《旅途脚印》| 净观——索达吉堪布

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净观 | Pure View

很多佛教徒，常常有自己超胜于其他众生之念。尤其是见到那些行为颠倒、见解错乱、烦
恼增盛、种姓低劣的众生，就更容易生起此念。
* G3 W3 l+ Z$ UIt is not uncommon for many Buddhists to feel a sense of superiority over other beings. Such a
% ?* V- Y$ J- v9 `notion tends to crop up when they see people who engage in unethical conduct, have perverted
% |8 h8 ]+ {2 i; Uviews or disturbing emotions, or are of a lower social standing.
; B, t4 q) }0 Y2 y" `0 }  B/ D% b很多独自修行的人，在稍微生起一些觉受，或是根本连觉受也没有，只是像雪猪一样独自
( g1 m- H  x: Z" S- e5 m呆了一段时间，就生起强烈的我慢，以为自己已是当代的米拉日巴了。对周围的人不屑一
顾，认为他们都是追求世间八法的愚人，或是修显宗的钝根，唯有自己才是修金刚乘的利
. f2 u8 @. x5 q4 y% s根。殊不知，这种想法已让他陷入了罪恶的深渊。
/ n  q' ~7 M4 Q. ^People who practice by themselves easily become quite conceited as soon as they obtain any
sign of accomplishment. Worse, even without signs of accomplishment, they claim themselves as
0 o3 Z; r7 _+ t; U* ?a contemporary Milarepa just because they have done a little solitary retreat like a hibernating
marmot. They turn their noses up, thinking others are either fools chasing the eight worldly
preoccupations or having a lower acumen suitable only to Sutrayana. They believe they alone
+ f( ]' ^$ l9 Whave the sharp faculties to command the secret Vajrayana. Unbeknownst to them, holding such
/ k$ \- y  K+ T! N+ v& L9 van attitude has already cast them into the pit of evils.
. D7 \( l4 T: R3 `$ R! U, H% A& e诸部经论中都曾宣说过，诸佛菩萨为度化众生，而显现各种形象。《涅槃经》等诸契经中
: c, \" B0 G5 ^% y( ], z记载：“佛在地狱以地狱形象利众；在饿鬼界以饿鬼形象度生；在傍生道以人熊、鸽子、
" c# O* ?3 M% ^  U, D/ O7 ?蛇、牦牛、龙、大鹏、乌龟等形象行菩萨道；佛在人间以屠夫、杀狗宰鸡者、渔夫、魔法
, ?" P1 c1 |$ z/ r! t师、外道、令人增上贪、嗔、痴之对境，不信因果、不孝父母、不敬长老、嫉妒、吝啬等
烦恼深重者等各种形象度化有情。”看到这些，实在令我们这些薄地凡夫难以置信。在《
白莲花论》中也记载了很多佛陀在因地时，以这些形象利益众生的事迹。《富楼那请问经
& W" k6 s( q4 k9 s5 U% ?3 J》也云：我变仆人为人端屎、到尿、扫地、割草。所以，即使见到扫地的，也不可轻慢，
+ i* ]. G9 R8 _0 @: [而应生尊敬之心。
/ C6 s6 c& B  A0 _' l6 G. K3 q+ tIt has been said in the scriptures that Buddhas and Bodhisattvas manifest in various bodies in
order to benefit beings. The Nirvana Sutra says: “In the hell realm, the Buddha appears as hell
+ h, T) \. @6 F7 g6 C# Sbeings to benefit beings there; in the preta realm, the Buddha assumes the form of a hungry
; }0 X' e2 H$ a4 Xghost to benefit beings; in the animal realm, the Buddha takes the body of a bear, pigeon, snake,
) k3 ~. V. {1 \8 B: ayak, naga, guruda, or tortoise, to carry out Bodhisattva deeds. In the human realm, the Buddha
" b3 I1 @6 C$ Bappears as a butcher, slaughterer of dogs and fowl; fisherman; magician; heretic; or as a person
to arouse avarice, aversion, or ignorance; or as someone having no faith in the karmic law,
! `' z/ e' l6 \5 i1 Qundutiful to parents, disrespectful to the elderly, or as one filled with jealousy, stinginess or
1 B- b, t) Q" b+ nother negative emotions. In all these various forms, the Buddha tames beings accordingly.”
7 S$ f2 n1 ?1 f" x: _- R+ F7 fThese accounts just seem inconceivable for us ordinary beings. In White Lotus there are many
stories describing how the Buddha in his previous lives benefited beings in these various
manifestations. The Sutra Requested by Purna says: “I manifested as servants serving people by
carrying urine, removing feces, sweeping the floors, and cutting the grass.” Therefore, if we see
someone sweeping and cleaning, we should not look down on him or her, but instead we should
be respectful.
《妙法莲华经·常不轻菩萨品》中也写道：“尔时有一菩萨比丘，名常不轻。是比丘凡有
7 E( U) |, h; g& p9 n所见，皆悉礼拜赞叹，而作是言。我深敬汝等，不敢轻慢。而是比丘，不专读诵经典，但
+ t  @5 {1 R! {. P9 m6 x行礼拜。如此经历多年，常被骂詈，不生嗔恚。常作是言，汝当作佛，说是语时，众人或
以杖木瓦石而打掷之。避走远住，犹高声唱言，我不敢轻于汝等，汝等皆当作佛。”
0 k" B: ^6 c8 y, xIn The Lotus Sutra, the “Chapter of Bodhisattva Never Disparaging” describes: “At this time there
was a Bodhisattva monk named Never Disparaging. This monk, whomever he happened to meet,
2 g+ v' f1 Y, h) s7 b1 \9 I9 p% pwould bow in obeisance to them and speak words of praise, saying, ‘I have profound reverence
for you; I would never dare treat you disparagingly or with arrogance.’ This monk did not devote
8 \4 m$ F& @% r; H* |his time to reading or reciting the scriptures, but simply went about bowing to people. Many
2 Q8 [8 k6 b6 W* h* dyears passed in this way, during which this monk was constantly subjected to curses and abuse.
He did not give way to anger, however, but each time spoke the same words, ‘You are certain to
attain Buddhahood.’ When he spoke in this manner, some among the group would take sticks of
9 o0 J) Y& F, Hwood or tiles and stones to beat and pelt him. But even as he ran away and took up a stance at a
0 K2 ]7 w" A, [; ~% d# F, @' p. rdistance, he continued to call out in a loud voice, ‘I would never dare disparage you, for you are
) X: q8 j' o) l( _8 Pall certain to attain Buddhahood!’”
  U$ T; a' e7 V1 x《发起菩萨殊胜志乐经》中也说：“不应见人过，自谓最尊胜，骄恣放逸本，莫轻下劣人
0 Y4 B& l+ o9 j* O。”
In the Sutra of Arousing the Supreme Motivation of the Bodhisattvas, it says:
. y6 D0 l7 o+ y0 SDo not regard yourself as the grandest and find fault with others.
Arrogance causes one to slack, never look down on inferior beings.
5 X# J2 L$ ]( M  U% ^8 w: D: ?因此，即使我们不能做到见谁都礼拜赞叹，但如果在见到他人造作恶业而无法制止之时，
! k. A- r8 n: I# K9 {5 j应生起也许是佛菩萨化现的念头，继而内观自心，则绝对于己有利无损。
Therefore, we should train ourselves to see whatever persons we happen to meet as worthy of
* o! G" c. u6 G6 T) E6 Q+ iour praise and respect. Before reaching that stage, however, if we witness someone committing
" B0 a: r' N! g+ m0 w  `. J  K: onon-virtues and are powerless to stop them, we should think that person is probably the
2 @( s# h6 V7 K( D2 amanifestation of the Buddhas and Bodhisattvas. We then remain watchful of our own minds.
# p* Z7 {- D' x) b6 P  V' v* \9 oThis way, it can do nothing but good to others and ourselves.
壬午年二月二十二日　
) B, {9 Q- z4 x$ p" [5 d6 z+ x2002年4月4日
) r# L/ g! K9 T5 U4 b22nd of February, Year of RenWu
April 4, 2002