廣論手抄中英對照 003 | 第一會
第三卷．Ａ面
Volume 3, Side A
上面我們講到造論的宗旨。為什麼要造本論呢？他的目的，他希望什麼呢？那麼我們已經簡單地說明了一下，今天繼續下去。說現在啊，這個現在不是單單我們目前，就是宗喀巴大師時代，離開我們現在已經有五百多年、快六百年了，就是那個時候的狀態，究實說起來，這佛法實際上的傳承的情況，要比我們好現在太多、太多，可是那時候的局面如何呢？說已經是這樣──講修行的人不要多聽聞，不要多懂道理，而道理本身是告訴我們為什麼要修行，如何去修行。你必須了解了為什麼要修行，這個力量會推動你去修行；然後推動你去修行，更進一步告訴你如何修行；以及修行過程當中，對、錯、結果的驗證等等，這個都是要事先理論上了解了，你才能夠去做。現在你都沒有這個條件，你請問怎麼修得好？結果呢就產生了講修的人雖然想修，卻不一定得到正確的結果，通常我們說盲修瞎鍊，弄了半天哪浪費了一生時間，實際上這種惡習養成功，就多生多劫，真可惜！
Previously, we discussed the purpose of composing this treatise. Why was this treatise written? What is its objective? We have briefly explained this, and today we will continue. Now, this “now” does not only refer to our present time but also to the era of Je Tsongkhapa, which was over five hundred, almost six hundred years ago. In fact, the transmission of the Dharma during that time was much better than it is now. However, what was the situation back then? It was already such that practitioners were advised not to listen too much, not to understand too much of the teachings. Yet, the teachings themselves tell us why we should practice and how to practice. You must understand why you should practice; this understanding will motivate you to practice. Then, this motivation will further guide you on how to practice, and during the practice, you will need to verify the correctness and results of your practice. All of this must be theoretically understood beforehand for you to practice effectively. Now, without these conditions, how can you practice well? As a result, practitioners, although they want to practice, do not necessarily achieve correct results. We often call this blind practice, wasting a lifetime. In fact, developing such bad habits can lead to many lifetimes of suffering, which is truly regrettable!
那麼另外一種呢，說，啊！原來修行哪它必須要從聽聞佛法開始，所以他，是的，就依照著次第做聽聞。本來聽聞了以後，應該進一步把所了解的，緊跟著去如何驗證，這個才是真正聽聞的目的。不幸又犯了錯誤，說聽聞的人哪，他又不好好地去修行，所以廣聞的人又不能認真善巧了解這個道理，這樣。結果這麼一來的話呢，廣聞的人就變成功空口說白話，修行的人就變成功盲修瞎鍊，這個非常可惜的事情！
Another situation is that some people realize that practice must begin with listening to the Dharma. So, they follow the sequence and start listening. Originally, after listening, they should further verify what they have understood. This is the true purpose of listening. Unfortunately, they make another mistake: those who listen do not practice well, and those who listen extensively do not skillfully understand the teachings. As a result, those who listen extensively end up speaking empty words, and those who practice end up practicing blindly. This is very regrettable!
那麼是的，有的時候我們看見有這種狀態，譬如像六祖大師，他自己本身可並沒有廣博的認識，他為什麼這樣好呢？這個我們要了解。他是宿生多生多劫已經積累了前面這個基本，基礎已經有了。對於世間來說，我們所看得見的，只是短短的幾十年乃至一百年，而整個佛法來說，那是從前面無限到後面無限。那麼修行這個階段來說，就是從最開始一點不認識，接觸佛法以後步步上升，到徹底究竟圓滿，這個裡邊一定是經過：怎麼樣觸發那個動機，然後親近善知識，如理地聽聞圓滿的教法，聽聞了以後呢，如理思惟，然後認真去修行，這是必然過程，而這個要經過多生多劫。
Yes, sometimes we see such situations. For example, Master Huineng, the Sixth Patriarch, did not have extensive knowledge himself. Why was he so accomplished? We need to understand this. He had already accumulated the foundational basics over many lifetimes. In terms of the world, what we see is just a few decades or a hundred years, but in terms of the entire Dharma, it extends infinitely from the past to the future. In the stage of practice, it starts from not knowing anything, then gradually progresses step by step after encountering the Dharma, until reaching complete and ultimate perfection. This process necessarily involves: how to trigger the motivation, then approaching virtuous mentors, listening to the complete teachings properly, contemplating them correctly after listening, and then practicing diligently. This is an inevitable process that spans many lifetimes.
所以有一類人，是的，他前面已經有了相當程度了，所以這一生出來，他不要做這個基礎。就正規一般狀態對大部分人來說的話，這個我們應該有的認識。如果你不認識這個，然後呢斷章取義地來說、來看的話，這個不合適，是教法的錯誤。假定這樣的話，那我覺得我們不必仿效六祖大師，仿效六祖大師已經太差了，你何不仿效佛呢？六祖大師是聽了一偈開悟，也只是開悟而已呀！佛啊，乃至於一偈也沒聽見，嗯，他就自己跑出去就出家了，然後呢最後坐在這個尼連禪河邊上面，到了晚上抬頭一看，看見月亮，就大徹大悟成了佛了。如果說我們真正能夠這樣的話，那仿效六祖大師也太沒有出息了！為什麼要仿效六祖大師？要我的話，我仿效佛，我也跑到印度坐在那個上面，抬起頭來一看，成了佛了！這個我們一定要了解啊！
Therefore, there are some people who have already accumulated a considerable foundation in their previous lives, so in this life, they do not need to build this foundation again. For the majority of people in a regular state, we should recognize this. If you do not recognize this and interpret it out of context, it is inappropriate and a misunderstanding of the teachings. If this is the case, then I believe we should not emulate Master Huineng, the Sixth Patriarch, as that would be too inferior. Why not emulate the Buddha? Master Huineng attained enlightenment upon hearing a single verse, but it was just enlightenment. The Buddha, on the other hand, did not even hear a single verse. He went out on his own, renounced the world, and finally, while sitting by the Nairanjana River, looked up at the moon one evening and attained complete enlightenment, becoming a Buddha. If we could truly do this, then emulating Master Huineng would be too unambitious! Why emulate Master Huineng? If it were up to me, I would emulate the Buddha, go to India, sit there, look up, and become a Buddha! We must understand this!
所以因為前面這種情況，不是偏於這個，就是偏於那個，所以在這種狀態當中，產生種種的缺陷。所以說「觀視佛語多片眼」，對於佛的道理都沒辦法得到完整的認識，都是殘缺不全的。所以佛在世的時候，就告訴我們一個最好的指示啊！平常我們像瞎子摸象一樣──是的，我們是摸到了象，那時候我們應該有一個認識是摸到了象，可是我們畢竟是瞎子，摸到一部分哪！千萬要想辦法多體會、多聽聞，了解全貌，不要執著自己，這個是非常重要的。
Because of the previous situations, either leaning towards one side or the other, various shortcomings arise in such states. Therefore, it is said, “Observing the Buddha’s words with a partial view,” meaning that we cannot fully understand the Buddha’s teachings and only have incomplete knowledge. When the Buddha was in the world, he gave us the best guidance! Usually, we are like blind men feeling an elephant—yes, we have touched the elephant, and we should recognize that we have touched the elephant, but we are still blind and have only touched a part of it! We must make every effort to experience more, listen more, and understand the whole picture, without clinging to our own limited understanding. This is extremely important.
不單是自己的對認識方面是這樣，而且自己的理智上面，又是沒有力量，能夠善巧地辨別完整的這個佛法的道理。本來這個理解、辨別，應該是說兩點，就是理智的辨別。這個地方用「言」字，這個有它的道理的，簡單地說一下。通常我們作學問常常有一句話叫「真理越辯越明」。是！你一個人也可以思惟、觀察、辨別，可是的的確確不如在學者彼此之間共同論辯、往復推敲這樣好，往復推敲這樣好。我們不要說作學問吧！譬如我們世間平常自己也感受得到，一個人坐在這個地方，也許你覺得沒勁，但是兩個人碰在一塊兒，如果談什麼問題啊，大家辯起來，平常我們常常說「抬槓子」，或者佛門當中叫「沖殼子」。哎呀，這個抬起槓子來，沖起殼子來，是越沖越起勁，越抬越起勁，這勁就提起來了。
Not only is this true for one’s understanding, but also for one’s rationality, which lacks the power to skillfully discern the complete principles of the Dharma. Originally, understanding and discerning should involve two aspects: rational discernment. The use of the word “言” here has its reasoning, which I will briefly explain. We often say, “Truth becomes clearer through debate.” Yes! One can think, observe, and discern alone, but it is indeed not as effective as scholars debating and scrutinizing together. We don’t even need to talk about academic studies! For example, in our daily lives, we can feel this ourselves. Sitting alone, you may feel uninspired, but when two people come together to discuss an issue, and they start debating, we often say “raising the bar” or in Buddhist terms, “striking the shell.” Ah, when the bar is raised and the shell is struck, the more they debate, the more enthusiastic they become, and the more they raise the bar, the more motivated they become.
那麼修學佛法的人亦復如是，我們能夠善巧利用這個特長的話，我們可以產生更深遠的功效。不過這個辯論哪也要有它一套很完整的方法，譬如我們現在經過陳那、法稱兩位菩薩進化以後了所謂因明之學，這就是非常善巧的一個辯論的方法，那這個是在修學佛法當中一個最好的工具。那是所以這個地方所以說，我們理智上面的辨別能力也沒有，修學上面的這樣的學辯的力量也缺乏。因為這樣，自己又不能完整地把握得住佛法的中心，像瞎子摸象一樣；又不能善巧地去辨別這個完整的教義，所以總歸走偏、走錯。因此，對這個圓滿的道路，這個佛指示我們正確的這個，我們就走錯了，所以下面說，離開了智者歡喜的道路。
Similarly, for those studying Buddhism, if we can skillfully utilize this strength, we can achieve deeper effects. However, this debate must have a complete method. For example, the study of logic (因明) developed by the Bodhisattvas Dignāga and Dharmakīrti is a very skillful method of debate, and it is one of the best tools in studying Buddhism. Therefore, our rational discernment ability is lacking, and our debating skills in studying Buddhism are also insufficient. Because of this, we cannot fully grasp the core of the Dharma, like blind men feeling an elephant; nor can we skillfully discern the complete teachings, so we end up deviating and making mistakes. Therefore, we stray from the path that brings joy to the wise.
那麼要曉得我們真正修學佛法，它需要很多條件，很多條件。圓滿的佛法，通常我們來說，說悲、智，然後說性宗、相宗；次第下面依著上去的話，說聞、思、修慧，戒、定、慧三學，每一個方面都層層構架因果相循，這樣地上去。這絕對不是片面、局部的，這一個要想得到圓滿的引導的話，一定要有殊勝的教授。
We must understand that truly studying and practicing Buddhism requires many conditions. Complete Buddhism typically involves compassion and wisdom, as well as the teachings of the Nature School and the Phenomenal School. Following the sequence, we speak of the wisdom of hearing, contemplating, and meditating, and the three studies of discipline, concentration, and wisdom. Each aspect is intricately structured with cause and effect, building upon each other. This is absolutely not one-sided or partial. To obtain complete guidance, one must have exceptional teachings.
這個「教授」，這地方要說明一下。教授呢這地方特有所指，就是指經過善知識把這個經論裡邊，換句話說，經論這就是諸佛引導我們凡夫，從凡夫地一直到成佛的最圓滿的這一個內涵，這一個裡邊重要的關鍵所在。所以它本末何在，然後大小的次第，以及很多關鍵的地方，這個就是「教授」。譬如說我們常常看一本書，那麼看過了以後啊，並不能夠把握得住這個裡邊的重心，以及它上去的很多關鍵在什麼地方，這不知道。以及性相二宗之間，怎麼樣互相配合，那麼小乘，然後呢上去怎麼樣地層層上去，這裡邊都有它必然相互的關係。你能夠了解了，這個時候它是相輔相成必不可少的；如果你不了解的話，往往會產生種種流弊。
Let me explain the term “teachings” here. It specifically refers to the guidance provided by virtuous mentors through scriptures and treatises. In other words, scriptures and treatises are the means by which the Buddhas guide us ordinary beings from our current state to the ultimate state of Buddhahood. They contain the essential keys to this process. For example, when we read a book, we may not grasp its core message or the many crucial points that lead to higher understanding. Similarly, the relationship between the Nature School and the Phenomenal School, and how they complement each other, as well as the progression from the Lesser Vehicle to higher levels, all have their inherent interconnections. Understanding these interconnections is essential, and if you do not, various problems may arise.
以我們目前來說，我們常常聽見一句話說：性相角立。性宗跟相宗就像牛的兩隻角一樣，各是各的，實際上呢恰恰相反，性宗跟相宗必須是互相相輔相成。這個就像鋼筋、水泥一樣，兩個──鋼筋加上水泥，水泥加上鋼筋，那個房子才造成功很完整的結構。現在你把它拆開來了，骨頭是骨頭，肉是肉，乃至於說這兩個你不能配合的，這豈不是很糟糕嗎？這個差在哪裡呢？就是沒有得到這個正確的教授，現在要殊勝的教授，你能夠得到了這個東西以後，那才能夠把佛所說的圓滿的道理能夠認識。
Currently, we often hear the phrase: “The Nature School and the Phenomenal School stand like the two horns of a bull, each separate from the other.” In reality, it is quite the opposite. The Nature School and the Phenomenal School must complement each other. It is like steel and concrete; when combined, they form a complete and strong structure. If you separate them, with bones on one side and flesh on the other, and cannot integrate them, it would be disastrous. The difference lies in not receiving the correct teachings. With exceptional teachings, you can understand the complete principles taught by the Buddha.
那麼說到這裡，我順便提一下一件事情。譬如我們經常啊，常常這麼說，大家也了解說，以我們目前佛所傳下來的三藏十二部經典當中，有兩部圓教經典，有兩部。所謂「圓教經典」就是最徹底、圓滿地把佛自己要身證、內證的經驗和盤托出。也就是說從我們凡夫地一直到最究竟圓滿的這個程度，所有的內容都告訴我們的那個經典，叫作圓教的經典──一部是《法華》，一部是《華嚴》。是就它的總相來說，換句話說，就它的最後結果來說，《法華》跟《華嚴》說的都是最後究竟決定成佛。
Now, let me mention something in passing. For example, we often say, and everyone understands, that among the Tripitaka and twelve divisions of the Buddhist canon passed down to us, there are two comprehensive teachings. The so-called “comprehensive teachings” are those that most thoroughly and completely reveal the Buddha’s own experiential and internal realizations. In other words, these are the scriptures that tell us all the content from our ordinary state to the ultimate and complete state of Buddhahood. These comprehensive teachings are the Lotus Sutra and the Avatamsaka Sutra. In terms of their overall aspect, that is, their final result, both the Lotus Sutra and the Avatamsaka Sutra speak of the ultimate attainment of Buddhahood.
可是從另外一個角度來去看的話，這兩個之間就有絕大的差異。《法華》一開頭的時候是授記，乃至於二乘大智舍利弗等等，每一個人都成佛。最後說，不要說證羅漢果了，隨便一個人，他只要有一天接觸到了佛法，留下那個種子的話，他最後也成佛。所以《法華》裡面說：「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」一個普通的人以散亂心，就像我們普普通通，你跑到那個廟當中看見了佛像，啊！歡喜了，說：「啊！南無佛。」念了一聲佛，他最後這個種子也成佛，說明這個，究竟一定成佛！但是這個成佛的時間上來說，那卻是從種下這個種子到最後圓滿的時候，不曉得要經過多長多遠的無量無邊的阿僧祇劫。那是個天文數字，我們根本無法想像！不要說是個凡夫，就是一個證了果的小乘聖者，像大智舍利弗等等，他們都要還經過很長的天文數字的一個年代才能成佛，所以成佛的時間這麼遠！
However, from another perspective, there is a significant difference between the two. The Lotus Sutra begins with predictions of Buddhahood, even for great disciples like Śāriputra of the two vehicles, stating that everyone will become a Buddha. Finally, it says that even an ordinary person, as long as they encounter the Dharma and plant that seed, will eventually become a Buddha. Therefore, the Lotus Sutra says, “If a person with a scattered mind enters a stupa or temple and utters 'Namo Buddha,' they have already entered the path to Buddhahood.” An ordinary person with a scattered mind, just like us, goes to a temple, sees a Buddha statue, feels joy, and says, “Namo Buddha.” By uttering this one phrase, they plant the seed that will eventually lead to Buddhahood, indicating that ultimately, everyone will become a Buddha! However, in terms of the time it takes to become a Buddha, from planting this seed to the final attainment, it is unknown how many countless eons will pass. This is an astronomical number that we cannot imagine! Not to mention ordinary beings, even a small vehicle saint like the great Śāriputra must go through a very long period of astronomical time to become a Buddha, so the time to attain Buddhahood is very long!
而另外同樣的是圓教的《華嚴》呢？善財童子以「十信滿心」最後以十大願王導歸極樂，就一生取辦，這個差得天差地遠，這個差得太遠、太遠了！假定說這個兩者時間當中說，啊！反正慢一點成佛沒關係啊，那個時候我們在天堂上面享福，那倒不妨慢一點。要曉得這樣的天文數字，那一段時候的話，極大部分、極大部分都在惡道當中受無量無邊的痛苦啊！現在這種痛苦叫我們受一點點都受不了，何況這麼長的時間。所以這個時間對我們是絕端重要的一件事情。這個裡邊兩者同樣成佛，而真正決定的關鍵，如果我們有機會、有能力，以及自己想去抉擇的話，是決定會找那個快速的，絕不可能說慢慢地來的。
On the other hand, in the comprehensive teaching of the Avatamsaka Sutra, Sudhana, with the “Ten Faiths fully developed,” ultimately, through the guidance of the Ten Great Vows, attains the Pure Land in one lifetime. This difference is vast, extremely vast! If we consider the time it takes, one might think, “It’s okay to become a Buddha a bit slower, we can enjoy the blessings in heaven in the meantime.” However, we must understand that during such an astronomical period, the vast majority of time is spent in the realms of immense suffering. The pain we experience now is unbearable even for a short time, let alone for such a long duration. Therefore, the time factor is extremely crucial for us. Both paths lead to Buddhahood, but the key difference is whether we have the opportunity, ability, and desire to choose the faster path. We would undoubtedly choose the faster one, never opting for the slower route.
那麼現在這個問題說，那兩者當中，為什麼一個這麼快，是一個這麼慢呢？哪！就是這樣──你有沒有得到圓滿的教授、教誡！你得到了，就是一生取辦！否則的話，對不起，你就是轉這麼大圈子。那麼這個關鍵是沒錯，哪來得到那個圓滿的教呢？要有殊勝教授。哦，所以啊大師看見了這個內涵，又鑑於眼前這個狀態，所以他說：我見已啊，來解釋此大車道。哦！那個告訴我們，這個才是走這一條大乘的圓滿的道路。
Now, the question arises: why is one path so fast while the other is so slow? It is because of the presence or absence of complete teachings and instructions! If you receive them, you can achieve Buddhahood in one lifetime! Otherwise, you will have to take a long detour. The key is indeed the exceptional teachings. Therefore, the master, seeing this essence and considering the current situation, said: “I have seen and explained this great vehicle path.” This tells us that this is the path to the complete and ultimate Mahayana.
平常我們常常說大乘而不用「大車」，那個地方大車是有個原因的。在《法華經》上面這個羊、鹿、牛車那個譬喻呀，佛就告訴我們，佛出世真正的目的都把最好的東西給一切眾生。所以比喻當中說不同的根性引誘他，但是最後都是同一的大白牛車。所以這個「大車道」就是表示這個才是真正最圓滿、最徹底、最究竟、最正直的。現在到大師就見到了前面的這種不理想的情況來解釋：啊！原來這個才是最殊勝、究竟、圓滿的道路。從這地方我們就了解本論真正的內涵，實在是無比的精采、無比的圓滿！
We often say Mahayana instead of “great vehicle,” but there is a reason for using “great vehicle” here. In the Lotus Sutra, the parable of the sheep, deer, and ox carts illustrates that the Buddha’s true purpose in appearing in the world is to give the best to all beings. The parable shows that different capacities are guided, but ultimately, they all lead to the same great white ox cart. Therefore, the “great vehicle path” signifies the most complete, thorough, ultimate, and straightforward path. The master, seeing the previous unsatisfactory situations, explained: “Ah! This is the most exceptional, ultimate, and complete path.” From this, we understand the true essence of this treatise, which is incredibly brilliant and complete!
以我個人的體驗來說的話，我當初修學佛法以後，也是遭遇到種種困難。那個大乘、小乘固然是彼此間有種種諍論，乃至互不相容，可是對我們畢竟比較更隔閡一點。南傳是小乘的，我們都是大乘的。但是就以我們目前來說嘛，我們同樣是大乘的，對不起！這個裡邊又有各式各樣的問題。有說性宗、有說相宗，然後呢又是教下、又是宗下，有人講修行的，有人講這個。乃至於同樣的宗下，對不起，它有五家七宗；同樣的念佛嘛，它又有這樣的不同的法門，大家互相彼此間不能相容，我實在是覺得不曉得怎麼辦是好！
Based on my personal experience, when I first started studying Buddhism, I encountered various difficulties. There were indeed many disputes and even incompatibilities between the Mahayana and Theravada traditions, which created significant barriers for us. The Theravada tradition is considered the Lesser Vehicle, while we follow the Mahayana tradition. However, even within the Mahayana tradition, there are various issues. Some follow the Nature School, some follow the Phenomenal School, some focus on teachings, and some focus on practice. Even within the same school, there are five houses and seven schools; even within the practice of reciting the Buddha’s name, there are different methods. People often cannot accommodate each other, and I truly did not know what to do!
一直等到接觸了本論，乃至了解了本論了以後，不但把這個問題整個解決，彼此不但不矛盾哪，而且彼此間都是互相呼應，互相呼應，所以真正的關鍵就是我們沒有了解圓滿的教法。這地方我要隨便一提，譬如說我們現在修行，那麼大家也許誤會了：哦！要我們樣樣學會了以後然後再來。不是這個意思，照樣地你念佛的是念佛，我參禪的是參禪，可是假定你善巧地了解了這個方法以後，你參禪也好、念佛也好，結果是大不一樣。
It wasn’t until I encountered this treatise and understood it that these issues were completely resolved. Not only did the contradictions disappear, but everything started to resonate and complement each other. The real key is that we did not understand the complete teachings. Let me mention this casually: for example, in our current practice, some may misunderstand and think that we need to master everything before proceeding. This is not the case. Whether you are reciting the Buddha’s name or practicing meditation, if you skillfully understand this method, the results will be vastly different.
我現在隨便說一個例子。我請問，譬如說我們目前來說，這個念佛是最多，實際上呢也的的確確適應我們目前的機，是最善巧的一個法門。在末法的時候，我們要想解脫這個苦惱的最善巧的法門，莫過於念佛是千真萬確，但是祖師告訴我們說這是萬修萬人去，這也是千真萬確的事實，為什麼我們修了半天修不去？這不是一個大問題嗎？當然這個原因很多，那麼，這個地方我簡單地說明一下。說我們所以為凡夫不能去的原因是為什麼？因為我們業障很重，而我們的智慧資糧不夠，所以我們要把業障淨除，然後呢資糧積聚了，那麼然後你拿這個功德迴向，如果夠的話，你就能夠往生，這是很明白的一個道理。
Let me give a casual example. For instance, currently, the practice of reciting the Buddha’s name is the most prevalent, and indeed, it is the most skillful method suited to our current capacities. In the age of the Dharma’s decline, the most skillful method to liberate ourselves from suffering is undoubtedly the recitation of the Buddha’s name. The patriarchs have told us that this is a practice where everyone who practices it can attain rebirth in the Pure Land, and this is an undeniable fact. So why is it that despite our efforts, we are not able to achieve this? Isn’t this a significant issue? Of course, there are many reasons for this. Let me briefly explain. The reason we ordinary beings cannot attain rebirth is because our karmic obstacles are heavy, and our wisdom resources are insufficient. Therefore, we need to purify our karmic obstacles and accumulate wisdom resources. Then, if we dedicate these merits, we can attain rebirth. This is a very clear principle.
現在我們其他的不談，說現在為了要求念佛，然後我就單單念佛，這個好。可是我們往往產生一個問題，因為剛才說的，眼前事實上面大家沒有圓滿的教授，所以往往啊除了自己走自己的這個一門以外，往往彼此間哪不能互相認識，乃至於排斥。「排斥」，這事情是有非常嚴重的障礙的。
Now, let’s not discuss other aspects. Currently, for the purpose of seeking rebirth through reciting the Buddha’s name, we focus solely on this practice, which is good. However, we often encounter a problem. As mentioned earlier, due to the lack of complete teachings, people often cannot recognize each other and even reject each other. This rejection creates significant obstacles.
佛說得清清楚楚，他為了幫助一切眾生，所以啊求各式各樣的法門。所有的法門它無非是解決一切眾生的種種方便的這個法，法無大小，本身最主要的應機、應機。而每一個法都經過佛無量劫捨頭目腦髓，這樣積聚起來的，所以它有它的無比的價值在。我們現在隨便輕輕易易地否定它、毀謗它了，不知不覺當中造成功這個謗法的障礙。我們修學佛法的人都應該了解，佛經裡面告訴我們，你造五逆十惡，諸佛菩薩有辦法幫忙你啊懺悔解除，你謗了法，對不起！沒有辦法。結果我們現在修行的人自己謗了法了，請問這個是什麼？增加無比的障礙！你說辛辛苦苦地念佛，念佛的功德不一定得到；你隨隨便便排斥別人，產生了絕大的障礙，你這樣的一點點你就能去了嗎？不但不能去啊，而且是積累了很多罪過，所以在這一點我只隨舉一例。
The Buddha clearly stated that to help all sentient beings, he provided various methods. All these methods are simply skillful means to address the different needs of sentient beings. There is no big or small method; the key is its suitability. Each method has been accumulated through the Buddha’s countless eons of sacrificing his head, eyes, brain, and marrow, so it has immeasurable value. If we casually deny or slander these methods, we unknowingly create obstacles by slandering the Dharma. As practitioners of Buddhism, we should understand that the sutras tell us that even if we commit the five heinous crimes and ten evil deeds, the Buddhas and Bodhisattvas can help us repent and eliminate them. However, if we slander the Dharma, there is no way to help. As a result, if we practitioners slander the Dharma, what does this mean? It means creating immense obstacles! You may diligently recite the Buddha’s name, but the merits of reciting the Buddha’s name may not be obtained; instead, by casually rejecting others, you create significant obstacles. Can you attain rebirth with such a small effort? Not only will you not attain rebirth, but you will also accumulate many sins. So, I am just giving one example here.
那就是說，假定我們了解這個大概的，也不要說最徹底圓滿的，有一個稍微深一層的認識，那時候我們曉得：啊，是沒錯啊！修學佛法需要這樣的圓滿的，我眼前哪只是限於目前的狀態，沒辦法真正地深學、廣學，將來我決定要深學廣學的！所以先因地上面種下一個要深學廣學的因，所以懷著這個非常慚愧的心情，現在一心一意只有祈求這個大善知識，念阿彌陀佛，你就只管念你的自己，這是一方面。
That is to say, if we understand this general idea, even if not completely and thoroughly, but with a slightly deeper understanding, we will realize: “Ah, indeed! Studying and practicing Buddhism requires such completeness. Currently, I am limited by my present state and cannot truly study deeply and broadly, but I am determined to study deeply and broadly in the future!” So, we plant the seed of wanting to study deeply and broadly in the initial stages, with a very humble heart, and now, with single-minded devotion, we only pray to the great virtuous mentor and recite Amitabha Buddha’s name. You just focus on your own practice; this is one aspect.
另外一方面呢，旁邊的人哪如果在那地方，他弘他的教也好、他學他的禪也好，如果你有了這個正確的認識以後，我想我們就會這樣想：「對啊！這個佛法在世間真不容易啊！佛陀經過無量阿僧祇劫捨頭目腦髓，積累的這個圓滿的教法，流傳在世間。我們作為修學佛法的佛弟子，應該努力去把它弘揚、傳持。而我現在力量不夠，只能念佛，已經感到慚愧，現在看見他卻是能夠弘揚教、他能夠弘揚禪，我讚歎歡喜得不得了！」在這種狀態當中必然結果。說：「是的！將來我也要弘，可是眼前力量不夠，所以我現在念佛。那麼，我眼前單單……如果是每個人像我念佛，那個佛法不是慢慢地、慢慢地只有這個了，別的沒有了嗎？幸好他在這樣努力啊，我就非常讚歎、非常歡喜。我可念我自己的佛！」結果呢，一方面你讚歎別人增長自己的功德；一方面哪我也讚歎你、你也讚歎我，佛教彼此互相讚歎，於是這個教法也旺，我們也增長功德，不影響你的念佛。
On the other hand, if someone next to you is propagating the teachings or practicing meditation, once you have this correct understanding, you will think: “Yes! It is truly not easy for the Dharma to exist in the world! The Buddha, through countless eons of sacrificing his head, eyes, brain, and marrow, accumulated this complete teaching and passed it down to the world. As disciples of the Buddha studying and practicing Buddhism, we should strive to propagate and uphold it. Now, I lack the strength and can only recite the Buddha’s name, feeling ashamed. Seeing others able to propagate the teachings or practice meditation, I am extremely delighted and praise them!” In this state, the inevitable result is: “Yes! In the future, I also want to propagate the teachings, but currently, I lack the strength, so I recite the Buddha’s name. If everyone were to recite the Buddha’s name like me, wouldn’t the Dharma gradually diminish? Fortunately, others are making efforts, and I am very grateful and happy. I will continue to recite the Buddha’s name!” As a result, you praise others, increasing your own merits; and others praise you, and you praise each other. In this way, the Dharma flourishes, and we all increase our merits without affecting your recitation of the Buddha’s name.
你在這種狀態當中，有什麼樣不同呢？前者儘管你念佛，可是因為你謗法呀，造下來絕大的惡業。念得的一點功德被這個惡業抵銷啊，還透三分，反而欠了很多自己還不知道。所以明明是萬修萬人去的最好法門，念了半天念不去。你現在懂得了道理，不要你改變，卻是產生這麼大的功效，第一個。第二個，因為你因地當中已經這樣想：「對啊！我將來一定要求圓滿的佛法，我現在先走這個路……。」等到你一旦到了極樂世界以後，完了以後，去了，那個時候你心裡想一想：「現在到了，現在我要廣學、深學。」你很快地這個因又啟發，所以這條直道又走上去了。要不然的話，你儘管到了那個地方去，你種下去的因，到那時候發出來的芽，你還是會走你的老路子。至少到那時候，你重新要去懺悔等等，豈不浪費很多時間？所以這一點我們要認識的。不管是你準備走圓滿的路子、不管你走目前哪一門，這個道理我們應該認識。所以這個圓滿的教法，對我們實在太好、太好了！
What is the difference in this state? In the former case, although you recite the Buddha’s name, because you slander the Dharma, you create immense negative karma. The little merit you gain from reciting the Buddha’s name is offset by this negative karma, and you end up owing much more without even realizing it. So, despite being the best method where everyone who practices it can attain rebirth, you cannot achieve it after all your efforts. Now that you understand the principle, without changing your practice, you can achieve such great effects. First, because you have already thought: “Yes! I will definitely seek the complete Dharma in the future, but for now, I will follow this path...” Once you reach the Pure Land, you will think: “Now that I am here, I want to study deeply and broadly.” This intention will quickly arise again, and you will continue on this direct path. Otherwise, even if you reach that place, the seed you planted will sprout, and you will still follow your old path. At the very least, you will have to repent again, wasting a lot of time. So, we must recognize this point. Whether you are preparing to follow the complete path or any current practice, we should understand this principle. Therefore, the complete teachings are truly beneficial for us!
那麼現在大師就把真正的中心告訴我們，說主要的是能夠把圓滿的教法留在世間，你們能夠圓滿地學固然好；其他的人你只要得到了，不管你得到了以後，自己用的用在哪裡，哪一部分都得到好處。所以他把這個圓滿的教法解釋，他自己本身也看見了這個事實，了解了這個道理，他心裡面是非常歡喜。有這個圓滿的教法，整個的那個弊端可以救，整個的佛法可以興，而這個正是佛菩薩一向的他的志願，一向的作法。所以他說：「故我心意徧勇喜。」啊，真歡喜啊！真歡喜啊！這歡喜的情況是徧而勇，徧而勇！這不是說這樣地淺淺的、小小的，因為諸佛菩薩的心量本身這個狀態就是這樣。那麼，這個是他造論的宗旨。
Now, the master tells us the true essence, saying that the main thing is to keep the complete teachings in the world. It is certainly good if you can study them completely; for others, as long as they receive them, no matter how they use them, they will benefit. So, he explains the complete teachings, and he himself sees this fact and understands this principle, feeling very joyful. With these complete teachings, all the shortcomings can be remedied, and the entire Dharma can flourish. This has always been the aspiration and practice of the Buddhas and Bodhisattvas. Therefore, he says: “Thus, my heart is filled with boundless joy.” Ah, truly joyful! Truly joyful! This joy is boundless and courageous! It is not shallow or small because the hearts of the Buddhas and Bodhisattvas are inherently like this. This is the purpose of his treatise.
第三卷．Ｂ面
Volume 3, Side B
他是這樣，對於最後有一點說：敦囑聽受。完了以後啊，又一再地諄諄善誘，告訴我們：「你們好好地要聽啊，要照著這個去做呀！」
He said this, emphasizing at the end: urging us to listen attentively. After finishing, he repeatedly and earnestly encouraged us, saying: “You must listen carefully and follow this!”
諸有偏執暗未覆，具辨善惡妙慧力，欲令暇身不唐捐，諸具善者專勵聽。
Those who are not covered by the darkness of bias and attachment, who possess the excellent wisdom to discern good and evil, and who wish to make the most of their precious human life, should listen attentively with focus and diligence.
現在上面是有了這個圓滿的殊勝的教授了，這個教授對我們來說，是引導我們走上最圓滿直接的這條大路的，但是並不是人人能學的喲！要什麼條件呢？下面這個就是，凡是具有這種條件的人，哪一個？「偏執暗未覆」，這個偏、執、暗可以總別兩方面來說。總的來說，換句話說就是我們愚癡無明的種種障礙。分別的來說的話，「偏」就是不偏於斷，也不偏於常。佛是中道說的，普通除了佛以外，其他的所餘一切，不是偏於斷邊就是偏於常邊，是這個偏。「執」呢？就是執著。這個執著是無量無邊的，歸納總說起來──人我執、法我執。所謂「暗」就是無明暗，這是根本。凡是沒有為這個所覆蓋的那些人，單單夠不夠？不夠！還要什麼？還要具足辨別善惡的這個能力。這是什麼能力啊？「妙慧力」，這個是智慧，這個智慧是勝妙的智慧的力量，他還要具足這個力量。
Now, we have this complete and excellent teaching. This teaching guides us on the most direct and perfect path, but not everyone can learn it! What are the conditions? The following explains: those who meet these conditions, who are they? “Not covered by the darkness of bias and attachment.” This bias, attachment, and darkness can be explained in two ways: generally and specifically. Generally, it refers to the various obstacles of our ignorance and delusion. Specifically, “bias” means not leaning towards nihilism or eternalism. The Buddha taught the Middle Way, while all others, apart from the Buddha, either lean towards nihilism or eternalism. This is bias. “Attachment” refers to clinging. This clinging is boundless, but can be summarized as attachment to self and attachment to phenomena. “Darkness” refers to the darkness of ignorance, which is fundamental. Those who are not covered by these are not enough by themselves. What else is needed? They must also possess the ability to discern good and evil. What is this ability? “Excellent wisdom,” which is the power of wisdom, the power of superior wisdom. They must also possess this power.
所以不被上面這種偏執暗所覆蓋，又有辨別善惡殊勝智慧力量的人，夠不夠？還不夠。他雖然有這個辨別的力量，但是呢他心裡沒有好樂之心，沒有用！還要有一種好樂、歡喜──啊！說我要求這個。他有什麼呢？「欲令暇身不唐捐」，真正一心想修行的那些人，一心想修行；他又想修行，又有辨別善惡的力量，而又沒有被種種愚癡黑暗所障礙這些人。那為什麼說欲令暇身不唐捐呢？要想修行，究實說來，人人想要，但是能修的條件就不是人人具足。這話怎麼講？我們也許會懷疑，怎麼會人人會想修行啊？對！以我們現在佛法來說，的的確確不是人人想修行。現在不要說修行，叫人家信佛法，都是難之又難，怎麼會說是人人要修行呢？這個道理簡單地說一下。
Therefore, those who are not covered by the above-mentioned bias and darkness, and who possess the excellent wisdom to discern good and evil, are they enough? No, they are not enough. Although they have the power of discernment, if they do not have a heart that delights in it, it is useless! They must also have a sense of joy and enthusiasm—saying, “I want to pursue this.” What do they have? “Wishing to make the most of their precious human life.” Those who truly aspire to practice, who wholeheartedly wish to practice; they wish to practice, have the power to discern good and evil, and are not hindered by various forms of ignorance and darkness. Why do we say “wishing to make the most of their precious human life”? To truly wish to practice, everyone wants to, but not everyone has the conditions to practice. How is this explained? We might wonder, how can everyone wish to practice? Indeed, according to our current understanding of Buddhism, not everyone wishes to practice. Nowadays, it is extremely difficult to get people to believe in Buddhism, let alone practice it. How can we say that everyone wishes to practice? Let me explain this simply.
佛法真正的目的是什麼？這個我們這地方要來找一找。平常我們說佛法，什麼是佛法？三藏十二部教典。一看哪，一看就頭痛，哇！這麼多的書。然後看起來是一竅不通，講起來是大小、性相、顯密，又教你莫衷一是，這是事實。但是如果說你能夠很深入、仔細地去探索它的目的，它的目的就是單純極了，什麼目的啊？兩個字：苦樂──去掉苦，圓滿得到樂，就是這樣。以這兩個標準來說，世間沒有一個人例外，所有的人他真正忙碌的目的無非為這個。不管他是理智的，啊，求什麼，你就他的最深入的這個中心，你去問，幹什麼？他還是找這個。或者有很多的感情的糊裡糊塗的，他雖然糊裡糊塗，可是他為什麼呀？如果說你仔細地讓他探索一下的話，還是這個。所以，普通世間所以得不到，因為並不了解苦樂的真正的真相，以及苦樂的原因。那個事情真正的真相都弄不清楚，所以呀怎麼弄就怎麼錯，而只是佛才把那個內涵說得清清楚楚、明明白白。
What is the true purpose of Buddhism? We need to find this out. Usually, when we talk about Buddhism, what is Buddhism? The Tripitaka and the twelve divisions of the teachings. At first glance, it seems overwhelming—so many books. Then, when we look at them, they seem incomprehensible, discussing various schools and teachings, leaving us confused. This is a fact. However, if you delve deeply and carefully into its purpose, its purpose is extremely simple. What is the purpose? Two words: suffering and happiness—eliminating suffering and attaining complete happiness. With these two standards, there is no exception in the world; everyone’s true purpose in their busy lives is nothing but this. Whether they are rational, seeking something, if you ask them deeply, what are they seeking? It is still this. Or if they are emotional and confused, even though they are confused, why are they doing it? If you carefully explore, it is still this. Therefore, the reason why ordinary people do not attain it is because they do not understand the true nature of suffering and happiness, and the causes of suffering and happiness. They do not understand the true nature of things, so they make mistakes in their actions. Only the Buddha has clearly and thoroughly explained the essence of these matters.
所以，普通人之所以真的不了解，也不想修，是不了解佛法，你究實了解了佛法，可以說沒有一個人例外的。不但是人哪，乃至於三界的一切有情，比如隨便一個小蟲，哦，你跑過去牠馬上躲掉了。為什麼？怕受傷害呀！牠也怕苦的，換句話說，牠也要去掉苦。隨便一個小蟲，有好吃的東西，牠馬上來了，哪怕冒生命的危險，像蚊蟲，明明叮著你啊，一巴掌打死了，牠還要吃你，牠要求快樂嘛！沒有一個例外的。
Therefore, the reason why ordinary people do not truly understand and do not wish to practice is because they do not understand Buddhism. If you truly understand Buddhism, you can say that there is no exception. Not only humans, but all sentient beings in the three realms, for example, even a small insect, if you approach it, it will immediately avoid you. Why? Because it fears harm! It also fears suffering, in other words, it wants to eliminate suffering. Any small insect, if there is something delicious, it will come immediately, even at the risk of its life, like mosquitoes, clearly biting you, and you slap it to death, but it still wants to feed on you, it seeks happiness! There is no exception.
但是儘管沒有一個人例外的都想修行，但是啊想修行是修，能修行的條件不具足，畜生不可能！只有人。就算得到的人哪，他還是不行，還要種種條件，所以得到了人身而能修行的這一個，叫作暇滿的人身。這個好難得、好難得啊！非常難得！所以我們平常常常說，佛法裡面叫人身難得，這是講這個暇滿的人身。現在我們得到了以後啊，哎呀，趕快呀！要想趁這個機會得到真正快樂，去掉真正痛苦的，只有一個辦法，就是這個！所以具足上面這種條件的人哪，他那個時候要想修行，而又有圓滿的修行的教授，那麼那個時候怎麼辦呢？應該要好好地聽。像上面這種人，這是具足善根的人，這好不容易哦！所以真正具足上面這種善根的人哪，你要想修行吧，你又能夠辨別是非、又沒有障礙，那麼那個時候要好好地，這地方聽聞這個最殊勝圓滿的教授啊！
However, although everyone without exception wants to practice, wanting to practice is one thing, but having the conditions to practice is another. Animals cannot! Only humans can. Even if one is born as a human, it is still not enough; various conditions are required. Therefore, being born as a human and being able to practice is called having a precious human life. This is extremely rare, extremely rare! Very rare! So we often say in Buddhism that obtaining a human life is difficult, this refers to having a precious human life. Now that we have obtained it, we must quickly seize this opportunity to attain true happiness and eliminate true suffering, and there is only one way to do this! Therefore, those who meet the above conditions, when they wish to practice and have the complete teachings for practice, what should they do at that time? They should listen attentively. Those who meet the above conditions are those with virtuous roots, and this is not easy! Therefore, those who truly have the above virtuous roots, if you wish to practice, and you can discern right from wrong, and have no obstacles, then at that time you should listen attentively to this most excellent and complete teaching!
聽聞這東西的話，還要一個條件，要怎麼辦？「專、勵」，要專心、要努力。平常的時候我們聽哪，浮浮泛泛的話，這個聽沒有用，種一個善根。就種善根來說，有用的，用在什麼時候呢？等到無量阿僧祇劫以後，轉了一個大圈子，最後還是要等到這個種子起現行的時候成就。所以真正地聽到了，馬上緊跟著一步上去的話，這個浮浮泛泛不行，要專心！專心聽完了以後，還要什麼？努力！一定要這兩個條件。
When it comes to listening to these teachings, another condition is required. What is it? “Focus and diligence.” You must be focused and diligent. Normally, when we listen superficially, it is of no use; it plants a virtuous seed. As for planting a virtuous seed, it is useful, but when will it be useful? After countless eons, after going through a long cycle, it will eventually manifest and bear fruit. So, when you truly listen and immediately follow up, superficial listening will not work; you must be focused! After listening attentively, what else is needed? Diligence! These two conditions are essential.
那麼這個地方也說一下。說：那麼最後還是成熟嘛，那我就慢慢地好了。記住！始終記住這個話，慢慢地不是說你等它慢慢地種了個種子，到那時候它自己天上掉下來，一口氣讓你成佛了。沒有這件事情！到那時候還是啊仍舊經過如此這般修行，然後成就。而在你沒有經過這個修行成就之間轉個大圈子，在哪裡？都在三惡道當中。記住哦！既然到最後你還是要這樣地修行了再成就，請問你為什麼要讓它受盡了千辛萬苦才成就？所以呀我們了解了這個，自然而然必定會專心、努力。反過來說，你之所以能夠這樣做的話，這個是善根哪！
Let me explain this further. Some might say: “Eventually it will mature, so I can take it slowly.” Remember! Always remember this: taking it slowly does not mean you plant a seed and wait for it to fall from the sky and make you a Buddha in one go. That does not happen! At that time, you still need to go through such practice and then achieve it. And in the meantime, before you achieve it through practice, where will you be? In the three lower realms. Remember this! Since you will eventually have to practice to achieve it, why let yourself endure endless suffering before achieving it? So, understanding this, you will naturally be focused and diligent. Conversely, if you can do this, it is because of your virtuous roots!
所以這個地方告訴我們，你要聽到這個真不容易呀！你們現在有幸聽見了，這是真正具足善根的人，你現在因為宿生積了這麼多善根，現在眼看著可以上去了，千萬要努力啊！現在怎麼樣努力法？專心、努力！這是他最後又特別地諄諄叮囑，告訴我們。下面我們就正式開始。現在我們講，那麼下面講些什麼呢？
Therefore, this part tells us that it is not easy to hear this teaching! You are fortunate to hear it now; you are truly people with virtuous roots. Because you have accumulated so many virtuous roots in your past lives, you now have the opportunity to advance. You must make an effort! How should you make an effort? Focus and diligence! This is his final earnest exhortation to us. Now, we will officially begin. So, what will we talk about next?
此中總攝一切佛語扼要。徧攝龍猛無著二大車之道軌。
This encompasses the essence of all the Buddha’s teachings. It comprehensively includes the paths of the two great charioteers, Nāgārjuna and Asaṅga.
現在這個裡邊所講的，這是本論所講的，把佛所說的圓滿的教法的綱要，統統包含在裡頭了。而這個圓滿的綱要，下來又分性、相二支，一個是智慧資糧，一個福德資糧。經過彌勒菩薩以及文殊菩薩，向下傳到──無著、世親菩薩，龍樹、聖天菩薩，又分成功這個兩個大軌。那麼現在這裡有圓滿的包容，有了這個東西就可以把你引導到：
Now, what is discussed here is the essence of the complete teachings of the Buddha as presented in this treatise. This complete essence is further divided into two branches: the accumulation of wisdom and the accumulation of merit. Through Maitreya Bodhisattva and Mañjuśrī Bodhisattva, it was transmitted down to Asaṅga and Vasubandhu, and Nāgārjuna and Āryadeva, forming these two great paths. Now, with this complete inclusion, it can guide you to:
往趣一切種智地位勝士法範，三種士夫，一切行持，所有次第，無所缺少。
Guiding the noble beings towards the state of omniscient wisdom, with the three types of practitioners, all practices, and all stages, without any omission.
這是引導我們到佛地。「一切種智」，那就是佛的智慧、佛的智慧。這個裡邊這個道理啊是引導我們圓滿達到佛地，這就是說解決一切痛苦、一切問題，圓滿一切福德。那麼這個最高的目標是如此，上去又分成三個大的段落，每一個段落稱它為一種士夫，所謂下士、中士、上士。這個是上去一步一步的次第，就像我們念書一樣，小學、中學、大學，所有的這個內容，所謂教、理、行、果，圓滿一點都不少。在圓滿的教授當中，如果我們把它的內涵用另外一個方式來說的話，可以分成三個項目：第一個「質」，它的質本身要純正，一點不錯。這個「量」呢？要圓滿，一點無缺。還有呢？還要「次第」本身不可以紊亂。平常我們對於這個質跟量是容易了解，這個次第非常重要卻是往往忽視，我現在這個地方說一個比喻。
This guides us to the state of Buddhahood. “Omniscient wisdom” refers to the wisdom of the Buddha. The principles here guide us to fully attain Buddhahood, which means resolving all suffering, all problems, and attaining complete merit. This highest goal is divided into three major sections, each referred to as a type of practitioner: the lower, middle, and higher practitioners. This is a step-by-step progression, just like our education system: elementary school, middle school, and university. All the content, including teachings, principles, practices, and results, is complete without any omission. In the complete teachings, if we explain its essence in another way, it can be divided into three aspects: the first is “quality,” which must be pure and flawless. The second is “quantity,” which must be complete without any deficiency. The third is “sequence,” which must not be disordered. Usually, we easily understand quality and quantity, but sequence is very important and often overlooked. Let me give an analogy here.
譬如說我們燒飯，然後呢你要菜啊、飯啊、米啊、樣樣東西。是的，說這個米就是米，平常我們說蒸沙煮飯，如果你用泥沙來，那不行！那時候米嘛、菜嘛這是沒錯啦！然後呢量，說幾個人嘛要吃多少，也沒有錯啦！可是次第同樣地重要。假定你弄錯了次第的話，那個不行。譬如說，你說你拿了菜來嘛，一定先把它整理一下，洗洗好，然後切好，然後放到鍋子裡燒。假定說你這個次第弄不清楚，你說：好！先把那個菜拿過來，燒完了再洗，這個行不行啊？絕對不行！因為菜上面種種的泥巴、種種的農藥，你燒完了能洗嗎？根本不能洗！本來這個菜吃了以後讓你增加營養的，結果你吃進去啊還有泥巴，你怎麼可能吃？這個毒藥不但不增加營養，還把你毒死啊！所以這個裡邊一定要有它的質、量、次第，現在本論這三樣東西一點都不缺少，所以這才圓滿。這個就是，喏，引導我們走上這一條圓滿的覺道的這個圓滿的教法，所以
For example, when we cook, we need vegetables, rice, and various ingredients. Yes, rice is rice, but as we say, you cannot cook rice with sand! The rice and vegetables are correct, and the quantity, how much each person needs to eat, is also correct. However, the sequence is equally important. If you get the sequence wrong, it won’t work. For instance, if you take the vegetables, you must first clean them, wash them well, then cut them, and then cook them. If you get the sequence wrong and say, “Let’s cook the vegetables first and then wash them,” will that work? Absolutely not! Because the vegetables have various dirt and pesticides on them, can you wash them after cooking? Absolutely not! Originally, the vegetables are meant to provide you with nutrition, but if you eat them with dirt, how can you eat them? This poison not only fails to provide nutrition but also poisons you! Therefore, it must have the correct quality, quantity, and sequence. Now, this treatise does not lack any of these three aspects, so it is complete. This is what guides us on this complete path to enlightenment, so
依菩提道次第門中，
According to the stages of the path to enlightenment,
這個，這條門哪引導我們走上菩提大道的。
this path guides us on the great path to enlightenment.
導具善者趣佛地理，是謂此中所詮諸法。
Guiding the virtuous ones towards the state of Buddhahood, this is what the teachings here elucidate.
是引導具足善根的人達到圓滿佛地的這個道理，就是我們裡邊所說的。下面又告訴我們一個特質，為什麼說，下面：
This is the principle that guides those with virtuous roots to attain complete Buddhahood, as explained here. Next, it tells us a special characteristic, why it is said so, as follows:
此中傳有二派釋儀。
There are two traditions of explanation transmitted here.
說解釋的時候它有兩種傳承。他為什麼要講這個？平常在我們一般的概念當中，我們不太了解，也不大注意這個傳承的重要，這一點實際上是非常重要、非常重要。譬如說我們現在來說，我們隨便做任何一樣東西，買東西也好，我們常常說：這個哪來？這個是美國貨，然後這個是福特的、這個是通用的，然後這個是德國貨。譬如說汽車吧，剛才說美國的是福特、通用，德國的是賓士，譬如說日本的什麼，它每一個都有它的來源。實際上這個來源裡面包含了什麼？就是那些工程師，傑出的人才，這樣。世間的所有的東西，都有它這樣的一個圓滿的來源，何況是佛法啊！何況是佛法啊！所以我們曉得學任何東西，假定你沒有這個正確圓滿的來源的話，學不好。佛法亦復如是，佛法亦復如是！所以他一方面教那個內容，一方面要告訴我們說：我這個牌子哪來的？喔，說這個牌子一點都不錯的！
When explaining, there are two traditions. Why mention this? Generally, in our usual understanding, we do not realize or pay much attention to the importance of transmission, but this is extremely important, extremely important. For example, when we buy anything, we often ask: where is this from? This is American-made, this is Ford, this is General Motors, this is German-made. For example, cars, as mentioned, American ones are Ford, General Motors, German ones are Mercedes-Benz, and Japanese ones are various brands. Each has its origin. What does this origin include? It includes those engineers, outstanding talents, and so on. Everything in the world has such a complete origin, let alone Buddhism! Let alone Buddhism! So we know that learning anything, if you do not have the correct and complete origin, you cannot learn it well. The same applies to Buddhism, the same applies to Buddhism! Therefore, while teaching the content, it also tells us: where does this brand come from? Oh, this brand is impeccable!
那麼在宗喀巴大師那時候，這個裡邊它有兩派的傳承，這個兩派的傳承就說明了這個師承。實際上這個師承的內容剛才說的，這個殊勝的教授，都是靠這個傳承下來的。這個是從佛傳下來，經過諸大祖師圓滿的教理、正確的修持，都從這個圓滿的師承這樣地傳遞下來，非常重要、非常重要！這是特別的一點我們應該了解到的。那麼哪兩派啊？下面，一個是那蘭陀寺，一個是迦濕彌羅傳的，我們看一看：
During the time of Je Tsongkhapa, there were two traditions of transmission within this context. These two traditions explain the lineage. In fact, the content of this lineage, as mentioned earlier, includes these excellent teachings, all transmitted through this lineage. This lineage was passed down from the Buddha, through various great masters who perfected the teachings and correct practices, all transmitted through this complete lineage. This is extremely important, extremely important! This is a special point we should understand. So, what are the two traditions? One is from Nālandā Monastery, and the other is from Kashmir. Let’s take a look:
勝那蘭陀諸智論師，許由三種清淨門中，詮釋正法。謂軌範語淨，學者相續淨，所說法清淨。後時止迦摩囉室囉，聖教盛行，
The wise scholars of Nālandā Monastery explained the true Dharma through three pure gates: pure conduct and speech, pure continuity of the learners, and pure teachings. Later, the teachings flourished in Kashmir.
第一個就是那蘭陀寺。那蘭陀寺那是當年印度最了不起的一個地方，修學佛法的。佛涅槃沒多久就開始建立，一直等到公元一千年左右，那個回教勢力入侵的時候，由政治勢力把佛教摧毀為止，始終是執印度佛教牛耳的、最頂端的一個佛法的中心。那個地方的很多這種了不起的菩薩、祖師，他說在解說佛法的時候、造論的時候，要有三個條件。
The first is Nālandā Monastery. Nālandā Monastery was the most remarkable place in India for studying Buddhism at that time. It was established shortly after the Buddha’s parinirvāṇa and continued until around the year 1000, when Islamic forces invaded and destroyed Buddhism through political power. It was always the leading center of Buddhism in India. Many great bodhisattvas and masters from that place stated that when explaining the Dharma and composing treatises, three conditions must be met.
這個那蘭陀寺順便提一下，我們中國歷史上有一位了不起的玄奘大師，玄奘大師當年到印度去的時候，學到最好、最精采的就是在那蘭陀寺。那個時候是這樣、以前是這樣、以後也是這樣。為什麼要說那蘭陀寺呢？換句話說，印度的整個佛法的最高的，經過了這麼多了不起的成就的人抉擇以後，剩下來的精華都這個樣的！他們解釋這個經論不是隨便的喲，他要幾個條件，三個，就是三門清淨，三方面都要清淨了。這「清淨」兩個字很重要、很重要！就是說這個清淨的話，這個法本身絕對正確，沒有一點點問題，假定說的有一點問題的話，我們學的人就出問題了。像吃東西一樣，你稍微弄得不乾淨啊，對不起，細菌乃至於毒，就把你吃死了；佛法也是如此的、佛法也是如此的。世間只是教你受一點小小傷害，佛法的話，你如果說有一點點不乾淨擺在這裡的話，這留下來的是問題重重。
Speaking of Nālandā Monastery, it is worth mentioning that in Chinese history, we have the remarkable Master Xuanzang. When Master Xuanzang went to India, the best and most profound teachings he learned were at Nālandā Monastery. It was like this at that time, it was like this before, and it will be like this in the future. Why mention Nālandā Monastery? In other words, the highest essence of Indian Buddhism, after being refined by so many outstanding achievements, is like this! When they explained the sutras and treatises, they did not do so casually; they required several conditions, three to be exact, which are the three pure gates. All three aspects must be pure. The word “pure” is very important, very important! This purity means that the Dharma itself is absolutely correct, without any issues. If there is even a slight problem, we learners will encounter problems. Just like eating food, if it is not clean, bacteria or even poison can kill you; the same applies to Buddhism, the same applies to Buddhism. In the mundane world, it only causes minor harm, but in Buddhism, if there is even a slight impurity, it leaves numerous problems.
那麼哪三樣東西啊？他說第一個，老師──軌範語淨。這個裡邊包含了兩樣東西：第一個就是「軌範」，就是尊長，譬如我們說軌範師、親教師，換句話說解釋說法的這個尊長，他自己本身清淨；還要他所講的清淨。為什麼要分兩方面來說？難道說這個人清淨了以後，他講的還不清淨嗎？對！為什麼？當然，他如果本人自己沒有修持的話，那講出來一定不清淨，可是自己有了修持以後，他那個清淨還有問題，這個就解釋一下。
So, what are the three things? The first is the teacher—pure conduct and speech. This includes two aspects: first, “conduct,” which refers to the teacher, such as a guiding teacher or a personal teacher. In other words, the teacher who explains the Dharma must be pure themselves; and second, their teachings must be pure. Why mention both aspects? Isn’t it enough for the person to be pure, and their teachings will naturally be pure? No! Why? Of course, if the person has not practiced, their teachings will certainly not be pure. However, even if they have practiced, their purity may still have issues. Let me explain this.
平常我們也曉得的，說自己沒有解決問題，幫忙別人解決是不可能的，那麼自己要解決了，那個算是清淨了。這個清淨需要兩個條件，第一個，教理上面要有圓滿的認識，然後這個教理還有驗證上面的、確定不疑的悟證的境界。他雖然有了這個，可是因為說的時候，也許他平常一般地說，也許對機不相應。譬如說：我們現在拿世間來說吧！哦！現在有一個大學者，我們請他來給我們演講。那麼這個大學者來演講有兩種可能，有一種可能呢，就是把他自己學的圓滿的內容告訴我們；還有一種，也許他所對著機，說今天有一個地方，一些小朋友啊大家也仰望這個大學者，所以為了使得那些小朋友心目當中有一個仰望起見，請他來去講。請問那個大學者能跟些小朋友講說圓滿的道理嗎？不行！所以這個裡邊是兩樣東西都圓滿，這是「軌範語淨」。
We usually understand that if we have not solved our own problems, it is impossible to help others solve theirs. So, if we have solved our own problems, that is considered purity. This purity requires two conditions: first, a complete understanding of the teachings, and second, a verified and unwavering realization of the teachings. Although one may have this, when explaining, it may not always be appropriate for the audience. For example, in the mundane world, if we invite a great scholar to give a lecture, there are two possibilities: one is that the scholar shares their complete knowledge with us; the other is that the scholar adjusts their lecture to suit the audience, such as speaking to a group of young children who admire the scholar. Can the scholar explain the complete principles to the children? No! Therefore, both aspects must be complete, which is “pure conduct and speech.”
那麼還有「學者相續淨」。所有的一切法流傳在世間，不僅僅說有老師就行，還要一定有學的人，這個很明白。不但是菩薩、祖師，我們佛也是一樣，佛出世的時候，那個時候同時那個弟子也來。因為一定有這樣想學的人，所以應這樣的機，然後說這樣圓滿的教法。那個時候如果沒有這樣相應的機的話，他雖然他自己有正確的內容，但是他不一定有機會說出來。就是佛本身就是如此！他不是說得很清楚嗎？我所了解的法啊就像大地土，但是我說的法如爪上土。所以通常啊，都是有一個因緣，那個時候佛才說呀！所以，如果說一個法流傳的話，除了老師這個條件以外，學者這個條件也是相當重要的。就像剛才那個故事也是一樣，這個大學者跑得來，跑到幼稚園，跑到小孩子那裡去，對不起！學者的相續不淨，他就沒辦法把圓滿的教法拿給我們。
Then there is “pure continuity of the learners.” For any teaching to be transmitted in the world, it is not enough to have a teacher; there must also be learners. This is very clear. Not only bodhisattvas and great masters, but even the Buddha himself, when he appeared in the world, his disciples also appeared at the same time. Because there were people who wanted to learn, the Buddha taught the complete teachings. If there were no suitable audience, even if the teacher had the correct content, they might not have the opportunity to teach. This applies to the Buddha himself! Didn’t he say clearly? The Dharma I understand is like the earth, but the Dharma I teach is like the soil on my fingernail. So, usually, there is a condition, and the Buddha teaches at that time! Therefore, for a teaching to be transmitted, besides the condition of the teacher, the condition of the learners is also very important. Just like the previous story, if the great scholar goes to a kindergarten, to the children, the continuity of the learners is not pure, and the scholar cannot transmit the complete teachings to us.
這裡我也可以用一個比喻來說一下，所謂比喻是個故事。相傳我們中國歷史上兩位名人：寒山、拾得，以及豐干禪師。他們三位，一個是阿彌陀佛，一個是文殊菩薩，一個是普賢菩薩。結果寒山、拾得兩位大士所現的是什麼？唉！一個破和尚，窮叫化一個，什麼都不認識的。他為什麼這樣現呢？就是那個時候現出來的相是禪宗傳的時候。禪宗的特質是什麼？要主要的見到那個本來面目，換句話說，空性。它掃一切法的，實際理地是一塵不染。所以他自己現這個相，就是什麼？窮得身無立錐之地啊！所以通常我們那個叫化子，窮得連他站的地方像一個錐子那麼一點點都沒有，就這樣，他所現那個相。他所以現那個相，是跟那學者相應的，這我們要了解。所以如果這個地方教法盛傳的時候，除了這個老師以外，這個學者還要有這樣的條件。
Here, I can use an analogy, which is a story. It is said that in Chinese history, there were two famous figures: Hanshan and Shide, as well as Chan Master Fenggan. These three were manifestations of Amitabha Buddha, Manjushri Bodhisattva, and Samantabhadra Bodhisattva, respectively. What did Hanshan and Shide manifest as? Ah! A ragged monk and a poor beggar who knew nothing. Why did they manifest in this way? Because at that time, they appeared during the transmission of Chan Buddhism. What is the characteristic of Chan Buddhism? It primarily focuses on seeing one’s true nature, in other words, emptiness. It sweeps away all phenomena, and in the ultimate reality, it is spotless. So, they manifested as what? So poor that they had no place to stand! Usually, we say a beggar is so poor that they do not even have a place as small as a needle to stand on. This is how they manifested. They manifested in this way to correspond with the learners, which we need to understand. Therefore, when the teachings flourish in a place, besides the teacher, the learners must also have these conditions.
然後有了這個條件以後，第三個，所說的法要清淨。為什麼法要清淨呢？這個法也說，應機是一種。還有一種呢？它那個法當中有一種應機應小的，有一種應大的；有一種性宗、有一種相宗；儘管它是大的，應它的局部的。我現在拿佛經來說個比喻。佛經說了這麼多三藏十二部，譬如說《金剛經》，它也是說：啊！這個最上乘、最上乘；《楞嚴經》，通常我們說這種都是好得不得了，為什麼它不是圓教呢？因為它就是針對著這一類根性的，是！這是大乘，可是他大乘是大乘啊，對不起，小乘的漏掉了。然後那對這個人天五乘的人又不相應。如果說性宗的話，相宗又不相應；相宗的，那性宗的又不相應，這就不圓滿了。所以啊第三個，這個圓滿的內容，還要有它特殊的內容，它三樣東西有它特別的條件。噢！那個是那蘭陀寺。
After having these conditions, the third aspect is that the teachings must be pure. Why must the teachings be pure? The teachings must correspond to the audience. Additionally, the teachings must be suitable for both the small and the great; there must be teachings for the nature school and the characteristics school. Even if it is great, it must correspond to the specific audience. Let me use a Buddhist sutra as an analogy. The Buddhist sutras include the Tripitaka and the twelve divisions of the teachings. For example, the Diamond Sutra is said to be the highest vehicle, the highest vehicle; the Shurangama Sutra is also considered excellent. Why are they not considered complete teachings? Because they are aimed at a specific type of disposition. Yes, they are Mahayana, but they miss out on the Hinayana. They do not correspond to the five vehicles of humans and gods. If it is the nature school, it does not correspond to the characteristics school; if it is the characteristics school, it does not correspond to the nature school. This is not complete. Therefore, the third aspect is that the complete content must have its special conditions. Oh! That is Nālandā Monastery.
彼諸智者，則許三種而為初要。
Those wise ones considered three aspects as the primary essentials.
那個地方那些大菩薩、大祖師們哪，就說上面那個東西只是一個基本，除了這個以外還要其他的。那麼他又怎麼說呢？他說的是下面的。也許在這個地方我們會想：哎呀！那到後來的時候，豈不是比前面的更精采呀？這個概念我們要了解，並不是說後面的比前面的更精采，而是說後面的對適應後面的人來說更適應，這個是根本──一切法真正的重點，是應機才是重要的。所以同樣地，當初那蘭陀寺的三種法門，是應他們的三種法門的條件，是這個樣；後來的人由於機不太一樣了，慢慢地每況愈下。所以說，就正法而像法、末法，這個機比較差，所以要求的條件越更多、更嚴密，這是它的不同。否則的話，我們又說：「哎呀，後面的好啊！」妄判是非，不知不覺當中就會造成功不應理的取捨。那麼他下面怎麼說呢？
The great bodhisattvas and masters there said that the above-mentioned aspects are just the basics, and there are additional requirements. So, what did they say next? They said the following. At this point, we might think: “Oh! Isn’t the later part more wonderful than the earlier part?” We need to understand this concept: it is not that the later part is more wonderful than the earlier part, but that the later part is more suitable for the people of that time. This is fundamental—the true focus of all teachings is to suit the audience. Similarly, the three methods of Nālandā Monastery were suitable for their conditions at that time; later, as people’s conditions changed, they gradually deteriorated. Therefore, from the true Dharma to the semblance Dharma and the degenerate Dharma, the conditions became worse, so the requirements became more numerous and stricter. This is the difference. Otherwise, we might say: “Oh, the later part is better!” This would lead to incorrect judgments and inappropriate choices without realizing it. So, what did they say next?
謂正法造者殊勝，正法殊勝，如何講聞彼法規理。今於此中，應如後釋。
It is said that the creator of the true Dharma is excellent, the true Dharma itself is excellent, and the principles of how to teach and listen to this Dharma are excellent. In this context, it should be explained according to the latter interpretation.
這個分成功：第一個作者殊勝，那就是前面的軌範語淨，第二個正法殊勝，這個法本身正確。還有呢，有了這個造者，這個造者當中包含了一定有什麼？這個教者、學者這兩樣東西在這裡面。沒有這兩樣東西的話，他這個「造」不可能、不可能，這第一點。所以這兩個含攝了，那麼說的又殊勝，在這個地方多的有什麼？怎麼講、怎麼聽這個道理。這個道理非常重要、非常重要！下面哪，等一下講到那個四個題目的時候說它。現在我在這裡，說就用什麼？就用後者那個辦法，用後者那個辦法。現在我們這地方就停一下、休息一下。
This can be divided into: first, the creator is excellent, which corresponds to the previously mentioned pure conduct and speech; second, the true Dharma is excellent, meaning the Dharma itself is correct. Additionally, what does the creator include? It includes both the teacher and the learner. Without these two aspects, the creation is impossible, impossible. This is the first point. So, these two are included, and the explanation is excellent. What is more in this context? How to teach and listen to this principle. This principle is very important, very important! Later, when we discuss the four topics, we will explain it. Now, here, what method should we use? We will use the latter method. Now, let’s take a break here.
現在這個地方本論所採用的是後者，這個後者分四大段，分四部分，說：
In this context, the treatise adopts the latter method, which is divided into four major sections, saying:
由是菩提道次引導分四：
The guidance of the stages of the path to enlightenment is divided into four parts: