在靈感中翻譯佛法，在業力下努力微笑

轉苦樂為菩提

Transforming Suffering and Happiness into Enlightenment

第三世多竹千（多智欽）仁波切The Third Dodrupchen

From the murals of Shechen Monastery. Used with permission of Rabjam Rinpoche.

來自雪謙寺壁畫，冉江仁波切同意使用。

Transforming Suffering and Happiness into Enlightenment

轉苦樂為菩提

by Dodrupchen Jigme Tenpe Nyima

多竹千．吉美．滇培．尼瑪（第三世多智欽仁波切）

Homage

I pay homage to Noble Avalokiteśvara, recalling his qualities:
Forever joyful at the happiness of others,
And plunged into sorrow whenever they suffer,
You have fully realized Great Compassion, with all its qualities,
And abide, without a care for your own happiness or suffering!^[1]

皈敬偈

禮敬聖者觀世音，憶念其諸般功德：

眾生安樂您恆喜，

眾生苦痛您深悲，

圓證大悲諸功德，

無視自樂苦而住！^１

I am going to put down here a partial instruction on how to use both happiness and suffering as the path to enlightenment. This is indispensable for leading a spiritual life, a most needed tool of the Noble Ones, and quite the most priceless teaching in the world.

我將略述如何把快樂與痛苦轉化為證悟之道。這個方法對修行者的生活來說是不可或缺的，也是聖者必備的利器，亦實為世上最殊勝的教法。

There are two parts:

此法包含兩個部分：

1)   how to use suffering as the path,

轉痛苦為道用

2)   and how to use happiness as the path.

轉快樂為道用

Each one is approached firstly through relative truth, and then through absolute truth.

兩者都會先談世俗諦的層面，再談勝義諦的層面。

1)  How to Use Suffering as the Path to Enlightenment

轉痛苦為菩提道的方法

i. Through Relative Truth

依世俗諦

Whenever we are harmed by sentient beings or anything else, if we make a habit out of perceiving only the suffering, then when even the smallest problem comes up, it will cause enormous anguish in our mind.

每當我們受有情眾生或其他任何事物所傷害時，如果習慣只感知到痛苦的一面，那麼即使出現極小的問題，也會使我們的心痛苦萬分。

This is because the nature of any perception or idea, be it happiness or sorrow, is to grow stronger and stronger the more we become accustomed to it. So as the strength of this pattern gradually builds up, before long we’ll find that just about everything we perceive becomes a cause for actually attracting unhappiness towards us, and happiness will never get a chance.

這是因為所有關於快樂或悲苦的感知或想法，其自性是當我們越習慣於那麼認為，它就越來越強烈。當這種習性的強度逐漸增大，不用多久，我們就會發現自己所感知的一切都將實際帶來不快樂，使我們沒有絲毫快樂的機會。

If we do not realize that it all depends on the way in which mind develops this habit, and instead we put the blame on external objects and situations alone, the flames of suffering, negative karma, aggression and so on will spread like wildfire, without end. This is what is called: “all appearances arising as enemies.”

倘若我們不瞭解：這一切都取決於自心是如何養成這種習性的，而只是一味怪罪外在的對象與狀況，那麼痛苦、不善業、嗔怒等等的火焰就會像野火那樣漫天延燒，無有止息。這正是所謂的「一切顯相皆生起為仇敵」。

We should arrive at a very precise understanding that the whole reason why sentient beings in this degenerate age are plagued by so much suffering is because they have such feeble powers of discernment.

我們應該非常精確地理解：於此五濁惡世，有情眾生之所以飽受諸多痛苦，就是因為他們的辨析能力實為淺薄。

So not to be hurt by the obstacles created by enemies, illness or harmful influences, does not mean to say that things like sickness can be driven away, and that they will never occur again. Rather, it simply means that they will not be able to obstruct us from practising on the path.

因此，「不受敵人、疾病或魔怨力所致之障礙所害」，並非指疾病之類的事物能被驅除而永遠不再出現。而是，這句話的意思單純為：這些障礙無法阻擋我們在道上修行。

In order for this to happen, we need: first, to get rid of the attitude of being entirely unwilling to face any suffering ourselves and, second, to cultivate the attitude of actually being joyful when suffering arises.

要做到這點，就需要：首先，去除這種絲毫不願意面對任何痛苦的態度；再者，要培養以真正歡喜來面對痛苦的態度。

Dropping the Attitude of Being Entirely Unwilling to Suffer

捨棄絲毫不願意受苦的態度

Think about all the depression, anxiety and irritation we put ourselves through by always seeing suffering as unfavourable, something to be avoided at all costs. Now, think about two things: how useless this is, and how much trouble it causes. Go on reflecting on this repeatedly, until you are absolutely convinced.

想一想，我們總是把痛苦視為壞事，無所不用其極地設法避開，而使我們經歷種種沮喪、焦慮與惱怒。現在，好好思維這兩件事：一者，這麼做多麼無濟於事；二者，這麼做將製造多少麻煩。反覆如此思維，直到你完全信服。

Then say to yourself: “From now on, whatever I have to suffer, I will never become anxious or irritated.” Go over this again and again in your mind, and summon all your courage and determination.

接著告訴自己：「從今而後，不管遭受什麼樣的痛苦，我都不再焦慮或惱怒。」再三於心中如此提醒自己，並鼓起全面的勇氣與決心。

First, let’s look at how useless it is. If we can do something to solve a problem, then there is no need to worry or be unhappy about it; if we can’t, then it doesn’t help to worry or be unhappy about it either.

首先，我們來看看把痛苦視為壞事有多麼無濟於事。如果問題能夠解決，就沒有必要憂慮或不快樂；如果解決不了，那麼憂慮或不快樂也沒有什麼幫助。*

Then, the enormous trouble involved. As long as we don’t get anxious and irritated, then our strength of mind will enable us to bear even the hardest of sufferings easily; they’ll feel as flimsy and insubstantial as cotton wool. But while we are dominated by anxiety, even the tiniest problem becomes extremely difficult to cope with, because we have the additional burden of mental discomfort and unhappiness.

接著，視痛苦為壞事會造成莫大的麻煩。只要我們不變得焦慮或惱怒，便有心力能輕易承受即使最艱難的痛苦，那些痛苦就會像棉絨般輕薄、脆弱。但是當我們受到焦慮所主宰時，則就連最微小的問題都會變得極難應對，就是因為我們心中那些不舒適與不快樂而造成額外負擔。

Imagine, for example, trying to get rid of desire and attachment for someone we find attractive while continuing to dwell all the while on their attractive qualities. It would all be in vain. In just the same way, if we concentrate only on the pain brought by suffering, we’ll never be able to develop endurance or the ability to bear it.^[2] So, as in the instructions called ‘Sealing the Doors of the Senses’, don’t latch onto all kinds of mind-made concepts about your suffering. Learn instead to leave the mind undisturbed in its own natural state, bring the mind home, rest there, and let it find its own ground.

想像一下，比如說你試圖去除對某個令你心動之人的慾念與貪執，但同時又不斷想著對方讓你著迷的特質。如此只會白忙一場。同樣的，如果我們只是一味想著痛苦所帶來的難受，便永遠無法培養出承擔痛苦的韌性或能耐^２。因此正如「關閉根門」的教誡所言，不要戀棧於自心對痛苦所造作的種種概念。而要學著讓心不受擾地處於本然的狀態，把心帶回家，安住其中，並讓它找到自己的安頓之處。

Cultivating the Attitude of Being Joyful when Suffering Arises

培養以歡喜來面對痛苦的態度

Seeing suffering as an ally to help us on the path, we must learn to develop a sense of joy when it arises. Yet whenever suffering strikes, unless we have some kind of spiritual practice to bring to it, one which matches the capacity of our mind, no matter how many times we might say to ourselves: ‘Well, as long as I’ve got roughly the right method, I’ll be able to use suffering and obtain such and such a benefit’, it’s highly unlikely that we’ll succeed. We’ll be as far from our goal, the saying goes, as the earth is from the sky.

當痛苦生起時，我們必須學著培養歡喜心，把痛苦看作是在道上協助我們的盟友。不過，除非我們有某種與自心能力相符的修行方法，否則每當痛苦來襲時，不管提醒自己多少次：「好，只要大概有此正確的方法，就能運用痛苦來獲得這種和那種利益」，而極可能一事無成。我們距離自己的目標還是一樣遙遠，就如俗諺所言：有如天差地遠之距。

Therefore, use suffering as the basis for the following practices:

因此，我們要運用痛苦作為下列修持的基礎：

a.   Using Suffering to Train in Renunciation

運用痛苦訓練出離　

Sometimes, then, use your suffering in order to train your mind in renunciation.

有時，可運用痛苦來訓練自己的出離心。

Say to yourself: “As long as I wander, powerless and without any freedom, in samsara, this kind of suffering is not something unjust or unwarranted. It’s simply the very nature of samsara.” At times, develop a deep sense of revulsion by thinking; “If it’s already so hard for me to bear even the little suffering and pain of the happy realms, then what about the suffering of the lower realms? Samsara is indeed an ocean of suffering, fathomless and without any end!” Then turn your mind towards liberation, and enlightenment.

告訴自己：「只要我還在輪迴中無能為力且不由自主地流轉，則［遭逢］這類痛苦一點都不會不公平或不合理。這正是輪迴的自性。」時不時地如此思維，以培養深刻的厭離心：「如果我連善趣的輕微苦痛和苦楚都覺得難以忍受，那要如何面對惡趣的痛苦？輪迴確實是個苦海，深不可測又沒有終盡啊！」接著將自心轉向解脫與證悟。

b.   Using Suffering to Train in Taking Refuge

運用痛苦訓練皈依　

Say to yourself: “Life after life, again and again we are continuously plagued by these kind of fears, and the one and only protection that can never fail us is the precious guide, the Buddha, the precious path, the Dharma, and the precious companions on the way, the Saṅgha: the Three Jewels. So it is on them that I must rely, entirely. Whatever happens, I will never renounce them.” Let this become a firm conviction, and train in the practice of taking refuge.

告訴自己：「我們生生世世、一再不斷地被這些恐懼折磨，唯一永遠不會讓我們失望的救護者便是三寶：珍寶般的導師——佛陀、珍寶般的道途——佛法，以及珍寶般的道侶——僧伽。因此我必須全然仰賴三寶。不管發生什麼事，都絕不捨棄三寶。」讓如此的想法成為堅定的信念，並修持皈依。

c.   Using Suffering to Overcome Arrogance

運用痛苦對治傲慢

As I explained before, [as long as we are in samsara] we are never independent or truly free or in control of our lives. On the contrary, we are always dependent on and at the mercy of suffering. So we must eliminate ‘the enemy that destroys anything that is wholesome and good’, which is arrogance and pride; and we must do away with the evil attitude of belittling others and considering them as inferior.

如同前面所解釋的，［只要我們還在輪迴之中，］我們就永遠不可能自主、真正自由，或能掌握自己的生命。相反的，我們［的狀況］總是取決於痛苦，任由痛苦擺佈。因此，我們必須消滅「能毀一切健全良善事物之敵」，也就是傲慢與自負；也必須戒除輕蔑他人、視人不如己的惡劣態度。

d.   Using Suffering to Purify Harmful Actions

運用痛苦淨化惱害行

Remind yourself and realize: “All this suffering which I’m going through, and suffering which is greater still—all the boundless suffering that there is—come from nothing but harmful, negative actions.”

提醒自己並領會到：「我目前所遭逢的一切痛苦，以及未來所有無盡而只會更加猛烈的痛苦，都是由於惱害、不善的行為所致，別無其他之因。」

Reflect, carefully and thoroughly, how:

仔細徹底地思量下述的道理：

1.   karma is certain—cause and effect is infallible;

業果不爽，因果無誤；

2.   karma multiplies enormously;^[3]

業果增生，巨大猛烈；^３

3.   you will never face the effects of something you have not done;

未作之業，不受其果；

4.   whatever you have done will never go to waste.

所造之業，其果不虛。

Then say to yourself: “So, if I really don’t want to suffer any more, then I must give up the cause of suffering, which is negativity.”^[4] With the help of ‘The Four Powers’, make an effort to acknowledge and purify all the negative actions you have accumulated in the past, and then firmly resolve to avoid doing them in the future.

接著告訴自己：「故而，若我真的不想再受苦，就必須捨棄導致痛苦之因，也就是不善。借助『四力』^４，努力承認並淨化自己過去所累積的一切不善之行，同時立下堅定的決心不再重蹈覆轍。

e. Using Suffering to Find Joy in Positive Action

運用痛苦發現行善之喜

Say to yourself: “If I really want to find happiness, which is the opposite of suffering, then I have got to make an effort to practise its cause, which is positive action.” Think about this in detail, and from every angle, and dwell on the implications. Then in every way possible, do whatever you can to make your positive, beneficial actions increase.

告訴自己：「如果我真的想要獲得快樂，也就是痛苦的違品，就必須努力修持其因，也就是善行。」要仔仔細細地從各種角度來想，並不斷思索其中的含意。接著盡己所能，以各種可為的方式，增長具有利益的善行。

f. Using Suffering to Train in Compassion

運用痛苦訓練慈悲心

Say to yourself: “Just like me, others too are tormented by similar suffering, or even much worse...” Train yourself by thinking: “If only they could be free from all this suffering! How wonderful it would be!” This will also help you to understand how to practise loving kindness, where the focus of the practice is those who have no happiness.

告訴自己：「其他人就跟我一樣，也正在受類似或更劇烈的痛苦所折磨……」透過這樣的思維來訓練自己：「真希望他們可以從所有這些痛苦中解脫！那該有多好！」如此也會幫助你瞭解如何修持慈心，因為修持慈心的對象正是那些不具快樂的眾生。

1.     By Candragomin.  ↩印度論師月官所作。

2.      བཟོད་སྲན།,  zö sen: the ability to bear suffering—forbearance, endurance, patience, fortitude, and stability.  ↩  བཟོད་སྲན།,  zö sen（譯註：應該是བཟོད་པ ，安忍之意）：承受痛苦的能力——寬容、耐受、忍辱、堅毅、安定。

3.     Alak Zenkar Rinpoche: “You might complain: ‘I didn’t do anything bad, or very little, in this life, so why do I go through such suffering?’ It’s easy for karma to increase. Just as how from a tiny seed in the earth, a lot of fruit can grow. The results of one action (karma) can multiply enormously, as they themselves spawn further consequences, like a family tree.”  ↩阿拉．森噶（土登尼瑪）仁波切曾說：「你或許會抱怨：『我這輩子沒作什麼壞事，或者即使有，也很微小。為何我要遭受這些痛苦呢？』業果是很容易增生的，就像土裡的一粒小種子能長出茂盛的果實那般。一次行為（業）之果會大量倍增而產生種種未來的結果，就像一棵家族樹一樣。」

4.     What is the difference between harmful actions (sdig pa,  dikpa) and negativity (mi dge ba,  migewa)? ‘Negativity’ is a general term to denote the unvirtuous and immoral. ‘Harmful action’ is more intense; not only are such actions unvirtuous, but they are destructive and cause harm. To have an unvirtuous thought is only in the mind, and it is not necessarily acted out. In general ‘harmful action’ is connected to physical action.  ↩「惱害行」與「不善」有什麼不同？「不善」是指稱不端正、不道德的一般用語。 而「惱害行」則比較嚴重，除了不善（不端正、無美德），還具有破壞力且會造成傷害。「不善的想法」只是在心裡運作，不見得會執行。而「惱害行」通常和付諸行動有關。