《入行论》·【静虑品】#102
既无受苦者，
诸苦无差别。
是苦即当除，
何需强区分？
And if there is no subject suffering,
Mine and other’ s pain-how are they different?
Simply, then, since pain is pain, will dispel it.
What grounds have you for all your strong distinctions?
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【广海明月】第407讲 目犍连尊者降伏龙王的故事（二）
于是世尊因为这个因缘，说了三个偈子：“若过去诸佛，及以未来者，现在诸世尊，能断一切忧，皆共尊敬法。言说及行住，常于一切时，尊重于正法。是故求益者，欲希富盛乐，应当尊敬法，常思诸佛教。”这三个偈颂的意思是什么呢？是说过去的世尊、现在的世尊、未来的世尊，他们都能够断除一切的忧恼；他们在说话的时候、走路的时候、静坐著的时候，一切时处都恭敬所有的正法。所以想要利益的人、想要富饶的人、想要快乐的人们，应该要尊敬法，并且常常思惟佛法的要义。03:41
《入行论》·【静虑品】#101
心续与身聚，
假名如军鬘；
本无受苦者，
谁复除彼苦？
Labeled continuities and aggregates,
Like strings of beads and armies, are like mirages.
Likewise, there is no one hurt by suffering,
For who is there to be oppressed by it?
《入行论》·【静虑品】#96-100
#96
自与他双方，恶苦既相同，
自他何差殊？何故唯自护？
#97
谓彼不伤吾，故不护他苦；
后苦不害今，何故汝防护？
#98
若谓当受苦；此诚邪思惟！
亡者他体故，生者亦复然。
#99
若谓自身苦 应由自防护；
足苦非手苦，何故手护足？
#100
若谓此非理，执我故如此；
执自他非理，唯当极力断。
《入行论》·【静虑品】#100
若谓此非理，
执我故如此；
执自他非理，
唯当极力断。
“This may be irrational,” you’ll say.
“It happens simply through the force of ego-clinging.”
But that which is illogical for both of us
Should be refuted and dispensed with utterly!
【广海明月】第406讲 目犍连尊者降伏龙王的故事（一）
佛陀说：“比丘们！须弥山的基部，从金刚轮往上直到海面有八万由旬；从水面往上拔高，也是八万由旬。须弥山王是由四种珍宝所成，形色美妙、好看、壮丽，它的形状是锋利的，在其四面各有两千由旬，人们和天人都喜欢看它殊妙的相状。须弥山顶部有三十三天，是由四种珍宝所构成的：东面是水晶，南面是琉璃，西面是白银，而北面就是黄金。在这山下的大海之中有龙王的宫殿，也是四种珍宝所成，真是应有尽有。”03:19
《入行论》·【静虑品】#99
若谓自身苦
应由自防护；
足苦非手苦，
何故手护足？
It’s for the sufferer himself, you’ll say,
To shield himself from injuries that come!
The pain felt in my foot is no my hand’s,
So why, in fact, does one protect the other?
《入行论》·【静虑品】#98
若谓当受苦；
此诚邪思惟！
亡者他体故，
生者亦复然。
To think that “I will have to suffer it”
In fact is but a false conception-
In the present moment, “I” will perish;
At a later time, another will be born.
《入行论》·【静虑品】#97
谓彼不伤吾，
故不护他苦；
后苦不害今，
何故汝防护？
Since pains of others do no harm to me,
What reason do I have to shield myself?
But why to guard against “my” future pain which
Does no harm to this, my present “me”?
