《旅途脚印》| 厌世——索达吉堪布

圆容

厌世 | Becoming Disenchanted

真正的修行人应一心向佛，厌弃世法。否则，要想成功简直是白日做梦。
Genuine spiritual seekers should turn their mind wholeheartedly to the Dharma and renounce
secular affairs. Otherwise, wishing to be successful in spiritual practice is just daydreaming.
6 k6 `5 ~; N, e! [* K无著菩萨长期在寂地闭关，很多人想拜见或向他求教，总是吃闭门羹。他在关房门外写着
3 w3 `- v+ Z0 i3 S! {' h：“胜法以及今生计，二者无法同时成，若能共成则必定，自我欺骗无怀疑。与我会晤无
  T. S6 N  H% Y/ ^$ [他言，期望各自勤修善。”
4 J' L: D+ W' O- T4 y2 e4 ?: qBodhisattva Thogme Zangpo maintained his long-term retreat in an isolated hermitage; many
visitors seeking his audience or teachings found themselves on the wrong side of the door. He
+ r3 X- t6 l1 Lposted a note outside his retreat hut that read: “Between the sublime path and the secular
world, there is no way to accommodate both; should one claim it is doable, it is for certain a self-
deception. Even if we meet face to face, there are no other words I could impart to you. May we
all strive diligently to practice the Dharma!”
萨迦班智达也说：“一个人一边成办即生兴盛事业，一边求永久安乐，是愚痴卤莽的行为
% j: i% T* A2 o0 `; w/ \4 b。我们应当舍弃世间法。” 《发起菩萨殊胜志乐经》中也云：“弥勒，我不说言，爱言说
; K& l* C6 F2 }( D者为心一住，好营世务于法无损。”
Sakya Pandita says: “If one strives for success and prosperity of this life and at the same time
wishes to attain the ultimate happiness, one is foolish and reckless. We should abandon secular
" w& {4 x# R  y- w/ Q9 Kaffairs.” In The Sutra of Arousing the Supreme Motivation of the Bodhisattvas it says: “Maitreya, I
3 ^) S% O- D# u0 y+ e( Gwill never agree that vociferous people can effectively focus their minds, nor do I approve of the
5 P4 T3 v4 _  @saying that no harm is done to the Doctrines by getting involved in secular matters.”
《修行入门》中也描述过宗喀巴大师亲见文殊菩萨，文殊菩萨赠送的一段至理名言：“如
! R2 M, O7 o* c6 k$ H+ J果开初没有对轮回产生出离的厌恶心，纵然孜孜不倦地闻思修行，也完全不会超越轮回及
! y; \4 S8 B6 q* E0 y恶趣的因。应当将生圆次第等高深的法暂时束之高阁，精勤修持出离心，直至生起出离心
为止。”
The Gateway to Practice describes how Master Tsongkhapa once had a vision of Bodhisattva
- ?# m" x+ B0 hManjusri, who imparted to him a golden instruction: “Unless one has developed an utter disgust
toward samsara in the first place, all his efforts in studying, reflection, and meditation will not
free him from samsara and the lower realms. Therefore, one should put away the profound
practices, such as those on generation and completion phases, on high shelves for the moment.
Instead, work intensely on cultivating disenchantment until it has arisen fully in the mind.”
有的人会想，不是说：“佛法在世间，不离世间觉，离世觅菩提，恰如求兔角”吗？
Some may wonder: Isn’t there a famous saying like the following:
# r4 [% V6 _" I. MThe Kingdom of Buddha is in this world, within which enlightenment is to be sought.
To seek enlightenment beyond this world is as absurd as to search for a rabbit’s horn.
) u6 a9 b4 @( U; M: z佛法和世间法应该是不矛盾的啊？
Buddhists’ practice shouldn’t be in conflict with worldly activities, should it?
. E& o8 v! R1 p( ]+ Y/ S其实，这种说法有两层密意，一是为了调柔刚入佛门的世间众生，迎合他们不愿抛弃世间
. O( D" f- h) K之念的一种权巧说法；二是针对已证悟的成就者的无二境界或利众事业而言。
% _  k" x3 H  R3 u* IIn fact, this saying has two levels of meaning. On one level, it is an expedient way to guide those
new to Buddhism, to suit their unwillingness to let go of this world. On the other level, it speaks
directly of the non-dual minds or the activities of realized sages.
作为凡夫，只能脚踏实地地舍弃愦闹，如经所说：“当舍于懈怠，远离诸愦闹，寂静常知
足，是人当解脱。”
As ordinary beings, we should keep our feet firmly on the ground and stay away from
5 B$ W8 N- J; F5 n3 M3 jdistractions. The scripture says: “Whoever overcomes indolence, keeps away from distractions
and always feels contented in solitude will attain liberation.”
浮名浮利过于酒，醉得人心死不醒。不要中了酒神狄俄尼索斯的诡计，迷醉于世间名利，
. Q+ f7 \7 j( x( T6 ~2 [$ y好好把握住自己吧！
& g. ?$ @3 ?5 BIllusory fame and flimsy prosperity are as seductive as wine but even more potent. They make
the mind dead drunk, becoming incapable of awakening. Do not be tricked by the wine god
Dionysus and intoxicated with worldly renown and wealth. Hold onto your own principles!
# D3 j) L! R; S壬午年二月二十五日　
2002年4月7日　　
25th of February, Year of RenWu
April 7, 2002