廣論手抄中英對照 004 | 第一會
第四卷．Ａ面
Volume 4, Side A
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:
現在呢，我根據後者這個師承，來說明這個菩提大道修證次第的方法，分四部分：
Now, based on the latter lineage, I will explain the method of practicing and realizing the stages of the path to enlightenment, divided into four parts:
一為顯其法根源淨故開示造者殊勝，二令於教授起敬重故開示其法殊勝，三如何講聞二種殊勝相應正法，四如何正以教授引導學徒之次第。
1. To reveal the purity of the source of the Dharma, the excellence of the author is shown.
2. To inspire respect for the teachings, the excellence of the Dharma is shown.
3. How to teach and listen to the two types of excellence corresponding to the true Dharma.
4. How to properly guide students through the stages with the teachings.
分四部分。那麼為什麼要分這個四部分，這裡簡單地說明一下這個道理。詳細的內涵每一部分哪，他就是說這個，我們只要把下面認真地學，那個細部都了解。一開頭，原則說一下為什麼，第一個我們了解，說學一切任何一樣東西，你一定要跟一個自己有正確認識的人學，這樣才學得好。不管做世間出世間任何一樣東西，你要學會，一定要跟一個會的人學才行；同樣會的人，他越是內容精采、越是圓滿是越好。世間法尚且如此，何況佛法！世間法出一點毛病，那麼最多你說，哎呀，作生意少賺一點錢、虧一點本；佛法出了毛病的話，就流落在生死輪迴，小的受生死之痛苦，大的在三惡道中，不得了地嚴重！尤其是修學佛法，你稍微不小心一點哪，嘿，會產生很大負效果，很大負效果，這一點我們要注意！所以真正對這個佛法本身是否清淨，是絕端地重要。那麼要想得到清淨圓滿的教法的話，這個引導我們本身他的條件，是決定因素。
The reason for dividing into these four parts is briefly explained here. The detailed content of each part will be understood as we study further. Firstly, it is essential to understand that to learn anything, one must study with someone who has a correct understanding. This principle applies to both worldly and spiritual matters. The more proficient and complete the teacher, the better the learning outcome. This is even more crucial for the Dharma. A mistake in worldly matters might result in minor losses, but a mistake in the Dharma can lead to severe consequences, such as falling into the cycle of birth and death or suffering in the three lower realms. Therefore, the purity of the Dharma is of utmost importance. To obtain pure and complete teachings, the qualifications of the guide are a decisive factor.
不過這個地方大家會說：「欸，那麼引導我們的佛最圓滿，何必還要你來造、他譯了呢？難道你還比佛強嗎？」現在很多人提出這個問題，這個話聽起來，是呀，我們想，對呀！所以現在有太多的人說：「啊，你不要去看那個論，難道造論的菩薩還強得過佛嗎？」我們一聽覺得對，然後你就不去看論了。這裡邊却是有個大問題，這個我們在這裡解釋一下。
However, at this point, people might say, “Hey, if the Buddha’s guidance is the most perfect, why do you need to create and translate it? Are you stronger than the Buddha?” Many people raise this question, and it sounds reasonable. So now, many people say, “Ah, you don’t need to read that treatise. Can the Bodhisattva who wrote the treatise be stronger than the Buddha?” We hear this and think it makes sense, so we don’t read the treatise. However, there is a big problem here, which we will explain.
佛，說的法跟他內證的內容，有兩個絕不一樣的地方，這一點我們要認識。他內證的是完全圓滿的，千真萬確，所以就內證這一點來說，沒有一個人能比得過佛。菩薩當然不如，祖師更不如！但是他講的法卻有一個特質，是對不同的根性說的。他對小孩子，就講小孩子的法；對大人，對大人的法；然後對兩千多年以前，對兩千多年以前的人講的法；對我們現在是另外一種法。佛自己是最圓滿的，可是他講出來的法所對的根性，跟你相應不相應？不一定相應，這第一點。不但在時間、空間，都有一大段的距離，在這種狀態當中，這個裡邊就有問題了。
The Buddha’s teachings and his inner realization are two completely different things, and we need to recognize this. His inner realization is completely perfect and absolutely true, so in terms of inner realization, no one can surpass the Buddha. Bodhisattvas certainly cannot, and neither can the patriarchs! However, the teachings he gave have a special characteristic: they are spoken to different capacities. He spoke the Dharma for children to children, for adults to adults, for people over two thousand years ago to people over two thousand years ago, and for us now, it is another kind of Dharma. The Buddha himself is the most perfect, but whether the teachings he gave correspond to your capacity is not necessarily the case. This is the first point. Not only is there a significant distance in time and space, but in this state, there is a problem.
理論上面我們應該了解，實際上呢，我們也看一下：是，佛說的法是絕對圓滿，千真萬確。因為說得圓滿，所以他對機也圓滿，所以凡是講到哪裡，每一部經典上面，那個當機眾聽完了以後，大乘的，一定是很多人證無生法忍，最起碼的發菩提心；小乘的，得法眼淨、證阿羅漢，這個是佛真正圓滿的結果。表示什麼？那當機就有這樣的功效。假定不當機的話呢？對不起！所以「佛法不應機，等同閒言語」，如果不應機的話，那就是說空話一樣的。現在，我們不幸的是不應機，你看上去不一定有效，儘管你說你有了信心去看，有信心是有信心，你看是看了半天，如果你大乘根性，請問你得了無生法忍嗎？你發了菩提心嗎？小乘的，不要說羅漢果，你得了法眼淨嗎？沒有。那麼表示什麼？這個問題就在這個地方嘛！這事實也是這樣，這個我們要了解的。
Theoretically, we should understand, and practically, we should also observe: Yes, the Buddha’s teachings are absolutely perfect and true. Because they are perfect, they are also perfectly suited to the audience. Therefore, in every scripture, after the audience has listened, in the Mahayana, many people attain the patience of non-arising dharmas, at the very least, they generate the bodhicitta; in the Hinayana, they attain the purity of the Dharma eye and become Arhats. This is the true perfect result of the Buddha. What does this indicate? That the audience has such efficacy. If it is not suited to the audience, then sorry! Therefore, “If the Buddha’s teachings do not suit the audience, they are like idle talk.” If they do not suit the audience, it is like speaking empty words. Now, unfortunately, it does not suit the audience, so it may not be effective. Even if you say you have faith and read it, you may have faith, but if you read it for a long time, if you have Mahayana roots, did you attain the patience of non-arising dharmas? Did you generate the bodhicitta? In the Hinayana, not to mention the fruit of Arhat, did you attain the purity of the Dharma eye? No. So what does this indicate? This is the problem! This is also the fact, and we need to understand this.
再說，他因為是當不同根性的機，所以這部經典裡面說這樣的一個法門，那部經典裡面說這樣的一個法門，這個法門是整個修行過程當中的一個部分，一個關鍵所在。譬如說《金剛經》那是破空，就是對「著有」的人怎麼樣教你破這個，這樣的觀點。不同的經典有它不同的說法，拿我們如果學不好的話，學了這個呢變成功什麼？斷章取義。這個斷章取義是修學過程當中是最嚴重的，是一個大缺失！所以你不認識這一點，你也以為如此──好、好、好！那麼，必定要經過這個圓滿的教授傳承，說明這個內容，那時候你才曉得：喔，原來這樣的！教你自己去學是斷章取義，等到這個善巧的解釋明白了以後，然後用到你身上的恰如其分哪！這個所以能夠把「斷章取義」變成功「恰如其分」要靠什麼？要靠這個引導的人哪，這一點我們必須要了解，這樣。所以這個上面我們要了解：哪、哪！有這個特點在，這個特點在。要不然的話我們難免會引起誤解，引起了誤解就失去了大利益！所以他現在說，喔，這個造者殊勝。尤其這個圓滿的教法，你將來看一下，那個才曉得它所講的這個殊勝，殊勝到什麼程度，為什麼它這個法這麼好！這個對我們是有一個非常重要的一個基本的認識！
Furthermore, because it is suited to different capacities, this scripture teaches this method, and that scripture teaches that method. This method is a part of the entire practice process, a key point. For example, the Diamond Sutra breaks emptiness, teaching those who are attached to existence how to break this attachment. Different scriptures have different teachings. If we do not learn well, what happens? We take things out of context. Taking things out of context is the most serious and significant flaw in the learning process! If you do not recognize this point, you may think it is fine—good, good, good! Therefore, it is essential to go through the complete teaching transmission to explain this content. Then you will understand: Oh, it is like this! Teaching yourself is taking things out of context. When the skillful explanation is clear, and then applied to you appropriately! So, what does it take to turn “taking things out of context” into “appropriate application”? It requires the guidance of a teacher, and we must understand this. Therefore, we need to understand: Yes, yes! There is this characteristic, this characteristic. Otherwise, we are likely to cause misunderstandings, and misunderstandings lead to the loss of great benefits! Therefore, now they say, oh, the author is excellent. Especially this complete teaching, you will see in the future, then you will understand its excellence, to what extent it is excellent, and why this teaching is so good! This is a very important basic understanding for us!
那麼還有一點，因為我們要想修學的時候，必定有一個特質，因為我們是個凡夫。假定說我們成了佛的話，我們不是修學，我們教別人；我們只是凡夫，了解了這個苦要去學，所以我們的的確確，雖然學的人說應該有辨別的能力，可是這個辨別能力的確不強。那麼這個時候根據這個什麼？根據真正有成就的世間，或者在我們這個圈子裡邊，經過了時空考驗以後，經過這個如理抉擇以後，肯定他的價值的，那個是我們認定的一個標準。本來這種認定的方式，本身是並不圓滿，但對我們來說，也只能用這個；我們找人說，大家都說這個人好的，你也好的。那麼然後大家說的當中有兩種：有一種壞的人說好的，這個不一定；有一種是好的人說好的，那大概就可靠。好的人當中又是智慧的人說好的，那他跟智慧一定相應；有很多人福德的人說好的，那這個人跟福德一定相應。這個是我們抉擇我們要跟的這個善知識的一個重要的條件。
Another point is that when we want to study and practice, we must have a certain quality because we are ordinary beings. If we were Buddhas, we would not be studying; we would be teaching others. As ordinary beings, we understand suffering and want to learn. Although learners are said to have the ability to discern, this ability is indeed not strong. At this time, what do we rely on? We rely on those who have truly achieved accomplishments in the world or within our circle, who have been tested by time and space, and whose value has been confirmed through proper discernment. This is our standard of recognition. This method of recognition is not perfect, but for us, it is the best we can use. We find people who are widely acknowledged as good, and we also consider them good. Among those who are acknowledged, there are two types: those who are bad but are said to be good, which is not reliable; and those who are good and are said to be good, which is generally reliable. Among the good people, if wise people say they are good, they must correspond with wisdom; if many virtuous people say they are good, they must correspond with virtue. This is an important condition for us to choose the right teacher.
現在這地方，他下面就把這一點的行相指出來。所以我們目前，雖然不能認識佛法本身的內涵，沒有殊勝辨別善惡的能力，可是我們卻有世間上面這種的共識。所以他現在拿這個共識來告訴我們說：「啊，對、對、對！這個才是。」於是啟發你的恭敬仰望一心想學，你就學對了。有了這個標準以後的話，那個取捨就取捨對了。
Now, this point is highlighted below. Although we currently cannot understand the essence of the Buddha’s teachings and do not have the exceptional ability to discern good from evil, we do have this worldly consensus. So now, this consensus is used to tell us: “Ah, yes, yes, yes! This is it.” This inspires your respect and desire to learn wholeheartedly, and you learn correctly. With this standard, your choices will be correct.
那麼第一步呢，說這個要去學；這個修學佛法，要一個重要的特點，要什麼？恭敬心。平常我們最大的障礙，都是說：「哎呀，我有業障啊！」業的中心是什麼？「我」。我的特質是慢，當你有一個慢的心，這慢總歸是我總覺得最精采。平常所以我們跟人家聊天也好什麼，自己總是自己的意見總是對的，因為你有自己的意見，那個障礙在那裡，別人的東西就進不來。假定你是了解對方的高明，他告訴你方法的正確，你那個時候，心裡面就把慢心就降低了。這個慢心對治它一個非常好的方法──恭敬，這樣。
The first step is to learn. When studying Buddhism, an important characteristic is respect. Our biggest obstacle is often saying, “Oh, I have karmic obstacles!” The center of karma is “I.” The characteristic of “I” is arrogance. When you have an arrogant mind, you always think you are the best. In everyday conversations, we always think our opinions are correct. Because of this self-centeredness, other people’s ideas cannot enter. If you understand the other’s excellence and the correctness of their methods, your arrogance will decrease. A very good way to counteract arrogance is respect.
所以他第二步說這個：啊，不但這個造的人這麼殊勝，而且造的法這麼殊勝，「啊，這麼好！」於是你一心仰望，於是那恭敬心提起來，那個時候你就能夠正式修學佛法。所以他在正式講這個法之前，先把這個法的殊勝說一下，啟發我們對這個法的恭敬。我們平常所以愚癡，最大的原因就是不恭敬，所以當你恭敬的時候，一方面眼前修學佛法，是一個最大的推動的力量，障礙減少，同時呢以前的宿障也能夠淨除，這個是一個很重要的原因！
The second step is recognizing not only the excellence of the person but also the excellence of the teachings. “Ah, this is so good!” Then you look up to it wholeheartedly, and your respect arises. At that time, you can formally study Buddhism. Before formally teaching the Dharma, its excellence is first explained to inspire our respect for it. Our usual ignorance is mainly due to a lack of respect. When you are respectful, it becomes a great driving force for studying Buddhism, reducing obstacles, and also purifying past karmic obstacles. This is a very important reason!
那麼說，哦，有這樣的殊勝的造論的成就者，造了這樣殊勝的這個解釋的法。下面哪，還要一個道理──對於這樣的殊勝相應的法怎麼樣聽、怎麼樣講。你在這種狀態當中才跟它相應，否則的話這個還不相應，這個還不相應。那麼這個第三點，平常往往疏忽掉了，實際上這一點非常重要，非常重要！這個詳細的內涵，講到第三點那部分自然會有很清楚明白，很清楚明白。
So, we have such an excellent author who has created such an outstanding explanation of the Dharma. Next, we need to understand how to listen to and teach such an excellent and corresponding Dharma. Only in this state can you correspond with it; otherwise, it will not correspond. This third point is often overlooked, but it is actually very important, very important! The detailed content will naturally become very clear when we talk about the third point.
這地方我不妨舉一個簡單的例子來說明一下，譬如說我們現在要到哪一個地方去──當然我們現在是要從凡夫地跑到佛地，那麼這個都是經歷精神上的、哲理上的──我們現在用一個眼前看得見的，事相上的這個比喻。譬如說：我到台南去。你可以走路，走路不要任何準備，反正你站起來就走了，不就行了嘛！你只要認得這條路，有人告訴你這個路怎麼走，就這樣。那麼換句話說，有一個過來人告訴你怎麼走，然後呢，指示給你這個方法，那個沒有錯，這兩者夠了，你不要其他準備的。
Here, I will use a simple example to illustrate. For instance, if we want to go somewhere—of course, we are now moving from the state of an ordinary person to the state of a Buddha, which involves spiritual and philosophical experiences—let’s use a visible, tangible analogy. For example, if I want to go to Tainan. You can walk there; walking doesn’t require any preparation. You just stand up and walk, as long as you know the way and someone tells you how to go. In other words, if someone who has been there tells you how to go and shows you the way, that’s enough; you don’t need any other preparation.
下面腳踏車，對不起！腳踏車就要準備準備囉，那個腳踏車過去的時候，上面嘛看看那煞車好不好，然後呢鏈條很久沒有用，要加點油，哪一個地方等等，要一點準備。如果汽車的話，那準備更多，說前面這個冷卻引擎的水，然後呢機油，然後呢汽油，然後輪胎裡面的氣足不足，你準備好了以後才行啊！如果是飛機的話那更嚴重，如果準備不夠的話，不動滿好，一動出起毛病來，到那個時候的話性命交關。儘管已經有一個人告訴你怎麼走，然後這個路也告訴你清清楚楚，如果你不準備好的話，出毛病喔！這是千真萬確的事實！
However, if you are riding a bicycle, you need to prepare. You need to check if the brakes are working, oil the chain if it hasn’t been used for a long time, and so on. If you are driving a car, you need even more preparation: check the coolant, engine oil, gasoline, and tire pressure. You need to be fully prepared before you can go. If you are flying a plane, the preparation is even more critical. If you are not well-prepared, it is better not to move at all because any problem could be life-threatening. Even if someone has told you how to go and the route is clear, if you are not well-prepared, problems will arise. This is an undeniable fact!
所以我們現在，有很好心學佛的人，也有圓滿的教法，我現在所體會到的就是第三點。所以關於第三點真實內容，你們慢慢地下去自然會了解，為什麼這麼重要，實在是太重要、太重要！最後呢有了前面這個樣樣準備好了，那個時候就開始了，說正以引導，這個是為什麼要分這四個。現在這個裡邊呢繼續下去，我們看看這個文：
So now, we have kind-hearted people who are learning Buddhism and a complete teaching. What I have realized is the third point. As for the true content of the third point, you will gradually understand why it is so important, extremely important! Finally, when everything is prepared, we can begin the proper guidance. This is why it is divided into four parts. Now, let’s continue with the text:
今初
Now, the first point:
第一個就是造者殊勝，看文：
The first point is the excellence of the author. Let’s look at the text:
總此教授，即是至尊慈氏所造，《現觀莊嚴》所有教授。別則此之教典，即是《菩提道炬》。
The entire teaching is created by the supreme Maitreya, and all the teachings of the Ornament of Clear Realization are included. Specifically, this teaching is the Lamp for the Path to Enlightenment.
整個地來說，現在本論所講的重要的內涵是什麼呢？就是《現觀莊嚴論》。《現觀莊嚴論》是至尊慈氏，就是彌勒菩薩，要曉得佛涅槃以後，佛把整個的責任就交給我們的彌勒菩薩，所以現在來引導我們的最圓滿正確的引導者就是他，就是他。那麼他當然這個本身是圓滿的，那麼內容呢是講的這部書。那《現觀莊嚴論》是什麼呀？我簡單地介紹一下，裡邊一共說八樣東西，叫作：第一個「三智」，什麼三智啊？一切智、道種智、一切智智；第二個叫「四加行」；後面呢「一果」──佛果。
In general, what is the important content discussed in this treatise? It is the Ornament of Clear Realization (Abhisamayālaṅkāra). The Ornament of Clear Realization was created by the supreme Maitreya, who was entrusted with the entire responsibility by the Buddha after his nirvana. Therefore, the most perfect and correct guide for us now is him. He is, of course, perfect, and the content is discussed in this book. What is the Ornament of Clear Realization? I will briefly introduce it. It talks about eight things in total, called: the first is the “Three Wisdoms,” which are the wisdom of all-knowing, the wisdom of the path, and the wisdom of all aspects; the second is the “Four Practices”; and finally, the “One Result”—the Buddhahood.
換句話說前面那個境，就是說我們應該了解我們所對的境，我們凡夫所對的境，依我們的無明妄識所對，造種種業。現在呢，我們了解為什麼會有這個染污生死的痛苦，就是所對的境是不認識，那麼不是外面的境有錯誤，而是我們能認識這個境的這個識本身有問題，所以這個實際上還是就我們應該了解的。所以應該把這個東西認識，所以說的「智」──一切智，一切智是了解一切法總相的，一切法總相──空；然後呢，道種智是指一切法的差別相的；然後呢一切種智，就是把所有的這個通達總別一切的這個智。這個三樣圓滿就是佛。那麼要想得到這個東西，那麼內涵等等，修行呢就是四個次第，所謂四個加行；經過的這樣以後，最後圓成一個佛果。
In other words, the previous object refers to the object we should understand. The objects we ordinary people face are perceived through our deluded consciousness, leading to various karmic actions. Now, we understand why we experience the suffering of contaminated samsara—it is because we do not recognize the object. It is not that the external object is wrong, but that our consciousness, which perceives the object, has a problem. Therefore, we should understand this. The “wisdom” mentioned here refers to the wisdom of all-knowing, which understands the general nature of all phenomena—emptiness. Then, the wisdom of the path refers to the specific characteristics of all phenomena. Finally, the wisdom of all aspects comprehends both the general and specific characteristics of all phenomena. These three types of wisdom are perfected in the Buddha. To attain this, the practice involves four stages, known as the four practices. After going through these stages, one ultimately achieves Buddhahood.
所以雖然是說起來這麼簡單，實際上就是從凡夫地，達到究竟圓滿成佛的圓滿的綱要全在裡頭，可想而知本論是何等重要！是，我們目前可以不一定全部學，但是我們必定要全部認識，為什麼？因為我們究竟的目的就是這個。你有了這個究竟的目的，認識了這個綱要，然後下腳走的時候，的的確確走你該走的。該走的只是一步，但是你眼前跨出去的一步，一定要走對方向。在整個的道路當中，你走對，那麼每一步，然後把一步一步加到最後，圓滿。所以開始走這個一步的時候，你就應該把整個的路線認得清清楚楚，這樣走下去的這條路最圓滿直接，這很清楚明白。
Although it sounds simple, it actually encompasses the complete outline from the state of an ordinary person to the ultimate attainment of Buddhahood. This shows how important this treatise is! We may not need to learn everything at the moment, but we must understand it fully. Why? Because our ultimate goal is this. With this ultimate goal in mind, and understanding this outline, when you take the first step, you will indeed walk the path you should. The step you take is just one step, but it must be in the right direction. On the entire path, if you walk correctly, each step will lead to the final perfection. Therefore, when you start taking this first step, you should clearly recognize the entire path. This way, the path you walk will be the most perfect and direct. This is very clear and straightforward.
我還是舉個例，譬如說我們剛才說到台南去。到台南去。可能剛才說走路、腳踏車、汽車，那用的工具沒關係，然後呢，走的路線也有幾條，但是你一開頭的時候絕對不會說：「反正不管了，我出了門再說。」是，這個不對的，你一定要曉得，從我這裡到台南去你走哪一條路線，那個才行。你要出了門再去的話，那我們出去從那門跑出去，然後呢馬路四通八達，你到底怎麼走呀？哪有這樣的事情啊！
Let me give an example. For instance, we just talked about going to Tainan. Whether you walk, ride a bicycle, or drive a car, the tools you use don’t matter. There are several routes you can take, but at the beginning, you would never say, “It doesn’t matter, I’ll figure it out once I leave the house.” That’s not right. You must know which route to take from here to Tainan. If you leave the house without a plan, you’ll find yourself on roads leading in all directions. How would you know which way to go? That’s not how it works!
現在我們太多人都是犯了這個毛病，「噢，好了！我不管了，反正念佛、反正參禪！」就是這樣。實際上這個裡邊大有問題啊，這個大有問題！因為你的目的，假定說你的目的，你的目的幹什麼？我的目的就是它念四個字。那沒關係，你只要「阿彌陀佛」就算了，能不能往生不去管它。現在假定你要往生的話，對不起啊！你要看看囉！四個字好，六個字好？還要其他的助行、正行哦！可是我們實際上的目的不在往生，要成佛！為了要成佛。所以眼前最好的方法要往生，要想往生所以要念佛。所以必定是，你整個地要到台南去，為了達到，就我眼前這個目的當中，然後走這條路，這不是很清楚、很明白嗎？對吧！
Many people make this mistake, thinking, “Oh well! I’ll just chant Buddha’s name or practice Zen!” But this approach has significant problems. If your goal is simply to chant four words, then it doesn’t matter; you can just chant “Amitabha Buddha” and not worry about whether you can be reborn in the Pure Land. However, if your goal is to be reborn in the Pure Land, you need to consider whether four words or six words are better, and whether you need additional supportive and proper practices. But our ultimate goal is not just rebirth; it is to attain Buddhahood! To achieve Buddhahood, the best method at present is to aim for rebirth in the Pure Land, and to do that, you need to chant Buddha’s name. So, just like planning a route to Tainan, you need to understand the entire path to achieve your goal. Isn’t that clear and straightforward? Right!
而且這個情況之下我還舉個比喻，當然現在我們說到台南哪，這個方便，成佛沒那麼簡單的啦！我們不妨這麼說了，到美國去，譬如這麼說。那麼有人說到美國，美國在哪裡啊？一想：喔，美國在我們東方。夠不夠？對不起，這個萬萬不夠的哦！假定說美國在東方，那麼我出門向東走，你走得到嗎？我保證你走不到！然後你出門，我們這個門口向西的，你說向東你怎麼，向西走你不是走錯了嗎？你向東走碰壁，到後面你怎麼走啊？不行的。所以到哪裡去一定有它的一個完整的方便善巧，轉彎抹角怎麼怎麼走，就算你出了門對了，你向東走跑到花蓮，向前跨一步，對不起，太平洋，下面就死路一條，這很明白！
In this context, let me give another analogy. Now, talking about going to Tainan is convenient, but attaining Buddhahood is not that simple! Let’s say we are going to the United States. Someone might say, “Where is the United States?” and think, “Oh, it’s to the east of us.” Is that enough? Sorry, that’s far from enough! If you think the United States is to the east and you head east, will you get there? I guarantee you won’t! If you leave the house and our door faces west, and you say you want to go east, aren’t you going the wrong way? If you head east and hit a wall, how will you proceed? It’s not possible. So, to get anywhere, there must be a complete and skillful method, with twists and turns. Even if you head east correctly, you might end up in Hualien, and if you take one more step, you’ll hit the Pacific Ocean, and that’s a dead end. This is very clear!
所以任何一個地方，你真正要走之前，必須要先把你的目的認清楚，然後達到這個目的，該走你什麼走的路，然後這個路當中眼前你下腳的哪一步。所以不管是念佛、參禪哪一個，那是我們眼前下腳第一步，一定要走的，的確，走你相應的，絕對沒有錯！但是千萬不要說：「我走這個，其他的不管了！」那剛才這個比喻在這個地方。所以我們不要說：「哎呀，這個我們學這個幹什麼啊？」這個是一個很大的障礙。所以他前面也告訴我們了，「偏執暗未覆」──那種具善根的人喏！同樣的道理，為什麼有的人是一生取辦，有的人要轉三大阿僧祇劫，證羅漢果尚且如此；同樣的，有的人往生去上品，有的人往生去下品，有的人去了是邊地，有的人念了半天是念不去，毛病在哪裡呢？就在這裡。這是我們一開頭應該有的認識，應該有的認識。
So, before you truly embark on any journey, you must first clearly understand your goal, then determine the path to achieve that goal, and take the first step accordingly. Whether it’s chanting Buddha’s name or practicing Zen, that’s our first step, and it’s definitely the right one! But never say, “I’ll do this and ignore everything else!” That’s where the analogy fits. So, we shouldn’t say, “Why are we learning this?” This is a significant obstacle. As mentioned earlier, “not covered by the darkness of bias and attachment”—those with good roots! Similarly, why do some people achieve it in one lifetime, while others take three great asamkhyeya kalpas to attain Arhatship? Likewise, some are reborn in the highest grade, some in the lowest grade, some in the borderland, and some chant for a long time but can’t achieve rebirth. What’s the problem? It’s right here. This is the understanding we should have from the beginning.
因為我曾經遇見過這麼很有趣的事情，有的人說：「法師啊，哎呀，現在這個時候念佛要緊，你講這個幹什麼，我趕快去修行啊，然後呢要打七剋期取證啊！」我聽了我非常讚歎，我說：「好啊，你剋期取證，我請問你，念了七天你取證了沒有？」他想了半天，沒有，對吧？然後呢你仔細一想啊，他說：「我不但念一個七天，念了好幾個七，到現在為止還毫無名堂。」現在太多這種人。然後呢自己念不對還勸人家：「哎，你不要去管啦！」然後呢一個七不對、十個七不對、一百個七不對。說實在話，我自己就這麼受了這樣的一個痛苦過來的。啊，大家拼命關在這個地方去念！以後我了解了一個事實：我們真正的目的是學佛，不幸的我們學錯了。學什麼？學我。我在這個地方得說一下，說一下。
Because I have encountered something very interesting. Some people say, “Master, now is the time to chant Buddha’s name. Why are you talking about this? I need to hurry and practice, and then achieve enlightenment within seven days!” I was very impressed and said, “Great, you aim to achieve enlightenment within seven days. Let me ask you, have you achieved it after seven days of chanting?” He thought for a long time and said no, right? Then, upon careful consideration, he said, “Not only did I chant for seven days, but I also chanted for several periods of seven days, and still, there is no result.” There are too many people like this now. Then, they not only chant incorrectly but also advise others, “Hey, don’t worry about it!” One period of seven days is wrong, ten periods are wrong, a hundred periods are wrong. To be honest, I have suffered through this myself. Everyone is desperately chanting in this place! Later, I realized a fact: our true goal is to learn Buddhism, but unfortunately, we learned it wrong. What did we learn? We learned about ourselves. I have to explain this here.
我先舉個比喻，當初我看那個倓虛大師的《影塵回憶錄》，他老人家提出一個三個字來，三句話──看破！放下！自在！啊，美啊！世間的所以很多纏的是什麼？說看不破，你看破了嘛就放下了，放下了嘛就自在了。啊，覺得好高興！的的確確這六個字，大部分人一看就懂，然後呢自己覺得對了。不幸，錯了！這話怎麼講呀？這話怎麼講我要解釋一下。現在我們了解的「看破」，這兩個字，你只要念過小學都懂，如果念過中學、大學，那懂得更多。那麼為什麼懂得更多？就是說當你程度越深，你對這兩個字的內涵，了解得越深，對不對？
Let me give an analogy. When I first read Master Tanxu’s Memoirs of Shadow and Dust, he proposed three words, three phrases—see through! Let go! Be free! Ah, beautiful! What entangles us in this world? It’s that we can’t see through things. Once you see through, you let go, and once you let go, you are free. Ah, how delightful! Indeed, most people understand these six words at first glance and then feel they are correct. Unfortunately, they are wrong! How do I explain this? Now, we understand the words “see through.” If you have attended elementary school, you understand them. If you have attended middle school or university, you understand even more. Why do you understand more? Because the deeper your level, the deeper your understanding of the meaning of these words, right?
到現在為止，我們了解這個內涵，說看得破的是什麼？看得破我們對世間，人世間這種是是非非；你在這方面看破了，你在人世間的是是非非可以減少一點。生死當中的是非你看破了沒有？你看破了沒有？這兩個字可沒有告訴你喔，世間用這兩個字沒告訴你喔！所以平常你一天到晚，哎呀，忙這個世間的東西，忙這個東西，哎呀，女兒要嫁、媳婦要娶、股票又要漲，然後這種事情，啊，忙得不得了！一聽見看破：欸，好，看破了。真正地看破呢，你還在世間的量則當中，對前面忙這件事情你是看破了，可是對佛法來說，你還不相應。你自己覺得居然懂了，然後你放下了，你放下的是股票，是稍微放掉一點，兒子女兒的事情，稍微減輕一點，但是心裡面還纏在這個地方。
Up to now, we understand the meaning of “seeing through.” What does it mean to see through? It means seeing through the rights and wrongs of the world and human affairs. If you see through these, you can reduce some of the conflicts in the world. Have you seen through the rights and wrongs of life and death? Have you seen through them? These two words do not tell you that. The worldly use of these two words does not tell you that! So, usually, you are busy with worldly things all day long, busy with this and that, your daughter getting married, your daughter-in-law getting married, the stock market rising, and so on, busy to no end! When you hear “see through,” you think, “Okay, I see through.” But truly seeing through means you are still within the worldly realm. You may see through the things you were busy with before, but in terms of Buddhism, you are not yet aligned. You think you understand, and then you let go. You let go of the stocks a little, the matters of your children a little, but your heart is still entangled in these things.
相對地前面這個是稍微好一點，你要想拿這個跳出輪迴，跳得出嗎？我們平常說學，就是學這個。所以這個，仍舊在「我」這個圈子當中，結果你越學，你自己越覺得很得意咧。結果這個我是越學越大，弄了半天，請問你怎麼能跳出輪迴啊？太多人就犯了這個毛病，所以總是覺得：哎呀，這懂了，趕快去！明明萬修萬人去的法門，不幸為什麼現在這麼多人念了半天去不了的原因，都犯在這個毛病。還是說：「哎呀，我七天趕快行！」是！你七天去了，千真萬確的事實，見了佛，自然有最好的教授在。那個地方我們要自己仔細檢點一下呀！
Relatively speaking, this is slightly better, but can you use this to escape the cycle of reincarnation? We usually say we are learning, but we are learning this. So, this still remains within the circle of “self.” As a result, the more you learn, the more proud you feel. The more you learn, the bigger this “self” becomes. After all this effort, how can you escape the cycle of reincarnation? Too many people make this mistake, always thinking, “Ah, I understand, let’s go quickly!” The method that should lead everyone to enlightenment, unfortunately, why can’t so many people achieve it after chanting for so long? They all make this mistake. They still say, “Ah, I will achieve it in seven days!” Yes! You will achieve it in seven days, a true fact. When you see the Buddha, you will naturally have the best teacher. We need to carefully examine ourselves in this regard!
如果說我們另外一條路，有了圓滿的認識，然後你下腳一步，那一步都走對的，你跑一步、就對一步，跑一步、就對一步。所以祖師都告訴我們，譬如念佛法門，憨山大師說得很清楚，不但是憨山大師，其他的很多祖師。現在的念佛的人哪，到臨終的時候手忙腳亂，其實他眼前他根本不曉得這個念佛的意思是什麼，嘴巴裡面啊佛一直在念，生死的根支一直在長。念到臨終的時候，只是生死的業力在這個地方，一點消息都沒有！真正念佛的，當下都在生死的根支上面斬斷，是刀刀見血，用不到到臨終，當時念的時候你已經很清楚，這句佛號是派上用場的，積得淨業，當然你只要積夠了，到那時候臨終的時候自然去嘛！
If we take another path, with a complete understanding, and then take a step forward, each step will be correct. You take one step, and it is right; you take another step, and it is right. So the patriarchs tell us, for example, in the practice of chanting the Buddha’s name, Master Hanshan made it very clear, and so did many other patriarchs. Nowadays, people who chant the Buddha’s name are often flustered at the end of their lives. In fact, they do not understand the meaning of chanting the Buddha’s name at all. They keep chanting with their mouths, but the roots of life and death continue to grow. When they reach the end of their lives, it is just the karma of life and death at work, with no real insight! Those who truly chant the Buddha’s name cut off the roots of life and death at the moment of chanting. It is like cutting with a knife, seeing blood with every cut. There is no need to wait until the end of life. When you chant, you are already very clear that this Buddha’s name is useful, accumulating pure karma. Of course, if you accumulate enough, you will naturally go at the end of your life!
那你怎麼樣才能夠認識這呢？喏，就是這個圓滿教法，非常簡單！你們只要認真地從本論學下去，要不了多少，他就告訴我們：喔，怎麼樣念是念得去的，怎麼樣念是念錯了。你了解了，然後去念，那的的確確是千穩百當，是萬修萬去啊！如果你條件夠一點，你要更升，說：喔唷，我不但是要邊地，不但要下品下生，然後上品上生，也在這個上面；不但是凡聖同居土是上品，乃至於我要進到實報莊嚴土的都有份，還是在這個裡頭啊！所以我說到這裡順便一提。
So how can you understand this? Well, it is through this complete teaching, which is very simple! If you study this treatise seriously, it won’t take long before it tells us: Oh, how to chant correctly and how to chant incorrectly. Once you understand, and then chant, it is indeed very stable and reliable, a method that leads everyone to enlightenment! If your conditions are a bit better, you can aim higher, saying: Oh, I not only want to be reborn in the borderland, not only in the lower grade of the lower birth, but also in the upper grade of the upper birth; this is also possible. Not only in the Land of Ordinary and Sacred Beings Coexisting, but also in the Land of Reward and Adornment, you have a share. So, I mention this in passing.
那麼這是個大綱，這個《現觀莊嚴論》這是整個的，至於說個別的那麼是什麼呢？說《菩提道炬》，《菩提道炬》是阿底峽尊者造的。
So this is an outline, and the Ornament of Clear Realization is the whole of it. As for the individual parts, what are they? The Lamp for the Path to Enlightenment was composed by Atisha.
故彼造者，亦即此之造者。
Therefore, the one who composed that is also the one who composed this.
所以造《菩提道炬論》的這位尊者，就是本論的作者，因為這個綱要整個地照著，換句話他的藍圖，他的藍圖。實際上宗喀巴大師的這個內涵，的的確確是完完整整地接受阿底峽尊者的圓滿的傳承。阿底峽尊者的傳承，經過幾方面，最後到宗喀巴大師身上，他有所有的傳阿底峽尊者的老師的，一一都傳到宗喀巴大師身上，這是事實。
So, the venerable one who composed the Lamp for the Path to Enlightenment is the author of this treatise, because this outline follows his blueprint entirely. In other words, it is his blueprint. In fact, Je Tsongkhapa’s content indeed fully accepts the complete transmission of Atisha’s teachings. Atisha’s transmission, through several aspects, finally reached Je Tsongkhapa. He received all the teachings from Atisha’s teachers, one by one, and passed them on to Je Tsongkhapa. This is a fact.
還有一點要特別指出來的，就是就本論的內涵來說，對於我們應機來說，本論還遠超過《菩提道炬論》。前面已經說過了，不是說本論比《菩提道炬論》好，不是，而是說應我們的機，這一點要很清楚、很明白，這樣。所以對我們現在來學的話，你們不妨把兩個論看看，《菩提道炬論》你看的話，你看了半天莫名其妙，可是本論的話一看，所有的修行的問題都解決──你念佛，念佛成功；參禪，參禪成功；學教，學教成功。這一點我順便一提。那麼這個是誰呢？
Another point that needs to be specifically mentioned is that, in terms of the content of this treatise, it far surpasses the Lamp for the Path to Enlightenment for us. As mentioned earlier, it is not that this treatise is better than the Lamp for the Path to Enlightenment, but rather that it suits our needs better. This point must be very clear and understood. Therefore, for our current study, you might as well look at both treatises. If you read the Lamp for the Path to Enlightenment, you might find it confusing after a long time, but with this treatise, all the issues of practice are resolved—whether it is chanting the Buddha’s name, which leads to success; practicing Zen, which leads to success; or studying the teachings, which leads to success. I mention this in passing. So, who is this?
彼復即是大阿闍黎勝然燈智，別諱共稱勝阿底峽。
He is the great Acharya Dipamkara Shrijnana, also known as the venerable Atisha.
「勝然燈智」就是他翻譯成功的名字，那麼「別諱」，他的諱叫阿底峽，阿底峽是西藏人的尊稱，翻成我們中國話就是殊勝、最超勝的。比如我們對最最特別的，我們稱他某某尊者、某某大士這一類，那麼這位阿底峽尊者，西藏人通常稱呼這樣，就是說表示對他最尊貴的、最尊敬的一種稱呼。現在呢，這個他的殊勝分幾部分來說：
“Dipamkara Shrijnana” is his translated name, and “Atisha” is his honorific title. Atisha is a Tibetan honorific, which translates to “excellent” or “most supreme” in Chinese. For example, we refer to the most special ones as certain venerable ones or great beings. The Tibetans usually call him Atisha to show the highest respect and honor. Now, his excellence can be discussed in several parts:
其殊勝分三：一圓滿種中受生事理，二其身獲得功德事理，三得已於教所作事業。 今初
第四卷．Ｂ面
Volume 4, Side B
其殊勝分三：一圓滿種中受生事理，二其身獲得功德事理，三得已於教所作事業。 今初
The excellence is divided into three parts: 1. The principle of being born in a perfect family, 2. The principle of attaining personal merits, 3. The deeds performed for the teachings after attaining them. Now, the first part.
分三部分，第一個呢就是他自己的出身，說「圓滿種中」，他的家世等等，第一個。第二個呢自己的獲得的功德，換句話說，第二個就是自利。這個自利又分兩部分：教、證等等；現證的，以及教理方面的。然後呢得到了這個，最後所作的事業純粹是利人方面的。它分三部分當中，後二者容易懂，說自利、利他。第一點哪，是「圓滿種中受生事理」，這個要說一下。我們平常有一句話，叫「英雄不論出身低」怎樣、怎樣，說這個真正的英雄，不講他的出身。那麼現在這個地方，卻又牽涉到他的出身，這個說他的家世的圓滿。這有什麼關係呢？大有關係，大有關係！因為平常我們說「英雄不論出身低」，那是就世間的衡量標準，世間的衡量標準只看眼前──果；換句話說這個人在世間，所產生的世間的功效：喔，這個人創造時勢是個大英雄！只看這一點，其他的不管。佛法講的是三世因果，而這個三世，從以前的無限，是無量無邊以前，一直到圓滿成就，這個時間是無量無邊。
It is divided into three parts. The first part is about his own birth, referred to as “being born in a perfect family,” which includes his family background, etc. The second part is about the merits he attained personally, in other words, self-benefit. This self-benefit is further divided into two parts: teachings and realizations; both the direct realizations and the theoretical aspects. After attaining these, the final deeds are purely for the benefit of others. Among these three parts, the latter two are easier to understand, referring to self-benefit and benefiting others. The first point, “the principle of being born in a perfect family,” needs some explanation. We often say, “A hero is not judged by his origins,” meaning that a true hero’s background is not considered. However, in this context, his background is indeed relevant, referring to the perfection of his family. Why is this important? It is very important, very important! Because when we say “A hero is not judged by his origins,” it is based on worldly standards, which only consider the immediate results. In other words, the worldly achievements of a person: “Oh, this person created a great era, he is a great hero!” Only this aspect is considered, and nothing else. Buddhism, however, speaks of the karma of the three times, which spans from the infinite past to the complete enlightenment, a time that is boundless.
我們也了解，一個大乘佛法的修行，絕對不是短時候可以成功的。雖然《華嚴》上面說：「善財童子以十信滿心，一生取辦。」可是從凡夫到十信滿心，卻是經過很長的時候喔！那麼前面這個修行，因為有了修行的因，感得眼前的果；所以他前面的越圓滿，那麼這一生感得的果也一定越圓滿。而這個圓滿從哪裡開始？從出身開始。這點我們要了解的。所以佛法裡面很多祖師，有很多祖師，雖然是祖師，可是祖師的位次的高下，卻跟他宿生的業因有關係。說凡是越高的，他的出身一定越圓滿；下面的那就不一樣，看他偏重於哪一方面。不過有一個要例外，權位菩薩不算。所謂權位菩薩他本身已經成了佛了，他只是跑得來應你們這些根性，所以他並不顯示他自己的每……只是偏的，只權現那一部分。在這一點來說，這個所現的一定不是圓滿的教法，這也不是我們這裡談的。
We also understand that the practice of Mahayana Buddhism cannot be accomplished in a short time. Although the Avatamsaka Sutra states, “Sudhana, with the fulfillment of the ten faiths, achieved enlightenment in one lifetime,” it actually takes a long time to progress from an ordinary person to the fulfillment of the ten faiths. The previous practice, due to the cause of practice, results in the present fruit; thus, the more perfect the previous practice, the more perfect the fruit in this life. And where does this perfection begin? It begins with one’s birth. This point we need to understand. Therefore, in Buddhism, many great masters, although they are great masters, their rank is related to the karma of their past lives. The higher their rank, the more perfect their birth; for those of lower rank, it depends on which aspect they emphasize. However, there is one exception, the provisional bodhisattvas. Provisional bodhisattvas have already attained Buddhahood, but they come to respond to the needs of sentient beings, so they do not fully manifest their own qualities, only partially. In this regard, what they manifest is not the complete teaching, which is not what we are discussing here.
所以圓滿的教法他一定有這樣的一個圓滿，所以這個圓滿的話，從他自己的家屬出身開始，他的出身這樣，所以呢福德圓滿，表示他的。第二個呢，要他智慧圓滿，世俗的智慧圓滿，然後呢，世俗的智慧、出世的智慧圓滿，出世的智慧包括出家了。出了家以後呢，理論上面說教、證，佛法主要的兩樣東西。教就講那個道理，告訴你為什麼要修行，修行些什麼，如何修行；你懂得了照著去修行，現證，所以教、證二量。那麼這個是屬於自利方面，了解了還要利人方面。所以真正圓滿的教法必定從這三個方面，這是我們了解的。所以這一方面我解釋一下，至於這個文本身，那比較容易懂，我就不詳細解釋了，不詳細解釋了，所以這個文你們自己得好好地看一遍。
Therefore, a complete teaching must have such completeness, starting from one’s family background. His birth indicates his perfect merit. Secondly, his wisdom must be perfect, both worldly wisdom and transcendental wisdom, which includes renunciation. After renunciation, in terms of theory, there are two main aspects in Buddhism: teachings and realizations. Teachings explain the principles, why to practice, what to practice, and how to practice; understanding these and practicing accordingly leads to realizations. Thus, teachings and realizations are the two aspects of self-benefit. After understanding this, one must also benefit others. Therefore, a truly complete teaching must encompass these three aspects, which we understand. I have explained this aspect, as for the text itself, it is relatively easy to understand, so I will not explain it in detail. You should read the text carefully yourselves.
還有，如果說大家對阿底峽尊者真正地歡喜的話，我介紹你們一本書──《阿底峽尊者傳》，這個佛教書局有。其實真正要看起來的話，還有一本書《宗喀巴大師傳》，現在佛教書局已經出了一本《宗喀巴大師應化因緣集》，那是用白話寫的宗喀巴大師的傳。因為真正造本論的這個造者是宗喀巴大師，你能夠把《阿底峽尊者傳》跟《宗喀巴大師傳》，兩個都看一看，那時你才曉得：啊，這個造者的殊勝真是不得了啊！所以他們兩位，一個印度，一個在西藏，都被當時，而且後來幾百年當中，都稱他為「第二能仁」，說：「啊，那是佛再來，實實在在的佛再來！」詳細的內容我不講了，不過有一點我可以在這地方說明一下，啟發我們對這兩位尊者的景仰。
Furthermore, if everyone truly appreciates Atisha, I recommend a book titled Biography of Atiśa, available at the Buddhist Bookstore. In fact, another book worth reading is Biography of Je Tsongkhapa. The Buddhist Bookstore has already published a book titled Collected Works on the Manifestations and Activities of Je Tsongkhapa, which is a biography of Je Tsongkhapa written in plain language. Since the actual author of this treatise is Je Tsongkhapa, if you can read both Biography of Atiśa and Biography of Je Tsongkhapa, you will realize how extraordinary the author is! Both of them, one from India and one from Tibet, were referred to as the “Second Buddha” during their time and for hundreds of years afterward, saying, “Ah, that is the Buddha come again, truly the Buddha come again!” I won’t go into the detailed content, but I can mention one point here to inspire our reverence for these two venerable masters.
這個阿底峽尊者，自己出身他是個國王王子，而且是一個大國，東印度的大國，東印度相當於我們現在孟加拉，就是東巴基斯坦那個地方，那個時候印度當年非常大的一個大國。然後呢他是一個王子，他是個老二，實際上他每一個地方都有它的特別的意義，老二表示的位次，它有一個特別的關係在，這裡不詳細講它。從小就是絕頂聰明，這個說明什麼？說明宿生他的福德、智慧兩樣東西都這麼圓滿。不但是絕頂聰明，而且他從小就要出家。欸，這個人好不簡單哪！那麼然後呢出家，還沒出家之前，他已經就去廣泛地接觸世間、出世間。世間的學問在十幾歲以前已經統統學遍了，無所不通，就像我們釋迦世尊一樣，那世間沒有一樣東西不通的。
Atisha himself was born as a prince of a great kingdom in East India, which corresponds to present-day Bangladesh, or East Pakistan. At that time, India was a very large country. He was the second prince, and each position has its special significance; being the second prince has a particular relationship, which I won’t elaborate on here. From a young age, he was extremely intelligent, indicating that his past life’s merit and wisdom were both perfect. Not only was he extremely intelligent, but he also wanted to renounce the world from a young age. This person was truly remarkable! Before renouncing the world, he had already extensively engaged with both worldly and transcendental knowledge. By his teenage years, he had mastered all worldly knowledge, just like our Lord Shakyamuni, who was proficient in all worldly matters.
這裡講一個典型的故事。那時候他有一次，僅僅啊，這個本論上面也說，只有就十五歲，十五歲喔！然後有一次去聽了一趟《正理滴論》，這是因明上的，因明哪，這個因明拿我們現在來說就是理則學，這東西很難學。我想我們接觸過佛教、佛法的很多這個同修們大家都了解，這個因明這是非常難學，教我們往往學了個幾年哪還迷哩糊嚕，裡邊的很多內涵弄不懂。結果這位尊者啊，跑得去聽了一堂，在我們想像，這個聽一堂能聽些什麼，結果它的效果是什麼呢？不妨啊把這個故事講一下。
Here is a typical story. At that time, he was only fifteen years old, as mentioned in this treatise. Once, he attended a lecture on the Drops of Reasoning, which is about logic. Logic, in our current terms, is a very difficult subject. Many of us who have studied Buddhism and Buddhist teachings know that logic is extremely difficult to learn. Often, after studying it for several years, we still find it confusing and do not understand many of its concepts. However, this venerable master attended just one lecture. One might wonder what he could learn from just one lecture, but the result was remarkable. Let me share this story.
印度當年有這個習慣，這個外道跟這個佛法經常要辯，然後它這個辯的時候有一套正確的方法，不是像我們現在這樣大家抬槓子，大家亂蓋一通。它不是的，由於它完整的方法，合乎這個理則的，大家技巧地辯論，而且有旁邊的人評斷。這個評斷的呢都是國王、長者，都是絕有聲望的人，所以這不能亂來的。那麼輸的一方的話呢，有兩個：要嘛就是我服你了，然後服你了，譬如說我是道士，你是佛教徒，那我輸了，那麼我們的那個道士道冠統統拿下來，改穿和尚服，做你的徒弟，然後呢這個道士廟統統供佛。反過來也是如此。這個很嚴重啊！要不然的話呢，我頭給你，這樣啊！
In ancient India, there was a custom where non-Buddhists and Buddhists often engaged in debates. These debates followed a proper method, not like our current casual arguments. They had a complete method, in accordance with logical principles, where participants skillfully debated, and there were judges. These judges were kings and elders, people of great reputation, so it was not something to be taken lightly. The losing side had two options: either they conceded, for example, if I were a Taoist and you were a Buddhist, and I lost, I would take off my Taoist crown, wear a monk’s robe, become your disciple, and convert the Taoist temple into a Buddhist one. The reverse was also true. This was very serious! Otherwise, I would have to give you my head!
結果那個時候，他阿底峽那時候去學的這個老師，他是這個佛教當中一個非常了不起的大師，正在跟一個外道辯論，辯了好幾場還不分勝負。那麼，那個時候又有一次大辯論，結果不幸在辯論之前哪，這個老師生了病了。這個辯論的時候那是要全部精神擺在那裡，精神不好的稍微一個不小心，對不起，這個話柄漏出來了，那就要辯輸掉了！所以啊這個老師有點身體不好，就不敢出去，那麼要找一個人代替，但是誰也不敢，不敢應這個場。因為你萬一你辯輸了，那個所有佛教的廟，好、好，統統搬出去，然後把外道的像搬進來，那個和尚把和尚衣服脫下來，要跟人家走，這怎麼可以啊！結果呢一般狀態當中，當然可以說生病。那人家會說：「你看他辯不過啊，他就是裝病啊！」這個東西對外面來說的話，這個很糟糕的呀！哎呀，大家覺得非常為難！
At that time, Atisha was studying under a very remarkable master in Buddhism, who was engaged in a debate with a non-Buddhist. They had debated several times without a clear winner. Then, there was another major debate scheduled, but unfortunately, the master fell ill before the debate. Debating requires full concentration, and if one’s mind is not in the best condition, a slight mistake could lead to losing the debate. Therefore, the master, feeling unwell, did not dare to participate and needed someone to replace him. However, no one dared to take on the challenge because if they lost, all the Buddhist temples would have to be handed over to the non-Buddhists, and the monks would have to remove their robes and follow the non-Buddhists. This was unacceptable! In such situations, one could claim illness, but people might say, “He is pretending to be sick because he cannot win the debate!” This would be very damaging to their reputation. Everyone felt very troubled.
那麼，阿底峽尊者正好聽了一趟，他是絕頂聰明，這老師也覺得這個人很行。大家想起：欸，這個人很精采，何不妨問問他看呢？居然，他就說……問他的時候：「你去辯一辯。」「好！」要我們想這個怎麼可能啊！欸，他去了。不但他去了，而且一辯，辯勝了！你可以想到，簡直是何等聰明！他這樣的決定性的大辯論，好幾次，就把當時的整個的外道一下壓服，可想而知這個人的識見。年紀那時候幾歲啊？十五歲喔！要我們現在十五歲的，什麼都不懂喔，這可以說這個人絕頂聰明！所以你們好好看看，啊，《阿底峽尊者傳》真動人哪！
At that time, Atisha had just attended a lecture and was extremely intelligent. The master also thought highly of him. People thought, “This person is brilliant, why not ask him?” So, they asked him, “Would you go and debate?” He replied, “Sure!” One might wonder how this was possible, but he went. Not only did he go, but he also won the debate! You can imagine how incredibly intelligent he was! He participated in several decisive debates and managed to defeat the non-Buddhists each time, demonstrating his profound insight. How old was he then? Fifteen years old! At fifteen, most of us know very little, but he was exceptionally intelligent! So, you should read Biography of Atiśa, it is truly inspiring!
然後呢他以後，家裡這麼好，這個條件之好啊，怎麼勸他也勸不住──要我們現在想的話，要怎麼捨也捨不得──換句話他宿生的善根，以後呢他出了家，親近的老師。他親近的老師都是當年最了不起的大德，不管是性宗的、相宗的，是第一位、第一位是勝敵婆羅門，然後呢阿嚩都帝，然後呢一步一步上去，這個明了杜鵑論師，這個大明杜鵑論師是龍樹菩薩的三傳、不曉得四傳弟子，那個時候這樣的人喔，這樣。譬如說現在對我們來說，真正講教理方面是中觀、瑜伽兩派，大家說最高的就是中觀，那中觀的正宗是月稱論師，就是月稱的弟子，親傳弟子哦，這麼高的高人！而且都是證得什麼？至少都是證得加行位以上的。
Later, despite his excellent family background and conditions, no one could persuade him to stay—something we would find hard to give up. This indicates his virtuous roots from past lives. After renouncing the world, he sought out teachers. His teachers were the most outstanding masters of the time, whether from the exoteric or esoteric traditions. The first was the Brahmin Vidyakokila, followed by Avadhutipa, and then step by step, he studied under the great master Dharmakirti, who was either the third or fourth generation disciple of Nagarjuna. Such were the people of that time. For example, in our context, the highest teachings in terms of doctrine are the Madhyamaka and Yogacara schools. The highest authority in the Madhyamaka school is Chandrakirti, and Atisha was a direct disciple of Chandrakirti’s lineage. These were such high-level masters! And they had all attained at least the level of the path of preparation.
這個加行位這是相宗所判的位次，拿我們中國的祖師們來說起來，我們曉得的有一個人，是天台智者大師的老師──慧思禪師，他是加行位上的人，你可想而知這個加行位何等地高明！現在我們祖師們都是大徹大悟，對不起，大徹大悟有很多很高的喔！佛到最後也是大徹大悟，但是很多大徹大悟的祖師還是凡夫，這我們要了解。不要拿我們的話來說，譬如憨山大師，他當年大徹大悟，人家就問他：「哎呀，你比之於祖師怎麼樣，譬如天台智者？」「喔，我怎麼可以跟大師相比，這種人高不可攀哪，我只是了悟心中啊！」喏，你看，一個明末四大師之首，最了不起大徹大悟的，他尚且把他推崇備至。這我們不曉得位次，所以你真的曉得位次，這個加行位上的菩薩是高不可言！
The path of preparation is a stage in the esoteric tradition. In Chinese Buddhism, we know of one person, Master Huisi, the teacher of Master Zhizhe of the Tiantai school, who was at the stage of the path of preparation. You can imagine how advanced this stage is! Our patriarchs are all greatly enlightened, but we must understand that many greatly enlightened patriarchs are still ordinary beings. For example, Master Hanshan, who was greatly enlightened, was once asked, “How do you compare to the patriarchs, such as Master Zhizhe of Tiantai?” He replied, “How can I compare to such a master? He is beyond reach; I have only realized the nature of my mind!” You see, even the most outstanding greatly enlightened master of the late Ming dynasty held him in the highest regard. We do not understand the stages, but if you truly understand them, you will know that a bodhisattva at the stage of the path of preparation is beyond description!
阿底峽尊者有幾十員大善知識是他的老師喔！他最最起碼是加行位上的，而且最後阿底峽尊者還說，他是說他老師的功德，他一一都具足。從這個上面上去看的話，他超過了所有的老師。為什麼？他具足一個老師，那跟他平，他所有的老師都具足，其他的老師倒不一定耶！拿我們中國具足這個條件的人是誰啊？祖師，佛教當中找不到，世間有一個──孔老夫子。孔老夫子是廣學各家，所以各家的他都有，變成功什麼？集至聖大成。所以阿底峽尊者當年印度也是一樣，他所有的印度的教派宗主就是他。
Atisha had dozens of virtuous mentors. At the very least, he was at the stage of the path of preparation, and Atisha himself said that he possessed all the qualities of his teachers. From this perspective, he surpassed all his teachers. Why? Because he possessed the qualities of each teacher, making him their equal, and he possessed the qualities of all his teachers, which other teachers might not have. Who in China meets these criteria? There is no one in Buddhism, but in the secular world, there is Confucius. Confucius studied extensively from various schools, mastering them all, and became the “Sage of Sages.” Similarly, in ancient India, Atisha was the master of all the Indian religious schools.
印度當年有個習慣，所有的這個大廟，它有不同的很多宗派，那個每一個廟有它的宗派。譬如說拿我們目前國內來說，這個是禪宗，這個是淨土，那禪宗的又是臨濟、又是曹洞。每一個宗派當中，它有一個我們這一派當中最高成就者，這派的宗主，那麼有一個表示，什麼表示呢？就是這個鑰匙，這個大廟的鑰匙交給這個頭，就這樣。阿底峽尊者到最後他身上掌管的鑰匙，臨離開這個印度到西藏去的時候，不曉得是一百零八把，還是八百把，我就弄不清楚了，這個翻譯上面。總之當年印度大廟所有的鑰匙都在他身上，十八部哪一部最徹底圓滿認識的就是他。所以不管是哪一部，反正有諍論了、有問題了，你只要問到他，他都給你解決。小乘，小乘也是他，大乘，大乘也是他；性宗，性宗也是他，相宗，相宗也是他，他有這麼了不起的喔！
In ancient India, there was a custom where each major temple had different sects, and each temple had its own sect. For example, in our country, there are the Chan school and the Pure Land school, and within the Chan school, there are the Linji and Caodong sects. Each sect had its highest achiever, the head of the sect, symbolized by the key to the temple being handed to this leader. By the time Atisha left India for Tibet, he held the keys to all the major temples in India. Whether it was 108 keys or 800 keys, I am not sure due to translation issues. In any case, all the keys to the major temples in India were in his possession. He had the most thorough and complete understanding of all eighteen schools. So, regardless of the school, if there was a dispute or a problem, you could ask him, and he would resolve it. He was proficient in both the Hinayana and Mahayana, the exoteric and esoteric traditions. He was truly remarkable!
在我們中國的的確確找不到，你可以說：「喔唷，杜順和尚很了不起，他賢首宗開宗創派的大師。」欸，對不起，天台這不一定哪！只是覺得：欸，這個人很了不起，不一定最佩服他喔！拿我們現在來說，我們現在常常看見，譬如說：啊，民國以後幾位了不起的大師，我們通常說虛雲老和尚啊、印光大師啊、太虛大師啊，乃至於什麼啊！我就曾經聽見過有一個大法師，那個現在這種大法師，都是年紀很老的老法師。我們平常說某某大師，他就說：「印光，這個老和尚……」欸，為什麼？他參禪的，所以他對念佛的人不一定贊成；反過來說，念佛的人說：「虛雲老和尚這個真是了不起，可是啊現在的人不一定合適。」就是我們中國的的確確歷史上面，沒有一個說當代、後代大家宗仰他的。可是阿底峽尊者在整個的印度，是哪一宗、哪一派都是這樣，一直到他後來到了西藏去了，居然還有不遠萬里跑得去，要去問他問題的人。這個詳細的這個內容，我想我不仔細說，不過這地方我把那個大綱說一下。他下面分幾部分，第一個呢，在第三頁上面說：
In China, we indeed cannot find anyone like him. You might say, “Oh, Master Dushun was remarkable; he was the founder of the Huayan school.” But, sorry, this does not necessarily apply to Tiantai! People might think, “This person is remarkable, but not necessarily the most revered.” For example, in modern times, we often see great masters like Master Xuyun, Master Yinguang, Master Taixu, and others. I once heard an old master, who was a great master of his time, say, “Yinguang, that old monk...” Why? Because he practiced Chan, so he might not fully endorse those who practice Pure Land. Conversely, those who practice Pure Land might say, “Master Xuyun is truly remarkable, but his methods might not suit everyone today.” In Chinese history, there has never been a master universally revered by both contemporaries and future generations. However, Atisha was universally revered in India, regardless of the sect or school, and even after he went to Tibet, people traveled great distances to seek his guidance. I won’t go into the detailed content, but I will outline it here. The next section is divided into several parts. The first part, on page three, states:
獲得功德事理分二：一知見廣博獲教功德事理，二如理修行獲證功德事理。 今初
The principle of attaining personal merits is divided into two parts: 1. The principle of attaining the merits of extensive knowledge, 2. The principle of attaining the merits of realization through proper practice. Now, the first part.
最頭一段是自己的出身，這個出身家世圓滿。第二個呢，然後修學佛法，修學佛法，所以佛法一定有兩個步驟，說佛的法──教、證。教是因，你有圓滿正確的教法認識作為因，照著這個教法去修持結這個果，所以教、證之間是互為因果的。同樣地，這個概念如果不清楚的話，你就出了毛病了，所以大師造本論的時候，前面就說「今勤瑜伽多寡聞，廣聞不善於修要」。就是啊這個因果沒弄清楚，你沒有這個因怎麼感得那個果呢？所以他現在這個造者第一點告訴我們：啊，先教，教是廣博，那時候非常圓滿的；然後這個教當中啊，又是先是世俗的，後來是出世的。然後呢這個出世的當中的話，又分幾個部分：戒、定、慧；這個戒當中又分成功別解脫戒、菩薩戒、金剛乘戒。它每一個部分分得很清楚，它一步一步地上去。
The first section is about one’s birth, indicating a perfect family background. The second section is about studying and practicing Buddhism. In Buddhism, there are two steps: teachings and realizations. Teachings are the cause; having a complete and correct understanding of the teachings as the cause, and practicing according to these teachings results in realizations. Thus, teachings and realizations are interdependent causes and effects. If this concept is not clear, problems arise. Therefore, when the master wrote this treatise, he stated, “Now, diligently practice yoga with extensive hearing, but extensive hearing without proper practice is not beneficial.” This means that if the cause and effect are not clear, how can one attain the result without the cause? So, the first point the author tells us is: first, teachings. Teachings are extensive and complete; at that time, they were very comprehensive. Then, within these teachings, there are worldly teachings first, followed by transcendental teachings. The transcendental teachings are further divided into several parts: precepts, concentration, and wisdom. The precepts are further divided into individual liberation precepts, bodhisattva precepts, and Vajrayana precepts. Each part is clearly defined, progressing step by step.
我們現在往往有這種毛病，說大乘的啊，說這個小乘的戒不要。這完全錯了！沒有小乘的基本的戒就沒有菩薩戒，沒有菩薩戒就沒有金剛乘的三昧耶戒。你看，阿底峽尊者這麼了不起的一位大上師，他學戒的時候，學得無所不通，當年小乘四個根本部，以及細分廿部派，每一個地方他分得清清楚楚，不相混雜。然後去受了戒以後持的時候，哪怕最細微的戒，絕不有犯。由於這個基礎上面，然後再菩薩戒，然後再密乘戒。正因為他如此，所以印度不管是小乘、大乘、性宗、相宗都佩服他，他也能夠如理如量，解決每一部分的問題。所以戒是這樣，有了這個圓滿的戒，得定，然後呢是慧，這個是自利方面。
We often have the misconception that Mahayana practitioners do not need the precepts of the Hinayana. This is completely wrong! Without the basic precepts of the Hinayana, there can be no bodhisattva precepts, and without bodhisattva precepts, there can be no Vajrayana samaya precepts. Look at Atisha, such a remarkable master. When he studied the precepts, he mastered them thoroughly. He clearly distinguished the four main sections of the Hinayana and the twenty sub-sects, without any confusion. After receiving the precepts, he observed them meticulously, without violating even the smallest precept. Based on this foundation, he then received the bodhisattva precepts and the Vajrayana precepts. Because of this, he was respected in India, whether in the Hinayana, Mahayana, exoteric, or esoteric traditions. He could properly and accurately resolve any issue in each part. Thus, with perfect precepts, one attains concentration, and then wisdom. This is the aspect of self-benefit.
有了這樣的自利，才能夠利他，要不然你自己都不能解決，說幫別人，那不是荒唐嗎！尤其是佛法，更談不到。為什麼要這麼說呢？佛法真正說的內涵是，沒有錯，要說解決一切痛苦，得到一切圓滿的快樂，可是同樣地說苦樂，跟世間有個絕大地差別。世間所以不能解決這問題，因為無明，不能認識這個事情的真正的真相，顛倒所產生的結果，明明是苦的，我們把它看成功樂的。所以佛真正出來的一定哪指出世間的真相，說告訴我們世間的真相。
With such self-benefit, one can then benefit others. Otherwise, if you cannot solve your own problems, how can you help others? This is especially true in Buddhism. Why is this so? The true essence of Buddhism is indeed to solve all suffering and attain complete happiness, but the understanding of suffering and happiness in Buddhism is vastly different from that of the worldly perspective. The world cannot solve these problems because of ignorance, which prevents the recognition of the true nature of things, resulting in delusions. What is clearly suffering is perceived as happiness. Therefore, the Buddha’s true teaching is to reveal the true nature of the world and tell us the truth about the world.
現在我們不了解這一個修學佛法必然的次第，所以修學佛法必然次第，了解世間真相苦的，一定是第一個策發厭離心，有了這個厭離心以後覺得……。為什麼有厭離心啊？因為覺得：哎呀，世間原來這麼苦啊！我以前不了解它呀，然後被它迷糊住了啦！被這無明所欺騙了，所以產生了一個大厭惡！所以由於這樣的了解、厭惡，一心跳出來，然後呢自己又推己及人。他說我們這個修行人，修行人講道德，世間普通一般稍微有一點道德概念的人，都不會只管自己，何況是個修行人哪！所以他更進一步推己及人，才想幫助別人。
Currently, we do not understand the necessary sequence of learning and practicing Buddhism. Understanding the true nature of worldly suffering is the first step in the sequence of learning and practicing Buddhism, which generates a sense of renunciation. Why do we have a sense of renunciation? Because we realize, “Ah, the world is truly full of suffering! I did not understand it before and was confused by it! I was deceived by ignorance, which led to a great sense of aversion!” Due to this understanding and aversion, one wholeheartedly seeks to escape, and then extends this understanding to others. He said that as practitioners, those who speak of morality, even ordinary people with a slight sense of morality, would not only care for themselves, let alone a practitioner! Therefore, he further extends this understanding to others and wants to help them.
那麼那個時候想幫助別人的時候，他就感覺到，以自己的心曉得：「哎呀，這個世間這麼錯誤，大家迷糊啦，然後貪著難捨啊！」那時候勸別人：「哎呀，你要認得清楚啊，不要貪著，結果你的痛苦所以不能解決因為不認識啊！」那時候才是大乘。假定我們不認識這個，自己對這世間的事相不認識，還貪著難捨，你去勸別人，你勸些什麼啊！這不是很清楚嗎？這個世間好得很欸！我自己都捨不得，你叫別人家說捨掉它，那不是顛倒嗎？這個大乘從何談起呢！實際上我們有太多人說這種事情。
At that time, when he wanted to help others, he realized in his heart, “Ah, the world is so mistaken, everyone is confused, and they are attached and unwilling to let go!” He would then advise others, “Ah, you need to understand clearly, do not be attached, the reason your suffering cannot be resolved is because you do not recognize it!” That is when it becomes Mahayana. If we do not understand this, if we do not recognize the true nature of worldly phenomena and are still attached and unwilling to let go, how can we advise others? Isn’t it clear? The world seems so good! If I myself am unwilling to let go, how can I tell others to let go? Isn’t that contradictory? How can we talk about Mahayana then? In reality, many people say such things.
不過有一點我們要了解：我們不要了解這個東西隨便妄加批評別人。這個佛菩薩到世間來，一定示現我們世間共同的量則，跟我們哪，所謂同事，他也跟你一樣，跟我們混在一塊兒，然後呢慢慢地接近，引導你。我們應該有這個正確地認識，然後有了正確認識，自己衡量自己，努力爬上去。所以剛才這種道理，是用來衡量我們自己，只有修學佛法，你能夠這個拿標準衡量自己就對了，不要看別人，看別人的話你就錯了。所以處處地方佛經上面都告訴我們哪，你要了解這個，要了解這個，這個是非常重要的！
However, there is one thing we need to understand: we should not criticize others carelessly. When Buddhas and Bodhisattvas come to the world, they manifest in accordance with the common standards of the world, working alongside us, blending in with us, and gradually guiding us. We should have this correct understanding, and with this correct understanding, measure ourselves and strive to improve. The principles mentioned earlier are used to measure ourselves. Only by studying Buddhism can we use these standards to measure ourselves correctly, not others. If we look at others, we will be mistaken. Therefore, the Buddhist scriptures repeatedly tell us to understand this, to understand this, which is very important!
你如果不了解這個，修學佛法了以後得不到好處，反而有害處。為什麼呀？因為你沒有修學佛法，你這標準是世間的標準，世間的標準嘛大家本來是雜染的，馬馬虎虎也就算了，彼此彼此。現在你修學了佛法，了解了佛法，佛法的標準高得很欸，它是佛的標準欸！然後你拿這個高的標準，拿得來不自己淨化自己，然後就拿著來看別人，這是個照妖鏡，一看哪！嗨，天底下所有的人是妖魔鬼怪！這不是很簡單嗎？因為這個所有的大千世界只有一個是佛，佛也已經涅槃了；既然佛涅槃了，現在生在世界上面，當然沒有一個圓滿的，所以每一個都是妖魔鬼怪。只有一個人沒照到，誰呀？我。本來要這個東西淨化你自己，照你的，你不幸照錯了。因為你看見別人都是妖魔鬼怪，你責備別人哪，結果害了，自己下地獄了，諍論！所以末法的時期叫鬥諍堅固，這點我們要了解的。
If you do not understand this, practicing Buddhism will not benefit you; instead, it will harm you. Why? Because without practicing Buddhism, your standards are worldly standards, which are inherently flawed and can be overlooked. But now that you are practicing Buddhism and understand its teachings, the standards are very high—they are the Buddha’s standards! If you take these high standards and do not use them to purify yourself, but instead use them to judge others, it becomes a mirror that reveals demons. You look and see that everyone in the world is a demon! Isn’t that simple? Because in the vast universe, there is only one Buddha, and the Buddha has already entered Nirvana. Since the Buddha has entered Nirvana, there is no one perfect in the world now, so everyone appears as demons. There is only one person not reflected—who is it? Me. This tool is meant to purify yourself, but you mistakenly use it to judge others. Seeing everyone as demons, you blame others, and as a result, you harm yourself and fall into hell, engaging in disputes! Therefore, the period of the degenerate age is called the time of strong disputes, and we need to understand this.
所以剛才這個道理，是了解了是淨化自己的，別人都是佛菩薩。所以這個佛菩薩都用種種不同的境界──我們常常拿普陀山，普陀山哪，哎呀，各式各樣的人都有的，的的確確佛菩薩就在示現，他告訴我們哪，你不要隨便看別人喏！佛菩薩就示現這種量，他慈悲所以示現這個量。你了解了這一點哪，我們自然不管別人，管自己。所以如果說我們自己心裡面放不下，千萬不要說：「喔唷，我這個是大乘，小乘才管出離喔！」這個錯誤的，那我們要認得。一定要自己有了厭離心，然後進一步策發菩提心，然後呢再繼續下去。
So, the principle mentioned earlier is to purify oneself, seeing others as Buddhas and Bodhisattvas. The Buddhas and Bodhisattvas manifest in various forms—like in Mount Putuo, where all kinds of people exist, and indeed, the Buddhas and Bodhisattvas are manifesting, telling us not to judge others carelessly! The Buddhas and Bodhisattvas manifest in this way out of compassion. Understanding this, we naturally do not concern ourselves with others but focus on ourselves. Therefore, if we cannot let go in our hearts, we must not say, “Oh, I am practicing Mahayana, only Hinayana practitioners care about renunciation!” This is wrong, and we need to recognize it. We must first develop a sense of renunciation, then further arouse the Bodhicitta, and continue to progress.
所以大師就是個典型的例子，他由於這個次第很明白、很清楚，所以他絕對不會說：「啊，這個出離心是小乘的，所以小乘戒不管。」你看，他對小乘戒守得這麼嚴密啊，那一點都不能錯！然後在這個上面才能夠建立菩薩戒，然後再，密乘更是如此。現在是更糟糕了，很多人學大乘的，哎呀，我是個大乘的，小乘不要；學密乘更是糟糕了，反正是密乘最好，又可以吃酒，又可以吃肉，又可以結婚，說起來最高的。唉，真正的教法哪裡是這個樣的！
Therefore, the master is a typical example. Because he clearly and thoroughly understood the sequence, he would never say, “Ah, the mind of renunciation is for the Hinayana, so the Hinayana precepts do not matter.” You see, he observed the Hinayana precepts so strictly, without any mistakes! Only on this basis could he establish the bodhisattva precepts, and then, the Vajrayana precepts even more so. Nowadays, it is even worse. Many people who study the Mahayana say, “Ah, I am a Mahayana practitioner, I don’t need the Hinayana.” Those who study Vajrayana are even worse, thinking that Vajrayana is the best because they can drink alcohol, eat meat, and get married, claiming it to be the highest. Alas, the true teachings are not like this at all!
所以這個地方我們能夠正確地認識，有一方面固然自利很重要，一方面萬一有人弄錯了，你認識了這個，你去衡量的話，大概也不會走上錯路去，這一點也是非常重要的！所以一方面固然是說明造者殊勝，讓我們曉得怎麼去找善知識，一方面從這個例子當中，也讓我們明確地認識，不要被眼前莫名其妙的這種事情所騙。那麼這個是自利，下面呢，在第六頁上面是利他。
Therefore, if we can correctly understand this, while self-benefit is certainly important, recognizing this can also prevent us from going astray if someone makes a mistake. This is also very important! So, on one hand, it illustrates the excellence of the author, helping us understand how to find a good teacher. On the other hand, from this example, we can clearly recognize not to be deceived by inexplicable things in front of us. This is self-benefit. Next, on page six, is benefiting others.
於聖教所作事中分二：一於印度所作事理，二藏中所作事理。 今初
The deeds performed for the teachings are divided into two parts: 1. The deeds performed in India, 2. The deeds performed in Tibet. Now, the first part.
那麼換句話說，純粹利他部分。利他部分第一個在印度，第二個在西藏。這個內容我不詳細說了。總之，他由於阿底峽尊者出來了以後，把印度以及西藏整個的教法，錯的改過，不圓滿的圓滿，因為這樣的關係，所以如日中天維持了很久。實際上呢，宗喀巴大師又一次，所以宗喀巴大師改革到現在六百年來，他在西藏的狀態，很長一段時候如日中天，雖然後來慢慢地下去了，但是呢始終保持著很好的。反觀我們目前，我們國內一塌糊塗，原因就是說，原因就在這裡，這是我們要了解的一個事實。
In other words, this is purely the part about benefiting others. The first part is in India, and the second part is in Tibet. I won’t go into the details here. In short, after Atisha emerged, he corrected the errors and completed the teachings in both India and Tibet. Because of this, the teachings flourished like the midday sun for a long time. In fact, Je Tsongkhapa did the same. Since Je Tsongkhapa’s reforms 600 years ago, the state of Buddhism in Tibet has been flourishing for a long time, although it has gradually declined, it has always maintained a good state. In contrast, our current situation in our country is in chaos, and the reason lies here. This is a fact we need to understand.
那麼最後我也說一兩個簡單的這個故事，來說明一下，用這個事例引發我們對他的認識。當年呢，譬如說以印度這個情況來說，那蘭陀寺的大善知識有好幾十位，好幾十位，像大明杜鵑論師、像阿嚩都帝等等。還有呢，對，現在想起來了，現在我們目前有一本很流行的書──《密勒日巴尊者傳》，我想很多人看過這個書。這個密勒日巴尊者是西藏人，他這個老師馬爾巴尊者是西藏人，然後馬爾巴尊者到印度去求法的，他這個老師帝洛巴尊者，那個尊者成就非常高，他是印度人。那個帝洛巴尊者，就是阿底峽尊者老師之一，喔！不是帝洛巴，那洛巴尊者。帝洛巴是這個那洛巴尊者的老師。這個那洛巴尊者自己本身，他也是印度一個國家的王子，王子，然後呢他不願意在家，不願意在家，想盡辦法出家，最後居然被他出成，他也是絕頂聰明。然後呢學的東西也是，同樣的是在世間的學問上面，出了家以後在佛法的教理上面，也可以說雄霸當時，這樣了不起！他最後呢見到他的老師以後，在證量上面也達到最高的程度。
Finally, let me share a couple of simple stories to illustrate and deepen our understanding of him. For example, in India, there were dozens of great masters at Nalanda Monastery, such as the great master Dharmakirti and Avadhutipa. Additionally, there is a very popular book now, Biography of Milarepa, which many people have read. Milarepa was a Tibetan, and his teacher Marpa was also a Tibetan who went to India to seek teachings. Marpa’s teacher was the great master Naropa, who was an Indian. Naropa was one of Atisha’s teachers. Oh, not Tilopa, but Naropa. Tilopa was Naropa’s teacher. Naropa himself was also a prince of an Indian kingdom. He did not want to stay at home and eventually managed to renounce the world. He was extremely intelligent and mastered worldly knowledge. After renouncing the world, he also excelled in Buddhist teachings, becoming a dominant figure of his time. After meeting his teacher, he reached the highest level of realization.
當年在阿底峽尊者印度的時候，有這樣成就的人好多、好多！結果啊，嘿，在所有的這些老師當中，他幾乎一一都學遍了，他所有的老師的長處，阿底峽尊者都有，最後呢他卻是代管印度所有大廟的鑰匙──宗主，你可以想之，這個只是在自利。利他方面，有一點事情：那個西藏這個佛法，因為那個菩提光，那個是藏王，兩代要想振興佛法，到印度去請。那麼，說印度真正成就的人很多，你譬如像剛才這個那洛巴尊者，但是說真正要想圓滿能夠把這問題徹底解決振興佛法的，那也只有這個人。哪一個？阿底峽尊者。大家就想去請，但是印度人一聽見有人來請的話，喔，那個消息馬上封鎖。不但是廟裡面，裡裡外外、上上下下大家都封鎖。一曉得這西藏人來了，就「好了！」在他面前絕不開口。居然找了很多年，請得去的人找了很多年，找不到阿底峽尊者在什麼地方；實際上阿底峽尊者就在眼前，碰見了誰都不告訴他誰是阿底峽尊者。可想而知，這個人在印度人心目當中地位之高，地位之高！
During Atisha’s time in India, there were many such accomplished individuals! Among all these teachers, Atisha studied with almost all of them, acquiring the strengths of each. Ultimately, he was entrusted with the keys to all the major temples in India, becoming their spiritual leader. This was his self-benefit. In terms of benefiting others, there was an incident: the Tibetan king, Bhrikuti, wanted to revive Buddhism and sought help from India. Although there were many accomplished individuals in India, such as Naropa, only one person could thoroughly solve the problem and revive Buddhism—Atisha. When the Tibetans came to invite him, the news was immediately blocked by the Indians. Everyone, inside and outside the temples, kept silent. The Tibetans searched for many years but could not find Atisha. In reality, Atisha was right in front of them, but no one would reveal his identity. This shows how highly regarded he was in the eyes of the Indians!
最後終於被他認識，然後要去請的時候，當時不知道哪一個廟，我現在忘記了，這個廟裡的那個大上座，尸羅寺還不是哪一個寺，那是印度最大的一個大廟。
Finally, he was recognized, and when they went to invite him, I can’t remember which temple it was at that time. The head monk of the temple, whether it was Shiluo Temple or another, it was the largest temple in India.