在靈感中翻譯佛法，在業力下努力微笑

第三世多竹千（多智欽）仁波切《轉苦樂為菩提》

(3-1) https://blog.xuite.net/yeshi_tsogyal/twblog/589125219
(3-2) https://blog.xuite.net/yeshi_tsogyal/twblog/589125705
(3-3) https://blog.xuite.net/yeshi_tsogyal/twblog/589127634

g. Using Suffering to Cherish Others More Than Yourself

運用痛苦來珍視他人甚於自己

Train yourself to think: “The very reason why I am not free from suffering such as this is that from time immemorial I have cared only about myself. Now, from this moment onwards, I will only cherish others, as this is the source of all happiness and good.”

訓練自己思維：「我之所以無法免於這類痛苦，正是因為我無始以來就只關心自己。現在，從這一刻開始，我將只珍視他人，因為這是所有樂與善的泉源。」

It is extremely difficult to use suffering as the path when it has already struck, and is staring us in the face. That is why it is crucial to become familiar in advance with the specific practices to be used when misfortune and difficulties befall us. It is also particularly helpful, and will really count, if we use the practice we know best, and of which we have a clear, personal experience.

若痛苦已然來襲、直接瞪視我們，此時要將痛苦轉為道用會極為困難。這就是為什麼提早對於具體修持加以熟練是如此關要，如此才能在不幸與困境降臨時加以運用。同時，如果我們所運用的是自己最知曉且有個人清晰體驗的修持，也會特別有幫助、真正有價值。

With this, suffering and difficulties can become a help for our spiritual practice—but that alone is not enough. We need to gain a sense of real joy and enthusiasm, inspired by a thorough appreciation for our achievement, and then to reinforce this, and make it stable and continuous.

藉此，痛苦與困境就能變成我們修持的助緣。但單單這樣還不夠。我們需要藉由全然欣賞自己所達成的狀態，進而獲得真正的喜悅與熱忱，接著再強化之、穩固之，並讓它持續。

So, with each of the practices outlined above, say to yourself: “This suffering has been of tremendous assistance; it will help me to achieve the many wonderful kinds of happiness and bliss which are experienced in the higher realms and in liberation from samsara and which are extremely difficult to find. From now on too, I know that whatever suffering lies in store for me will have the same effect. So however tough, however difficult the suffering may be, it will always bring me the greatest joy and happiness, bitter and yet sweet, like those Indian cakes made of sugar mixed with cardamom and pepper.” Follow this line of thought over and over, and very thoroughly, and get used to the happy state of mind that it brings. By reflecting like this, our minds will be so suffused with happiness that the suffering we feel through the senses will become almost imperceptible and incapable of disturbing our minds. This is the point at which sickness can be overcome through forebearance. It’s worth noting that this is also an indication as to whether difficulties brought about by enemies, harmful spirits and so on can be overcome.

因此，在修持上述任一方法時，要告訴自己：「此苦對我而言具有極大的助益，它將幫助我獲取諸多美妙的喜樂，包括投生善趣的經歷及脫離輪迴的體驗，而這種喜樂是極難尋得的。從現在起，我也了解，不管還會遭遇什麼痛苦，它們都能帶來相同的效果。因此，不論痛苦有多麼嚴重、多麼難受，它總能為我帶來極致的喜樂，這樣苦甜交織的滋味，如同混合著荳蔻和胡椒的印度甜糕。」

如此再三且十分徹底地思維，並逐漸熟稔由此所帶來的安樂。藉由這般思維，自心將充滿安樂，痛苦對感官的影響不僅變得幾乎微不足道，也無法干擾我們的心。到了這個地步，就能透過安忍來克服病痛。值得注意的是，這也是一個指標，可用以檢視我們是否能克服敵人或魔障等帶來的困境。

As we have already seen, reversing the attitude of not wanting to suffer is the whole basis for transforming suffering into our spiritual path. This is because we simply won’t be able to turn suffering into the path as long as anxiety and irritation continue to eat away at our confidence and disturb our mind.

如我們所知，轉痛苦為道用的整個基礎就在於扭轉我們欲求離苦的態度。這是因為，只要還讓焦慮、惱怒不斷啃蝕我們的虔信、擾亂自心，我們便沒辦法做到轉痛苦為道用。

The more we arrive at actually transforming suffering into the path, the more we will enhance and reinforce all our previous practice. This is because our courage and good humour will grow all the more, once we can see from our own experience how suffering causes our spiritual practice and qualities to blossom.

我們越能確實地轉痛苦為道用，就越加提升並強化過往所做的的一切修持，這是因為一旦親身體驗到痛苦如何增強我們的修持及德性時，我們將變得更勇敢、更有精神。

It is said that by training gradually with smaller sufferings, ‘step by step, in easy stages’, then in the end we’ll be able to handle big suffering and difficulties too. We must go about it like this, because it is extremely difficult to have an experience of something which is beyond our level or capacity.

有人說，要從較小的痛苦開始逐步鍛鍊，也就是「按部就班而做、次第輕鬆前進」，到最後就有能力也能處理大痛苦和大困難。我們若想做到超過自身程度或能力之事是極為困難的，因此必須要這般修煉。

In the breaks between sessions, pray to the Lama and the Three Jewels that you may be able to take suffering onto your path. When your mind has grown a little bit stronger, then make offerings to the Three Jewels and to negative forces and insist: “Please send me misfortune and obstacles, so I can work on developing the strength of my practice!” At the same time, always, always stay confident, cheerful and happy.

在座下期間，向上師和三寶祈願，希望自己有能力將痛苦取為道用。當你的心變強了一點點時，則向三寶和怨魔獻供，並堅決要求：「請賜給我不幸和障礙，讓我能增益修持之力！」同時，要一直、恆常地保持虔信、開朗和愉悅的態度。

When you first begin this training, it is vital to distance yourself from ordinary social activities. Otherwise, caught up in everyday preoccupations and busyness, you will be influenced by all your misguided friends, asking questions like: “How can you bear to put up with so much suffering...so much humiliation...?”

剛開始進行這項修煉時，必須讓自己遠離一般社交活動。若非如此，反而任由自己庸碌於日常事務與憒鬧，便將受到你那些不明事理之友的影響，他們會質疑：「你怎能忍耐這麼多的痛苦…這麼多的羞辱…？」

Besides, the endless worrying about enemies, relatives and possessions will cloud our awareness, and upset our minds beyond all our control, so that we inevitably go astray, sliding into bad habits. Then, on top of this, we’ll be swept away by all kinds of distracting objects and situations.

此外，對敵人、親人、財物的無盡憂心，會遮蔽覺性，也會擾亂自心，使它變得難以掌控，以致我們無可避免地走上歧路，不知不覺地陷入惡習之中。除了上述，我們還會因種種紛雜的事物和情境而隨波逐流。

But in the solitude of a retreat environment, since none of these are present, your awareness is very lucid and clear, and so it’s easy to make the mind do whatever you want it to do.

然而，在關房中獨處時，由於毫無上述的狀況，你的覺性會很清晰、朗然，因而容易訓練自心、讓它進行你想要它做的任何事。

It is for this very reason that when practitioners of Chöd train in ‘trampling right on top of suffering’, at the beginning they put off doing the practice using the harm caused by human beings and amidst distraction, but instead make a point of working with the apparitions of gods and demons in cemeteries and other desolate and powerful places.^[5]

正是出於這個原因，當「斷法」（施身法）修持者在進行「正中踐踏痛苦」的修持時，一開始並不會直接以他人施加或身處紛亂環境所造的傷害作為修持對境，而是到墳墓或其他荒涼而具力之處，以該地的神魔幻顯作為修持對境。^５

To sum up: Not only so that your mind will not be affected by misfortune and suffering, but also to be able to draw happiness and peace of mind out of these things themselves, what we need to do is this: Do not see inner problems like illness, or outer troubles like rivals, spirits or scandalous gossip, as something undesirable and unpleasant, but instead simply get used to seeing them as something pleasing and delightful.

總而言之：我們要做的，不僅是不讓自心受到不幸與痛苦所影響，還要在這些事情中汲取出自心的安樂與平靜，而我們所需要的便是：別將生病等之類的內在問題，或競爭者、鬼神、八卦醜聞等之類的外在問題，看成是既讓人討厭又感覺不好的事，而要單純讓自己熟悉於將它們視為令人愉悅且快樂的事。

To accomplish this, we need to stop looking at harmful circumstances as problems and make every effort to view them as beneficial. After all, whether a thing is pleasant or unpleasant comes down to how it is perceived by the mind.

為了達到這個境界，我們必須停止將負面處境視為問題，並盡力把它們視為對己有益。再怎麼說，事情究竟是讓人愉悅或不悅，取決於自心如何看待它。

Take an example: someone who continually dwells on the futility of ordinary, mundane preoccupations will only get more and more fed up as their wealth or circle increase. On the other hand, someone who sees worldly affairs as meaningful and beneficial will seek, and even pray, to increase their power and influence.

舉例來說：一個人若不斷思維日常俗務的徒勞無益，隨著財富和社交圈的擴展，他只會覺得越來越難以忍受。相反地，一個人若把世間事務看成具有意義與利益，他就會去追求、甚至祈願，讓自己擁有更多權勢和影響力。

With this kind of training then:

以此鍛鍊自己，那麼：

·         our mind and character will become more peaceful and more gentle;

·         自心和性格會變得更加平靜、更加柔和。

·         we will become more open (and more flexible);

·         我們會變得更敞開（且更靈活）。

·         we will be easier to get along with;

·         我們會變得更好相處。

·         we will be courageous and confident;

·         我們會變得更勇敢、更有自信。

·         we will be freed from obstacles that hinder our Dharma practice;

·         我們會脫離那些阻擋佛法修持的障礙。

·         we will be able to turn any negative circumstances to our advantage, meet with success, and bring glory and auspiciousness;

·         我們能夠把任何負面情況扭轉為優勢，擁抱成功，獲致榮耀與吉祥。

·         and our mind will always be content, in the happiness born of inner peace.

·         自心總是處於知足的狀態，於內在平和所帶來的安樂中。

To follow a spiritual path in this degenerate age, we cannot be without armour of this kind. Because if we’re no longer tormented by the suffering of anxiety and irritation, not only will other kinds of suffering fade away, like soldiers who’ve lost their weapons, but even misfortunes like illness will, as a rule, vanish on their own.

於此濁世，若要遵循法道，就不能缺少這樣的鎧甲。因為當我們不再受焦慮和惱怒所折磨時，不僅其他痛苦會像失去武器的士兵那般一潰而散，在多數情況下，就連疾病等厄運也會自行消失。

The saints of the past used to say:

往昔的大德常說：

“If you are not unhappy or discontented about anything, then your mind will not be disturbed. Since your mind is not disturbed, the subtle wind energy (Tib. lung) will not be disturbed. That means the other elements of the body will not be disturbed either. As a result, your mind will not be disturbed, and so it goes on, as the wheel of constant happiness turns.”

假如沒有任何事能讓你不快樂或不滿意，那麼也沒有什麼事會擾亂你的心。由於自心不受干擾，你的氣（微細風息）也不會受到干擾，意思是身體的其他元素便不會受到干擾。如此一來，你的心便能如恆常安樂之輪那樣轉動，繼續保持著不受干擾的狀態。

Also:

此外：

Horses and donkeys with sores on their backs
Are an easy prey for scavenging birds.
People who are prone to fear,
Are easy victims to negative spirits.
But not those whose character is stable and strong.

背上有瘡口的驢馬，

是食腐鳥類的絕佳獵物。

容易恐懼的人，

是邪靈的絕佳下手對象。

但若性格穩定強壯，情況則非如此。

Thus it is that the wise, seeing that all happiness and suffering depend upon the mind, will seek their happiness and well-being within the mind. Since all the causes of happiness are entirely within themselves, they will not be dependent on anything external, which means that nothing whatsoever, be it sentient beings or anything else, can do them any harm. And even when they die, this attitude will follow, so that they will always, always be free and in control.

This is just how the bodhisattvas attain their meditative stabilization (samādhi) called ‘overwhelming over all phenomena with bliss’.

故而，睿智的人因為暸解到一切樂苦端賴自心，所以會於自心中尋求快樂和幸福。由於一切樂因皆全然在自身之中，因此他們不依賴任何外在物質，也就是說，不論其他有情或事物，都無法對他們造成任何傷害。即使他們肉身死亡，這樣的態度仍會相續，因此他們能夠一直、恆時地自由且自主。這就是菩薩證得「以樂勝伏諸法三摩地」的方式。

However, foolish people chase after external objects and circumstances in the hope of finding happiness. But whatever happiness they do find, great or small, it always turns out like the saying:

然而，愚蠢的人追逐外在的事物和情境而希望藉此獲得快樂，但無論他們找到什麼樣或大或小的快樂，結果總是如人所云：

You’re not in control; it’s all in others’ hands.
As if your hair were caught up in a tree.

毫無主導權，就像頭髮被樹枝纏住，只能任人擺佈。

What you’d hoped for never comes to be; things never come together; or else you make misjudgments, and there is only one failure after another. Enemies and thieves have no trouble harming you, and even the slightest false accusation will separate you from your happiness. However much a crow looks after a baby cuckoo, it can never turn it into a baby crow. In the same way, if all your efforts are misguided and based on something unreliable, they will bring nothing but fatigue for the gods, negative emotions for the spirits, and suffering for yourself.

希求從未實現；事情無法水到渠成；或者誤判情勢，失敗接二連三而來。敵人和竊賊輕易就能傷害你，連最輕微的謬誤指控都能讓你失去幸福。烏鴉再怎麼照顧杜鵑的雛鳥，都絕對無法讓牠變成小烏鴉。同樣的，如果努力的方向錯誤，且倚賴的是不可靠者（鬼神），如此努力的下場將是鬼怒神疲，你自己也會痛苦不已。

This ‘heart advice’ brings a hundred different essential instructions together, into one crucial point. There are many other pith instructions on accepting suffering and hardships in order to practise the path, and on transforming illness and destructive forces into the path, as taught for example in the ‘Pacifying’ tradition. But here, in a way that’s easy to understand, I have given a general outline of how to accept suffering, based on the writings of the Noble Śāntideva, and his wise and learned followers.

此一「心要建言」將一百個不同的精要教誡濃縮為一個關鍵要點。關於如何接受痛苦與困境以便修持法道、如何將疾病和魔怨力轉為道用，有許多其他的竅訣指引，例如「息法」*中便有教導。但在這裡，我根據聖者寂天菩薩和其睿智博學之追隨者的著作，以容易理解的方式，說明了如何接受痛苦［而取為道用］的方法概要。

* 中譯註：此「息法」為帕當巴桑傑所傳的「希解」（藏文音譯，息苦之意），其所傳的另一著名法門為「斷法」（常稱：施身法，斷境之意）。

~ 待續，普賢法譯小組Shauwen翻譯、Rebecca校對，Serena完稿於2020年藏曆具香月地藏王菩薩節日，願一切善妙吉祥！