---
title: "入中論講記 · 第四菩提心焰慧地"
description: "《入中論講記》是藏传佛教格鲁派重要论典，由印度中观大师月稱造頌，汉传佛教高僧法尊法师讲解。月稱是公元7世纪印度中观应成派代表人物，其《入中论》系统阐释龙树菩萨《中论》思想，以破邪显正方式论述般若空性。法尊法师20世纪将藏传中观学引入汉地，其讲解深入浅出，融合汉藏佛教精髓。该论典主要阐述菩萨十地修行次第，重点解析第六现前地的般若智慧，被视为中观学派核心著作，在汉藏佛教界享有崇高地位，是研究中观哲学与菩萨道的重要文献。"
url: "https://rushiwowen.co/en/r/cmcxrjvek0dgei904we71502q"
---

### 第四菩提心焰慧地

> The Fourth Ground: Flaming Wisdom

功德皆隨精進行，福慧二種資糧因，何地精進最熾盛，彼即第四焰慧地。

> All merit follows from diligent practice— the cause of the two accumulations, merit and wisdom. Where diligence burns most intensely, that is the fourth stage, the Ground of Blazing Wisdom.

此一頌說焰慧地精進功德。謂精進熾盛如火焰故。此地唯有二頌。應精進理未廣說者，上三地中所說應布施等之理，即是應精進行布施等之理，故不再別說。但總說一切功德，皆由精進引生。前三度為福資糧，後二度為慧資糧，此精進通五度，亦即通二資糧。功德者，總攝一切福慧資糧也。精進如溝渠，善法如水，有溝之處始可獲灌溉之利。精進如鞭，善行如馬，馬無鞭策，則怠緩不能疾行。故經云，有一法門失諸功德，謂懈怠。若無精進，諸善功德，皆不得成。精進者，能止惡修善之力也，即三十七菩提分法之四正勤，謂已生惡令斷，未生惡令不生，未生善令生，已生善令增長。若於惡法勤行，是名懈怠，不名精進。眾生於修功德，常多因循，謂今日不作有來日，今年不作有來年。不知無常迅速，不與人期。人命短促，於生死長夜中，不過如電光一閃，若不乘此熹微之光，早向坦途前進，漫漫長夜，滿地泥塗，將何托足乎？臨命終時，良醫束手，眷屬圍繞，自知命盡，怖畏張皇，追悔無及矣。如阿育王，統南瞻部洲，威德等同輪王，能役使鬼神，造人間地獄，以怖暴惡眾生，造八萬四千塔，遍於瞻部。命將終時，諸臣以王好施，凡物入手，即轉以施人，凡王所求索，皆不給與，王教令不能行於臣下，財位庫藏，一切不得自在。最後求索庵摩羅果，得半枚，此半枚庵摩羅果，乃王威權所及，可自由食用。王語一最親信侍臣，將此半枚庵摩羅果，往鷄圓寺，供諸比丘。時諸上座，多是大阿羅漢，語大眾觀今日半枚庵摩羅果之主人，即當年役使鬼神造八萬四千塔之輪王。彼施此半枚庵摩羅果功德，大於造八萬四千塔，以此是其唯一所有之物故。觀此可見人應及時為善，勿待衰老，不得自在，欲積功德，不可得矣。

> This verse describes the merit of diligence on the Blazing Wisdom Ground. It means that diligence burns brightly like a flame. There are only two verses on this ground. The reason the principle of diligence is not explained at length here is that the principles of giving and so on taught in the three preceding grounds are themselves the principles of diligently practicing giving and so on, and so are not explained separately again. But it is taught in a general way that all merits arise from diligence. The first three perfections are the provisions of merit, and the last two are the provisions of wisdom. This diligence pervades the five perfections, and thus pervades both provisions. "Merit" here encompasses all provisions of merit and wisdom. Diligence is like an irrigation channel, and wholesome qualities are like water. Only where there is a channel can the benefit of irrigation be obtained. Diligence is like a whip, and wholesome practices are like a horse. Without the whip's urging, a horse grows idle and slow and cannot run swiftly. Thus the scriptures say: there is one practice that causes the loss of all merits, namely laziness. Without diligence, no wholesome merit can be accomplished. Diligence is the power that stops evil and cultivates good; it is the four right efforts among the thirty-seven factors of enlightenment: to put an end to evil that has already arisen, to prevent evil that has not yet arisen from arising, to bring about good that has not yet arisen, and to increase good that has already arisen. To diligently pursue unwholesome things is called laziness, not diligence. When it comes to cultivating merit, sentient beings often put things off, saying, "If I don't do it today, there's tomorrow; if I don't do it this year, there's next year." They do not understand how swiftly impermanence comes, never waiting for anyone. Human life is short; in the long night of birth and death, it is no more than a flash of lightning. If you do not take advantage of this faint glimmer of light and set out early on the open road, then in the endless dark night, with mud everywhere, where will you find footing? When the moment of death arrives, even the finest doctors are helpless. Surrounded by family, knowing your life is ending, you are seized by terror and panic, and regret comes too late. Take King Ashoka: he ruled all of the southern continent, his power and virtue equal to a wheel-turning king. He could command spirits and gods, built a hell on earth to frighten violent and wicked beings, and erected eighty-four thousand stupas throughout the continent. When his life was about to end, because the king loved to give, whatever came into his hands he immediately gave away to others. Whatever the king requested, his ministers no longer supplied. The king's decrees could no longer be carried out by his ministers, and he had no freedom over his wealth, rank, or treasury. In the end he asked for an amla fruit and got half of one. This half amla fruit was all that remained within the reach of the king's authority, to eat freely as he wished. The king said to one of his most trusted attendants: take this half amla fruit to Kukkutarama Monastery and offer it to the monks. At that time, most of the senior elders were great arhats. They said to the assembly: "Look at the owner of this half amla fruit today—he is the very wheel-turning king who once commanded spirits and gods and built eighty-four thousand stupas." The merit of his offering this half amla fruit was greater than that of building eighty-four thousand stupas, because this was the only thing he still possessed. From this we can see that people should do good in time and not wait until they are old and feeble, lacking any independence, when they wish to accumulate merit but can no longer do so.

立焰慧名，有二因：一者、於六度中精進熾盛最為圓滿；二者、於三學中，慧學增勝，發生通達菩提分法之出世慧光故。

> The name "Blazing Wisdom" is given for two reasons: first, among the Six Perfections, diligence burns most intensely and is the most complete; second, among the Three Trainings, the training in wisdom becomes especially strong, giving rise to the supramundane light of wisdom that penetrates and understands the factors of Enlightenment.

此地佛子由勤修，菩提分法發慧焰，較前赤光尤超勝，自見所屬皆遍盡。

> Here the Buddha's disciples, through diligent practice, ignite the flame of wisdom through the factors of enlightenment. This flame shines far brighter than the red light before, and they see that all that belongs to them is completely exhausted.

此頌顯精進以外之功德。前半頌釋此地名。

一者，三十七菩提分法圓滿。菩提謂佛果，亦指空慧。分者因也。屬於與證菩提為因之法，名菩提分法。共分七類：（一）四念住，謂意念安住於此四事，能治常樂我淨四倒。一、觀身不淨，謂毛髮齒爪血肉皮骨等三十六事，無一是淨。二、觀受是苦，謂受若是樂，應多多益善；今一切寒熱等受，過寒過熱皆覺其苦，則所謂清涼溫暖，唯以離炎熱寒凍之苦，名為樂受，實非是樂。三、觀心無常，謂心念念遷流，不可得。四、觀法無我，法無我義，下當廣釋。（二）四正勤，如前已說。（三）四如意足：一、欲神足，謂意樂修定之欲心所引定。二、勤神足，謂修定之精進力所得定。三、心，謂有曾習修定之種子。四、觀，謂智觀察所得之三摩地。以上三類屬資糧位。（四）五根：一、信，謂正信三寶。二、進，謂於善法勇悍。三、念，於應作不應作無忘失。四、定，善住所緣，不隨煩惱轉。五、慧，善能分別得失。（五）五力，即前五根，增長有力，更不退轉，且有力令他隨轉。以上二類屬加行位。（六）七覺支：念、擇法、精進、喜、輕安、定、捨。（七）八正道：正見、正語、正思維、正業、正命、正精進、正念、正定。小乘說八正道屬見道，七覺支屬修道。大乘說七覺支屬見道，八正道屬修道。非凡夫事，故不詳釋。

二者，智慧增上。三地如初日，此地如日中。

三者，我見所屬之人見、眾生見、壽者見等皆遍盡。自見即我見也。