【ENG DUB】01-1 Understanding Bodhicitta 认识菩提心

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@yimingpurelandacademycenter 2 ай бұрын

好，我们今天讲《认识菩提心》这本书。这本书分为九个章节，我先把标题念一下： Today, we are going to study the book "Understanding Bodhicitta", which is divided into nine chapters. I will read the titles of each chapter and section. 普通人的发心凡夫心的形成凡夫心是怎么形成的？良好心性的培养普通人的良好心性是怎样培养起来的？ Chapter 1: The Mind of Ordinary Beings Formation of the Samsaric Mind How is the samsaric mind formed? Cultivating a Good State of Mind As ordinary people, how do we cultivate a good state of mind? 二、学佛人在发心中的误区两个误区： 1、基于某种贪著而发心 2、发心过程中又误入了凡夫心 Chapter 2: Misconceptions of Generating Aspirations among Buddhist Practitioners Two misconceptions: 1. Generating aspirations due to attachments 2. Regressing to samsaric minds after generating aspirations 本来学佛是要发出离心和菩提心，但是在这个过程中，又误入凡夫心了，以为自己发的是菩提心，事实上还不是，这个是误区。 Originally, on the path of Buddhist practice, we are supposed to generate renunciation and Bodhicitta. However, in this journey, one might regress to samsaric minds. One may mistakenly believe that one has generated Bodhicitta but actually hasn't. This is a misconception. 三、如何正确地发心（正式讲出离心和菩提心） 1、出离心 2、菩提心 Chapter 3: How to Correctly Generate Aspirations (It formally expounds renunciation and Bodhicitta here.) Renunciation Bodhicitta 四、菩提心的殊胜（菩提心的殊胜分两个小节） 1、菩提心的殊胜 2、菩提心是入大乘之门 Chapter 4: The Greatness of Bodhicitta (There are two sections in this chapter.) The Greatness of Bodhicitta Bodhicitta is the Gateway to Mahayana 五、菩提心的种类 1、愿菩提心 2、行菩提心 Chapter 5: Types of Bodhicitta Bodhicitta in Aspiration Bodhicitta in Action 菩提心发起的因缘有几种方法 1、七重因果的次第发起的因缘 2、自他相换法发起的因缘 3、十种因缘就是《劝发菩提心文》里面的十种观修而发起的因缘。 Chapter 6: The Causes and Conditions for Generating Bodhicitta (There are several methods.) Seven Steps of Cause and Effect Meditation to Generate Bodhicitta Exchanging the Attitudes toward Oneself and Others Ten Causes and Conditions This refers to the ten aspects to meditate on in order to generate Bodhicitta, expounded in "An Inspiration to Give Rise to Bodhicitta". 七、菩提心的特征分为五个科判： 1、觉悟 2、无我利他 3、无限 4、平等、同体大悲 5、无相、无所得（也就是不求回报） Chapter 7: Characteristics of Bodhicitta (There are five sections in this chapter.) Awakening Selflessness and Altruism Boundlessness Equanimity and Universal Compassion Freedom from the Attachments to Forms and Attainments (This means not seeking rewards.) 八、菩提心的实践典范 Chapter 8: Examples of Practicing Bodhicitta 九、结语 Chapter 9: Conclusion 发起菩提心是对自我的巨大挑战，因为有自我就发不起菩提心，但只要发起真实的菩提心来，慢慢地破除我执，所有的问题都可以迎刃而解。因为菩提心正是摧毁我法二执的最佳利器，这是结语。 Generating Bodhicitta is a huge challenge for one's ego, because as long as one has ego, one cannot generate Bodhicitta. However, after generating genuine Bodhicitta and gradually eliminating ego-grasping, all problems can be resolved. This is because Bodhicitta is the best weapon to eradicate the attachments to "self in person" and "self in phenomena". This is the conclusion of the book. 现在，我们来开始简单地讲一讲各个章节。 Now, let's briefly study each chapter.

@yimingpurelandacademycenter 2 ай бұрын

普通人的发心 Chapter 1: The Mind of Ordinary Beings 凡夫心的形成 1. Formation of the Samsaric Mind 凡夫心是不断滋养起来的。 The samsaric mind is gradually nurtured. 这句话讲得很清晰了，“凡夫心是不断滋养起来的”。吸烟，慢慢地熏起来的；喝酒，慢慢地熏出来的；玩游戏，慢慢地熏起来的。凡夫不管干什么，都能慢慢地滋养起凡夫的业习。 This statement is quite clear. For example, the habits of smoking, drinking, and playing games are all gradually nurtured. No matter what an ordinary being does, they are gradually nurturing their karmic habits. 用唯识宗理论来解释，就是业习种子生现行，现行熏业习种子，这两句话虽然简单，但已将心性的运作规律揭露无遗了。 According to the Yogacara School, karmic habit seeds give rise to actions, and actions nurture the karmic habit seeds. This statement, although simple, has thoroughly revealed how the mind operates. 业习种子遇到对境的时候，就会起心动念，想做这件事，正在做的过程叫现行，同时，也会熏习业习种子，强化这个种子。 When a karmic habit seed encounters an object, the intention to do the corresponding action arises. The process of doing it is called 'action'. Meanwhile, the action also nurtures and reinforces the karmic habit seed. 所以，我们所有的烦恼现行，是因为有相应的业习种子，没有种子就不会生烦恼。 So, the arising of all our afflictions is due to the corresponding karmic habit seeds. Without seeds, afflictions won't arise. 每个人都有贪求心，但是贪求的东西不一样，是因为业习种子不一样，业习深厚程度不一样。业习深厚的人，业力特别强大，如果不随顺这个业习，就会很难受，所以，在一般情况下，人类都会在业力的驱动下，去造作善业或者恶业，还有不善不恶业。 Everyone has attachments, but what we are attached to are different, because of different karmic habit seeds and different degrees of karmic habits. Those with deeply ingrained karmic habits have strong karmic force. If they don't follow their karmic habits, they will feel uncomfortable. Therefore, humans usually create positive, negative, and neutral actions driven by karma.

@yimingpurelandacademycenter 2 ай бұрын

@@yimingpurelandacademycenter 良好心性的培养 Cultivating a Good State of Mind 我们的知识和技能也是这样子，只要不断地学习和训练，慢慢地就学会了，这样子培养起来。 Our knowledge and skills also follow the same pattern. As long as we constantly learn and train, we will gradually cultivate and acquire them. 世间的德行也是这样，一般普通人学儒家文化，就是培养一些现世的良好的凡夫的心性、良好的德行。让我们养成习惯，从小的时候就开始熏。 The same goes for worldly virtues. Usually, ordinary people learn Confucian culture to cultivate good qualities and virtues in this life and to develop good habits from a young age. 古人云：三岁看大，七岁看老。 As the ancients said, "When a child is three years old, we can see what they will be like after they grow up; when they are seven years old, we can see what they will be like in this life." 三岁的时候，过去世的业习种子就开始慢慢地显现出来，那个时候就要强制性地给与熏习，改正孩子们的不良业习，把他们良好的心性培养起来。 When a child is three years old, the karmic habit seeds from their past lives gradually arise. At that time, it's important to proactively correct their bad habits and cultivate good qualities. 就像幼苗歪了容易扶正，等长大了都成树了，再扶就扶不动了，再掰也掰不过来了，扶不正了。所以说小时候的教育特别重要。 This is akin to the fact that it's easy to straighten a young sapling. However, after it has grown into a tree, it's difficult to straighten it. Therefore, early education is crucial.

@yimingpurelandacademycenter 2 ай бұрын

@@yimingpurelandacademycenter 讲到小时候，我们讲一下胎教。胎教，是教育父母。胎教不是让胎儿听音乐，胎儿在28周左右才开始有听觉，即使有了听觉，胎儿也听不到音乐，听到的只是母亲肚子里消化食物的声音。 When it comes to early education, let's talk about prenatal education. Prenatal education is about educating parents, rather than making the fetus listen to music. A fetus starts hearing at around 28 weeks, and even if they can hear, they cannot hear music. They can only hear the sounds of the mother's digestion in her abdomen. 让母亲听音乐，母亲听了以后心情好，心情舒畅，血液没毒，对胎儿的健康有益。母亲听了音乐以后，心态和格局对胎儿都是有影响的。母亲听了音乐以后，她的状态比较好，可能在听了音乐以后就会得到升化，所以母亲的心态和格局就会提高，这对胎儿是有很好的影响的。 After the mother listens to music, she will have a good mood and healthier blood, which is beneficial for the fetus's health. The mother's state of mind can have an influence on the fetus. After the mother listens to music, she will have a better state and a broader mind, which is very beneficial for the fetus. 其实，胎教不应该是从入胎开始的，怀孕之前更重要。怀孕之前，对父母的教育才是真正的胎教。让他们有一个良好的心态，这个心态当然有不同的层次了，最高的层次就是菩提心的这种状态了。如果两个人都学佛、发起了真实的菩提心来，那一定能够感召菩萨种性的灵魂来投胎。 In fact, prenatal education doesn't start from conception. Education before pregnancy is more important. Real prenatal education is the education of the parents before pregnancy, which gives them a good state of mind. Of course, there are different states of mind, and the highest level is Bodhicitta. If both of them learn the Buddha's teachings and generate genuine Bodhicitta, they will definitely attract a soul with the inherent qualities of Bodhisattvas to join their family. 过去，印度的无著菩萨和世亲菩萨是兄弟俩，他们的母亲就是这样，每天修菩提心，发大愿，愿她的孩子是乘愿再来菩萨，所以就招感了两位大菩萨来投胎。这才叫胎教，这个胎教多好。 In the past, Asanga and Vasubandhu in India were brothers. Their mother practiced Bodhicitta every day, making great aspirations and praying for a bodhisattva to be reborn in their family. As a result, she attracted these two great bodhisattvas to join their family. This is called prenatal education. How wonderful it is! 但是对于普通的父母来说，他们还发不起菩提心来，那怎么办呢？我们可以培养他们良好的德行，让他们发起好的善心来，发起善念来，让他们行十善业、多布施，然后再去怀孕，那肯定能招感德行好的、福报大的、健康的孩子来投胎。这个就是因果了，这样才是很好的胎教，这个很重要。 However, ordinary parents may not be able to generate Bodhicitta, so what should they do? They can cultivate virtues and kindness, engage in the Ten Virtuous Actions, and practice generosity. Then, during conception, they will definitely attract souls with good virtues, great merits, and good health to be reincarnated. This is about the law of cause and effect. This is a good prenatal education. It's very important. 在怀孕期间，父亲和母亲的心态，他们的生物场能，也能影响到胎儿的发育。父母亲也可以听听正能量的音乐，看一些正能量的视频，父母保持一个良好的心态，生孩子也会顺利。孩子生出来以后，也不怎么哭，好带好养；长大了以后也不会顽劣，比较好教育。因为善根好。 During pregnancy, the parents' state of mind and bioenergetic field can influence the growth of the fetus. Parents can listen to positive music and watch positive videos. If parents maintain a good state of mind, the birth delivery will be smooth. Moreover, the baby will not cry often. It will be easy to raise them. After they grow up, they will be well-behaved and easy to guide, because they have good roots of virtue. 最近一些年，有些从事儿童教育的人士引进西方的蒙台梭利的教育法，但是他们忘记了，蒙台梭利的教育法是建立在宗教信仰的基础之上的。西方国家普遍信仰基督教，家庭中有浓厚的宗教氛围，从小的时候就会熏习宗教的情操，贯穿的都是十善业。如果没有宗教信仰，这种方法也是不会成功的，反而会让人变得更加地彰显自我，自我中心，自由放任。 In recent years, some people in the child education area have introduced the Montessori education method from the West. However, they forget that this education method is based on religious belief. Western countries generally believe in Christianity, with a strong religious atmosphere in the family. From a young age, children are instilled with religious values and the practice of virtuous deeds. Without religious belief, this method won't be successful. Instead, it may make children more egocentric and self-indulgent.

@yimingpurelandacademycenter 2 ай бұрын

@@yimingpurelandacademycenter 学佛人在发心中的误区 Chapter 2: Misconceptions of Generating Aspirations among Buddhist Practitioners 1、基于某种贪著而发心 1. Generating aspirations due to attachments 有些人是被寺院庄严清净、超然尘外的氛围所感染，走入寺院后，感觉宁静祥和，于是就愿意亲近三宝，修学佛法。但若一味地停留在对清静环境的贪著上，最终所成就的也只能是贪著之心。觉得世间尘嚣嘈杂，然后贪著清净。 Some people are moved by the solemn and serene atmosphere of monasteries. When they enter monasteries, they feel peaceful, so they want to approach the Three Jewels and study Buddhism. However, if they simply cling to the serene environment, what they eventually achieve can only be attachments. They consider the mundane world noisy and cling to the tranquility of monasteries. 有些人入了佛门以后，发觉佛门现在太热闹了，都在旅游区，他们也不喜欢人多，有些人就去入道观，做道士去了。 Some people, after entering the Buddhist community, find it too bustling, like a tourist attraction. They don't like crowds, so they go to Taoist temples and become Taoist practitioners. 师父有个弟子就是这样，曾经在我们这里学佛，后来还是觉得人太多，就自己去道观，他觉得道观清静。他跟师父说，他还是在道观里修学佛法。他还是贪著那个清净。 I had such a disciple. He used to study Buddhism with us, but later he felt there were too many people here, so he went to a Taoist temple. He found the Taoist temple tranquil. He told me that even though he lives in the Taoist temple, he is still learning and practicing the Buddha's teachings. He is attached to tranquility. 有些人是有仙人的习气，喜欢打坐入定，死后就跑到色界天去了，这个也是贪著清净。 Some people have the karmic habit of celestial beings. They like to meditate and enter deep concentration. After death, they may be reborn in the form realm. This is also because they are attached to tranquility. 色界天的众生贪著清净，无色界天的众生贪著空境。 The beings in the form realm are attached to tranquility, while the beings in the formless realm are attached to the state of emptiness. 他们为什么是凡夫呢？就是因为他们贪著清净，贪著小术，厌离欲界的肉身，贪著禅定的安乐。 Why are they still ordinary beings? It's because they are attached to tranquility, to the limited spiritual attainments, and to the bliss of meditation, and they dislike the physical body of the desire realm. 打坐，盘腿，六根不动，整天很清净，身体很舒服，感觉很好。坐久了，慢慢地也会出神通，神识如果出来了，从头顶出来，到外面去玩一玩，天马行空。停留在这种境界里，不求上进，格局太小。这种人喜欢飞，下辈子就做鸟。 They sit cross-legged and keep their six senses still, feeling tranquil and comfortable. As they meditate for a long time, they may gradually develop supernatural abilities. Their consciousness may pop out of their heads and wander outside. However, they are stuck in this state, without seeking further progress or expanding their perspective. Such people like flying, so they may be reborn as birds in their next life. 我们坐在这里，学智慧，去烦恼，不求神通，不求法力，更不求名利。他们理解不了，甚至他们还看不起我们，他们觉得自己修得很好。他们没有自知之明， We cultivate wisdom and eliminate afflictions, not seeking supernatural powers or fame and fortune. They don't understand us, and even look down upon us. They believe they have achieved great spiritual attainments and don't really know about their current status. 他们贪著这个有限的自在，不知道真正的自在是什么。不知道破我执，被我执的牢笼给罩住了，被我执这个无明壳给包住，永远超越不了轮回。 They are attached to the limited freedom and don't know what true freedom is. They don't know how to eliminate ego-grasping, as they are trapped in the cage of ego-grasping and wrapped by the shell of ego-grasping. They can never transcend the cycle of samsara.

@yimingpurelandacademycenter 2 ай бұрын

@@yimingpurelandacademycenter 2、发心过程中误入凡夫心 2. Regressing to samsaric minds after generating aspirations 我们发心做事，最重要的是救度众生，解脱生死。遗憾的是，多数人在做事的过程中，不知不觉就背离了自己的初心，就是最初的发心慢慢地就忘记了。 When we work for the benefit of sentient beings, the most important thing is to save sentient beings and liberate us from the cycle of samsara. Unfortunately, somehow, most people deviate from their initial aspirations while carrying out their mission. In other words, they gradually forget why they start. 尤其是事业有一定的规模之后，甚至就会像世俗人那样，希望这个事业越做越大，而忘却了修行人应该以怎样的心态去做事，于是乎，所有的凡夫心都回来了。 Especially when their mission reaches a certain scale, they may even wish it to continue expanding, like how a worldly person would think. They forget the attitude that a practitioner should have when working. As a result, all their samsaric minds arise again. 刚开始的时候，修了一点出离心，也发了一点菩提心，后来，做着做着就越做越大了，大家都听他的，事业很广大，弟子、徒众也多，原来发的那些行愿逐渐地就退失了，又回到了凡夫心，就是回到人天道的发心--喜欢行十善业。 In the beginning, they have cultivated a little renunciation and Bodhicitta. However, as their mission expands, they become influential, with a great mission and many disciples. As a result, they gradually lose their initial aspirations and regress to samsaric minds. That is, they regress to the mindset of the Human and Heavenly Vehicle, which is characterized by the fondness of practicing the Ten Virtuous Actions. 虽然他们做的事情也是在利益众生，帮助众生，做些善事，在行十善业，但是发心是世俗的发心，不是菩提心。 Although they are also benefiting sentient beings, helping them, and practicing the Ten Virtuous Actions, their intention is samsaric rather than Bodhicitta. 因为出离心忘失了，也没有无我的智慧，这个我执，随着善业的增长、事业的广大、福报的增长，我执就会膨胀。膨胀到一定的时候，凡夫心到极限了，最后就会着魔，叫天魔。天魔就在六欲天的最高处，所以，世俗人的福报大到一定时候，就容易着魔了，这一点很危险。 This is because they have forgotten renunciation and lack the wisdom of non-self. As their positive karma, activities, and merits grow, their ego expands. When it reaches a certain point, their samsaric minds culminate, and they are eventually possessed by the Māra. The Māra lives in the top layer of the desire realm heavens. So, when the merits of ordinary people reach a certain point, they are prone to being possessed by demons. This is very dangerous.