ACI Course 7 — The Vows of the Bodhisattva · Class 1 · 菩提心——证悟之愿
Bodhichitta, the Wish for Enlightenment · 菩提心——证悟之愿
本閱讀材料為格西麥可·羅奇（Geshe Michael Roach）老師所著《亞洲經典學院第七門課程》Class 1 教材，以現代白話中文翻譯。
閱讀材料中，紅字代表格西老師英譯本中以斜體標示之字句——多數情況指論釋時直接引用根本詩的字句；少數情況指書名、人名音譯、藏文詞彙音譯。
§1 · 全文
Reading One: Bodhichitta, the Wish for Enlightenment
阅读一：菩提心——证悟之愿
The following selection is taken from the Commentary on the Three Principal Paths, an explanation by Pabongka Rinpoche (1878-1941) of the famous root text by Je Tsongkapa (1357-1419).
以下文选取自帕绷喀仁波切（1878-1941 年）对宗喀巴大师（1357-1419 年）《三主要道》根本颂所造的论释。
[1] The second section in our explanation of the wish to achieve enlightenment for every living being describes how to develop this wish. As the next two verses say, (7,8)
[1] 我们在解释“为一切生命的好处发起证悟之愿”（菩提心）时，第二部分讲的是如何生起这个愿。就像接下来的两首诗所说（7、8）：
They're swept along on four fierce river currents, Chained up tight in past deeds, hard to undo, Stuffed in a steel cage of grasping "self," Smothered in the pitch-black ignorance.
她们被河中的四大瀑流冲着走， 被过往的种种业力紧紧地拴着， 解都解不开， 还被押进“执著于我”的铁笼里， 淹没在漆黑一片的无明之中。
In a limitless round they're born, and in their births Are tortured by three sufferings without a break; Think how your mothers feel, think of what's happening To them: try to develop this highest wish.
她们无止尽地投生，而在投生的地方， 又不间断地受到三苦的折磨； 想想你的母亲们有什么感受， 想想她们正在经历什么 ——试着生起这个最高的愿。
[2] We may begin with another pair of verses, from The Bodhisattva's Life:
也许我们可以先从《入菩萨行论》的另外两首诗说起：
Even just wishing you could stop A headache another person has Can bring you merit without measure Because of the helpful intent you feel.
即使只是发愿， 希望止住别人的头痛， 也能凭着你那份助人的心意， 为你带来无法衡量的福德。
What need then to mention the wish That you could stop the immeasurable pain Of every being, and put every one In a state of measureless happiness?
那就更不用说，你发愿 去除一切生命的无量痛苦， 并把每一个都安置在 无法衡量的快乐之中，所带来的福德了。
[3] The Sutra that Viradatta Requested says as well,
《无畏授所问大乘经》也说道：
Were the merit of the wish for enlightenment To take on some kind of physical form It would fill the reaches of space itself And then spill over farther still.
如果证悟之愿的福德 有某种物质的形态， 它会填满整个虚空， 还会继续满溢出去。
[4] The benefits of this wish to achieve enlightenment for all living beings are thus described, in these and other texts, as limitless. And so here are the mass of living beings, all of them our mothers, swept along the flow of four river currents, all fierce suffering. From one viewpoint, while they are acting as causes, these four are the torrent of desire, the torrent of views, the torrent of the ripe force of deeds, and the torrent of ignorance. Later, when they serve as results, they are the four torrents of birth, and aging, and illness, and death.
[4] 为一切生命的好处发起的这个证悟之愿（菩提心），它带来的益处，在上面这些和其他典籍里，都被描述为无量无边。而这里就是一切生命——她们全都当过我们的母亲——正被四大瀑流冲着走，全是猛烈的痛苦。从“因”的角度看，这四条瀑流是：欲望（贪）瀑流、见解瀑流（见）、业成熟力瀑流（有），以及无明瀑流（无明）。之后，当它们作为“果”时，这四条瀑流就是：生、老、病、死。
[5] And these mother beings are not just hurtling along in these four great rivers; it's just as if their hands and feet too were bound fast—they are chained up tight, they are snared, in their own past deeds, hard to undo.
[5] 这些曾当过我们母亲的生命，不只是在这四条大河里被推撞着走，她们连手脚都像是被绑死——被紧紧地拴着，她们深陷于自己过往业力的圈套中，解都解不开。
[6] But that's not all; the bonds which hold them tight are no regular ties, like our twined ropes of yak-skin or hair. It's more like our mothers are clasped in fetters of iron, ever so hard to sever, ever so hard to unshackle—for while they are swept along they are stuffed in a steel cage of grasping to some non-existent "self."
[6] 还不只这样。捆住她们的，不是我们平常那种用牦牛皮或毛发搓成的绳子。我们的母亲们更像是被铁镣紧紧锁住，难砍又难解——而且在被冲走的同时，她们还被塞进“执著于我”（执取一个根本不存在的“自我”）的铁笼里。
[7] And there's more. If there were some daylight, these mother beings would have some glimmer of hope—they could at least cry out, and try to get some help. But it is night, and the darkest hour of the night, and in pitch-black dark they are swept downstream the mighty river: they are smothered completely in pitch-black ignorance.
[7] 更惨的是：如果有一点日光，这些母亲们至少还有一丝希望——至少可以呼救，试着求助。但现在是夜里，而且是一夜之中最黑的时刻。她们在一片漆黑中，被汹涌的大河冲往下游：她们完完全全淹没在漆黑的无明之中。
[8] In a limitless round, in an endless round, they are born into the ocean of life, and in these births they are tortured by three different kinds of suffering: the suffering of suffering, the suffering of change, and the all-pervading suffering. And their torture comes to them without a break—it is always there.
[8] 在无穷无尽的轮回里，她们一次又一次投生到生命的汪洋中；而在这些投生里，她们被三种不同的苦折磨着：痛苦的苦（苦苦）、变化的苦（坏苦）、无处不在的苦（行苦）。这些折磨没有间断——它一直都在。
[9] This is what's happening to them, to our mother beings, this is their situation: unbearable pain. There's nothing they can do like this to help themselves; the son though has a chance at hand to pull his mother free. He must find a way, and find it now, to grasp her hand and draw her out. And the way he must try is to develop this jewel wish for enlightenment: he must do so first by thinking how his mothers feel, tortured by pain; then by deciding to take personal responsibility, the duty of freeing them, upon himself; and so on, all in the proper stages.
[9] 这就是发生在她们——我们的母亲们——身上的事，这就是她们的处境：难以忍受的痛苦。落到这个地步，她们自己什么也做不了；但作为孩子的，手上正有一个把母亲拉出来的机会。他必须找到办法，而且现在就要找到——抓住母亲的手，把她拉出来。而他要走的路，就是生起这个如宝石般的证悟之愿：先想一想母亲们被痛苦折磨时的感受；再下定决心，把解救她们的责任亲自扛起来；这样一步一步，按照正确的次第进行。
[10] To actually gain the wish for enlightenment he must first contemplate it. To contemplate it, he must first learn about it from another. "Loving-kindness" is an almost obsessive desire that each and every living being find happiness. "Compassion" is an almost obsessive desire that they be free of any pain. Think of how a mother feels when her one and only and most beloved son is in the throes of a serious illness. Wherever she goes, whatever she does, she is always thinking how wonderful it would be if she could find some way of freeing him quickly from his sickness. These thoughts come to her mind in a steady stream, without a break, and all of their own, automatically. They become an obsession with her. When we feel this way towards every living being, and only then, we can say we have gained what they call "great compassion."
[10] 要真正生起菩提心，他必须先思考它。要思考它，必须先从别人那里听闻学习。“慈心”是一种近乎着魔的渴望：希望每一个生命都找到快乐。“慈悲心”也是一种近乎着魔的渴望：希望她们脱离一切痛苦。想一想，一位母亲唯一的、最疼爱的儿子正在重病中煎熬时，她是什么感受。无论她走到哪里、在做什么，她一直想的都是：要是能找到办法让儿子快点脱离病痛，那该有多好。这些念头一股接一股、不间断地、自动地涌进她的意识（心），成了她放不下的执念。只有当我们对每一个生命都有这样的感受时，才能说我们生起了所谓的“大慈悲心”。
[11] Here in the teachings of the Buddha there are two methods given for training one's mind in this precious jewel, the wish for enlightenment. The first is known as the "seven-part, cause-and-effect instruction." The second we call "exchanging self and others." No matter which of the two you use to train your mind, you can definitely gain the wish for enlightenment. The way to train oneself in the wish, the way which is complete and which never errs, the way unmatched by any other here upon this earth, is the instruction of the Steps of the path to Buddhahood, the very essence of all the teachings of our gentle protector, the great Tsongkapa. Thus you should train your mind in the wish for enlightenment by using this very instruction.
[11] 佛陀的教法里，给了两种方法，让人用这个珍贵的宝物——菩提心——来训练意识。第一种叫“七重因果教授（七因果）”；第二种叫“自他交换”。无论用哪一种来训练意识，都一定能生起菩提心。而训练这个愿最完整、永不出错、世上无可匹敌的方法，就在《菩提道次第》的教授之中——那是我们的妙音守护者、伟大的宗喀巴大师全部教法的精华。所以，你应当用这个教授来训练意识，生起菩提心。
[12] Here we'll give just a brief summary of how one trains himself in the wish to achieve enlightenment for every living being. The start-off is to practice feelings of neutrality towards all beings; after that, one begins meditation on each of the steps from "mother recognition" on up. The first three steps are to recognize all beings as one's mothers, to feel gratitude for their kindness, and to wish to repay that kindness. These three act as a cause for what we call "beautiful" loving-kindness. This type of loving-kindness is itself the fourth step; it is both an effect brought about by the first three, and a cause for the fifth: great compassion.
[12] 这里只概括地介绍，如何训练自己生起“为一切生命的好处发起证悟之愿”。起点是练习对一切生命的平等心；之后，从“知母”开始，对每一支逐一冥想。前三支是：认出一切生命都当过自己的母亲（知母）、感念她们的恩德（念恩）、希望报答这份恩德（报恩）。这三支是“令人愉悦的慈心（悦意慈）”的因。这种慈心本身是第四支；它既是前三支带来的果，又是第五支——大慈悲心——的因。
[13] The relative intensity of one's wish for enlightenment depends on the intensity of one's feeling of great compassion. If you find it difficult to develop compassion, you can practice the meditation known as "Lama Loving-Gaze" to help you gain it. If you make good efforts to perform this meditation and the proper supplications, as well as the practice where you visualize that your mind and that of Loving-Gaze are mixed inseparably, then you can gain a blessing for it. This is a very special personal instruction for developing great compassion. There were, our Lama explained, a number of other profound points in this regard—but he would not detail them in a public gathering.
[13] 一个人菩提心的强度，取决于他大慈悲心的强度。如果你觉得慈悲心难以生起，可以练习名为“上师观自在”的冥想来帮助自己。只要你好好努力做这个冥想、正确地祈请，再加上观想你的意识与观自在的意识密不可分地融合在一起，你就能为此得到祝福。这是生起大慈悲心的一个非常特别的亲传教授。我们的上师说过，这方面还有一些其他的甚深要点——但他不便在公开场合细讲。
[14] Once you develop great compassion, then you can develop the extraordinary form of personal responsibility, where you take upon yourself the load of working for others' benefit. And the wish to achieve enlightenment for every living being comes from this.
[14] 一旦生起大慈悲心，接着就能生起那种超凡的个人责任（增上意乐）——把为他人谋福祉的担子亲自扛起来。而“为一切生命的好处发起证悟之愿”，正是从这里生起的。
[15] The meditation on neutrality goes like this. First you put your thoughts in an even state, free of feelings of like and dislike, by thinking about someone who is for you a neutral figure: neither your enemy nor your friend. Then you imagine that two people are sitting before you: one of your best-loved friends, and one of your ugliest enemies. Next you think very carefully about how the friend has, in many of your previous lives, taken birth as your enemy and hurt you. You think too about how the enemy has, in so many of your past lives, taken birth as your friend and helped you. This puts your mind in the even state, free of feelings of like and dislike.
[15] 平等心冥想的修法如下。首先，想一个你感觉中性的人：既不是你的敌人，也不是你的朋友。借着把念头放在这个人身上，让自己处于平等的状态，不带任何喜欢或不喜欢的感受。然后，想象有两个人坐在你面前：一个是你最要好的朋友，另一个是你最丑恶的敌人。接着，仔细思量：这位朋友在你许多前世里，曾投生为你的敌人，伤害过你。也同时思量：这位敌人在你许多前世里，曾投生为你的朋友，帮助过你。这会让你的意识处于平等的状态，没有任何喜欢或不喜欢的感受。
[16] You go on then to think about how all living beings are equal in that, from his own point of view, each one of them wants to be happy. They are equal too in not wanting pain. And they are equal in that every one has acted as both my enemy and my friend, many many times. So who am I supposed to like? And who am I supposed to dislike? You have to keep on practicing this way until, one day, you gain neutral feelings towards all sentient beings, as vast in extent as space itself.
[16] 接着继续想：每一个生命，从她自己的角度，都想要快乐——在这一点上，一切生命是平等的。她们也都不想要痛苦——这一点也平等。而且每一个都无数次当过我的敌人、也当过我的朋友——这一点还是平等的。那么，我该喜欢谁？我又该讨厌谁呢？你要不断这样练习，直到有一天，你对一切生命生起了像虚空一样广阔的平等心为止。
[17] The next step is the meditation where you recognize that every living being is your mother. Gaining this recognition is much easier if you apply the line of reasoning mentioned in the Commentary on Valid Perception for demonstrating the infinite regression of one's awareness. We'll present this reasoning here, in brief.
[17] 下一步的冥想，是认出每一个生命都是你的母亲。要得到这个认知，有一个更容易的办法：借用《释量论》里用来证明“觉知可以无限往前追溯”的推理。以下简要说明。
[18] Your awareness of today is a mental continuation of the awareness you had yesterday. This year's awareness is a mental continuation of the awareness you had the year before. Just so, your awareness over this entire life is a mental continuation of the awareness you had in your former life. The awareness you had in your former life was, in turn, a mental continuation of the awareness you had in the life before that. You can continue back in a regression like this and absolutely never reach some point where you can say, "Prior to this, I had no awareness." This then proves the infinite regression of one's awareness.
[18] 你今天的觉知，是你昨天觉知在意识上的延续；你今年的觉知，是你去年觉知在意识上的延续。同样，你这一生的觉知，是你前世觉知在意识上的延续。而你前世的觉知，又是再前一世觉知在意识上的延续。你可以一直这样往回追溯，却绝对到不了一个点，让你可以说：“在这之前，我没有觉知。”这就证明了：一个人的觉知可以无限往前追溯（无始）。
[19] My own circle of life then must also be beginningless, and the births I have taken as well can have no starting point. There exists no place where I have never taken birth. I have taken birth in every single place, countless times. There exists no creature whose body I have not worn. I have worn every kind of body, countless times. Just the lives I have taken as a dog are themselves beyond any number to count. And the same is true for every living being.
[19] 那么，我自己的轮回也必定没有开头，我经历过的投生也不可能有起点。世上没有任何一个地方是我从未投生过的；每一个地方，我都投生过无数次。没有任何一种生命的身体是我没有披过的；每一种身体，我都披过无数次。单单投生为狗的次数就已经数不清了。而每一个生命，也都是这样。
[20] Therefore there exists no being who has never been my mother. Absolutely every single one of them has been my mother a countless number of times. Even the number of times that each has been my mother in just my births as a human is past all counting too.
[20] 因此，不存在任何一个从未当过我母亲的生命；她们每一个都当过我的母亲无数次。就算只算任何一个生命在我投生为人时当过我母亲的次数，也已经完全无法估算。
[21] Do this meditation over and over until you gain a deep-felt certainty that each and every living being has been your mother, over and over, countless times.
[21] 一遍又一遍地做这个冥想，直到你生起一种深刻的笃定：每一个生命确实都一遍又一遍、无数次地当过你的母亲。
[22] Developing a sense of gratitude is the next step, and you can start by taking your mother in this present life. She began her hardships for me while I was still in her womb, gladly taking it upon herself to avoid anything she felt might hurt me—even down to the food she ate—treating herself with care, as though she were sick. For nine months and ten days she carried me in her womb, looking at her own body as though it belonged to someone else, someone very ill, and hesitating even to take big steps.
[22] 下一步是生起感恩的心。你可以从这一生的母亲开始想起。我还在她肚子里的时候，妈妈就开始为我受苦。只要是她觉得可能伤到我的事，她都心甘情愿地替我挡掉——连自己吃什么都算在内——照顾自己像照顾一个病人那样小心。怀着我的九个月又十天里，她看自己的身体，就像那是别人的身体、是一个重病人的身体，连迈大一点的步子都要犹豫。
[23] As she gave me birth, my mother was torn with violent suffering, excruciating pain, and yet still felt an overwhelming joy, as though she had discovered some precious gem that would grant her any wish.
[23] 在生我的时候，妈妈即便承受了万般的煎熬、剧烈的疼痛，但她仍像是发现了能实现愿望的如意珍贵的宝物那样看待我，感到欣喜若狂。
[24] Right then I knew absolutely nothing more than to cry and wave my arms around somehow. I was totally helpless. Totally stupid. Incapacitated. Nothing more than some baby chick with a red-rubber beak still yet to harden. But she swayed me on her fingertips, and pressed me to her body's warmth, and greeted me with a smile of love.
[24] 那时候的我除了哭啼和乱挥手臂之外，什么都不懂，完全地无可奈何，又笨又无能。简直就像只有一张橡胶红嘴的小鸡一样，连嘴都还没硬。但是妈妈却用十指捧着我哄玩，把我拥入她怀中的体温，更用慈爱的笑容迎接我。
[25] With joyful eyes she gazed on me, and wiped the snot from my face with her lips, and cleaned my filthy shit with her hands. Sometimes she chewed my food for me, and fed me things like milky porridge straight from her mouth to mine. She did her best to protect me from any hurt. She did her best to get me any good.
[25] 她用欣喜的目光注视着我，用双唇抹去我脸上的鼻涕，用双手清理我肮脏的屎尿。有时候她会帮我咀嚼食物，更直接从她嘴里把乳粥之类的喂到我的嘴里。她尽了最大的努力去保护我免受伤害；也尽最大的努力为我谋福利。
[26] In those days I had to look to her for everything; good or bad, happy or sad, all the hope I could have lay in one person: mother. But for her kindness, I wouldn't have lasted an hour; they could have set me out in the open right then and some birds or a dog would have come and made a meal of me—I'd have no hope of coming out alive. Every single day she protected me from harms that could have taken my life, no less than a hundred times. Such was her kindness.
[26] 在那些日子里，我一切都得依赖她；无论好坏悲喜，我的一切希望都寄托在一人身上——妈妈。要不是全靠她的恩惠，我连一个小时都活不下去；我可能会被放在荒郊野外，变成野鸟或野狗的大餐——绝对没有一线存活的生机。每一天她都不下百次地护我周全；这就是妈妈的仁慈恩德。
[27] And while I was growing up she gathered together whatever I needed, avoiding no bad deed, and no suffering, and caring nothing for what other people might say of her. All the money and things she had she handed over to me, hesitating to use anything for herself.
[27] 而在我成长的时候，她不惜承担一切恶业、苦难，甚至别人口中的恶名，都要为我筹备一切所需。她舍不得为自己花费一分一毫，却将她所有的财物都给了我。
[28] For those of us who are fortunate enough to be practicing the monastic life, it was mother who put forth all the necessary expenses, giving without reservation, to arrange our admission into the monastery. And from that time on she supported us here, from whatever resources she had. Thus the kindness she has shown us is truly without measure.
[28] 像我们这些有幸在寺院里修行的出家人，也是全靠妈妈不遗余力地提供我们一切必需的开销，安排我们入寺。自此之后，也是她倾出自己的所有资源，支持我们在寺里的生活。因此，妈妈对我们的恩德实在是无量无边。
[29] And this is not the only life in which my present mother has given this kindness to me. She has showered me with this kindness, great kindness, over and over, countless times, in my many lives before. And she is not the only one; every single living being has been my mother in my past lives, and during those lives cared for me no less than my present mother does—it is only my transitions from death to birth that prevent me from recognizing all these mothers now.
[29] 同时，我的这位妈妈还不只在这一生给我如此大恩大德。她在我过往无数的生世里，一次又一次地让我沐浴在这种大恩大德之中。而且还不只她一人；每一个生命都曾在我过往的生世里当过我的妈妈，她们在那些生世中对我的照顾也不亚于这一生的这位妈妈。只因我经历了死与生之间的过渡，才让我现在认不出她们来。
[30] Look now, concluded our Lama, at the way any common animal—a dog or bird, even the tiny sparrow—shows affection for its young, and cares for it well. From watching this we can imagine what kindness we were given too.
[30] 我们的上师总结说：看看任何普通的动物——狗、鸟，甚至小麻雀——是怎么疼爱、照顾自己的孩子的。看着这个，我们就不难想象，自己当年得到的是怎样的照顾。
[31] The next step in gaining the wish for enlightenment is to develop a wish to repay this great kindness. So every living being is my mother, and has given me her loving care over and over endlessly, for time with no beginning. And we know from what was described above that they are being swept along by four great currents, out to sea—to the vast expanse of the ocean of cyclic life. They are tormented, without a break, by the three types of suffering, and all the other pains. Their situation is desperate.
[31] 生起菩提心的下一步，就是生起报答这份大恩的心。毕竟每一个生命都是我的母亲，也从无始以来一次又一次地给了我无止尽的关爱照顾。而我们从上面的描述也知道，她们正被四大瀑流冲往大海——冲往那浩瀚无边的轮回苦海。她们不间断地受着三苦和其他一切痛苦的折磨，身陷绝望的处境中。
[32] And here am I, their child. Right now I have a chance to rescue them from this ocean of cyclic life. Suppose I simply sit and bide my time, and give no thought to them. This is the lowest a person could stoop—base and absolutely shameless.
[32] 而现在，身为她们儿女的我正遇到一个机会，可以把她们从这轮回苦海中救起来。如果我就这么袖手旁观，对她们无动于衷，那就是一个人所能做出最低劣无耻的行为了。
[33] Right now I could give them things that they would be happy to get—food, or clothes, or beds to sleep on, whatever. But these are only some temporary happiness within the circle of life. The very highest way of repaying their kindness would be to put them into the state of ultimate happiness. So let me decide within myself that every living being must come to have every happiness. And every one should be freed as well from every form of pain.
[33] 现在，我可以给她们一些她们乐意得到的东西——食物、衣服、睡觉的床，都可以。但这些只是轮回里短暂的快乐而已。报答她们恩德最好的方式，是把她们安置在究竟的快乐之中。那就让我在心里下定决心：每一个生命都要得到一切快乐，每一个也都要从一切痛苦中解脱出来。
[34] Right now it's absurd to say that these beings have any kind of pure happiness—they don't even have any of the impure kinds. Every single thing they think is happiness is, in its essence, nothing more than pain. They want wantables but don't want to know about doing the good deeds that bring happiness. They want no unwantables but don't want to know about giving up the bad deeds that bring pain. They act ass backwards: they do what they shouldn't and don't what they should. And so my dear aged mothers, these living beings, are made to suffer.
[34] 现在要说这些生命拥有任何纯净（清净）的快乐（无漏乐），是不可能的——她们连杂染的快乐（有漏乐）也说不上有。她们以为是快乐的每一样东西，本质上都只是痛苦。她们想要自己想要的，却不想知道要去做那些带来快乐的善行；她们不想要任何不想要的，却不想知道要放弃那些带来痛苦的恶行。她们的做法本末倒置：做了不该做的，该做的却不做。就这样，我亲爱的老母亲们——这些生命——只能受苦。
"How good it would be if they could all find every happiness, and every cause of happiness.
“如果她们都能拥有一切快乐及一切快乐的因，那该有多好！
I wish they could. I'll see that they do."
愿她们拥有！我会负责确保她们拥有！”
"How good it would be if they could all be free of every pain, and every cause of pain.
“如果她们都能远离一切痛苦及一切痛苦的因，那该有多好！
I wish they could. I'll see that they do."
愿她们远离！我会负责确保她们远离！”
Let these two trains of thought run through your mind; meditate on them over and over again. Then you will come to feel the very strongest loving-kindness and compassion.
让这两个念头在你的意识里反复流过，并对它们一再冥想。这样你就会生起最强烈的慈心与慈悲心。
[35] Some people might come up with the idea that "Why should I take upon myself this great load, of every living being? There are plenty of Buddhas and bodhisattvas around to guide them on their way." This kind of thought though is absolutely improper. It's base. It's shameless. It's as if your mother in this life was hungry, and parched, and you expected someone else's child to go and give her food and drink. But it's you for whom she has cared, and the responsibility of paying her back has fallen only to you.
[35] 有些人可能会生起这样的念头：“为什么非得要我挑起照顾一切生命的这个重担？能引导她们的佛和菩萨多得是啊！”然而，这样的想法绝对不恰当。它卑鄙，它无耻。这就像你这一生的妈妈又饿又渴，你却指望别人的儿女去给她送吃的、送喝的；可是接受妈妈养育照顾的人是你，因此报恩的责任也只落在你的身上。
[36] It's the same with all these living beings, who for beginningless time have served as my mother so many times, and who in each of these times cared for me in every way with the kindness of this present mother. Returning their kindness is no business of anyone else at all, not for some Buddha or bodhisattva—it is my responsibility, and only mine.
[36] 一切生命都是这样。她们从无始以来，一次又一次当过我的母亲；每一次都像这一生的母亲一样，处处用慈母的爱呵护着我。报答她们的恩德，完全不是别人的事，也不是哪位佛或菩萨的事——那是我的责任，只属于我一个人。
[37] So someone is going to do it—to make sure every sentient being has every happiness, and never a single pain. It is going to be myself; I'll rely on no one else. I by myself will see to it that every single being comes to have every single happiness. And I by myself will see to it that every single being gets free of every single pain. I will by myself put them into the state of the Lama, the state of Buddhahood. Meditate strongly on these thoughts; they are the step we call the "extraordinary form of personal responsibility."
[37] 总得有人来做这件事——确保每一个生命都得到一切快乐、不受任何一点苦。那个人就是我；我不依赖任何别人。我要亲自负责确保每一个生命得到每一种快乐；我也要亲自负责确保每一个生命脱离每一种痛苦。我要亲自把她们安置到上师之位、佛果之位。要用力地对这些念头做冥想；这就是我们称为“超凡的个人责任（增上意乐）”的那一步。
[38] I may be able to develop this noble intention, but the fact is that I'm completely incapable of leading a single being to Buddhahood—much less every one of them. Who then has the capacity? This power is had by a fully enlightened Buddha—only by him, and by no one else at all. If I can reach the same state, I will by definition have brought both mine and others' benefit to its perfection. And then every single ray of light that emanates from me, whether it be an action of my body, or my speech, or my thoughts, will have the power to accomplish the ends of countless sentient beings.
[38] 就算我能生起这样崇高的心，事实上，我连带一个生命成佛的能力都完全没有——更别说带上她们全部了。那么，谁有这个能力？只有完全证悟的佛陀才有——只有他，再没有别人。如果我能达到同样的境界，从定义上说，我就同时把自己和他人的益处都做到了圆满。到那时，从我发出的每一道光——不论是身体的行为、言语的行为，还是念头的行为——都将有能力成就无数生命的益处。
[39] And so, for the sake of every living being, I will do anything I can to achieve this one great goal—the state of a Buddha—with every speed. Think this way to yourself, and do anything you can to develop the genuine wish to reach enlightenment for every living being.
[39] 因此，为一切生命的好处，我要尽我所能，尽快成就这一个大目标——佛的境界。你要这样对自己思考，并尽你所能，生起真诚的愿：为了每一个生命而达到证悟。
[40] While you practice these meditations to develop the wish for enlightenment, you can also reflect that—when you achieve Buddhahood—you will by the way automatically gain everything you need for yourself as well. Our Lama mentioned that this point was stated in Lord Tsongkapa's exposition on the Steps of the path as being very helpful in preventing a person from slipping to the lesser way.
[40] 在你做这些冥想来发菩提心的同时，也可以想一想：当你成佛时，你自己需要的一切，也会顺带自动得到。我们的上师提到，宗喀巴大师在《菩提道次第》的论述里说过，这一点对防止一个人滑向小乘道，非常有帮助。
[41] The first three of the seven parts in this cause-and-effect instruction provide a foundation for great compassion. The "beautiful" form of loving-kindness comes out as a result of these three, so there is no separate meditation instruction for it. One must though in its place meditate upon the loving-kindness where you wish that every being gain every happiness.
[41] 七重因果教授的前三支，为大慈悲心打下基础。“令人愉悦的慈心”是这三支自然带出的果，所以它没有单独的冥想教授。不过，取而代之，我们必须对另一种慈心做冥想：愿每一个生命都得到一切快乐的那种慈心。
[42] This loving-kindness, as well as compassion and the extraordinary type of personal responsibility, are all forms of an attitude of striving for the welfare of others. The actual wish for enlightenment is their result. The works on the Steps of the path themselves have a similar structure. The paths for people of lesser and medium scopes represent a preliminary to developing the wish for enlightenment. The teaching on how to meditate on this great wish is the main stage. In conclusion then come the sections on bodhisattva deeds—advices in acting out the wish.
[42] 这种慈心，连同慈悲心和超凡的个人责任（增上意乐），都是“为他人福祉而努力”的态度的不同形式；真正的菩提心，是它们的结果。《道次第》的著作本身也有类似的结构：下士道与中士道的内容，是发菩提心的前导；教你如何对这个大愿做冥想的教法，是主体；最后收尾的，是关于菩萨行为的章节——教你怎么把这个愿变成实际行动的建议。
[43] When you're practicing to develop this wish for enlightenment, you should train your mind in its basic nature and all its various attributes: these include the twenty-two forms of the wish, the distinction between praying and actually engaging, and so on.
[43] 在练习发菩提心时，你应当训练自己的意识，熟悉这个愿的本质和它的各种特质：包括二十二种愿心，以及祈愿菩提心与行动菩提心的区别，等等。
[44] This precious jewel, the wish to gain enlightenment for every being, is the inner essence of all the high teachings of the victorious Buddhas. It is the single centermost contemplation of every one of their sons—the bodhisattvas. As The Bodhisattva's Life relates,
[44] 这个珍贵的宝物——为一切生命的好处发起证悟之愿——是胜利的佛陀们至高教法的内在心要，是他们每一位孩子——菩萨们——最核心的一项思考。就像《入菩萨行论》说的：
It's the purest essence of the butter Churned from the milk of the holy word.
这是从神圣言语的乳汁里， 搅拌出来的最纯粹的酥油精华。
We see too,
还有：
Many eons the Able Lords considered, And found but this to be of benefit.
能仁们思量了许多个劫， 发现只有这个才有益处。
Our gentle protector, the great Tsongkapa, has as well composed the lines that begin with "Center beam of the highest way, the wish..." and conclude with "... Bodhisattva princes, knowing this, / Keep the high jewel wish their center practice." It was only this precious wish for enlightenment, and nothing else at all, that the all-knowing Lord ever described as the "center practice." Therefore those of us who wish to become followers of the greater way must make the wish for enlightenment our very centermost practice.
我们的妙音守护者、伟大的宗喀巴大师也写过这样的诗，开头是：“最好的乘之道的中梁，就是发心……”结尾是：“……菩萨王子们明白了这一点，就把珍贵至高的发心，作为自己最核心的修练。”一切智的世尊称为“核心修练”的，从来只有这个珍贵的菩提心，没有别的。所以，我们这些想成为大乘道追随者的人，必须把菩提心作为自己最核心的修练。
[45] Nowadays when you go up to someone and ask him what his very most important practice is, he'll tell you he's meditating on one of those powerful tutelary deities. You don't meet people who say their chief practice is meditating on the wish to achieve enlightenment for every living being. Much less, for in fact it's quite difficult to find anyone who even realizes that he should make this wish his centermost practice.
[45] 如今你去问一个人，他最重要的修练是什么，他会告诉你，他正在冥想某位威力强大的本尊。你不会遇到有人说，自己的主要修练是冥想“为一切生命的好处发起证悟之愿”。更不用说了——连意识到自己应该把这个愿当作最核心修练的人，都很难找到。
[46] We see people making all different sorts of things their central practice: the Elimination Ritual for getting rid of bad spirits, the Golden Tea offering, the Spell for Ending Evil Litigation, the ritual they call Stopping All Harms, the Sheep Spell, the Horse Spell, the Money Spell, the ritual for No More Problems, the ritual for Stopping Bad Luck at the End of the Twelve-Year Cycle, the ritual for Preventing the Praise that Others Give You from Turning to a Curse, and on and on. These are all so bad that they make it look pretty good when a person can say he's making a central practice out of anything at all associated with some authentic tutelary deity.
[46] 我们看到人们把各种各样的东西当作自己的核心修练：驱除恶灵的仪式、金茶供、终结恶讼的咒语（能息黑净讼陀罗尼）、名为“普灭过患”的仪式、羊咒、马咒、财咒、“不再有问题”的仪式、在十二年周期结束时挡住厄运的仪式、防止别人的称赞变成诅咒的仪式……数也数不完。这些东西糟糕到一个程度：相比之下，一个人只要说自己的核心修练与某位正统本尊沾得上一点边，听起来都体面许多。
[47] We also see a number of works gaining some popularity in different localities that seem to be just anything somebody could think up: the String of Jewels for those Bound by Blood, the Blade of Gold for Confessing Sins, the so-called "Dog Sutra," the so-called "Wolf Sutra," the so-called "Fox Sutra," the so-called "Bear Sutra," the so-called "Snake Sutra," and all the rest. We find though absolutely no legitimate origin for any of these works.
[47] 我们还会看到一些著作在各地流行起来，内容却像是随便什么人凭空想出来的：《血盟宝鬘》《忏罪金刀》，还有所谓的《狗经》《狼经》《狐经》《熊经》《蛇经》等等。然而，在这些著作里，我们完全找不到一丝正统的来源。
[48] If you really do need a text to use for confessing your bad deeds, you should stop wasting your time with fake scriptures and meaningless efforts like these. The Victors have, in all their open and secret teachings, given us more than enough appropriate works: the Three Heaps Sutra, the Sublime Medicine Sutra, the Sutra of the Great Freedom, the Sutra of the Eon of Fortune, and others of the like. It is texts like these, our Lama told us, authoritative texts with a legitimate origin, that we must use for our study and recitations.
[48] 如果你真的需要一部文本，用来承认自己的恶业、净化恶业，就不要再把时间浪费在这些伪经和没有意义的努力上。胜者们已经在显与密的一切教法里，给了我们足够多合适的典籍：《三蕴经》《药师经》《大解脱经》《贤劫经》等等。我们的上师说，我们必须用这类有正统来源、有权威的典籍，来做学习和诵读。
[49] Now there are also some people around who think to themselves, "But I do have the wish for enlightenment. After all, at the beginning of all my devotions I recite the 'Buddha-Dharma-Sangha' prayer and think about achieving Buddhahood so I could help every living being." This though is just expressing a hope that you gain the wish for enlightenment—it's just making a prayer about the wish. It's not the actual wish itself. If it were, then developing the wish to achieve Buddhahood would have to be the very easiest of all the many practices of virtue we are supposedly trying to do. And so, concluded our Lama, we must rather gain this true wish by putting our minds through the training described above—one by one through each of the steps, in order.
[49] 另外，也有人心里这样想：“可是我有菩提心呀！毕竟每次做功课，一开始我都念诵‘佛法僧’祈请文，也想着为了帮助一切生命而成佛。”然而，这只是表达了一个希望——希望自己能生起菩提心。这只是对这个愿所作的祈愿，还不是这个愿本身。如果这样就算，那生起菩提心就会是我们要做的一切善行里最容易的一件了。所以我们的上师总结说：我们必须按照上面描述的训练，一步一步、依照次第地修练自己的意识，才能生起真正的菩提心。所以我们的上师总结说：我们必须按照上面描述的训练来训练意识——一步一步，依照次第——才能生起真正的菩提心。
Course VII: The Vows of the Bodhisattva
课程七：《菩萨戒》