时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是不遵守自己的誓言(4)。自今以后,让我们避免这种不道德的事。

028当我们一学习就心中疑惑时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是漠视修习佛法等闲视之。自今以后,让我们建立闻思修学佛法的习惯。

029当我们一修行就困倦难当时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是累造障碍之因--不敬圣典,以经书为坐垫,置经典于地,轻视智慧者。自今以后,为了修学佛法,让我们心甘情愿面对一切逆境。

030当我们心神散乱迷妄时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们仍未曾参透遍存于无常世界的缺陷。自今以后,让我们发出离心以看破万物无常的本质。

031当世间出世间一切事物都遭逢困顿毁败时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是总是认为可以漠视因果。自今以后,让我们坚忍而又精进地修行。

032当我们拜忏礼佛却为能如愿以偿时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是依赖神明或劣行来寻求解脱。自今以后,让我们改换另一个方向并离弃恶行。

033当我们祈求三宝但所愿无一实现时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们仍不完全信赖实无欺的佛陀。自今以后,让我们以佛法僧三宝为唯一的依止。

034当疾病致使我们残废或外力伤害我们时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们犯戒激怒护法神恶业累累。自今以后,让我们摒除一切偏见广修诸行(5)。

035当我们如无家可归的流浪汉不知何去何从时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是扰乱上师及他人搬家离席。自今以后,让我们永不再残忍地迫使他们搬迁。

036当我们的农作物频遭旱水雹霜害时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是无法信守诺言。自今以后,让我们严持一切清净戒。

037当我们一贫如洗又满腹贪欲时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们吝啬且疏于供养三宝。自今以后,让我们敞开心胸慷慨布施。

038当我们身相丑陋常遭他人嘲笑轻视时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是塑造不庄严的佛像(6),脾气暴躁,弄糟周遭气氛。自今以后,让我们恭印佛书,恭造庄严佛像,不再粗暴,笑脸常开。

039无论我们如何压抑,执著与愤怒依旧困扰我们的身心时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是固执地爱己惟坚。自今以后,让我们彻底根除自私自利。

040当我们的修行不能有所进展时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们的内心全然陷于我执我爱。自今以后,让我们回向一切功德成就他人。

041当我们极力行善却无法驯服狂心时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们为今生一己的成就,投入那些世俗事业。自今以后,让我们全心全意地努力,以达到解脱的彼岸。

042当我们行善后,却觉得懊恼或疑惑时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们意志不坚,动机不良,巴结钱势。自今以后,让我们能彻悟,自觉行事,谨慎交友。

043当我们付出真挚的友谊,别具野心的人却迂回谋诱我们时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是狂妄傲慢。自今以后,让我们永不再自大。

044当我们所闻所说都为爱憎所染时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是无视于烦恼之源:盘据心中的种种妄念。自今以后,让我们摒弃所有的障碍,明察它们,注意其生起!

045当我们善意待人却得到敌对的回应时,是利器之轮回转到我们身上,恶作还得自受。直到现在,我们总是以恶意回报慈悲。自今以后,让我们谦恭接受他人恩惠。

046当灾难似青天霹雳突袭而来,就如铁匠以自铸的剑自刎。我们的苦难,是利器之轮回转到我们身上,恶作还得自受。自今以后,让我们永远小心醒悟,莫造新殃。

047我们前生沦落三恶道(7)的痛苦及今生来世的不幸,有如铸箭者后来为自铸的箭所杀。我们的苦难,是利器之轮回转到我们身上,恶作还得自受。自今以后,让我们永远小心醒悟,莫造新殃。

048当家居生活令我们困扰烦恼时,就如受宠爱的孩子长大后杀害父母。我们的苦难,是利器之轮回转到我们身上,恶作还得自受。自今以后,让我们生生世世过著如僧尼般的清净生活。

049就像我认为以自我为中心的私利是对的,如今,我清楚地认识了我的仇敌。我认出那掠夺的土匪,那伪装成我的一部分的骗子。啊!在征服这个困惑之后,我如释重负。

050如今,阎曼德迦猛力转动善业的利器之轮;您愤怒示现,三转利器之轮(8)。您叉开的双脚,分踏于圣俗两种真理;您双目怒睁,渴求智慧与方便。

051露出您那四大(9)利齿的锐牙,将那残忍的我执大快朵颐吧!以您利他的大神咒,驱逐那潜伏内心的仇敌。

052狂奔生命的纠葛林中,被所造恶业的利器紧追不舍,我们失控了。这狡猾致命的恶棍--自欺欺人的自私本性,威猛的阎曼德迦,捕捉它,捕捉它;传唤这个死敌,现在就将揪它出来。

053打它,拍它,把这个我执我爱的心撕碎!踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

054吽!吽!使出您的全力,哦!威武的护法神。呸!呸!缚住这个敌人,不可让它逃遁。吧!吧!(10)用您的威神力,解放我们;哦!伟大的克死之神。斩!斩!斩断那束缚我们自私自利的心结。

055阎曼德迦,示现吧!哦!愤怒的护法金刚,我对您仍有所祈求。这充满五毒(11)、缺失、妄念的臭皮囊,拖扯我们深陷在日日苦役的生命流沙中。切断它,切断它,将它碎尸万段。

056我们盲目走向轮回之苦,却毫不在意,执迷下去。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

057我们期望立即证悟,却不精进修持。我们有很多美好的计划,却没有一样完成。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

058我们期望得到快乐,却不修福积德,以结善果。我们对于困苦不幸不够坚忍,却一心追求我们想要的事物。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

059我们轻易地结交到新朋友,却因自己的冷漠,致使友谊不长久。我们贪求美食锦衣,无法赚取时,不是偷就是骗。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

060我们善于奉承,以得恩宠,却总是抱怨、悲伤、沮丧。我们所聚敛的钱财,却舍不得布施,像个守财奴,只知囤积,却自觉一贫如洗。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

061我们很少施惠于人,却总是自夸功劳。我们终其一生一事无成,却自吹自擂,满心自负。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

062我们有很多高僧大德指引,却逃避责任,漠视他们的教诲。我们有许多徒弟,却从不提携他们,也不肯耐心教导。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

063我们承诺实现许多伟大的事业,而实际上我们从不尽力助人。我们的宗教声望名闻遐迩,但内心思想不只神明乃至邪魔鬼都厌恶。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

064我们既未深入经历,又很少听闻佛法,却以专家姿态大谈‘空’理。我们对佛经的了解少得可怜,却取巧杜撰,任意解说。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

065我们周遭有很多侍从和人们,却没有人服从我们或聆听我们的话语。我们觉得有位居权贵的朋友,一旦需要帮忙时,却只剩下自己一个人。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

066我们虽位高望重,知识却不如鬼魅。我们虽被尊为上师,但即使是恶魔都不像我们这样嗔恚、贪欲和心胸闭塞。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

067我们满口理论和最高深的道理,然而日常行为却连狗都不如。我们才智双全,通达至理,却将智慧的道德根基随风扬弃。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

068我们的内心被私欲和嗔恚腐蚀,但我们从不承认。我们肆无忌惮批评他人,还以自己的过错教训他人。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

069我们身披袈裟,却归依世上的鬼神。我们虽发誓严持戒律,所作所为却与邪魔恶鬼无异。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

070我们的法喜与快乐来自佛法僧和上师,但是我们仍向鬼神献祭。我们的一切指南都源自佛法,但我们却欺骗那些指导我们佛法的人。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

071我们寻找僻静的道场为家,但是却三心二意,奔向城市。我们所听闻的佛法教导我们崇高的梵行,但我们却成天卜卦算命。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

072我们背弃出家的誓言--那获致解脱的真正之道,我们宁愿结婚,成家,生子。我们任凭这个稀有快乐的机会随风飘逝,而追逐更多的痛苦,更多的烦恼,更深的悲伤。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

073我们扬弃通达解脱的修行,而漫无目的到处游荡,寻觅欢乐和利益。我们拥有宝贵禀赋的人身,却用它们来取得地狱的轮回。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

074我们忽视佛法所赋予的净财,却汲汲营利于商场上。我们置上师的圣言于不顾,却处处耽溺于世俗之乐。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

075我们囤积己物,吝于使用,却从朋友身上榨取衣服和食物。我们置祖产不用,却竭尽所能取用他人之物。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

076我们禅修的耐力薄弱得令人讶异,却佯称已证神通,欺蒙他人。我们从未步上智慧之道,只是东跑跑,西跑跑,毫无目的地忙碌著。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

077有人诚心诚意地向我们提出忠告,但忠言逆耳,我们竟然怒目相向,视他为仇敌。有人虚情假意地对我们甜言蜜语,我们却不辨真伪,善意回报。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

078当他人视我们为知己,向我们倾诉心曲时,我们却泄露他们的隐私,甚至告诉他们的仇人。当我们拥有忠贞不渝的至友,我们却专挑他的弱点,折磨他。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

079我们善妒多疑,吹毛求疵,脾气暴躁,难以相处,行为可憎。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

080当他人有求于我们时,我们从不伸出援手,反而以诡计来伤害他。当他人让步,同意我们的观点时,我们仍不善罢休,继续争辩不已。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

081我们不愿注意别人在告诉我们什么,与人相处时,惹人讨厌,令人紧张。轻轻一句批评的话,我们就觉得受到伤害,而怀恨在心,从不宽恕别人。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

082我们总是妒嫉有地位的人,我们觉得神圣的上师是一种威胁而远远躲开。我们被执著所牵引,被情欲所控制,浪掷所有的光阴贪婪追逐年轻的爱人。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

083我们不认为友谊是长期的承诺,而疏忽了老友。与陌生人交友时,却以虚华的排场吸引他。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

084我们没有神通却妄称神通广大,一旦被人揭穿,我们只有自食其果。我们对周遭的人少有慈悲,每当他们犯错,我们立即痛指责。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

085我们才疏学浅,讲话时总是缺乏自信。我们对经典所知是如此贫乏,每当听闻新的教法时,总是怀疑它的真假。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

086因贪欲与嗔心的积习,我们蔑视遇到的每一个人。因妒恨成性,我们诿过他人,贬抑他人的价值。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

087我们不循序学习,却高谈经藏无用。我们轻慢上师,蔑视其言教,却自大自满,自以为是。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

088我们无法诠释经律论三藏,却凭空杜撰理论。我们对佛法缺乏坚定的信念,一切言论皆令人困惑不解。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

089我们不轻视愚昧、无道德之举,却驳斥、挑剔无上的教法与大师的著作。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

090当我们为恶时,从不觉得难堪,而行善却令我们羞愧。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

091我们分内的事一无所成,却将全部的时间花费在不正当的行径上。踩它,踏它,在这诡诈自私的念头上跳舞!把自我中心的邪思抛却,它扼杀了我们最终的解脱。

092啊!摧毁自私之魔的大力士,以您已解开所有束缚的智慧之驱,阎曼德迦,挥动您那象征喜空无我智的骷髅棒,果决地使用您的利器,愤怒地在您头上挥旋三圈(12)

093用您的凶猛粉碎这个邪恶的敌人!用您那深具智慧的大力破除我执!用您那无限的慈悲保护我们,免于遭受自私业报的苦果。把那我爱从此连根拔除。

094用他人经验过的所有苦痛,彻底抑制我们的自私自利。他人的痛苦来自五毒,因此把令他人痛苦的妄念,用来抑制自己的妄想。

095虽然我们已经疑虑全消,因为我们对自己所犯错误的源由了然于心,但倘若心中尚有一分我执,就必须摧毁这些根深蒂固的妄念,因为它违逆了我们的本意,依然愚弄著我们。

096一切错误都源自--我们最关心最珍爱自我。如今,我们必须思量他人的慈悲;我们必须承受他人从不愿获得的痛苦,而把一切功德回向给所有的众生。

097让我们承受他人过去、现在、未来由身口意所造的种种恶业,愿自他的妄念成为我们证悟的逆增上缘,就如孔雀因食毒草而茁壮。

098就如乌鸦服毒后,因及时的解毒而痊愈,让我们把功德回向给一切众生,以增进他们获得解脱的机会,愿一切众生速证菩提!

099我与如母的所有众生在证得佛果的条件未具足以前,会因我们的业力在六道轮回,让我们确定目标,彼此提携迈向解脱的彼岸。

100即使只为一个众生,我们也愿意为他堕落三恶道。让我们以永不退转的菩提行,引领恶道中的众生走出苦难的轮回。

101一旦我们置身地狱,愿狱卒视我们为上师,愿他们所持的刑具化为朵朵莲花,愿一切的伤害停止--和平与快乐从此开始。

102愿地狱的众生亦能逐渐觉醒,转生人道或天道。藉著发起强烈的成佛意志,愿他们以奉行教法,来回报我们的慈悲,并信心坚定地视我们为金刚上师。

103愿三善道的众生都能成就无我三昧,了解诸法无我、解脱真相。愿他们能等观一切皆空的实相。

104我们若能依此法门修行,就可以很快地降服真正的敌人--我执和我爱,并摧毁执著自我为实有的邪见。藉著无我和喜空不二智的修持,谁不能获得佛报身而成就佛道!

105心啊!要了解在这里所谈的是缘起法;世间万物不能单独存在,必须相辅相成;世间万物变化无常,如魔术般令人迷惑。万法唯心所现,就如旋转的火把看起来好像火焰的圈环。

106没有一个人的生命力是实在的--它如浸泡的木头般容易粉碎;没有一个人的生命期是实在的--它如泡沫般瞬间破灭。世间万物如雾般似幻似真,仔细观察,即消逝无踪。万物如海市蜃楼,远看似乎可爱,近看无处可寻。

107万物如镜中影,我们却视假为真;万物如山中云,我们却执幻为实。我们的仇敌--我执我们的刽子手--我爱,如同世间万物,貌似真实,却未曾真正存在过。

108虽然我执我爱看似真,其实一切时、一切处都是虚幻不实。我们不应说它是胜义谛,或否认它不是世俗谛。我执我爱既非实体,又如何能独立运作?轮回苦海的业报又怎能为真?

109万物虽然虚幻不实,但我们却能从清水中反映出的月影看到月亮,同理,因果的各层面也是这个相对世界的投影。因此在这幻象的世界中,请让我们众善奉行,莫造新殃。

110在恶梦中,当我们的身躯被宇宙末日星球爆发的火焰烧焦时,虽然这个惨剧并未真的发生,我们依然十分恐惧而尖叫。同样地,地狱和饿鬼道不幸的轮回虽非真实,但我们仍可充分感受到他们的苦痛。因此我们既然惧怕被活活焚烧的痛苦,就必须终止一切招致如此果报的作为。

111当我们神智不清,发高烧时,虽然并不黑暗,却觉得坠入无底黑洞,随著身边的墙越来越窄,我们感觉越陷越深。同样地,虽然我们的无明愚痴并不真实存在,我们却必须运用三种智慧(13),破除那令人窒息的压迫。

112当音乐家弹奏美好的曲调时,如果我们仔细分析,就可以发现它本身并不存在。不过当我们不分析它时,虽然对演奏者和乐谱来说,只是一连串的音符,优美的音调依然可闻,这就是为何美好的音乐可抚慰感伤心灵的原因。

113当我们仔细研究因果时,发现它们并不真实存在--不论是整体或部分都不能独存。世间万物看似独立生灭,其实是众缘和合。我们就在这里体验生死与生命所赋予的一切。因此在这幻象的世界中,请让我们众善奉行,莫造新殃。

114当一个瓶子由水滴注满时,既不是最初几滴水的功劳,也不是用最后的几滴水所填满,而是由水、倒水者、瓶子等众缘和合而成。

115苦乐的体验也是如此,它们是过去业报的结果。果报既不是来自第一因,也不是最后的业报行为所成,而是由众缘和合而成的。因此在这幻象的世界中,请让我们众善奉行,莫造新殃。

116当我们不以逻辑来分析时,就会让生命中的际遇随流起落。虽然我们感到快乐,但在胜义谛中,快乐并不起初真实存在;不过在世俗谛中,这些幻象却有它的相对道理。啊!愚钝的人要完全了解这些深奥的义理并非易事。

117如今,当我们尝试观空的同时,如何能感受世俗谛?什么才有真实的存在?什么才没有世俗谛?谁会相信呢?

118就如同空的所缘虚幻无我,所缘的空也是虚幻无我。去恶、持戒都不能观想成独立自主的行为。其实就整体而言,它们全然没有心理的投射作用和先验观念。因此,我们若能心不散乱,一心观空,就可成为深解空义的圣者。

119愿人人如此修行真俗二谛菩提心,福慧双修,圆满无碍速疾成就正等正觉,各遂所愿!

卷一 跋

伟大的瑜伽行者法护上师,在他隐居于众多猛兽环伺的丛林中,完成《命中仇敌之心的利器之轮》一书。这位饱读经论,精通因明,深具洞察力的伟大行者,在书中记下他的神圣上师所开示之法要。虽值末法时代,又深居于可怖的丛林中,他总是依此法要修行。在法护上师的众多弟子中,他传法给阿底峡。无论到哪里,阿底峡皆依法修行,以降伏刚强难调的众生。当他透过此教法,将其真知灼见体悟出两种菩提心时,他写出如下偈语:为了抛弃王位,我历经种种艰难,却因多积善德,得以遇见明师--法护上师。他示我无上甘露法门,令我成为心之主宰。现今,我已降服一切劲敌,并记下他的所有言教。

虽然我不赞成派系观点--当我研读各种法门时,我总是努力增广智慧;了解每一传承的无限法宝--我必须承认,在末法时期这些法门特别大有裨益。

在他众多优秀的印度及西藏弟子中,阿底峡传法给优婆塞种敦巴,他是最佳的人选,因众多阿底峡的观想天神如度母等皆如此预示。阿底峡传法给他,也可安抚西藏偏远地区弟子顽强难调之心。本书是由阿底峡及其法子种敦巴自梵文译为藏文。一九七五年在印度达兰萨拉(Dharamsala, India)的西藏文献图书馆完成本书藏文版的英译工作,参与翻译的有:嘎汪达耶格西、萨巴活佛(Sharpa Tulku)、堪隆活佛(Khamlung Tulku)、亚力山大·伯晋(Alexander Berzin)、强纳森·蓝道(Jonathan Landaw)等人。

卷一 注解

阎曼德迦(Yamantaka ,中译大威德金刚)是文殊师利愤怒的一面,也是佛智慧的流露。他的愤怒是针对自私、我爱的态度、我执及对实体存在的执著。这些无明的态度剥夺我们一生证悟的机运,故阎曼德迦的愤怒是与死神敌对的。为了快速证悟,密乘教导了许多法门,其中包括利用本为有毒的妄念为方便。为了利用妄念,如把淫念当作方针,我们首先必须除去我爱的态度,即自利的贪念。此外,也必须对空性彻底了解,即所有的事物,包括我们自己在内,都缺乏一种真正独立存在的实体,如缺乏此两种先决条件,想利用妄念为修持方针,是十分危险的,而且非但不能完成预定目标,我们也许会完全毁灭证悟的机会。皈依的三宝为佛、佛之教理(法)和那些了解、修持此番教义的僧团。依之三宝,亦指三项珍贵的宝石。修行密教须先接受灌顶,包含了对相关戒行的宣誓,和以特定方式奉持密教而许下的神圣承诺。自奉献上师至密续部分,界定了菩提道次第的范畴。根据《菩提道次第广论》中的三种层次动机,即有三种心灵训练的层次。下士道的动机是为了更好的来世而努力;中士道只为求自己在轮回中的恶性循环中获得解脱(涅磐)而努力;上士道者身为大乘道的信徒,以菩提心发心,为利益所有众生证悟佛道而努力。佛像与代表佛不同层次的证悟之各式禅定的神祗,在显密二乘中有重要的用途。为了达成凝神一处(三摩地),他们被视为禅定的辅助物。利用这些佛像作为专注物,我们可积聚功德,以成就佛的色身。六道被分成三善道及三恶道。后者指地狱、饿鬼和畜生,而前者则为天、阿修罗及人。我们祈求阎曼德迦明王旋转利器之轮三次,它们意指:一、世俗谛,是依世俗菩提心作为引领自他证悟的方式而运作;二、胜义谛,是依胜义菩提心作为了解空性的智慧而作用;三、前两种真理层次的共同成就。有四种对治之法可使我们免于经历往昔所造诸恶业的果报:一、对我们的恶业感到忏悔与厌恶;二、皈依三宝,专注于菩提心;三、誓言永不再造恶业;四、为众生利益故,行诸善事并回向功德。吽、呸、吧,是咒语的种子音节,每一字的第一次覆念即为平常菩提心,可对治我爱的态度,第二次覆念是无上菩提心,能摧毁我执。我们的色身充满五种有毒之妄念:贪求、恐惧与嗔恨、狭隘的无明、傲慢和嫉妒。我们祈求阎曼德迦以他具高明头脑的木棒在他头上旋转三次,木棒代表显密二乘无我的智慧和喜空不二的智慧,而旋转棒子三次可消灭:一、我执,二、我爱的态度,三、由前两种无明所造成的虚幻色身。三慧有二义:一指闻慧,思慧和修慧;二指文字,观照和实相。

卷二 利器之轮
嘎汪达耶格西著

前言

这部论著是学问渊博的嘎汪达耶格西,于一九七八年五月九日至十七日,在他的【文殊师利园】寓所,慈悲地为一群达兰萨拉西藏文献图书馆的学生所作的藏文演讲,由罗桑嘉千(Lobsang Gyaltsen)英译。本文根据上课时的笔记加以整理编辑而成,若有误译及遗漏之处,皆为编者之失。感谢罗桑嘉千的翻译,嘉措泽仁(Gyatso Tsering)和葛连穆林(Glenn H.Mullin)两位先生的润笔及鼓励,菲力帕·罗塞尔(Philippa Russell)的打字及安尼拉·乌苏拉(Anila Ursulla)之复打。

杰勒米·罗塞尔(Jeremy Russell)一九八一 于日本驹根

就佛法的观点,《利器之轮》是一部极杰出的作品,故应以菩提心趣入。宗喀巴大师(Tsong Khapa, 一三五七-一四一三)曾说:‘仅听闻大乘法是不够的,闻法者唯具有大乘心的高超思想和动机,才能从中摘取最大的效益。’顾名思义,【利器之轮】一如武器能戳穿敌人的躯体般,此法门也能斩断障道的双重执著--我执和我爱。波周藏巴(Purchok Jhamps)仁波切(一六八三--一七六二)和他的弟子在世时,经常传授此教法,后继者却寥寥无几,甚至十八世纪的坦巴洛嘉(Tenpa Rabagay),瑞廷(Reting)仁波切二世(他的前世曾为达赖喇嘛七世【一七零八--一七五七】的家庭教师)才注意到此教法的稀有可贵,于是敦请喀桑诸布(Kalsaang Norbu,十六--十八世纪)讲授,因而此法门得以再度盛行。由于上述三位大师的慈悲,此教法才能延续至今。本论系由曼拉(Manla)仁波切(生于十九世纪中叶)自安多(Amdo)处得到。安多将此论传授给达赖喇嘛十四世的两位老师:林(Kyabje Ling)仁波切及崔蒋(Kyabje Trijang)仁波切。我(嘎汪达耶格西)是由崔蒋仁波切所教授的。本论的传承难能可贵,因此法脉可直溯至释伽牟尼佛的密教化身--金刚总持。本书类属心智训练,因它可降服粗心。由印度的瑜伽大师法护授与印度大师若无遮阿底峡时,被命名为【利器之轮】,因它是催毁两个死敌--我执和我爱的最佳法门。为了有效地摧毁敌人,要像伐木工人、屠夫、魔术师一样神乎其技地正中要害。例如:生长在东印度的塔拉树(Tala tree),除非准确地正中要害,否则它又会重生。同样地,屠夫对动物的重要经脉了然于心,就易下刀;反之,技术拙劣,会延长死亡的痛苦。而魔术家精于幻术,知道精确的进入之点,才能以魔术圈围住一座王宫。以此类推,本文昭示藉由武器能摧毁内在的最大敌人。‘阎曼德迦,我至诚地礼敬您’,这是礼敬对抗我执和我爱两种负面能态度的大怒天神。所有的菩萨都因知道我执和我爱的弊害而愤恨不已,故资粮道上的菩萨都是‘愤怒者’,而阎曼德迦明王是大愤怒者,因他是死神的刽子手。阎魔可分三方面:外在、内在和秘密。阎曼德迦明王则与这三种阎魔誓不两立。外在阎魔是永恒的死神,居住在南方地下七层铁宫之内,随时伺机夺取生命;内在阎魔是追求欲望等事;秘密阎魔则是具有三知的微妙二元识。阎曼德迦明王已弃除这三种阎魔,并与它们誓不两立。阎曼德迦明王有狭义和广义两种,狭义的明王是诸佛智慧之决定识;广义的明王则为空乐不二之智,常以画像或佛像或愤怒天神之身。此尊崇不只包含对空乐不二之智的礼敬,也包括了对它的祈求。值此五浊恶世,【利器之轮】诚不可缺也!

001孔雀漫步于毒草丛中,不为药草或他种植物所诱;只因依鸩毒为生,故生命得以茁壮,羽毛更增光采。

002同样地,伟大而无畏的诸菩萨全然不为自我私利,全心全力地关怀他人,他们才是真正的英雄,而那些舞动有形武器的人则不然。当这些真正的英雄漫步于尘世之林时,却不为诱人的事物所惑,是因为他们已了解其所产生的弊端。正如孔雀依鸩毒而茁壮,菩萨也以困境为长养菩提心的逆增上缘。我们必须了解自私自利之害及关爱他人之利,以磨炼我们的心志。一切佛无不具菩提心,因此它是最珍贵的宝藏。

003无始以来,我们追求飞黄腾达,却难免偶遭痛苦,身为懦夫的我们不关心他人,一味追求享乐,逃避痛苦。如果我们现在不能面对痛苦,痛苦将永无止息。伟大的菩萨为众生受苦,却因此常得快乐。由于他能易位处之,所以能速得成就。

004除非我们已发心修学下士道和中士道,以脱离恶道轮回,证悟涅磐,否则我们将永远无法了悟大乘思想,也不能以苦恼等为修行法门。唯有已发心的勇猛菩萨,能以苦恼为修行法门。贪欲如毒草,乌鸦吃了毒草必定丧命;同样地,未达资格者欲修此法门,将使他与解脱绝缘。人必先去私心,方能以贪欲为修行法门。欲以贪欲为密教修行法门者,这是特别重要的。

005这并非只为那些热衷于一己幸福的人所设,因为那种人是无法得到解脱的,只有英勇无畏的菩萨能以妄想为修行法门。如果懦夫想尝试此法门,不仅无法证悟,甚至无法自苦恼中解脱。故就无上瑜伽密教的修行来说,以贪欲为法门是独一无二的。

006将大菩萨喻为孔雀,因为菩萨宁可处于最苦恼的环境,而将它转化为利益众生的场所。举我们所处环境为例,如果我们居住在一栋华厦内,且有所眷恋,我们应作如是想:直到今日,我因被贪执等俗念所左右,而在生死中轮回;自今以后,为利益众生,我将善用此屋作为证悟的工具。相同地,我们对食物也应作如是想:为利益他人而食用。孔雀与菩萨相似之处甚多:如同孔雀的华丽使人赏心悦目,菩萨也令众生由衷崇拜;孔雀以毒为食,却不伤害他人,一如菩萨坚持居住娑婆,只为利他;孔雀的冠羽有五支,正如菩萨道有五门。西元一零四二年当阿底峡抵达西藏时,他特地将一位惹人厌的印度教师带在身边,以增进他的忍辱行。后来阿底峡将其修忍辱行的物件送回印度,他说:‘认识藏人后,便无须劳驾印度人了。’我们也应效法阿底峡,欣然面对苦恼妄想,继而将之降伏,断除。上述六首诗为修行法门及道次第的概观,以下则是概括性的解释。

007当身不由己,毫无选择地流浪在生死轮回中,令我们深陷于无所不在的痛苦中,我们须调伏我爱的态度,因它攸关三道次第的证悟。我爱及我执是问题的随从和主脑,我执是内心的独裁者,而我爱则是外在随从,故我爱和我执之魔常常狼狈为奸,我们必须下定坚强的决心,不为二者所动。

008无始以来,我们即为业力所追逐。我们之所以受生死轮回及种种障碍所束缚,不得自由,仍因相续不断的惑业。故应归咎于一味追求自我快乐的私心,并决意消灭它。

009每当心中升起私念时,要对它有所警觉,不予以理睬,并把它驱除。如想避开涌起的私念,可奉献所有的善根以利益众生。例如,你从受惠的众生中所得到的尽是伤害的回报,要如如不动,不要以怨报怨,而应视为我爱念头从中作祟的果报。要憎恶这种态度,而不是怨恨众生。

010当我们的身体因疾病而痛苦或羸弱时,乃因在今生或过去世中,我们曾经鞭挞、囚禁且多方面伤害众生。要观想过去伤害众生恶业的利器已回转向你,正如一把平常的武器能夺取我们的生命,业的利器也能扼杀我们的幸福,故应自己承担所有的痛苦。观想在虚空中,你的上师坐在你的面前,你向他请求:但愿承受自他的一切疾病。当你由左鼻孔呼气时,常观想光芒照耀一切众生;当你由右鼻孔吸气时,将一切痛苦和疾病化为黑烟吸入体内,在承受痛苦中将黑烟化为乌有。再度自左鼻孔呼气,将快乐化为光芒,照耀一切众生。

011当我们在精神上受到干扰时,它们必然会现形,因我们曾扰乱我们的上师、父母、同参等人的心绪,现在毅然地承受这些痛苦,并再次恳请你的上师和诸本尊加持。训练心智时,永勿将他人视为己非之源,一切都是自作自受。与其归咎于他人,不如对所有众生升起大悲心。所有身心的痛苦来自先前扰乱他人的身心以及破戒所致,对这个百利无害于身心的教法应善思之。龙树(Nagarjuna)菩萨说:‘启发刹那菩提心的功德,即使是佛陀也难以算计出来。’八世纪时寂天(Shantideva)问到:‘渔夫和农夫等众生,为区区生计忍受煎熬,为什么我们不能为这个更伟大的目标--开悟而承受痛苦呢?’

012当我们因吝啬、掠夺他人的行为而遭受饥渴等困扰时,这是利器之轮回转到我们身上。这些痛苦是因为我们错误的态度以及吝啬所导致的结果,也是沦为饿鬼或贫者的原因。宗喀巴大师说:‘吝啬导致贫穷而非富有,布施导致富有而非贫穷。’十二世纪著名的萨迦(Sakya)学者曾在其作品中提到:‘布施的结果总是富有,吝啬的结果总是贫穷,此乃不变的法则。’龙树菩萨也曾提过:‘富有来自布施,上品的出身来自美德。’故我们应欣喜地接纳饥渴的煎熬,并实践【施与受】;祈求承受众生的饥渴,并将所有的善意回向给他们。当作此观想时,亦可进行绝食。许多藏人一年之中有十六天即依此修持--整天绝食和隔日一食互相交替。当饥渴交加难耐时,修持【施与受】,并感谢良机难得。为了增进个人在佛道上的修持,应体悟经由上师和三宝的慈悲加被,而使饥渴的承受成为修道上的逆增上缘。

013当我们被囚禁,失去自由,又受到制于他人时,要明白事出必有因,这是因为我们轻视卑贱者,役使他们做不愉快的事,故利器之轮回转到我们身上。自今以后,决意为他人奉献自己的生命。寂天曾写道:为众生奉献出自己的生命,无论他们鞭挞或以其他种种方式对待我,皆任其处置。

014当我们无法免于恶毒的辱骂,并常常听到刺人的、贬低的、威胁的和咒骂的话时,是因为过去世中,我们曾论人长短和挑拨离间,同时也因我们曾恶毒地辱骂、中伤及瞧不起他人而起。如今,类似的果报回转到自己身上。自今以后,要谦卑,不可出言不逊,不屑疾言厉语。善妒者的福报有限,他们常常贬低他人,但最后遭受伤害的还是自己而不是他人,甚至毁了自己的声誉。一个常攻击批评他人者,终将失去他人的信赖。

015我们的出生地之所以不净、不吸引人,乃因我执及偏见。我们缺乏密法的正见--视万物皆纯净无垢。自今以后,观想一切皆洁净无瑕。一旦我们开始非难他人时,就会发现他人的缺失永无止尽。如果你有一个敌人,正确的认知是将他想成佛菩萨的化身,来啖尽你的恶业之果。就密宗修行者而言,应以金刚总持超越的眼光,视万物为空乐不二。假如在此屋内有人证得密教的最高圆满境界,这间房屋就是色究竟天净土。例如:七世纪松赞干布王(Srong Tsen Gammpo)时代,拉萨就是净土。十一世纪时,密勒日巴(Milarepa)的弟子惹琼巴(Rechungpa),曾于入明光定中来到一处净土,在那里有五位少女正在倾听佛陀说法。他们正在讨论诸佛于三大阿僧祗劫证悟,是何等的殊胜;而密勒日巴能在一生一世中证果更是殊胜之至。其中有一位少女问密勒日巴居于何处?住在色究竟天净土。惹琼巴一向只知他师父在西藏只是一位平凡的瑜伽师,而对他的高层次境界却一无所知。当出定后,他因自己对上师落俗看法的不敬而饮泣不已。

016我们常常毫无选择地被迫与最亲密的朋友分离,或朋友们常以死相别,这是因过去世中,我们将上师的徒众、侍者占为己有,现今果报回转到自己身上。自今以后,永不拆散手足知己,也不离间师徒或以恶劣的态度对待上师的侍者。

017尽管有时候我们无法取悦我们的上师或其他圣贤,我们不可找上师的麻烦,而应检讨自己。在过去世,我们未曾遇见或追随神圣的上师,我们不但轻忽上师,反而结交恶友。于今,我们遭此恶行的果报,甚至今天我们仍不追随善知识,反而与损友一道。自今以后,虽决心不跟随那些使你背离正道的人,但应慈悲对待他们,才不违菩萨誓愿。在咏念每一首诗偈时,要落实【施与受】的修持,并立下坚固誓愿。

018有时我们会无故受到非难,或成为某事件的代罪羔羊。过去有一位比丘就曾蒙冤被指控,事情的经过是这样的:有一次,当他正在浸染他的外袍时,正巧上游有一户人家丢失了一只小牛,他们到处寻找,发现比丘的袍子上尽是血迹,因此把他监禁了七个月。随后当小牛被寻获时,他才被释放。此乃多生以前,另一位比丘曾遭他误控,而被囚禁七日之故。

019当我们日用所需不敷时,这是利器之轮回转到我们身上,我们曾侵害他人而图利自己,并只求个人脱苦离难。现今应尽我们能力所及,使他人都能满足物质所需。

020当我们不快乐,却追究不出真正原因时;当我们心志昏沉,无法观想阎曼德迦明王时;当恶念历历在前,而善念难起时;当祈愿背诵导致昏睡,却能赌博两夜仍保持清醒时,皆归咎于我们趋恶避善之潜在倾向。正如天气燠热,不想去听经闻法,但如是娱乐所在,必立即趋往。导致这些相互混淆的状况,乃因我们曾伤害到诸位护法。我执是邪恶之首,故我们体验到干扰现象。恶名昭彰的我执作恶多端,令我们冒犯了诸护法。当我们认清自身的问题时,无须转告他人,只须坦诚面对,并决心克服它。

021常常我们觉得心烦意乱或全然受挫,例如为人父母将子女送入大学,希望他能成为学者,但他却退学。同样地,我们经商谋利,经营不当反致血本无归;我们下种期待好收成,却为干旱所摧。在过去世,我们曾阻扰讲经说法,而且干扰他人的课诵、研修与禅坐,正因如此,我们今日才会遭受挫折。自今以后,避免干扰或阻碍他人的善行,应进一步随喜赞叹,鼓励他们从善如流。

022即使用尽各种方法,仍无法取悦你的上师时,不要归咎于上师,也不要挑他的错。因为过去世,我们对佛法的态度表里不一,在上师面前,我们装得像只驯服的猫,然而在背后,我们举止粗俗地如狗如猪。上师给予我们明确的忠告,我们也决心奉行它,但在背后,我们却一心反其道而行。故利器之轮回转到我们身上。自今以后,要避免伪善,且全心投入佛法中。在龙树菩萨的《友好信函》中,曾提及四种圆熟,最理想的一种是内外皆已熟透,仅是外表成熟而内在青涩,则非吉兆。

023纵使我们未曾犯错,却被他人公开指责我们的缺点,这是利器之轮回转到我们身上,因我们曾漠视、看轻他人,特别是同参道友。要有惭愧之心,记住凡所作所为都展现在佛陀和老师跟前。自今以后,应避免不如法的行为。

024当我们为一些微不足道的事情起嗔心时,我们感受到这种粗心的态度所造成的后果会影响他人。我们应以慈悲及温和的态度待人,而非敌视、冒犯他人。

025假如我们的双亲和所有的朋友,皆背离我们而去,不可因此而自怜自叹;在过去世中,我们曾期盼以仇恨的心态,去伤害、损害他人的人格。我们应该决意不再从事虚夸和不正当的行为。虚饰即是不向他人认错的心理,而虚伪是假装拥有实无的品格。

026当我们蒙受痛风或其他毛病之苦时,这是利器之轮回转到我们身上,因过去我们非但不顾后果地享用他人尽心的供养,而且泯失天良,故自今以后,让我们不再把三宝的供养物挪为私用。在菩提伽耶鹿野苑,我们燃烛供佛,但当我们转身之际,蜡烛就被取走了。故切勿擅取三宝物,尤其是僧众之物。因对佛宝及法宝的误行,可经由心灵的修行来净化,但如对僧众犯下错误,则必须承担有待净化之果,故要常恭敬僧宝。礼敬三世诸佛亦是如此,不敬僧宝,即是不敬诸佛。

027我们罹患昏晕及脑中风等毛病,乃因在现世或过去世中,我们曾破戒,违背了一己的誓言和对上师的誓约。为发要向上师宣誓,我们无须置金刚杵于头上来加持,即使在家戒的誓言亦应如此遵行。故奉行上师的誓约,对成功的修行而言,有其重要性,因此应断绝诸多导致我们破戒毁信的恶端。

028如果我们认真修持,却无法思虑或背诵一字,或无法如其他同学般获得知识;或在坐禅时,却感到一片昏暗,有如瓶子置于头上般,这时,必须自我承认,除了自己之外,没有他人能为这些事负责,这些情况之所以会发生,乃因过去世中,我们曾蔑视佛法,每当生命中要舍弃某物时,我们总是舍弃佛法。自今以后,要听闻佛法并加以思考,而目前无能力研读,乃因过去未薰习,故现今如不下功夫,将来我们的困难将更艰巨。当我们口渴时,我们无需饮尽整条溪水;同样地,我们无须凡事尽知,只求理解,趋向于解脱之道次第即可。

029假如我们在进行正当的活动,如诵经和听经时频频打瞌睡,这显示我们过去曾对佛经不敬,或许在经书上放置杂物或把经书放在地上,这些习惯是藐视佛法的传播,是对智慧法门不敬,等于轻视拥有它的人。自今以后,应为佛法忍受所有的艰辛以代替对佛法的不敬。虽然噶当派(Kadampa)的上师们已经年纪很大,但是每当他们取出经典时,必定站起来以示恭敬。我们对三宝愈尊敬,别人也愈尊重我们。这个教导的重点是,我们所有的苦难皆归咎于我爱的态度。在此五浊恶世,我们要特别小心,不可批评僧团乃至任何一位出家人,不可对他们心存恶念,否则,将种下无法亲近僧人之因。在锡兰(今斯里兰卡)和缅甸,僧人是深受尊敬的。在西藏,第四十七任藏王引进了七户人家供养一僧人的习俗。金刚总持(Vajradhara)和很多上师都说过,一旦触怒上师,我们此生开悟的希望便成泡影了。还有《利器之轮》一书的主要评论者坦巴洛嘉说道:‘假如我只依赖世俗的权力,我现在便会像一只羊那么笨,但是我和普通僧人一样读书和供养我的上师们,因此现在虽然我既老又盲,你们仍尊称我为多杰姜(Dorje Chang, 意指活佛)。’阿底峡尊者说过:‘为了解脱,我放弃了太子般的生活,又经历了许多苦难。因为积集了很多功德,我遇到了神圣的法护上师,他给我佛法的启蒙并改变了我的知见。我毫无偏见地细读所有的教理,发现在这五浊恶世中,把我爱改为利他是最有效的戒律。’阿底峡尊者只传法给种敦巴优婆塞,他善于调伏住在边远地区的居民。阿底峡尊者说虽然他也为其他弟子灌顶,但他只传【修心】法(Lojong)给种敦巴。【修心】法的精要是把教理和心灵结合起来,假如这中间有隔阂,便会失去这教法的精华。发心的动机是最重要的,愿你能运用这教法,在此生发菩提心,并为一切众生证悟佛道。为能拥有此难得的机会感到庆幸。

030我们常被妄念吸引而生起贪念及欲望。我们往往妒嫉敌人的成功,而对他们的失败感到痛快。过度耽于睡眠是封闭心态的另一例。它们之所以发生是由于我们尚未对死亡警觉。否则我们不会那么嗜睡。我们喜好妄想,而且易于分心,以致没时间修行佛法,而以追求事业等代替,反映出我们已经把死亡遗忘了。由于恶行的驱使,利器之轮回转到我们身上--想想【施与受】吧!从此,努力地培养出离心和割断俗缘。永不离无常想,对无常的觉察是任何修行层次所必须修持的。假如在早上不思死亡,整个上午便在俗务上浪费掉了。假如在中午和晚上忘了对死亡的警觉,整个下午和晚上也同样地虚度了。培养无常的观念,虽然你很年轻,不论期待与否,岁月不饶人。从前有一僧人,懒惰了一辈子,但当他老了,才开始哭泣和惋惜岁月不再,因他从没预期老年的来临。从进入母亲子宫的刹那起,我们即日渐老去。岁月仿佛过得很快,我们已一分一秒地接近死亡,我们必定要建立无常的观念。

031不管我们多么希望在修行上有所进展,它们却总是不断地恶化。世间事也是如此,想要获得利益,结果却连老本也赔了;播了种子以为会有大丰收,却赔了夫人又折兵。然而别人却处处逢源,这种情形的产生意味著在表面的条件以外还有别的因素存在,这便是因果律的运作。每一个人都想获得最好的,但由于从前的所作所为,使他无法如愿。在过去生中我们不重视因果,我们对其他众生加以打、杀,并犯了偷窃、纵欲等恶行。这是利器之轮回转到我们身上,因为过去我们做了十不善业。现在,为了佛法,我们要尊重并遵守因果律,忍受一切艰辛。

032我们希望以种种礼拜仪式来消灾免难,但往往徒劳无功,甚至病情反而加重。我们不应曲解礼拜的意义。礼拜无效是因为我们过去积聚了许多恶业。这时候我们应该修持【施与受】,并同时想想利器之轮因我们习惯倾向于邪见而如何回转到我们身上。此后,我们尽量避免造恶业。

033纵使我们一再祈求三宝加被,让我们长寿、富贵,但我们却一无所得,这是因为我们过去对三宝不敬,支援歪曲的教义,不信教法,信心薄弱。自今以后,下定决心无论面对任何处境,我们只以三宝为依皈,以佛陀为导师,佛法为指引、僧团为益友,如是以亲近三宝作为我们的修持重心。

034由于我们退失了愿心与承诺,故遭受中风、类似苦恼和魔障所缠。很多人因邪灵的侵占而疯狂,其起因乃由于对本尊及咒语持否定态度,以及低估了它们的效力。咒语(Mantraya 曼袒罗)是什么?【曼】(Man)指心,【袒罗】(Traya)指保护者或向导。这心灵的守护者指三乘之道及陛位。在密教的修行中,我们要去除一般的执著,而在显教中,圆满修行之道是要降伏所有的邪见。假如我们能这样去修行,便可达到崇高的境界。

035当我们失去自由,被人放逐或毫无选择地沦为奴仆时,意味著我们过去曾经逼使我们的上师及父母离开他们的住所,并驱逐他人远离家园。自今以后,我们非但不应驱逐他人离开其住所,反而要协助他们寻找依止的归宿。

036我们再三地遭受旱灾、雹灾及其他天然灾害。或许我们的牛长得不健壮,我们所播的种子被昆虫吃了,以及我们得不到任何收成,这是利器之轮的回转。从前我们不遵守道德,而且没有信守对上师许下的诺言。若我们的道德漏洞百出,果报成熟时,会在我们的器世间现行。从此刻开始,尽可能清净地维持对密教的承诺和遵守所持的戒。在家居士应清净地遵守他们的清净戒、这些戒条是佛应众生所需而制定的,因此是可修持的。

037当我们祈求富贵却毫无成效,仍贫困如故,这是过去世吝啬的行为所致。过去我们没有供养三宝,也没有布施给穷苦的人。我们应该观想【施于受】,并切记一味吝啬而造成今日的果报。我们应从今朝起尽未来际供养三宝、僧伽和穷人。阿底峡尊者曾说:‘积聚财富是没有用的,因为当我们死后,财富并不能伴随我们,而在现世中,将财富布施却是未来的宝藏。’佛陀时代,有一对夫妇住在一座富丽堂皇足可比美财神的寓所。虽然女主人知道阿者世王是个贪婪、易怒的人,但屋主不顾妻子的规劝,仍邀请阿者世王前来。国王到来时,女主人边倒茶,边掉眼泪,并连忙致歉:我并非不欢迎您,只因您的衣服沾满了烟味。阿者世王后来命令这对夫妇把他们的房子和王宫对换,结果国王得到的房子竟变成了一栋平凡的石屋,而夫妇两人得到的王宫却变得更加富丽堂皇,这乃因这对夫妇过去曾布施住所给佛陀及众生的缘故。供养的发心比所供的东西更重要,例如:有一对很贫穷的夫妇,穷得只有一件衣服可穿,他们只好轮流穿出去行乞。有一天,世尊来到这个城市,很多人来供养佛陀。老妇人见了非常欢喜,深知自己因缺乏福报造成她无以供养,遂想效行供养以免来生更加贫困。便问阿难她可否供养这件满布跳虱的臭衣服,而且为了避免在佛陀前裸露,还商定次日将衣服摆在石头上。一切依言进行后,佛陀非常地欣慰,并以他的金手拿著这件衣服走了一里多的路。我们当行清净的布施,伯达瓦格西(Geshes Potawa)说过:‘不要布施青绿蔬菜的枯黄部分,或奶油的绿色部分(变坏的奶油)。’他又说:‘不要供养连你自己都不能忍受它的气味的香。’同样地,不要为了省钱而吝于在佛前供养,这会使你的功德减少。无论何时,饮用食物之前,我们总应先行供养。

038我们可能长得极为丑陋,常为别人所嘲笑;而相好乃是吸引信徒的八种特质之一。释迦学者说:‘人即使有很多的优点,但身相丑陋,仍会被别人所鄙视。’密勒日巴的弟子惹琼巴相貌庄严,比他的师父更受护法信徒的欢迎。有一次,他进入一户人家去乞食,不小心使那家的牛踢翻了牛奶桶,这家的女主人很生气的走出来骂他,但见到他后即转变态度,反过来供养他。无论我们长得多丑陋,盲、跛、没有鼻子,或有其他的缺陷,甚至连我们的仆从也鄙视我们,我们应该了解这是因为我们没有建造佛塔和塑造佛像之故。对于佛像任意地批评、比较,或对经书不敬。从此,我们应为上师及诸佛造像,并予以赞叹,我们不应粗野地对待他人,要经常保持亲切的态度。下定决心之余,还要修行【施与受】。我们乘火车时可发现由于长相的差异而遭到不同待遇,相貌庄严的人常被所有的人尊敬,连收票员也不例外。反之,长相难看的人便往往遭受鄙视。

039有时无论我们如何对抗自己的执著,不但无法抑制反而使它更加强,这是我们过去太纵容我爱所致,我们不应再让死敌--我爱的态度所操纵,因为它是所有祸患的根源。

040同样地,无论我们多么用功地修习道次第,乃至修持密教的圆满陛位,我们可能仍无法获得任何进展。这是因为我们于现在世及过去世中卑下的发心动机及恶念所导致,利器之轮回转使我们无能为力。自今以后,我们所作的一切善行,不应存有任何私念,一切以利益众生为要。

041我们尝试行善,但心灵上并没有得到正面的影响,只因过去及现在,除了偶尔为之,我们都没有积极去行善或完成人生的目标,而只是迷醉于此生的物质利益上,因此我们的心灵并未改善。切记修持【施与受】,并下定决心,不被世俗利益所诱,专注于去除无明以达无住涅磐,应一心一意如此地修行。

042在我们开始做一些善行,如读经书闭关打坐时,我们期望成为学者或能看到天神的示现。可是我们得不到预期的效果,甚至悔不当初。正如在上山修行时,根本没有一点的出离心,后来发觉既不能安住下去,又下不了山。我们该怎么办?由于过去的三心两意,使我们产生这样的困惑:开始时很热心,但瞬间即失去兴趣并出言毁谤。我们的修行并没有达到真正的目标,也没有改变我们的思想。前往听经只是因为被一些特别的名目所吸引。假如对尚未成就的修行自我吹嘘,我们将一无所获,因为我们并没有经过正式的训练。这好比我们接受观世音菩萨法的灌顶,并修习观音法门,稍后又接受文殊师利法灌顶,改修文殊法门,数月后又转修金刚手法门,这样我们是不可能有所成就得。十一世纪的大译师(Ra Lotsawa)曾说:不要像猎人一样,起初想捕鹰,然后转移目标捕捉狐狸,继而追逐麝香鹿,结果是空手而回。我们应固定地跟随本尊法修行。假使上师建议我们修更高深的禅定而我们尚在初学的阶段,仍应保持平常的修持。为了对上师有信,也须花点时间在上师所建议的专案上,但不应经常更换新的修行法门。

043我们受到别人的欺骗,乃因过去我们曾表现过于自负和自大;我们自以为自己最聪明、最英俊等等。我们一直贪婪地接受别人的东西,如今利器之轮回转。自今到未来际,应行【施与受】,减少贪欲及自大,并学习知足。

044如果闻法或讲经法去除妄心反更激起妄念;如果对于老师或他人所得的法感到又嫉又羡,那是因为现在与过去世中,我们不曾观照我爱的弊害与可怕,反而任其孳长。应修习到【施与受】,自今到未来,去除妄念,观想其害处,并舍弃我爱的态度。

045有些时候,我们的善意只会招来他人的不快。相同地,即使善心的老师出于关心和责任,也曾遭到我们的怨恨。不要因对别人好未得感恩而气馁,这是利器之轮的回转。应作如是想:虽然众生皆曾是我们的母亲,却因互相不认得而对他们不近人情,所以现在我们遭到了报应。即使被别人辱骂,也要尊重对方。现在所受的苦恼都是从前所作恶业的果报。

046当我们被出其不意的处境所打击,就好比铁匠被自己所锻炼的武器所杀害一样,我们被自己的恶行所造的利器的回转所害。一切皆是自作自受,各人的恶行需自己去承担其果报。任何令我们伤心苦恼的事一旦发生,都应自我谴责过去的错误,同时应观想【施与受】。以后要真诚地戒除一切恶行。良心是心灵的专注与警觉,它将我们的善行连在一起,粗心鲁莽即是背道而弛。噶当派的喇嘛曾说过,心智的训练是所有成就中的瑰宝。假如不加以训练,它便会因过度敏感而受创,易为欢乐及忧恼所困。未经训练的心智,较易被微小的变化所征服。如有修心养性的修养,面对伤害时,我们懂得观想苦是轮回的本质,因而不受困扰。我们应注意我爱的障碍及害处。正如寂天说:‘世界上所有的灾害,皆源于我爱的态度,而幸福则降临在能宽容爱众生者的身上。这是不用诸多解释的,只要拿佛陀的成就和我们的比一比便可知悉。’宗喀巴大师说过:‘得人身之珍贵远比获得如意珠更宝贵。如意珠只能满足这一生的需求,但得人身却有成佛的机会,而且这可能是无数劫来的第一次机会,实在是难遭难遇!此机会消失之快一如闪电。我们应如此观想,视俗务为糟糠,在昼夜六时中把握开悟时机是非常重要的。身为一个瑜伽行者,我是这样地做,其他欲解脱者也应当如此。’噶当派的喇嘛说:‘现在是分辨人兽的时机到了!’

047生在恶道须忍受无边的痛苦,如果不能从轮回中解脱,千万种痛苦将紧随而来。我们不能怪别人,只能怨自己,因为我们如没有造恶业,便不会堕入恶道。若到恶趣,佛陀再大的能量都无法使我们解脱,好比射手被自己所造的毒箭所伤,这是利器之轮的回转。谨慎防止堕入恶趣之因,远离罪恶,因为它是一切痛苦之源。当第五世达赖喇嘛被问及什么是他最感畏惧的,他回答:‘恶业。’

048我们可能被家庭中伴侣、儿女的问题所困扰。有些小孩虽受到父母的宠爱,但在他们幼小的心灵,早已深受无明的影响。轻微的责骂会触发他们的嗔恨心,甚至生起杀害父母的念头。杀亲是五逆罪之一,起因是过去不曾和善相待,而导致利器之轮的回转。应慎防两个陷阱:出家僧尼可能会陷入较小的陷阱中,就是负责寺务行政管理等工作。在家人要照顾家庭妻小,则是个较大的陷阱。古时候的袈裟(Rishis)是出家人不著世俗的部分表征,和现代的僧袍不同。真正的喜悦可藉纯正的修行而来,而真正的修行是无须向人阿谀献媚的。若欲行善,缘起法可确保我们向前迈进。自今以后,应发出离心以脱离世俗生活,并持净戒。坦巴洛嘉在他的论著中提到本书中引为比喻的武器只限于弓、箭、剑等,因为这本书时印度还没有枪,而神像也没有持枪的,故未提及。剑象征胜义菩提心,剑能斩物,胜义菩提心也能切断轮回的根源。正如矛与箭可以穿透物体,世俗菩提心也可以消灭我爱。

049所有的堕落和逆境是我爱所引致的果报,明白这道理后,不可低估我爱多带来的害处。应作如是说:‘从前因为未认清我爱这个敌人,但由于上师的慈悲和对佛法的理解让我逮到了它。如今我已逮捕到了这个能潜入思想中将我的善业偷走的贼。我终于抓到了这个罪首恶敌。世间的贼只能偷走此世的物质财产,但我爱却能劫取千载一时的机会。’如今我已抓到了这个骗子,它表面上是我的朋友,但却从无始以来一直在欺骗我,影响我造恶,另我受很大的痛苦。正如奸臣般令人难以识破,今天我所逮到的我爱之敌也是如此。如今我已认清这个叛徒,我被它所骗,还以为它是关怀我的。从今起我决定不再被这个邪念支配。‘喔!能够抓到这个我从未怀疑过的骗子实在是太庆幸了。幸亏有上师及佛法的威力,才能成就。’菩提心的价值可从阿底峡尊者的生平中看出。每当提到法护,阿底峡尊者便会合掌,毛发竖立,颤抖流泪,但对他另外一百五十五位上师则没有这些反应。他说他对每一位上师的信心并无分别,但如果他有一点点的慈悲心应归功于他的上师--法护。同样的,崔蒋喇嘛,第十四世现任达赖喇嘛的初级亲教师,每当他提到帕波仁波切(Kyabje Pa-bongkha Rinpoche)时都会把双手高举在头冠上合掌。他是一位伟大的喇嘛,无人能及,三大寺(甘丹寺、色拉寺和哲蚌寺)的喇嘛和格西无一不是他的学生。有一次,他在水底洞穴中经历了九天的阎曼德迦明王应化显现,而他自己现噜迦明王身(Heruka Chkrasambhava)。之后,他又见到金刚瑜珈母(Vajra Yogini)的示现,并告诉他如把萨迦派的教理和格鲁(Gelug)的金刚瑜珈母教法融合为禅定修持,会带来更多的好处。又有一次,当他在拉萨附近一尊呬噜迦像旁举行一场大供养时,法身真的进入神像中,使神像舞动起来,并告诉他,任何人从他受呬噜迦灌顶,一直到第七代都可达到空行母净界(Dakini realms)。

050法护也是精于阎曼德迦法门。他用来修法的画像直到最近还放在瑞廷寺(Reting Monastery)中。有一次,当回教徒人入侵印度时,他用手拍了一下画像,战争便被阻止了。此后画中便留下他的手印。现在就向阎曼德迦祈求:‘请转动您头上的利器之轮,用力摧毁您嫉恶如仇的物件--众生的我执、我爱。’这愤怒的物件并非针对任何人,而是针对妄念而言。我们要把对自我的关爱转为关心他人,以长养菩提心,因此我们要祈求阎曼德迦的帮助。‘愤怒的三转您顶上之轮,摧毁我执及我爱。’为了摧毁我执和我爱的态度,我们要发胜义菩提心、发世俗菩提心,以及这二者的融合。阎曼德迦三转利器之轮即象征此三要件。阎曼德迦的双脚象征两个真理,左脚屈曲代表世俗菩提心,右脚伸开即胜义菩提心。两种菩提心应平等均衡,故他锐利的双眼燃起智慧与方便之火,也表示二者是平等平行的。

051阎曼德迦的四颗尖牙象征四种抵抗力量。请求他:‘请用您的武器掷向我的敌人。’虽然某些本尊示现愤怒相,他们的愤怒是慈悲的表现。反过来,面带微笑的阎魔王却是众生的刽子手。从前有一只老猫,老得不能再抓老鼠了,便告诉老鼠们,它已发愿不再杀生,它们可以每天围绕在它附近走动,这么一来,它便把所有的老鼠都逮住了。死亡之神--阎魔王正是如此。为了我们的利益,上师有时也会现出本尊的愤怒相。

052‘请抓住这个令我在轮回中打滚的敌人,请除去这个到处跟著我,可恶、致命的我执,逮捕这个狡猾者,他是令自他堕落的罪魁,当下杀掉他吧!’‘诱引他出来吧!可畏的阎曼德迦!’--如此地重覆著,暗示著世俗和胜义菩提心的作用。【去掉这腐化的虚荣之言与错误的想法吧!】

053【打它,拍它,把这个我执我爱的心撕碎!在这诡诈自私的念头上跳舞!踩它,踏它,除去它!】就如一只大象先用象鼻抓住一个人,然后把他踩死。假如我爱的思想倡狂地蔓延,我们便无法生起助人的心、即使为之,动机也是不纯正。因此,【把自我中心的邪思抛却,它扼杀了我们最终的解脱。】我执就是我们的敌人,我爱即是它的随从。

054【吽吽!(Hum Hum)】第一音节代表世俗发心,第二音节代表胜义发心。‘啊!伟大的阎曼德迦神,请示现您所有的神力,并以此来征服两个敌人:我执和我爱的邪思。’【喳喳(Dza Dza)】指迫切的请求神祗的示现。‘请以世俗及胜义菩提心来诱导他们,将他们困住永不释放。’【呸呸(Phat Phat)】即透过世俗和胜义菩提心去降服他们。‘啊!阎曼德迦,伟大的克死之神,将我从我爱思想的束缚中释放出来,以世俗和胜义菩提心解开束缚,并切断对我爱执著的心结与思想。’

055【伟大的护法神,请示现吧!我对您仍有所祈求。】由于业力和愚痴,使我们陷入轮回的流沙中。我们被愚痴的臭皮囊所拖累,我执及我爱使我们因此沉沦。请立即把这个臭皮囊切除,透过两种菩提心以获得解脱。

056虽然我们一再地被牵引到恶趣去,并遭受到很大的苦难,我们仍无法认清我执和我爱的害处。我们非但不畏苦难一再重覆地造下恶趣的果报。是什么迫使我们如此作为呢?是对我爱执取的态度。【踩它,踏它,杀死并把这个敌人和其侍者一起消灭掉!】

057我们渴望速疾成佛。一开始学习,便希望被尊为大学者;闭关时期望灵神的显现。纵然有所期待,可是我们却缺乏精进和毅力来成就它,通常经过数天后便生起厌倦之心而把它放弃掉。我们有很多的计划但却一无结果。我们试著在辩论派的寺院中学习,然后又进入密教的寺院,到头来却一无所得。导致失败的力量便是那邪恶的我爱:【踩它,踏它......。】

058我们渴望财富与快乐,却没有世间透过布施或做其他好事来广植善缘。我们往往缺乏耐心及恒心,只透过一段短短时间的学习或闭关,便放弃初衷。我们被欲望所引导,顽固地贪取能力所不及的东西,作出种种的奢求。对事情有所期待却从未种下善因,只能说是一种奢求,正如一个目不识丁的拾荒者想成为首相一样。奢求是由我爱所产生。【踩它,踏它......。】

059我们没有事先观察就随意结交朋友,或未加选择便轻易拜师。因此造成初时和朋友难舍难分,但不久却无法忍受对方。我们贪求食物、衣服和财富,却未曾种下善因,如供养三宝及布施贫苦。我们掠夺别人的财富且到处追求利益。这都归咎于我爱的思想在作祟:【踩它,踏它......。】在这里所要强调的不只是我爱是导致堕落的罪魁,并指出关爱他人是所有快乐和成功的因素。

060我们善于靠奉承来获得所需,虽不向他人鲁莽地要求但会间接地暗示:‘你去年给我的东西很管用。’正如寂天所说,对佛法修行者来说这种利用不正当的方法获利是很糟糕的。我们非但不应假藉权势取得不当的财富,例如国王征收不合理的税收;也不可以不正当的方式图利,如施恩望报或藉由伪善而获得利益,例如因知道有信徒要来,便特地早起准备食物,藉以打动对方。我们靠五种不正命为生,然而却自认为在捱饿。常以为自己很贫乏,有衣服不穿反而将它们锁在柜子里;同样地,把食物囤积起来舍不得吃。由于吝啬,我们纵有一些钱财和物品,但却舍不得慷慨地拿出来布施供养。所有这些错误都由于我爱的态度所使然:【再次踩它,踏它......。】

061我们声称帮忙寺院做这做那,却行无功迹,只是在口头上宣扬;或以恶劣的态度提醒别人我们曾经如何的帮助他们。我们不应如此地提醒别人,因为我们已承诺要帮助众生获得解脱。虽无所事事,也要言过其实地吹嘘一番。这种自大的行为乃由我爱所致:【践踏这自私的我爱,它扼杀了我解脱的机会......。】

062我们有很多上师,但能持续地保持对他们许下的诺言,实在是少得可怜!我们有很多的亲戚和弟子,但我们对他们几乎都没有好好地表示关怀过。我们关心名誉甚于精神上的需求;纵有一大群徒众,但在精神和物质上都没有给予关怀。在十一至十四世纪的噶当派喇嘛时期,想要成为一位上师的弟子是很困难的,除非受到引荐,并一心一意地亲近他。

063我们答应信守精神上的承诺后,却反悔食言。虽然我们曾经承诺度一切众生,实际上我们本身都没有把戒律持好。我们的恶行连邪魔都感到震惊,更何况是超越的神祗们!我们应找寻一个能帮助我们的上师,以消除无明,而不是让无明继续增长。宗喀巴大师说过:‘我们所选择的上师,必须是能使我们的无明退灭,并令善念增长者。’

了解到我爱的思想是各种堕落的原因,【踩它,踏它......。】假如这些教法都不能改变我们的心,还有什么可以产生效用呢?我们一直把它束之高阁而不放在心上,又哪里会发挥作用呢?最起码要迫切加强培养基本菩提心和去除我爱的念头。宗喀巴大师曾说:‘菩提心是大乘法门的生命石(当佛像开光时,放在佛像中的一块石头),是横遍十方不可思议法门,是积集福德资粮的万灵药,因为以此动机来做最小善事可获得很大的功德,因此是吸引和积集所有资粮的真正宝藏。理解了这个道理,伟大、无畏的菩萨以此作为他们的修行。我身为一个瑜迦行者也依此法而修,任何希求解脱者也必须如此做。’菩提心是数百种不同法门的精要。假如没有菩提心,就算同时修三个本尊法,也不能达到资粮位,更不用说成为一位大乘行者。聆听世俗菩提心和胜义菩提心的教法的功德远超过生于梵天界的功德。虽然拥有显赫的名声,我们的修行却很差劲,而我们的恶行连魔鬼都感到震惊,这都是由我爱的念头所引起的,【践踏它和撕开它的心吧!】假如身为老师的我们也不修持这些教法,就好比将神变成了魔鬼。我们不需要一位元使我们的欲望和嗔恨增长的老师,所需要的是一位元能够帮助我们减低无明的上师。法护的话很有力量,而且正中我们的要害。他是个模范老师。老师及他的教法二者皆须不偏不倚地直捣黄龙。假如他们对缺点姑息,显示他们缺乏慈悲心,就如让盲人走向断崖一样。

064虽然我们只听了一点点的教法,却很权威地乱放厥词,而不是满足徒众所需。反过来说,假如我们曾经听过完美的教法,便不会茫然不知如何去教导他人。我们因为听得太少、太偏狭,因此在懵懂的情况下胡乱地发表了种种不如法的演绎。以下的例子是说明缺乏智识的后果:有一个人被要求依据律法加持僧袍,他不愿承认自己的无知,而叫人把花瓶拿来并把水洒在袍上。由于我爱的态度,我们也向人宣称歪曲不实的证悟等等,【踩它,踏它......。】

065我们可能有很多的侍者和徒众,在物质和精神上均给予同等的关怀,但他们却变得粗暴蛮横且不听劝告,甚至我们一向很仁慈,也会收到无礼的回报。同样地,我们平日建立了友谊,但在需要帮助时,却得不到援手。正如瑞廷仁波切所说:‘不要对人类有所期望,惟有三宝才值得我们信赖。’我爱是造成这些不幸的原因:【践踏它,把这屠夫的心撕开。】

066我们虽有很高的资历但实际上知识却没有比鬼多。坦巴洛嘉(第二任瑞廷仁波切,第十二世达赖喇嘛的摄政和新教师)说过:‘假如我因我的履历而感到自满的话,我今天恐怕什么成就都没有。因为我在修持上解行并重,你们才尊我为多杰姜,而且我在教授时能够无所障碍。’第三任瑞廷仁波切是崔蒋多杰姜的亲教师,而负责找寻第十四世达赖喇嘛的则是第四任瑞廷仁波切。光有履历而没有知识是一文不值的。自称是大喇嘛,但欲望和嗔恨比起鬼及魔来却有过之而无不及,此魔是所有无明的综合体。是谁把我们弄至如斯境况?是我爱的态度。再次【踩它,踏它......。】

067正当我们恃才傲物之际,我们的这种行为其实比狗还不如。诸如此类的人很多。我们谈玄说妙:谓世上没有真实的存在等,并吹嘘已深入高层密教的金刚乘,但是我们的行为却完全蔑视因果律和道德的存在。不但招惹放荡的女人,且喝得酩酊大醉以致在街上呕吐。把道德观念抛诸脑后,而他们今生或来世获得成就的希望也随风而逝。这都是由我爱所引起:【踩它,踏它......。】在进入金刚乘前我们要十分谨慎。第五世达赖喇嘛(十七世纪)说:‘在没有接受过一般修行法门训练之前便进入密教的修行法门,就好比将一个小孩放在野象背上。’摩托车虽跑地很快,但不会骑的人去骑它时,他很快便会掉到沟渠内。如果我们步上密教修行之途,应特别注意波罗提木叉(戒律)、菩萨和密教的誓愿。金刚总持对上述誓愿及密教经典,从不教人掉以轻心,低估或违犯佛陀的嘱咐,在密教而言,是根本堕落。在此须强调,值此五浊恶世,醉酒不耻之徒反被称扬,而大善知识却备受冷落。依据密教,我们尚须注意一点,即唯有达到某种证悟的程度之后,才能以女人和酒作为意识上能受控的修行法门。反之,如缺乏这些体认,诸如五花八门的男女双修法门,将是导致往生恶趣的主因。纵使本身已具有双修法的先决条件,与之共修的女人,除了要有共同的训练及领受灌顶之外,尚须能护持密教的誓言,如护眼中珠一样。此外,男众必须是已经证悟空性,女众亦然。密勒日巴尊者说:‘欲正确的训练气脉必须具足三条件,未合格者修行此法门就有如在地狱中攀爬剑山一样。’假如可能的话,我们应依据《密集金刚密续》(Guhya Samaja Tantra汉译《一切如来金刚三业最上秘密大教王经》)根本经典里的忠告来修行。外观为无懈可击的声闻僧,而内在则有空乐之证悟。

068我们重视个人的利益与成功,而无视于作为一个大乘行者的事实,便是要承担利益一切众生,而把所有损失皆归诸于己。我们试图找他人来承担错误,并为自己的坏名誉寻找代罪羔羊。不可令别人成为自己的代罪羔羊,不可说:‘我做了很多而他却没有,所以一事无成。’,这是心智训练的二十二条戒律中之一条。所有这些堕落皆由我爱所造成:【践踏这位使我们无解脱机会的破坏者。】

069/070其次是要谴责那些僧众,虽然身著黄袍,他们不依循三宝,反而寻求魔鬼之指示。举例来说,当一个僧人寻求神谕及衷心地尊崇礼拜邪魔时,便是与他的皈依相违了。我们既然已经发了三皈依的誓愿,又不遵守戒律,行为和恶魔般邪恶。这些错误是由我爱态度所引起。【踩它,踏它......。】

071正试图隐居时,我们却常常上街并沉迷于世俗的享乐,同时自称为隐士。虽然我们接受了伟大的教法,却不曾尝试去实践它,反而继续从事星相、问卜和为俗人作佛事。我爱必须承担这些过咎。【在它的头上跳舞......。】

072假使能坚守戒律的话,便可获得解脱,但我们却放弃持戒,如此一来,即放弃了解脱及其善因。追随苦恼,我们失去了寻求现世的和永恒的良机。理解了这愚蠢的行为,是因我爱而起,【在它的头上跳舞及去除它。】

073佛法乃解脱之门,正如运河是水的通路一样,但是我们杜绝它,并以商务的追求取代之。放弃了佛法,又不在乎蒙受痛苦和灾难,于是我们从事商业活动并制造往生恶趣的因。

074同样地,我们放弃陪伴及教导我们的精神导师,而宁愿浪费时间在市集中玩乐。这也是源自我爱,【践踏它的头并撕碎它的心。】

075把食物和贵重物品安全地收藏起来,我们还剥夺了僧伽的供养和生计。更而甚之,犯了偷窃等罪。这些堕落皆因我爱而起,【踩它,踏它......。】

076我们期望拥有神通,而其主因是经由打坐而来。然而我们并没有足够的忍耐力,而且希望获得神通,不外是想藉此来骚扰他人。情况是我们可能反被邪魔所干扰,并经历巨大、奇异的幻觉。尽管如此,根据戒律,公开宣扬自己已经证悟是一种堕落。假如我们真的能如此快速地做到,我们应可即刻达到证悟。但在仓猝之间,我们根本还未达到初禅。此时此刻,我们也许正在印度、美国、菩提伽耶和世界各地梦想飞速证道。我爱态度是其因,【踩它,踏它......。】

077别人给予我们有利的劝告时,不但充耳不闻还严厉地加以反击。我们从没有说过一些关心的话,然而别人却以阿谀之词来欺骗我们。这些俗人没有能力分辨善恶,我爱是其根源。【践踏它并在它的头上跳舞......。】

078我们予以信赖托付秘密的心腹顺从,却倒戈投向我们的死敌;同样地,爱徒们会将上师的秘密教导泄漏出去。我们应经常保守机密,因为一旦泄露出去,它势必会传开,而当初托付予你的人,将对你失去信心。种敦巴曾说过:‘如果你能保守秘密,使得令郎也不知晓,你就能贯彻始终。’从前有一位传教士欲试探他妻子的忠贞,于是他先隐藏国王最珍爱的鸟,另外杀死一只鸟,将鸟肉揣回家中。他向妻子解释该肉即为国王最珍爱的鸟之尸身,为了他们二人的生命请她务必保密。之后,国王宣告爱鸟失踪,并以高价或皇后的皇冠悬赏提供该鸟下落的人。妻子终于出卖了先生,但身陷囹圄的传教士托出其实验的原委之后,反因他的睿智而获晋升。我们与他人为友,并视之为知己,之后却因挑剔他人的毛病而与之决裂,这种人实为我爱所左右的心贼。【在它的头上跳舞......。】

079当我们似邪灵般生气和妒嫉时,就易于被他人所恼,甚至于看到他们就感到不舒服;我们被疑心及迷信所淹没,导致对他人的不友善及不适应,此乃我爱作祟之故。【在它的头上跳舞......。】噶当派的喇嘛说:‘我们应该对他人采取友善和开放的态度并以关爱待之。’

080虽被劝导遵行戒律,我们非但忽视它,且还恶意地背道而驰。当有人欲接近我们以寻求意见时,理应对他仁慈,可是,反而想尽方法与他作对并羞辱他,此亦为我执在作祟,【践踏它并撕碎它的心......。】

081当我们发觉他人的活动对我们形成干扰,且为他的所作所为恼怒时,便会对他的言行产生负面的感受,继而心怀敌意。圣者龙树菩萨曾说过:‘心态有二种:其一如把文字刻于石上,另一则如写在水上;我们消极的心态应如写在水上的文字,而积极的心态应如刻在石上之铭文。’对他人的怀恨应归咎于我爱的态度,【踩它,踏它......。】

082因他人的努力用功及修行所获致的崇高地位,我们常有压迫感,非但不能分享他的喜悦,甚至因妒嫉他而加以毁谤。将圣者视为具威胁性的敌人,而非被尊敬的物件。同时我们又被赤裸的贪欲所蒙蔽,而随意寻求性伴侣。此等皆因我爱而产生,【践踏它并撕碎它的心......。】本注释的作者说:‘每当大学者们在大殿里雄辩时,我总是感到欣喜并希望自己有一天也能如此;我对他人的演说感到欢喜,且祈求宝座的拥有者能佑我也有如是成就,我从未对他人的高位心怀恶念。’

083我们因朋友的小瑕疵而无法友谊长存,并对新朋友冷热无常,且不信守承诺,起初发现对方很吸引人,但不久却因我爱而与他疏远。【踩它,踏它......。】

084虽然我们没有神通,却从事占卜,然而由于虚假的预言,我们终究要面对果报。如果我们够慈悲,就会避免伤害自己的同伴,但若完全缺乏或微具善心,则当被人伤害时,我们便试图报复。忘恩负义的态度是不可取的。在此五浊恶世,找寻一位具大慈悲心的上师是很重要的,因为尽管我们十分愚钝,只有他才会关切我们。同时,应视我爱之态度为最大的敌人,要不遗余力地将之根除。

085由于我们把教义当耳旁风,故常未澄清即予以推测。我们研读只为打发时间,或欺骗、取悦他人。日后,当我们自己教导时,纰漏百出,让饱学之士尴尬不已;只学到皮毛之经典,和接受些微之传承,我们就质疑它们的价值;又因见闻历炼浅薄,而以邪见误导徒弟,诸如告之学习是非必须的,只要一味枯坐。此乃我爱之故,【踩它,踏它......。】

086若有人想证取无上正觉,就须对教义多听闻,多思考,融会贯通,然而因我们习于发怒,感情用事,所学便有偏差,而且每当与对手讨论佛法时,变成恶意相向;又因善嫉,我们往往对他人的错失过度夸张及反应。此皆因我爱所致,【在它的头上跳舞......】若有人曾是粗俗不堪,经过修持,精神境界已提升不少,我们仍然怀疑他,对他无法信任。甚至佛陀都曾为凡夫,故我们不该因某人过去的记录而藐视他,应以他目前之作为来论断。我们应认知自己是多么的幸运,并以此教义训练个人心智。伟大的龙树菩萨曾说:‘若你欲为自己及他人证取正觉,应加强菩提心的根本修行。’此乃因在过去诸十中,我们太惯于和憎恨、贪欲为伍,蔑视他人,自以为是,此亦我爱之故。憎恨是发展和增长菩提心的最大障碍,尤其是当我们不断地伤害他人,且暗中破坏他人的优点时。我们并非有意滋养妒嫉心而是不惯于见他人好。《菩提行经》云:‘当为一切有情发菩提心,令诸得快乐,云何忌有情?’然而,因为善嫉,使我们对他人加以否定、毁谤和淩辱。我们有时既高估了人,有时又轻视他人,夸张其短处,低估其长处,皆是由我爱所引起,故我们应在逆贼的头上跳舞,是它使我们丧失最终解脱的良机。

087因未经广泛的研习,使我们低估了学习的价值;由于未经透彻的了解,对有必要学习的特殊领域发表不当的言论。不尊重善知识,故轻视他们的传法,我们对灌顶、传承等观念非但荒谬,且将此偏见转告他人,诚乃为害最深。若不渴求与够资格的善知识交往,则无法获得佛法上的体证。此事记载于《华严经》及其他经典上,阳光具有能使棉花燃烧的能源,然若无放大镜将之汇聚一处,则不可能产生火。【应在这自私的念头上跳舞......。】

088我们的教导与经律论‘三藏’大相径庭,由于与之大唱反调,我们宣称具有来自梦中和天书的幻像体验。此种不实的‘自我体证’,是极端有害的。我们没有长养他人善念,反而采取冷嘲热讽的态度。对于他人的教理与修行,我们应心存善念。因为种种的错误皆来自我爱,【在它的头上跳舞......。】

089对违背佛法的作为,我们非但不排斥,反而一厢情愿地赞同它,正如当我们忆起曾对所厌恶者的恶言相向时,尚沾沾自喜,以伤害他人为乐事;同样的,当我们终于捕捉到一只恼人的虱子时,即很高兴地把它捏死。这也是我爱之故,【在它的头上跳舞......。】

090即不视尴尬之物为可耻,也不因沉溺其中而感到羞惭,特别是对违反佛菩萨的誓愿而无动于衷,对己之堕落却引以为豪,矜矜自夸;反之,对无须羞耻之事反觉尴尬。譬如当一位富者被引渡学佛并割舍他的财物时,我们竟为之感到尴尬羞惭。缺乏财富并不可耻。姜巴嘉措(Cyalwa Thampa Gyatso)是第八世达赖喇嘛,有一次提及他的老师:‘我的老师比密勒日巴生活更清苦,至少后者还有可口的荨汤,有时还有糌粑可吃,而我的老师连这些都得不到。’他的塑像确实看起来羸弱不堪。这位老师有一次从昌(Tsang,地名)旅行至西藏中部,去向另一位上师求教。路上遇见由他的亲戚所组成的沙漠商队,正自另一方走来,他们不但未赞美他,反而取笑他的贫穷潦倒。当他抵达上师住处后,便聊赖小碗糌粑的供养为生。在另一场合,他碰到西藏王(上师的化身),王给了他诸多供养,他因此陶然自得地想道:‘我似乎还有些名望。’之后,他的上师斥责他自以为有名而收到诸多供养,其实是来自上师的慈悲心之故。当这位老师终于成为达赖喇嘛的亲教师时,他发觉突然有不少人找上门来,并自称是他的亲戚。若我们虔诚地修行,我们的力量和加持会源源而来,因为上师们和本尊等其他诸神,皆会支助我们这些虔诚的修道者使永不虞饿死。释迦牟尼佛将他的六万次能转世为宇宙之王的功德回向供养实修者,即使当饥荒发生时,须用一大斗的珍珠换取一大斗的米。在大寺院中的喇嘛惯于刻苦自励,常常连续几天断粮,但他们都会坚持下去。对该引以为耻的行为毫不在意,却对不应介意之事感到羞耻,此乃我爱之故。坦巴洛嘉曾说:‘对那些由我爱态度所造成的弊端,实在难尽。’

091我们不曾做些有意义的事,如成就解脱和开悟之道。无始以来,我们即放纵于不正当和不善的行为。此乃源于我爱的态度。直至本诗偈为止,我们都在谈论我爱的缺失及认清它的种种缺点,现在让我们向阎曼德迦明王祈求吧!

092‘啊!能比往昔更清楚地了解我爱的缺失,是多么殊胜!真庆幸能认识您,伟大盛怒的阎曼德迦明王,您有一切优点去克服我爱及其伤害,结识如此一位有效率的伏魔者,一位具极乐超身的自在解脱者,真是难能可贵!’极乐超前的观点是基于放弃二种烦恼:全知障碍和解脱障碍。而伟大的阎曼德迦明王具有极乐超前乃至无所不知的自由解脱。更肯定地说,阎曼德迦王空乐不二,具诸佛的知见和智慧。无我的智慧在显密二道是普遍的,尤其对密教最高思想而言,智慧是实现空性的最大喜悦,而粉碎我爱及我执的工具,为无我和喜空不二互结的智慧,它藉著阎曼德迦王挥舞著镶有头颅的棍棒作为表征。我们恳求阎曼德迦王在他头上挥舞三次,依据一般解释,第一次的挥动是粉碎我执;第二次是我执之果,即为我爱的态度;第三次则是降伏前二者所造成的染污识蕴;而较不适修之说法,为这三次挥动分别代表幻身、明光及总结合。

093‘啊!伟大的阎曼德迦明王,当您采取愤怒的站姿,张著尖牙,怒发冲冠时,请就此一次助我把我爱根除。并以无限的慈悲心保护我们,指引我们远离痛苦。’故我祈求伟大的阎曼德迦明王:‘请将我及所有众生,自我爱的果报中解救出来,于今始知此种态度是我们的死敌,请即刻将它自我的心中逐出。’

094集聚世间一切的痛苦,将它堆积在我爱的态度上,以便将之消除殆尽。在修炼【施与受】的当时,自左鼻孔散发出强大光线,而右鼻孔则吸入所有众生的痛苦,把毒素等吸进后,将它堆积在心中我爱态度之上,并将五惑囤积在我爱之上,此五惑即三毒根:贪、嗔、痴,加上慢、疑。

095透过大慈悲的上师和阎曼德迦明王,我们已能辨识出我爱的念头为我们堕落的原因。我们已确知此种思想是我们的死敌,但如果我们仍倾向于执持此种思想时,请助我们平息它,并令我们舍弃对它的拥护。

096所有的退堕皆应归咎于我爱的思想,且责无旁贷。观想所有众生三世以来皆是善良的。由于过去世中所有众生皆曾仁慈地协助我们完成德行,今生我们才能转世为宝贵的人身,故应对一切众生起慈悲之念。基于此,我们应有效地修习【施与受】,代众生受苦、受折磨。并为众生的利益,经由呼吸的媒介,将三世的德行皆回向给他们。如果我们能发起一念菩提心修习【施与受】,则有助于它的发展。

097孔雀因摄取鸩毒而健旺、美丽,将三世众生的恶业与妄念纳入自己的意识流中,这些毒素会转变成德行的助缘。为了一切众生,愿我们能证悟。

098我们也应该常常把奉献的祈祷文扩及一切。一只乌鸦吃了毒药几乎致死,幸好及时发现解药,‘愿我们散发的德行,同样地令所有众生受益。他们的善根濒临崩溃,乃因遭业力及妄想所淹覆而处于水深火热中,在我们的关爱下,愿所有众生都能发起这两种菩提心并获得证悟。’我们应如此无私的祷告。

099‘当我们和所有曾为吾等母亲的众生居于色究竟的净域时,藉著菩萨广大的功德,愿我们能成就无上正觉。’‘愿所有正被业力及敌意所支配而轮回于六道的众生,能彼此相亲相爱,愿他们能互为彼此成就证悟的因缘。’这是最上乘的祷词。

100以下是鼓励的祷词:‘直到我成佛为止,纵或为了一只虱子,我必须堕入恶道,愿我能欣然接受。当我身陷恶道,帮助他人时,不寄望于任何的协助,也不离广大的菩萨道,愿我能引导所有众生离开恶道。’为了利益众生,我们该如此大胆的祈愿,因它迟早会兑现,故不需太胆怯。

101在地狱折磨他人的狱卒,一见到我进入地狱最炽热的一层时,他们愤恨的情绪终被降服,愿他们能视我如上师一般,当他们问及:‘尊者您为何来此?’我回答说:‘此地众生正遭受极苦,故我必须前来拯救他们。’闻此,狱卒们遂释放被俘者,终止对受刑人用刑,而众多如雨般的武器皆变成香花雨,高温的火花也化成一片清凉,愿所有众生皆为清凉所包围,此为菩提心的果报。

102藉著我的力量,愿诸地狱众生,能收摄到五神通的威力,愿他们能转世为神或人,并能为众生发愿证悟;愿他们实践菩萨道的六度波罗蜜及四摄法。藉著回向功德,愿他们能常住于清凉的菩提心与广大的愿行中。并接受我为他们的上师,且以正当无偏的态度与我交往,愿他们能圆满次第,成就佛道。

103愿我能像利益地狱众生般嘉惠一切众生。当我为他们努力时,但愿他们也能尽一份力量帮助他人,不因世俗的欲乐而分心,及满足于安逸。愿我也因认知此两者空无自性的真理,而了解世俗的存在与自我满足的安宁是平等不二的。

104如能如此,我们就能降服自己的成见和敌人,但若反其道而行,则绝不能压制我爱的思想。共同修习大安乐法和无我的智慧行,定会到达大圆满。当所有因缘汇聚时,果报就会出现。直至本诗偈为止,我爱的态度和利他的优点皆已说明,因此应著重于【自他互换】的修习,并加强回向众生的心。然而,纵使我们具有清净无瑕的世俗菩提心,而不修习胜义菩提心,则将无法获至最上乘的果报。二者缺一就像鸟缺一翅,绝对飞不起来。本书作者法护是唯识学家,他基本上偏重开悟思想的钻研,但他对空性具有自发性的领悟,并已成就初地菩萨位。胜义菩提心和世俗菩提心两者是开悟所必备的条件,以下诸诗偈是有关胜义菩提心及空性的领悟。

105我执、我爱的思想能同时引发种种的成见,一切皆仰赖因缘,而互为因果。缘起相关性乃指所有现象皆只是表面上的存在,它们并没有任何实体。上述诸事皆因缘起而有,然而对缘起不了解的人,一听到‘空’字,即联想到虚无或断灭,如我们了解了缘起,就较易看透空性;例如,我们提及西藏图书馆,它有玄关、柱子、横梁等等,当这些都被凑和在一起时,才被称为图书馆,而单独各部分却无法构成图书馆。同样地,当我们说一个人的存在时,意指他仰赖五蕴或部分的五蕴存在,所有现象皆可以此类推。一物是有可能转变成另一物,因它没有实体的存在。如果万物皆单独存在,则无互为交换的可能性;例如,当天空布满黑云时,我们称它为阴天,云层消逝后,我们即说它是晴天,这种情况的发生皆是因为缘起而来,乃因天空和云皆无实体。当我们挥动火把时,火轮则出现了;同样地,所有现象仅是‘表像’而已。《菩提行经》云:‘若无此道,则三解脱或三成就都不可能,此道即是了解空性的智慧。’

106一块湿透的木材是无用的,因它不能发挥木材的功用,而且不久就会腐朽掉。我们的生命在逆境中亦迅速消失,所有如果不及早启发世俗及胜义菩提心,我们就平白辜负了此生。就如水泡之易于破灭,生命也会倏忽终止,我们不能期盼长久或永恒的生命,顶多能活到七、八十岁而已。山中的雾看似实存,但我们一接近它时,它却无处可觅;机能上的现象,乍看似实存在,但经分析后,亦无一物。对感官认知的存在而言,如热沙、阳光、流水浮现在海市蜃楼中,然一旦接近它,却一滴水也没有。同样地,由因缘而产生的机能现象,看似具有实体,一经分析后并非如此。

107当我们不加以分析细察本体时,看起来它似乎是具有实体的存在,但经检查后却什么都没有。当一面毫无瑕疵的镜子与人的面孔凑和在一起时,看起来脸孔就像是在镜子里。实际上,镜子里并没有脸孔的存在,故尽管所有现象看似真实,就它们本身而言,甚至连最小的原子亦非实体的存在。天空的云、山径的雾,看起来像是永远的存在,但几分钟内就消失了。机能上的现象看似不变,但若细察之,就会发现事实上它们是时刻都在起伏不定。我执有如我们的敌人,我爱思想有如屠夫,我执的物件就是世俗所谓的‘我’,看来皆似实体的存在,但若察之,将发现它们过去既不曾真正地存在过,未来亦无,现在更是不存在,它们本来就不曾真实过。

108业力和愚痴是轮回的苦因,看似具有本体,却缺乏真正实体的存在,他们仅是表像而已。至此,我们以各种不同的推理,来证实终极的真理。对于机能作用的层次而言,事物虽是存在的,但却是无实体的存在。

109虽然世间和超世间的现象是无实体的存在,但它们并非是全然不存在的。在清澈的湖中,可以看到月亮的倒影;同样地,因果也只是表像,故我们应以‘诸恶莫作,众善奉行’来证实之。

110/111在梦中,我们的身体被地狱之火烧得死去活来,但对未入睡者而言,此火则不存在;尽管火拼不真正存在,对作梦者而言,仍经历到焚烧的痛苦与恐惧。同样地,地狱炽热的地层和饿鬼道,并未真正地、实质地或终极地存在,但对造恶业者来说,当遭到烧、煮或剁碎的痛苦时,他会感受到强烈的恐惧。故我们不应做坏事而造下恶业。寂天提到地狱炽热的铁层时说:‘所有恐惧皆是负面心态的产物。’饱受恐惧之苦的人,感到他被拖入地牢中,尽管它并未真正地发生。故诸如无明、妄想、我执等应被舍弃诸事,皆无实体,但就世俗的观点而言,它们造成各种负面的影响及无休止的痛苦。藉三慧之助,我们应避免重蹈覆辙。能了解空性的智慧为闻、思、修三慧之果,它能断除我爱及我执。

112当一位音乐家演奏小提琴时,他以悦耳的音乐来安抚悲伤的心灵,而音乐来自何处?非由乐器本身,也非由琴弦、琴弓或音乐家的辛苦而来。音乐非由这些单独部分产生,而是因它们的众缘和合而成。当我们沮丧时,美丽的事物可安抚并鼓舞我们。经由推理,我们基本上需认知并无固有的实体,而这与世俗和机能作用的效力是不可分割的。

113当我们检视现象界实体存在的因果时,将发现到此因果并不存在。然而就世俗的观点而言,生灭是有的。在本篇中曾提到两次‘表像’,一为因,一为果。同样地,纵使善行与恶行皆是无固有之实,在世俗的层次里,我们可强烈地体验到它们引致果报。如果我们能对【利器之轮】予以重视,则会发现它非但有趣而且效应无穷。

114当把水注入花瓶时,它非由第一滴水或第二、第三滴水......个别装满的,而是一滴一滴的水累积而成。

115我们对快乐于痛苦的体验非由个别的因素而来,而是众缘和合而成的体验。譬如在冬天,并非第一阵寒风就会使我们颤抖,而是风持续吹了一阵子之后,才使我们感到又冷又冻。

116能对相辅相成的表像与空性,持彼此不相矛盾的认知,是多么的殊胜。在世间或超世间的事物中,能见到它们的共存,真是微妙之极。虽然仅是世俗的表像,绝无固有的实体,但对那些我执甚深者而言,却看似有实体的存在。能觉察空性与缘起的互补性不相违背,是难能可贵。少智者或对教理少知少见者无法觉知此事,此知见乃上乘之最。

117当我们开始冥思空性时,应有基本上的了解。首先,透过恰当的推理来证实空性,然后再从事凝神一处的冥思,在一心的冥思之中,相对的现象不会呈现,因它专注于空性上,而空性只有在深度冥思时才会呈现,且只有圣者才具此超绝之力。

118正如物体的无实体性,空性本身也只是名相与概念的转嫁者,故亦无实体存在。当十一世纪的冈波巴(Gampopa)即将出发至西藏中部时,他的上师密勒日巴赠言:‘当你忆起你的上师时,观想他现在你的头冠上,但记住他也是无实在的本体。当你想到食物时,无论它的味道是甜是苦,须能加以区别,纵使它是虚幻的,最好能以三摩地为食。’就真实存在的观点而言,我们无法说什么是可为或什么不可为;但从原始的领域来说,最好将心置于空无上,且重覆做,不久,你就会成为对空性有绝对不变观点的大成就者。这种卓越是可成就的,但通常我们都缺乏坚定的毅力。目前因对己或对人的无力感而使我们处于可悲的状况,此乃源自不努力去培养二种菩提心之故。诸佛皆有坚毅力,而我们却无。

119如前所释,我爱是所有衰败和堕落的根源,而利他却是所有优美品质的源泉。藉由自他互换的修行,为扩充世俗菩提心而打坐,经由逻辑的推理、举例等,以及经由闻思修三慧的洞察力和适当积聚福德,即可修成佛的法身与化身,如此,即可为自他两利。愿我们都能实现此理想!

卷二 后记

瑜伽大师法护,是在他的丛林隐居处写下本书。外在的丛林是野兽成群,而内在的丛林则为我们的心境。值此五浊恶世,丛林是邪恶横行处。瑜伽大师了知所有大乘教义,且领受全部的传承和教导,他全心投入于法之领域故被称为‘瑜伽’。他的名字是法护,即意指护法者,而他的另一个名字,西勒拉克西达,则意指‘护戒者’。自修行的初阶直至大圆满的证悟,他皆心护持佛法,故以前名称之。戒律是所有证悟的基础,而他严持三种戒,绝不轻易违犯,因此以另一名称之。衡诸所学的全部教理,这位杰出的心灵至友,以诗偈的形式将它们摘录。处此五花八门的末法时代,人们习于为非作歹,他们的妄念其实就是一个丛林。瑜伽上师此志不渝,甚至把调伏最愚痴、粗野的六道众生当做他全部修行的目标,谆谆教诲而不弃舍。后来他将之传授给教理之王,已证得两种菩提心的阿底峡尊者,由后者将教理传入西藏。阿底峡的受戒法名为迪般卡拉·斯里南那那,他生于柴霍(Zahor,今印度孟加拉省)国王家族中,他的父亲是‘法王’,财富可比美宇宙王。然而阿底峡如唾弃尘土般地割舍了优渥的生活而投向佛法。他曾自述道:‘为严朴放弃尊贵,甚至露宿于坟场为法备尽艰辛。之后,因宿世累积的福德,我遇见了最优秀的法护上师。’法护成为阿底峡的主要心灵导师,乃因上师授予阿底峡这些有关心灵训练的大乘教理。阿底峡说:‘在所有显密教理中,此两种菩提心的教义是佛陀整体思想的精华,能把妄念净化如饮甘露。因他的赋予,故我现在能从中受用,而不再成为我爱的奴隶。’既然我们已受加被,就应停止被捕我爱的念头所操纵。而所有加被中,又以心灵的加持为最上乘。以阿底峡尊者为榜样,我们应如此修行。‘在看到超越其他的至尊的两种菩提心教法在印度和西藏盛行前,我阿底峡已传播它。’‘在大、小乘和显密教理中,我尽可能广泛地学习,不予以宗派之见。’为了了解我们自己的思想体系,我们应多学习其他的教义思想。我认为它们皆具优点,特别是一般或罕见的大乘教义。但逢此腐化猖獗的五浊恶世,最深奥的密续教义,对于愚痴的学习者来说,有如毒药之于乌鸦般的难以消化。但诸如【利器之轮】的教理,于引领他人开悟方面是无与伦比的,且对任何人皆非鸩毒。当此之时,我们一味渴求著名的经典,而忽视此教义,并非可喜之事,尤其是当一个人对于修道的三原则(出离心、菩提心与空慧)全然不知时,却寻求密续教义,此非好事。阿底峡尊者受荐于他的本尊,尤其是圣度母,而将此文与其传统传授给种敦巴,裨能驯伏偏远地区的蛮民。伟大的优婆塞种敦巴亦被称为‘教理的胜利旗帜’,当时是其最适切的弟子,故将机密教理传授给他。他行之有名后,传给噶当巴的三兄弟--搏多瓦格西(Geshe Potawa)、切喀瓦格西(Geshe Chekawa)普穷瓦格西(Geshe Purchnngwa)。之后,又将教理信托于伟大的喇嘛宗喀巴及其法子们。如此,该教理藉著新旧代的噶当派广益流布。种敦巴和阿底峡尊者将本书由梵文译成西藏文。既领受本教义,我们就该付诸实行。人身难得,上师难求,佛法难闻,报师恩的最佳方式就是依教奉行。

回向偈谨以此功德,庄严佛净土上报四重恩,下济三途苦所有见闻者,悉发菩提心尽此以报身,同登极乐国

在此末法时代,特别以此功德回向世界和平,正法长驻!阿弥陀佛






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