廣論手抄中英對照 005 | 第一會
第五卷．Ａ面
Volume 5, Side A
大廟這個上座就給那個來請，希望邀請阿底峽尊者的那個西藏人說，他說：「你要曉得，我們印度是佛教的宗主國。」這話怎麼講呢？「就是佛在印度出生的，而且圓滿的教法都在這裡，所以它維持這個宗風是非常重要的。如果阿底峽尊者一走的話，我們那個印度的佛法就完了。」那個時候有這麼多了不起的大善知識，居然說阿底峽尊者一走的話，這個印度的佛法就完了！你想像，你可以想像阿底峽尊者何等了不起！
The head monk of the grand temple said to the Tibetan who came to invite Atisha, “You must know that India is the sovereign country of Buddhism.” What does this mean? “It means that the Buddha was born in India, and the complete teachings are here, so maintaining this tradition is very important. If Atisha leaves, the Buddhism in India will be finished.” At that time, there were so many great and knowledgeable masters, yet they said that if Atisha left, the Buddhism in India would be finished! Can you imagine how extraordinary Atisha must have been?
在這一點我們想不通，這怎麼可能？譬如說，我們眼前一個廣欽老和尚，或者李老師，喔唷！很了不起，但是算算的確不如阿底峽尊者。然後歷史上面天台智者大師、慧思禪師，都是很了不起，居然一個人，像這樣的人留在這裡，沒有辦法把那個教法圓滿。所以你可以想像得到阿底峽尊者，在印度自利、利他方面的成就，這是所以為什麼人家尊他為「能仁第二」啊！所以這些詳細的不談，有一點我在這地方特別說一下，在第七頁上面，請翻到第七頁第四行，就是第七頁的第二段說：
We find this hard to understand. How is this possible? For example, we have the venerable Guangqin or Teacher Li before us, who are remarkable, but they are indeed not as great as Atisha. Historically, masters like Tiantai Zhizhe and Chan Master Huisi were also remarkable, yet even such individuals could not fully uphold the teachings. So you can imagine Atisha’s achievements in benefiting both himself and others in India. This is why he is revered as the “Second Buddha.” I won’t go into the details, but I want to point out something on page seven, line four, which is the second paragraph on page seven:
如是造論，光顯能仁所有密意，復有三種圓滿勝因，
Thus, in composing treatises, revealing the profound intentions of the Buddha, there are three supreme causes of perfection,
造論能夠把釋迦世尊真正的密意和盤托出的，要有三種圓滿因。他具足了這個條件，才能夠把釋迦世尊的這個經論當中的真實的意趣，交代得清清楚楚的，需要這個條件。哪三種？
To fully elucidate the true profound intentions of Shakyamuni Buddha in composing treatises, three supreme causes of perfection are required. Only by possessing these conditions can one clearly explain the true meaning within Shakyamuni Buddha’s sutras and treatises. What are these three?
謂善所知五種明處
The first is the mastery of the five sciences.
這第一個。什麼叫善知五種明處啊？就是五明，五明是世、出世間一切學問；因明、聲明、工巧明、醫方明，這世間的。聲明，換一句話說，就是文字、音、韻等等學問，拿我們現在來說的話，換句話說，什麼，這個國文、歷史這一類。然後因明的話，就是理則學、哲學方面的東西；然後呢工巧明的話，就是技術方面的東西，科技方面的東西；醫方明就是醫學。這個每樣東西學通，喔唷，這不簡單喔！現在我們不是，學一樣東西已經是，鑽到裡邊已經了不起了，廣學這個，不簡單！夠不夠？不夠，還要內明──佛法。說對這個五樣東西，每一樣東西要善巧，不但懂得，而且要非常圓滿地懂得，具足這個，可以了！這是第一種圓滿因。第二呢？
What does it mean to master the five sciences? The five sciences encompass all worldly and transcendental knowledge: logic, grammar, craftsmanship, medicine, and inner knowledge (Buddhism). Grammar, in other words, includes studies of language, sound, and phonetics, which in modern terms would be akin to subjects like literature and history. Logic pertains to the study of reasoning and philosophy. Craftsmanship refers to technical and technological skills. Medicine is the study of medical science. Mastering each of these fields is no simple task! Nowadays, even mastering one field is considered remarkable, let alone mastering all of them! Is this enough? No, one must also master inner knowledge—Buddhism. One must be proficient in each of these five fields, not only understanding them but understanding them thoroughly and completely. This is the first supreme cause of perfection. What is the second?
及具教授，
The second is possessing the teachings.
什麼叫教授？喏，這裡解釋了：
What does it mean to possess the teachings? Here it is explained:
謂從正徧知展轉傳來，於其中間善士未斷修持彼義扼要教授，
It means receiving the essential teachings transmitted from the omniscient ones through an unbroken lineage of virtuous practitioners.
他說這個圓滿佛法的重要的概念，從佛親自傳下來的，而且中間沒有斷過；不但是這個教法，而且還要修、證相應的，這點就不容易喔，這點就很不容易喔！要佛親口傳下來的圓滿的教法，以及跟這個教法相應修持驗證的，要具足這個，他也的的確確能夠造論了。那麼第三種呢？
He said that the important concept of the complete Dharma was personally transmitted by the Buddha and has remained unbroken. Not only must one possess this teaching, but one must also practice and realize it accordingly, which is not easy at all! To have the complete teachings personally transmitted by the Buddha and to practice and verify them accordingly—this is essential for composing treatises. What is the third?
並得謁見本尊天顏，獲言開許。
The third is to receive the direct permission of the deity.
他修證了以後，欸，還要得到這個本尊開許，什麼叫本尊開許？說一下。譬如說我們現在念佛，平常我們念佛那只是持名念佛，假如我們觀想念佛，不管你持名也好、觀想也好，不但得到一心不亂，而且得到三昧；不但得到三昧，親見阿彌陀佛；不但親見阿彌陀佛，阿彌陀佛就告訴你：「某人哪，你現在學得差不多了，學對啦！你現在可以教別人去了。」要有這個，要有這個！喔唷，這個在我們來說起來非常不簡單，非常不簡單！
After practicing and realizing it, one must also receive the permission of the deity. What does it mean to receive the deity’s permission? Let me explain. For example, when we recite the Buddha’s name, usually we just recite it by name. If we visualize while reciting, whether by name or visualization, not only do we achieve a state of undistracted mind, but we also attain samadhi. Not only do we attain samadhi, but we also personally see Amitabha Buddha. Not only do we personally see Amitabha Buddha, but Amitabha Buddha tells you, “You have learned enough, you have learned correctly! Now you can teach others.” This is essential! Oh, this is extremely difficult for us, extremely difficult!
尤其是修學圓滿教法的，通常獲得這個本尊開許的話，那個也許加行位上勉強可以，至少那通常都是地上菩薩。所以這種人，平常我們可能著魔，你不認識；如果真正有這個圓滿教法的話，那魔、佛之間，辨得很清楚。所以你親自見到，而且驗證，得到他的開許，這個何等高的境界啊！那具了這個條件也可以造論。現在我們阿底峽尊者，三樣東西圓滿具足，那你可想像到他是何等的殊勝哪！那麼這個就是特別說明一下這個造者殊勝。其他的文字，我不去解釋它了，不去解釋它。
Especially for those who practice the complete teachings, usually obtaining the deity’s permission might be barely achievable at the preparatory stage, but at least they are typically Bodhisattvas on the ground. Therefore, such individuals, who might appear to be possessed by demons to us, are not recognized; if they truly possess the complete teachings, they can clearly distinguish between demons and Buddhas. So, when you personally see and verify, and receive the deity’s permission, what a high level of attainment this is! With these conditions met, one can also compose treatises. Now, our revered Atisha has perfectly fulfilled these three aspects, so you can imagine how extraordinary he is! This particularly highlights the excellence of the author. I will not explain the other texts, I will not explain them.
那麼再翻過來有一段文，這個地方也說一下。第八頁第二段第七行，實際上這個就是甲二，第二個：
Now, let’s turn to another passage. This part is also worth mentioning. Page 8, second paragraph, seventh line, which is actually the second part of section two:
顯示法殊勝中，法者此教授基論，謂《菩提道炬》。依怙所造雖有多論，然如根本極圓滿者，厥為《道炬》。
Among the excellences of the Dharma, the Dharma refers to this foundational teaching, called The Lamp for the Path to Enlightenment. Although many treatises were composed by the protector, the most fundamental and perfect one is The Lamp for the Path.
法殊勝當中，法有什麼好處？那麼要曉得，這個我們現在本論的這個藍圖，就是《菩提道炬論》。說阿底峽尊者造了很多論，但是最根本的，以及最圓滿的是《道炬》。根本是什麼？圓滿是什麼？說一下。平常我們談科學上面有兩個：一個是充分條件；一個是必要條件；必要是根本，充分是圓滿，兩樣東西。譬如說，一個就是質本身，一個是量圓滿，這兩樣東西，這兩樣都圓滿的是《道炬》。阿底峽尊者雖然造了很多論，這個才是。不但是尊者，佛菩薩也是如此，每一個成就的人，他說的很多法，因為根性不同，所對機不同，他有各式各樣的差別。但是有一個是特別的，就是說最徹底圓滿地把他所悟證的，從下腳第一步到最究竟圓滿的整個的佛法，和盤托出的，這個才是其中最殊勝的，那麼《菩提道炬論》就是屬於這樣的論。所以這地方特別說明，哦，我這個造者固然殊勝，這個法本身也這樣好啊！為什麼啊？他下面解釋一下：
What are the benefits of the Dharma among its excellences? We need to understand that the blueprint of our current treatise is The Lamp for the Path to Enlightenment. It is said that Atisha composed many treatises, but the most fundamental and perfect one is The Lamp for the Path. What is fundamental? What is perfect? Let’s explain. In science, we often talk about two conditions: one is a sufficient condition; the other is a necessary condition. The necessary condition is fundamental, and the sufficient condition is perfect. For example, one is the quality itself, and the other is the quantity being perfect. These two aspects, both being perfect, are what The Lamp for the Path represents. Although Atisha composed many treatises, this one stands out. Not only Atisha, but also the Buddhas and Bodhisattvas, each accomplished person, spoke many teachings, each differing according to the nature and capacity of the audience. However, there is one that is particularly special, which thoroughly and perfectly reveals the entire Dharma, from the first step to the ultimate perfection. This is the most excellent among them, and The Lamp for the Path to Enlightenment belongs to this category. Therefore, it is specifically mentioned here that, while the author is certainly excellent, the Dharma itself is also excellent. Why? The explanation follows:
具攝經咒所有樞要而開示故，所詮圓滿。
Because it encompasses all the essential points of the sutras and mantras, its exposition is perfect.
第一個，因為這個裡面包含了顯教、密教所有的宗要，所以它說的內容本身是最圓滿的。它沒有說小乘，因為這個大乘是必定從小乘的基礎上面上來的。就好像我們平常說：「你的學歷是什麼？」「啊！我是哪一個研究所畢業。」用不著說，我哪一個幼稚園，哪一個小學，哪一個中學，假定你這個研究所畢業的話，那一定是具足這個條件，這個很清楚、很明白，這樣。不過這個大乘佛法當中，確確實實是分成功兩部分，所以這兩部分，它都圓滿。這個裡邊呢，第一個質量圓滿，實際上呢那個質量圓滿一定包括那個次第的，這個地方又特別強調一下：
First, because it encompasses all the essential points of both the exoteric and esoteric teachings, its content is the most complete. It does not mention the Hinayana, because the Mahayana must be built upon the foundation of the Hinayana. It’s like when we usually ask, “What is your educational background?” “Oh! I graduated from such and such graduate school.” There’s no need to mention which kindergarten, elementary school, or high school you attended. If you graduated from that graduate school, it is clear and evident that you meet those conditions. Similarly, in Mahayana Buddhism, it is indeed divided into two parts, and both parts are complete. Here, the first is the completeness of quality, which necessarily includes the sequence. This point is particularly emphasized here:
調心次第為最勝故，易於受持。
Because the sequence of mind training is the most excellent, it is easy to practice.
還有，我這個次第也圓滿，這個圓滿有什麼好處呀？「易於受持」。真正你走上去的時候，必定要按照那個次第，這個次第一亂，你走就走不上去了；走起來也是千辛萬苦，就算你走得上去，跑了很多冤枉路。這個是它真正好的地方。同時，還有一個特點：
Moreover, my sequence is also complete. What is the benefit of this completeness? “Easy to practice.” When you truly embark on the path, you must follow that sequence. If the sequence is disrupted, you won’t be able to progress; even if you manage to move forward, it will be with great difficulty, and you will have taken many unnecessary detours. This is its true advantage. Additionally, there is another characteristic:
又以善巧二大車軌，二師教授而莊嚴故，勝出餘軌。
Furthermore, it is adorned with the skillful means of the two great chariot paths and the teachings of the two masters, surpassing other paths.
那麼，我們傳大乘佛法的一共有兩個，一個是性宗，一個是相宗。它現在呢，兩大道軌統統含攝，這個兩個，一個是偏重「性」，一個「相」。偏重是偏重，不是說忽視哦！它絕對圓滿的，但是雖然都圓滿，卻有偏重。它現在把兩個都併起來了，大家可以截長補短，這兩個補起來，變成功圓滿當中最圓滿，所以勝出所有其他的傳承當中各式各樣的內容，這個就是它的殊勝。至於說殊勝的內涵，分成功下面的幾點：
So, there are two main schools in Mahayana Buddhism: one focuses on the nature (性宗) and the other on the characteristics (相宗). Currently, both major paths are included, with one emphasizing “nature” and the other “characteristics.” Emphasis does not mean neglect; both are absolutely complete, but there is a focus. Now, they are combined, allowing for mutual supplementation, making the completeness even more perfect. This surpasses all other traditions in various aspects, which is its uniqueness. The unique content is divided into the following points:
此論教授殊勝分四：
The unique teachings of this treatise are divided into four parts:
這個本論的內容，本論的精要的內容，它好的、特別殊勝的地方，分四部分來說明它：
The content of this treatise, its essential points, and its unique qualities are explained in four parts:
一通達一切聖教無違殊勝，二一切聖言現為教授殊勝，三易於獲得勝者密意殊勝，四極大罪行自趣消滅殊勝。
1. The unique quality of understanding all sacred teachings without contradiction.
2. The unique quality of all sacred words appearing as teachings.
3. The unique quality of easily obtaining the profound meaning of the victorious ones.
4. The unique quality of the spontaneous elimination of great sinful actions.
分成功這個四部分，那麼這個四部分，現在我們先大致地來了解、說明一下。第一個呢，它這個論，我們現在所要學的這個論，它通達所有的聖教，這第一個。就它的整個內涵來說，包含了一切佛的圓滿的教法。不過在一般情況之下，我們了解的這個教法，往往彼此之間好像有差別，乃至於有牴觸，乃至於有牴觸。說性宗講空，相宗講有，這個不對；小乘講的跟大乘講的，往往又是各說各的，互相不能容納對方。他現在說，不但包含了一切，而且彼此間絕不違背，這個不違背，擺在一塊兒的話，產生的卻是相輔相成。
These four parts will now be briefly explained. First, this treatise, which we are about to study, comprehends all sacred teachings. This is the first point. In its entirety, it encompasses all the complete teachings of the Buddha. However, in general, the teachings we understand often seem to differ or even contradict each other. For example, the nature school speaks of emptiness, while the characteristics school speaks of existence. This is incorrect; the teachings of the Hinayana and Mahayana often seem to be mutually exclusive. Now, it is said that not only does it encompass everything, but there is also no contradiction between them. When placed together, they complement each other.
平常我們學佛法，最感到困擾的一點事情，就是這個。說我們要學圓滿的，結果這個法師嘛，這個講這個，那個講那個，不一樣；等到你看經嘛，經上面又是說有各各差別，你不知道如何取捨。乃至於再退下來，說我們現在看看那個佛教當中修持的人嘛，那一派修這個的，那一派修這個，彼此之間又各說各的，你不曉得如何取捨。更進一層，總之我們看，乃至於我們現在這個團體當中，也是大家呀，哎呀這個你沒有辦法把那些事情擺平。現在不！它不但包含一切，而且彼此間相輔相成。
When we study Buddhism, one of the most troubling issues is this: we aim to learn comprehensively, but different teachers say different things. When you read the scriptures, they also present various differences, leaving you unsure of what to accept. Even within the Buddhist community, different groups practice different things, each claiming their own way, making it hard to know what to follow. This confusion extends to our own group, where it seems impossible to reconcile these differences. But now, it not only encompasses everything but also complements each other.
就是說就它的真正的意義來說，是指深遠的佛法，這個佛法，我們要了解，這個佛法不是講這個大道理，現在講完了以後，我們下了課了做別的事情。不是！這個佛法本身，正是用來調伏我們身心上面種種煩惱，換句話說不調和的事情。所以它既然這樣深遠的，當然同樣地，深遠的地方尚且調伏，何況是我們現在很粗猛的呢？從這個上面說，佛法也一定是把我們眼前的這種不調伏的事情，也一樣地調伏。如果這一點不是的話，那這個就是戲論，佛不會這樣說的。
In its true meaning, it refers to profound Buddhism. We must understand that Buddhism is not just about grand theories to be forgotten after class. Buddhism is meant to tame the various afflictions of our body and mind, addressing discord. Since it is so profound, it naturally tames even the most subtle issues, let alone our more obvious problems. Therefore, Buddhism must also address our immediate issues. If it doesn’t, it would be mere rhetoric, which the Buddha would never endorse.
我們所以現在沒有辦法利用的話，因為我們對佛法尚未善巧，所以就眼前的來說，它這個通達聖教無違，它能夠運用在我們眼前日常生活當中，就把我們各各不能調和的，就能夠調和起來。由於這樣的一個因，然後你能夠步步上升。要不然我們這麼粗猛的、這麼簡單的問題，你都沒辦法調伏，你說我要調伏三界一切眾生的煩惱，那不是空話嗎？那不是開玩笑嗎？
The reason we can’t utilize it now is that we haven’t yet mastered Buddhism. In our daily lives, understanding the sacred teachings without contradiction helps us harmonize our conflicts. This foundation allows us to progress step by step. Otherwise, if we can’t resolve simple, obvious issues, claiming to tame all beings' afflictions in the three realms would be empty talk, a joke.
反過來說，現在這個是很難調伏呀，那麼我關起門來一個人去修行了，這個也是一個辦法；但是呢對不起，這個情況之下，只有，說只有一點點，你這一點點上面，一點點當然沒有什麼違背啦，要想包含一切就做不到，要想包含一切做不到了，這個非常明白。所以它真正能夠說，通達一切，包含所有聖教無違的話，不但是說深遠的理論，而且一定是從我們眼前下腳第一步開始。反過來說，它一定從我們眼前下腳第一步開始，才能夠一步步上升，通達最高深的地方，這個原則我們要把握住。要不然的話，你說了半天佛法，那是一個戲論。
Conversely, if taming these issues is difficult, one might retreat into solitary practice. While this is a method, it only addresses a small part without contradiction but fails to encompass everything. To truly understand and encompass all sacred teachings without contradiction, it must start from our immediate steps. Only by starting from our immediate steps can we gradually reach the highest understanding. This principle must be grasped. Otherwise, talking about Buddhism would be mere rhetoric.
不過有一點要說明，剛開始的時候，我們在懂得這個，學這個理論的時候，這個的的確確一下用不上的，一下不一定用得上。這個實際上眼前隨便一個例子，都是這樣。譬如說我們去念書，你剛進幼稚園，你說幼稚園學的東西馬上用來，那是沒有辦法用的，對吧？我們做任何東西，學任何東西，你剛開始對這東西，你對這個工具或者什麼，那個都沒有認識之前的話，因為你還沒有把握住這個中心。所以這一點我們應該認識，所以本論的真正的好處，這樣！如果能夠認識這一點的話，那個佛法就派上真實用場，就不是戲論。而且不但不是戲論，不但能夠派上真實用場，而且可以解決一切問題。
However, it must be noted that when we first start learning and understanding these theories, we may not be able to apply them immediately. This is true for any example in our daily lives. For instance, when we start school, the things we learn in kindergarten cannot be applied right away, right? When we begin learning or doing anything, before we understand the tools or concepts, we haven’t grasped the core principles yet. We need to recognize this point. The true benefit of this discourse is that if we understand this, Buddhism becomes practically useful and not just theoretical. Moreover, it not only becomes practically useful but can also solve all problems.
第二個，「一切聖言現為教授殊勝」。在我們修學佛法過程當中，有這樣的一個現象，有這樣的現象：有的人說他歡喜這個，就不接受那個；有的人偏向那一方，就不能利用這個。尤其這種情況最特殊的，在禪宗當中。這個禪宗現在有它的特殊的價值，可是發展到後來的禪宗，他總覺得那個佛經好像沒有用的，好像沒有用的。那就是祖師的那一句話，給你一個「瞬目揚眉」，這個就是對。它有它的特殊的意義，這個特殊的意義先說一下。就是說，本來這個佛法的目標，這個佛經的原意是幹什麼？如「標月指」，那就像指給你這個月亮，看那個手指一樣，它的的確確不是月亮，但是你要認得這個月亮，還一定要根據他的手指，指給你看，這個佛經的功效。
The second point is “All sacred words appear as supreme teachings.” During our study of Buddhism, we often encounter this phenomenon: some people favor one teaching and reject another; some lean towards one side and cannot utilize the other. This situation is particularly notable in Zen Buddhism. Zen has its unique value, but as it developed, some later Zen practitioners felt that the Buddhist scriptures seemed useless. This is like the saying of the patriarchs, “a blink of an eye and a raised eyebrow,” which has its special meaning. The original goal of Buddhism and the intent of the scriptures are like “pointing to the moon.” The finger pointing to the moon is not the moon itself, but to recognize the moon, you must follow the direction of the finger. This is the function of the scriptures.
或者我們這麼說，譬如說我們現在要到一個什麼地方去，他給你看一個地圖，這個地圖的的確確不是那個地方，譬如說台中市哪一條路，當然地圖是一張紙，怎麼能代表那個路？但是你把那個地圖認得了清楚以後，你就可以照著地圖上面所告訴你的這個走法，跑到那個地方去，所以有它這樣。等到你認得了那個地方，到了那個地方以後，是不要這張地圖。那麼有一些人他不了解這一點，或者由於他的習性，或者有這個特別的原因，他就死死地把住這張地圖，說台中就是這個，就是那個地圖。譬如說我現在手上面這個是台中的地圖，說它現在本來這一張地圖，是告訴他怎麼到台中去走，他現在說這個就是台中。那碰見這種情況的話，你沒有辦法，只好把他那個地圖拿出來，把它撕掉。「這個什麼是個台中？這是告訴你那個地圖。」萬一說不通，他根本就拿它撕掉了，這是祖師的一番苦心方便。
Alternatively, let’s say we want to go to a certain place, and someone shows us a map. The map is not the place itself. For example, a map of a street in Taichung City is just a piece of paper and cannot represent the actual street. However, once you understand the map clearly, you can follow the directions on it to reach the place. Some people, due to their habits or special reasons, cling to the map and say that Taichung is the map itself. For instance, if I have a map of Taichung in my hand, and it is meant to show how to get to Taichung, but someone insists that the map is Taichung. In such cases, you have no choice but to take the map and tear it up, saying, “This is not Taichung; this is just a map showing you how to get there.” If they still don’t understand, you might have to tear up the map. This is the compassionate and skillful means of the patriarchs.
所以乃至於禪宗的祖師們，用種種的方法說明，必要的時候，他們也用很平常、粗俗的這種話來說。什麼叫佛經呀？說這個「黃葉止兒啼」，這個祖師的公案：說這個小孩子哇啦哇啦哭，那麼這個做大人的人，就在地上撿一個樹葉子，那個樹葉子黃了，掉下來的，表示沒有什麼用場的，逗一逗那個小孩子，那個小孩子看了歡喜，不哭了，好了嘛！你說我們想起來這個佛經這麼珍貴的，怎把它比成，比成功樹上沒用的樹葉掉在地下？他的意思，不是把這個佛經比成功那個沒有用的樹葉，這個是一個譬喻，說明了說這個小孩哇啦哇啦哭，你現在用這麼一個辦法，使得那個小孩不哭了，就這樣。
Therefore, even the patriarchs of Zen Buddhism used various methods to explain their teachings. When necessary, they would use simple and crude language. For example, what is a Buddhist scripture? There is a Zen story about “a yellow leaf stopping a child’s crying.” A child was crying loudly, and an adult picked up a yellow leaf from the ground, which had fallen and seemed useless, to amuse the child. The child saw it, was happy, and stopped crying. You might wonder how such precious Buddhist scriptures can be compared to a useless fallen leaf. The point is not to compare the scriptures to a useless leaf, but to illustrate that just as the child stopped crying because of the leaf, we, as ordinary beings, do not understand the true nature of the world and suffer various afflictions, crying like the child. The Buddha uses skillful means to guide us, making us stop crying, and that is enough.
這個裡邊說明就是我們凡夫不了解世間的真相，所以一直在無明顛倒當中，受了種種的苦惱，就像那個小孩子一樣哇啦哇啦受苦惱了哭。他現在呢，佛就引導我們用一個善巧方便，使得你不哭，不哭了那麼就好了嘛！就是這樣。所以他用種種方法，對於把握不住佛經這個原則的那些人，他來從根本上面指出問題中心，說明這個，說明這個，這樣。因為這樣的關係，所以慢慢、慢慢地偏向那方面，就是說：「啊，現在那麼這個經教就不要了！」這個是一個錯誤。請問假定經教不要的話，你怎麼修學佛法？經教本來告訴你修學佛法，當然你知道了，當然不要。所以《金剛經》上有個譬喻，說你渡過這個生死的河，想渡過一個河，你一定要用船，一定要，但是你走過了，渡過了這個生死之河以後，你這個船怎麼辦呀？當然不要了嘛，當然不要。你不能說渡過了岸，守著那個船，那不是開玩笑嗎？乃至揹這個船走，那都是不要了，所以這個次第我們要認得很清楚。
This explains that we, as ordinary beings, do not understand the true nature of the world and are always in ignorance and delusion, suffering various afflictions like the crying child. The Buddha guides us with skillful means to stop our crying, and that is enough. Therefore, he uses various methods to address those who cannot grasp the principles of the scriptures, pointing out the core issues. Because of this, some people gradually lean towards the idea that “the scriptures are no longer needed.” This is a mistake. If the scriptures are not needed, how can one study Buddhism? The scriptures originally tell you how to study Buddhism. Once you understand, of course, you no longer need them. The Diamond Sutra uses the analogy of crossing a river of life and death. To cross a river, you need a boat. Once you have crossed the river, what do you do with the boat? Naturally, you no longer need it. You cannot cling to the boat after reaching the other shore, nor can you carry the boat on your back. Therefore, we must clearly understand this sequence.
所以真正說起來，假定你直下就能夠了解這個經典上面所說的話，那經典本身就是最佳指導；但是因為你不行，沒有辦法，所以它更用方便善巧直截了當地告訴你。所以像那種特別的方法，它本身還是真正的經教，這個我們要了解的，真正要了解的。所以這個原因是什麼？正因為我們把握不住重點，現在你把握不住重點，在這種情況之下，最重要的應該認識佛經裡面告訴我們的重點，來破除我們內心上面的執著。而你不幸地又偏向於那些宗派的說明，把佛經不要了，那你就更害了，更害了！所以他特別告訴我們，說我們現在對這種現象，它這個原因何在？那麼這地方說明，你如果透過本論的仔細的說明，詳細的介紹，我們就認識，原來所有的佛經祖語，它都是眼前最好的指導，根據這個東西能夠破除、能夠淨化我們的煩惱的。
So, to put it simply, if you can directly understand what is said in the scriptures, then the scriptures themselves are the best guidance. However, because you cannot, they use skillful means to tell you directly. Such special methods are still true teachings, and we need to understand this. The reason is that we cannot grasp the key points. In this situation, the most important thing is to recognize the key points in the Buddhist scriptures to break our inner attachments. Unfortunately, if you lean towards those sectarian explanations and discard the scriptures, it will harm you even more! Therefore, it is particularly important to understand the reasons behind this phenomenon. If you carefully study and understand the detailed explanations in this treatise, you will realize that all the Buddhist scriptures and patriarchs' words are the best guidance available, capable of breaking and purifying our afflictions.
說到這裡，隨便也提一下，本論一開頭的時候，就特別說明現在講修行的人，不要經教的；講經教的人不要修行的。那我處處地方現在，近年來尤其特別感受到，這個話一點都沒有錯，我們毛病也都犯在這裡。平常我們常常講規矩，然後呢，因為規矩，兩個不同的規矩，兩個人就吵得天翻地覆。跑到佛門當中講規矩，為什麼呀？它本來這個規矩是調伏你的煩惱，使你那個團體和合，結果弄了半天的話，那個規矩是越多，這個團體是越弄得四分五裂，煩惱越來越盛，還自己不知道，說「我這個對」，他說「我這個對」，那實在是一個很大的、糟糕的現象。在這裡，本論給我們很好的指授，很好的指授。所以在這裡我鼓勵也建議大家，不要把它看成文字，把它看成文字是一個大損失。同時凡是真正看成文字，他沒辦法身體力行的話，他暫時不要學這個，先應該退一步，把他的基礎建立好，要不然對他是一個浪費，這個我順便說明。
Speaking of this, it is worth mentioning that at the beginning of this treatise, it is specifically stated that those who talk about practice do not want the scriptures, and those who talk about the scriptures do not want practice. I have felt this especially in recent years, and this statement is absolutely correct. Our problems lie here. We often talk about rules, and because of different rules, people argue fiercely. Why talk about rules in the Buddhist community? The rules are meant to subdue your afflictions and harmonize the community. However, the more rules there are, the more divided the community becomes, and afflictions increase without people realizing it. They think, “I am right,” and others think, “I am right,” which is a very serious and problematic phenomenon. This treatise provides us with excellent guidance. Therefore, I encourage and suggest that everyone should not see it as mere text. Seeing it as mere text is a great loss. If someone truly sees it as mere text and cannot put it into practice, they should temporarily not study it. They should first step back and establish a solid foundation; otherwise, it will be a waste for them. This is my explanation.
那麼，再下面呢，「易於獲得勝者密意殊勝」。勝者，就是指佛菩薩，真正的覺者；他這個最重要的內涵，所謂密意。為什麼講密意呢？就是說本來這個經論是介紹我們佛法裡面深厚內涵，可是因為我們的程度不夠，所以在文字上面認得了，乃至於這個文字認識了，剛才說講得一大套規矩，一大套道理。可是他這個規矩、道理所以要建立的目的幹什麼？弄不清楚，弄不清楚。那個時候，他經過這樣一個大善知識告訴我們了以後，我們曉得：「哦，他原來這個意思是這樣的！」我們就可以省卻很多麻煩，很多麻煩。說這個麻煩的話，短則幾十年，長則無量阿僧祇劫，幹什麼呀？幾十年只是浪費一點生命，長劫的話，往往在惡道當中受無量無邊的苦。那麼現在呢，經過這樣的大善知識，最正確地說明了以後，你很快地就把握得住，哦，原來他這個話這樣說的真正的內在是什麼，你就了解。一了解了，你照著去做；照著去做，你的煩惱就淨化，然後你的染污之業，就轉化成淨業，生死就了！自己也解決，也能夠幫助別人。
Next, “Easily Attaining the Profound Intent of the Victorious Ones.” The Victorious Ones refer to the Buddhas and Bodhisattvas, the true awakened ones. Their most important essence is the so-called profound intent. Why is it called profound intent? It is because the scriptures and treatises introduce the deep essence of Buddhism, but due to our insufficient level, we only recognize the words. Even if we understand the words, as mentioned earlier, we might talk about a set of rules and principles. However, we do not understand the purpose of establishing these rules and principles. At that time, after being told by such a great teacher, we realize, “Oh, this is what it means!” We can save a lot of trouble. This trouble can be as short as a few decades or as long as countless eons. What does it mean? A few decades is just a waste of some life, but in long eons, one often suffers immeasurable pain in the evil paths. Now, after being correctly explained by such a great teacher, you can quickly grasp the true inner meaning of the words. Once you understand, you follow it; by following it, your afflictions are purified, and your defiled karma is transformed into pure karma, and you are liberated from birth and death! You solve your own problems and can help others.
那麼最後呢，「極大罪行自趣消滅」。這個極大罪行特別指的一樣東西，平常我們愚癡凡夫一直在造罪當中，但是很少造極大的罪。這個極大的罪特別是講謗法罪，在所有的罪惡當中，毀謗正法的罪是最嚴重、最嚴重。我們說，我們修行人何至於謗法？唉，這個謗法這件事情，還只有修行人能造，其他人不懂佛法的人他造不起來啊！你們慢慢地、慢慢地自然看見。這個很多地方他宗派之諍，大乘嘛說這個小乘不對，小乘嘛說大乘不是佛說；然後呢我說我的對，他的不行。假定說他不行的話，請問佛說它幹什麼？而你說他不行，這個就是佛說的，那不是佛說錯了嗎？這是非常明白的一件事情。所以這點你如果說正確地了解了以後，那自然這種毛病不犯。所以因為你有前面這樣的三個層次了解以後，自然我們就不犯這個毛病，所以它就「自趣消滅」，這個太好了！這個太好了！
Finally, “The Great Sins Naturally Disappear.” This great sin particularly refers to one thing. Ordinary foolish beings are always committing sins, but rarely commit great sins. This great sin particularly refers to the sin of slandering the Dharma. Among all sins, slandering the true Dharma is the most serious. We might think, how could practitioners slander the Dharma? Ah, only practitioners can commit this sin; those who do not understand Buddhism cannot commit it! You will gradually see this. In many places, there are sectarian disputes. Mahayana says Hinayana is wrong, and Hinayana says Mahayana is not the Buddha’s teaching. Then, one says, “I am right,” and the other says, “He is wrong.” If he is wrong, then why did the Buddha teach it? If you say he is wrong, and this is what the Buddha said, then isn’t the Buddha wrong? This is very clear. So, if you understand this correctly, you naturally will not commit this fault. Because you have understood the previous three levels, you naturally will not commit this fault, so it “naturally disappears.” This is wonderful! This is wonderful!
現在關於這個真實的內涵，我們一步一步地看下去。還有呢，這個四個內容當中，還有一個特別的一個原則，大家看一看。我們現在真正要想修學佛法，目的幹什麼？要想圓滿無上菩提。拿我們更通俗一點來說，或者使得我們很切近地馬上體會得到，說把我的一切痛苦要徹底解決，把一切圓滿的功德要完全地圓成，這樣。那麼要什麼呀？那要一切的聖教。現在本論是第一點告訴我們，對，這個你要的目的、達到的方法等等，這個裡邊圓滿無缺地統統包含。包含是包含了，但是你怎麼下手呢？我們看看：唉呀，這個經不對、那個不對；然後乃至於像剛才說的，有很多宗派說這個經不要的，結果不是又矛盾了嗎？說，欸，不但全部包含，而且所有的經，正是眼前告訴你怎麼修行的最佳指導，這些經、論是給你最佳指導。不過雖然是最佳指導，如果你自己去摸的話，摸不透，摸不透，摸不透！
Now, regarding this true essence, let’s look at it step by step. Among these four contents, there is a special principle. Let’s take a look. What is the purpose of truly wanting to study Buddhism? It is to achieve the perfect and unsurpassed enlightenment. To put it more simply, or to make it more relatable, it is to completely resolve all my suffering and fully accomplish all perfect virtues. So, what is needed? All the sacred teachings. This treatise first tells us that the purpose you want to achieve and the methods to reach it are all perfectly included here. It is included, but how do you start? We see: “Oh, this scripture is not right, that one is not right.” And as mentioned earlier, many sects say this scripture is unnecessary, which results in contradictions, doesn’t it? It says, not only is everything included, but all the scriptures are the best guidance for your practice right now. These scriptures and treatises provide you with the best guidance. However, even though they are the best guidance, if you try to figure it out on your own, you won’t be able to understand it, you won’t be able to understand it, you won’t be able to understand it!
第五卷．Ｂ面
Volume 5, Side B
所以經上面告訴我們：「佛法無人說，雖智不能了。」它講「無人說」，雖然有智慧，你沒有辦法「了」，這個智慧就是世俗智慧；就算是有佛法裡面宿生帶來的智慧，還是要有人教。其實世間的事情也是一樣的，飛機、輪船等等沒人教，我們看天上飛一個東西來，我們看見：喔唷，這個怪！當年這個我們這裡曾經有過一個笑話，說人家在中國造了第一條鐵路，造在哪裡呢？從上海到吳淞口。結果造了個鐵路以後，欽天監，那個屬於以前那個觀天文的，說：啊！天上出了一個星宿，所以國家動亂。出的什麼星宿？叫蜈蚣精。大家找了半天，原來這條鐵路就是蜈蚣精，把它拆掉，丟到東洋大海。有這種笑話！
Therefore, the scripture tells us: “Without someone to explain the Dharma, even the wise cannot understand it.” It says “without someone to explain,” even if you have wisdom, you cannot understand it. This wisdom refers to worldly wisdom; even if you have wisdom from past lives within the Dharma, you still need someone to teach you. In fact, worldly matters are the same. Without someone to teach us about airplanes, ships, etc., when we see something flying in the sky, we think: “Oh, how strange!” There was once a joke here, saying that when the first railway was built in China, from Shanghai to Wusongkou, the imperial astronomers, who used to observe the stars, said: “Ah! A new star has appeared in the sky, causing national turmoil.” What star appeared? It was called the centipede spirit. After searching for a long time, they found out that this railway was the centipede spirit, so they dismantled it and threw it into the East China Sea. Such jokes exist!
現在看，喔，這個好得很哪！實際上你第一眼看見的話，你的的確確不曉得這是什麼東西。沒有人告訴你，你不知道，世間簡單的東西你都不知道，這很明白對不對？這是非常清楚、非常明白的事情。所以人家說個笑話，這個不要說這種科技上的東西，你沒辦法懂，就是眼前太多的東西，我也聽見人家說那個笑話很有意思，說人家北方人到南方來遊歷，說這個南方的水果真好，水果非常好。結果水果當中，譬如我隨便舉兩個，香蕉、然後呢甘蔗。這個北方人怎麼說啊？「這個甘蔗是滿好吃，但是這個肉很難吞。」那甘蔗的這個肉要你吞下去的嗎？甘蔗是滿好吃，可是甘蔗這個肉的確很難吞，那這都不知道，發生這種笑話，都是千真萬確的事實哦！你要看人家，啊，說這個香蕉，把那個皮剝開來吃裡面的肉，假定你想這樣一定是剝開皮，吃裡面肉的話，你拿到了金柑，金柑也是剝掉了皮吃肉，那就壞了！金柑是吃那個皮，就不是吃那個肉，對不對？欸，天下的事情就是這樣啊！
Now, looking back, we see how great it is! Actually, when you first see it, you really don’t know what it is. If no one tells you, you don’t know. Even simple things in the world, you don’t know. This is very clear, right? This is very clear and obvious. So people tell jokes, not just about technological things that you can’t understand, but also about many things in front of you. I also heard a very interesting joke, saying that when people from the north travel to the south, they say the fruits in the south are really good, very good. Among the fruits, for example, bananas and sugarcane. What did the northerners say? “The sugarcane is quite tasty, but the flesh is hard to swallow.” Is the flesh of the sugarcane meant to be swallowed? The sugarcane is quite tasty, but the flesh is indeed hard to swallow. They don’t know this, and such jokes happen, which are absolutely true! You see, people say that bananas are eaten by peeling off the skin and eating the flesh inside. If you think that way, you will peel off the skin and eat the flesh of a kumquat, which is wrong! Kumquats are eaten with the skin, not the flesh, right? Ah, that’s how things are in the world!
所以我們要了解，世間的事情尚且如此，何況深遠的東西！那麼佛法也是如此，就算是他寫在書本上教你去看的話，你還是花了很大的功夫，不一定真正體會得到；有一個善知識的引導的話，那麼，欸，了解了。所以不但所有的經教是眼前告訴你最好修行的辦法，而且透過這個善知識，本論特別地告訴你，你很快可以得到它。得到它了以後，他下面不說你，他不說你馬上得到功德，他先說什麼？把無邊的罪行馬上消失。罪行消失了，功德就起來了嘛！你要的什麼？要的就是這個。我們的目的幹什麼？要去掉一切苦，要得到一切功德，對不對？所以這個四個項目非常清楚、非常明白，告訴本論的真正殊勝──這是不是你們要的？對，對我來說千真萬確就是我要的！
Therefore, we must understand that if worldly matters are like this, how much more so are profound things! The same applies to the Dharma. Even if it is written in books for you to read, you still need to put in a lot of effort and may not truly comprehend it. With the guidance of a good teacher, you will understand. So, not only do all the scriptures tell you the best way to practice, but through this good teacher, this treatise particularly tells you that you can quickly attain it. Once you attain it, what does it say next? It doesn’t say you will immediately gain merit; it first says that boundless sins will immediately disappear. When sins disappear, merit arises! What do you want? This is what you want. Our goal is to eliminate all suffering and gain all merit, right? So these four points are very clear and obvious, showing the true excellence of this treatise—isn’t this what you want? Yes, for me, this is exactly what I want!
然後我們看這個內容。看這個內容，進一步地來研究它、學習它。這個又分三部分──剛才講那個題目的時候，把那個整個的大綱，然後這個大綱那個中間的概要這地方說一下。說完了這個概要，下面的緊跟著細部去學習，怎麼樣去受用。現在我們看文：
Now let’s look at the content. Let’s look at the content and further study and learn it. This is divided into three parts—when we talked about the title earlier, we mentioned the entire outline, and then we briefly discussed the summary in the middle of this outline. After discussing this summary, we will closely follow the details to learn how to apply them. Now let’s look at the text:
今初
Now, the first
這個本論的殊勝當中的第一條：
The first point of excellence in this treatise:
聖教者，如《般若燈廣釋》中云：「言聖教者，謂無倒顯示，諸欲證得甘露勝位，若人若天，所應徧知，所應斷除，所應現證，所應修行，
As stated in the Lamp of Wisdom (Extensive Explanation of the Lamp of Prajna): “The sacred teachings are those that infallibly reveal the supreme state of nectar that both humans and gods should fully understand, eliminate, directly realize, and practice.”
聖人的教法，聖人的教法，那麼什麼呢？他引用論上面的話來告訴我們，他為什麼處處地方引論呢？因為經上面它這個內涵，往往我們不一定能夠很清楚明白，所以經過論的解說，針對著他要說的內容，說得清清楚楚。所以論叫「對法」，針對著這個法這個內涵，能夠淨化我們的煩惱，這樣。那麼這個《般若燈論》是──上面我剛才寫的，清辨論師所寫的，是解釋中觀的。解釋中觀的有好幾部書，將來我們學到本論的最後「毘缽舍那」那一部分，會詳細地認得它。平常我們常常說中觀、中觀，就是解釋中觀的，也是主要的一部論典之一。那麼這個清辨論師是離開現在，就是龍樹菩薩以後的人，是在相當於什麼，就是無著、世親的以後，後一點，他是中觀學派的一位主要的大論師。
The teachings of the saints, the teachings of the saints, what are they? He quotes from the treatise to tell us. Why does he quote from the treatise everywhere? Because the content of the scriptures is often not very clear to us, so through the explanation of the treatise, the content he wants to convey is made very clear. Therefore, the treatise is called “Abhidharma,” which targets the essence of the Dharma and can purify our afflictions. The Lamp of Wisdom mentioned above, written by the master Bhāviveka, explains Madhyamaka. There are several books explaining Madhyamaka, and when we study the last part of this treatise, “Vipashyana,” we will recognize it in detail. We often talk about Madhyamaka, and this is one of the main treatises explaining it. Master Bhāviveka lived after Nāgārjuna, around the time of Asaṅga and Vasubandhu, and he was a major scholar of the Madhyamaka school.
他這個裡面怎麼說呀？說聖教是一點沒有錯誤地說明一個道理，說明一個什麼道理呀？說明這個道理，是能夠解決我們生死問題的。他下面說「諸欲證得甘露勝位」，勝位就是最殊勝的這個地位，這個。那麼為什麼叫甘露呢？甘露是一種不死之藥，是天上的，相傳吃到了這個藥以後，長生不老，百病消除，這樣，稱它這個叫作甘露。那麼現在這裡說明，我們現在生死當中，身固然是種種痛苦，生老病死，實際上地真正的問題在心哪！所以心理上面不解決，身也不能解決。那麼所以現在佛法就像那個甘露一樣，能夠把這個問題徹底解除，然後把生死完全解脫。解脫了這個生死問題以後，那個才是真正殊勝的地方。
What does he say in this treatise? He says that the sacred teachings infallibly explain a principle. What principle? The principle that can solve our problems of birth and death. He then says, “Those who wish to attain the supreme state of nectar,” which is the most excellent state. Why is it called nectar? Nectar is an elixir of immortality, a heavenly substance. It is said that after consuming this elixir, one becomes immortal and free from all diseases, hence it is called nectar. Now, it is explained here that in our current state of birth and death, the body certainly experiences various sufferings, such as birth, aging, sickness, and death. However, the real problem lies in the mind! If the mind is not resolved, the body cannot be resolved either. Therefore, the Dharma is like nectar, capable of completely resolving this problem and liberating us from the cycle of birth and death. After solving the problem of birth and death, that is the truly excellent state.
凡是希望要達到這個地方去的那些人，那些人。那麼他下面為什麼說「若天若人」呢？我們曉得有情是通於六道的，為什麼那些六道的眾生不說，而單說人天呢？因為真正修學佛法，菩薩他已經修到相當程度了，以他的願力在六道當中，這個我們不談。我們剛開始真正修行的時候，只有人天二道能修，其他的這個六道當中的修羅、畜生、餓鬼、地獄沒有辦法，沒有那個能力。所以儘管佛法流傳世間對他沒有用，所以只有在人天二道的人，才有這個能力，所以說，這個指這一個。那麼他說明一個道理，那麼說明的內容是些什麼呢？就是這個，說這個東西，你如果了解了以後，那麼徹底可以解決的。
For those who wish to reach this place, those people. So why does he say “whether gods or humans”? We know that sentient beings are present in the six realms, so why does he not mention the beings of the six realms and only mention humans and gods? Because when truly practicing Buddhism, Bodhisattvas have already reached a considerable level, and with their vow power, they are in the six realms, which we do not discuss. When we first start practicing, only humans and gods can practice; the other beings in the six realms, such as asuras, animals, hungry ghosts, and hell beings, cannot, as they do not have the ability. Therefore, although Buddhism is spread in the world, it is of no use to them. Only humans and gods have this ability, so this refers to them. He explains a principle, and what is the content of this explanation? It is this: if you understand this, you can completely solve it.
這就是佛告訴我們的，下面說，四樣東西：「所應遍知，所應斷除，所應現證，所應修行。」這個「遍」字，實際上通下面四句的，就是說所應遍知，所應遍斷，所應遍證，所應遍修。本來這個所應知，然後所應斷，所應證，所應修，就是佛說的苦、集、滅、道四諦──此是苦汝應知，此是集你應斷，此是滅你應證，此是道你應修。那麼這個四樣是什麼意思呢？先簡單說明一下。說你不是現在在世間覺得很痛苦嗎？要去掉嗎？然後這個真正的痛苦的真相，如果你不認識之前，你沒辦法去掉它。譬如說我們現在說要拔草，那個草到底是什麼樣，你不知道，你怎麼拔？至少你要去掉這個東西，你要認得它。所以現在這地方有人害我，那麼誰害你啊？你把他找到嘛，就這樣。所以這個真正的苦，你要找到。
This is what the Buddha tells us. Below, he says four things: “what should be fully known, what should be eliminated, what should be directly realized, and what should be practiced.” The word “fully” actually applies to the following four phrases, meaning what should be fully known, what should be fully eliminated, what should be fully realized, and what should be fully practiced. Originally, what should be known, what should be eliminated, what should be realized, and what should be practiced are the four noble truths taught by the Buddha: this is suffering, you should know it; this is the cause of suffering, you should eliminate it; this is the cessation of suffering, you should realize it; this is the path, you should practice it. So what do these four things mean? Let me briefly explain. Aren’t you feeling very painful in the world now? Do you want to get rid of it? Then, if you do not recognize the true nature of this real suffering, you cannot get rid of it. For example, if we say we want to pull out weeds, but you do not know what the weeds look like, how can you pull them out? At least, if you want to get rid of something, you need to recognize it. So now, if someone is harming you, who is harming you? Find them. So, you need to find the true suffering.
也許有人說：這個苦難道還不知道嗎？對不起，一般來說我們凡夫真正的苦就是不知道！應該這麼說，就是苦的根本在哪裡不知道，你總是在那個枝枝葉葉上面去弄，所以是越弄越遠、越弄越遠，這是它的根本問題，這是它的根本問題。其實我們世間，沒有一個人例外的，都希望去掉苦，都希望得到快樂，可是因為對那個苦的真正內涵沒有認清楚，所以你總歸頭痛醫頭是腳痛醫腳，就弄錯了，這樣，所以我們要認得得清楚。
Maybe someone will say: “Don’t we already know this suffering?” Sorry, but generally speaking, we ordinary people truly do not know the real suffering! To put it another way, we do not know the root of suffering. We always deal with the branches and leaves, so the more we deal with it, the further we get from the root. This is the fundamental problem. In fact, in this world, no one is an exception; everyone wants to get rid of suffering and attain happiness. However, because we do not recognize the true essence of suffering, we always treat the symptoms rather than the root cause, which is a mistake. Therefore, we need to recognize it clearly.
那麼這個道理也許大家不大清楚，不妨我們隨便舉個例子吧！譬如說現在我在這個上面要想做一件事情，那麼要想託一些人，結果託的那個人本身偏偏是一個大騙子、大冤家，你如果說託他，你當他親信的話，你有沒有希望做得好事情呀？你越做是越倒楣呀！天下的事情都這樣，這不是很明白嗎？所以你必定要曉得，那你現在……說剛才我要做好這件事情，要把我的冤家拿掉，結果你卻相信你的冤家去做，那你不是顛倒了嘛！這很明白。所以我們真正說起來，這個苦我們不知道，現在我們都是以苦為樂，這所以說越弄越苦，這樣。所以說這個，你簡單一點的，最起碼這個苦的根本在哪裡，你認得了除掉了以後，那就是羅漢；如果說要把它圓滿地、徹底地解決的話，這個就是佛。
Perhaps this principle is not very clear to everyone, so let’s use an example! For instance, if I want to accomplish something and seek help from someone, but that person turns out to be a big fraud and a great enemy, if you trust him, do you think you can achieve good results? The more you do, the more unlucky you become! This is true for all things in the world, isn’t it obvious? So you must know this. Now, if I want to accomplish something and remove my enemy, but I trust my enemy to do it, isn’t that absurd? This is very clear. So, in reality, we do not know this suffering. Now we take suffering as happiness, which is why the more we deal with it, the more suffering we get. So, to put it simply, if you recognize and remove the root of suffering, you become an Arhat; if you want to solve it completely and thoroughly, you become a Buddha.
所以現在這個地方要告訴我們的什麼？是徹底圓滿的，所以說「所應遍」，就是普遍地都應該了解。了解了這個苦以後，那麼那個時候你認得了，說：啊！那我現在認得你了，進一步我要去掉這個苦。那個時候，就要看看這個苦是不是能去得掉。它假如天生來就是如此的話，那你拿它一點辦法都沒有，你也不必去了，做這個冤枉苦頭，不必！現在看看能不能去掉？說，欸，可以的！因為世間的一切的事情都是有它的來龍去脈，這樣的因感得這樣的果，假定你把那個因能夠拿掉了以後，這個果自然不現。說既然現在你要去掉這個苦的話，那麼苦的因是什麼？說這個。所以你只要把這個苦的因能夠斷除掉了，這個苦自然解決。所以，進一步說，既然你要斷除苦的話，那麼把那個苦因斷。所以第二個，「所應斷除」，同樣地要遍斷，普遍地把那個因拿掉了，自然問題解決！
So what is this place trying to tell us? It is about complete and perfect understanding, so “should be universally understood” means that everyone should understand it. Once you understand this suffering, you will recognize it and say: “Ah! Now I recognize you, and I want to eliminate this suffering.” At that time, you need to see if this suffering can be eliminated. If it is inherently so, then there is nothing you can do about it, and you don’t need to endure unnecessary suffering. Now, let’s see if it can be eliminated. Yes, it can! Because everything in the world has its causes and effects. If you can remove the cause, the effect will naturally not appear. So, if you want to eliminate this suffering, what is the cause of the suffering? If you can cut off the cause of the suffering, the suffering will naturally be resolved. Therefore, if you want to eliminate suffering, you must cut off the cause of the suffering. So the second point, “should be cut off,” means to universally remove the cause, and the problem will naturally be solved!
所以我們平常說一個一件事情，我們「揚湯止沸」是沒有用，「釜底抽薪」才是辦法。這個怎麼講呢？就是說你打開鍋子來，那個鍋子裡面水滾得很，你拿一點開水教它澆進去，沒有用！越澆那個水滾得越厲害。你怎麼辦呢？你不要從那個上面加開水，跑到灶裡邊，把那個鍋子下面的火拿掉了，拿掉了以後，它水慢慢地、慢慢地就冷下來了。為什麼呀？因為它滾水的因是什麼？下面的火耶！你把這個因拿掉了，除掉了就行。現在苦的因是什麼？就是集諦，造這個苦的原因，有一個專門名詞叫作集諦，那麼拿這個東西統統淨除掉了以後就行了，所以第二個，所應斷除。
So, as we usually say, “adding water to boiling water is useless; removing the firewood from under the pot is the solution.” What does this mean? It means that if you open the pot and the water inside is boiling, adding a little hot water to it is useless! The more you add, the more it boils. What should you do? Don’t add water from above; go to the stove and remove the firewood under the pot. Once you remove it, the water will gradually cool down. Why? Because the cause of the boiling water is the fire below! If you remove this cause, it will be resolved. Now, what is the cause of suffering? It is the truth of accumulation, the cause of suffering. There is a specific term called the truth of accumulation. Once you completely remove this, it will be resolved. So the second point is what should be cut off.
斷除了以後怎麼辦呢？欸，那個時候達到的狀態，是徹底圓滿地解決一切痛苦。他沒有講快樂，痛苦解決了嘛，當然快樂了！為什麼佛經裡面通常不講快樂，尤其是小乘初機的時候？因為平常我們世間人的快樂，它正是痛苦，我們不認得它；所以跟你講了半天的道理，你重點擺在痛苦上面，讓你認得了痛苦，一心一意拿掉它。如果說他又提起快樂的話，你不知不覺地又想起快樂，又世間的快樂，又貪吃的、玩的、穿的、樂的，那對你永遠沒得好弄的。所以剛才初機的時候，他不講這個樂，一定講苦。到最後大乘的時候，他又提出來，是有它的內容。所以說我們要曉得，他佛安立的次第，有他很重要的，所以先講苦集滅道，後來講常樂我淨。那麼這個是什麼啊？要你真正最後達到的境界，也就是我們希望的，說這個才是你真正要的。但是要達到這個，你要自己修行而現證的，所以這個同樣地說「所應遍證」，要普遍圓滿。不普遍、不圓滿──羅漢，或者緣覺；普遍、圓滿──佛陀。那麼你要想達到這樣，做些什麼呢？修行嘛！這個最後的一個「道」，所謂道諦。
What happens after eliminating it? At that time, you reach a state of completely and perfectly resolving all suffering. It doesn’t mention happiness because once suffering is resolved, happiness naturally follows! Why don’t Buddhist scriptures usually talk about happiness, especially in the early stages of Theravada Buddhism? Because the happiness of ordinary people in the world is actually suffering, and we don’t recognize it. So, after explaining the principles to you for a long time, the focus is on suffering, helping you recognize it and wholeheartedly remove it. If happiness is mentioned again, you might unconsciously think about worldly pleasures like eating, playing, wearing, and enjoying, which will never be beneficial for you. Therefore, in the initial stages, they don’t talk about happiness, only suffering. In the later stages of Mahayana Buddhism, happiness is introduced with its content. So, we need to understand that the Buddha’s teachings have an important sequence, starting with the Four Noble Truths and later discussing eternal happiness and purity. This is the ultimate state we aim to achieve, which is what we truly desire. However, to reach this state, you must practice and realize it yourself. Therefore, it is said that “should be universally realized,” meaning it should be universally and perfectly achieved. If it is not universal and perfect, it is the state of an Arhat or Pratyekabuddha; if it is universal and perfect, it is the state of a Buddha. So, what should you do to achieve this? Practice! This is the final “path,” known as the truth of the path.
所以同樣地，小、大的差別在這裡，小、大的差別在這裡。所以天台立這個，譬如說小乘四諦叫生滅四諦，然後呢進一步說無生四諦、無量四諦、無作四諦。同樣的四諦，就是程度的深廣不同，關於這個，到後面的廣文當中我們一一來解釋。總之，佛說的整個的內容，不外這幾樣東西，只是程度深淺。而下面呢就解釋：
Similarly, the difference between small and great lies here. The difference between small and great lies here. For example, in Tiantai Buddhism, the Four Noble Truths of Theravada Buddhism are called the Four Noble Truths of arising and ceasing. Then, further, there are the Four Noble Truths of non-arising, the Four Noble Truths of immeasurability, and the Four Noble Truths of non-action. The same Four Noble Truths, but with different depths and breadths. We will explain this in detail in the later sections. In summary, the entire content of the Buddha’s teachings revolves around these few things, only differing in depth. And below, we will explain:
即薄伽梵所說至言。」謂盡勝者所有善說。
This is the ultimate and perfect teaching spoken by the Bhagavan, which includes all the good and complete teachings of the victorious one.
喏，這些就是佛講的最究竟圓滿的聖教，這已經完完全全一點都不遺漏了，包含了所有佛說的好的、完整的內容。「薄伽梵」是梵文，這個裡邊翻成功真正的內涵有六個項目，我寫在黑板上面你們自己看一看：自在、熾盛、端嚴、名稱、吉祥、尊貴。在《佛地經》上面有詳細說明，通常我們只用它其中一個──世尊，就是最後那個尊貴，那個就是薄伽梵的意思。我們佛的十號當中，不是最後一個佛世尊嗎？那就是。通常我們很尊敬地稱呼的話，總是稱佛薄伽梵，或者就薄伽梵。那麼這個是聖教，什麼？下面看：
These are the most ultimate and perfect teachings of the Buddha, leaving nothing out and encompassing all the good and complete teachings spoken by the Buddha. “Bhagavan” is a Sanskrit term, and its true meaning can be translated into six aspects, which I have written on the blackboard for you to see: sovereignty, blazing, beauty, name, auspiciousness, and nobility. In the Sūtra of the Buddha’s Enlightenment Realm, there is a detailed explanation. Usually, we only use one of them—Bhagavan, which means the last one, nobility. Among the ten epithets of the Buddha, isn’t the last one Bhagavan? That’s it. Usually, when we respectfully address the Buddha, we always call him Bhagavan or just Bhagavan. So, what is this teaching? Let’s see below:
達彼一切悉無違者。謂於此中解了是一補特伽羅成佛之道。
It is said that all these teachings are perfectly consistent. It means that understanding these teachings is the path for a person to become a Buddha.
怎麼樣說它一切圓滿無違呢？要曉得呀，所有的這些東西我們通達了解，說這些東西是一個人成佛的全部的道理。「補特伽羅」也是梵文，翻成功我們中文的話叫「數取趣」，是不斷地在六趣當中那麼轉。換句話，我們通常的有情哪、人哪、種種的名詞，種種的名詞，現在我們簡單地說，就是我們一個人、一個有情。如果你們要……凡是關於這類東西，平常的時候也不必多問，自己要想真正肯用功，應該多翻字典，先有個概念。那麼在本文本論慢慢地深入的時候，碰到重要的時候，我會詳細說明。你如果自己事先先肯翻字典看的話，我到那個時候一說的話，你馬上就深入它的意義，這個會有正確的了解。
How can we say that all these teachings are perfectly consistent? We need to understand that all these things we comprehend are the complete principles for a person to become a Buddha. “Pudgala” is also a Sanskrit term, which translates into Chinese as “continuously taking rebirth,” constantly revolving in the six realms. In other words, our usual sentient beings, humans, and various terms, now we simply say, are a person, a sentient being. If you want to... Regarding these things, you don’t need to ask too much in normal times. If you want to truly make an effort, you should look up the dictionary more often to have a concept first. When we delve deeper into the text, I will explain in detail when we encounter important points. If you look up the dictionary in advance, when I explain it, you will immediately grasp its meaning and have a correct understanding.
那麼這裡我特別說明，不要看它一點文字上面的通達，那是因為平常我們現在沒有得到完整的教授，這也是我們自己的業力，所以大家在戲論當中。你真正得到了完整的教授，它這個名詞，每一個的名詞的名相，它針對著這個每一個法的法相，針對著這個法相是最好的解釋。所以當你說明這個名詞的時候，這個法你就認得得很清楚。現在講的法，就是我們身心的痛苦，就是這個！你會認得得清楚，就是它！所以它這個學教有這麼大的好處啊！基於這個理由，所以我鼓勵你們好好地自己下一點功夫。到那時候你們會對眼前的很多煩惱、修行等等，會感覺到：啊，真好啊！不會像以前老樣子，這種毛病慢慢、慢慢地會淨除掉。繼續：
Here, I would like to emphasize that understanding a few words superficially is because we haven’t received complete teachings, which is also due to our own karma, so everyone is engaged in idle talk. When you truly receive complete teachings, each term and its corresponding meaning provide the best explanation for each Dharma aspect. So, when you explain these terms, you will clearly recognize the Dharma. The Dharma we are talking about now is the suffering of our body and mind. You will recognize it clearly, that’s it! This is the great benefit of studying these teachings! For this reason, I encourage you to put in some effort. At that time, you will feel that many of your current troubles and practices will improve: “Ah, this is great!” It won’t be like before, and these problems will gradually be eliminated. Continuing:
此復隨其所應，有是道之正體，有是道之支分。
There are the main aspects of the path and the branches of the path according to what is appropriate.
那麼這麼多東西，說修道為什麼要這麼多呢？哪！道理很簡單，有的是它的主幹，然後呢有的是它的支分。譬如說一棵樹一樣，最根本的一個根，根上面然後上面一個主幹，主幹上面其他次要的幾個大幹，大幹然後再分成功中枝，中枝變成功小枝，小枝變成功最細的，然後什麼樹葉、花、果，行了！整個地圓滿起來就對！現在我們修學佛法也是如此，也是一樣地有它的這樣的層次，所以才分得這麼多。所以我們同樣的這個道理，可以運用在世間一切法上頭，沒有一個例外，沒有一個例外。一棵樹固然是如此，我們念書，我們做任何事情，吃飯等等，樣樣東西都有它。譬如說我們吃飯，吃飯實際上並不單單是飯，還要有菜，你有了飯、有了菜，對不起，沒有碗還不行，這個很明白嘛！沒有一個事情例外的，哪一個是主，哪一個是從，這個概念，佛法也是如此。繼續：
Why are there so many things in the practice of the path? The reason is simple: some are the main aspects, and some are the branches. For example, a tree has a fundamental root, then a main trunk, and from the main trunk, there are several major branches, which then divide into medium branches, small branches, and finally into the finest branches, leaves, flowers, and fruits. When everything is complete, it is perfect! Our study and practice of Buddhism are the same, with similar levels, which is why there are so many divisions. This same principle can be applied to everything in the world, without exception. A tree is like this, and so is studying, doing anything, eating, etc. Everything has its own structure. For example, when we eat, it’s not just about the rice; we also need vegetables. If you have rice and vegetables but no bowl, it won’t work. This is very clear! There is no exception to this; which is primary and which is secondary, this concept applies to Buddhism as well. Continuing:
此中諸菩薩所欲求事者，謂是成辦世間義利，亦須徧攝三種種性所化之機，故須學習彼等諸道。
The matters that the Bodhisattvas seek to accomplish are to achieve worldly benefits and to encompass the three types of beings to be transformed, hence they must learn these various paths.
我們現在已經有一個認識，說我們現在了解的，真正要修學佛法的話，不管你願不願，他最後的話，一定要走上這條路。這個話好像有一點，我們剛開始有一點不大習慣，為什麼叫不管你願不願？應該這麼說，你如果正確地了解以後，沒有一個人不願，叫你不做，你也不肯。為什麼啊？簡單極了──去苦，去苦！所以佛告訴我們「無苦無出離」。在我們不懂之前，的的確確只想要求，只想自己求的那個；等到你了解了越多，自然這個概念會改過來。我們現在所以要去忙這些，所以不願去多忙這些，為什麼呢？就是你要求你快樂的，不想麻煩。如果說你有一天了解了這個結果，不但是沒有給你快樂，而且帶來大麻煩的話，誰都不願意染上這些，誰都不願意染上這些。
We now have an understanding that if we truly want to study and practice Buddhism, regardless of whether we are willing or not, in the end, we must follow this path. This statement might seem a bit unfamiliar at first. Why do we say “regardless of whether you are willing or not”? It should be said that once you understand correctly, no one will be unwilling. Even if you are told not to do it, you wouldn’t agree. Why? It’s very simple—eliminate suffering, eliminate suffering! Therefore, the Buddha tells us, “Without suffering, there is no liberation.” Before we understand, we indeed only seek what we desire for ourselves; but as you understand more, this concept will naturally change. The reason we are busy with these things now and are unwilling to spend more time on them is because we seek our own happiness and do not want trouble. If one day you understand that this result not only does not bring you happiness but also brings great trouble, no one would want to get involved in these things. No one would want to get involved in these things.
我現在說一個簡單的譬喻來說一下，譬如說我現在說，啊，我要到美國去。然後到美國去怎麼辦？到美國去要坐飛機，要坐飛機，喔唷！這個飛機票要花很多錢，又要這個樣，又要那個樣，我現在就是走路很省力嘛！想到這裡，這個飛機票要幾萬塊錢，我走路不要錢，我就走路吧！當然如果你不了解的話，是嘛！這個多省事啊！然後你就跑，結果你跑了半天，你千辛萬苦地跑到台東那裡，汪洋一片，過不去了！到時候你停下來，你不跑不行呀，這個是它根本原因。為什麼講不跑不行啊？你發現這個地方是三界火宅，這個佛法的真實內涵。所以你真實地了解了佛法的真正的內容，自然而然會產生最後必然的結果，這裡我不詳細談，這裡我不詳細談！關於這個問題，在《法華》上面說得很多，以後它會詳細告訴我們的。
I will now use a simple analogy to explain. For example, if I say, “Ah, I want to go to the United States.” Then, how do I get to the United States? To go to the United States, I need to take a plane. Taking a plane, oh my! The plane ticket costs a lot of money, and there are many other requirements. Right now, walking is very easy for me! Thinking about it, the plane ticket costs tens of thousands of dollars, but walking is free, so I decide to walk! Of course, if you don’t understand, you might think, “This is so convenient!” Then you start running, and after a long time, you finally reach Taitung, only to find a vast ocean that you cannot cross! At that point, you realize you have no choice but to stop running. This is the fundamental reason. Why do we say you have no choice but to stop running? You realize that this place is the burning house of the three realms, which is the true essence of Buddhism. So, once you truly understand the real content of Buddhism, you will naturally reach the inevitable conclusion. I won’t go into detail here! Regarding this issue, it is extensively discussed in the Lotus Sutra, and it will explain it to us in detail later.
那麼總之呢，現在我們先不談，所以有很多人他現在不願意學菩薩乘的，那我們也不勉強，好、好、好，不學菩薩乘，那你學這個這個聲聞、緣覺吧！不學聲聞、緣覺，人天乘也可以，乃至於你不學人天乘的話，也沒關係！反正我這個法，就是這個樣地引導。不過呢這個地方最主要的，他的的確確是把最圓滿的法擺在這裡，他也不忽視其他的；因為不忽視其他的，所以他從上到下他有圓滿的。那麼從這個裡面告訴我們，作為真正追求圓滿的是些什麼？修學圓滿佛法的那些人叫菩薩，菩薩要做的內容是什麼？他所欲求的事情，是成辦世間義利，世間的一切的有意義的這種事情。
In summary, we won’t discuss it now. Many people are currently unwilling to learn the Bodhisattva path, and we don’t force them. Fine, fine, fine, if you don’t want to learn the Bodhisattva path, then learn the Śrāvaka or Pratyekabuddha path! If you don’t want to learn the Śrāvaka or Pratyekabuddha path, the Human and Heavenly path is also fine. Even if you don’t want to learn the Human and Heavenly path, it’s okay! Anyway, my teaching guides in this way. However, the most important thing here is that it indeed presents the most complete teaching, without neglecting others. Because it does not neglect others, it is comprehensive from top to bottom. From this, we understand what it means to truly pursue perfection. Those who study the complete teachings of Buddhism are called Bodhisattvas. What do Bodhisattvas do? They seek to accomplish worldly benefits and all meaningful matters in the world.
在這個地方，大家修學大乘佛法的人，有一個正確的概念應該一開始建立起來。菩薩們處處地方幫別人忙，為什麼啊？我們不妨用一個最簡單的方法來策勵自己──幫了別人忙，把我自己的淨土建立起來了，就這麼簡單，就這麼簡單！你不妨拿一個世間那個眼前的做生意的人來看。做生意的人處處地方給大家幫忙，你要汽車，他就把汽車從台北的裕隆工廠搬到這裡來；你要美國貨，他從美國的販得來；你要德國貨他從德國販得來。他為什麼辛辛苦苦地弄這些東西弄給你們？賺錢嘛！就這樣。對不對？而且沒有一個例外的。所以我們真正修學佛法的一開頭要有這個認識，我們要賺的不是世間義利，要求法財，等到你有了這個正確的認識以後，你會做得非常愉快，非常愉快！這個這裡不深談。
In this context, those who study Mahayana Buddhism should establish a correct concept from the beginning. Bodhisattvas help others everywhere, but why? We can use the simplest method to motivate ourselves: by helping others, we establish our own Pure Land. It’s that simple, just that simple! You can look at a businessman in the secular world. Businessmen help everyone everywhere. If you need a car, they bring it from the Yulon factory in Taipei; if you need American goods, they import them from the United States; if you need German goods, they import them from Germany. Why do they work so hard to get these things for you? To make money! That’s it. Right? And there are no exceptions. So, at the beginning of our true study of Buddhism, we must have this understanding. What we seek is not worldly benefits but the wealth of the Dharma. Once you have this correct understanding, you will do it very happily, very happily! I won’t go into depth here.
所以這是我們要了解，佛法大乘行者真正要求的是圓滿解決一切問題，所以他也從世間的下腳的第一步開始，這樣地上去。因為要解決這個，所以這個世間的對象啊，對不起，不能說：「我這個就是這樣，我就是……。」不是，有各式各樣的根性，那麼各式各樣的根性把它統攝起來，歸納成三種類型的人。這個所以叫三種種性，這個要所化的，這個就是下面講的，下、中、上三類。你要去幫忙他們，你必定要懂得這個道理，你自己不懂，你怎麼行？所以他要學一切，都要學。
Therefore, we need to understand that what Mahayana practitioners truly seek is to solve all problems perfectly. They start from the first step in the secular world and move upwards. To solve this, the objects in this world cannot be simply categorized as “I am like this, I am...”. There are various types of dispositions, and these various dispositions are summarized into three types of people. This is called the three types of dispositions, which are the objects to be transformed. These are the lower, middle, and upper three types. To help them, you must understand this principle. If you don’t understand it yourself, how can you practice it? Therefore, one must learn everything.
如《釋菩提心論》云：「如自定欲令，他發決定故，諸智者恆應，善趣無謬誤。」
As stated in the Treatise on the Explanation of Bodhicitta: “Just as one determines to inspire others, the wise should always follow the correct path without error.”
那麼這個論上面告訴我們，如果說我們，或者我們任何一個人，自己啊一定要想幫助別人，啟發別人、幫助別人。確定要這樣去做的話，那麼這個時候自己一定要對於你所化導的那個眾生，及化導他的方法，要圓滿無錯地有一個認識。所以這個「智者」，就是指這一個菩薩們，他一直、一直，他菩薩的真正的行為，菩薩的願力，沒有別的，全部的精神就利益眾生、利益眾生。然後也可以這麼說，他的全部的精神的目的，是創造這個淨土，乃至於成佛以後永遠是如此。而且他必然是沒有錯誤，因為你要想達到這個目的，儘管你的動機很好，錯了以後有沒有用？不行欸！所以他「善趣」，走得非常正確，一點點沒有錯誤。
This treatise tells us that if we, or anyone, truly wish to help and inspire others, we must have a complete and accurate understanding of the beings we are guiding and the methods of guidance. The term “wise” refers to these Bodhisattvas, whose true actions and vows are solely focused on benefiting sentient beings. Their entire purpose is to create a Pure Land, and even after attaining Buddhahood, this remains their goal. They must be without error because, despite having good intentions, if they make mistakes, it will be of no use. Therefore, they follow the correct path without any mistakes.