Category Archives: 菩薩法藏

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

第一頌 First Practice

此生幸得暇滿船,自他須渡生死海,故於晝夜不空過,聞思修是佛子行。

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

ceaselessly listening, contemplating and cultivating day and night

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

is a practice of the Bodhisattva.

 

第二頌 Second Practice

貪愛親方如水動,瞋憎怨方似火燃,痴昧取捨猶黑暗,離家鄉是佛子行。

The mind of attachment to loved ones wavers like water.

The mind of hatred of enemies burns like fire.

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

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

 

第三頌 Third Practice

遠惡境故惑漸減,離散亂故善自增,心澄於法起定見,依靜處是佛子行。

When harmful places are abandoned, mental defilements gradually diminish.

Without distraction, virtuous endeavors naturally increase.

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

Resorting to secluded places is a practice of the Bodhisattva.

 

第四頌 Fourth Practice

常伴親友還離別,勤聚財物終棄捐,識客且遺身捨去,捨現世心佛子行。

Long-associated relatives and companions will depart.

Wealth and possessions obtained with effort will be left behind.

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

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

 

第五頌 Fifth Practice

伴彼若使三毒長,並壞聞思修作業,能轉慈悲令喪失,遠惡友是佛子行。

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

The activities of listening, contemplation and cultivation decline,

and love and compassion are extinguished.

Abandoning evil companions is a practice of the Bodhisattva.

 

第六頌 Sixth Practice

依彼若令惡漸盡,功德猶如初月增,則較自身尤愛重,依善知識佛子行。

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

and our qualities increase like the crescent moon.

Cherish the sublime spiritual friend even more than our own body

 is a practice of the Bodhisattva.

 

第七頌 Seventh Practice

自身仍陷生死獄,世間神等能救誰?故於依止不虛者,皈依三寶佛子行。

How could the gods of this world possibly liberate us,

being themselves tied to the prison of samsara?

Instead let us take refuge in the undeceiving Triple Gem

is a practice of the Bodhisattva.

 

第八頌 Eighth Practice

諸極難忍惡趣苦,能仁說為趣業果,故雖遭遇命難緣,終不造罪佛子行。

The intolerable suffering of the lower realms

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

therefore, even at peril to our life,

never commit negative deeds is a practice of the Bodhisattva.

 

第九頌 Ninth Practice

三有樂如草頭露,是須臾頃壞滅法,故於無轉解脫道,起希求是佛子行。

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

disappearing in an instant.

To aspire to supreme, immutable liberation

is a practice of the Bodhisattva.

 

第十頌 Tenth Practice

無始時來憫我者,母等若苦我何樂?為度無邊有情故,發菩提心佛子行。

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

What use is our happiness when they still suffer?

To generate Bodhicitta in order to liberate infinite sentient beings

is a practice of the Bodhisattva.

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

佛子行三十七頌

The Thirty-Seven Practices of the Bodhisattva

By Ngulchu Gyalsas Thogmed Zangpo (1295 – 1369)

 

南無觀世音菩薩!

Homage to Avalokiteshvara

 

雖見諸法無來去,唯一勤行利眾生,上師觀自在尊前,恆以三業恭敬禮。

I always respectfully prostrate through my three doors

to the Supreme Guru and protector Lokeshvara,

who although seeing all phenomena as a devoid of coming and going,

Endeavours one-pointedly to benefit sentient beings.

 

正等覺佛利樂源,從修正法而出生,修法復依明行要,故當宣說佛子行。

The perfect Buddhas, source of benefit and happiness,

arise from accomplishing the sublime Dharma.

And as that accomplishment depends on knowing the Dharma practices,

I will explain the Bodhisattva’s practices.

白話十住毘婆沙論

十住毘婆沙論卷第一

    聖者龍樹

    後秦龜茲國三藏鳩摩羅什譯

  序品第一

敬禮一切佛  無上之大道
 及諸菩薩眾  堅心住十地
 聲聞辟支佛  無我我所者
 今解十地義  隨順佛所說

 

【白話翻譯】

禮敬一切諸佛,無上的真實大道,及堅固安住於十地的諸菩薩眾、證無我無我所的聲聞、辟支佛。我今隨順佛陀所說的法,來解釋十地義涵。

《十住毘婆沙論》教學

十住毘婆沙論簡介

 

一、《十住毘婆沙論》,凡十七卷,相傳為龍樹菩薩所作,略稱十住論。收於大正藏第二十六冊。此論是《華嚴經》〈十地品〉偈頌的廣釋,為闡揚廣大菩薩行的論書。漢譯本中,鳩摩羅什將十地稱為十住;十地即是指大乘菩薩修道之十個階位而言。

 

二、《十住毘婆沙論》現僅存漢譯本,為後秦鳩摩羅什(西元344413年;一說350409年)所譯,僅譯出十地中的前二地(歡喜地、離垢地)。

觀五蘊

《大智度論》云:若菩薩觀五眾非有、非無,於是亦不著,爾時,與般若波羅蜜相應。
白話:如果菩薩能觀照身心之五蘊是非實有的、也非實無的,同時又能對這樣的一種觀照所產生的知見,也不執著,此時這個菩薩就已經與圓滿的智慧相應了。