Bodhicharyavatara, February 2014, Pune, India - Part 4 | 《入菩薩行論》，2014年2月，印度普納 - 第四集

Bodhicharyavatara, February 2014, Pune, India
Śāntideva’s Bodhicaryāvatāra is probably one of the most intensive, beautiful and systematic mind trainings that one can encounter. This is not just a simple message to overcome gross emotions, discursive thoughts and agitation. The text really offers us a much more profound view into the essence of the mind, why it needs to be trained, how it can be trained and ultimately, why it does not need to be trained. The way of the bodhisattva has the connotation of a warrior, whose aim is to fight the battle of ignorance, not only for oneself but for all beings who are bound by emotions, defilements and ignorance. The quintessence of the bodhisattva path is not to be in samsara but also not to aspire to nirvana. Śāntideva teaches systematically that this is achievable. We will have to understand the relationship between relative truth and ultimate truth. Immediately it sounds as if there are two truths that need to be in relationship with one another, but this is not the case. All the bodhisattva skilful means such as generosity, discipline, patience and diligence are taught by the Buddha as a way to invoke and actualise wisdom. If the wisdom is lost, all the skilful means and even the act of one-pointedness or samādhi concentration is like the blind leading the blind in a desert.
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《入菩薩行論》，2014年2月，印度普納
寂天菩薩的《入菩薩行論》可能是我們能值遇的最深入、最美好、最系統的修心訓練之一。這部論典不只是簡單告訴我們如何對治粗煩惱、妄念和焦慮，它還教導我們以更加深刻的見地探究心的本質：為何需要修心，如何修心，以及究竟而言，為何無需修心。菩薩道具有戰士的涵義，其目標是與無明作戰，不僅是為自己，也為一切受煩惱、染污和無明束縛的眾生。菩薩道的精髓是不住輪迴，亦不希求涅槃。寂天菩薩系統地教導我們這是可以實現的。我們需要理解世俗諦和勝義諦之間的關係。乍聽起來好像是有兩種真理需要彼此相互聯繫，但事實並非如此。菩薩所有的善巧方便，如佈施、持戒、忍辱和精進，都是佛陀教導用來作為一種喚醒和證悟智慧的方法。如果缺乏智慧，所有的善巧方便，甚至是一緣專注或三摩地的修持，都如同在沙漠中以盲導盲。
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