中文翻译现场视频

谶摩比丘尼辩经法会，名字的缘起

His Holiness began the morning’s teachings by explaining his choice of the name ‘Arya Kshema’ for the nuns’ winter dharma gathering:
今天是谶摩(Arya Kshema)比丘尼辩经活动的第三天，今天早上会继续给予解脱庄严论的教学。在课程开始之前，我想先说一段话，其实要说的大家也都 知道的，就是谶摩比丘尼辩经法会，我们是定了这样一个名称，当然要有什么样的名称也是可以的，我们取名为“谶摩比丘尼”是有原因的， 我们也可以说叫“噶举尼众辩经法会”，或者“噶玛冈仓尼众辩经法会”也可以，但为什么特别要取“忏谟比丘尼”呢？这位比丘尼是谁呢？佛 在世的时候，有男众、女众的出家众，出家众也有按戒腊、政务的不同，而有阶位的不同。一般我们说有佛陀的八大弟子，譬如说智慧第一 是舍利弗。属于比丘尼的也有智慧第一，也有持戒第一，还有精进第一等等。其中智慧和勇气第一的，就是谶摩比丘尼(the Bhikshuni Arya Kshema)。

The reason we call it the ‘Arya Kshema Winter Dharma Gathering’ is that during the time of the Buddha, Arya Kshema was a primary disciple among the Bhagavan Buddha’s retinue of male and female monastics and male and female laypeople. Among the male and female monastics, there was seniority in terms of the precepts and ranking in terms of their different realizations… among the ranks of the greatest female monastic disciples of the Bhagavan Buddha, the greatest in confidence and prajna was the Bhikshuni Arya Kshema…Naming the gathering for the greatest bhikshuni in confidence and prajna would not only be appropriate in historical terms, but also for our current day since the reason for having this gathering is to increase the nuns’ learning and understanding of the five great texts through listening and contemplating…
我们初建立谶摩(Arya Kshema)比丘尼活动的时候，用了谶摩，就知道佛陀在世时有这么一位智慧和勇气第一的比丘尼。所以从历史上来看，这也是一个有 意义的名称。而以现在实际的情况来说，也是符合的。因为要成立这样子的尼众辩经活动，最主要也是希望尼众们能够增长智慧，也就是 透过经论的学习、闻、思，而升起智慧。谶摩(Arya Kshema)比丘尼她是智慧第一，所以希望透过她的名称有一个好的缘起。

Arya Kshema was also known for her confidence, and for the nuns to gain in confidence, he emphasized, is really important. “We have to increase our own mental determination and be able to take whatever steps we need ourselves to be able to dare to do this,” he asserted.
同样她也是勇气第一的比丘尼。我觉得尼众们也是需要勇气的。有时候，“我慢”和“勇气”会搞混。”我慢“是指伤害到别人，轻视他人的意思。 但是勇气不是这样的。我觉得勇气是很重要的，它和”我慢“是不同的。不然，如果尼众们总是觉得我做不到，没有自信心的话，总是很难有 那么自立出头的一天。所以，最重要的是要有自信心，要建立起自己的自信。再怎么样都要勇敢的迈出你的每一步。因为智慧、勇气等等的 原因，取了”谶摩比丘尼“这样的名称。这里再次地提醒一下这个名称。虽然它就是个名字而已，如果知道取这样名字的缘起和历史，那么 或许心中会想到，这有一个特别的意义。我今天参加了这样的尼众辩经活动，仅仅是活动的名称，就是值得自己好好去思维，和效法的。

发菩提心的三类学处

Continuation of the Commentary on Chapter Eleven in Ornament of Precious Liberation, His Holiness then elaborated in depth on Chapter Eleven, in particular the aspect of the discipline of benefitting sentient beings.
所以开头，做了这样的一个提醒。接着就是讲解《解脱庄严论》。主要内容和昨天是一样的。这部论题的名字是跟昨天一样的。还是再念一遍。

He reiterated from the previous days’ teachings that the precepts of engaged bodhicitta are three fold: the superior training in discipline, in concentration, and in wisdom. In this respect, Lamp for the Path to Awakening says:
Those who abide within the vow of engaged bodhicitta, Having correctly trained in the three aspects of moral discipline, will greatly deepen their appreciation of those three trainings.
发”行菩提心“后有三类学处：增上戒学、增上定学和增上慧学。《菩提道灯论》云：未住行心体律仪。由善学习三戒学，于三戒学起敬重。 昨天讲到了三学，相信各位对于什么是三学，还有三学的本质，和性相有了一个概括性的认识。今天想要再说一点菩萨的三聚净戒。菩萨的 三种戒律，主要是因为在昨天，对于”绕益有情戒“的部分呢，没有讲说的很完整。所以，我想今天对于菩萨的三聚净戒，尤其是”绕益 有情戒“的部分呢，多说一些。

其实，本来我的计划就是，在这第六届谶摩比丘尼辩经法会上，就讲说这第十一品。为什么只讲一品呢？是因为第十一品有一千四百多个字， 而第十二品有两千三百一十二个字。然后课程又是到18日就要结束，很难在两天中把两品都说完。当然也可以像口传一样，很快念过去就好， 如果这样的话，今天我就可以念完整部《解脱庄严论》，但无论是自己还是各位，都不会学到什么，也不会有什么样的利益。所以， 这次就讲到十一品。而且以”品“作为段落，也是比较清楚和方便的。以后就比较好记得说，上次讲完了哪一品，这次从哪一品开始。就会比较 好辨认。所以这次就只讲到十一品。

菩萨的三聚净戒

This passage is about the trainings, their essence, and characteristics. In particular, he noted, it is about keeping the discipline of a bodhisattva which includes the discipline of benefitting sentient beings of which he wanted to elaborate more fully. Before elaborating, he reminded us of the three types of discipline of the bodhisattva: 1) the discipline of refraining from harmful action, 2) the discipline of gathering virtuous action, and 3) the discipline of benefitting beings.
首先，我想再回顾一下昨天讲到的菩萨的三种戒律。菩萨三聚净戒是哪三个呢？第一，摄律仪戒；第二，摄善法戒；第三个，绕益有情戒。

His Holiness then expanded on how these three disciplines are presented in a variety of texts. The Sutra of Unraveling the Thought (Samdhinirmocana Sutra), one of the most important sutras of the Yogācāra School, delineates this list as,
这在《解深密经》当中有提到。戒三种：一者，转不善戒；二者，转深善戒；三者，转生绕益有情戒。

“the discipline of turning away from non-virtue, the discipline of engaging in virtue, and the discipline of benefitting beings.” It teaches these three types of discipline as does the Ornament of the Mahayana Sutras (Mahayanasutralamkara) which says that effort is the three disciplines. Vasubandhu’s commentary on this topic says, “The discipline of refraining, the discipline of gathering of virtuous qualities, and the discipline of the benefitting beings.” Having expanded on the different presentations of these disciplines for the bodhisattva, His Holiness that these three trainings include everything that a bodhisattva needs to train in: “In order to ripen one’s own being, you need to refrain from harmful action and gather virtuous qualities. In order to ripen other sentient beings, you need to benefit beings. And for that reason, there is nothing that is incomplete or not included in these three types of discipline.”
同样，在《大乘庄严经论》中诵到， ”恒时守净行，礼戒起善趣“。同样在《大乘庄严经论》续行菩萨所著的，提到菩萨有三聚戒：一，律仪戒；二，摄善法戒；三，摄众生 戒。同样，还有在《瑜伽师地论》”菩萨品“当中，提到类似的内容。

总之，菩萨的戒律也不需要比这三个多了，但也不能比这三个戒少。为什么这么说呢？因为菩萨的事业是什么呢？就是为了要”成熟自他的心续“。 意思就是要让自他心续都达到最高、最好的标准。为了要帮助他人成熟心续，首先自己要成熟自己的心续，所以就要去授去消极面的【律仪戒】和积极面的【摄善法戒“】，接着才能做到成熟他人的心续—— 就是持守”绕益有情戒“。这三个包含了一切菩萨的戒了。

There is a progression in their order:
【律仪戒】【摄善法戒】【绕益有情戒】——为什么有这样一个顺序。

Regarding the first, if you do not refrain from harmful action, then it is difficult to later develop the other two types of discipline. Likewise, this discipline of refraining from harmful action is primarily practiced on the path of joining and the path of accumulation. The second is the discipline of the gathering of virtuous qualities. Without it, you cannot have the discipline of benefitting others. So, the second type of discipline is primarily practiced during the seven inferior bodhisattva levels. The third is the discipline of the benefitting of beings. If we do not benefit other beings, we cannot ripen and liberate them. Also, it is the practice that is on the three pure bodhisattva levels.
如果你一开始没有“律仪戒”，不断除恶行的话，你后面两个戒也很难升起的。同样，第一个“律仪戒”是在“资粮道”和“加行道”最主要的修持。第二个”摄善法戒“如果不具足的话，你也没有办法利益众生。同样，这个”摄 善法戒“是在”五道十地“中的”不净悉地“（？Bamboo注：十地里没这个地，应该是一地 极喜地，或是二地 离垢地 吧。）最主要的修持。第三个，如果”不绕益有情“的话， 众生的心续就无法得到成熟和解脱，而这个就是最后”清净三地“的修持了。这个就是菩萨的”三聚净戒“它有这样一个次序的原因。

【律仪戒】【摄善法戒】【饶益有情戒】的含义

Then, His Holiness turned to address the meaning behind these specific disciplines. When we talk about the discipline of refraining from harmful action, an easy explanation is that it means we must not commit faults or cause harm to others. Furthermore, we must make efforts to stop our faulty actions.
首先，为什么要叫”律仪戒“，”摄善法戒“，”绕益有情戒“呢？它的意思是什么呢？从白话容易理解的角度来说，”律仪戒“的意思是什么呢？就是不让自己犯错、造恶，同样不让自己伤害众生。尽自己的力量努力地 去”止恶“，消除这些过失，舍弃这样的造恶，这个就是”律仪戒“的意思。

When we talk about the discipline of gathering of virtuous qualities, if we can only make one prostration or light a single lamp, no matter what virtue we do, no matter what size, we need to do as much as we can to the best of our abilities. Whatever virtuous actions we gather, we must immediately dedicate them to achieving the state of Buddhahood. That is the discipline of the gathering of virtuous qualities.
那什么叫”摄善法戒“呢？就算只做一次的礼拜，或者就只是供养了一盏灯而已，总之你不分善行是大是小，你都尽力地去行善，而且，一切你所积聚的善行，你都马上回向给众生能够成就佛道。这个就是”摄善法戒“的意思。 我是这么认为的。

When we talk about the discipline of benefitting others, we should always think about what we can do to benefit sentient beings. We should ask ourselves, ‘How am I going to benefit sentient beings?’ Both when we think about it and engage in the practice, we need to directly or indirectly benefit sentient beings as much as we can. We need to encourage others to do it and rejoice in everyone who is bringing benefit to sentient beings. We need to praise them. So, even if we can only benefit others by our words, we need to do whatever we can to benefit beings.
再来，第三个”绕益有情戒“的意思是什么呢？也就是任何时候，你心中想的都是要利益众生，也想尽办法去利益众生。不仅是这样想， 而且实际在利益众生的时候，也尽力地直接或间接地利益它们。或者还找其他人一起帮忙，同时你也随喜赞叹这些所有一起帮忙利益众生的人。 总之，就算你只是做到嘴上说说的帮忙，你也尽力地要去这么说。

Some scholars think that the discipline of benefitting sentient beings means only directly benefitting them, rather than indirectly. His Holiness wondered if that really is the case and whether we can indirectly benefit beings as well. He noted that this is something to continue to investigate. Moreover, he explained, even if we are not able to immediately help, we should at least have the mental motivation and aspiration of thinking, ‘May I be able to help.’
这里，虽然有些大师认为”绕益有情“是要实际利益到众生，间接的，是不行的。但是，我觉得这里谈到的利益众生，就算你没办法实际利益到众生， 但是还是很多例外的情况，并不会因为你是间接的利益众生而有过失。所以是不一定的。如果你在看很多案例的话，会知道不一定的，不一定是实际要 利益到众生。总之，有时候你没有办法马上或直接帮助到某个人，但是你带着的一念心是希望能够利益到他。这样的一个发心，这样的一个祈愿，这也是 很好的。

But why are they called disciplines? His Holiness explained that when we talk about discipline, we are saying, ‘I am promising and committing to give up offences. I promise and commit to accumulate virtue and gather the qualities.’ Discipline, His Holiness emphasized, is a promise to do that. For example, with the Mahayana sojong vows, even without a lama present, you can imagine the buddhas and bodhisattvas in front of you and take them. However, if you follow the ritual of the vow without correct motivation, even in the presence of a lama, you have not taken the vow. To think consciously ‘I am not going to do this, I am going to do that,’ is of utmost importance. Refraining from harmful action includes actions such as the ten non-virtuous actions, the prohibited unwholesome actions included in the seven types of pratimoksha vows, and the eighteen or four root downfalls of the bodhisattva vow. Of course there are different traditions: there is Nagarjuna’s tradition, which we call the Middle Way systems of tenets; and Asanga’s tradition of the Mind Only system of tenets. But all of these are included in the discipline of refraining from harmful actions. If the bodhisattva, enters the mandala of the mantra, receives the empowerment of the tantra, and receives a tantric vow, this is also in discipline of refraining from harmful action.
那么在这里三种的戒：【摄律仪】、【摄善法】、【绕益有情】，后面为什么都要加个“戒”字呢？这个“戒”字就代表了一种誓言：我要断恶，我要成就功德 、我要行善的这种誓言。举例来说，像是当我们领受『大乘布萨律仪』等等的戒律的时候，就算如果没有戒师，你也可以观想佛、菩萨在前方，而受戒的。 然而，就算有戒师在，他也为你授戒，但如果你自己完全没有想要授戒的心，就算这个授戒的仪轨念了一百次，也没有办法得戒的。这里我要说的是， ”主要还是在于你的心，你的决心，你的发誓‘我不要那样子做”或者’我要那样子做‘等等“。总之，自己的事情是自己要能做主的。 总之，【摄律仪戒】它包含了什么戒在当中呢？首先，它包含了断除十恶的性罪的这种戒，还有七种【别解脱戒】，同时也包含了菩萨的十八种或者 四种堕罪。不同的传统有不同的说法。一般会说用『无著菩萨的传承』跟『龙树菩萨的传承』，或者『唯识』或者『中观』的传承。 向来『唯识』跟『中观』的菩萨戒的传承，在堕罪戒条上有不同的看法。总而言之，这些都包含在菩萨的【摄律仪戒】当中。 如果有一种情况：这个菩萨也受过密乘的灌顶，进入了密乘的坛城，那么，他/她是一个密乘的菩萨的话，那么摄律仪戒还包含了密乘的堕罪。

Now, during the context of gathering the virtuous qualities, it is said that there are thirty-four adverse conditions to generosity and so forth. There are seven adverse conditions for generosity and nine for discipline, four for patience, three for diligence, three for dhyana, and eight for prajna. Each of these has their own minor offences which are all included in the discipline of gathering virtues.
那么【摄善法戒】包含了什么？包含了布施等等的相违处有34种这样的过失：布施的7个；持戒的相违处有9个过失；忍辱有四个；精进有三个；禅定有三个；智慧有8个等等。有这样七、九、四、三、三、八的不同的过失。 这些都包含在【摄善法戒】当中。

Now for the discipline of benefitting sentient beings, there are twelve offences of adverse conditions. So all put together, there are forty-six different disciplines for the later types of discipline. There is no practice of the bodhisattva that is not included in these three types of discipline. They are all very important.
在【绕益有情戒】当中呢，包含了12种过失，总之后面两戒的相违处总共34+12=46个。总而言之，菩萨的修持都包含在这样子的『三聚净戒』当中了。 可以说菩萨修持的精髓都在这『三聚净戒』了。

The Eleven Ways of Benefitting Beings 绕益有情的11种行持

Some note there are eleven ways of benefitting beings and others list twelve different ways of benefitting beings.
接着我想讲一下【绕益有情戒】的部分。就跟昨天谈到的有「菩萨利益众生」的11个行持，另外还有【绕益有情戒】。大概有12种不同。

Asanga in his Bodhisattva Levels (Bodhisattvabhumi) lists eleven:
首先第一个就是「利益众生」的11种行持。这个出自于《瑜伽师地论》，藏传叫《『菩萨地』论》。Bamboo注：以下参考《瑜伽师地论》第43卷做补充。

1) benefitting those who must be helped;
第一个就是『为众生做助伴』

2) benefitting those ignorant of the means;
第二个『帮助众生消除疑惑』

3) benefitting those who have helped you;
第三个『报恩』

4) benefitting those imperiled by danger;
第四个，『消除怖畏』

5) benefitting those stricken by grief;
消除『无财宝及亲属的苦』（于丧失处，能解忧愁）

6) benefitting those deprived of things;
消除『无资生众具的苦』（于有匮乏，施与资财）

7) benefitting those who wish to settle somewhere;
给予依止

8) benefitting those who wish to come into harmony;
同法人依证入道忍（于诸有情，善随心转）

9) benefitting those who act properly;
（于实有德，赞美令喜）

10) benefitting those who are misguided in behavior;
入邪道者... （于诸有过，能正调伏）

11) benefitting those tamed by miracles.
（为物现通，恐怖引摄。）

Lists are also found in Chandragomin’s The Twenty Verses on the Bodhisattva Vows (Bodhisattvasamvaravimsaka), and in Acharya Bodhibhadra’s The Commentary on the Difficult Points. If we combine these two, basically in The Twenty Verses on the Bodhisattva Vows, it enumerates twelve downfalls:
这11个如果配合了月官论师(Chandragomin)著作的《菩萨律仪二十颂》和菩提贤论师(Bodhibhadra)写的《菩萨律仪二十颂难释》的话呢，可以一起来讲说。 《菩萨律仪二十颂》当中有谈到什么呢？

1) not helping others in need;
不助求者，犯；

2) giving up nursing the sick;
不供事病者，犯

3) not dispelling suffering;
不伴苦者，犯

4) not teaching what is proper to the careless;
不倒放逸，犯（Bamboo注：应该是『非理不谏』）

5) not helping those who have done something to help you;
不酬报恩，犯（Bamboo注：应该是『于有恩德不仇报』）

6) not dispelling others’ sorrow;
不解他愁，犯

7) not giving to those who want wealth;
不施求财，犯

8) not benefitting your disciples;
不利徒众，犯

9) not engaging in a way that accords with others minds;
不随他转，犯

10) not speaking in praise of qualities,
不扬他德，犯

11) not stopping wrong appropriately;
应责不责

12) not threatening with miracles.
不作降伏

这是说到了违背【饶益有情】的十二种过失。接着我想配合之前所谈的，应该去做的菩萨的「十二种行持」。不做有什么过患，该做有什么行持。结合这两个来说。接下来，我就针对这两个【绕益有情】，一个是从「该做」，一个是从「不可不做」的部分来说。喝茶，然后休息一下。

【饶益有情戒】最难行持

After the tea break, His Holiness began by reviewing the three types of discipline of the bodhisattva.
相信大家都喝完茶了。接下来继续讲这个【饶益有情戒】的部分。就像之前谈到说，一般说菩萨的『三聚净戒』是有三个戒条。

First is refraining from harmful action: “There is the discipline of refraining from the ten non-virtuous activities. It includes the pratimoksha vows, the root downfalls of the bodhisattva; and, in addition to that, if you have taken the tantric vows, then it includes the root downfalls of tantra.”
第一个律仪戒，就像之前说的，它包含了好多这些戒条。譬如说，「断十恶」的戒；还有「别解脱戒」都包含在里面；同样还有菩萨堕罪的戒律也包含在里 面；如果是一个密乘的菩萨行者，那么也包含了密乘的各种戒；所以这个【摄律仪戒】当中就包含了非常多的戒条，【摄律仪戒】其实是并不容易做到的。

Though it is vast, His Holiness suggested, this is also easier than benefitting beings, because when you are practicing the discipline of giving up harmful actions the root downfalls for all the vows are very clear and also in the Vinaya.
但是在跟其他来做比较，譬如说跟【饶益有情戒】来比的话，相对还是容易的。这是我的一个看法。原因是什么呢！因为【摄律仪戒】它很清楚的，什么 不可以做，有什么过失、过患，很清楚，都写得出来。在密乘戒里面也写得很清楚。所以在律典当中，有关这些【摄律仪戒】止恶的部分戒条写得很清楚，并不是 太难以理解的，并没有你需要去分析、思考的，它很清楚。

Second is the discipline of gathering virtuous qualities. This too is not particularly complicated. It means doing as much as you can to gather virtuous action and making efforts towards it.
第二个，【摄善法戒】事实上也相对容易，指的就是：你尽力的去做到各种的善行。那是看你各自的努力了。也并没有太复杂，太困难的。麻烦的部分并没有。

The third discipline that of benefitting sentient beings, is indispensable for bodhisattvas. It is, however, very complex and extremely difficult, because it involves others not just yourself. The reason for this is that in order to direct everything you think and say to the benefit of sentient beings, you have to know how to benefit sentient beings and merely memorizing a text does not necessarily help.
但是我觉得第三个【饶益有情戒】的部分，就很不容易了，挺复杂了。因为像之前，尽力地去做，就可以了。但是，到了【饶益有情】的时候，你不是自己 管好自己就好了，你还需要去看你帮助的每一个人都不同。也不是一个、两个，而是很多个人。满足很多人的愿。所以真的是很不容易做到的。是很复杂不 容易做到的。所以我觉得【饶益有情戒】呢，某方面来讲，它是不容易做到的一个戒。当然从另外一方面来说，它又是身为一个菩萨最重要的戒。因为对于 菩萨来说，它的一切心行，所思所行，就是利益众生，为了能够做到一切所思所行都是利益众生，就必须知道「该怎么做」，那么在经典当中，譬如说列出 一个清单，要怎么说怎么做，而背下来是没有用的。因为实际面对到一个需要帮助众生的时候，那可是更困难的。它是跟可能经书里面写的是不一样的。 实际面来说，它是很不容易的。我觉得『菩萨戒』是我们必须要不断不断去学习，不断深入有所进步的。【饶益有情戒】是『三聚净戒』中一个很重要的 部分。

帮助众生的方式

In Asanga’s The Twenty Verses on the Bodhisattva Vows the first of the eleven actions, benefitting those who must be helped, is taught in three lines. His Holiness commented that Asanga’s perspective is from that of the faults and actions we should avoid. Each of the three failures to act is slightly different: the first, not helping those in need should be understood as benefitting others in general; the second, giving up nursing the sick is considered a particular type in this text because nursing the sick is difficult; and the third, not dispelling suffering, is generally about not engaging in the ways of dispelling suffering.
十一个积极面来讲，应该做到的修持。其中第一个呢，就是说，你要能够帮助众生。跟《菩萨律仪二十颂》当中『三个不应做』的是有关联的。 就是『不助求者，犯』，『不供事病者』及『不伴苦，犯』。因为《菩萨律仪二十颂》当中是从消极面，「不应该做的十二种过失」去讲，那么，主要在《菩萨 律仪二十颂》当中，谈到的三十个过失，第一个过失，就是指「不助求者，犯」，第二个过失「不供事病者」，它是特别将痛苦中那些病苦的人特别提出。 是因为照顾病人是很幸苦的。所以，特别提出来。第三个过失是「不伴苦，就犯』，一般来说是指不去协助消除痛苦。但是，在这里的用词，叫「不伴苦」。 这是因为《瑜伽师地论》当中，特别提到「作助办」。但是《菩萨律仪二十颂》当中有三个「不应该做」。一个「该做的」对应到三个「不该做」呢？ 主要是因为『不助求者』『不供事病者』『不伴苦』这其实都属于叫『作助办』的部分。那么什么叫『作助办』，就是众生的助缘、伴侣。

Acharya Bodhibhadra’s commentary states that we should have the motivation of the wish to help others and actually do something to help them. These include offering to protect someone’s house or wealth, bringing married couples who have been separated back together, going to weddings and other such parties, aiding people in building monasteries, statues, and stupas. His Holiness added that it was important to do these activities voluntarily. Other ways of helping include: nursing the sick, showing the way to people who are blind, giving assistance to those who are deaf, or carrying a person with a disability on your back. These days, His Holiness commented, you do not have to carry someone on your back, but you can help someone with a disability by pushing their wheelchair. This text includes many more examples such as: we have to encourage all those who live in socially vulnerable and oppressed conditions. We offer help to those who mistake their way and become lost. Or, if they do not have any food to eat, and are hungry, we give them food and drink.
按照《菩萨律仪二十颂难释》提到：你带着一念利他的心，譬如说帮助别人找到好的工作，或者帮助他人能够守护他的房产、财富。或者帮助他人促进本来 家庭有纷争的，促进了家庭的和谐。或者说身为一个宾客一般的，去参加一个派对。或者当「发心菩萨」、当「义工」协助兴建寺院，或者佛塔、佛像等等。或者 说照顾病人，协助盲者，协助指引聋哑人，助行动不便的人。现在来说，助「行动不便者」有推轮椅等等。像过去，背着这些「行动不便的人」。或者说， 鼓励这些「遭到别人的诋毁」而失意的人能够恢复自信。或者帮助一些人呢，迷路的找到路，或者是没有饮食、没有休息处的人呢，能够给予他们提供这些 饮食、住处。或者有的人身体不舒服，帮他按摩等等。总之，所有帮助他人的事都包含在这里，所谓的『作助办』。

On the second day of his teaching, His Holiness had talked about extenuating circumstances under which a bodhisattva might not take action. His Holiness now warned that these were exceptional circumstances and not to be used as a reason for not acting out of laziness.
当然，昨天又有提到说，有时候会有一些特例和开许，但今天我就不提了，那些不利他人不会有过失的开许。因为我们很容易因此而找借口：过去人怎么样， 他也没有因为不利他人而有过失啊，所以自己就懒散不去利益他人。所以如果还在这里说太多有「特例」和「开许」的话，我们会总是变得找借口，或变得更加 懒散，那就毫无意义了。所以我觉得那些「特例」跟「开许」是对于那些实际做到的人或许还有「特例」可言，你根本没有「利」过，没有这样子去利益他人的 人，你怎么还有「特例」可言。你不要跟我谈...所以今天就不多说这部分了。

Continuing with the eleven actions, the second is to benefit those ‘ignorant of the means’. His Holiness explained that this means benefitting as appropriate to the level of that sentient being. There are those who only think about this lifetime, in which case a bodhisattva should help them accordingly and offer advice on the aspects of this lifetime such as how to gather wealth and so on. Someone who considers future lives needs to be taught about how the Dharma will help them in future lives and supported in that way. If people lack faith, a bodhisattva should skillfully try to make them feel faith, and for those who lack compassion, skillfully try to get them to feel compassion. For those who have wrong views, the bodhisattva skillfully tries to bring them to the correct view.
这是11个当中第一个『作助办』，第二个是用各种善巧方便消除众生的迷惑。这配合的是《菩萨律仪二十颂》当中的『不倒放逸，犯」，这里说的是什么呢？ 比如说世界上有很多人，他并不在乎来生，很多都相信只有这一生。这不是一两个人，可以说大部分的人吧，大概80%、90%的人都是想到今生。所以对于 那些只想到今生的人而言，为了他们也应该尽力的就你所知道的，尽你的能力教导他们，累积今生财富的方式，还有工作的方法。就算只是利益到对方，只是 今生，但你也应该这样子做。如果自己也不懂怎么样去累积财富和工作的方法，那你可以去找精通这一些的人去帮助对方。或者像告诉人家怎么样管理一个 公司，或一个工厂。也有些人是追求来世的，对于这些人，你就应该教导他们利益来世的佛法。告诉他们，你应该要有这样子的正知正见，指引他们。 同样，没有信心的人，你用善巧方便帮助他升起信心；没有悲心的人，也透过各种方式，帮助他们升起悲心；有邪见的人，升起正见。总之，依靠你自身的 经验跟智慧，因为你自己知道这么做是有利的，那么做是有害的，所以你尽力的给予他人指导。所以，这个意思是什么呢？

Crucially, a bodhisattva must never give up on any sentient being, even though a person may appear to have given up on themselves. We must always try to do whatever we can to benefit them.
也就是虽然一个菩萨，他自己不在乎自己的今生，但是他也不会舍弃那些放不下今生的人。他不会说，哦，我已经舍弃今生了，那你们呢，放不下今生， 就不管你了。一个菩萨呢，是不会这么说的，「哦，Bye bye， 不管你罗~你们呢就在轮回里呆着吧，我可不管你们了，我帮不了你们」菩萨是不会这么说的， 所以他是不会舍弃那些放不下今生的人，也是尽力的想要利益他们。

The third action is to work for the benefit of those who have helped you. Basically, you need to repay their kindness with a kindness that is equal to or greater than the kindness they have shown you. If someone who has been very kind to you asks for help, they are placing their hopes in you and, it goes without saying, you should do whatever you can. Even if they do not ask, you should do whatever you can to fulfill their hopes to accomplish what they want. His Holiness quoted a Chinese saying: “If someone helps you with a single drop of water, then you should help them by giving them a house full of water.” When someone gives you even a little help, in the future, you need to repay them at least equally. Even if you cannot do something greater, you should not repay their kindness with something lesser.
11种菩萨该做的行持的第三个是什么呢？就是『报恩』。在《瑜伽师地论》当中谈到，对于有恩的诸有情呢，善守知恩。这和《菩萨律仪二十颂》 当中所谈的「不该做的」——『不酬报恩，犯』的意思是一样的。这里「知恩」的意思是「感念过去帮助过自己的人的恩德」，不仅是知恩，以后有机会 的话要报恩的。如果对方真的来到了你家里，你口头上也是要说着：「欢迎你的到来，welcome」，然后「我真的好高兴你来到我这里」。口头上也要说 这些话。而且，你也真的很认真用心地于你的恩人呢准备好一切：坐的地方、准备茶点等等。总之，你的报恩不仅是要报答过去同等的恩德，甚至要报答 更加倍的恩德，回报给对方。所以，对于有恩的这些人，就算不请求你的帮助，你都要尽力地去帮助他。总之，任何时候都要知恩、报恩。所以，对于别人 的恩德，是不能够忘的。在中文里有这么一个谚语：滴水之恩，涌泉相报。就是别人的恩德再小，你都不能忘，都要更多的去回报对方。

一念祈愿的心

The fourth action is benefitting those imperiled by danger. His Holiness commented that, this action is not in the root verses of The Twenty Verses on the Bodhisattva Vows, but is included in Acharya Bodhibhadra’s text. The meaning is that when sentient beings have fear or danger, we have to do something to free them from that danger. For example, when there are natural disasters, predators, the dangers of war, famine, and plague, we need to do whatever we can to free them from that danger, support, and help them. The current example is the Covid-19 virus in China which has infected more than 75,000 people so far and killed more than 2,300. Just noting the news is not sufficient, we should ask ourselves, ‘What can I do to help?’ From one perspective, the situation is truly terrible but for a bodhisattva, it is a great opportunity to benefit other sentient beings. We have to work according to our own abilities and capacities. His Holiness emphasized that, at the very least, we can make aspirations such as, ‘May this disease come to an end,’ ‘May this epidemic be pacified,’ ‘May all sentient beings be freed from suffering, and ‘May all be cured from the illness’. The epidemic was now in the provinces of Szechuan and Qinghai, which have Tibetan populations, and had spread to Tibetan areas as well, he explained and urged everyone to recite Thangtong Gyalpo’s prayer, The Verses that Saved Sakya from Sickness: A Prayer for Pacifying the Fear of Disease. To create benefit, he assured everyone:
第四个就是『帮助众生消除怖畏』。这个在《菩萨律仪二十颂》和《瑜伽师地论》中似乎也都没有这一条。但一般来说，是有这么第四个条目。在菩提贤 论师所写的《菩萨律仪二十颂难释》中有提到：护诸「怖畏者」远离怖畏之境。是有提到这样的意思。为什么在《瑜伽师地论》『菩萨地』当中没有提到这一条？ 我觉得这是要去研究的。到目前为止，我是没看到藏传佛教的大师有特别针对这一点做说明的。或者是我读的还不够。但是我觉得总是要尽力研究的。总而 言之，这里的意思是说一个菩萨该做的，就是帮助众生远离怖畏，远离各种恐惧和危难。譬如说，地震、火灾、海啸或者风灾等等。总之，海中的生命也好。 陆地上一切的生命，有各种恐惧都帮助他们远离。或者说战争的、饥荒的、还有说这些传染病等等的恐惧发生的时候，都尽力的帮助他们远离这样 的恐惧和害怕，这是非常重要的。

举个例子来说，现在中国也发生了这样一个新冠状病毒肺炎，大概已经有六万多个病例了，因此往生的好像也有一两千人。我是没有记得很清楚。那么，这样一个 疾病不止发生在中国，世界各个地方的人也都受到了这样的感染。所以，我们在新闻上不停看到说：多少人又受到感染了。不停更新的数据和公布哪些地方又有 新的病例发生。我们不应该只当成一个新闻和数字去看，而是身为一个菩萨，你应该心中要想：啊！我应该做些什么；或者说，身为一个菩萨，我该做什么。但 我们常常会忘了这一点，自己身为「菩萨」这一点。对于一个真的努力在做到「菩萨行」的人来说，当他遇到这些各种灾难的时候、困难的时候，他会知道 说「这的确是个不吉祥的灾难」。针对于菩萨来说，他会知道说这是我能利益众生的一个机会。毕竟，不是任何时候都有这样子帮助众生的机会。所以，就算对于这样一个传染病，更多感染的人，没有办法直接救助到对方。但 你在听到这些消息的时候，你也发一个心愿，希望这样的病人，或者在治疗这些病人的医护的人员，也都能够远离痛苦，能够远离恐惧、害怕。希望自己能够成为 他们的一个助缘。这样的愿望如果你都没有发。连祈愿都没有，连这样的祝福都没有，那不要说自己是一个菩萨，那真的是说不过去的。是不可能是一个菩萨的。

We do not need to move the sky or shake the earth, we just need to join our two palms and focus our mind one-pointedly. Even if we just recite a few mani mantras （Bamboo：this English translation is not correct!）, then there is a benefit to the other person, whether direct or indirect. …From another aspect, definitely making aspirations will produce results.
事实上，成为菩萨也不难，不需要手舞足蹈地做一些多大的事情（Bamboo注：这里英文翻译是「我们不需要去移动天空、震动地球」）。其实，你只要好好地两双手合掌，真正发自内心地做一个祈愿，直接、间接也是能帮助到对方的。 所以，我觉得这是大家要放在心中的。针对这个疾病，我也没办法，也不知道真的该做些什么，但是，当时我就翻译了这个《萨迦疗愈》文，同时 也录下了我念诵的这个中文。虽然，我想录下藏文，但是因为比较忙，所以还没时间去录制，只录了中文。在四川，还有青海，这些 地方的藏区，还有道孚县，似乎也有了感染，所以，我想也应该录下藏文，对于大家的心安，消除疾病会有一些帮助吧。这只是我的一个心意吧。因为很多的大师也都告诉我们，这时候要持诵一些咒语啊，或者念诵一些 经文等等。总之，这是我的一个心意吧。我自己有时候也会念一些咒语，会念些经文。总之，在这种时候，要尽力地多做念诵、祈愿和回向。我想，这才是能真的带来一些利益。

The fifth action is benefitting those who are stricken by grief. This is described in The Twenty Verses on the Bodhisattva Vows as dispelling others sorrow. It means benefitting people who have mental sorrow and suffering. It might be in regard to people whose parents, good friends, people close to them, their lamas, and even beloved pets like dogs and cats have died, or it can refer to loss of wealth by theft. These days, His Holiness observed, more commonly, it could be losses on the stock exchange. A bodhisattva commits to help alleviate people’s worries, mental suffering, and sorrow. There are numerous people nowadays suffering from depression and other mental illnesses, or who are overcome with grief. In particular, there are many young people who are depressed and need someone who can help in a positive way and give them a good direction.
第五个要做的就是『尽力地消除精神上的这些忧愁和痛苦』，这在《菩萨律仪二十颂》是指『不解他愁，犯』——你不去消除别人的忧愁的话，你就犯戒了。 （Bamboo批：当菩萨真累死了。）当像亲朋好友往生，甚至自己养的猫狗往生，总之，你深爱的这些生命离开的时候，或者上师 圆寂。还有很多人玩这个股票，股市你也知道是非常无常的，一下子涨、一下子落，金额也是非常大的，很多人可能因此财务尽失、一贫如洗。这些痛苦的时候也 尽量去帮助对方，消除他们的忧愁。所以，这是消除众生精神上的痛苦和忧愁。尤其现在来说，很多人处在城市，都有这种忧郁症。这种忧郁症 就跟这里所谈到的忧愁是一样的。现在这样的情况是很多的，而且很多年轻人都有忧郁症。对于这样子的朋友，我们更是尽量地陪在他们的身边，聆听 他们，并且实时地给予他们一些开导。这都是一个菩萨该做的。总之，很多众生心上的一些痛苦，或者精神上的忧愁，要给予救护。

教育是最好的消除贫困法

The sixth action is benefitting those who are deprived of things. In The Twenty Verses on the Bodhisattva Vows, it says that the downfall is ‘not giving to those who want wealth’. This means we should give to those who have no food, no clothes, or no wealth. It means giving to beggars, in order to try to benefit them in any way we can. For example, giving food, money, and access to education is extremely important. His Holiness cited the work of the Tong-Len Charitable Trust in Dharamsala. Founded by a Tibetan monk, Lobsang Jamyang, Tong-Len has helped countless poor and displaced children gain an education, and have broken the cycle of poverty. At first it was not easy; parents were reluctant to send their children to school. They had been living as beggars for generations and this was a break with that tradition, but with patience and determination, Jamyang worked with the slum community and eventually persuaded the parents of the benefits of education. His Holiness stated the importance of understanding that giving an education actually means giving practical advice to others and widening their experience. Drawing on the experience of the nuns and of his own nomadic childhood, the Karmapa talked briefly about restrictions on the education of women experienced in traditional cultures because they had not been exposed to a broader view. “I never knew that girls needed to learn how to write because my sister, mother, and great-grandmother didn’t know. They didn’t need to know anything. They even asked, ‘If they go to school, who will milk the cows and who will do the housework?’” he admitted. No one was at fault. They simply lacked experience of an alternative view.
第六个是消除贫困，在一些东西物质上给予布施，不做是犯的，在《菩萨律仪二十颂》当中，「不施求财，犯」别人需要这个财富，而你不施予，那么 你就犯！(Bamboo评论：不做犯；做了在生活中绝对是一傻子。)这是指说要帮助那些缺乏衣食、财物的贫困者。然而，很多时候，不止是衣食这些东西上的给予，给予教育是更重要的。因为一碗食物 呢，可以给予几个小时，最多一天。一点的知识，如果他知道了，却能够帮助到他们的一生。很多一些匮乏的，贫穷的人，他们的孩子有的时候都无法 求学、接受教育。或者，就只能读到小学、中学，而没有办法更进一步的学习。之前，说在印度，有一位格西。在达兰萨拉附近有一个都是穷人住的地方 ，这位格西就为这些村里的孩子们建立了一个学校，他自己负责整个募款啊等等。他当时就告诉我说，刚开始兴建这个学校的时候，是很困难的，找学生 很难找，因为这些父母呢，都不给，不让孩子上学。那些父母都说，如果你不提供这些吃、住，甚至费用的话，我也没办法让这个孩子去就学。因为 他们一生当中都是穷人，对他们来说，已经是变成他们的传承了。事实上，我们说噶举传承，他们是传承了贫穷、穷困。他们会觉得说，如果他们去 读书了，就不再有人承担、持守我们穷人的传统了。（ Bamboo评论：怪不得噶举派的寺庙里都养了一堆没文化，甚至大字不识一个的僧尼呢！）有的时候想想，这到底出了什么问题？为什么会这个样子？

事实上，如果自己的孩子能够 像别的孩子那样接受教育，有知识，一样找到好的工作，而且也能够自力更生，过上一些比较好的生活。这样子不是很好吗？但是，这些父母却觉得不 需要这个样子。所以，这位格西就花了很长时间去做开导，总而言之呢，接受教育，很多时候倒不定要有这么一个教室，老师在上课，才叫教育。 事实上很多时候就是给予了一些开导。告诉他一些经验、观念。我觉得这都是一个教育。 譬如说，现在辩经法会上有很多的尼众，来到这里。有许多是来自于喜马拉雅山区。有些喜马拉雅地区的生活条件是不错的，但有些地方还是非常的 传统、非常的偏僻，所以也没什么见闻，就只是过着过去传统的生活方式。对于孩子要受教育这一点上，并不是很认同，还有这样子旧的观念。

在西藏也有这样子的一个情况，像是牧区的父母，对于孩子要受教育，还是会觉得干嘛要这么做。我倒不觉得孩子需要识字，我自己也不懂，我妈妈 也不懂，我的外婆也不懂，所以，干嘛要学习呢？如果小孩都送去学习了，那还有谁在家放牛呢？还有谁在家挤奶、照顾家庭呢？那家里就不再有 做家务的人了。因此，就不让孩子去受教育。就是因为没有人做家务，结果糟蹋了孩子一生。我觉得这是一种非常封闭的、狭隘的思想， 没有什么见闻、知识，所以会有这样的情况。很多时候「教育」，就在你的家庭里面就应该分享你的观念和知识。也不要总是一到这些家庭就开始念“诸佛、正法 、圣僧众”，就开始诵经，然后说一些甚深的佛教的道理。很多时候，你到了这些家庭里，给这些父母做一些开导吧，告诉他们，灌输一些观念。 或许就是你这样子的多说，分享，会让他们升起一念：哦，受教育的确重要噢！或许他说的是对的。这才是教育，你改变了对方的观念。

The teaching concluded at this point. His Holiness requested everyone in the time remaining to recite the Twenty-One Praises of Tara for the benefit of all sentient beings: “Since today there are over 400 nuns here, you are wearing the robes of a Buddhist, you have gone forth and you are different from ordinary people. As the Buddha said, those who are my followers are better than a 100,000 ordinary people.”
总之，今天呢就讲到这里，明天继续讲第七个【饶益有情】11个当中的其中一个。由于这一届我们主要讲完第十一品，所以我想也就不赶了。那么我准备 起来也会比较容易。相信慢慢讲也会对你们的理解比较有帮助。不然，赶着讲完，那么，我也准备起来困难。对各位来说，上完也会觉得「哇，他真的 讲了很多。」就像是快马加鞭一般的念完、讲完。也不会学到些什么。所以，我想今天就讲到这里吧。

本来每天课程后，你们都会做一些念诵的「祈愿文」。如果到12点结束，当然提早也是可以的。如果你还有时间的话，多念一些度母是很好的。 就像是度母的利益当中，念两次、念三次都有利益的。倒是不需要念更多。所以，等下课程结束后，念完该念的「祈愿文」之后，能够多念两次、三次 的《21度母赞》也是很好的。因为就像课程中刚刚谈到的，我们说要帮助自他，消除暂时和究竟的各种障碍，尤其是学习佛法上各种的障碍，能够 得到消除。尤其我们现在正在经历到的，冠状病毒的传染。很多人感到非常恐惧和害怕，就像我认识的、知道的很多的汉族的朋友，或者是藏族的朋友， 都是很惊慌和恐惧的。如果就只是一直在担心、害怕，事实上也是于事无补的，对于自己没什么帮助，只是增加痛苦而已。

如果你是相信佛法的人，无论你是哪一个教派，你就依照你自己教派的课诵跟祈请，多做念诵的话，对于你自己的担心来说，是有帮助的。对于他人也是 有帮助的。尤其我们说佛教徒，也要多做皈依，然后带着善心多做课诵、祈愿、祝福，是很重要的。所以，我们也借着这个辩经法会上大家齐聚一堂的时候， 也为了平息这样的疾病，来念诵和祈愿，我相信是一定能带来利益的。

这一次也有将近四百位尼众，你们跟一般人是不一样的，毕竟是穿上了出家的僧服，所以是僧团的一份子，跟俗人是不一样的。「一个具戒的比丘、一个僧人 和一般的俗人是完全不同的」佛陀有这么说。我相信各位齐心的祈愿，是一定能带来利益，不仅是各位，在座也有许多来自不同国家，不同语言的人们， 齐心的祈愿跟念诵我相信是会带来利益的。请大家带着这样的心祈愿。谢谢！