藏文学习 | 中藏对照经文
阿底峽尊者 造 By Atiśa Dīpaṃkara
法尊法師 译
Translated by Patrick Dowd, 2021.
རྒྱ་གར་སྐད་དུ། བོ་དྷི་པཱ་ཐ་པྲ་དི་པཾ།
In Sanskrit: Bodhipāthapradipaṃ
梵文经名
བོད་སྐད་དུ། བྱང་ཆུབ་ལམ་གྱི་སྒྲོན་མ།
In Tibetan:
藏文经名
བྱང་ཆུབ་སེམས་དཔའ་འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ་ལ་ཕྱག་འཚལ་ལོ། །
I prostrate to the youthful bodhisattva Mañjuśrī!
敬禮曼殊室利童子
With great reverence, I prostrate to all the Victorious Ones of the three times, to their Dharma, and to the members of the Saṅgha. Urged by my good student Jangchup Ö, I shall elucidate the Lamp for the Path to Enlightenment.
Understand there are three types of individuals— lesser, middling, and superior. I shall set out a system of classification in which their respective characteristics are made completely clear.
Know that those who, by whatever means, exclusively seek mere mundane pleasures of saṃsāra for their own benefit are inferior individuals.
Those who have turned their backs on saṃsāra’s pleasures and refrain from sinful karma, striving merely for pacification for themselves alone— such individuals are said to be middling.
Those who truly desire to completely eradicate all the suffering of others through their own personal suffering— such individuals are supreme.
For these noble beings who desire supreme enlightenment, I shall explain the perfect methods taught by spiritual teachers.
In the presence of paintings, statues, stūpas, and other representations of the perfect Buddha, offer flowers, fragrant incense, and whatever else you can afford.
With the sevenfold offering also taught in Samantabhadra’s Aspiration to Good Deeds, and with the thought never to turn back until attaining the essence of complete enlightenment,
With fervent faith in the Three Jewels, place one knee on the ground, join the palms together, and first take refuge three times.
Then, beginning with a mind of love for all sentient beings, consider all those, without exception, who suffer in the three lower realms from birth, death, and so forth.
With the wish to liberate all beings from the suffering of suffering, from suffering and its causes, generate bodhicitta with irreversible resolve.
Maitreya has thoroughly explained the qualities of generating such aspirational bodhicitta in the Sūtra of the Arrayed Tree.[1]
Having understood the limitless qualities of the mind of complete enlightenment from reading this sūtra or listening to a spiritual teacher, generate this very state of mind again and again.
The Sūtra Requested by Vīradatta thoroughly explains its merits. Here, I shall summarize them by citing only three verses:
“If the merit of bodhicitta were to take physical form, even the whole of space itself could not contain its vastness.
“If a person were to fill with jewels as many buddhafields as there are grains of sands in the Ganges River and offer them to the Protector of the World,
“This would be far surpassed by the offering of someone joining their hands together and bowing in their mind to enlightenment, for this is beyond any limit.”
You should generate aspirational bodhicitta and constantly increase it through great exertion. You should fully uphold your precepts as instructed so that you may recollect this in other lifetimes as well.
Without the actual vow of engaged bodhicitta, your perfect aspiration will not develop further. With the wish to develop perfect enlightenment, make effort to take the vow in full.
Only those who continuously maintain one of the seven types of individual liberation vows or other vows will have the fortune for the bodhisattva vow, no one else.
According to the Tathāgata’s explanation of the seven classes of vows of individual liberation, glorious pure conduct—celibacy—is said to be supreme. Take, therefore, the vows of full ordination.
According to the ritual described in the discipline chapter of The Bodhisattva Levels, you should take the vow from a good, authentically qualified spiritual teacher.
Understand that a good spiritual teacher is one skilled in the vow ritual, who lives by the vow and possesses the patience and compassion to bestow it.
In case, after searching for someone like this, you are unable to find such a spiritual teacher, I shall explain another ritual with which to properly take the vow.
With utmost clarity, I shall write how long ago, when he was Ambarāja, Mañjuśrī generated bodhicitta, as described in The Ornament of Mañjuśrī’s Buddhafield Sūtra.
“In the presence of the Protectors, I generate the mind of perfect enlightenment, and I invite all beings as my guests— These I shall liberate from saṃsāra.
“From this moment until I achieve supreme enlightenment, I shall have no thoughts of harm, no anger, avarice, or jealousy.
“I shall cultivate pure conduct, and abandon sin and craving. With joy for the vows of discipline, I shall train to emulate the Buddhas.
“Taking no joy in swiftly attaining enlightenment for myself, I will remain until the very end for the sake of even a single being.
“I shall prepare immeasurable, inconceivable realms and will remain in the ten directions for any who call out my name.
“Having purified all physical and verbal actions, I shall also purify my mental activities, and will avoid all that is non-virtuous.”
Completely pure body, speech, and mind cause you to maintain the actual vow of engaged bodhicitta. By properly practicing the discipline of the three trainings, your reverence for these trainings grows greater.
Therefore, by exerting yourself in the bodhisattva vows, bent on pure and perfect enlightenment, the accumulations for complete enlightenment will be fully perfected.
All Buddhas say that the cause for completing the accumulations, whose natures are merit and wisdom, is the development of the higher knowledges.
Just as a bird with unfledged wings cannot fly through the sky, one who lacks the power of the higher knowledges will be unable to work for beings’ benefit.
The merit of a single day and night gained by one with the higher knowledges is not attained within a hundred lifetimes by one who is without them.
Those who desire to swiftly complete the accumulations for perfect enlightenment will accomplish the higher knowledges through effort, not through laziness.
The higher knowledges will not arise without the accomplishment of śamatha; therefore, strive again and again to accomplish calm abiding.
As long as the requisites for śamatha are weak, even if you were to meditate with great effort for thousands of years, still you would not accomplish samādhi.
Therefore, maintaining the requisites taught in the Collection of Samādhi Chapter, place your mind on any suitable virtuous object of focus.
When the practitioner achieves śamatha, higher knowledges are also attained. But without the practice of the perfection of wisdom, the obscurations will not be eliminated.
Therefore, in order to abandon, without exception, all emotional and cognitive obscurations, constantly meditate on the practice of the perfection of wisdom with skillful means.
Wisdom without skillful means and skillful means without wisdom are said to be a form of bondage. Therefore, do not relinquish either one.
To eliminate doubts concerning what is wisdom and what are skillful means, I shall clarify the correct distinction between skillful means and wisdom.
With the exception of the perfection of wisdom, the accumulations of all virtuous actions, such as the perfections of generosity and so forth, are described as skillful means by the Victorious Ones.
Whosoever cultivates wisdom through the power of cultivating skillful means will swiftly attain enlightenment— but not through meditation on selflessness alone.
What we call ‘wisdom’ is thoroughly explained as an understanding of the emptiness of inherent existence— the realization that the aggregates, elements, and sense sources are unproduced.
Logically, something existent cannot be produced, nor can something nonexistent, like a sky-flower. Consequently, as both faults would apply, something which is both could likewise not come into being.
An entity is not produced from itself, nor from something else, nor from both, nor without causes. Therefore, it has no inherent nature.
Alternatively, when you analyze any phenomenon as to whether it is singular or multiple, no inherent nature is observed. Phenomena are thus determined to have no nature.
The reasoning in The Seventy Verses on Emptiness,[2] The Root Verses on the Middle Way,[3] and so forth, explains how it is proven that the nature of all things is emptiness.
As this text would become too long, I have not elaborated further here. In order to facilitate your meditation, I will fully explain only the established conclusions.
Thus, any meditation on selflessness in which you do not observe the inherent nature of any phenomena, without exception, is, in and of itself, the cultivation of wisdom.
Just as wisdom sees no inherent nature in any phenomena whatsoever, let wisdom itself be subject to analysis, and meditate free from conceptuality.
The nature of this existence, which arises from conceptuality, is conceptuality. Therefore, to abandon conceptuality in its entirety is supreme nirvāṇa.
Accordingly, the Blessed One said, “The great ignorance of conceptuality plunges us into the ocean of saṃsāra. Resting in non-conceptual samādhi, non-conceptuality is as clear as the sky.”
Similarly, in The Dhāraṇī of Entering Non-Conceptuality:[4] “If the heirs of the Victorious Ones contemplate, without concepts, this noble Dharma, they will transcend conceptuality, so hard to overcome, and eventually attain the state of non-conceptuality.”
After gaining certainty from scriptures and reasoning that all phenomena are unproduced and without inherent nature, meditate without conceptuality.
Accordingly, from meditating on suchness, eventually, you will attain heat and other signs; “Supreme Joy” and the other bhūmis will be attained; And Buddhahood, the enlightened state, will not be far away.
If you wish to fully perfect the accumulations for enlightenment with ease, through pacifying, enriching, and the other activities accomplished by the mantric powers; through the power of eight great accomplishments; through accomplishing the “fine vase” and others—
If you wish to take up the practice of Secret Mantra as taught in the action, conduct, and other tantras,
then, in order to receive empowerment from a vajra master, you must please the noble spiritual teacher through veneration, offerings of wealth and the like, and endeavouring to carry out all commands.
Through the complete bestowal of the vajra master empowerment by a spiritual master whom you have delighted, you will be completely purified of all sins and gain the fortune of accomplishing the siddhis.
As The Great Tantra of the Primordial Buddha emphatically forbids it, those observing celibacy should never receive the secret and wisdom empowerments.
If those practicing celibacy and asceticism were to receive those empowerments, they would be obliged to practice what is forbidden, and their vows of austerity would thus deteriorate.
This creates a downfall which would defeat those practicing yogic discipline. As they would be certain to fall into the lower realms, they would never gain accomplishment.
For those who have received the vajra master empowerment and have knowledge of suchness, there is no fault in receiving or teaching any tantra, performing fire pūjās, offerings, and so forth.
At the urging of Jangchub Ö, I, the Elder Dīpaṃkara Śrī, have concisely explained the Path of Enlightenment, as I’ve seen it taught in the sūtras and other Dharma teachings.
བྱང་ཆུབ་ལམ་གྱི་སྒྲོན་མ་སློབ་དཔོན་ཆེན་པོ་དཔལ་མར་མེ་མཛད་ཡེ་ཤེས་ཀྱིས་མཛད་པ་རྫོགས་སོ།།
This concludes The Lamp for the Path to Enlightenment, composed by the great master Dīpaṃkara Śrījñāna.
菩提道燈，大阿遮利耶吉祥燃燈智造論圓滿。
རྒྱ་གར་གྱི་མཁན་པོ་ཆེན་པོ་དེ་ཉིད་དང་། ཞུ་ཆེན་གྱི་ལོ་ཙྭ་བ་དགེ་བའི་བློ་གྲོས་ཀྱིས་བསྒྱུར་ཞིང་གཏན་ལ་ཕབ་པ། ཆོས་འདི་ནི་ཞང་ཞུང་གི་ཐོ་ལིང་གཙུག་ལག་ཁང་དུ་མཛད་པའོ།། །།
It was translated and finalized by the great Indian abbot himself and the great translator and editor Gewé Lodrö. This teaching was composed in the Toling Temple in Zhang Zhung.
相关课程 Related Courses:
2010『喜瑪拉雅課程』菩提道燈論 『Himalaya Course』「Lamp for the Path to Enlightenment」