Teaching on Bodhicitta Practice
觀修菩提心的方法

怙主 果碩仁波切講授

觀修菩提心的方法

Kyabje Gosok Rinpoche
Teaching on Bodhicitta Practice

壹、菩提心的意涵

寂天菩薩嘗云：「人天導師釋迦牟尼佛降生於此世間，所傳授的一切教法，其核心即為菩提心，猶如奶酪是由牛乳所提煉的精華一般，菩提心亦為佛法的精髓。」判別戒律是否流傳於世間之依據，是以別解脫戒是否仍存在為標準；而判別大乘佛法是否存在之依據，則為菩提心是否仍傳揚不息為依歸。

菩提心的核心地位 / The Central Role of Bodhicitta
As the great master Shantideva once said: “The teachings imparted by Shakyamuni Buddha, the teacher of gods and humans, have as their essence bodhicitta—the aspiration to attain enlightenment for the benefit of all sentient beings. Just as butter is the essence extracted from milk, bodhicitta is the essence of the Dharma.” The presence of the Vinaya (monastic discipline) in the world is determined by whether the individual liberation precepts still exist. Similarly, the existence of Mahayana Buddhism is judged by whether bodhicitta continues to be taught and practiced.

菩提心主要之意涵有二：一、利他。二、證得正等正覺的圓滿菩提果位。其中，證得圓滿菩提的果位，乃是由小乘行者希求證得寂靜涅槃的精神衍生而來。由於希願能證得圓滿菩提，故大乘行者與小乘行者皆不住於輪迴，然而，大乘行者除了努力使自己得以從輪迴的痛苦中解脫之外，尚能以利他的精神，竭盡所能協助一切有情眾生皆能脫離輪迴的苦痛，由於此種由菩提心所生起利他的精神，使大乘行者能斷除僅求自利的心念，此與聲聞、緣覺聖眾安住於寂靜涅槃之中，時間長達數劫的情形，具有極大的差異。大乘行者由於思惟佛陀所證得色身的圓滿功德，能應一切有情眾生之因緣，示現各種化身以度化有情眾生，因此，大乘行者既不住於輪迴，亦不住於涅槃，此為大乘教法遠勝於小乘教法之處。大乘行者除能不安住於輪迴與涅槃之外，尚須思惟：除非自己證得佛的圓滿法身與色身，否則將不能圓滿利益一切有情眾生的功德。以此發心，從而令自己生起菩提心。

菩提心的兩大內涵 / The Two Key Aspects of Bodhicitta
Bodhicitta has two main aspects:

Altruism : The wish to benefit others.
Attaining Perfect Enlightenment : The aspiration to achieve the fully awakened state of Buddhahood.
The aspiration to attain perfect enlightenment stems from the Hinayana practitioners’ desire to achieve the peace of nirvana. Both Mahayana and Hinayana practitioners seek liberation from samsara, but Mahayana practitioners go further by cultivating an altruistic spirit that seeks not only their own liberation but also the liberation of all sentient beings from suffering. This altruistic spirit, born of bodhicitta, enables Mahayana practitioners to abandon self-centered concerns. In contrast, the noble ones of the Hinayana—Sravakas and Pratyekabuddhas—may dwell in the peace of nirvana for countless eons. Mahayana practitioners, however, contemplate the perfect qualities of the Buddha’s form body (rupakaya), which can manifest in various forms according to the karmic conditions of sentient beings, thereby guiding them to liberation. Thus, Mahayana practitioners neither dwell in samsara nor in nirvana, a key distinction that makes Mahayana teachings superior to Hinayana teachings.

Mahayana practitioners must also reflect deeply: unless they attain the perfect dharmakaya and rupakaya of a Buddha, they cannot fully benefit sentient beings. With this motivation, they generate bodhicitta.

菩提心是由利他的精神而發起，而利他的精神必須不斷修持慈心與悲心，淨除有情眾生的一切痛苦，使其能獲致一切安樂。眾生所面臨的痛苦與所悉求的安樂，並非僅止於眼前短暫的痛苦與安樂，而是必須協助有情眾生能淨除心續中的貪、瞋、癡煩惱，進而去除業障，斷除心續中一切煩惱習氣的種子，生起各種道次第的證量，從而證得究竟的圓滿佛果，若非如此，則利他的精神將流於片面而短暫，無法圓滿利益一切有情眾生的功德。

利他的深層意義 / The Deeper Meaning of Altruism
Bodhicitta arises from the spirit of altruism, which must be cultivated through continuous practice of loving-kindness and compassion. This involves removing all suffering from sentient beings and helping them attain every form of happiness. The suffering sentient beings face and the happiness they seek are not limited to temporary pain or fleeting pleasure. Instead, one must assist sentient beings in purifying their minds of greed, hatred, and ignorance, eliminating karmic obscurations, and eradicating the seeds of habitual afflictions. This leads to the generation of realizations at each stage of the path, culminating in the ultimate attainment of Buddhahood. Without such comprehensive effort, the spirit of altruism would remain superficial and temporary, unable to fully benefit all sentient beings.

行者欲使一切有情眾生能獲致暫時與究竟安樂的功德，首先必須去除自身的一切過患，從而證得佛的圓滿法身的功德，方能達致。行者欲應一切有情眾生的因緣，而示現各種應化身，必須證得佛的圓滿色身的功德，方能如願。此為行者發起菩提心之次第。

菩提心的修持次第 / The Stages of Generating Bodhicitta
If practitioners wish to bestow temporary and ultimate happiness upon all sentient beings, they must first eliminate all faults within themselves and attain the perfect qualities of the Buddha’s dharmakaya. To manifest in various forms suited to the karmic conditions of sentient beings, practitioners must also attain the perfect qualities of the Buddha’s rupakaya. This is the sequential process of generating bodhicitta.

行者若安住於涅槃寂靜之中，將無法圓滿利他的功德，故由於利他的精神，行者不住於涅槃；復因行者願能證得圓滿佛果，故不住於輪迴。大乘行者由於發起「為利眾生願成佛」的菩提心，故能同時捨離輪迴與涅槃，不住於兩者之中。

超越輪迴與涅槃 / Transcending Samsara and Nirvana
If practitioners dwell in the peace of nirvana, they cannot fully accomplish the work of benefiting others. Therefore, motivated by altruism, they do not abide in nirvana. Furthermore, because they aspire to attain full Buddhahood, they also do not dwell in samsara. Mahayana practitioners, inspired by the bodhicitta vow to “attain Buddhahood for the sake of sentient beings,” transcend both samsara and nirvana, abiding in neither.

大乘佛法之精神必須同時包含利他與證悟正等正覺，二者缺一不可，行者若僅求自己能證悟正等正覺，並不能成為一位大乘行者。小乘的聲聞、緣覺聖眾，亦執持自己所修持的方法與證得的果位，均是為了利益一切有情眾生，然而彼等所證悟之果位，並非是究竟圓滿的無上正等正覺，是故，唯有結合利他的精神與希求證悟正等正覺而修持，方能成為一位大乘行者。彌勒菩薩曾開示：「由利他而求菩提。」精闢地闡述菩提心的內涵乃是利他與希求證得圓滿菩提，行者由發起利他的強烈動機，希求自己能證得圓滿佛果的心願將隨之產生，願自己能證得佛果，以具足能力利益一切有情眾生。

大乘精神的完整性 / The Integrity of the Mahayana Spirit
The spirit of Mahayana Buddhism must include both altruism and the aspiration to attain supreme enlightenment; neither can be lacking. Practitioners who seek only their own enlightenment cannot be considered Mahayana practitioners. Although the noble ones of the Hinayana—Sravakas and Pratyekabuddhas—also hold that their practices and attainments are ultimately for the benefit of all sentient beings, the fruits they achieve are not the supreme and perfect enlightenment of Buddhahood. Therefore, only by combining altruism with the aspiration for supreme enlightenment can one become a true Mahayana practitioner. Maitreya Bodhisattva once taught: “Seek enlightenment through altruism.” This succinctly captures the essence of bodhicitta: altruism combined with the aspiration to attain perfect Buddhahood. By generating a strong motivation to benefit others, practitioners naturally develop the wish to attain Buddhahood so they can possess the capacity to benefit all sentient beings.

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貳、七重因果教授

一、教法的傳承

導師釋迦牟尼佛傳下無數修持菩提心的方法，主要的傳承可略分為：一、七重因果。二、自他相換。其中，七重因果教授是由彌勒菩薩開示於「攝大乘論」一書中，傳與無著菩薩，復由無著菩薩授與阿底峽尊者。自他相換教授則是記載於「華嚴經」之中，由文殊菩薩傳與龍樹菩薩，復由龍樹菩薩授與寂天菩薩。行者無論採用何種修心的方法，最終所欲生起的菩提心，其本質皆相同。二種修心方法的目的雖然相同，但自他相換教授適合心續中已累積修持菩提心習氣的利根行者，此種修心方法較七重因果教授艱深。亦有人認為自他相換教授包含七重因果教授的內涵，然而若詳加比較其修心的次第，仍可發現兩者存在些許差異，此一觀點說明二種修心方法可合而為一。

教法的傳承 / The Lineage of the Teachings
The Buddha, Shakyamuni, transmitted countless methods for cultivating bodhicitta. These teachings can be broadly categorized into two main lineages: the Sevenfold Cause and Effect Instruction and Exchanging Self and Others .

The Sevenfold Cause and Effect Instruction was taught by Maitreya Bodhisattva in the Mahayana Uttaratantra Shastra (Ratnagotravibhāga ) and passed to Asanga. It was then transmitted by Asanga to Atisha, who later brought it to Tibet.

The teaching of Exchanging Self and Others , on the other hand, is found in the Avatamsaka Sutra (Flower Garland Sutra ). This lineage was passed from Manjushri Bodhisattva to Nagarjuna, and later to Shantideva.

Although practitioners may use either method, the essence of bodhicitta that arises is ultimately the same. While both methods aim at the same goal, Exchanging Self and Others is more suited for advanced practitioners whose mindstreams are already familiar with the practice of bodhicitta. This method is considered more profound and challenging than the Sevenfold Cause and Effect Instruction .

Some scholars suggest that Exchanging Self and Others encompasses the essence of the Sevenfold Cause and Effect Instruction , but upon closer examination of their respective stages, subtle differences remain. This view highlights how the two methods can complement each other and, in some contexts, be integrated into a unified practice.

吾輩修行人過去未曾聽聞修持菩提心的教授，心續中亦未曾留有修持菩提心的習氣，若於修行之始，即以自他相換作為修心的方法，恐將難以生起覺受，故初次修學菩提心的行者，應以七重因果教授作為修心的方法較為適宜。

For those who have not previously studied or cultivated bodhicitta, attempting to begin with Exchanging Self and Others might prove too difficult and fail to generate genuine experience. Therefore, beginners are encouraged to start with the Sevenfold Cause and Effect Instruction , which provides a systematic and accessible approach.

二、教法名稱之由來與次第之安立

七重因果教授的名稱，來自於此教授有七項修心次第，前項次第為後項次第之因，後項次第為前項之果，由此命名為七重因果教授，其次第分別為：
一、知母
二、念恩
三、報恩
四、慈心（悅意慈）
五、悲心
六、增上意樂
七、菩提心。

教法名稱的由來與次第的建立 / The Origin of the Name and Stages of the Sevenfold Cause and Effect Instruction

The name “Sevenfold Cause and Effect Instruction” derives from its seven stages of practice, where each stage serves as the cause for the next, and each subsequent stage is the result of the preceding one. These stages are:

Recognizing all sentient beings as mothers (知母)
Recalling their kindness (念恩)
Wishing to repay their kindness (報恩)
Developing loving-kindness (慈心)
Developing compassion (悲心)
Generating the altruistic intention (增上意樂)
Generating bodhicitta (菩提心)

大乘教法的精髓在於菩提心，而大乘教法的根本在於悲心，行者修持大乘教法，必須由悲心開始修起，而修持悲心的方法即為知母、念恩、報恩、慈心。

行者欲生起菩提心，必須視救度其他有情眾生能離苦得樂，為自己責無旁貸之大任，此種超越僅求自己能獲致解脫的心念（增上即超越之意），而將救度眾生視為自己責任的精神，即為增上意樂；欲生起增上意樂，必須對深陷於輪迴無邊痛苦的眾生，感到極為不忍，從而生起悲憫心；欲生起悲憫心，必須能以歡喜心觀待一切有情眾生，視一切眾生皆如自己摯愛的親友，從而生起慈愛心；欲生起慈愛心必須了知於吾人無數次的輪迴之中，每一世均有一位母親，故每一位有情眾生皆可能曾經是吾人的母親，念及母親廣大無邊的恩澤，此刻卻深陷痛苦的漩渦之中，為人子者，若袖手旁觀，則無恥莫此為甚！故應當感念與報答母親的恩澤，從而生起慈愛心。

The essence of Mahayana Buddhism lies in bodhicitta, but its foundation is rooted in compassion. Practitioners must begin by cultivating compassion through specific meditative practices: recognizing sentient beings as mothers, recalling their kindness, wishing to repay their kindness, and developing loving-kindness.

To generate bodhicitta, practitioners must take full responsibility for liberating all sentient beings from suffering and guiding them to happiness. This sense of responsibility, transcending the desire for personal liberation, is known as altruistic intention (增上意樂) . To develop this intention, one must feel deep compassion for sentient beings trapped in the endless suffering of samsara. Compassion arises from loving-kindness, which in turn depends on viewing all sentient beings with affection, as if they were cherished family members. Loving-kindness itself is cultivated by recognizing that every sentient being has been our mother in countless past lives, remembering their boundless kindness, and resolving to repay it.

修心的要訣在於必須依循次第而修，唯有對前項次第生起覺受，方能修持其後的次第，終究能生起真實的菩提心。若未能依循次第而修，則所生起的慈心、悲心與菩提心，都將短暫而片面，無法隨時隨地對一切有情眾生任運生起慈心、悲心與菩提心，此乃由於未能對每一項修心次第如實生起覺受，由於基礎不穩固，故無法達致生起菩提心之目的。

The key to successful practice lies in following the stages sequentially. Only when one genuinely experiences a particular stage can progress to the next occur. Without adhering to this sequence, any loving-kindness, compassion, or bodhicitta generated will be fleeting and superficial, unable to arise spontaneously toward all sentient beings at all times. This is because the foundational stages were not firmly established, making the ultimate goal of generating bodhicitta unattainable.

行者過去未曾於心續中植下並串習修持菩提心的習氣，以致於此刻即使竭盡所能策勵自己能生起慈心、悲心與菩提心，仍感到十分困難，縱能生起時間亦極為短暫。由於過去生未能串習修持菩提心，所以今日未能生起菩提心；若此生再不依循次第精進修持，則將來必定仍一事無成。故行者應下定決心，努力依循次第串習修心，使自己能於每一項次第皆能生起覺受，有朝一日，必能生起真實的菩提心。

If practitioners have not cultivated the habit of practicing bodhicitta in past lives, even strenuous efforts in this life may yield only brief glimpses of loving-kindness, compassion, or bodhicitta. Since we did not practice these teachings in the past, we struggle to generate bodhicitta today. If we neglect to follow the stages diligently in this life, we will remain unaccomplished in the future. Therefore, practitioners must resolve to practice systematically, ensuring genuine experience at each stage, so that one day authentic bodhicitta will naturally arise.

七重因果次第之安立，除將前六項次第安立為生起菩提心之因，而菩提心為前六項次第之果，此一方式之外；亦有將增上意樂與菩提心安立為果，而將前五項次第安立為因的方式。後者如是安立的根據，即是由於大悲心為大乘教法的根本，以此精神而如是安立。

In addition to the standard presentation of the seven stages, there is an alternative arrangement where the first five stages are regarded as causes, and the final two—altruistic intention and bodhicitta —are regarded as results. This arrangement emphasizes the centrality of compassion in Mahayana practice, reflecting the profound spirit of the path.

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「入中論」嘗云：「悲性于佛廣大果，初猶種子長如水，常時受用若成熟，故我先贊大悲心。」大悲心為行者修持大乘教法的前、中、後三個時期的根本，亦為大乘佛法的種子。行者為何發心入於大乘之門？其原因即在於為使一切有情眾生皆能離苦得樂，祈願自己能證得圓滿佛果，以具足能力度化一切有情。故於修行之初，行者對眾生正不斷承受著巨大痛苦之情形，感到極為不忍，願能由自己承擔有情眾生的痛苦，此即於修行之初需生起大悲心的原因。行者唯有生起大悲心，方能入於大乘之門，成為大乘種性之一員。

大悲心的重要性 / The Importance of Great Compassion
The Madhyamakavatara states:
“Compassion is the seed, water, and ripened fruit of the Buddha’s vast attainment. Thus, I first praise great compassion.”

Great compassion is the foundation of a practitioner’s path in Mahayana Buddhism during the initial, intermediate, and final stages of practice. It is also the seed of Mahayana teachings. Why does a practitioner enter the Mahayana path? The reason lies in the aspiration to free all sentient beings from suffering and guide them to happiness, praying to attain perfect Buddhahood in order to possess the ability to benefit all beings. Therefore, at the beginning of practice, the practitioner must feel deep sorrow for the immense suffering that sentient beings endure and wish to take on their pain. This is why generating great compassion is essential at the outset of practice. Only by cultivating great compassion can one enter the Mahayana path and become a member of the Mahayana lineage.

行者發起願菩提心之後，必須修學各種難行的菩薩行，證悟各種道次第，以證得圓滿佛果，過程中，存在著無數的艱難險阻必須加以克服，若無大悲心的驅使，行者將無法通過重重的考驗與試煉。

大悲心推動修行的力量 / The Driving Force of Great Compassion
After generating aspirational bodhicitta, practitioners must engage in the challenging practices of the bodhisattva path and realize various stages of the path to attain perfect Buddhahood. Along the way, countless difficulties and obstacles must be overcome. Without the driving force of great compassion, practitioners would not have the strength to endure these trials and tribulations.

佛陀證悟圓滿菩提之後，由於悲憫無數的有情眾生，仍於輪迴中漂流不止，因此，佛陀並未入於涅槃之中，而不斷行持各種利益眾生的菩提事業，直至輪迴空盡為止，吾人今日仍能受用佛法的利益，此即源自佛陀永無止盡的大悲心。

佛陀的無盡大悲 / The Buddha’s Endless Compassion
After attaining perfect enlightenment, the Buddha, out of boundless compassion for sentient beings still trapped in samsara, refrained from entering parinirvana and continued to perform activities for the benefit of beings until samsara is emptied. Our ability to benefit from the Dharma today is due to the Buddha’s never-ending great compassion.

行者欲生起悲心，必須泯除將眾生區分為親友、怨敵、中庸（不相干）三類的分別心，將一切有情眾生視為自己最摯愛的獨子，以如是歡喜與平等之心觀待一切有情眾生，此即悅意慈心。

悅意慈心的特質 / The Nature of Affectionate Loving-Kindness
To generate compassion, practitioners must eliminate the distinctions they make between loved ones, enemies, and neutral beings, viewing all sentient beings as their most cherished child. With joy and equanimity, they regard all beings with affection. This is called affectionate loving-kindness (悅意慈) .

慈心可分為「悅意慈」與「令具樂慈」（願眾生皆能具足一切安樂）二種，悅意慈必須於悲心之前生起，令具樂慈則可於悲心之前或之後生起，此為慈心與悲心的因果關係。往昔，吾於國外演講時，曾有一位聽眾認為悲心的生起較慈心容易，故其認為悲心的次第應安立於慈心之前。彼能有如是之見解，表示曾深入思惟慈心與悲心，實屬不易！此見解即將令具樂慈安立於悲心之後，故令具樂慈與悲心之次第，並無決定，然而，悅意慈之次第必然須安立於悲心之前，行者唯有生起悅意慈能平等觀待一切有情眾生之後，方能進而生起真正的大悲心。

慈心與悲心的次第 / The Sequence of Loving-Kindness and Compassion
Loving-kindness can be divided into two types: affectionate loving-kindness (悅意慈) and wishing beings to have happiness (令具樂慈) . Affectionate loving-kindness must arise before compassion, while wishing beings to have happiness can arise either before or after compassion. This illustrates the causal relationship between loving-kindness and compassion.

In the past, while teaching abroad, I encountered a listener who believed that compassion is easier to generate than loving-kindness and therefore suggested that compassion should precede loving-kindness in the sequence of practice. This insight demonstrates deep reflection on the relationship between loving-kindness and compassion, which is commendable. Such a view places wishing beings to have happiness after compassion, meaning the sequence of these two is not fixed. However, the sequence of affectionate loving-kindness must always come before compassion. Only by generating affectionate loving-kindness and viewing all sentient beings equally can practitioners then give rise to genuine great compassion.

觀修悅意慈之前，必須修持知母、念恩、報恩三項次第，而修持知母之前，必須修持平等捨心作為前行。修持平等捨心猶如建築房屋之前，必須先將地面整平，土地整平之後，方能於其上堆砌建材。吾人皆貪愛自己所喜愛的對象與瞋恨所厭惡的對象，此種不平等的分別心，即為修持平等捨心時，必須加以對治與去除的惡習。平等捨心可略分為行捨、受捨、無量捨三種。行捨即指吾人於行為上，應遠離貪取、厭惡、漠不關心等分別；受捨即指吾人於感受上，應遠離苦受、樂受、捨受（不苦不樂受）等分別；此處行者所要修習的是無量捨心。

平等捨心的基礎 / The Foundation of Equanimity
Before meditating on affectionate loving-kindness, practitioners must cultivate the three preliminary stages: recognizing sentient beings as mothers (知母 ), recalling their kindness (念恩 ), and wishing to repay their kindness (報恩 ). Before practicing recognizing sentient beings as mothers, one must first cultivate equanimity (平等捨心) as a foundational practice.

Cultivating equanimity is like leveling the ground before building a house. Only when the ground is level can materials be stacked upon it. We tend to cling to what we like and reject what we dislike, creating an unequal mindset. This bias must be addressed and eliminated when cultivating equanimity.

Equanimity can be broadly categorized into three types:

Action equanimity (行捨) : Avoiding attachment, aversion, and indifference in behavior.
Feeling equanimity (受捨) : Avoiding distinctions based on feelings of pleasure, pain, or neutrality.
Limitless equanimity (無量捨) : The type of equanimity that practitioners focus on here, which extends boundlessly to all sentient beings without discrimination.

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（一）七重因果教法之前行—平等捨心

平等捨心不僅是一切道次第證量與功德生起的基礎，亦是去除痛苦與獲致安樂的根源。佛法的精髓是菩提心，欲生起菩提心必須先生起悲心，欲生起悲心則必須先具足平等捨心，因此，平等捨心乃是行者生起各種道次第的證量與功德的基礎，且能證得究竟安樂的圓滿佛果。吾人由於未能生起平等捨心，任運生起的心念，皆是貪取自己所喜愛的對象與瞋恨自己所厭惡的對象，由此而造作種種惡業，導致須承受惡業的苦果，因此，行者若能生起平等捨心，則能遮止煩惱生起之門，免於繼續造作惡業，從而斷除一切痛苦的根源。

平等捨心的重要性 / The Importance of Equanimity
Equanimity is not only the foundation for generating all stages of realizations and virtues but also the root cause for eliminating suffering and attaining happiness. The essence of the Dharma lies in bodhicitta, which requires the prior cultivation of compassion. To generate compassion, one must first possess equanimity. Therefore, equanimity serves as the basis for practitioners to develop realizations and virtues at each stage of the path and ultimately attain the perfect happiness of Buddhahood. Due to our inability to cultivate equanimity, our spontaneous thoughts are often driven by attachment to what we like and aversion to what we dislike. These mental habits lead to the creation of negative karma, resulting in the experience of its painful consequences. By cultivating equanimity, practitioners can close the door to afflictions, avoid creating further negative karma, and thereby cut off the root of all suffering.

修持平等捨心的方法可略分為二種：
1、（1）首先觀想面前有中庸（非親非怨）的有情眾生，思惟若隨意傷害非親非怨的有情眾生，乃是極為瘋狂的舉動，故不應對彼等造成傷害。復思惟彼等過去或許曾經對吾人具有深厚的恩德，故不應對其漠不關心。

修持平等捨心的第一步：對中庸眾生的態度 / The First Step: Attitude Toward Neutral Beings
The methods for cultivating equanimity can be broadly divided into two categories:

First , visualize a neutral sentient being—one who is neither a friend nor an enemy—in front of you. Reflect that harming such a being would be an extremely irrational act, and thus, one should refrain from causing harm. Furthermore, consider that this person may have been of great benefit to you in the past, so it is inappropriate to remain indifferent toward them.

（2）其次，觀想面前有摯愛的親友，思惟貪愛與執著，乃是將吾人繫縛於輪迴大海之中的枷鎖。由於貪愛與執著所產生的過患，使吾人生生世世於輪迴中流轉不止，不得解脫。吾人對親友產生貪愛與執著，並非全然由於親友對吾人有任何利益，而是由於吾人過去所串習貪愛的習氣，因而對彼等心生貪愛與執著，且此刻對吾人有飲食、醫藥、衣服、臥具等利益的親友，過去或許曾經對吾人造成極大的傷害，此刻僅對吾人略施小惠，吾人即對其心生貪愛，此為極不合理的行為，故應遮止與捨棄對親友的貪愛與執著。

修持平等捨心的第二步：對親友的態度 / The Second Step: Attitude Toward Loved Ones
Next, visualize a close loved one—such as a family member or dear friend—in front of you. Reflect that attachment and clinging are the chains that bind us to the ocean of samsara. The faults arising from attachment and clinging cause us to wander endlessly through cyclic existence without liberation. Our attachment to loved ones is not solely due to their benefits to us but rather stems from habitual tendencies of craving cultivated in the past. For instance, someone who currently provides us with food, medicine, clothing, or shelter may have caused us great harm in the past. Now, merely because they offer some small benefit, we become attached to them—a highly unreasonable reaction. Therefore, we should abandon attachment and clinging to loved ones.

（3）最後，觀想面前有怨恨的仇敵，思惟由於瞋恨造成自己與他人皆須承受痛苦的巨大過患，入菩薩行論嘗云：「莫如瞋恨罪業深。」故不應對其心生瞋恨，而應平等視之。吾人對怨敵心生瞋恨，並非完全由於怨敵對吾人造成傷害，其中有部分情形是他人並未傷害自己，而自己卻由於過去所串習的煩惱習氣，而對怨敵生起瞋恨心。例如，原先經濟狀況相近、和睦相處的兩個家庭，若其中一家因為從商致富，兩家之間出現貧富差距，原本和睦的鄰居，可能逐漸冷淡，甚至不相往來。即使面臨他人傷害自己的情境，亦應思惟此刻彼等雖傷害吾人，然而彼等過去或許曾經犧牲生命以保護吾人，如此難以回報的深厚恩德，如何能對其心生瞋恨呢？

無論由吾人或其他有情眾生的觀點，對中庸、親友、怨敵生起冷漠、貪愛、瞋恨的心念，皆屬不智且不合理，此因眾生受業力與習氣的牽引，皆心性不定且身不由己，彼等並無法自主決定成為吾人的親友或仇敵，猶如三位飢渴交迫、衣衫襤褸的乞丐同時向吾人乞討，對吾人而言，彼等皆是亟需救助的對象；對彼等三人而言，皆渴求吾人施以援手，若吾人以分別心，僅對其中一位（親友）布施飲食衣物，卻對其他二人視而不見，甚至予以喝斥，此等心念與行為，乃極不合理！有情眾生為心續中的煩惱與業障所驅使，此刻所處之悲慘情境亦與乞丐相去不遠，故吾人應捨棄分別與不平等的心念，而能平等觀待之。

修持平等捨心的第三步：對怨敵的態度 / The Third Step: Attitude Toward Enemies
Finally, visualize an enemy—someone you harbor resentment toward—in front of you. Reflect that hatred causes immense suffering for both oneself and others. As stated in A Guide to the Bodhisattva’s Way of Life : “There is no greater sin than hatred.” Therefore, we should not harbor hatred but instead view this person with equanimity. Our anger toward enemies is not always due to their harmful actions; sometimes, it arises from our own habitual afflictions, even when no harm has been done. For example, consider two families who were once financially similar and lived harmoniously. If one family becomes wealthy through business, a gap in wealth may arise, leading to estrangement and eventual disconnection. Even when faced with harm from others, we should reflect that while they may harm us now, they might have sacrificed their lives to protect us in the past. How can we harbor hatred toward those who have shown such immeasurable kindness?

From our perspective or that of other sentient beings, harboring indifference, attachment, or hatred toward neutral beings, loved ones, or enemies is unwise and unreasonable. Sentient beings, driven by karma and habitual tendencies, lack autonomy over their circumstances and cannot choose whether to be our friends or enemies. They are like three destitute beggars—starving, thirsty, and ragged—who simultaneously approach us for help. From our perspective, all three are equally in need of assistance. From their perspective, all three equally yearn for our aid. If we discriminate, offering food and clothing only to one (a loved one) while ignoring or even scolding the others, such thoughts and actions are utterly unreasonable. Sentient beings, driven by afflictions and karmic obscurations, find themselves in dire situations akin to those of beggars. Thus, we should abandon discrimination and cultivate an attitude of equanimity toward all.

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2、觀想怨、親、中庸三類眾生同時現前，中庸者位於行者前方，親友位於右方，怨敵位於左方，同樣以前述的觀修方法，修持平等捨心。

行者可視何種方法較易觀修與生起覺受，作為抉擇觀修方法的依據。

觀修怨、親、中庸三者的平等捨心 / Meditating on Equanimity Toward Enemies, Loved Ones, and Neutral Beings
Visualize three groups of sentient beings simultaneously present before you: neutral beings in front, loved ones to your right, and enemies to your left. Using the methods described earlier, cultivate equanimity toward all three groups.

Practitioners can choose the method that is easier for them to visualize or that generates stronger realizations as the basis for their practice.

如是觀修之後，行者可進而思惟人生的過程中，利害無常（此刻利益吾人的眾生，過去可能曾經傷害吾人；而此刻傷害吾人的眾生，過去或許對吾人深具大恩，眾生對吾人造作利益或傷害，實屬不定）、怨親無常（人生的過程中，常有親友反目成仇或怨敵成為摯友之事）二種現象，怨、親、中庸三者亦是變幻不定，以此思惟使平等捨心更加堅定。

思惟利害與怨親的無常性 / Reflecting on the Impermanence of Benefit, Harm, and Relationships
After meditating in this way, practitioners can further contemplate two phenomena in life:

1.The impermanence of benefit and harm : Those who benefit us now may have harmed us in the past, and those who harm us now may have once been our greatest benefactors. The actions of sentient beings toward us are unpredictable and uncertain.
2.The impermanence of relationships : In life, it is common for close friends to become enemies or for enemies to become close friends.
Reflecting on these truths helps practitioners understand that enemies, loved ones, and neutral beings are all subject to change. This contemplation strengthens equanimity.

佛經中記載：佛陀曾教導一位極為慳吝的弟子，以左手拿起自己的財物，交給右手，並觀想左手是自己，右手是其他眾生，以此方法對治慳吝。作為一位佛法的修學者，對於所曾經聽聞與思惟的教法，必須戮力實踐，使心續能逐步產生體悟，此為獲致成就的唯一途徑。若未能努力實修，縱然博學多聞，所能產生的功德與利益，仍屬微薄而有限！故行者當依四無量心所云：「願一切眾生遠離愛惡親疏，住平等捨。」如滿月一般毫無闕漏的平等觀待一切眾生，不棄捨任何一位眾生。

實修的重要性與四無量心的指導 / The Importance of Practice and the Guidance of the Four Immeasurables
In the sutras, it is recorded that the Buddha once taught an extremely miserly disciple by instructing him to take an object from his left hand and give it to his right hand, while visualizing the left hand as himself and the right hand as other sentient beings. This method was used to counteract his attachment to possessions.

As practitioners of the Dharma, we must diligently put into practice the teachings we have heard and contemplated, gradually generating realizations in our mindstreams. This is the only path to attainment. Without diligent practice, even extensive learning and intellectual understanding will yield only meager and limited benefits.

Thus, practitioners should follow the guidance of the four immeasurables: “May all sentient beings be free from attachment, aversion, closeness, and distance, and abide in equanimity.” Like a full moon without any blemish, they should equally regard all sentient beings without abandoning anyone.

密法的修持常以圓滿的月輪之上有一十字金剛杵為象徵，圓滿的月輪即代表世俗菩提心，唯有對一切有情眾生具足平等捨心，方能生起各種瑜伽次第（生起、圓滿次第）的證量，若未能具足平等捨心，則無法遮止貪愛與瞋恨等煩惱，如此，將對任何地道功德的生起形成障礙，使行者無法生起悲心與菩提心，故行者不應棄捨任何自己所不喜愛的有情眾生，彼等正是行者能否生起平等捨心的關鍵，亦為能否生起各種瑜伽次第證量的根源。

平等捨心與密法修行的關係 / The Relationship Between Equanimity and Vajrayana Practice
In Vajrayana practice, the symbol of a full moon with a crossed vajra above it is often used. The full moon represents relative bodhicitta, which is cultivated through equanimity toward all sentient beings. Only by developing equanimity can practitioners generate the realizations of the various stages of yoga (generation and completion stages). Without equanimity, it is impossible to stop afflictions such as attachment and aversion, which create obstacles to the arising of any spiritual attainments. Practitioners will also fail to generate compassion and bodhicitta. Therefore, practitioners should not abandon any sentient beings they dislike, as these beings are the key to cultivating equanimity and the root of generating realizations in the stages of practice.

人天導師 釋迦牟尼佛於「無盡慧經」中，嘗云：「大德舍利弗，又諸菩薩，大悲無盡。所以者何？是前導故。大德舍利弗，如息出入是人命跟之所前導，如是諸菩薩所有大悲，亦是成為大乘前導」大悲心猶如種子，能長出茂盛的枝葉與豐碩的果實，行者能否生起各種地道功德，使自他一切有情能獲致安樂，其關鍵在於行者能否生起大悲心。「戒經」亦云：「廣大教理法海中，若欲抉擇最要者，恆以大悲心為最先。」大悲心是一切教法的精髓，行者若能於心續中如實生起大悲心的體悟與證量，即猶如手中持有「如意寶」能圓滿所有的希願一般，能通達一切的教法，行者若能精進修持大悲心，即猶如轉輪聖王馬車所到之處，百萬雄軍皆隨侍在側護衛一般，能獲致菩薩與佛陀的證量與功德。

大悲心的核心地位 / The Central Role of Great Compassion
In the Sutra of Boundless Wisdom , Shakyamuni Buddha said to Venerable Shariputra: “Great compassion is inexhaustible. Why? Because it is the guide. Just as the breath sustains life, so too does great compassion guide the bodhisattva path.”

Great compassion is like a seed that grows into lush branches and abundant fruit. Whether practitioners can generate the various attainments and virtues of the path, bringing happiness to themselves and others, depends on whether they can cultivate great compassion. The Vinaya Sutra also states: “In the vast ocean of teachings, if one seeks the most essential, it is always great compassion that comes first.”

Great compassion is the essence of all Dharma teachings. If practitioners can genuinely generate the realization and attainment of great compassion in their mindstreams, it is like holding a “wish-fulfilling jewel” that can fulfill all aspirations, enabling them to comprehend all teachings. If practitioners diligently cultivate great compassion, it is like the chariot of a universal monarch, surrounded and protected by a million soldiers wherever it goes, leading to the attainments and virtues of bodhisattvas and Buddhas.

菩提心是決定行者能否入於大乘之門的關鍵，大悲心是菩提心的基礎，大悲心復由利他之心而來，故行者必須於起心動念之間，恆常不離利他之心。

菩提心、大悲心與利他的關係 / The Relationship Between Bodhicitta, Great Compassion, and Altruism
Bodhicitta is the key to entering the Mahayana path, and great compassion is its foundation. Great compassion arises from altruism. Therefore, practitioners must constantly maintain an altruistic mindset in every thought and action.

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（三）知母

七重因果修心教授的第一項次第為「知母」，「知母」可由教理與口傳二方面加以說明，此處以吾人的意識最初入住母胎的過程，來論證眾生皆曾為吾人之母親。吾人由於意識入住母胎，而取得此世的生命，然而意識是相續不斷如瀑流一般，此剎那的意識產生的近取因，無法從外在的色法（物質）產生，而是延續前一剎那的意識而產生，外在的色法只能做為意識產生的助緣，故目前有部分科學家聲稱人類有能力複製新的生命，此種說法並不正確。人類藉由科技的力量，能複製身體的器官，然而卻無法由此途徑，製造動物的意識，只因意識必須延續前一刻的意識而來，無法藉由科技創造出新的意識。

知母的意義與論證 / The Meaning and Reasoning Behind “Recognizing Sentient Beings as Mothers”
The first stage of the Sevenfold Cause and Effect Instruction is “Recognizing sentient beings as mothers” (知母) . This teaching can be explained through both scriptural reasoning and oral transmission. Here, we will use the process of consciousness entering the womb at the beginning of this life to demonstrate that all sentient beings have been our mothers in past lives.

Our current life began when our consciousness entered the mother’s womb. Consciousness is a continuous stream, like a river, where each moment of consciousness arises as the immediate cause of the next. This continuity cannot originate from external material substances (色法), which can only serve as contributing conditions. Therefore, some scientists’ claims that humans can create new life through technology are incorrect. While science can replicate physical organs, it cannot create consciousness, as consciousness must arise from the continuity of the previous moment of consciousness. It cannot be artificially created through technology.

佛經中，以新舊兩盞燭火為譬喻，當舊的蠟燭燃盡，將燭火引至新的蠟燭之上，則新燭火是舊燭火的延續，然而卻不能據此成立新燭火與舊燭火相同，吾人前世或許投生為畜生、或許生為天神，此生獲得人身，不可認為此生的意識即是畜生或天神的意識，而僅能成立此生的意識是畜生或天神意識的延續。

行者思惟意識能否突然產生？若能突然產生而不需近取因，則學習即喪失其意義。此因突然產生的意識是片段而不連貫的，此刻學習的成果無法累積至下一刻，此與事實相違背，故能成立意識是延續不斷的過程，此刻的意識是延續前一刻的意識而來，今天的意識是延續昨天的意識而來，如是回溯至吾人最初入住母胎的意識（羯羅藍位），亦是延續前一刻（前世）的意識而來，依此不斷推演，能成立吾人有無數的過去世之結論。

意識的連續性與前世今生的關係 / The Continuity of Consciousness and Past Lives
In the sutras, the Buddha uses the analogy of two candles: when an old candle burns out, its flame is transferred to a new candle. The new flame is a continuation of the old flame, but it cannot be said that the new flame is identical to the old one. Similarly, although we may have been born as animals or gods in past lives, and now we are human, it does not mean that our current consciousness is the same as that of an animal or god. Instead, it means that our current consciousness is a continuation of those past streams of consciousness.

Practitioners should reflect on whether consciousness could arise suddenly without a prior cause. If consciousness could arise spontaneously, then learning would lose its purpose. A spontaneously arising consciousness would be fragmentary and discontinuous, unable to accumulate knowledge or skills from one moment to the next. This contradicts reality. Therefore, it is established that consciousness is a continuous process, with each moment of consciousness arising from the previous one. Today’s consciousness arises from yesterday’s, and so on, tracing back to the moment when our consciousness first entered the womb (the kalala stage). That initial consciousness was also a continuation of the consciousness from the previous life. By extending this reasoning, we conclude that we have had countless past lives.

吾人既有無數的過去世，每一世皆有軀體，在四種出生型態（胎生、卵生、濕生、化生）之中，胎生與卵生皆需要母親，故吾人曾有無數的母親，且每一世的母親不可能皆是同一人，由此成立一切有情眾生皆曾身為吾人的母親，且可能不止一次身為吾人的母親。

以地球上的有情眾生為例，地球處於成、住、壞、空的循環過程之中，當地球壞滅歸空、尚未生成之前，原先存在於地球上的有情眾生的意識，可能往生天界乃至其他三大部洲（東勝身洲、西牛賀洲、北俱盧洲），意識是如此延續不斷，一次又一次的入住母胎，取得一世又一世的生命，故佛經中提及：若以柏子（柏樹的種子）計算吾人過去生母親的數量，即使數盡如大地所有塵土的數目，依然無法窮盡。

無數母親的推演 / The Deduction of Countless Mothers
Since we have had countless past lives, and in each life we have had a body, we must have been born through one of the four types of birth: womb-born, egg-born, moisture-born, or transformation-born. Among these, womb-born and egg-born require a mother. Thus, we have had countless mothers across our past lives, and it is impossible that the same person has been our mother in every life. From this, it follows that all sentient beings have been our mothers at some point, and likely multiple times.

For example, consider the beings on Earth, which undergo cycles of formation, existence, destruction, and emptiness. When Earth is destroyed and before it is reformed, the consciousness of beings on Earth may have taken rebirth in the heavens or in other continents (such as Uttarakuru, Jambudvipa, etc.). Consciousness continues unbroken, repeatedly entering the womb and taking on new lives. As the sutras teach, if we were to count the number of our past mothers using mustard seeds (柏子), even exhausting the number of particles of dust on Earth would not suffice to enumerate them all.

過去世的母親與今生的母親對於吾人的呵護、疼愛，沒有絲毫的差別，吾人如何能以分別心觀待對自己具足深厚恩澤的如母有情呢？即使此生無法認得過去世的母親，仍無法改變有情眾生皆曾不止一次身為自己的母親，對自己具足大恩的事實，故不應以分別心觀待一切有情眾生，視一切有情眾生與此生的母親無有差別，若未能如此，即與不認識此生的母親的情形相同。

平等看待如母有情 / Viewing All Sentient Beings as Our Mothers
Our past mothers cared for and loved us just as deeply as our present mother. How, then, can we differentiate between sentient beings who have all been our mothers? Even if we do not recognize our past mothers in this life, the fact remains that all sentient beings have been our mothers, and they have shown us immense kindness. Therefore, we should not view sentient beings with discrimination but regard them all as equal to our present mother. Failing to do so is akin to failing to recognize our own mother in this life.

行者修持「知母」時，應先由週遭容易令自己生起貪愛與瞋恨的眾生作為修持的對象，然後由近而遠逐步擴展，較為容易生起覺受；不宜由遠而近，將心念專注於中庸的有情，卻將與自己較為親近的有情棄而不顧。依親友、怨敵、中庸的觀修順序，作為觀修「知母」的對象，視此三類有情眾生的本質皆與此生的母親相同。

修持「知母」的方法 / The Method of Practicing “Recognizing Sentient Beings as Mothers”
When practicing “Recognizing sentient beings as mothers,” practitioners should start with beings close to them—those who easily evoke attachment or aversion—and gradually expand outward. This approach makes it easier to generate realizations. It is not advisable to start with neutral beings while neglecting those closer to us. Following the sequence of friends, enemies, and neutral beings, practitioners should regard all three types of sentient beings as essentially the same as their present mother.

欲生起菩提心須先修持「知母」的原因，在於菩提心由大悲心而來，而大悲心由悅意慈心而來，悅意慈心是由念恩與報恩心而來。母親是吾人所有親眷中，最為親近且恩澤最為深厚的人，故修持「知母」最易引發念恩與報恩心，從而逐步引發悅意慈心、大悲心乃至菩提心。

「知母」與菩提心的關係 / The Relationship Between “Recognizing Sentient Beings as Mothers” and Bodhicitta
The reason for practicing “Recognizing sentient beings as mothers” before generating bodhicitta is that bodhicitta arises from great compassion, which in turn arises from affectionate loving-kindness. Affectionate loving-kindness is cultivated through the practices of remembering and repaying kindness. Among all our relatives, our mother is the closest and most kind. Therefore, practicing “Recognizing sentient beings as mothers” is the easiest way to generate gratitude and the wish to repay kindness, which then leads to affectionate loving-kindness, great compassion, and ultimately, bodhicitta.

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（四）念恩

觀修「念恩」必須以「知母」的修持為基礎，行者由認知一切眾生皆曾不止一次身為自己的母親，進而思惟一切眾生皆與此生的母親相同，對自己具足生育、教養的無盡慈愛，如是感念如母有情的深厚恩澤。觀修之時，不宜將如母有情觀想為具足極大力量之人，而應將其觀想為飽受病苦煎熬而虛弱不堪的情形。無論觀修何種教法，皆須使自己融入所觀修的情境，猶如身歷其境一般，生起真實的覺受，例如，觀修三惡道的痛苦時，行者必須使自己如切身感受到烈火燒炙、寒冰凍裂、飢火中燒等巨大的苦楚，使自己對三惡道生起極度畏懼的心念，觀修「念恩」時，亦須如此。使自己觀修猶如處於母親腹中、懷中，如是觀修母親的生育與養育之恩。切不可如觀看壁畫一般，境我二分，事不關己，如此將無法生起任何覺受，亦無法由此觀修而生起任何證量。

觀修「念恩」的基礎與重要性 / The Foundation and Importance of “Recalling Kindness”
The practice of “Recalling kindness” (念恩) must be based on the prior cultivation of “Recognizing sentient beings as mothers” (知母) . Practitioners, having recognized that all sentient beings have been their mothers in countless past lives, should reflect that these beings are no different from their present mother, who has shown them boundless love through giving birth and raising them. By contemplating the profound kindness of these mother-like sentient beings, practitioners can cultivate gratitude.

When practicing this meditation, one should not visualize these mother-like beings as powerful or strong but rather as frail and suffering from illness or hardship. Regardless of the teaching being practiced, it is essential to immerse oneself fully in the visualization, as if personally experiencing the situation. For example, when meditating on the sufferings of the three lower realms, practitioners must vividly feel the intense pain of burning fires, freezing cold, or unbearable hunger. Similarly, when practicing “Recalling kindness,” one must imagine being in the womb or cradled in the arms of one’s mother, deeply reflecting on her acts of giving birth and nurturing.

It is crucial not to remain detached, like observing a painting, where the subject and oneself remain separate. Such detachment will fail to generate any genuine realization or spiritual attainment.

觀修「念恩」的次第，可分為初、中、後三個時期。初時，觀修母親懷胎之後，一舉一動皆甚為不便，即使簡單的行動（如翻身、入座、起身…），對懷孕的母親而言，均是沉重的負擔，然而，母親卻不以為苦。飲食起居亦須受到諸多限制，為了保護腹中胎兒，一舉一動皆須和緩；許多過去喜愛的食物，惟恐對胎兒產生不良的影響，皆捨棄不食，凡此種種，皆出於無私而偉大的母愛。

吾人試想：若身體背負一、 二公斤 重的東西，莫說一日，僅數小時，吾人即感到疲倦、累贅而失去耐性，而母親卻須於懷胎的過程中（妊娠的最後三個月，負擔尤其沉重），日日如此，若非母親如此小心翼翼地保護胎兒，吾人今日如何能平安誕生、擁有健康的身體乃至有緣修學佛法呢？縱使承受著諸多不便與痛苦，母親仍不以為意，胎兒誕生的那一刻，母親如獲至寶，所有的痛苦皆一掃而空，滿心喜悅地迎接胎兒的到來。

初期：懷胎之恩 / Early Stage: The Kindness During Pregnancy
The practice of recalling kindness can be divided into three stages: early, middle, and later.

In the early stage , reflect on the mother’s condition after becoming pregnant. Every movement becomes inconvenient, even simple actions like turning over, sitting down, or standing up become heavy burdens for her. Yet, she does not complain. Her diet and daily activities are restricted to ensure the safety of the fetus. She avoids foods she once enjoyed if they might harm the child. All these sacrifices stem from her selfless and profound maternal love.

Consider this: if we were to carry an object weighing one or two kilograms for just a few hours, we would feel tired and impatient. Yet, a mother carries this weight throughout her pregnancy, especially during the last three months when the burden is heaviest. If not for her careful protection, how could we have been born safely, with healthy bodies, and the opportunity to study the Dharma? Despite enduring numerous inconveniences and pains, she does not consider them hardships. When the child is finally born, her joy is overwhelming, and all her suffering vanishes in an instant.

胎兒平安出生之後，母親無微不至的呵護，教導孩兒吃、喝、走路、講話…等各種生活技能，擔心孩兒的身體健康，一旦孩兒身體不適，即四處求醫，廢寢忘食地照顧著孩兒，將最好的食物留給孩兒，如是廣大的恩澤，不勝枚舉，此為中期之母恩。

孩兒逐漸成長之後，母親若僅為自己謀求溫飽，則無須奔波勞碌，然而為了提供孩兒更為良好的生活條件，遂必須勤奮工作，與他人競爭逐利，縱使造做諸多惡業，來是須墮入三惡道受苦，亦在所不惜！僅求能積攢更多的財富，使孩兒能過著優渥舒適的生活，為孩兒犧牲自己的青春，甚至背負了諸多罪業，亦不以為苦，此為後期之母恩。

中期：養育之恩 / Middle Stage: The Kindness of Nurturing
After the child is born, the mother provides meticulous care, teaching the child essential life skills such as eating, drinking, walking, and speaking. She worries about the child’s health and seeks medical help tirelessly whenever the child falls ill. She sacrifices her own comfort, staying up late and losing sleep to care for the child. She reserves the best food for the child, demonstrating boundless kindness. These acts of love are too numerous to count. This is the middle stage of a mother’s kindness.

後期：犧牲之恩 / Later Stage: The Kindness of Sacrifice
As the child grows older, the mother, who could otherwise live a simpler life focused only on her own needs, works tirelessly to provide better living conditions for the child. She competes with others for resources and wealth, even committing negative actions that may lead to rebirth in the lower realms. Despite this, she willingly endures such consequences, striving to accumulate wealth so the child can live comfortably. She sacrifices her youth and bears many burdens, yet does not consider it suffering. This is the later stage of a mother’s kindness.

然而，子女長大成人之後，或因事業有成，擁有財富、權勢、地位，遂認為自己很了不起，完全不感念母親養育的恩澤，此種觀念謬誤甚深。試想吾人今日所擁有的能力，乃是後天逐漸培養而成，而非與生俱來，若無母親的養育之恩，吾人如何能擁有今日的能力？不僅人類的母親如此，即使是其他動物的母親，雖然彼等因軀體、能力等種種條件與人類不同，而無法給予子女無微不至的呵護，但對於子女的慈愛之心，與人類並無二致，此種情形可由拍攝動物日常生活的紀錄影片中得知。

感恩的重要性與普遍性 / The Universality and Importance of Gratitude
However, after growing up, some children, having achieved success, wealth, power, or status, may think highly of themselves and forget the kindness of their mother’s nurturing. This attitude is deeply mistaken. Reflect on the fact that our abilities today are cultivated gradually through upbringing, not innate. Without our mother’s kindness, how could we possess these abilities?

This maternal love is not limited to humans. Even animal mothers, though differing in physical and mental capacities, show no less love for their offspring than human mothers. This can be observed in documentaries capturing the daily lives of animals. Their protective instincts and sacrifices for their young mirror the kindness of human mothers.

行者觀修念恩時，最初應以自己的父母親為觀修的對象，思惟父母親對自己的養育之恩，然後，逐步擴及週遭的親友，次則擴及中庸的有情，最後，觀修的對象擴展至怨敵，此為念恩的觀修方法。

觀修「念恩」的方法 / The Method of Practicing “Recalling Kindness”
When practicing “Recalling kindness,” practitioners should begin by focusing on their own parents, reflecting deeply on their kindness in raising them. Then, gradually extend this reflection to include friends and relatives, followed by neutral beings, and finally, even enemies. This is the method for practicing “Recalling kindness.”

By expanding the scope of gratitude in this way, practitioners can break down barriers of attachment and aversion, cultivating a universal sense of gratitude toward all sentient beings. This lays the foundation for generating compassion and bodhicitta.

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（五）報恩

行者若能於「知母」的修心方法，如實生起覺受，則容易趣入「念恩」的修持；若能於「念恩」的修心方法，如實生起覺受，則容易發起報恩之心。

報恩的意義與重要性 / The Meaning and Importance of Repaying Kindness

If practitioners can genuinely generate realizations through the practice of “Recognizing sentient beings as mothers,” they will naturally progress to practicing “Recalling kindness.” If they can genuinely generate realizations through “Recalling kindness,” they will easily develop the aspiration to repay kindness.

眾生由於受無明的蔽障與煩惱業障的折磨，身心均備受煎熬，且衰弱不堪！猶如喪失心智（意識受貪、瞋、癡的役使無法自主，在輪迴中流轉不止）、眼盲（看不見、認不清往生人天善趣的道路）、身罹重病（受煩惱與業障的摧折，承受著身心惱熱的痛苦）、怒火（瞋心）與飢渴之火（貪心）中燒、肩負重擔（造做了深重的惡業）、缺乏柺杖作為支柱（沒有眾生協助其遠離痛苦）、無人導引方向（沒有善知識導引其自輪迴中出離）的老婦，步履蹣跚地向著懸崖（三惡道）顛顛倒倒、跌跌撞撞（如母有情不知行善止惡，所作所為皆是惡業）地跛行而去，身陷險境而不自知，眼看即將自懸崖頂端墬下，當此危急的時刻，即使是與老婦非親非故的陌生人，尚且能生起惻隱之心，而伸出援手，為人子女者，豈能坐視而不設法營救？

行者此生能獲致暇滿難得的人身，且能值遇善知識宣說正法，使自己能有緣修學大乘乃至顯密圓融的教法，猶如一位雙眼明亮能看清週遭事物的補特伽羅，因此，是最適合承擔救度身陷險境的如母有情的人選。

Sentient beings, obscured by ignorance and tormented by afflictions and karmic obscurations, suffer immensely in both body and mind. They are like an elderly woman who has lost her mental faculties (her consciousness is controlled by greed, anger, and ignorance, leaving her unable to act autonomously, trapped in samsara), blind (unable to see or recognize the path to a good rebirth in the human or celestial realms), afflicted with serious illness (tormented by afflictions and karmic obstacles, enduring physical and mental suffering), burning with the fires of anger (hatred) and thirst (greed), burdened by heavy loads (having committed grave negative karma), lacking a cane for support (no one to help them escape suffering), and without a guide (no virtuous teacher to lead them out of samsara). Stumbling and staggering toward a cliff (the three lower realms), she unknowingly approaches great danger. On the verge of falling from the cliff, even strangers unrelated to her would feel compassion and extend a helping hand. How much more so should her own children, who have a close bond, take action to rescue her?

Practitioners, having attained this precious human life endowed with leisure and opportunity, and having encountered virtuous teachers who teach the Dharma, enabling them to study Mahayana and Vajrayana teachings, are like individuals with clear vision who can see their surroundings. Thus, they are the most suitable candidates to undertake the task of rescuing sentient beings—like their mothers—who are trapped in perilous situations.

觀修「報恩」時，行者除了協助如母有情遠離短暫的痛苦（遇有眾生飲食、衣物、醫藥匱乏時，對其布施）之外，尚須思惟如何幫助有情眾生能徹底自痛苦中解脫，獲致究竟的安樂？除非自己能證得正等正覺的圓滿佛果，否則即無法圓滿如母有情求樂不能得、厭苦卻不能離的痛苦，如是令自己發起「為利眾生願成佛」的菩提心。

報恩的實踐與目標 / The Practice and Goal of Repaying Kindness
When practicing “Repaying kindness,” practitioners should not only assist mother-like sentient beings in alleviating temporary suffering (such as providing food, clothing, or medicine when they lack these necessities) but also contemplate how to help sentient beings completely free themselves from suffering and attain ultimate happiness. Unless one attains perfect Buddhahood, it will be impossible to fully resolve the suffering of mother-like sentient beings who desire happiness yet cannot obtain it and wish to avoid suffering yet cannot escape it. Through such reflection, practitioners generate the bodhicitta aspiration: “For the benefit of sentient beings, I vow to attain Buddhahood.”

（六）悅意慈心

悅意慈心能否生起的關鍵，在於行者能否反覆串習「知母」、「念恩」與「報恩」，若能藉由反覆串習而生起覺受，即能任運自然地生起以慈愛之心觀待一切如母有情的「悅意慈心」。修持悅意慈心可分為三項次第，一、何不使有情眾生得到安樂？二、願一切有情眾生具足安樂。（願心）三、使眾生獲致安樂的重任由我承擔。（增上意樂）

悅意慈心的關鍵與次第 / The Key and Stages of Affectionate Loving-Kindness
The key to generating affectionate loving-kindness lies in whether practitioners can repeatedly familiarize themselves with the practices of “Recognizing sentient beings as mothers,” “Recalling kindness,” and “Repaying kindness.” If they can generate realizations through repeated practice, they will naturally develop affectionate loving-kindness, viewing all mother-like sentient beings with love. The practice of affectionate loving-kindness can be divided into three stages:

1 Why not enable sentient beings to attain happiness?
2 May all sentient beings possess happiness. (Aspiration)
3 I will take on the responsibility of enabling sentient beings to attain happiness. (Altruistic intention)

（七）大悲心

行者觀修平等捨心之後，猶如將土地整平，此時必須將一切功德的種子—大悲心，播入土中，且不斷以慈悲的水與養分加以灌溉，以此譬喻說明大悲心是一切功德與菩提心的種子。

悲心可略分為三類：一、對自己的子女所生起的悲心，稱為一般的悲心。二、經由修持禪定所生起的悲心，稱為具量的悲心。三、七重因果教法中，作為生起菩提心的近取因之悲心，稱為大悲心。此外，以生起悲心所緣對象的不同，亦可將悲心分為三類：一、由觀待眾生所承受的各種痛苦而生起的悲心，稱為緣於眾生的悲心。二、由觀待眾生皆是無常（法）而生起的悲心，稱為緣於法的悲心。三、由了知緣起性空的真實諦，觀待眾生皆無自性而生起的悲心，成為緣於諦實的悲心。

After meditating on equanimity, which is like leveling the ground, practitioners must plant the seed of all virtues—great compassion—into the soil and continuously nourish it with the water and nutrients of compassion. This analogy illustrates that great compassion is the seed of all virtues and bodhicitta.

Compassion can be broadly categorized into three types:

1 Ordinary compassion, which arises toward one’s own children.
2 Measurable compassion, which arises through the practice of meditation.
3 Great compassion, which serves as the immediate cause for generating bodhicitta in the Sevenfold Cause and Effect Instruction.
Additionally, based on the object of compassion, it can be divided into three types:

1 Compassion arising from observing the various sufferings of sentient beings, called compassion related to sentient beings.
2 Compassion arising from contemplating the impermanence of sentient beings (phenomena), called compassion related to phenomena.
3 Compassion arising from understanding the truth of dependent origination and emptiness, observing that sentient beings lack inherent existence, called compassion related to ultimate truth.

觀修悲心的方法，可由觀想週遭乃至三惡道的眾生所承受的痛苦，令自己生起悲心。例如觀想人們遭人殺害或因犯法而即將被執行死刑的時候，驚恐萬分、哀憐無助的情形；或觀想地獄道的眾生，承受著各種冷、熱的殘酷刑罰，痛苦呻吟、哀嚎的情形；或觀想餓鬼道的眾生，不斷承受飢渴之苦的煎熬，即使費盡心血獲得少許飲食，送至嘴邊之時，即為喉中所噴出的猛烈火焰所燒毀…，從而令自己生起悲心。

觀修悲心的方法 / The Method of Meditating on Compassion
The method for meditating on compassion involves visualizing the suffering endured by beings around us and in the three lower realms, thereby generating compassion. For example:

• Visualize people being killed or facing execution due to crimes, filled with terror and helplessness.
• Visualize beings in the hell realm enduring cruel punishments of extreme cold and heat, groaning and wailing in agony.
• Visualize beings in the hungry ghost realm constantly tormented by hunger and thirst. Even when they manage to obtain a small amount of food, it is instantly destroyed by fierce flames erupting from their throats before reaching their mouths.

Through such contemplation, practitioners generate compassion.

三惡道眾生的處境至為悲慘，所承受的痛苦至為巨大。然而，此刻尚未墮入三惡道的眾生，由於不斷造做惡業，累積了無數墮入三惡道的因，將來必然淪墮惡趣，承受無量無邊的痛苦，行者如是反覆思惟與串習，令自己猶如慈母不忍愛子受苦，亟思如何盡一切所能援救愛子遠離痛苦一般，生起欲協助有情眾生遠離一切痛苦及苦因的悲心。

The situation of sentient beings in the three lower realms is utterly tragic, and the suffering they endure is immense. However, even those who have not yet fallen into the three lower realms are constantly creating negative karma, accumulating countless causes for future rebirth in these realms. Inevitably, they will descend into the lower realms and endure unimaginable suffering.

Practitioners should repeatedly contemplate and familiarize themselves with this reality, cultivating a state of mind akin to that of a loving mother who cannot bear to see her child suffer. Just as a mother would do everything in her power to save her child from pain, practitioners should generate compassion, aspiring to help all sentient beings escape all forms of suffering and its causes.

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（八）增上意樂

大悲心的生起，意指行者已然生起救度一切眾生遠離痛苦及苦因的意念；增上意樂則是由於不斷地串習、強化此一意念，而能任運自然地生起，由自己荷擔救度眾生遠離痛苦及苦因的重任之決心，兩者的差別，在於大悲心屬於意念，增上意樂則是決心。

增上意樂的意義與特質 / The Meaning and Characteristics of Altruistic Intention
The arising of great compassion means that practitioners have already generated the intention to free all sentient beings from suffering and its causes. Altruistic intention (增上意樂) , on the other hand, arises through continuously reinforcing and familiarizing oneself with this intention, leading to a spontaneous resolve to personally take on the responsibility of freeing sentient beings from suffering and its causes. The difference between the two lies in the fact that great compassion is an intention, while altruistic intention is a firm determination.

增上意樂係由不斷的串習大悲心而產生，行者能否藉由修持密法而迅疾獲致成就？其關鍵仍在於能否生猛利的悲心，悲心的廣大與否？決定行者獲致成就的遲速。往昔殷重修持悲心而獲致成就的大德，曾開示可經由某些現象省察自己是否生起大悲心？例如，行者只要思惟三惡道的痛苦，隨即寒毛倒豎；思及有情眾生此刻正承受著如此巨大的苦楚，不禁悲從中來，淚水奪眶而出；自己猶如孤立無助的幼童，僅能呆坐於地，口中不斷地呼喊著母親一般，此為行者判斷自己是否生起大悲心的依據。

增上意樂的生起與檢驗 / The Arising and Verification of Altruistic Intention
Altruistic intention arises through the continuous cultivation of great compassion. Whether practitioners can swiftly attain accomplishment through the practice of tantra depends crucially on whether they can generate intense compassion. The extent of their compassion determines the speed at which they achieve realization.

In the past, accomplished masters who earnestly cultivated compassion shared certain signs to help practitioners examine whether they have truly generated great compassion. For example:

When contemplating the sufferings of the three lower realms, their hair stands on end.
When thinking about sentient beings currently enduring such immense suffering, they are overcome with sorrow, tears streaming down their faces.
They feel like helpless children, sitting on the ground, repeatedly calling out for their mother.
These are the criteria by which practitioners can judge whether they have genuinely developed great compassion.

行者若能生起大悲心，經由不斷串習，即能發起承擔救度眾生遠離痛苦及苦因的誓願與決心。行者修持增上意樂時，須任運自然地生起救度眾生遠離痛苦及苦因的誓願與決心，即使須替代如母有情於地獄中受苦長達數劫，亦甘之如飴，如此，方能如實生起增上意樂的覺受。

增上意樂的修持方法 / The Practice of Altruistic Intention
If practitioners can generate great compassion, through continuous familiarization, they will develop the vow and determination to take on the responsibility of freeing sentient beings from suffering and its causes. When practicing altruistic intention, practitioners must naturally and spontaneously generate the vow and determination to free sentient beings from suffering and its causes. Even if it means enduring suffering in the hells for countless eons on behalf of mother-like sentient beings, they should do so willingly and joyfully. Only then can they genuinely experience the realization of altruistic intention.

（九）菩提心

發起增上意樂之後，行者復思惟自己縱然具有強烈希求救度眾生的誓願，然而此刻卻連救度自己的能力亦不能具足，如是思惟唯有證得正等正覺的佛陀，方能具足救度一切眾生的能力。四聖眾之中，聲聞、緣覺由於僅希求自己的解脫，故彼等救度眾生的能力與功德，不及初地菩薩的千分之一；初地菩薩救度眾生的能力與功德，亦不及十地菩薩的千分之一；十地菩薩雖已具足極為殊勝的能力與功德，然而其救度眾生的能力與功德，仍不及佛陀的千分之一。如是思惟，令自己生起「為利有情願成佛」的菩提心。

菩提心的生起與重要性 / The Arising and Importance of Bodhicitta
After generating altruistic intention, practitioners further reflect that although they possess a strong aspiration to save sentient beings, they currently lack even the ability to save themselves. Through this reflection, they realize that only by attaining perfect enlightenment as a Buddha can they fully possess the ability to save all sentient beings. Among the four noble beings—Sravakas, Pratyekabuddhas, bodhisattvas, and Buddhas—the former two seek only their own liberation, so their ability and merit in benefiting sentient beings are less than one-thousandth of those of a first-stage bodhisattva. Similarly, the ability and merit of a first-stage bodhisattva are less than one-thousandth of those of a tenth-stage bodhisattva. Although tenth-stage bodhisattvas possess extremely superior abilities and merit, their capacity to benefit sentient beings still falls short of a Buddha’s by one-thousandth. Reflecting on this, practitioners generate the bodhicitta aspiration: “For the benefit of sentient beings, I vow to attain Buddhahood.”

唯有以利他的動機，發起希求自己證得正等正覺的圓滿佛果，如此，行者方真正發起菩提心，契入大乘教法的精髓，從而使自己入於大乘之門，成為一位受人天禮敬的菩薩。由於行者已然發起菩提，故能藉由修持密法，迅速成就圓滿佛果，菩提心的生起與否？為金剛乘行者能否藉由修持密法獲致成就的關鍵，故行者於此須殷重修持。

菩提心的實踐與成果 / The Practice and Results of Bodhicitta
Only by generating the motivation to benefit others and aspiring to attain perfect Buddhahood can practitioners truly generate bodhicitta, entering the essence of Mahayana teachings. This enables them to enter the Mahayana path and become bodhisattvas worthy of reverence by gods and humans. Since practitioners have already generated bodhicitta, they can swiftly attain perfect Buddhahood through the practice of tantra. The arising of bodhicitta is the key determinant of whether Vajrayana practitioners can achieve accomplishment through tantric practices. Therefore, practitioners must earnestly cultivate it.

行者雖處於五濁惡世之中，充斥著各種痛苦，然而，此生能獲得暇滿人身，且能值遇大乘教法（特別是顯密圓融的金剛乘教法），應深自慶幸自己是如此幸運，能擁有如此善好的因緣，必須珍惜此生難得的機緣，不斷於心續中串習與累積生起真實菩提心的善因與資糧，切莫虛度光陰，甚至造做惡業，如此，方能不負此生。

http://www.kunphen.com/html/2010/gljy_0718/102.html

珍惜暇滿人身與修持菩提心 / Cherishing the Precious Human Life and Cultivating Bodhicitta
Although practitioners live in the degenerate age, filled with various forms of suffering, they should deeply rejoice in their good fortune to have attained this precious human life and encountered Mahayana teachings, especially the profound and unified Vajrayana teachings. They must cherish this rare opportunity and continuously accumulate the causes and conditions for generating genuine bodhicitta. They should not waste time or create negative karma, so as to make the most of this life.

The above is a translation from our Chinese webpage, based on original Tibetan teachings.