Chinese
入菩萨行论释·妙音上师口传甘露滴。
English
A Commentary on Entering the Bodhisattva's Way of Life: Nectar Drops from the Mouth of Jamyang Lama.
Chinese
以及所说之正说二者。初、说所说之支分有三：阿阇梨如何讲经之方式，弟子如何听闻之方式，师徒二人如何行持讲听之方式。初、阿阇梨如何讲经之方式有三：阿阇梨佛陀如何讲经之方式，阿阇梨阿罗汉如何讲经之方式，阿阇梨智者班智达如何讲经之方式。初、阿阇梨佛陀以三种神变之门讲经，即身神变之神变，以眉间之白毫相放出不可思议之光芒等，聚集未集之应调伏者，以舌根覆盖三千世界等，使已集之应调伏者生起信心。语意周遍神变，知晓已集之应调伏者之所有潜伏之智慧与根器，以语随示现之神变，以与天龙等众生各自语言相符之语调，具足六十支分之门，宣讲应以何法调伏者即宣讲彼法。第二、阿阇梨阿罗汉依仗三种清净而宣讲：听者之器清净，即以知他心之神通观察彼应调伏者之相续，若相续成为堪能之器则讲经。讲者之语清净，即从贪等烦恼之障碍中解脱，以无垢之语词，以正确悦耳之音声宣讲。圣典之所说初始，即如自己之依止圆满佛陀等之口中所说一般，以不忘失之陀罗尼持之，于词句无增减，于意义无错谬而宣讲。那么，声闻阿罗汉们为何不依仗三种神变而宣讲呢？因为彼等有四种不知晓之因，故不能依仗三种神变而宣讲。处之劫不知晓，如圣者大目犍连不知晓自己之母亲生于佛之刹土具光世界。时之劫不知晓，如家主吉祥生之相续中有解脱之种子
English
and the actual explanation of what is to be explained. Firstly, there are three parts to explaining what is to be explained: how the teacher explains the Dharma, how the student listens, and how both teacher and student conduct the teaching and listening. Firstly, there are three ways in which the teacher explains the Dharma: how the teacher Buddha explains the Dharma, how the teacher Arhat explains the Dharma, and how the teacher wise Pandit explains the Dharma. Firstly, the teacher Buddha explains through the three kinds of miracles. That is, by the miracle of the body's magical power, he gathers those to be tamed who have not gathered into the assembly by emanating countless rays of light from the urn hair between his eyebrows, etc. He makes those to be tamed who have gathered into the assembly believe by covering the three thousand worlds with the power of his tongue, etc. By the miracle of the mind's all-encompassing expression, he knows all the latent intelligence and faculties of those to be tamed who have gathered into the assembly. By the miracle of speech following manifestation, he teaches that Dharma to each being, according to what tames them, through the gate of sixty branches of speech that matches the language of each being, such as gods and nagas. Secondly, the teacher Arhat relies on three purities to explain: the purity of the listener's vessel is that he examines the continuum of that being to be tamed with the clairvoyance of knowing others' minds, and if the continuum becomes a suitable vessel, he teaches the Dharma. The purity of the speaker's speech is that he is liberated from the obscurations of afflictions such as attachment, and he explains with immaculate words and a correct, pleasant voice. The purity of the subject matter of the scriptures is that he holds it with the dharani of non-forgetting, just as it was spoken from the mouth of his own complete Buddha, etc., and he explains without adding or subtracting words, and without errors in meaning. So, why don't those Shravaka Arhats explain by relying on the three kinds of miracles? Because they have four causes of not knowing, they cannot explain by relying on the three kinds of miracles. Not knowing the place's kalpa, like the great noble Maudgalyayana not knowing that his own mother was born in the Buddha's field, the radiant world. Not knowing the time's kalpa, like the householder Shri Sena having the seed of liberation in his continuum
Chinese
就像圣者舍利子不知道一样。不知道无尽之因的无尽之果。如是说： 即使孔雀的羽毛色彩鲜艳， 因的差别也各不相同。 了解这些是全知者， 但不是因为不是全知智慧。 就像这样。不了解佛陀的众多法， 就是没有十力、四无畏等。 第三，论述智者班智达如何讲经，分为两类。 在法之源——印度圣地，有两种广为人知的大学。 在吉祥那烂陀寺的班智达们，以五种圆满的方式讲解所有的佛语，以五种算术入门的方式讲解所有的论典。 在毗讫罗摩尸罗寺的班智达们，以使听众堪能和确定教义的两种方式讲解。 在这二者之中，早期的宁玛派追随吉祥怙主圣者龙树和莲花生，以五种算术入门的方式讲解这部伟大的论典《入菩萨行论》。 谁是作者？ 从哪里收集的？ 属于哪个方面？ 从头到尾总结的意义是什么？ 为了谁的利益而作？ 首先，作者是： 论典的写作三因圆满，尤其是被殊胜的本尊文殊菩萨摄受加持，以七种奇妙故事的殊胜传记庄严的伟大的班智达圣者寂天所作。 也就是： 殊胜本尊喜悦那烂陀， 布置圆满遣除争论。 调伏奇异者、乞丐和， 国王外道者也。 如是说。这位大士是南方种姓之地的善妙轮处，名为国王善铠甲之子，名为寂铠甲。 他从年轻时就为过去的胜者服务，安住于大乘种姓，恭敬上师和沙门等，利益大臣和眷属，也以慈悲特别守护贫困者和病人等卑劣者等。
English
Like the venerable Śāriputra not knowing. Not knowing the endless fruit of endless causes. As it is said: Even in a single bright peacock feather, The differences in causes are various. Knowing that is omniscient, But not because it is not omniscient wisdom. Like that. Not knowing the many teachings of the Buddha, Is the absence of the ten powers, the four fearlessnesses, and so on. Third, how learned scholars and paṇḍitas explain the Dharma is twofold. In the source of Dharma, the noble land of India, there are two great monastic universities that are widely known. The paṇḍitas residing in the glorious Nālandā monastic university explain all the Buddha's words with five perfections, and all the treatises with five aspects of calculation. The paṇḍitas residing in the Vikramaśīla monastic university explain by making the listeners suitable vessels and ascertaining the system of the teachings, these two aspects. Among these two, here, the early Nyingma school follows the glorious protector, the noble Nāgārjuna, and Padmasambhava, and explains this great treatise, Engaging in the Bodhisattva's Conduct, with five aspects of calculation. Who is the author? From where was it collected? To which side does it belong? What is the meaning of summarizing from beginning to end? For whose benefit was it made? First, the author is: The great paṇḍita, the noble Śāntideva, who perfectly possesses the three causes of composing treatises and is especially blessed and cared for by the supreme deity Mañjuśrī, adorned with the excellent biography of seven wonderful stories. That is: The supreme deity delights Nālandā, Arrangement complete, disputes averted. The wondrous one, the beggar, and The king, the heretic, were subdued. As it is said. This great being was born in the southern region of the Good Wheel, as the son of King Good Armor, named Peaceful Armor. From a young age, he served the previous victors, abiding in the Mahāyāna lineage, respecting lamas and śramaṇas, benefiting ministers and retinues, and especially protecting the poor and the sick with compassion.
Chinese
一心专注于菩提之行，精通一切理学和艺术，尤其向一位瑜伽士请教了文殊锐利的修法，修持后亲见了本尊。不久，父王去世，众人商议为他加冕为国王。当摆设好珍贵的大宝座时，当晚他梦见至尊文殊菩萨坐在第二天要坐的大宝座上，说道：‘孩子，这乃是我的座位，我乃是你的善知识，我与你二人同坐一个座位，这在任何方面都是不合适的。’醒来后，他心想不能执掌国政，于是舍弃了巨大的王位财富，逃往吉祥那烂陀寺，在五百位班智达之首，国王之神面前出家，取名为寂天。内在行为高尚，听闻三藏，并对其中的意义进行禅修，将极其珍贵的意义汇集在一起，创作了《学集论》和《经集论》等论著，虽然拥有不可估量的断证功德，但其他人并没有这样认识到。从外在行为来看，除了བྷུཀྟ་（藏文，梵文天城体，bhukta，梵文罗马拟音，吃），སུསྟ་（藏文，梵文天城体，susta，梵文罗马拟音，睡），ཀུཙྪ་ཝ་（藏文，梵文天城体，kucchava，梵文罗马拟音，行走）这三件事之外，什么也不做，因此被称为བྷུ་སུ་ཀུ་ཝ་。根据外在行为来判断，这些出家人的事务是三轮，而他什么也不做，不应该在僧团中享用信施，应该驱逐他，于是商议后，轮流念诵经文，当轮到他时，他心想我要去别处，因此再三恳请他念诵经文，但他再三说自己什么也不知道。于是请求堪布让他分派，堪布分派后，他答应念诵。有些人心想这到底是怎么回事，心中疑惑不定。为了考验他的证悟，在寺庙外的宽阔地方摆设了许多供品，聚集了许多人，在中央摆设了高高的狮子座，迎请他来，不知他是如何上去的，就坐在了上面，大多数人都半信半疑。之后，像以前的正直
English
Relying solely on the practice of enlightenment, he became proficient in all reasoning and arts, and in particular, he requested a Kusalus for a method of practice of Manjushri Sharp and practiced it, and after seeing the face of the deity, his father the king passed away, and it was discussed to enthrone him as king. When a great precious throne was prepared, that night he dreamed that the venerable Manjushri was sitting on the great throne on which he was to sit the next day, and said: 'Child, this is my seat, I am your virtuous friend. It is not appropriate in any way for you and I to sit on the same seat.' When he woke up from the dream, he thought that he should not take over the kingdom, so he abandoned the great wealth of the kingdom and fled to the glorious Nalanda Monastery, where he was ordained in front of the chief of five hundred panditas, the god of kings, and was named Zhiwa Lha (Peaceful God). With noble inner conduct, he listened to the three pitakas and meditated on their meaning, and compiled the extremely precious meanings into one place, composing treatises such as the Compendium of Trainings and the Compendium of Sutras. Although he possessed immeasurable qualities of abandonment and realization, others did not recognize him as such. Outwardly, he appeared to do nothing other than bhukta (Tibetan, Devanagari, bhukta, Romanized Sanskrit, eating), susta (Tibetan, Devanagari, susta, Romanized Sanskrit, sleeping), and kucchava (Tibetan, Devanagari, kucchava, Romanized Sanskrit, walking), so he was called Bhusukuwa. Judging by his outward behavior, the activities of these ordained monks are the three wheels, but he does nothing, and it is not right for him to enjoy the offerings of faith in the sangha, so he should be expelled. After discussing this, they took turns reciting the sutras, and when it came to his turn, he thought, 'I will go elsewhere,' so they repeatedly urged him to recite the sutra, but he repeatedly said that he did not know anything. Then they asked the Khenpo to assign it to him, and after the Khenpo assigned it, he agreed to recite. Some people wondered what this was all about, and were filled with doubt. In order to test his realization, many offerings were arranged in a wide area outside the temple, and a large crowd of people gathered, and a high lion throne was set up in the center, and he was invited to it. Without knowing how he got up, he sat on it, and most people were half in doubt. After that, like the previous upright
Chinese
难道要念诵已经出名的吗？还是念诵以前没有出名的呢？当这样说的时候，所有人都感到惊奇。因此，请求念诵没有出名的。《学集论》很多，《经集论》很少。文句简略而意义广大的入菩萨行论，就念诵这个。而且，圣妙吉祥也安住在前面的虚空中，很多人都看见了，变得非常虔诚。从智慧品的“何时有实与无实”开始，直到教师妙音及其眷属在虚空中越来越高，最终身体消失不见，通过口口相传的方式完整地念诵完毕后才离开。之后，获得陀罗尼的人们将所记住的内容进行汇集，形成了七百颂，以及超过一千颂的内容。克什米尔的班智达们汇集了九品，共七百颂。中部地区的人们汇集了十品，共一千颂，由于内容不一致，产生了疑惑。在《学集论》中说：“一定要反复观看。”以及“或者暂时观看简略的，从所有经集中汇集的内容。”由于不明白这些，听说教师住在南方有功德的佛塔那里，于是派遣两位获得陀罗尼的班智达前去迎请，虽然见到了但无法请来，于是向他请教了这些情况。他说经典的量如同中部地区的人们汇集的那样，而且《学集论》和《经集论》这两部论典，在我的卧室的栋梁缝隙中，有班智达用小字书写的版本，你们可以去看一下。之后还给予了这些论典的讲解和传承。之后，前往东方，通过神通平息了一场激烈的辩论，使他们安乐。还有，在摩揭陀国的西部不远处，有五百个持有奇异见解的人聚集在一起，将他们收为眷属。有一次，发生了严重的饥荒，食物短缺，他们痛苦地说：如果有人能够帮助我们获得食物，我们就接受他的教导。教师将装满一钵的稻米饭食乞讨来，然后通过禅定加持使其变多，使所有人都快乐地饱足，从而使他们放弃了奇异的见解。