《佛说菩萨修行四法经》略讲(二) 智广阿阇梨 2015年7月19日在西班牙南卡宗闭关中心开示 A Brief […]
《佛说菩萨修行四法经》略讲(二)
智广阿阇梨
2015年7月19日在西班牙南卡宗闭关中心开示
A Brief Commentary on the Sutra of Four Methods of Practice of Bodhisattvas as Taught by the Buddha (Part II)
By Archaya Zhiguang
At Namkha Dzong Retreat Centre in Spain on July 19, 2015
序分
Prologue
“如是我闻，一时佛在舍卫国衹树给孤独园，与大比丘众千二百五十人俱。”
“Thus have I heard. The Buddha was dwelling at the Jeta Grove in Anathapindada Park in Shravasti, together with the Sangha of twelve hundred and fifty great Bhikkus.”
这一段里面讲了六个要点。所有的佛经，它为什么是可信的，一共有六个标志，也称“六成就”1。这是一部经文的序幕。
There are six main points taught in this paragraph. All the Buddhist sutras have six signs, or Six Perfections, to prove that they are authentic. This is the prologue of the sutra.
信成就
Perfection of Faith
“如是”是“信成就”。“如是”两个字就代表“佛陀就是这样讲的”。
“Thus” means the Perfection of Faith. The word “thus” means it is exactly what the Lord Buddha has taught.
很多佛陀的经典，都是阿难尊者复述出来的，他的记忆力超群，佛陀讲过的经，他都可以背诵出来。我们现在也有很多“阿难尊者”，就是各种各样的录音器。以前有句话叫做：“佛法大海水，流入阿难心。”现在佛法还是像大海一样，但是全部流入到录音器里面了（众笑）。希望佛法还能融入大家的心里面，不要只是收录到录音器里面。如果佛法不能融入我们心中，对我们来说就没有作用。
Many of the sutras of the Buddha were retold by Venerable Ananda. Venerable Ananda had such a supreme memory that he could recite all the sutras taught by the Buddha. Today we also have many so-called Venerable Anandas, i.e., all types of voice recorders. There was a saying that goes, “The great ocean of Dharma flows into the heart of Ananda.” Nowadays the Dharma is still like the ocean, but it all flows into the recorders (All laughing). So I hope that the Dharma will flow into your heart, not just into the recorders. If the Dharma teachings cannot merge into our hearts, they will mean nothing to us.
闻成就
Perfection of Hearing
“我闻”是“闻成就”。佛是这样讲的，我是这样听到的，没有一点改变，就像录音机一样。
The expression “have I heard” means the Perfection of Hearing. It means that the Buddha gave the teachings that way and I heard them that way. There are no alterations, just like what a recorder does.
“如是我闻”是所有佛经的开头。在佛经前面为什么要加“如是我闻”？一共有四个原因。
All the Buddhist sutras begin with the expression “Thus have I heard”. There are four reasons for this.
一断众疑：
当时佛陀灭度了以后，所有的僧众结集，准备要把佛陀的这些教法全部汇编起来。大家就找到阿难尊者，因为阿难尊者的记忆力最好，所以请他来复述所有佛陀讲的内容。当时阿难尊者在复述佛法的时候，大家就有一些怀疑：是不是阿难尊者已经成佛了？释迦牟尼佛又回来了？是不是其他的佛到这里来了？因为阿难尊者的相好庄严跟佛非常地接近，佛陀三十二相，他有三十相，跟佛陀只差一点点。阿难尊者出家就是因为他看到佛陀长得比他更庄严，就请教佛陀：“您为什么这么庄严？”佛陀说：“你出家我就告诉你。”然后他就出家了。你看，如果长相很庄严，就会很容易弘扬佛法；如果不是那么庄严，弘法利生就不是那么容易了。开个玩笑。
The first reason is to remove the doubts of some people.
After the Buddha entered Nirvana, the Sangha gathered together and decided to compile all the teachings of the Buddha. They came to Venerable Ananda and asked him to retell the Buddha’s teachings because he had the best memory. When Venerable Ananda recited the Buddha’s teachings, some people started to wonder. They wondered whether Venerable Ananda had already attained Buddhahood. whether the Buddha Sakvamuni was back again, or whether some other Buddhas had come. This is because the hallmarks and fine features of Venerable Ananda were very close to those of the Buddha. The Buddha had thirty-two excellent signs, and Venerable Ananda had thirty. So Venerable Ananda was just a little inferior to the Lord Buddha in terms of handsomeness. He became a monk just because he found the Buddha was better looking than him. He asked the Buddha “Why do you look so nice?” And the Buddha replied, “I will tell you if you become a monk.” Then Venerable Ananda became a monk. So, if the Dharma teachers are good-looking, they will have the advantage in spreading the Buddhist teachings easily. Otherwise, it might be a little difficult for them to do so. Just Kidding!
当时阿难尊者在复述佛陀所讲的经法的时候，大家会有这三种怀疑。那么当阿难尊者讲出“如是我闻”这个话的时候，大家就没有怀疑了。大家知道阿难尊者在复述佛陀以前所讲的内容，所以这是佛经前面加“如是我闻”的第一个原因。
Some people had the above three doubts during Venerable Ananda’s recitations of the Buddha’s teachings. They no longer had such doubts when Venerable Ananda said “Thus have I heard” because they realized that Venerable Ananda was only repeating the words of the Buddha. This is the first reason why the expression “Thus have I heard” is placed at the beginning of all sutras.
二秉佛嘱：
当时佛陀快要灭度的时候，阿难尊者就提出四个问题，这四个问题是这样的：
第一个问题，“佛陀在世的时候，众人都以佛陀为师，那么佛陀离开人间以后，佛陀弟子们应该以谁为师？”佛陀说：“要以戒律为师。”
第二个问题，“佛陀在世的时候，弟子都是依止佛陀，那么佛陀灭度以后当依止什么？”佛陀说：“要以四念处为依止。”
第三个问题，“佛陀在世的时候，用威德来调伏恶性比丘，但是佛灭度以后，这些恶性比丘怎么来对待他？”佛陀说：“不要理他。”
第四个问题，“佛陀灭度以后，所有的佛经开头应该放什么？”佛陀说：“经文前面应该加上‘如是我闻’。”
The second reason is that it is the instructions of the Buddha. When the Buddha was about to enter Nirvana, Venerable Ananda asked him the following four questions:
The first question is, “We all take the Buddha as our teacher when the Buddha is present in this world. But who will be our teacher after the Buddha’s passing?” The Buddha replied, “You should take the Vinaya (disciplines) as the teacher.”
The second question is,” We all stay with the Lord Buddha when he is present in this world. But where should we stay after the Buddha’s Nirvana?” The Buddha responded, “You should be established in Satipatthana (the four foundations of mindfulness).”
The third question is, “The Buddha tames the Bhikkus of bad nature with his power and virtue when the Buddha is present in this world. But how should we deal with those Bhikkus after the Buddha’s Nirvana?” The Buddha replied, “Just ignore them.
Then the fourth question is, “What sentence should we put at the beginning of all the sutras after the Nirvana of the Buddha?” Then the Buddha said, “You should put the expression ‘Thus have I heard’.”
三息争端：
第三个原因是为了平息大家的争论。如果佛经前面有“如是我闻”，那就是说，佛陀是这样讲的，阿难我是亲自这样听到的，一点都没有改变的，大家都知道阿难是“多闻第一”，有历耳不忘的能力，那大家就没有争论了。
The third reason is to pacify disputes. With this expression at the beginning of the sutra, it is made clear that this is how the Buddha has taught and what I, Ananda, have heard personally without any alternations. It’s all known that Venerable Ananda was foremost in learning, and he was able to retain all things he had heard. In this way, there would be no disputes among the Buddhist followers.
四异外道：
以此区别佛经和外道典籍。
The fourth reason is to distinguish the Buddhist sutras from the heretical scriptures.
时成就
Perfection of Time
“时成就”就是经文里面讲的“一时”。佛经里面都有时间、地点和人物。佛经的体裁比较像我们现在的会议记录，时间、地点和参会的人物都会有记录。地点跟人物一般来说是比较具体的，唯有时间，我们有些人会有点疑问。为什么要讲“一时”呢？这个一时到底是哪时呢？为什么不能够记录几月几号呢？
The Perfection of Time is indicated by the expression “at one time” in the sutra. There are time, place and participants in the Buddhist sutras. The texts of the sutras are somewhat like the meeting memos nowadays. The time, place and participants of the Dharma teaching are all recorded in the sutras. The place and participants are generally described in detail, while the time is not. Someone may ask, “Why does it say’at one time’? What time is exactly ‘one time’?Why doesn’t the sutra record the exact date?”
因为佛陀是大智者，佛陀讲法的时候往往不仅仅有自己国家的众生来听法，还有其他国家的人，除了人类还有其他的生命，甚至还有天上的天人，还有龙族，我们讲天龙八部。每个地方的时间都不一样的，所以，没有办法用一个时间来标注。
This is because the Buddha has enormous wisdom. When the Buddha gave the teachings in a state, the audience was not limited to the sentient beings of that state. There were also being from other states, human beings and other life forms, even gods from the heaven, and dragons and etc., what we call the eight groups of transmundane beings in different locations. Therefore, the time is not the same in different locations. It cannot be specified by just one specific time.
祖师解释“一时”是“机教相投”，就是众生的根器跟佛陀的教法能够吻合的时候。当时众生的根器成熟了，佛陀认为应该是讲教法的时候了，这个时候就叫做“一时”。所以从这个角度来讲，我们今天也是“一时”，这个因素叫做“时成就”。
According to ancient Buddhist masters, “one time” is the time when the capacities of the students match with the Buddha’s teachings. When the conditions of the sentient beings are ripe and the Buddha decides it is time to give the teachings, this moment is the “one time”. From this point of view, today is also “one time” for us. So this is the Perfection of Time.
说法主成就
Perfection of the Master who Teaches the Dharma
“佛”就是“说法主成就”，说法的主人他的成就。说法的这个主人是谁呢？就是佛陀。佛陀不是指其他的佛，就是我们这个娑婆世界的教主本师释迦牟尼佛。从密宗的记载来看他早就已经成佛，为了度化众生而示现在人间。
The Buddha represents the Perfection of the Master who teaches the Dharma. Who is the master? It is the Lord Buddha! The Buddha does not refer to the other Buddhas; it just refers to the root teacher Shakyamuni Buddha, the Dharma Lord of our Saha world. According to Tantric scriptures, the Lord Buddha has already attained Buddhahood long ago, and he manifested his presence in this world in order to benefit the sentient beings.
处成就
Perfection of Place
“舍卫国祇树给孤独园”是说法的“处成就”。处，处所，就是讲这部经典的地方。舍卫国翻译成中文叫做丰德国，舍卫国是当时印度十六个大国家之一，他们的国王叫做波斯匿王。这个说法的地方叫做祇树给孤独园。
The expression “at the Jeta Grove in Anathapindada Park in Shravasti” indicates the Perfection of Place where the Dharma teaching was given. The term “Shravasti” is a state of abundant merits in meaning. Shravasti was one of the sixteen major states in India at that time, with the king called Prasenajit. The place where the teachings were given was called the “Jeta Grove in Anathapindada Park”.
为什么叫做“祇树给孤独园”呢？是因为园子里面所有的树都是祇陀太子供养的，园子的土地是给孤独长者供养的。听说给孤独长者，有一次去其他国家听了佛陀的教法，对佛陀生起了无比的信心。他想：“这么殊胜的佛法，我一定要请佛陀到我的国家去弘扬。”回到自己的国家，他就去寻找哪个地方适合请佛陀来弘扬佛法，走了很多地方以后发现只有一个地方是最漂亮的，就是祇陀太子的花园。他就想买下这个花园，祇陀太子不想卖给他，因为这个花园太漂亮了。但是给孤独长者不断地去央求他，祇陀太子就出了一个难题想把他给吓倒。他说：“你如果能用黄金把这个花园全部铺满，我就卖给你。”一般人不会有这么多的钱，但是给孤独长者他不是一般人，据记载，他也是一个伏藏大师，他眼睛能够看到土地里面、岩石里面有什么东西。藏传佛教很多伏藏大师能取出很多殊胜的教法，他是专门取黄金的，取出了很多的黄金。后来他把黄金铺满了整个祇陀太子的花园，祇陀太子有点下不了台了，他必须要说话算数。他说，用黄金铺满的地方就算是你供养佛陀的，但是这些树算是我供养佛陀的。最后这个地方的名字就是 “祇树给孤独园”（祇陀的树和给孤独的园）。给孤独长者的功德非常大，因为佛陀当时在他提供的这个殊胜的道场宣讲了很多很多的佛法。
Why is it called the “Jeta Grove in Anathapindada Park”? It is because that all the trees in the Jeta Grove in the park were offered by Prince Jeta, while the land of the park was offered by a rich old man called Anathapindada. It is said that Anathapindada once traveled to another state and heard the Buddha’s teaching there. He then had unparalleled faith in the Buddha. He told himself that he must invite the Buddha to his own state to teach such supreme Dharma. Then he went back to his state and started to look for a proper place for the Buddha to give teachings. He went to many places and finally pinpointed the only most beautiful place, which was the garden of Prince Jeta. So he tried to buy this garden from the prince. However, Prince Jeta didn’t want to sell because it was so beautiful. Anathapindada pleaded with the prince again and again. The prince then decided to scare him off with an extravagant demand. The prince said to Anathapindada, “If you can cover the land of my garden with gold, then I will sell it to you.” Normally no one can be so rich. But Anathapindada was no ordinary man. According to historical records, he was also a great Terton. His eyes could find all the treasures underground or in the rocks. Many Master Tertons in Tibetan Buddhism could retrieve a lot of precious Dharma teachings. Anathapindada was specialized in retrieving gold. So he got a lot of gold, and covered the whole garden of the prince Jeta with gold. The prince is then a little bit awkward because he had to keep his words. He said, “Okay, all the areas covered with gold are considered as your offerings to the Buddha. But all the tree in the garden are supposed to be my offerings to the Buddha. So this garden was finally called “Jeta Grove in Anathapindada park”(i.e, the trees of Jeta and the land of Anathapindada). The Buddha had given a lot of teachings in this precious garden, and Anathapindada had enormous merits.
众成就
Perfection of Audience
最后一个叫做“众成就”，就是当时的听众。经中讲“与大比丘众千二百五十人俱”。当时在场的听众，主要就是这一千两百五十个比丘。这一千两百五十个比丘是常随众，一直跟随在佛陀身边的。在《大乘四法经》里面讲到，除了这一千二百五十人以外，还有“无量菩萨摩诃萨众”，所以当时在场的听众，应该是数量很大的。这叫“众成就”。
僧众有很多的定义，一般小乘的定义就是四个比丘在一起达到六和敬；大乘的僧众是一地以上的菩萨；金刚乘的僧众，麦彭仁波切曾经说过，修生圆次第的瑜伽士都是金刚乘的僧众，就像我们仁增僧团，应该就是属于一个金刚乘的僧团。
The last one is the Perfection of Audience who was listening to the teachings. The sutra mentions “together with a Sangha of twelve hundred and fifty great Bhikkus”. So the audience was mainly the twelve hundred and fifty Bhikkus at that time. They were the retinues who followed with the Lord Buddha all the time. According to the Mahayana Sutra on Four Methods, there were also numerous Bodhisattvas and Mahasattvas at the assembly. So, the number of the audience should be very large. This is what we call the Perfection of Audience. There are many definitions of the term “Sangha”. In Hinayana,”Sangha” means a group of four or more Bhikkus who stay together in harmony in the Six Ways. In Mahayana, it means the Bodhisattvas of the first Bhumi or higher. In Vajrayana, according to Mipham Rinpoche, all the yogis who practice at the Generation and Perfection Stages can be called Vajrayana Sangha. For example, our Rigdzin Community can be called a Vajrayana Sangha.
（未完待续）
(To be continued)
