法乐——索达吉堪布

圆容

法乐 | Dharma Bliss

世上最可靠、最稳固的安乐是通过修学佛法而获得的大乐。它与世间安乐有很大的差别。
藏地的无著菩萨，是《佛子行三十七颂》与《入行论释》的作者。任何人只要读诵他的著
作，相续中都会自然而然地生起无伪的菩提心。
The most reliable and enduring happiness in the world is the great bliss derived from studying
Buddhadharma. This kind of bliss is very different from any earthly happiness. Bodhisattva
. w1 ^* G# [; k9 i- F; Y9 rThogme Zangpo of Tibet is the author of The 37 Practices of a Bodhisattva and The Commentary
0 b  w' S  n) ~' n5 ?) ion the Bodhicaryavatara. Anyone who comes into contact with his teachings will spontaneously
7 I0 [9 T7 D+ k2 Iarouse genuine bodhichitta in the mind.
4 y+ j6 P$ X5 ?  l: ?他在对弟子的言教中，曾将世间安乐与法乐进行了一番深入透彻的比较：“以智慧而生存
1 r" W7 L) A$ U$ \/ w& a- d2 J所能感受之胜法妙用，以享受饮食、女人、歌舞所获之乐受无法与之相提并论。”为什么
是这样呢？“因为享受饮食等所获之乐受，不能周遍全身；需要依外缘而获得；不能恒时
: r8 r  Y7 U5 @) Q8 O' F4 A' r& Q随心所欲而得，只是暂时性地偶尔获之；并非遍布三界；其后不能获得圣财；享受之后即
消耗殆尽；怨敌等能从中作梗；不能携往来世；依之不能究竟满足；并且滋长今生来世之
+ ~% z: b3 X+ X' z, Q7 n: l; X2 c一切痛苦；犹如麻风病人搔痒之乐一般仅仅是将息灭痛苦冠以快乐之名而已。由此衍生贪
欲等各种烦恼，造作杀生等种种恶行。而享受妙法所获之乐受，可以周遍全身；可以随时
获得；遍布三界；其后能获得圣财；享受之后不但不会穷尽，反而日益增上；怨敌等不能
8 _' E, n! t4 ~, w8 t$ s5 b从中作梗；可以携往来世；依之能究竟满足；并且不会滋长今生来世之一切痛苦；并非仅
仅冠以快乐之名。且能摧毁一切烦恼及恶行。由此可见，佛法是极为殊胜善妙的。”
1 H' i! k$ ]6 r  P5 D5 pIn his instructions to disciples, he made a detailed comparison between worldly happiness and
Dharma bliss: “The pleasure of enjoying good food, women, and entertainment is in no way
equivalent to the bliss of realizing the supreme Dharma with wisdom.” Why is that so? “It is
7 v6 t, `7 y2 `because the pleasure coming from food and so on does not permeate the whole body; it is
obtainable only through external factors; it is not available at all times at will, but only once in a
while; it does not prevail in the three realms; it will not bring the wealth of supreme beings. It is
' v% T1 \2 P0 c. P% s+ W2 J+ ^+ wexhaustible after the enjoyment; it is susceptible to enemies’ interference; it is not portable to
5 ~! i; r2 `# Q! l0 o" \' Q: P! h/ Klives after; it is not a reliance for ultimate contentment; it propagates sufferings of this and
. A. u. K8 _. qfuture lives; it is called a pleasure simply through its palliative effect akin to that of leprosy
2 m5 @$ I- W1 ^! Vpatients when they scratch. It feeds confused emotions such as covetousness; it leads to evil
actions such as taking lives. On the other hand, the pleasure of Dharma bliss will permeate the
entire body; it is available at all times; it pervades the three realms; it begets noble riches; it does
not become exhausted after enjoyment but rather increases every day; no enemies can create
: Z5 r9 n0 V. j$ }# Q/ uany obstacles to it; it is portable to future lives; it is a reliance for perfect contentment; it does
: v+ O7 r) ]0 \" r  J" d) `not multiply suffering of this or future lives; it is not happiness in name only. It has the power to
2 h, b8 l- S5 u4 q: ~) v" [destroy all afflictions and non-virtues. Therefore, the Dharma is immaculate and the utmost
supreme.”
由此可知，法乐乃为安乐之上品。经云：“如若贪诸欲，欲念反将弃，若舍诸贪念，将获
' p6 n& o: z+ O# g# D# i胜妙乐。”断除贪欲，是获得极至安乐之唯一途径。
Hence, we can see that Dharma bliss is the ultimate happiness. The scripture says:
2 b7 Z0 v4 X' @Chasing after desires, one is destroyed by desires;
Letting go of desires, one attains supreme bliss.
5 X5 i: J! [! t0 jThe only way to attain the utmost happiness is to cut off covetousness.
4 x6 ]/ ~+ C% _. w! y" Z壬午年二月十九日 　
2002年4月1日　
4 h* I! q5 V& S# ]19th of February, Year of RenWu
# W- b, [0 @  GApril 1, 2002