《旅途脚印》| 解疑——索达吉堪布

圆容

解疑 | Questions Answered

在《贤愚经》或《本师传》等经论中，时常有描述帝释天为了考察释迦牟尼佛的发心，在
* J. a+ `& {- k6 D; C, S9 C其行布施时作大违缘的情节。有人对此表示疑惑，为何帝释天要如此为难释迦牟尼佛呢？
% D" O2 g! O% z3 r: T9 SIn The Sutra of the Wise and the Fool, the Great Biography of Buddha Shakyamuni, or other
scriptures, there are many stories about how the god Indra, in order to test the sincerity of
- v' a- ^# O  O  v0 a! TBuddha’s aspiration, purposely created havoc while the Buddha was practicing the paramita of
generosity. It puzzles many people: Why should Indra make so much trouble for the Buddha?
其实，这是因帝释天的发愿力所致，在释迦牟尼佛初行菩萨道时，为了释迦牟尼佛能迅速
圆满资粮，帝释天与提婆达多一样发愿成为佛陀布施忍辱的殊胜对境。因布施其他东西相
0 U& C6 X8 l" c对而言比较容易做到，但布施身体的却寥若晨星。如果不如此示现，世人也难以了知佛陀
- K, v# A. w' o' _, |- P) |的伟大之处。
, G9 w9 U6 M5 j9 j* S/ h" W  n+ U# iAs a matter of fact, this came about as a result of Indra’s power of aspiration. When the Buddha
was on the Bodhisattva path, Indra, like Devadatta, made vows to help the Buddha accumulate
merits swiftly. To do so they manifested in various forms toward which the Buddha would
practice his patience or make body offerings. The deed of offering one’s own body, unlike a
material offering that is relatively easy, has been achieved only as rarely as one sees stars in the
daytime. However, without such a dramatic offering on the part of the Buddha, worldly people
( m& W+ z+ ?* h, e/ i# j) F0 x  }would not come to appreciate his extraordinary qualities.
+ h4 S: Q0 V4 M' U又有人提出，为何佛陀时常在行布施时，为了圆满资粮，而将妻子、儿女布施与吃人罗刹
, I, A2 h9 B- G2 }，这样是否危害了其他众生呢？
Others raise the question: The Buddha often offered his own wife and children to flesh-eating
rakshas in order to perfect the accumulation of merit. Aren’t such acts harmful to other beings?
9 ^2 k; k, ?% D* U& J1 ^  G首先，佛陀的这一做法，只会圆满妻子、儿女的资粮，而不会对其造成伤害。其次，这一
做法的发心非为自利，而是为了早日成佛，挽救处于水深火热之中的广大有情，没有丝毫
的自私自利心。《入菩萨行论》中说：“经说行施时，可舍微细戒。”又说：“勿因小失
大，大处思利他。”在具有殊胜发心的前提下，可以开许身语之不善业，《观察三增上品
" `! B- S# J1 W- i/ J4 n' V》中云：“于大菩萨开许七种不善。”《大密方便经》中也有类似教证。
To begin with, the Buddha’s activity could only bring tremendous merit to his wife and children;
4 t& T# n# _' F( P8 @5 V7 Tthere was no harm to them. Furthermore, his motivation was not in self-interest. It was wishing
for swift enlightenment in order to liberate multitudes of beings from dire suffering. There was
7 U9 C: L# ?% K0 Gneither a single trace of selfishness nor the tiniest bit of self-serving. A Guide to Bodhisattva’s
  t, v; u; K! s+ ~0 I* uWay of Life says: “For it is taught that in times of generosity, the rules of discipline may be
suspended,” and: “The great should not be supplanted by the less, and it is others’ good that is
6 h0 _3 C9 Z, A4 d; M: C  zthe highest goal.” Hence there are times a Bodhisattva is permitted to actually commit harmful
3 _% x0 h4 B5 @9 |8 \; Sacts of body and speech, provided the intention is pure bodhichitta. The Chapter on the Three
$ F5 c7 W/ e( j2 v2 E3 Z/ |& g/ cIncreasing Activities says: “The Bodhisattvas are permitted to commit the seven harmful
* l* `: B& J5 b$ e+ Z+ M; jactions.” Similar teachings can be found in The Sutra of Great Secret Skills.
0 |$ q& ]5 O% q$ |. ^0 N为了更多众生的利益，大悲商主为令其从无边轮回中得解脱，可杀短矛黑人；乐行童子为
+ Y) e' O7 c( I避免他人因贪己而死，可行不净行。所以，发心极其重要。如果没有清净的发心，表面行
: f+ q! o( b3 s% e8 k) b持善法，恰如缘木求鱼。
) m1 G7 [& B+ A" ]The story of Captain Great Compassionate Heart tells how the Captain killed the Black Spearman
( q. p. W) |, w# u. c! Nin order to save him from incalculable sufferings in samsara and, at the same time, to benefit
3 I' ^1 F% S) i) d/ A- E- ?many other beings. Brahmin Lover of the Stars, to save a maiden madly in love with him from
killing herself, broke his vow of chastity. Therefore, the most crucial point is the motivation.
& r$ I2 h8 T) I* f3 KDoing good deeds superficially without pure motivation is like climbing a tree to catch a fish.
$ Z. w  K. {% w1 _3 C* @壬午年二月二十六日　
2002年4月8日　
8 Y2 z" L1 w+ C1 z26th of February, Year of RenWu
April 8, 2002
1 O( d( A  I5 g/ n) y. B3 C, h