福智正理明燈

第九卷．Ａ面 Volume 9, Side A 若謗法者，由謗法故，是謗如來，是謗僧伽。 “If one slanders the Dharma, by slandering the Dharma, one slanders the Tathagata and the Sangha.” 如來無量劫來，三大阿僧祇劫積累的法，你說這個不對，不是謗法嗎？然後這個法的傳承靠僧伽，你說這個不對，不是謗僧伽嗎？所以啊，別的罪，你是造五無間罪可以救，謗法罪是沒辦法救，道理在此。所以現在大家千萬不要犯這個毛病啊！ The Dharma accumulated by the Tathagata over countless eons, through three great asamkhyeya kalpas, if you say this is wrong, isn’t that slandering the Dharma? And the transmission of this Dharma relies on the Sangha, if you say this is wrong, isn’t that slandering the Sangha? Therefore, other sins, even if you commit the five heinous crimes, can be saved, but the sin of slandering the Dharma cannot be saved. This is the reason. So now, everyone must not commit this fault! 若作是云，此則應理，此非應理，是為謗法。 “If one says, 'This is reasonable, this is not reasonable,' it is slandering the Dharma.” 這個合理，這個不合理，是為謗法。 Saying this is reasonable, this is not reasonable, is slandering the Dharma. 若作是言，此是為諸菩薩宣說，此是為諸聲聞宣說，是為謗法。若作是言，此是為諸獨覺宣說...

第八卷．Ａ面 Volume 8, Side A 什麼特質啊？所以對大經大論，告訴你，喏，這個大經大論說的內容是什麼，產生決定的信解。你會曉得：「啊，千真萬確！」為什麼要說這個話？為什麼要說這個話？就告訴我們，真正修持的重要的關鍵都在這裡；現在我們哪，修行不要經論的，那就是針對的這一點。看了這一點我們要了解，不但我們現在這裡是這樣，當年印度也有這種毛病，這個東西歷來已久，歷來已久。那麼現在我們看看，他下面繼續下去。 What characteristic? So, regarding the vast scriptures and treatises, they tell you, “This is what the vast scriptures and treatises say,” and generate definite faith and understanding. You will realize, “Ah, this is absolutely true!” Why say this? Why say this? It tells us that the key to true practice lies here. Nowadays, we practice without the scriptures and treatises, which addresses this point. Seeing this, we must understand that not only is it like this now, but India also had this problem in the past. This issue has existed for a long time, for a long time. Now, let’s see how he continues below. 若於教授雖多練習，然於廣大佛語釋論所有義理，不能授與決定信解。或反顯示彼不順道，唯應棄捨。若起是解，諸大經論是講說法，其中無有可修要旨，別有開示修行心要正義教授，遂於正法執有別別講修二法，應知是於無垢經續無垢釋論，起大敬重而作障礙。說彼等中，不顯內義，唯是開闢廣大外解，執為可應輕毀之處，是集誹謗正法業障。 Even if one practi...