廣論手抄中英對照 001 | 第一會
第一卷．Ａ面
Volume 1, Side A
南無本師釋迦牟尼佛
南無本師釋迦牟尼佛
南無本師釋迦牟尼佛
無上甚深微妙法，百千萬劫難遭遇，我今見聞得受持，願解如來真實義。
Namo Shakyamuni Buddha
Namo Shakyamuni Buddha
Namo Shakyamuni Buddha
The unsurpassed, profound, and wonderful Dharma is difficult to encounter in hundreds of thousands of eons. Now that I have seen, heard, received, and upheld it, I wish to understand the true meaning of the Tathagata.
今天我們開始修習《菩提道次第廣論》，這是宗喀巴大師所造的。那麼平常我們前面先要提一個重點，通常我們稱為「玄義」，也就是把我們所要學的這個內容，它主要的綱領、特質，簡單地、扼要地把這個重點說明。不過，對我們現在在座的大部分同修來說，是初機，剛剛進入佛門，所以用平常正規的這種狀態來說的話，大家不一定能夠體會到、領會到它的深入的正確的意義。結果呢，花了很多的時間，而得到很小的受益，這個其次。進一步，因為他不了解，剛開始聽了這個不懂的東西，沒有興趣，把他的這個熱忱會減少，這是一種損失。
Today, we begin our study of the Great Treatise on the Stages of the Path to Enlightenment (Lamrim), authored by Je Tsongkhapa. Normally, we start with an important point, which we call the “profound meaning.” This involves briefly and concisely explaining the main outline and characteristics of the content we are about to study. However, for most of our fellow practitioners here, who are beginners just entering the Buddhist path, using the usual formal approach may not allow everyone to fully grasp and understand its profound and correct meaning. As a result, a lot of time might be spent with little benefit gained. Furthermore, because they do not understand, they might lose interest when they first hear something they do not comprehend, which would be a loss.
所以我改變一個方法講，我頭上只是非常簡明地來說，而把這個簡明的理由，就馬上能夠運用在我們身心上頭的，那麼提起我們對本論的一個興趣、好樂，了解了本論的殊勝，產生一個善法欲。換句話說，一種強有力的欲望，本來這個欲望通於世間的，現在我們這個欲望是追求善法的欲望。而這個善法欲，是策發我們精進的必要的基礎，有了這個，那麼才能夠得到佛法的真正的好處。換句話說，真正講修行上去的步驟是這樣的。等到我們把本論順著次第一步一步學下去，有了一個正確的概念，然後我們再提綱挈領，把這樣的一部大論，作一個綜合的結論，那個結論，以後作為我們行持的準則。實際上這個最後的結論，本來就是在最先應該講的玄義，這個首先來說明。
Therefore, I will change my approach. I will start by explaining very simply and clearly, and immediately apply this simple reasoning to our minds and bodies. This will help us develop an interest and joy in this treatise, understand its excellence, and generate a virtuous desire. In other words, a strong and powerful desire, which is usually directed towards worldly things, will now be directed towards the pursuit of virtuous Dharma. This virtuous desire is the necessary foundation for our diligence, and with it, we can truly benefit from the Dharma. In other words, the steps of genuine practice are as follows: as we study this treatise step by step, we will develop a correct understanding. Then, we will summarize and draw comprehensive conclusions from this great treatise, which will serve as guidelines for our practice. In fact, this final conclusion is essentially the profound meaning that should be explained first.
所以現在我們用簡單的方法。《菩提道次第廣論》，那麼說些什麼呢？簡單地說一下。「菩提」，翻成功我們中文叫作覺，大家曉得──覺悟。這覺悟些什麼呀？平常我們說叫「自覺、覺他、覺行圓滿」，這個我們也不必一個一個解釋。拿我們最現實的，也最具體的說明──我們目前，大家追求的是什麼？快樂。昨天說過了，簡單地說，這樣；更深一層地，或者是仔細一點講的話，要想把痛苦解除，要想快樂得到。當你把痛苦徹底解除的時候，得到的快樂是圓滿的，不會有毛病的，這樣；應該說，不會有毛病的，但是並不圓滿。而不但這個快樂沒有毛病，而且圓滿的，這樣。
So now we will use a simple method. What does the Great Treatise on the Stages of the Path to Enlightenment talk about? Let’s explain it briefly. “Bodhi”(Enlightenment) translates to “awakening” in Chinese, which everyone knows as enlightenment. What does this enlightenment entail? We usually say it involves “self-enlightenment, enlightening others, and perfecting enlightenment.” We don’t need to explain each of these in detail. Let’s use the most practical and concrete explanation—what is everyone currently pursuing? Happiness. As mentioned yesterday, simply put, it is like this; more deeply, or in more detail, it is about wanting to eliminate suffering and attain happiness. When you completely eliminate suffering, the happiness you attain is perfect and without flaws. It should be said that it is without flaws, but not yet perfect. Not only is this happiness without flaws, but it is also perfect.
那麼我們為什麼得不到呢？我們這麼努力去做，為什麼得不到呢？原因是說，我們雖然認真去做了，因為我們並沒有對我們所做的事情有正確的認識，沒有正確的認識，你雖然辛苦忙了半天，卻不一定有好結果。比如說我們生了病，要去找醫生，你去找醫生，假定你對這個醫生有沒有本事，這個藥對不對，你都不知道，隨便找一個蒙古大夫，隨便弄一點藥吃吃的話，病治不好；不但治不好，乃至於更加重你的病苦。同樣地，世間的任何事情都是如此，所以我們雖然要求這個好的目的，但是因為並不了解怎麼去做。
So why can’t we attain it? Why can’t we achieve it despite our efforts? The reason is that although we work hard, we do not have a correct understanding of what we are doing. Without a correct understanding, even if you work hard, you may not get good results. For example, if we are sick and need to see a doctor, if you don’t know whether the doctor is competent or whether the medicine is right, and you randomly find a quack doctor and take random medicine, the illness won’t be cured; not only will it not be cured, but it may even worsen. Similarly, this applies to any matter in the world. Although we seek good outcomes, we do not understand how to achieve them.
那麼現在有這麼一個人，他是徹底完全覺悟了，告訴我們這個道理，告訴我們這個道理，所以這個叫作「覺」。覺悟什麼呢？任何一件事情對、錯，他完全了解了，這樣，那就是所謂這菩提就是覺的意思。那麼我們要想得到這個結果的話，不但聽到那個道理就算了，還要照著它去做。所以，你照著它這個方法走上去的這個步驟，叫作「道」，這麼簡單。
Now, there is someone who is completely enlightened and tells us this principle. This is called “awakening.” What is this awakening? It is the complete understanding of right and wrong in any matter. This is what “bodhi” or enlightenment means. To achieve this result, it is not enough to just hear the principle; we must also follow it. So, the steps we take to follow this method are called the “path.” It’s that simple.
那麼下面的「次第」呢？任何走這個路，一定有個次第，一定有個次第。比如說，我們爬樓梯，一定是下面一階階上來，沒有一個事情是例外的。不要小看這個喔，不要小看它呀！實際上那個次第是非常重要的。平常我們做任何事情的時候，要注意幾樣東西，平常我們說：質、量；質是講這個東西對不對，量是講這個夠不夠。隨便，譬如我現在說前面一杯水，我要喝水，那麼不僅僅是它水對不對，當然，不但對不對，還髒不髒，這個是就它的質純淨與否。單單這個質夠不夠？不夠，你說一滴水也是，一滴水喝了不能解決你的渴，還要什麼？量。所以質是要正，量是要足。除了這個對不對？還要一樣東西──次第。小事情，我們往往不大注意，忽視掉了，實際上呢，次第是非常重要。
Next, let’s talk about “sequence”(Stages). Any path we take must have a sequence, a step-by-step order. For example, when we climb stairs, we must go step by step from the bottom; there are no exceptions. Do not underestimate this, do not underestimate it! In fact, the sequence is very important. When we do anything, we must pay attention to a few things: quality and quantity. Quality refers to whether something is correct, and quantity refers to whether it is sufficient. For instance, if I have a glass of water in front of me and I want to drink it, it is not only about whether the water is correct, but also whether it is clean. This refers to the purity of its quality. Is the quality alone enough? No, even if you have a drop of water, it cannot quench your thirst; you also need quantity. So, the quality must be correct, and the quantity must be sufficient. Besides these, there is another important thing—sequence. We often overlook small things, but in reality, the sequence is very important.
平常舉一個非常簡單的比喻，我們燒飯，我們大家曉得要米、要水，然後要火，把幾樣東西要洗。這個我們不能說反正要火、要水，大家混在一塊兒來，這個不按次第不行。你一定把那個米拿來先洗乾淨了，加了水，放下去燒。你不能說反正要水、要火，我先燒完了以後再洗，那個沒有用，那個沒有用。燒焦了，你怎麼可以？就算不燒焦，燒出來，髒的怎麼可以？譬如說燒菜──那是米的話，已經弄乾淨了──燒菜的話，你不能說那個菜從田裡拔出來，我燒完了再洗，這裡邊都是泥巴，然後呢，乃至於有農藥，你吃下去，本來給你營養的，反而把你毒死。所以「次第」，所以現在我們說，我們要想達到這樣的一個目的，應該走這樣的路，這個路過程當中還有必然的這個次第。
Let’s use a very simple analogy: cooking rice. We all know we need rice, water, and fire, and we need to wash these things. We cannot just mix everything together without following the sequence. You must first wash the rice, add water, and then cook it. You cannot say, “I need water and fire, so I’ll cook it first and then wash it.” That won’t work. If it burns, how can you eat it? Even if it doesn’t burn, if it’s dirty, how can you eat it? For example, when cooking vegetables—if it’s rice, it’s already clean—but for vegetables, you cannot just take them from the field and cook them without washing. They are covered in dirt and possibly pesticides. Eating them would poison you instead of providing nutrition. So, sequence is important. Now, we say that to achieve our goal, we must follow this path, and this path has a necessary sequence.
那麼下面叫「廣」，「廣」是詳細地來說明這件事情，來說明這件事情。我這地方再特別說明一下，我完全都是用最通俗的名字來講啊，下面大家也許說，那平常我們這樣，好像聽那個書本上面，也許你有可能兩種反應。大家注意喔！一種呢，大家如果習慣於平常我們教學方式的話，也許覺得這個好像不夠書卷氣。還有一種呢，也許習慣了，聽完了這個，很歡喜的話，就不再歡喜平常我們一般的正規狀態。那麼這兩點，我們都這地方要說明，要改善的。
Next, let’s talk about “extensive”(Great). “Extensive” means to explain this matter in detail. I want to clarify that I am using the most colloquial terms here. You might have two reactions to this. Please pay attention! One reaction might be that if you are used to our usual teaching methods, you might feel that this lacks scholarly refinement. Another reaction might be that if you enjoy this colloquial explanation, you might no longer appreciate our usual formal approach. We need to address and improve these two points.
第一種情況，他習慣了文謅謅的這種語言以後，驟然聽了以後，覺得不大習慣，那這是難免的。但是我們要了解，你今天跑得來聽這個東西，你目的幹什麼？假定說你是學文的、學什麼的，那對，用不著到我們這個地方來。你可以到普通的文學院裡面去，哪一個學校，研究佛教史，研究中國文學，然後研究西藏文學，寫出最好的文字來，根本用不著到這裡來！我們這裡主要的目的是，要了解了講修持，然後照著去修持的話，證得這個覺悟的、圓滿的果。所以真正的重點擺在這裡，你不要忘記掉了！
The first situation is that if someone is accustomed to scholarly language, they might find this colloquial approach unfamiliar at first. This is understandable. However, we need to understand why you are here today. If you are here to study literature or something similar, you don’t need to come here. You can go to a regular literature department at any university, study Buddhist history, Chinese literature, or Tibetan literature, and write the best texts. You don’t need to come here! Our main purpose here is to understand and practice, and by practicing, attain enlightenment and perfect realization. This is the real focus, and you should not forget it!
所以在這個場合之下，為了適應我們的條件，這樣，那麼你慢慢地、慢慢地自然心裡面，就不會受以前習慣的影響。還有一種呢，也許我們在這裡聽得滿歡喜，覺得：哎呀，這個講的道理的的確確聽完了我馬上可以用上，很高興！於是不知不覺又會產生這種心理──在別的地方聽見這種照著次第去講的很多文字，你會排斥它，說：「唉，你看，那些講了個半天沒用！」這種心理也絕不可以！要曉得，它語言文字是絕不可少的，絕不可少的。做任何事情，修學佛法亦復如是，必定要透過這一個東西來說明，次第地深入，我們才能夠懂得。只是我們目前狀態，是因為條件所限，所以不能用得它深的地方去，才這樣的，這個我們要了解，這個是要了解。所以，這兩種情況，我就事先先說明、避免。越到後來，我越是會用比較像學校裡念書這樣，用各式各樣的成語文字來表達，這個首先說明一下。
In this context, to adapt to our conditions, you will gradually and naturally not be influenced by previous habits. Another situation might be that you enjoy this colloquial explanation and feel that you can immediately apply the principles, which makes you happy. However, you might then develop a mindset that rejects the formal, sequential explanations you hear elsewhere, thinking, “Oh, those explanations are useless!” This mindset is also unacceptable! You must understand that language and text are indispensable. In any endeavor, including studying and practicing Buddhism, we must use these tools to explain and delve deeply, step by step, to truly understand. Our current situation is limited by conditions, so we cannot go into depth. We need to understand this. Therefore, I am explaining these two situations in advance to avoid them. As we progress, I will increasingly use more scholarly language and expressions, similar to studying in a school. This is the first point I want to clarify.
那麼，所謂《廣論》的「論」，最後一個，平常我們就說，詳細地來討論，詳細地來討論這件事情。所以從這個題目上面，我們可以曉得說，我們現在學這個東西，就是怎麼樣從我們凡夫，下腳第一步開始，一直走上去，走到圓滿成佛的這條路。而這條路的過程當中，不管就它內容的正確與否來說，就它應該完成的數量來說，以及走上去的次第來說，它都有一個完整詳細的說明，詳細的說明。我們從這個上面，有了一個正確的認識，你照著一步一步實踐的話，就可以達到最高圓滿的境界，最高圓滿的境界，這就是本論的我們要學的。
So, the “treatise” in the Great Treatise on the Stages of the Path to Enlightenment refers to a detailed discussion. From the title, we can understand that what we are studying is how to start from the very first step as ordinary beings and progress step by step until we reach the complete enlightenment of Buddhahood. Throughout this path, whether in terms of the correctness of its content, the quantity that needs to be accomplished, or the sequence to follow, it provides a comprehensive and detailed explanation. With a correct understanding from this, if you practice step by step, you can achieve the highest and most perfect state. This is what we aim to learn from this treatise.
那麼這個作者是宗喀巴大師，作者是宗喀巴大師。這個地方，請翻開書本前面有一個彩色的照片，彩色的照片，這張照片非常莊嚴、非常莊嚴。那麼我簡單地把宗喀巴大師的他的歷史啊，介紹一下：他是青海人，青海西寧附近的人，西寧就是青海省的省會。他生在元朝──元順帝，順帝就是元朝最末一代皇帝，相當於西曆的一千三百五十七年，一千三百五十七年。他從小就是一個絕頂聰明的人，很小就出家，然後到十六歲，就進西藏。因為這個青海一帶，在我們中國靠那個角，包括青海啊，然後西康啊，然後四川的一部分哪，西藏啊，那個都是藏族的區域，藏族的區域。他們信的都是佛教，而是屬於佛教當中的密教一支，密教一支。那麼，在這一個藏語的佛法系統當中，他的教育的中心是在拉薩，在拉薩。所以宗喀巴大師在十六歲的時候，也受了他師長的影響，進拉薩去求學，以後呢一生就在西藏，而且把西藏的佛法整個復興，整個復興。
The author of this treatise is Je Tsongkhapa. Please refer to the color photograph at the front of the book. This photograph is very dignified and solemn. Let me briefly introduce the history of Je Tsongkhapa: He was from Qinghai, near Xining, which is the capital of Qinghai Province. He was born during the Yuan Dynasty, under Emperor Shundi, the last emperor of the Yuan Dynasty, around the year 1357 CE. From a young age, he was exceptionally intelligent and became a monk at an early age. At sixteen, he went to Tibet. The Qinghai region, along with areas like Xikang, parts of Sichuan, and Tibet, are all regions inhabited by Tibetan people. They practice Buddhism, specifically a branch of Vajrayana Buddhism. Within this Tibetan Buddhist system, the center of education is in Lhasa. Therefore, at the age of sixteen, influenced by his teachers, Je Tsongkhapa went to Lhasa to study. He spent his entire life in Tibet and revitalized Tibetan Buddhism.
那麼在這裡，我也不妨把這個藏傳一系的佛法，簡單地介紹一下。因為這個在我們國內平常是少傳聞，所以我簡單地說明一下。那個西藏的佛法開始的時候，是松贊岡布王，那個人，相當於我們唐朝初年，唐朝初年。唐以前是南北朝，南北朝下面是隋、唐，這樣。那麼那個松贊岡布王就是隋、唐那個時候的人，他也是西藏人當中一個雄才大略的君主。那麼，那個時候我們中國也碰見我們所謂唐初，那是中國最盛的時候，唐太宗。所以中國歷史上，不管西藏，有這麼一段佳話：唐太宗的公主文成公主，就嫁給那個松贊岡布王，那個時候進去的時候，帶了很多佛經進去。那個松贊岡布王不但娶了唐朝的公主，另外他也娶了一個尼泊爾的夫人。那麼同樣地，那時候尼泊爾也是佛教的國家，所以從這兩個地方傳進去了大量的佛法。
Now, let me briefly introduce the Tibetan Buddhist tradition. This is not commonly known in our country, so I will explain it briefly. Tibetan Buddhism began with King Songtsen Gampo, who lived during the early Tang Dynasty in China. Before the Tang Dynasty, there were the Northern and Southern Dynasties, followed by the Sui and Tang Dynasties. King Songtsen Gampo was a ruler during the Sui-Tang period and was a highly capable and ambitious leader among the Tibetans. At that time, China was also experiencing its peak during the early Tang Dynasty under Emperor Taizong. There is a well-known story in Chinese history: Emperor Taizong’s daughter, Princess Wencheng, married King Songtsen Gampo and brought many Buddhist scriptures with her. King Songtsen Gampo not only married the Chinese princess but also married a Nepalese wife. At that time, Nepal was also a Buddhist country, so a large amount of Buddhist teachings were introduced from these two places.
那麼，這個松贊岡布王不但振興了佛法，這個西藏的文字也是那個松贊岡布王時候建立起來的，他特別派一個大臣，到別的地方去，然後學好了帶回來。最後呢，學的是印度，把印度那個母語，經過了他自己的認識以後，適應西藏，造了那個藏文。所以這個藏文雖然跟梵文是不一樣，但是脫胎於梵文，脫胎於梵文。因為這樣的關係，所以它翻譯過去，它有種種的方便。譬如說，拿我們現在的語言來說，你這英文翻成功中文，跟英文翻成德文、法文不太一樣，他們西方語言轉變一下容易，因為他們語言相似，語言相似，就是這個道理，這個我們順便一提。
King Songtsen Gampo not only promoted Buddhism but also established the Tibetan script during his reign. He specifically sent a minister to other places to learn and bring back knowledge. Eventually, they learned from India and, after adapting it to Tibet, created the Tibetan script. Although Tibetan script is different from Sanskrit, it is derived from Sanskrit. Because of this connection, translating texts into Tibetan has various conveniences. For example, in modern terms, translating English into Chinese is different from translating English into German or French. Western languages are easier to translate between each other because they are similar. This is the same principle, which I mention in passing.
那麼除了文字以外，制定法律，最主要地佛法那個時候奠了基。之後有一個皇帝叫持松德貞，或叫赤松德貞，這個也是一個非常了不起的皇帝、藏王。那麼他又大大地振興佛法，從印度請了一位大成就者，大成就者所謂靜命大論師，到西藏去弘法。所以西藏的正式有三寶，所謂僧伽等等，從那位大師開始的。不過當時西藏的地方上有一種土著的教，叫作苯教，我們有時候稱它為黑苯教，那個勢力很強，那是民間的鬼神哪這些。所以不但民間反對勢力很強，而且黑苯教的那個鬼神，那個東西還是很有力量的。其實我們現在世間也是一樣，你看什麼十八王公啊，或者什麼，那種鬼神是有他的力量。那黑苯教裡邊，他們還有他們的什麼咒術啊，各式各樣的這種怪招，所以這個佛法剛進去的時候遭到了種種魔難。
In addition to creating the script, laws were also established, and the foundation of Buddhism was laid during that time. Later, there was an emperor named Trisong Detsen, who was also an outstanding Tibetan king. He greatly promoted Buddhism and invited a great accomplished master from India, known as Shantarakshita, to Tibet to spread the Dharma. It was from this master that the formal establishment of the Three Jewels, including the Sangha, began in Tibet. However, at that time, there was an indigenous religion in Tibet called Bon, sometimes referred to as Black Bon, which had a strong influence. This religion involved local deities and spirits, and its influence was significant. Similarly, in our world today, certain deities and spirits have their power, like the Eighteen Kings or others. In the Bon religion, they had various spells and strange practices, so when Buddhism was first introduced, it faced many obstacles.
那麼這個靜命大師，這是一位了不起的成就者，就說：「像這種魔難，我沒有力量克服它，現在印度有一位佛教的大成就者──蓮花生大士，如果請到他的話，那一定沒有問題。」那麼，這個藏王就努力就去請。這也是因緣成熟，那個時候那位大師也正好從印度向東方走，那麼正好到尼泊爾，於是藏王派去的使者遇上，就把他請進去。請進去了以後，這個蓮花生大士是顯密圓融的成就者，他有種種的殊勝的方法，所以把那些各式各樣作祟的妖魔鬼怪一一降服，大弘教法，這樣，大弘教法！
Shantarakshita, being a remarkable master, said, “I do not have the power to overcome these obstacles. There is a great Buddhist master in India named Padmasambhava. If we invite him, there will be no problem.” The Tibetan king made great efforts to invite him. Coincidentally, at that time, Padmasambhava was traveling east from India and had reached Nepal. The Tibetan king’s envoys met him and invited him to Tibet. Padmasambhava, being a master of both the exoteric and esoteric teachings, had various extraordinary methods. He subdued the various harmful spirits and greatly propagated the Dharma.
不過因為剛開始，初初建立，雖然剛開始建立了，等到蓮花生大士走了不久，它那個基礎沒有穩固，所以很快地又衰下來了，衰下來了。再加上過了一百多年以後，就發生了一個很不幸的事情。就是那個赤松德貞又傳了幾代以後，我一下子記不住幾代，它那個有一個皇帝叫朗達瑪，他反對佛法，反對佛法，所以皇家聽了那個黑苯教的影響，整個把佛法摧毀，整個摧毀。那個時候相當於我們的唐朝唐武宗，我們中國歷史上面也曾經說「三武一宗之難」，那幾個皇帝都是反對佛法的，以皇家的命令，把廟拆掉，叫和尚還俗。那個時候朗達瑪也是這個樣，所以把它徹底地摧毀掉。摧毀掉了以後，後來那簡直是一蹶不振。在我們中國來說的話，因為已經很普遍了，所以這個三武雖然摧了以後，還可以恢復一點，西藏簡直是恢復以後就不成樣子。那麼就這樣，經過了一百多年的時候，那個教法是非常地亂、非常地亂。平常的時候，大家都是憑個人的想像，憑個人的想像，所以這個凌亂的情況我們可以想見。
However, because it was just the beginning and the foundation was not yet solid, shortly after Padmasambhava left, the foundation weakened and declined. Additionally, over a hundred years later, an unfortunate event occurred. After several generations following Trisong Detsen, there was an emperor named Langdarma who opposed Buddhism. Influenced by the Black Bon religion, the royal family completely destroyed Buddhism. This was similar to the persecution during the reign of Emperor Wuzong of the Tang Dynasty in China, known as the “Three Persecutions of Wu and One of Zong.” These emperors opposed Buddhism, ordered the demolition of temples, and forced monks to return to lay life. Langdarma did the same, thoroughly destroying Buddhism. After this destruction, it was difficult for Buddhism to recover. In China, because Buddhism was already widespread, it could recover somewhat after the persecutions. However, in Tibet, the recovery was almost impossible. For over a hundred years, the teachings were in great disarray. People relied on their personal interpretations, leading to a chaotic situation.
那時候到朗達瑪再傳的下面，另外有一個藏王，朗達瑪下面那個西藏的政治，這個政治方面發生過一個政變，那我們不去談它。所以那個皇室也就分了幾支，其中有一支靠西邊的，一個國王信佛，那麼一方面是信佛，一方面想到他祖先在佛法上的這種擁護、輝煌，所以他心裡面非常痛心，他就發心到西藏去再去求法。結果他們祖孫兩代聚全國的精華，花了很長的一段時候，到印度去請了印度的大成就者──阿底峽尊者。阿底峽尊者是印度當年的一個最高成就者，關於阿底峽尊者的內容，我們講到本論的傳承、師承的時候，它有一個說明，所以我這裡不詳細講。阿底峽尊者到了西藏以後，把佛法振興起來，從阿底峽尊者振興以後的西藏的佛法，叫作新教，在這個之前叫作舊教。譬如我們現在聽見我們這裡國內也有，藏密，所謂寧瑪，就叫舊教，其他的就是白教啊，然後花教、黃教這是新教。新教就是阿底峽尊者以後，經過革新以後的新興的這種，當然佛法的中心沒變，不過它的作法是比較改善了。
During the time after Langdarma, there was another Tibetan king. The political situation in Tibet experienced a coup, which we won’t discuss here. As a result, the royal family split into several branches. One branch, located in the west, had a king who believed in Buddhism. He was deeply pained by the decline of Buddhism, remembering the support and glory his ancestors had given to the Dharma. He resolved to go to Tibet to seek the Dharma again. Over two generations, they gathered the best resources of the entire country and spent a long time inviting the great Indian master Atisha. Atisha was the highest accomplished master in India at that time. We will discuss Atisha’s background in more detail when we talk about the lineage of this treatise, so I won’t go into detail here. When Atisha arrived in Tibet, he revitalized Buddhism. The Buddhism that was revived by Atisha is called the New Translation School, while the earlier tradition is called the Old Translation School. For example, in our country, we have the Nyingma school, which is the Old Translation School, and the other schools like the Kagyu, Sakya, and Gelug are the New Translation Schools. The New Translation School emerged after Atisha’s reforms, although the core of the Dharma remained unchanged, the methods were improved.
經過了阿底峽尊者這樣一個努力以後，它就復興。復興了以後，但是畢竟前面那個基礎並不穩固，所以阿底峽尊者復興了以後，慢慢、慢慢、慢慢地，又慢慢、慢慢地過了一些時候，又開始有一點衰頹現象，有一點衰頹現象。後來呢又經過宗喀巴大師又起來，宗喀巴大師距離阿底峽尊者是三百多年，不到四百年，阿底峽尊者相當於我們宋朝初年，宋初，那麼這個宗喀巴大師是元朝末年。經過了宗喀巴大師這樣地一次徹底地改革以後，所以西藏的佛教如日中天，到今天已經有六百多年了，已經有六百多年了。宗喀巴大師改革以前，已經是很衰；一下達到那個頂峰，而且能夠維持這個局面，經過很長一段時候，現在也慢慢地、慢慢地向下。雖然向下，但是它還保持著非常完整的內容在，非常完整的內容在。這一點是我們以前都不知道的。
After Atisha’s efforts, Buddhism was revived. However, the foundation was still not solid, so after Atisha’s revival, it gradually declined again over time. Later, Je Tsongkhapa emerged, about three hundred years after Atisha, less than four hundred years. Atisha was from the early Song Dynasty, while Je Tsongkhapa was from the late Yuan Dynasty. After Je Tsongkhapa’s thorough reforms, Tibetan Buddhism flourished like the midday sun and has remained strong for over six hundred years. Before Je Tsongkhapa’s reforms, Buddhism was in decline; his efforts brought it to its peak and maintained this state for a long time. Although it has gradually declined again, it still retains a very complete content. This is something we were not aware of before.
那麼幸好民國初年有幾位了不起的大德，尤其是太虛大師，這個人真是個大菩薩。他以他的心胸，他要全部提起，所以他倡一個口號──八宗並弘。那麼，這個我們換成現代最簡單的話，我要來說一下。平常我們個人修，譬如說他學禪、他學淨，這對我們個人來說，是沒有錯，你可以有成就，而且我們個人修，也必須要走個人的特別的路子，一定是一門深入。但是對整個佛法的弘傳來說的話，這個不夠，這個不夠，一定要各方面的圓滿配合，這樣。譬如說我們現在來造一個房子來說，或者造一個寺院來說，假定說，我今天在這地方要講修行，你說我造個小茅篷，反正是一間，那麼拜佛也在這裡，吃飯也在這裡，睡覺也在這裡，我只要我的修行成功，就行！可是假定說，你要把那個三寶的形相撐持起來的一間大廟，這個不行；你一定要有大殿，有寮房，有大寮，有各式各樣的配合。那麼佛法也是如此。
Fortunately, in the early years of the Republic of China, there were several remarkable masters, especially Master Taixu, who was truly a great Bodhisattva. With his broad vision, he advocated the slogan “Promote the Eight Schools Together.” Let me explain this in simple modern terms. In our personal practice, for example, if someone practices Chan or Pure Land, it is not wrong for personal achievement. One can attain realization, and personal practice must follow a specific path, focusing deeply on one method. However, for the overall propagation of Buddhism, this is not enough. There must be a comprehensive and harmonious integration of all aspects. For instance, if we are building a house or a temple, if I am here to talk about practice, you might say, “I will build a small hut, where I can worship Buddha, eat, and sleep. As long as my practice is successful, that’s enough!” But if you want to support the representation of the Three Jewels in a large temple, this won’t work; you need a main hall, dormitories, a large kitchen, and various other facilities. Buddhism is the same.
所以像虛大師這種菩薩再來人，他有這樣的願心，結果他門下的弟子，除了我們本來有的台、賢、性、相各方面，以及所謂禪、淨等等。關於密教部分，在我們中國內地，已經失傳很久；以前有，偏於宮廷方面，元、明以來，一直都是這個樣。後來虛大師就為了學這個，派了幾個弟子，一部分向東去學東密，當年的時候是大勇法師什麼，還有呢，後來大勇法師也到西藏去。那麼另外呢，跟大勇法師去，是現在本論的作者──法尊法師。實際上真正到西藏去學藏密的還是有一堆人，而這個裡邊，結果對目前介紹這個藏密過來的，最了不起的一個大功臣，就是那「尊法師」。
Master Taixu, being a Bodhisattva reborn, had such a great aspiration. As a result, his disciples, in addition to the existing schools like Tiantai, Xianshou, Faxiang, and others, as well as Chan and Pure Land, also focused on Vajrayana. Vajrayana had been lost in mainland China for a long time; it was mainly practiced in the imperial court during the Yuan and Ming dynasties. Later, Master Taixu sent several disciples to learn Vajrayana. Some went east to study Japanese Vajrayana, such as Master Dayong, who later also went to Tibet. Among those who went with Master Dayong was the author of this treatise, Venerable Fazun. In fact, many people went to Tibet to study Tibetan Vajrayana, but the most outstanding contributor to introducing Tibetan Vajrayana to us was Venerable Fazun.
第一卷．Ｂ面
Volume 1, Side B
那麼，這個是順便說一下。剛才說到宗喀巴大師，把那個完整的教法提起來了，那麼現在呢，我們也有機會接觸到。雖然它現在已經向下了，但是的的確確把我們中國固有的東西，以及現在這個配合起來的話，我的感覺，不管我們自修也好，對佛法的前途也好，那真是前途無量、前途無量。那麼關於這個宗喀巴大師，他自己本人的成就，我也簡單地說一下，這裡。
So, this is just a side note. Earlier, we mentioned Je Tsongkhapa, who brought forth the complete teachings. Now, we also have the opportunity to access them. Although it has declined somewhat, integrating it with our inherent Chinese teachings, I feel that whether for our own practice or for the future of Buddhism, the prospects are truly limitless, truly limitless. Now, regarding Je Tsongkhapa’s personal achievements, I will briefly explain here.
宗喀巴大師，剛開始學的時候，他主要的先由基礎上面──教理，教理。所以他頭上多少年廣學各家各派的東西，各家各派的東西。他只有二十剛出頭一點，進到西藏，沒有幾年就全藏聞名，全藏聞名，換句話說，他這個教理的通達。但是他並不是憑空而來的，以他這樣的一個絕頂聰明的人，他到處去參訪當時的善知識，沒有一個善知識不參訪的，這樣。然後跟他們廣學那些善知識所通達的東西，而學的內容，不拘任何宗派，小乘的《俱舍》，然後呢，大乘的性宗、相宗、因明，乃至密教，然後自己有圓滿徹底的認識。
When Je Tsongkhapa first started learning, he primarily focused on the basics—teachings and doctrines. For many years, he extensively studied the teachings of various schools and traditions. When he was just over twenty years old, he entered Tibet, and within a few years, he became renowned throughout Tibet. This means he had a thorough understanding of the teachings. However, this did not come out of nowhere. As an exceptionally intelligent person, he visited all the virtuous mentors of his time, without missing a single one. He extensively learned from these virtuous mentors, gaining a comprehensive understanding of the teachings of various schools, including the Abhidharma-kośa of the Hinayana, the Madhyamaka and Yogacara of the Mahayana, logic, and even esoteric teachings, achieving a complete and thorough understanding.
那麼說到他這個人的聰明，我講一個故事，很有意思，就是發生在他身上。他那時候剛進西藏沒多久，那麼有一次生了病，去看醫生。看醫生哪，當地都是最好的醫生，就給他看，看完了以後，把完了脈以後就用藥，這用藥大家要討論一下他的病情什麼等等。結果呀，有意思，這個病人，換句話說，就是宗喀巴大師，他也在這個裡邊參加他的意見，欸，覺得這個脈相是怎麼樣，應該下什麼樣的藥等等。哈！結果所有代他看病的醫生，有一個共同的感受，非常驚訝說：「這個年輕人，了不起！不是我在這裡給他看病，而是我遇見了一個最好的，好的醫學教授，上了一課。平常我不懂的東西，被這個病人一講，都懂了！」我們無法想像的這種事情，這是我們絕對無法想像。
Speaking of his intelligence, I will share an interesting story that happened to him. Shortly after he entered Tibet, he fell ill and went to see a doctor. The local doctors were the best, and after examining him and taking his pulse, they discussed his condition and the appropriate treatment. Interestingly, the patient, Je Tsongkhapa, also participated in the discussion, offering his opinions on the pulse diagnosis and the appropriate medication. All the doctors who treated him had a common impression and were very surprised, saying, “This young man is remarkable! It is not that I am treating him, but rather that I have met the best medical professor and received a lesson. Things I did not understand before were clarified by this patient!” This is something we cannot imagine, absolutely unimaginable.
以我們不妨想一想，為什麼要我們想一想呢？就是說，我們經常拿我們的自己的生活經驗所體會一下，那麼才能夠更深入地了解我們要講的特質、內容。所以我們現在不妨想，我們現在看病，跑到醫院裡去，那個醫生不要說不講，就是跟你細細地講，再詳細講，講了半天，你會不會有什麼印象啊？我們一點印象都沒有，因為醫學這個東西非常複雜。我們現在的這個病，他譬如說要看你的胸部，X光照，你一看就可以看得出來。然後實驗報告，說你這個紅血球多少，白血球多少。他可沒有哦，就把那地方，脈這麼一把，要我們自己把，把那個脈，根本不曉得它到底是什麼，只覺得撲通、撲通跳幾下。欸，就這麼他這樣的一個年輕人，他就是能夠了解這個，而把當時的名醫，都這樣說服，這是實在絕頂聰明，這樣的一個人！所以我們從這個地方，可以了解，這樣的聰明人，然後廣學──從小乘開始，到性、相，各宗各派。
Let’s take a moment to think about this. Why do we need to reflect? It’s because by relating to our own life experiences, we can gain a deeper understanding of the characteristics and content we are discussing. So, let’s consider this: when we go to the hospital, even if the doctor explains everything in detail, do we really remember anything? Not really, because medicine is very complex. For example, if we need to check our chest, an X-ray can show the results clearly. Then, the lab report will tell us the red blood cell count, white blood cell count, etc. But in the past, doctors would just feel the pulse, and we wouldn’t understand what it meant, only feeling the pulse beat a few times. Yet, this young man could understand it and convince the renowned doctors of his time. This shows his extraordinary intelligence. From this, we can see that such a brilliant person studied extensively—from the Hinayana to the Mahayana, covering all schools and traditions.
我為什麼要提這個事情？這個地方，大家停一下，讓我們自己做個警惕：我們現在在這個地方，來幹什麼？修學佛法。你為什麼要修學佛法？說目的我們已經了解了，那麼為了達到我們去苦得樂的目的，我們有一個認識，說我們所以得不到的原因，因為對於很多事情，沒有正確的認識，一個專門名詞叫「無明」。換句話說，我們在無明當中，我們的概念，我們的執著，我、我、我！這個東西都是錯誤的根本，痛苦的根本在這裡。唯有一個有正確認識的人，指導了你，你了解了你的錯誤，那個時候心裡面想排斥這個錯誤。不但如此，還要進一步地認識怎麼樣才是正確的，然後照著正確的去做，那個時候，你才能夠轉化得過來。這個道理很清楚，這個道理才是我們真正第一步應該擺在心裡想一想的。
Why do I bring this up? Let’s pause here for a moment to reflect: why are we here? To study Buddhism. Why do we study Buddhism? We already understand the purpose, which is to achieve happiness and avoid suffering. We recognize that the reason we fail to achieve this is due to our lack of correct understanding, a term known as “ignorance.” In other words, we are in a state of ignorance, with our concepts and attachments centered around “I, I, I!” This is the root of our mistakes and suffering. Only when someone with correct understanding guides us to recognize our mistakes can we begin to reject these errors. Furthermore, we need to understand what is correct and follow it, only then can we transform ourselves. This principle is very clear and should be the first thing we keep in mind.
所以我們記住，我們現在跑到這地方來學佛，我想沒有一個人不同意，大家都會這樣想。不過這地方呢，我們進一步地檢查一下，實質上的內容，我們跑到這裡來，是不是真的學了佛了？這是個大問題。以我自己的經驗來說，我們來的目的是學佛，我們也這麼說，可是實際上我們學的是「我」。欸，你們會想，為什麼講學的是「我」？我現在仔細分析一下，你們也可以把它看成道理來看，也可以把它看成功學佛來看。假定你把它看成學佛來看，你就受用了；假定你只是把它聽作道理來聽，那我也在這兒浪費，你也在這兒浪費。那麼下面我就說，我們往往跑到這地方來，我覺得，我覺得我要這個樣走，我要這個樣學，我要這個樣學。是不是大家都有這樣想法？我想有。本質上面，應該就是說我有這樣意志，要學到什麼。
So, let’s remember why we are here to study Buddhism. I believe everyone agrees with this purpose. However, let’s take a closer look at whether we are truly learning Buddhism. This is a significant question. From my own experience, our purpose is to learn Buddhism, and we say so, but in reality, we are learning about the “self.” You might wonder why I say we are learning about the “self.” Let me analyze this carefully. You can view it as a principle or as a way to learn Buddhism. If you see it as learning Buddhism, you will benefit; if you only see it as a principle, then both you and I are wasting our time here.
Often, when we come here, we think, “I think I want to walk this path, I think I want to learn this way, I think I want to learn this way.” Does everyone have such thoughts? I believe so. Essentially, it means we have the will to learn something.
可是不幸的是，我們所以來，真正的原因，就是有一個根本問題──我自己不認識我是誰，所以叫作無明，所以叫作無明。我們的情緒，起心動念，以及我們的知見，無非都在錯誤的認識當中。今天我們看了一本書，佛告訴我們這樣，啊，懂了、懂了！我真的懂了嗎？沒有，沒有！然後我們是懂了一些什麼？就是懂了我們對這一個文字的概念，這個概念不一定是佛要指給我們看的。這個內容很重要！我現在隨便來講一個實際上的例子，我們常常說的：「哎呀，這個佛法裡面講空的呀！你要得看破啊！你得放下。」一點都沒錯，你只要能夠看破，看破嘛，你就放下；放下嘛，你就自在。說：「欸，對、對、對！一點都沒錯。」結果你真的看破了嗎？你真的放下了嗎？你真的自在了嗎？我想仔細地檢查，不能說沒有，但是絕對沒有真的做到。
Unfortunately, the real reason we come here is due to a fundamental problem—we do not know who we are, which is called ignorance, which is called ignorance. Our emotions, thoughts, and views are all based on incorrect understanding. Today, we read a book, and the Buddha tells us something, and we think, “Ah, I understand, I understand!” But do we really understand? No, we don’t! What we understand is merely the concept of the words, which may not be what the Buddha intended to convey. This is very important! Let me give a practical example. We often say, “Oh, Buddhism talks about emptiness! You need to see through it! You need to let go.” This is absolutely correct. If you can see through it, you can let go; if you let go, you will be at ease. We say, “Yes, yes, yes! Absolutely correct.” But have you really seen through it? Have you really let go? Are you really at ease? Upon careful examination, we cannot say we haven’t, but we certainly haven’t truly achieved it.
我們文字是懂了，但是我們懂得這個文字，就是我們以前在世間上面所認識的這個意義，於是你認識的是這一點，真正派上用場的，也是這一點。你所看破的，世間的一個標準是看破了一點，所以比起沒有聽見這兩個字，或者沒有經過這兩個字提醒的時候，稍微好一點。但是佛法真正要你的看破，你看破了嗎？我想這個答案是肯定的──沒有！當然，看也沒有看見，你放得下嗎？根本放不下，因為你沒有看破，沒有放下，所以你也不得自在。可是我們偏偏自己說：「懂了、懂了！」在這一種狀態當中，於是我們自己覺得學到了，所以這個學到的，真正說起來不是佛法。想想看，對不對？我以後經常會運用這個例子。
We understand the words, but what we understand is the meaning we previously recognized in the mundane world. So, what you understand is just this point, and what you can truly apply is also just this point. The worldly standard of seeing through things is to see through a little bit, so compared to not hearing these two words or not being reminded by these two words, it is slightly better. But have you truly seen through what Buddhism wants you to see through? I think the answer is definitely—no! Of course, if you haven’t seen through, can you let go? Absolutely not, because you haven’t seen through, you haven’t let go, so you are not at ease. Yet, we keep saying, “I understand, I understand!” In this state, we think we have learned, but what we have learned is not truly Buddhism. Think about it, right? I will often use this example in the future.
所以一開頭我特別強調，假定說在這個地方，大家沒有辦法真正地體會到的話，我們就不可能深入，不可能深入，這是個很重要的概念，這是個很重要的概念！所以，還是我們平常因為有這個概念，所以往往自以為認識就停在這個地方，你沒有辦法深入。那麼，在這種情況之下，始終還是繞著兩樣東西：一個，我的見解──嗯，我覺得對！你這個「對」是什麼？就是世間上面，以前不懂的文字，現在你懂得了文字相。這個文字是以世間的標準來說，有深刻一層的認識，這個是沒有錯，所以可以說你是一個知識分子。但是學佛差得十萬八千里，門都沒摸到──種下一個因。第一點。
So, at the beginning, I particularly emphasized that if we cannot truly understand this here, we cannot go deeper, we cannot go deeper. This is a very important concept, this is a very important concept! So, because we usually have this concept, we often stop at this point, thinking we understand, but we cannot go deeper. In this situation, we are always revolving around two things: one, my view—hmm, I think it’s right! What is this “right”? It is the words we didn’t understand before, but now we understand the words. These words, by worldly standards, have a deeper level of understanding, which is not wrong, so you can say you are an intellectual. But learning Buddhism is far, far away, you haven’t even touched the door—just planting a seed. This is the first point.
然後呢，你的感受，對不起，那了解都不了解，我的感受還是普通的習性。世間的來說，人家說文人，文人的習性是什麼？講起來，講得頭頭是道，做起來是一無是處，就像普通一般的愚夫愚婦一樣。那我們現在實際上都是這樣的，大家喊這個民主，大家喊這個、喊那個，看別人的時候，喊得清清楚楚，輪到他身上的時候，做起來是一樣地莫名其妙。現在我們修學佛法了，第一個難關就是這裡，想想看！所以這個地方提示了我們什麼？我們不要自己覺得懂了，要想真正得到好處的話，應該要深一層地，好好地廣學。不必說我們現在想，哎呀，學得想樣樣東西都學，你不要說，就是簡單地學念佛吧，學參禪吧！說實在地，還是不夠，這個以後再說，這個以後再說。
And then, your feelings—sorry, you don’t understand them at all. My feelings are still ordinary habits. In the mundane world, people say that scholars have certain habits. What are the habits of scholars? They speak eloquently, but when it comes to action, they are completely inept, just like ordinary people. This is how we actually are now. Everyone shouts for democracy, shouts for this and that, and when looking at others, they shout clearly, but when it comes to themselves, their actions are equally inexplicable. Now, as we study Buddhism, the first major obstacle is here. Think about it! So, what does this remind us of? We should not think we understand. If we truly want to benefit, we should delve deeper and study extensively. We don’t need to think we should learn everything. Even if we just simply learn to recite the Buddha’s name or practice Zen meditation, it is still not enough. This will be discussed later, this will be discussed later.
那麼在這一個地方，我順便也提佛經上面的一個公案來說明一下。這個《法華經》，我想我們大家都了解的。佛出世了以後說了很多經典，在這經典當中，現在流傳下來的，有兩部經典，通常說圓教經典，換句話說，最圓滿的。一部是最初說的《華嚴》，一部是最後說的《法華》。這《法華》很有意思，它最後告訴所有的弟子，你們每一個人到最後都成佛、都成佛。先開始說那些小乘的阿羅漢們，平常已經證了羅漢果了，他以為就到此為止。欸，佛告訴他：不！這是方便法門，最後你要成佛的。所以一一授記。最後呢，乃至於說任何一個人，你只要隨便地念一聲佛，跑到廟裡邊，合一個掌，鞠一個躬，乃至於小孩子玩，拿了這個泥沙造一個塔──塔就是寺廟了──欸，覺得這樣，都會成佛！
Now, let me mention a story from the Buddhist scriptures to illustrate this point. The Lotus Sutra, which I believe we are all familiar with, is one of the many sutras the Buddha taught after his enlightenment. Among these sutras, two are considered the most complete teachings, known as the perfect teachings. One is the Avatamsaka Sutra, taught at the beginning, and the other is the Lotus Sutra, taught at the end. The Lotus Sutra is very interesting because it ultimately tells all disciples that each one of them will eventually become a Buddha. Initially, it addresses the Hinayana arhats, who thought they had reached the end of their path after attaining arhatship. But the Buddha tells them, “No! This is a skillful means; ultimately, you will become Buddhas.” So, he gives predictions to each one of them. Finally, he even says that anyone who simply recites the Buddha’s name, goes to a temple, joins their palms, bows, or even a child playing and building a stupa with sand—all will become Buddhas!
當然這個成佛的時間很遙遠，不過這裡呀，我現在要提示給大家的是說，他授記大智舍利弗尊者等等，就說：「最後你要成佛的，你還要供養兩百萬恆河沙多少諸佛，多少時間以後成佛。」看一看喔！大智舍利弗尊者是佛弟子當中智慧第一的，而且我們看那個經論上面，已經無量劫來跟著佛，生生世世跟著他，有這樣的因緣，這一世證了羅漢果了，到最後成佛還要轉了個大圈子，這個是圓教經典。可是另外一部圓教經典有意思咧！《華嚴》，這善財童子，他是個十信滿心，結果他最後也成佛，他的成佛的時間上面是一生取辦──說這一生可以成就，所以他最後以十大願王導歸極樂。這兩個之間，雖然同樣成佛，這個時間，那完全無法想像，完全無法想像！那是個天文數字，天文數字都無法形容。
Of course, the time to become a Buddha is very distant, but what I want to highlight here is that the Buddha gave predictions to great wisdom beings like Venerable Śāriputra, saying, “Ultimately, you will become a Buddha, but you will need to make offerings to countless Buddhas over many eons before achieving Buddhahood.” Look at this! Venerable Śāriputra, the foremost in wisdom among the Buddha’s disciples, has followed the Buddha for countless eons, life after life, and attained arhatship in this life. Yet, to become a Buddha, he still has to go through a long journey. This is the teaching of the perfect sutras. However, another perfect sutra, the Avatamsaka Sutra, tells a different story. The youth Sudhana, who had complete faith, also became a Buddha, but his time to achieve Buddhahood was within one lifetime—he accomplished it in this very life, ultimately guided to the Pure Land by the Ten Great Vows of Samantabhadra. Although both achieve Buddhahood, the time required is unimaginably different, beyond even astronomical numbers.
假定說這個成佛這麼差別當中，我說沒有關係，反正你到那時候，生了天上人間，舒舒服服，到那時候，突然之間，一下成了佛了，那我倒還是願意等一下。因為成佛很辛苦嘛，所以我等了半天，到那時候成佛了，不是就等等嘛！不是的呀！實際上，這個無量阿僧祇劫，在這裡面大部分時間是都在受苦，受無量無邊的苦。那羅漢將來走到佛，還要苦，凡夫的話那更不談，大部分時間都在三惡道當中輪轉，痛苦得不得了，這第一個事情。第二個事情呢，轉了大半天你最後成佛的時候，他不是說到那時候，那個佛自然地掉在你頭上，你還是要經過這樣地努力，一點都不能少的，這個我們必定要了解！
If there is such a difference in the time it takes to become a Buddha, I would say it doesn’t matter. After all, if you are reborn in the heavens or the human realm, living comfortably, and then suddenly become a Buddha, I would be willing to wait. Because becoming a Buddha is very difficult, so if I wait for a long time and then become a Buddha, wouldn’t that be fine? But that’s not the case! In reality, during these countless eons, most of the time is spent suffering, enduring immeasurable and boundless suffering. Even arhats, on their way to becoming Buddhas, still have to suffer. As for ordinary beings, it’s even worse; they spend most of their time revolving in the three lower realms, suffering immensely. This is the first point. The second point is that after going through such a long journey, when you finally become a Buddha, it doesn’t mean that the Buddha will naturally fall on your head at that time. You still have to go through the same effort, not a bit less. We must understand this!
有這樣的因，有這樣的果，那到最後成佛還是要，為什麼呢？為什麼呢？因為我們要真正成佛，要做兩件事情。哪兩件？一個呢，要所知障徹底地淨除，煩惱障徹底淨除，兩樣東西。那個東西你沒有淨除之前，不行！換句話說，那個債在那裡，你沒有還清之前，就是負債的；還清了，什麼時候還清了，就對。還有呢，你要做那件事情就要做那麼多，什麼時候做圓滿，什麼時候就對，這樣。結果呢，前者走這麼長的路，完了以後，同樣還要付出這麼大的努力去完成；後者一下就達到，他也達到了。這兩個比較，對我們有極重要的一個概念，大家記住！為什麼？為什麼？我想如果說我們自己肯努力在這個方面追尋一下的話，沒有一個人例外的，這一定願意走善財童子這一條路。喔，這個太冤枉了！走這麼長時間太冤枉，因為這個吃了冤枉苦頭嘛，對不對？這個概念在哪裡呢？看下面，這個就在這兩部經上面說得清清楚楚。
With such causes and such effects, you still have to become a Buddha in the end. Why? Why? Because to truly become a Buddha, you have to do two things. What are these two things? One is to completely eliminate the obstructions to knowledge, and the other is to completely eliminate the obstructions to afflictions. These two things must be done. In other words, the debt is there, and until you pay it off, you are still in debt; once it’s paid off, then it’s done. Also, you have to do as much as required, and when you complete it, then it’s done. As a result, the former takes a long journey and still has to put in the same effort to complete it; the latter achieves it in one go. This comparison gives us a very important concept. Remember this! Why? Why? I think if we are willing to make an effort to pursue this path, no one would choose otherwise; everyone would want to follow the path of Sudhana. Oh, it’s too unjust! Taking such a long time is too unjust because it involves unnecessary suffering, right? Where is this concept? Look below, it is clearly explained in these two sutras.
所以，如果說你們將來真正要學本論的話，我之所以把課排得比較少的原因，你們要肯學，好好地要去找各式各樣的經論，自己證明。《法華》上面說得清清楚楚，說：我啊，無量劫以來，就把那圓滿的教法告訴你，告訴你了以後，對不起，你就聽不進我的話，總是急急忙忙照你配你胃口的去做，結果就因為這樣，你以為得到了，沒有，沒有得到。所以它中間說了一個什麼比喻，叫〈化城喻品〉，大家還有印象吧？這個〈化城喻品〉，我現在完全用最平常的方式，來說明最重要的意義。就像說，我們現在要去到某一個地方求寶一樣，這一條路是滿長遠的，大家一直跟著那個大商主──大商主就是我們的佛陀，他是完全了解的──去走。哎呀！走在路上是又渴、又熱、又累，大家跑了個半天，又跑不到，眼看著要退心了。那個佛陀就曉得這些人的心量太差，所以這個地方現一個化城：欸，到了、到了！大家覺得好歡喜。結果進了城，喝了一點水，吃飽了覺得很高興。佛陀就說：大家精神振作了，還沒到喔，下面還有路哦！那個時候，他就跑起來，就對了。我想在座的，一定有很多同修，念過《法華》，曉得這個公案；沒有念過，好好地去看一看。
So, if you truly want to study this treatise in the future, the reason I have scheduled fewer classes is that you need to be willing to study and seek out various sutras and treatises to verify for yourself. The Lotus Sutra clearly states: “For countless eons, I have taught you the complete teachings, but you did not listen to my words. You always hurriedly did things according to your own preferences, thinking you had achieved something, but you had not.” It uses a parable called the “Parable of the Phantom City,” which you might remember. This parable, explained in the simplest way, illustrates the most important meaning. It’s like we are on a long journey to seek treasures, following the great merchant—the Buddha, who fully understands the way. Along the way, we become thirsty, hot, and tired, and after a long time, we still haven’t reached our destination, and we start to lose heart. The Buddha, knowing our limited capacity, manifests a phantom city: “Here it is, here it is!” Everyone feels happy. After entering the city, drinking some water, and feeling full, they are delighted. The Buddha then says: “Now that you are refreshed, we haven’t reached the destination yet; there is still a way to go!” At that point, they continue on their journey. I believe many of you who have read the Lotus Sutra are familiar with this story; if not, please take a good look at it.
這個地方，我不強調後面的，只說明什麼？說明我們真正要想學這個佛，應該一開頭的時候，先心平氣和，耐下心來，把佛要告訴我們的，正確圓滿的教法認識了，然後你開始去一口氣走的話，這個就是一生取辦。否則的話，你急急忙忙去做的話，這條是遠路，這條是遠路。究實說來，在我們沒有正確了解之前，因為我們畢竟是個凡夫，自己我也一樣地感覺：哎呀！叫我去一聽見那個佛法這麼難走，這麼長遠，誰都會害怕。但是如果你有了正確的認識，正確地了解以後，誰都會取後者，因為你害怕的結果，並沒有因為你害怕而省力呀，反而讓你吃盡千辛萬苦啊！這是個真實的內容。所以真正重要的，假定說我們能夠如法地去了解這個完整的內容，然後去走的話，倒反而來得省事。
Here, I am not emphasizing the latter part, but explaining that if we truly want to learn Buddhism, we should first calm our minds and patiently understand the correct and complete teachings of the Buddha. Then, if we proceed in one go, this is the path to achieve it in one lifetime. Otherwise, if you rush, it will be a long and arduous path. To be honest, before we have a correct understanding, as ordinary beings, we might feel: “Oh, hearing that the Buddhist path is so difficult and long, who wouldn’t be afraid?” But if you have the correct understanding, correctly comprehend it, everyone would choose the latter path, because being afraid does not save you any effort; instead, it makes you endure countless hardships! This is a true fact. So, the truly important thing is that if we can understand the complete teachings correctly and follow them, it will actually be more convenient.
那麼在這個地方，我來說一個比喻，說明這件事情。比如說，我們現在來造房子吧！這麼說，我們覺得要造個房子，那麼，夏天太熱受不了，冬天太冷，颱風的時候……造個房子。急急忙忙造一個房子，簡單一點，只要可以住得進來，只要弄個鐵皮釘一釘，是，什麼都不要。到了那個時候發現，不是的呀，這個房子不夠呀！你要真正地要想達到圓滿，不是這樣。那麼這個比喻什麼？就像我們現在覺得很苦惱，那麼我們趕快要找一個安樂的地方躲起來呀。結果我們發現，真正徹底圓滿地要躲掉這個痛苦，得到這個安樂的地方要佛，像造個房子，要造一個摩天大廈一樣，所以那個時候你要重新改建。
Now, let me offer a metaphor to explain this. Let’s say we want to build a house. We feel we need a house because summer is unbearably hot, winter is too cold, and during typhoons… we need a house. So, we rush to build one, something simple, just to have a place to stay. We hammer together some sheets of metal—there’s nothing else. But then, when the time comes, we realize, “This house isn’t enough!” If you truly want to reach completeness, this isn’t the way. So, what does this metaphor represent? It’s like how we feel troubled right now and we quickly look for a safe, happy place to hide. But eventually, we come to understand that to thoroughly and completely escape suffering and find a place of true happiness, we need the Buddha, just like building a skyscraper instead of a simple house. At that point, you’ll realize that you need to start over and rebuild everything from the ground up.
不過這個地方我們往往有一個問題就來了。那你改建，第二次改建的時候，這個老房子嘛，拆掉重來，拆掉重來一趟還可以。我們往往有這個毛病，說：「哎呀！現在這個一間不夠……」因為我們南普陀就是最好的典型，一間不夠再加一間，一間不夠再加一間；東加一間、西加一間，往東面加一間，往上面加一間，往那面加一間，加得非常凌亂，到後來，你簡直不曉得它怎麼辦是好！不過，好在我們現在這個架子向兩邊還寬；實際上它不是，它是個高樓大廈。我說一層，然後呢，二層，對不起，你造三層的話，這地基不穩，不行的。怎麼辦呢？把它拆掉重來，所以我們往往說造了三層，造一層的時候，覺得馬馬虎虎，造了再說。要造二層，還可以，造到三層的話，把三層全部拆光，地基重來。然後呢，造了四層、五層，到了那時候，你又全部拆光又全部重來，我們常常做這種事情。
At this point, we often encounter a certain issue. When you’re rebuilding a house, during the second rebuild, you have to tear down the old house and start over. Tearing it down and rebuilding once is manageable, but we often have this habit of saying, “Oh no, this room isn’t enough…” A perfect example is our Nanputuo Monastery. One room isn’t enough, so we add another; one room isn’t enough, so we add another. Add a room to the east, add a room to the west, add one upstairs, add one over there, until it becomes a real mess. In the end, you don’t even know what to do with it anymore! Well, fortunately, in this case, we still have some space to expand on both sides. But, realistically speaking, it’s not a low-rise building—it’s meant to be a tall skyscraper. I’m talking about building the first floor, and then the second. But if you try to build a third floor, the foundation isn’t stable—it won’t work. What do you do then? Tear it down and start over. So often, when we’ve built three floors, we find that the first one was done haphazardly, but we went ahead anyway. When we build the second, it’s still okay. But when we get to the third, we realize we have to tear everything down and rebuild the foundation from scratch. Then, we build the fourth and fifth floors. By the time we get to that point, everything is torn down again and started anew. We frequently find ourselves doing this kind of thing.
我想我們眼前這種感受很多，我們跑到馬路上，那是剛造好，過兩天又挖一個洞，原來這個還沒弄好；過兩天又挖一個洞，原來那個東西還沒弄好，我們總覺得不方便。現在我們修學佛道也是如此，所以在這個地方不是，我們一開頭時候，先把那個基礎穩固。說我們要造一個摩天大廈，雖然現在沒有這個力量，但是沒有關係嘛，我一步一步來，我一定要從那個基礎造好。如果我有了正確的認識，一開始有這個規劃的時候，你第一步，就把那基礎造得非常穩固。到那個時候，然後再一層樓，到那時候一層樓，你一直造上去，一直造到個摩天大廈。當你一步一步造上去，不是說非常辛苦，當你造了一步的時候，你可以說造好了，你可以安住在一樓；再造了，可以安住在二樓；再可以造上去，安住在三樓。你這樣地層層上去，到最後圓滿的時候，整個的金碧輝煌那個大廈都起來了。這個裡邊的差別，差得天差地遠。
I think we’ve all had this kind of experience. You walk down a road that was just built, but after a couple of days, they dig a hole, realizing something wasn’t fixed yet. Then, another hole is dug because something else wasn’t done right. We often find this frustrating. The same applies to our practice of the Buddhist path. That’s not how it should be. From the very beginning, we should first make sure the foundation is solid.
We say we want to build a skyscraper. While we may not have the strength to do it right now, it’s no problem. Step by step, I’ll start by building a strong foundation. If I have the correct understanding and plan in place from the beginning, the first step will be to build a firm foundation. After that, I’ll build the first floor, then the second, and keep going until the skyscraper is complete. As you continue building, it doesn’t have to be an exhausting process. When you finish the first step, you can rest on the first floor. Then, after finishing the second floor, you can rest there, and so on. Floor by floor, as you ascend, by the time you reach the top, the entire grand, magnificent skyscraper will stand tall. The difference between these stages is worlds apart.
剛才那個比喻，雖然是好像很可笑，實際上，我想我們人人感受得到。那麼，現在我們修學佛道，也是如此。所以宗喀巴大師在這個地方示現給我們看，他們很多當年印度的大德，都是這種風格。所以我們目前，我在這地方要特別說明這件事情的道理，也就是這樣。在我們開始的時候，我覺得我們就應該對這個教法，有一個完整的認識。不過，這個地方並不是告訴我們說，我們要學宗喀巴大師這樣──他是一個密的，我們也是要密。不！這個意思是說，你對整個的教法有了圓滿的認識，把你的目標確定好了以後，那時候你進一步選你現在相應，應該走的路。比如對我們現在來說，我們應該走的淨土，那時候，你才是走淨土，一門深入。
The previous metaphor, although it may seem quite ridiculous, but in reality, I believe we can all relate to it. Similarly, when we are practicing the Buddhist path, we face the same situation. This is why Je Tsongkhapa demonstrated this approach to us, following the tradition of many great masters of India. At this point, I need to particularly explain the principle behind this. From the very beginning, I believe we should aim to have a complete understanding of the teachings.
However, this is not saying we need to practice exactly like Je Tsongkhapa did—he practiced the Vajrayana, so we must also practice Vajrayana. No, that’s not the point. The point is, once you have gained a full understanding of the teachings, you must then set your goal clearly. Once your goal is established, you can then choose the path that aligns with your present circumstances. For example, for us, the Pure Land path is the most suitable. At that time, you can then delve deeply into Pure Land practice.
那你會說，同樣是淨土，你這個淨土，跟我這個淨土有什麼不一樣啊？不一樣，差得很大。平常我們現在念佛的人，聽見了念佛，趕快！往往就說，我只要念得去就好了，弄個下品下生。結果你念了半天，下品下生都不一定去得了，這是個事實。現在這裡我們說，萬修萬人去，這個法門，對不對？對！淨土法門是萬修萬人去，可是現在，一萬個人修，有幾個人去啊？找不到幾個，這是個事實。那麼現在照這個法門做，有什麼好處呢？你有圓滿的認識了以後，第一個是萬修萬去；第二個，要去的目的也不一樣。我本來說，我只要去就行了，現在不是，我要成佛，不但要自己解決，而且幫助一切人解決。可是為了要達到這個目的起見，選我現在最相應的念佛的路子，這樣的情況，所以我要去！
You might ask, “The Pure Land you’re talking about—how is it different from the Pure Land I’m thinking of?” Well, they’re very different. There’s a big gap. Typically, when we hear about chanting the Buddha’s name, people rush to say, “I just want to chant and make it to the Pure Land, even if it’s just the lower level of rebirth.” But after chanting for a long time, you might not even achieve that lower level of rebirth. This is a fact.
Here, we talk about the path where ‘ten thousand practice and ten thousand attain rebirth.’ This is the Pure Land path, right? Yes, the Pure Land method guarantees that anyone who practices it will attain rebirth. But nowadays, out of ten thousand people who practice, how many actually attain rebirth? Very few, and that’s the reality.
So what’s the benefit of following this path? Once you have a complete understanding, the first benefit is that ten thousand practice and ten thousand attain rebirth. Second, the purpose of going to the Pure Land is different. Before, I thought, “As long as I can go, that’s enough.” But now, the goal is not just to go—I want to become a Buddha, not only to solve my own problems but to help all others resolve theirs as well. To achieve this goal, I choose the method of chanting the Buddha’s name that is most suitable for me. That’s why I want to go!
所以你剛開始去的時候，你要求的就是上品上生，乃至於有一個人就求無上乘，說我要去現在去念的是要求什麼？要求這個寂光淨土的上品上生，上品上生還分四土九品的。那個時候，當然，我們現在的條件，不一定真的能夠達到「寂光」的上品上生，乃至於「同居」的上品上生都得不到。那沒有關係，你可以得到上品中生，上品下生，至少你可以很穩。還有一點，因為你的願心這樣的，將來一去，見到了佛，你所追求的圓滿的東西，很快，這條直路。這是我們要了解的。
So, when you start your practice, you should aim for the highest level of rebirth, even for the supreme vehicle. What is your goal when you begin chanting? You aim for the upper rebirth in the Land of Eternal Tranquil Light. There are different levels even within the upper rebirths, as the Pure Land is divided into four lands and nine grades. At that point, of course, with our current conditions, we may not truly be able to reach the upper rebirth in the Land of Eternal Tranquil Light, or even the upper rebirth in the Land of Ordinary and Sacred Beings Coexisting. But that’s okay! You can still achieve middle or lower levels of upper rebirth, and at the very least, it will be stable. Another key point is that because of your great vow, once you arrive and see the Buddha, the fulfillment of your goal will come quickly. This is the direct path, and it’s important to understand this.
所以在這個本論我一開頭說明，我並不說建議大家要學哪一個宗派，或者哪一個法門，完全不是！這個宗派法門，這是你們自己選你們個人自己相應的。而是一開頭的時候，我們要了解佛法的整個圓滿的內容是什麼，你有了正確的了解了以後，然後把你的目標一開始的時候，規劃出來。從這一個認識當中，選取找到你自己相應的路，然後你走上去的話，千穩百當，而且是最省事、最快速、最圓滿；念佛照樣地念，參禪照樣地參。
That’s why, at the beginning of this treatise, I emphasize that I am not suggesting that you must follow any particular school or method. That’s completely up to you, based on what resonates with you personally. But at the outset, you must understand the complete content of the Dharma. Once you have a proper understanding, you can set your goal from the very beginning and plan your path. Based on this understanding, you can choose the path that suits you, and when you walk this path, it will be stable, efficient, the quickest, and the most perfect. You can continue chanting the Buddha’s name and continue your meditation practice.
所以這個後面，他會告訴我們的：是，我們修行一定是一門深入。這個根本的道理在這裡。除了這個以外還有一個，假如你真的一門深入，找到了門還好，不幸的我們往往是什麼？在門外空轉。我們中國有一句話叫「閉門造車」，現在不是，門都沒摸到，門都沒摸到，乃至於什麼？在原地踏步，我們自己覺得在修學佛法。就像剛才說，我們覺得修學佛法，實際上，在修學的是個「我」，弄到後來，「我」是越弄越大。
So, what comes next is this: yes, when we practice, it must be focused and concentrated on one method. This is the essential principle. However, there’s something else—if you truly devote yourself to one method and find the right door, that’s great. But unfortunately, what often happens is we don’t even reach the door—we’re just spinning in circles outside. There’s a Chinese saying, “building a cart behind closed doors,” but in this case, we haven’t even touched the door yet. We haven’t even reached the door, and what’s worse? We’re just treading in place, all the while thinking we’re practicing the Dharma. As I mentioned earlier, we think we’re practicing Buddhism, but in reality, we’re practicing the “self.” And what happens in the end? The “self” just keeps growing bigger and bigger.
現在在這個地方，我們不妨仔細檢查一下看看。平常我們最流行的，也可以說最適應我們現在時代的，就是淨土。這個印光大師，是淨土的大德，他特別說明，有很多人，弄了個半天，是念佛也好、什麼也好，越念是煩惱越重。對不起，弄錯了！你說怎麼會呢？就是剛才這個道理──我覺得對了，實際上呢，沒有真的對。所以前天說的，未會先會，千萬不要！我們修了個半天，不是修的佛法，是修的「我」，把那個我是越弄越大，那個冤枉苦頭吃得太多、太多！不過這個詳細的內容在下面。所以我談到宗喀巴大師，當年修行的狀態，他所以有這麼高的成就，所以能夠幫這麼多人的忙，乃至於把整個的教法這樣地振興，到今天我們還有這個受用的原因，就指出這一條路來。這個也就是我所以選取本論，在這個地方跟大家共同研習的原因。
At this point, let’s take a closer look and examine ourselves. The most popular practice nowadays, and perhaps the most fitting for our time, is the Pure Land practice. Master Yinguang, a great master of the Pure Land tradition, especially pointed out that many people, after years of chanting the Buddha’s name or doing other practices, find their afflictions growing heavier instead of lighter. What went wrong? You might wonder, “How can that be?” It’s precisely what I mentioned earlier—the person thought they were doing it right, but in reality, they weren’t. As I said the other day, “thinking you understand before you truly understand” is something we must avoid at all costs. We’ve spent so much time practicing, but instead of cultivating the Dharma, we’ve been cultivating the “self,” and the bigger the self grows, the more needless suffering we endure. There’s so much more to say on this, and we’ll get into the details later on. This is why I referred to Je Tsongkhapa earlier. The reason he attained such remarkable achievements, helped so many beings, and revitalized the entire Dharma—giving us these teachings we still benefit from today—lies in the path he pointed out. That’s also why I chose to study The Great Treatise on the Stages of the Path to Enlightenment with all of you.
同樣地，因為這樣的原因，所以我把那個講法本身，也完全改變、完全改變。以後原則上面都是遵循這一條道路，講到每個地方，總要使我們對它產生一個認識。然後這個認識當中，慢慢地去推展擴大，而不忽視整個的內容。等到我們有了這個認識以後，慢慢地到某一個程度，然後把整個的全貌安進去，使得我們對於整個佛法，有一個正確的認識。
Similarly, for this reason, I have completely and thoroughly changed the way I teach. From now on, the principle will be to follow this path, ensuring that we develop an understanding of each section as we progress. This understanding will gradually expand and deepen, without neglecting the overall content. Once we have this understanding, we will gradually and firmly integrate the entire picture, allowing us to gain a correct understanding of the entire Dharma.
所以我們這裡是簡單地說明一下，宗喀巴大師他當初是這樣的，他說他是先在教法上面，有了這樣的一個認識。所以當年，在他那一個時代，他在整個西藏，可以達到獨一無二的，最高的這樣的一個地步。先在教法上面，我舉一個典型的例子來說一下。他曾經講法，同一天講法講二十一部論，換句話說，我們在平常講法，一座、一座，他講二十一座。
So here, we briefly explain that Je Tsongkhapa initially gained such an understanding of the teachings. Therefore, in his time, he reached an unparalleled and highest position in all of Tibet. To illustrate this, I will give a typical example. He once gave teachings on twenty-one treatises in a single day. In other words, while we usually give one teaching at a time, he gave twenty-one teachings in one day.