什么是菩提心？如何發(fā)菩提心？（雙語開示）

　　我們學(xué)佛首先就要發(fā)佛一樣的心，也就是發(fā)菩提心，普利有情，愿與一切眾生共成佛道。這里就包括了大悲心和般若智慧兩個(gè)方面。有大悲心才能普利有情，而最大的利樂莫過于幫助眾生解脫成佛，而想成就佛道必搞懂般若法。也就是為了幫助眾生解脫成佛，自己首先要通達(dá)佛法大道，如果你自己都沒弄懂怎么成就佛道，自己還是個(gè)迷茫中的糊涂人，又怎么能幫助他人成就呢？這就如同我要讓大家去某個(gè)寺院的大殿拜佛，如果我自己還不知怎么能去呢，就想指引大家去，這個(gè)事不就奇了怪了嘛。你想象一下，我站著喊：“去啊去啊，那個(gè)地方可好了，到那地方就得大利益，就見性開悟成佛了。”人家問我：“師父，怎么走�。�”我說：“呵呵！我也不知道，你就自己想辦法走吧。”這樣行么，不行！對(duì)吧？

　　As Buddhists, we should, mostimportantly, learn from the Buddha and generate the Bohdichitta, wishing allsentient beings to achieve enlightenment and complete liberation, and finally attainthe ultimate Buddhahood altogether.

　　Bodhichitta consists of twoaspects: great compassion and Prajna wisdom. With great compassion, we can doeverything beneficial to others. The biggest merit is, of course, to help allsentient beings to attain Buddhahood. In order to do this, however, we needPrajna wisdom first. In other words, if we wish to help all sentient beings toattain Buddhahood, we ourselves must know the way. How can we help others if weare still at a loss of what Buddhahood is and how to attain it?

　　What a strange thing it would beif we don’t know the way to the monastery while we want to show others how toget there. Just imagine, I stand here shouting to everyone: “Let’s go. There’sa very good monastery. As soon as we get there, we know how to become aBuddha!” Then someone asks me “How can I get there?” I simply answer “I have noidea either. You may try to find the way yourself.”

　　Will this do? Obviously not!

　　也就是說： 若想幫助別人，自己要先通達(dá)，自己通達(dá)了才能指導(dǎo)別人。而且，無論什么事，自己搞明白了就真簡(jiǎn)單，特別是這成佛的大道，大道至簡(jiǎn)。當(dāng)然欲想幫助別人，也要有善巧方便。對(duì)于一個(gè)剛接觸佛法，有求心還比較重的人來說，你可以先告訴他學(xué)佛能得到什么，比如說皈依的功德，放生的功德，對(duì)吧？但是你千萬不要逮到一個(gè)人就說，你學(xué)佛吧，你學(xué)佛吧……。逮到一個(gè)人就勸，一個(gè)人勸不動(dòng)就大家勸。我們佛教是隨緣的，我們大家皈依都是自愿皈依的吧，你皈依后又沒給大家任務(wù)：這一個(gè)月之內(nèi)你必須找三個(gè)人來皈依，沒這樣布置是吧？肯定沒有，因?yàn)槲覀兎鸾谈�本就沒有這種事了，都是大家自己機(jī)緣成熟就來了。

　　This means that as long as wewant to help others, we must know the way ourselves. When we know the wayclearly, anything becomes easy and simply. It’s especially true with Buddhahoodattainment, as we always say “the way to the ultimate achievement is theeasiest and simplest.”

　　It is only natural that there aresome skillful and convenient ways to accord with the different situations andconditions of different sentient beings. For example, for a beginner who juststarts to learn Buddhism and wishes to gain something, we may tell him themerits of Buddhist conversion or the benefits of releasing captive lives, etc.

　　However, it’ll become a kind ofattachment if we persistently try to persuade anyone we know to convert toBuddhism. Instead, we should do everything in accordance with conditions andsituations, as all of us become Buddhists out of our own accord instead of aforced choice. Have we been assigned any tasks that we must find some people tocome for conversion? Definitely not! There’s no compulsion in Buddhism. As soonas one’s lucky chance comes, he would come naturally and willingly.

　　佛法是研究和揭示生命規(guī)律和生命本性，以幫助我們實(shí)現(xiàn)生命究竟解脫和快樂的。比如，很多人說本性是善的，也有的人說本性是惡的，這都是人們從現(xiàn)象界表面的感知，都是不正確的。那么本性到底是什么樣的？本性是凈的，是清凈的，是不生不滅，不垢不凈，不增不減，如如不動(dòng)，沒惡也沒善的。我們要想回歸本來面目就要“不思善不思惡”，這樣凈了，不再分別了，本性即刻顯現(xiàn)。

　　Buddhism is the ultimate lifescience which specially studies and reveals the law and the nature of life withthe ultimate goal of helping all sentient beings to achieve complete liberationand ever-lasting happiness. For example, many people say that the self natureis virtuous while others may say it is vicious. In fact, neither of thesejudgments is right, since they’re both based on our superficial perceptionabout the outside world.

　　What’s the self nature like? It’sclear and empty. It is neither arising nor ceasing, neither defiled norpurified, neither increasing nor decreasing. It remains undisturbed with nodifferentiation of virtuousness or viciousness. To go back to the self nature,we must discard any differentiations such as the dualistic judgment of virtueor evil. As long as we keep our mind empty, freeing it from any attachments ordifferentiations, we see the self nature instantly.

　　學(xué)佛首先就是要發(fā)一個(gè)大心，發(fā)心利樂無邊有情，愿一切眾生離苦得樂。這個(gè)心怎么發(fā)？要擔(dān)當(dāng)，把這個(gè)事?lián)��?dāng)起來。擔(dān)當(dāng)?shù)绞裁闯潭饶�？你可以先做個(gè)假設(shè)：如果有一天觀音菩薩退心了，他不再擔(dān)當(dāng)了，甚至諸大菩薩都不再擔(dān)當(dāng)了，那怎么辦？我來擔(dān)當(dāng)，我干，任何人不干了我也要干下去！就這么發(fā)心，我擔(dān)了，不要靠別人，別的任何人都不可靠了，自己最可靠。如果有一天發(fā)現(xiàn)你都不可靠了，那就麻煩了，連你自己都不可靠了，佛法還有什么希望呢？

　　As real Buddhists, we should makecompassionate wishes to benefit all sentient beings by helping them to get freefrom the pains of Samsara and gain everlasting happiness. How can we realizesuch wishes? The only right way is to bravely and willingly bear theresponsibility ourselves. We should to be so strong willed that nothing shallchange our mind to carry on the responsibility, even if one day we find all theBodhisattvas have given it up. We shall depend on nobody but ourselves. Therewill be no hope for Buddhism if we ourselves become unreliable and give it upsomeday.

　　所以，首先自己發(fā)心頂住，“我來擔(dān)當(dāng)！”有人也許會(huì)說：哎呀！師父，我現(xiàn)在不行啊，我都老了；或說：師父，我不行啊，我雖然年輕，我身體不好��；或說：師父，我沒有錢��；那個(gè)又說：師父，我沒有能力，我既沒權(quán)又沒錢呀。那么我們仔細(xì)想想：你說有權(quán)就行嗎，有錢就行嗎？還真不行。誰行？誰發(fā)了這個(gè)心誰就行，你沒發(fā)這個(gè)心你就永遠(yuǎn)都不行。這個(gè)就好像你給一個(gè)孩子當(dāng)母親，這個(gè)孩子將要出生，或者已經(jīng)出生了，你看著這個(gè)嬰兒啊，你發(fā)起一個(gè)決定：我要為他如何如何。然后你才能去擔(dān)當(dāng)，你才能每天不睡覺照顧他，放棄種種快樂去為孩子做一切付出。要不然你憑啥�。磕闩苓@來了，我就得付出這么多？拿出一百塊錢給孩子買的這個(gè)小衣服、玩具等等，還得想著計(jì)賬，到什么時(shí)候你得賠我一百五，要不然我賠了，會(huì)不會(huì)�。磕阋�發(fā)了做父母的心以后，你什么都可以拿出來了。這不，“舍心”就回來了嘛。這個(gè)人人都能做到。由此可見，我們每個(gè)人都有慈悲喜舍心的，但是想成佛就一定要大慈、大悲、大喜、大舍。我們凡夫人就是缺少一個(gè)“大”字。我們佛子就必須要有這樣的大心，沒有升起來的一定要升起這個(gè)大心，已經(jīng)升起來的就要堅(jiān)固。

　　Consequently, we ourselves must carry it on with the strongest determination.Someone might say “Master, I can’t do it now. You see I am quite old”。 Anothermay say “Master, neither can I. Young as I am, I don’t have enough abilitybecause I’m poor in health”。 One finds an excuse that he has no money andanother says that he has neither money nor right.

　　Let’s think it over. Even if onehas enough money and right, will he bear the responsibility? I’m afraid not.Without strong willpower and determination, no one can carry on suchresponsibilities. Who can? Only those who make such a determination can.

　　Take the case of a mother forexample. As soon as her baby is born, she will make a determination to doeverything for it. With such a determination, she becomes brave enough to bear allthe responsibilities of a mother. She looks after her baby without sleep nightby night. She is willing to give up all entertainments and sacrifice whateverneeded for the baby. By doing so, however, she never expects any returns fromher baby. This is the so-called equanimity. All of us can do it, which meansthat we all have the four sublime states of mind---loving-kindness, compassion,sympathetic joy and equanimity.

　　However, to achieve Buddhahood,we need grander and more generous loving-kindness, compassion, sympathetic joyand equanimity. What we are lack of is “grandness” or “generosity”。 Therefore,we must cultivate and consolidate a grand and generous heart in order to bearthe grand responsibility to benefit all sentient beings.

　　下面我們具體看看慈悲喜舍，于大慈、大悲、大喜、大舍之間的差別。慈心是什么？那個(gè)孩子剛出生，你一抱，哎喲，那個(gè)心都軟軟的，那就是慈心。悲心是什么？自己孩子得了新生兒肺炎，那個(gè)心疼呀。哎喲！都抽搐了，這怎么辦呢？剛發(fā)完心我要把你培養(yǎng)成人，結(jié)果你得病，就抽了。這個(gè)時(shí)候你會(huì)怎么想？你一定會(huì)說我愿意用雙倍的痛苦來換孩子的健康和快樂。很多父母都這樣的，這就是悲心。悲心導(dǎo)致了舍心，你為了孩子敢把自己舍出去，所以你給孩子舍財(cái)，買東買西的，供孩子上好的學(xué)校，這就是舍心啊，愿意給他付出呀，從心里就愿意，真想給與呀�？粗�孩子長(zhǎng)大了，孩子在幼兒園拿了個(gè)小紅花，你比孩子還高興，從心里美��！這就是喜心啊！這個(gè)慈悲喜舍，是凡夫人的慈悲喜舍。

　　Let’s take a look at thedifferences between the loving-kindness, compassion, sympathetic joy andequanimity of an ordinary man and a Bodhisattva. What is loving-kindness?Seeing the baby born, you hold it in your arms with such great love that youheart is filled with tenderness and happiness. This is typical loving-kindness.

　　When the new-born baby sufferspneumonia, you worry so much that your heart aches and convulses. What do youthink? You will be willing to suffer two times more in order to exchange forthe good health and happiness of your baby. This is compassion which allparents have.

　　Such compassion leads to equanimity.You’re so generous to your baby that you are willing to sacrifice yourself andall you have for the happiness of your baby, paying for everything the baby needsincluding good education. This is a mother’s equanimity with complete devotionand generosity.

　　Seeing the baby growing up andwin a prize at school, you are so proud that you feel like the happiest motherin the world. This is sympathetic joy. However, all these merits are just theloving-kindness, compassion, sympathetic joy and equanimity of an ordinarymother for her baby.

　　那么我們佛弟子就是把這個(gè)慈悲喜舍放大了，把對(duì)自己孩子的這個(gè)心平等擴(kuò)大到無邊眾生，希望每一個(gè)眾生都好起來。那好到什么程度呢？希望每一個(gè)眾生都究竟快樂、究竟解脫、成就佛道。成佛才是徹底離一切苦，是得究竟快樂，是無上呀！所以，發(fā)起這樣的愿一切眾生解脫成佛的心，把它當(dāng)成自己的責(zé)任。只要你把這事當(dāng)成你的責(zé)任，你就能干這事了。就這樣發(fā)心。 我們有了這樣發(fā)心，你就必然會(huì)為此尋找道路，去求法，去悟般若……。般若是成佛之道路，悟透般若，成就之路就清楚了，通達(dá)了。這時(shí)我們就有能力帶領(lǐng)眾生解脫成佛了。

　　As Buddhists, we should promote thefour merits of a mother into grand loving-kindness, grand compassion, grandsympathetic joy and grand equanimity, which means to extend our sublime meritsto all sentient beings. We should make wishes for all sentient beings to enjoycomplete liberation and ever-lasting happiness through the ultimate Buddhahoodattainment, since Buddhahood attainment is the only way that saves us from allpains and miseries and leads us to complete liberation and happiness.

　　Therefore, we must make suchwishes and be brave and generous enough to take the responsibility. As long aswe shoulder the responsibility, we will be capable enough to do it. With such adetermination, we shall search for the right way, the appraoches and Prajnawisdom. With Prajna wisdom, we shall be able to tread on the right path leadingto Buddhahood attainment. Meanwhile, we shall have the ability to help allsentient beings to achieve the ultimate Buddhahood.

　　總之，學(xué)佛主要就是兩個(gè)方面，一個(gè)是發(fā)心，一個(gè)是觀照。 也有人問，“想觀照，但心不凈，老跑念了怎么辦？”這里我告訴你：沒事，跑了再回來嘛。就像我們學(xué)騎自行車，摔倒了再上去嘛！時(shí)間長(zhǎng)了就不倒了。但是你得用功練，一定要練會(huì)。不清凈的時(shí)候，就得馬上警覺，快回到般若上來。

　　All in all, thereare two aspects of Buddhist practice, one being Bodhichitta, the other beingmindfulness. Someone may ask “My mind always slips away when doing meditation.What should I do if I can’t keep a clear and empty mind? “ Let me tell you this: It’s all right foryour mind to slip away. You simply need to draw it back. Just like learning toride a bicycle. You simply need to get on the bike and try again if you falloff. You will never fall off again after a long-time practice. The key is thatyou must keep on trying and practicing. It’s the same with mindfulnesspractice. As soon as you are slipping away, you must become conscious of it andimmediately come back to Prajna practice.

譯者：若水隆丹

Translated by Diana Zhang

原標(biāo)題：如何發(fā)菩提心（久晃法師雙語開示系列）

文章轉(zhuǎn)自微信公眾號(hào)：久晃講般若