廣論手抄中英對照 006 | 第一會
第六卷．Ａ面
Volume 6, Side A
那麼下面是
Now, the following is:
《釋量》亦云：
The Valid Cognition Commentary also states:
「釋量」是《釋量論》，釋量是《釋量論》，它那個下面有兩句話，
Valid Cognition Commentary refers to the Commentary on Valid Cognition, and below it are two lines:「彼方便生因，不現彼難宣。」
“The cause of those methods is not apparent, it is difficult to explain.”
這個《釋量論》當中，實際上一個偈子四句，四句的一個偈子。說「具悲摧苦故，勤修諸方便，彼方便生因，不現彼難宣。」說真正的菩薩，具有悲心的菩薩，為了幫助自、他一切人哪，摧伏這個煩惱痛苦的關係呀，他要勤學、勤修種種正確的方法，正確的方法。那麼你要學這個方法，為什麼呀？因為你必須要學了以後，你才能夠幫助別人哪，幫助別人哪，才能夠啟發他們，讓他們了解如何學習，就這樣。所以這個啟發他們認識佛法的這個種種的道理，這個因，這個方法，如果是你自己本身不了解的話，你沒有辦法說得清楚。因為這種道理，這種道理啊，是很不容易懂的，這個道理不是我們眼前看得見的。
In the Commentary on Valid Cognition, there is actually a verse with four lines. It states: “Due to compassion, they strive diligently in various methods. The cause of those methods is not apparent, it is difficult to explain.” It means that a true bodhisattva, endowed with compassion, strives to learn and practice various correct methods to help oneself and others overcome the afflictions and sufferings.
Why do you need to learn these methods? Because only after learning them can you help others and inspire them to understand how to learn. If you do not understand these principles yourself, you cannot explain them clearly. These principles are not easy to comprehend and are not visible to the naked eye.
那麼什麼道理呢？譬如告訴你，這個是苦，這個苦還勉強可以，經過了說明，眼前可以體會得到。說這個是集，這苦的原因，那下我們就看不見了，那下我們看不見了。就是它不是眼前的，所以這個「不現彼難宣」哪！這個東西很難體會得到的，是業感緣起，大家都在這兒說，或者是因果報應，可是它這個因怎麼感得這個果呀？這個業又怎麼樣地產生這個果呀？這個不是眼前看得見的東西。所以在這種情況之下你要幫助別人，你非自己要親自地體會得到，眼前當下認識。在這種狀態之下，你就沒有辦法說得清楚，沒辦法說得清楚，這樣。所以修學佛法的種種，這個說方便，生起修學佛法的種種方便的認識也好，然後呢道理也好，這個就是它的因。這個因很深細，普通看不見，也說不明白。一直要等到你自己有了正確的認識，親自體驗、現證了，你才能夠說得清楚，所以叫不現彼難宣。
For example, if you are told that this is suffering, you might barely understand it after some explanation. But when it comes to the cause of this suffering, it is not visible to us. This is why it is difficult to explain. These principles are not easily understood and are not visible.
In such a situation, to help others, you must personally experience and recognize these principles. Without this personal understanding, you cannot explain them clearly. Therefore, the various methods of learning Buddhism, the understanding of these methods, and the principles behind them are the causes. These causes are profound and not easily visible or explainable. Only when you have a correct understanding and personal experience can you explain them clearly. This is why it is said that the cause is not apparent and difficult to explain.
說到這兩個偈子我要特別說一下，因為這個是在《釋量論》上，《釋量論》就是法稱論師寫的一部論，我們這裡也有，這個是個天書，你們不妨去看看。在我們一般來說，就是以我來說，翻開那個書的話，啊，真是不知所云！你們自己去看一看就曉得，它真正精采的地方，實在是絕頂精采。我們曉得南閻浮提六莊嚴，就是陳那、法稱兩位大論師，兩位大論師。他真正精采的地方，他就是把這個世間的理則，這個學問，透過這個佛法，然後把它變成功佛法當中最主要的一門學問，就是用世間的理則，說明世間的錯誤，說明成立佛法的正確。這個好了不起，好不簡單！好不簡單喔！因為這樣，所以他講的內容一定沒有一點點的這個浪費，也不容許一點點錯誤，所以他那文字簡鍊到絕頂。
Speaking of these two verses, I must emphasize that they are from the Commentary on Valid Cognition, a treatise written by the scholar Dharmakirti. We have it here, and it is like a heavenly book. You might want to take a look. Generally speaking, when I open that book, I truly do not understand what it says! You will understand its brilliance once you read it yourself. It is truly exceptional.
We know that the six ornaments of the southern continent include the two great scholars, Dignaga and Dharmakirti. The most remarkable aspect of their work is that they use worldly logic and knowledge through the lens of Buddhism, transforming it into one of the most important fields of study in Buddhism. They use worldly logic to explain worldly errors and establish the correctness of Buddhism. This is truly extraordinary and not simple at all! Because of this, the content they present is extremely concise and allows no room for error. Their writing is refined to the utmost degree.
「簡鍊」兩個字我寫一下，簡是簡明、簡單，寫在這裡──簡；然後呢，鍊應該是金字旁還是火字旁啊？金字旁對嗎？應該是金字旁，簡鍊。簡是簡單，但是它那個簡單，不是馬馬虎虎的，是精鍊的，都是最精華的、千錘百鍊的東西。所以它這個每一個字，乃至一個句，一個偈，是包含的意義非常深細、非常深細。這個論是難學的，但是你學會了以後，就可以把我們這個思想，變得也這麼非常精緻。以最簡單的方法能夠提起、含攝很多乃至於深細的內容，這樣才能夠把我們短短的一生，昇華到絕高的一個層面。不過這個我們不要急，只要我們如理一步一步走上去的話，將來都會得到的，要不然的話，花了極大部分的時間，摸一點東西都摸不到的話，這個一生浪費過去，你就沒有什麼成就，這裡我隨便一點。所以下面就解說，
Let me write down the two characters for “refined (簡鍊).” “Refined” means concise and simple. Here it is—refined. Now, should the character for “鍊” have the metal radical or the fire radical? The metal radical, right? It should be the metal radical. Refined. It is simple, but not in a careless way. It is refined, containing the essence, honed through countless trials. Each word, each sentence, each verse contains profound meaning. This treatise is difficult to study, but once you master it, it can make our thoughts equally refined. Using the simplest methods to encompass and convey a lot of profound content can elevate our short lives to the highest level. However, we should not rush. As long as we proceed step by step according to the principles, we will eventually achieve it. Otherwise, if we spend a lot of time and gain nothing, our lives will be wasted without any accomplishment. So, let me explain further below.
自若未能如實決定，不能宣說開示他故。
If one cannot determine the truth, one cannot explain or teach it to others.
就是剛才說的這個話。那麼好，現在我們繼續下去，看第二段，第二段。
This is what was just mentioned. Now, let’s continue to the second section.
了知三乘道者，即是成辦菩薩求事所有方便。
Understanding the path of the three vehicles is the means to accomplish the Bodhisattva’s quest.
說，菩薩要求的，他目的是要遍攝這個各式各樣的根機，所以他要學一切。那麼這個所學的內容呢，也把它分層次，這個層次所謂三乘，這個聲緣根性的等等，聲聞、緣覺、菩薩這樣的根性的人。那麼他每一個不同的根性，有他們相應的道路，這個道路平常我們說道諦，這是修道、修道就是這個，那麼這個東西正是菩薩所要學的善巧、方法。方便就是一種善巧的方法，這個方便，現在我們把它誤解了：開一個方便。這是什麼？走小路。欸，這個是真糟糕，真糟糕。佛法裡邊給我們的方便哪，是一條正確的方法，通達到你要達到地方去的一個正確的辦法。下面引
It is said that the Bodhisattva’s goal is to encompass various capacities, so they must learn everything. The content they learn is also divided into levels, known as the three vehicles, which correspond to different capacities such as Śrāvaka, Pratyekabuddha, and Bodhisattva. Each capacity has its corresponding path, which we usually refer to as the path of practice. This is precisely what the Bodhisattva needs to learn as skillful means. Skillful means are methods of wisdom. Nowadays, we misunderstand skillful means as shortcuts, which is incorrect. In Buddhism, skillful means are correct methods to reach the desired destination. Next, it is quoted:
阿逸多云：「諸欲饒益眾生，由道種智成辦世間利。」
As Maitreya said: “To benefit all beings, one must accomplish worldly benefits through the wisdom of the path.”
阿逸多就是彌勒菩薩，彌勒菩薩，這個話是在《現觀莊嚴論》上的，因為是彌勒菩薩所講的，所以有的時候引說是論上，有的時候就直接講菩薩說的。說那個要想利益一切眾生，用什麼方法？由道種智。這個我們菩薩所要求的有三樣東西：一切智、道種智、一切智智。那麼這個裡面每一樣東西、每一樣東西的內涵的，這個地方我們解釋一下。什麼叫道種智呢？道種智就是用這個智慧，這種正確的認識能夠成辦、成就、完成世間的一切的利益。這個世間一切利益，就他人來說，是救濟了一切眾生；當你救濟一切眾生，對你自己來說的話，就成就了你的報身報土，這個是一件事情的兩面。
Maitreya Bodhisattva said this in the Ornament of Clear Realization. Since it was spoken by Maitreya Bodhisattva, it is sometimes quoted as being from the treatise, and sometimes directly as the Bodhisattva’s words. To benefit all beings, what method should be used? The wisdom of the path. Bodhisattvas seek three types of wisdom: omniscient wisdom, the wisdom of the path, and the wisdom of all aspects. Each of these has its own content, which we will explain here. What is the wisdom of the path? It is the wisdom that can accomplish and fulfill all worldly benefits. For others, it means helping all beings; for oneself, it means achieving one’s own reward body and pure land. These are two sides of the same coin.
我們還是用剛才那個比喻說做生意人一樣，你得到了這個做生意人的利益，他把你要的東西送到你手上，派上用場，這個同時他就賺到了他的錢。這不是兩件事情，所以我們現在修習佛法也應該從這個地方著眼。同時我之所以用這麼通俗的這種事情來比喻，為什麼原因？就讓我們當下體會到，哦！原來這個佛法是這個樣的，這樣的話效果更大。否則的話，我們在這裡做一點事情都是為了別人，為了別人覺得這個不願意。你要曉得這正是為你自己呀！這越為別人是越為你自己，要和做生意人一樣，人人手上用的東西都是你的商品的話，你這個老闆是最大。
Let’s use the previous analogy of a businessperson. When you receive the benefits of a businessperson, they deliver what you need, and at the same time, they earn their money. These are not two separate things. Similarly, when we practice Buddhism, we should focus on this aspect. The reason I use such a common analogy is to help us realize that Buddhism works in this way, making it more effective. Otherwise, we might feel reluctant to do things for others, thinking it’s only for their benefit. But you must understand that it is actually for yourself! The more you do for others, the more you do for yourself. Just like a businessperson, if everyone uses your products, you, as the owner, benefit the most.
現在我們也是如此。否則的話，我們做一點點，自覺得可以，稍微委屈一點就不行。要曉得你要嘛不做事情，要做事情是一定委屈，這第一個。而且才只有在委屈當中，才能夠成辦事情，這個是佛法的特質喔！試想大家對不對？最好睡在那裡，一點都不委屈。然後你忙一點事情，忙完了給別人吃，別人吃完，他還這個不舒服，還嫌你這個淡了，嫌你這個鹹了，這油少了、油多了，就是這樣，這是千真萬確的。所以六度當中，它一層比一層高。布施容易，持戒就難；持戒還可以，忍就難。忍辱真正的忍是什麼？無生法忍。你能夠真正忍到那個時候，你才談得到方便，那個時候才談得到精進。你有了這個才能夠真正成就禪定，才能夠成就智慧，這個地方我們要了解。所以就算那個做生意人也是一樣，做生意人做的時候也是一樣，那個顧客非常挑剔的呀！如果你不能滿足那個顧客的挑剔，那個顧客跑到你店裡，店裡買了東西，你說：「要就要，不要就拉倒，我就是這個樣！」那第二次那個保證顧客不上門，那你弄了半天你就賺不到錢。
This is also true for us. Otherwise, if we do a little and feel it’s enough, we won’t be able to endure even a slight inconvenience. You must understand that if you choose to do something, you will inevitably face difficulties. This is the first point. Only through enduring difficulties can you accomplish things, which is a characteristic of Buddhism. Think about it, isn’t it true? Ideally, you wouldn’t face any difficulties. But when you do something for others, they might still complain about it being too bland, too salty, too oily, or not oily enough. This is the reality. Among the six perfections, each level is higher than the previous one. Giving is easy, but keeping precepts is hard; keeping precepts is manageable, but patience is harder. True patience is the patience of non-arising. Only when you achieve this can you talk about skillful means and diligence. With these, you can achieve concentration and wisdom. We need to understand this. Even for a businessperson, customers can be very picky. If you can’t satisfy their demands, they won’t return to your store. If you tell them, “Take it or leave it, this is how it is,” they won’t come back, and you won’t make any money.
所以真正修學大乘佛法，這個在本論的精采的地方，我告訴你，它不是一下把那個大乘怎麼好，怎麼內容先告訴你，不說這個。它先告訴我們，說你這樣做有什麼好處，你不這樣做有什麼壞處，就把那個利害分析得非常清楚。當你體會到這利害以後，你想：那我要去做，然後呢？就告訴你去做的時候，把從簡單的地方一步一步地來，增長你的能力。增長你的能力，讓你體會到這個好處，也讓你體會到去掉了這個壞處以後，能力嘛增長了，體會嘛加深了，慢慢地你走上去，成了！這樣。所以這個是本論最殊勝、最殊勝的好處！你們將來學下去，自然會了解不同於其他的地方。現在我們繼續下去。
Therefore, when truly studying Mahayana Buddhism, the brilliance of this treatise lies in the fact that it doesn’t immediately tell you how great Mahayana is or what its contents are. Instead, it first explains the benefits of practicing in this way and the drawbacks of not doing so, making the advantages and disadvantages very clear. Once you understand these, you will think, “I want to do this.” Then, it guides you step by step from simple practices, gradually increasing your abilities. As your abilities grow, you will experience the benefits and understand the drawbacks you have eliminated. This gradual process leads to success. This is the most outstanding advantage of this treatise! As you continue to study, you will naturally understand how it differs from other teachings. Now, let’s continue.
《勝者母》中亦云：
In the Mother of Conquerors, it is said:
《勝者母》就是《般若》，它那個《般若》它到底指哪一個《般若》？那個我不知道，這個上面也沒有說明。怎麼說？
The Mother of Conquerors refers to the Prajnaparamita. Which specific Prajnaparamita it refers to is unclear, as it is not specified here. It says:
「以諸菩薩應當發起一切道，應當了知一切道，謂所有聲聞道，所有獨覺道，所有佛陀道。如是諸道亦應圓滿，亦應成辦諸道所作。」
“Bodhisattvas should initiate all paths, should understand all paths, including the paths of the Shravakas, Pratyekabuddhas, and Buddhas. These paths should be perfected and accomplished.”
實際上呢，這個《勝者母》就是《大般若》，所以說不肯定，因為《般若》分成好幾品，第一品是最廣的，第二品比較簡一點，第三品比較略一點，第四品更略。但它那個內容都是，宗要部分一個，不過呢最主要的，有的開得比較詳細一點，最詳的就是第一分，這樣。那麼所以現在這個不管是一、二、三、四哪一分當中，精要是共同的。說這個菩薩應該在任何起發，然後呢發這個心去，在任何那一個部分上面要去學、要去行，然後呢，因為發了這個心要去了知。那麼哪一些呀？包括總含的，含攝成功三部分，聲聞、獨覺、佛陀，就是剛才說的三乘。「如是諸道亦應圓滿，亦應成辦諸道所作。」上面這個完全都要圓滿，完全都要圓滿。他為什麼說這個呢？因為說那個《般若》是在《阿含》以後，《阿含》只是說你是自己的問題解決了，就是這樣。到最後告訴你，你自以為解決了，實際上的問題還不是，還要更進一層，慢慢地圓滿，你真正要圓滿的時候，那些都要做的。然後呢，還要把那個所有的那些要做的，統統要做圓滿。
In fact, the Mother of Conquerors refers to the Great Prajnaparamita. It is not certain because the Prajnaparamita is divided into several sections. The first section is the most extensive, the second is simpler, the third is more concise, and the fourth is even more concise. However, the essential content is the same, with the main difference being the level of detail. The first section is the most detailed. Regardless of which section, the essence is common. It says that Bodhisattvas should initiate and practice in any part, and because of this intention, they should understand. What should they understand? It includes the three vehicles: Shravakas, Pratyekabuddhas, and Buddhas. “These paths should be perfected and accomplished.” All of these should be perfected. Why is this said? Because the Prajnaparamita comes after the Āgama. The Āgama only address solving one’s own problems. Ultimately, it tells you that even if you think you have solved your problems, there is still more to be done to achieve complete perfection. You need to gradually perfect all these practices.
故有說云，是大乘人故，不應學習劣乘法藏者，是相違因。
Therefore, it is said that it is a contradictory cause (相違因) to claim that being a Mahayana practitioner means one should not study the teachings of the lesser vehicles.
那麼他為什麼這地方要引這一段話呢？這個，因為當時有很多人說：我是大乘的，那些是小乘的，我不要學。不對！不對！所以經上面告訴我們這麼說，實際上呢理論上也很清楚，你這個大乘之所以為大，要解決一切人的問題。解決一切人的問題，你曉得他問題在哪裡，你如果不曉得，你怎麼解決啊？所以小的、大的，沒有一個例外。所以如果有人說：「我是大乘人，那個小乘的東西不要學。」那錯的，是違背的。所以它下面這個就說：有人說這大乘人，不應該學習這個劣乘──劣乘就是指相對這個大，比較差，就是指小乘。這個錯的，這個是相違因。
Why is this passage quoted here? Because at that time, many people said, “I am a Mahayana practitioner, those are Hinayana teachings, I don’t need to learn them.” This is incorrect! The sutras tell us this, and theoretically, it is also very clear. The greatness of Mahayana lies in solving the problems of all beings. To solve all beings' problems, you need to understand where their problems lie. If you don’t understand, how can you solve them? Therefore, there is no exception between the lesser and greater vehicles. If someone says, “I am a Mahayana practitioner, I don’t need to learn the Hinayana teachings,” that is wrong and contradictory. Hence, it is said that it is contradictory to claim that being a Mahayana practitioner means one should not study the teachings of the lesser vehicles.
還有，這個地方很奇怪，要我們中國人平常習慣的話，說這個不合理的、相違背的，他為什麼說「相違因」呢？要曉得真正我們說在修學佛法裡邊，一個是種一點根，就像畫一個圖一樣，起個草稿，反正馬馬虎虎大概有個籠統概念就行。進一步你真正行持的時候非常細緻，一點都不能錯。所以真正講修持的時候，做任何事情必定認識因、果，或者說業感緣起，或者是說中道，如此因，感如此果；反過來說，你要得到這樣的果，必定要這樣的因。現在呢假定說，你說你大乘人不要學習小乘的話，你這個因是做錯了，這個就不對，所以他這個地方用那個字──相違「因」。注意！很多處處的地方注意，我之所以這個地方特別一提，因為當時我就犯了這個錯誤，人家也給他說：哎呀，這本書看起來好難看，我自己也有這個感覺。所以我就傻裡傻氣地用我自己的想法，有很多地方覺得這個文字不順，改了，我現在一直為這個事情懺悔！
Furthermore, it is peculiar that, according to our usual Chinese habits, we would say this is unreasonable or contradictory. Why is it called “contradictory cause”? In the true practice of Buddhism, one must recognize cause and effect, or karmic causation, or the Middle Way. Such a cause leads to such an effect; conversely, to achieve such an effect, one must have such a cause. Now, if you say that as a Mahayana practitioner, you don’t need to study the Hinayana teachings, you are making a mistake in the cause, which is incorrect. Therefore, the term “contradictory cause” is used here. Pay attention! This is important in many places. I mention this specifically because I made this mistake myself. People said, “Oh, this book looks difficult to read,” and I felt the same way. So, foolishly, I used my own ideas and found many places where the text seemed awkward and changed it. I have been repenting for this ever since!
所以我說到這個地方特別告訴你們一點，同樣對你們也有很多地方很用得上。現在我們平常動不動就跟人家講道理，就是我這個有道理，他這個沒有道理。對不起！我們凡夫的道理，你講凡夫可以，跟人家打官司你可以打勝，講佛法的話你會下地獄，原因就在這裡。這個很重要的一個概念，很重要的一個概念喔！所以說我這個地方隨便一提。那麼繼續下去，那麼我們現在呢更深一層：
So, I want to emphasize this point to you, as it is very applicable in many areas. Nowadays, we often argue with others, claiming that our reasoning is correct and theirs is not. But, sorry! As ordinary beings, you can argue with mundane reasoning and win a lawsuit, but if you argue about Buddhist teachings, you will end up in hell. This is a very important concept, a very important concept! So, I mention it casually here. Now, let’s go deeper:
趣入大乘道者，有共不共二種道。共者即是劣乘藏中所說諸道。此等何因而成應捨，故除少分希求獨自寂靜樂等不共者外，所餘一切，雖大乘人亦應修持。故諸菩薩方廣藏中，廣說三乘，其因相者亦即此也。
For those who enter the Mahayana path, there are two types of paths: common and uncommon. The common path is the one described in the teachings of the lesser vehicles. Why should these be abandoned? Except for the few uncommon aspects that seek individual peace and happiness, all other aspects should be practiced by Mahayana practitioners as well. Therefore, in the extensive Mahayana teachings, the three vehicles are broadly explained, and their causal relationships are also described.
真正我們修學大乘的行者，所走的這個道路有兩條，一條叫共道，一條叫不共道。共就是共同的，不共就是不跟別人共同的，跟誰共？跟二乘、劣乘人共同的。還有一條呢？就是不是下乘人，劣乘聲聞、緣覺不走的，只有菩薩單獨的，叫不共同的。就像我們現在念書，我們現在念到大學，小學部分跟那些小學生共的，到了大學的話，那小學生不上來了，那個就是大學生不共的，就是這個意思。就是我們來說的話，是，我們也是世間的人，所以作為世間人是共同的；可是穿這一件衣服──比丘，那個也是我們不共的，同樣的道理。那麼我們現在呢，修學的內容也是這個，「共者即劣乘藏中所說諸道」，共同的就是這個基礎。那個就是聲聞、緣覺也要學的，也要學的，那麼這個是共同的。從這個基礎上面再加上去，不同的，你為了目的大，所以你那個基礎打得更深、更廣，這是不同的，如此的基礎是必定要。
For true Mahayana practitioners, there are two paths: the common path and the uncommon path. The common path is shared with the practitioners of the two lesser vehicles. The uncommon path is not followed by the practitioners of the lesser vehicles, such as the Śrāvakas and Pratyekabuddhas, but only by the Bodhisattvas. It’s like our current education system: when we reach university, we share some parts with elementary students, but once we are in university, elementary students do not join us. This is the same concept. As worldly beings, we share common aspects; but as monks, we have uncommon aspects. Similarly, in our practice, the common path is the foundation described in the teachings of the lesser vehicles, which even Śrāvakas and Pratyekabuddhas must learn. This is the common foundation. On top of this foundation, we build further, making it deeper and broader for greater purposes. This foundation is essential.
那麼在這個情況之下，是，雖然是共同的，但是的的確確大乘跟小乘當中，有一些地方是有一點差別的。這個大乘戒當中有很多小乘戒沒有，那個是不共。還有呢，不但沒有，而且跟小乘共同的又恰恰相反的，那這個就麻煩了。所以這小乘是應該取，大乘應該捨；反過來，大乘應該取，要的，小乘應該捨。那麼為什麼原因，為什麼原因呢？這個地方就指出來。我們對這一點了解了，以後就對於這個大、小兩乘之間的差別，以及南傳、北傳我們的取捨，非常清楚、非常清楚。這個在菩薩戒裡邊，《梵網經》裡面說得很清楚，《梵網經》裡邊的，這個瑜伽菩薩戒，它這個戒條層次非常清楚。說我們現在修學大乘的菩薩，應該做些什麼事情？做這些，分成功六度。所以哪幾個戒嘛是布施度，哪幾個戒嘛是持戒度，這樣，然後呢再下面忍辱、精進、禪定、智慧，哪一個該做，哪一個不該做。
In this context, although there are commonalities, there are indeed some differences between the Mahayana and Hinayana. The Mahayana precepts include many that the Hinayana precepts do not, which are uncommon. Furthermore, not only are they absent, but they are also sometimes directly opposite to the Hinayana precepts, which can be problematic. Therefore, what is appropriate for the Hinayana should be abandoned by the Mahayana; conversely, what is appropriate for the Mahayana should be abandoned by the Hinayana. Why is this? This point is clarified here. Once we understand this, we will be very clear about the differences between the Mahayana and Hinayana, as well as the distinctions between the Southern and Northern traditions. This is clearly explained in the Bodhisattva precepts, particularly in the Brahmajāla Sūtra (Brahma Net Sutra). The Yogacara Bodhisattva precepts in the Brahmajāla Sūtra are very clear about the levels of precepts. It explains what Mahayana Bodhisattvas should do, dividing them into the six perfections. Which precepts pertain to generosity, which pertain to morality, and so on, followed by patience, diligence, meditation, and wisdom, indicating what should and should not be done.
它那個戒經上面就告訴我們，說這個聲聞乘人是急求出離，為了急求出離，所以有很多事情他不應該做。他應該做的什麼？是少事、少業、少希望住。你什麼都不要管，你只要吃飽了，不管味道如何，不管有沒有營養。最好的營養是什麼？就是你的心，你能夠把這個淨化了以後，那個身體丟掉了正好，什麼都不管。大乘人不是的呀！你要救濟一切人，要救濟一切人，要適應他的根性，那個時候你不管的話是不可以。所以戒經上面告訴我們，聲聞乘人急求自利，是少事、少業、少希望住，對！大乘人為了救別人，那個時候你少事、少業，那就錯！你要救別人，救得越多越好嘛，你的目的要救盡法界、虛空界一切眾生，現在這個事情不行，那個事情不行，那你怎麼救人哪？這個是兩個的根本的差別。
The precept scriptures tell us that the Śrāvakas seek rapid liberation, and to achieve this, there are many things they should not do. What should they do? They should have few affairs, few activities, and few desires. They should not care about anything, just eat enough, regardless of taste or nutrition. The best nourishment is the purification of the mind, and once the body is discarded, it is fine. Mahayana practitioners are not like this! They must help all beings and adapt to their capacities. Therefore, the precept scriptures tell us that Śrāvakas seek self-benefit with few affairs, few activities, and few desires. In contrast, Mahayana practitioners, to help others, must not have few affairs or activities. They must help as many beings as possible, aiming to save all beings in the Dharma realm and the universe. If they cannot do this or that, how can they save others? This is the fundamental difference between the two.
不過說到這裡，有一點要辨別，它佛經上面的每一個地方的次第說得清楚，你的發的心是沒有錯，你要救一切人，但是，你要圓滿發那個心的話，靠什麼？靠我們自己，我們每一個自己。你那個時候要保護這個心，增強這個力量，在這種狀態當中，不是一口氣叫你什麼事情都去做，要開始的時候增強這個心。就像小孩子一樣，這個小孩子天生來，說皇帝的兒子，他要做國王的，但是並不是說生下來好的，捧到他國王的位子讓他做國王，那怎麼可能呢！正因為他要做國王，所以開始的教育不一樣，至於說過程跟平常人還是一樣的，一步一步增長他的能力。不過他這個能力是要做國王的能力，你這個能力是自己餬口的能力，這個才是它的差別。所以這個次第的重要，那麼有了這個次第，才能夠圓滿我們開始所定下來的質跟量。所以，這個上頭所以成為大乘、小乘兩個的差別。這個差別究竟怎麼樣，到後面他會有詳細說明。
However, at this point, it is important to distinguish that every sequence in the Buddhist scriptures is clearly stated. Your intention to save all beings is correct, but to fully develop this intention, what do you rely on? You rely on ourselves, each one of us. At that time, you need to protect this intention and strengthen this power. In this state, it is not about doing everything at once; you need to start by strengthening this intention. Just like a child, who is born as the emperor’s son and destined to be a king, but it is not possible to immediately place him on the throne to rule. Because he is to be a king, his initial education is different, but the process is the same as for ordinary people, gradually increasing his abilities step by step. However, his abilities are to be those of a king, while your abilities are for self-sustenance. This is the difference. Therefore, the importance of this sequence is that it allows us to fulfill the quality and quantity we initially set. This is why there is a difference between Mahayana and Hinayana. The exact nature of this difference will be explained in detail later.
儘管有這樣的差別，可是目的卻是一樣的，這個所以我們一定要把握得住。你的目的幹什麼？解決生死痛苦問題。小乘看得不遠，自己以為這個生死痛苦問題就是這個，你就忙這個，結果到了後來發現，啊！這個不行，他一定還要整個地解決，你還是為了這個。既然你要解決大的，當然你不能做一點點小事情，所以你了解了這一點，這個大、小乘的戒律在行相上面看是違背的，在真實的意義上面是完全不違背的。所以我們真正要修學就要學這個，你到了這個認識了以後，那一點障礙都沒有，一點障礙都沒有。因為他所說的認識，不是個道理，而這個認識是你內心相應的這個量，到那個時候你自然曉得你心裡什麼量。
Despite these differences, the purpose is the same, and we must grasp this. What is your purpose? To solve the problem of the suffering of birth and death. Hinayana does not look far; they think that solving the problem of birth and death suffering is just this, and they focus on this. Eventually, they realize that this is not enough, and they need to solve the whole problem. Since you want to solve the bigger problem, you cannot just do small things. Once you understand this, you will see that the precepts of Mahayana and Hinayana, though seemingly contradictory in practice, are not contradictory in their true meaning. Therefore, to truly practice, we must learn this. Once you understand this, there will be no obstacles at all. The understanding he speaks of is not just a theory, but an inner realization that corresponds to your mind. At that time, you will naturally know the measure of your mind.
我這個地方比方隨便舉一個例子，我們也看見不但是大乘的戒經，還有大乘的很多其他的經典上面也這麼說：這個小乘人是絕對不能殺的，這個大乘的菩薩有的時候殺人，還有很多的大功德呢！我想我們這個公案都知道，我們不妨再簡單地說一下。說有一次大家這個到海裡面去採寶，那麼採寶的時候那個都要那個大商主帶頭的，這個大商主他是個過來人。譬如說我們要去挖掘寶，他是曉得什麼是寶，路怎麼走，裡邊有什麼困難，怎麼解決，大家跟著他，一心一意地上去。那麼這個到了海裡的時候，喔，那個船上面哪，他是個大強盜，那個大強盜要謀財害命的，別人都不知道。這個大商主曉得了，心裡想：這樣麻煩了，如果讓那個大強盜在這個裡邊的話，我們一船人統統被他殺光，你怎麼辦呢？但是呢你修學佛法的，你又不能殺他。後來覺得在這種情況之下，就是你容忍的話，不但我們船上的人統統被他殺光，而且就這個強盜本身殺了我們，他也要墮地獄，一定要墮地獄！那既然我要解救一切的話，我來墮地獄，我把這個商人殺掉，結果他就把那個商人殺掉了。
Let me give an example. We see not only in the Mahayana vinaya sutra but also in many other Mahayana scriptures that it is said: a Hinayana practitioner absolutely cannot kill, but a Mahayana bodhisattva sometimes kills and even gains great merit from it! I think we all know this case, but let’s briefly recount it. Once, a group went to the sea to collect treasures, led by a great merchant. This great merchant was experienced. For example, if we were to dig for treasures, he would know what treasures are, the path to take, the difficulties inside, and how to solve them. Everyone followed him wholeheartedly. When they reached the sea, there was a great robber on the ship who intended to rob and kill, but others did not know. The great merchant realized this and thought: This is troublesome. If we let this great robber stay here, he will kill everyone on the ship. What should we do? But as a practitioner of Buddhism, you cannot kill him. Later, he thought that in this situation, if he tolerated it, not only would everyone on the ship be killed, but the robber himself would also fall into hell for killing us. Since I want to save everyone, I will fall into hell myself and kill this merchant. So, he killed the merchant.
這個故事我們大家了解，這個裡邊有一點很重要，我們往往說這個大乘人哪，我為了利人，我願意做那個事情啊！沒有錯，可是佛法裡邊是講的不是講一個道理，他每一個法的法相很清楚，你到那時你自己衡量，衡量自己看。說我現在這樣去做的話，我的的確確曉得得很清楚，張開眼睛往水裡跳，那個時候只有我自己去跳，那時候你去殺有大功德。你不要說：菩薩戒上面這樣那麼說的，然後你殺了他，我就有功德，我也自己也討了個便宜，那你只有下地獄。這個事情，本論的，不但是本論，就是很多大經大論都說得非常清楚，就把它上面要指的這個心理的法相告訴你得清清楚楚，就這樣。所以這個我們才是要學的，真正要學的，要我們學不到這一點的話，學了一點經論，拿這個藉口作為自己的擋箭牌，這是一種。還有學了這個經論，自己的執著越來越多，欸，我這個法這樣對，他這個法這樣對，吵得天翻地覆，那就錯了！在這個地方順便一提。
We all understand this story, and there is something very important here. We often say that as Mahayana practitioners, we are willing to do things for the benefit of others. That’s correct, but in Buddhism, it is not just about a principle; every Dharma aspect is very clear. At that time, you measure yourself and see. If I do this now, I know very clearly that I am jumping into the water with my eyes open. At that time, only I can jump, and then killing has great merit. You should not say: The bodhisattva precepts say so, so I kill him, and I gain merit, and I also take advantage of it. Then you will only go to hell. This matter is clearly stated not only in this treatise but also in many great sutras and treatises. They clearly tell you the psychological aspects of this. This is what we need to learn, truly learn. If we cannot learn this, and only learn a bit of the sutras and treatises, using them as an excuse as a shield, this is one thing. Also, if we learn the sutras and treatises and become more attached, thinking my Dharma is right, his Dharma is right, and argue endlessly, then it is wrong! This is mentioned in passing.
那麼下面我們看，所以說在這種情況之下，那我們曉得除了這個特別的，為了他急求自利的這個「少事、少業、少希望住」，只管他自己的那個東西以外，其他的小乘人的都要學，都要學。這個是為什麼在大乘，所謂「方廣藏」就是大乘，大乘當中它廣說三藏，照理說它大乘嘛就說大乘的，小乘不要講啊，但是它小乘也講，原因就這個道理。因為你一定要學，學了以後，了解，幫他們，而且你那時候曉得裡邊的差別何在，那這個就是它的原因，這個就是它的原因。
So, in this situation, we know that apart from those who seek self-benefit urgently, practicing “few affairs, few activities, few desires,” and only caring for their own matters, all other Hinayana practitioners must learn. This is why in Mahayana, the so-called “Fang Guang Zang” refers to Mahayana. In Mahayana, it extensively discusses the Tripitaka. Logically, it should only talk about Mahayana and not mention Hinayana, but it does. The reason is this principle. Because you must learn, understand, and help them, and at that time, you will know the differences within. This is the reason.
復次
Furthermore,
繼續下去，
Continuing,
正徧覺者，非盡少過，圓少分德。
The perfectly enlightened one, not only eliminates minor faults but also does not merely accomplish minor virtues.
什麼才是佛陀？「正、徧」，絕對沒有一點錯誤，而且絕對沒有一點的遺漏。正是正確，徧是圓滿，這個正覺、徧覺，這個才是佛陀，這個才是佛陀，這樣的覺才叫無上正等正覺。你沒有這個「徧」的話，這個聲聞二乘也有的。那麼所以這個佛陀做的事情，是所有的過失是徹底盡除，所有的功德是徹底地圓滿，他不是盡一點點的過，不是滿一點點的德。
What is the Buddha? “Perfect and complete,” absolutely without any mistakes and absolutely without any omissions. Perfect means correct, complete means comprehensive. This perfect and complete enlightenment is the Buddha, this is the Buddha. Such enlightenment is called the unsurpassed, perfect, and complete enlightenment. Without this “complete,” even the two vehicles of the Śrāvaka have it. Therefore, what the Buddha does is to completely eliminate all faults and fully perfect all virtues. He does not just eliminate a few faults or perfect a few virtues.
是徧斷盡一切種過，周徧圓滿一切種德，
It is to completely eliminate all kinds of faults and fully perfect all kinds of virtues,
這樣的！
That’s it!
第六卷．Ｂ面
Volume 6, Side B
能成辦此所有大乘，亦滅眾過備起眾德。
Able to accomplish all of the Mahayana, also eliminate all faults and cultivate all virtues.
那麼在因地當中要修什麼呢？要所有的過失徹底地淨除，所有的功德要徹底地圓滿。
So, what should be practiced in the causal stage? All faults must be thoroughly purified, and all virtues must be completely perfected.
故大乘道徧攝一切餘乘所有一切斷證德類。
Therefore, the Mahayana path encompasses all the virtues and eliminations of faults of all other paths.
那個大乘的真正的，假定說你不徧的話，這個遺漏、那個遺漏，你能大嗎？是，小乘可以不包含大的，我本來是個小乘；你說大乘，大的是無所不包、絕待之大，結果把那個小乘擺在外頭，你這個無所不包怎麼講法？大乘是徧學一切，圓滿一切德相，然後呢斷盡一切過錯。
The true Mahayana, if it is not all-encompassing, if it misses this or that, can it be called great? The Hinayana may not include the great, as it is inherently small; but you call it Mahayana, the great that is all-inclusive and absolutely great, yet you leave the Hinayana out, how can you call it all-inclusive? Mahayana is to learn everything, perfect all virtues, and then eliminate all faults.
是故一切至言，悉皆攝入成佛大乘道支分中。
Therefore, all supreme teachings are included in the branches of the Mahayana path to Buddhahood.
這個是什麼原因？所以所有的佛的教法，統統包含在這個成佛那條大路當中，這是很清楚、很明白。假定說現在我們修學佛法的當中說，我學這個、那個不對，我學這個、那個不對，你在因地當中就已經偏了。所以我剛才一再說明，不是說叫你現在一口氣馬上要廣學一切，可是我要曉得在因地當中，那個因種非常重要。說我現在的能力不夠，可是我的目的是如此，這是第一個。正因為目的如此，一定你有下腳的地方，下腳的地方是必然是跟你相應的，那個時候你說參禪就參禪，念佛就是念佛，但是呢你最後一定要圓滿的，不圓滿不能成佛。你現在做不到，因地當中應該先把那因種放下去。反過來，我們現在不了解這一點的話，我們因地當中先排斥它，那個時候你的因種種的什麼？欸，障礙！這點非常重要。就是我們現在的起心動念，這個就是我們的所留下來的識種，那個識種到那個時候它就啟發現行的，這個是所以這個地方的真正的圓滿教授告訴我們，大家了解不了解？
Why is this so? Because all of the Buddha’s teachings are encompassed in this great path to Buddhahood, which is very clear and evident. If, while practicing Buddhism, we say, “I learn this, that is wrong; I learn that, this is wrong,” we are already biased in the causal stage. As I have repeatedly explained, it is not that you must immediately learn everything extensively, but you must understand that the seeds in the causal stage are extremely important. Although my current ability is insufficient, my goal is thus, and this is the first point. Because the goal is thus, you will certainly have a place to start, and that place must correspond to you. At that time, if you practice Zen, then practice Zen; if you recite the Buddha’s name, then recite the Buddha’s name. However, in the end, you must be perfect; without perfection, you cannot become a Buddha. If you cannot achieve it now, you should first plant the seeds in the causal stage. Conversely, if we do not understand this point and reject it in the causal stage, what seeds are you planting? Obstacles! This is very important. Our current thoughts and intentions are the seeds we leave behind, and those seeds will manifest in the future. This is why the true and complete teachings tell us this. Do you understand?
所以你念佛的，你一定讚歎這個參禪好、學教好；你參禪的一定讚歎念佛好，說等到我現在這個事情做好了，到了那個程度，那方面學圓滿了，再去學這個。所以當你到那個學圓滿了，將來這個因種在心裡啟發出來，你學這個的時候毫不困難。否則的話，等到這個圓滿了，你停在這裡，這個圓滿了嘛；這個我就一向就討厭它，你不知不覺當中，你就排斥這個東西，他後面會有詳細說明。我們修學佛法沒有別的，就要淨除自己無始以來的這個業習，說業種子，這是為什麼我們起心動念，非常重要的、非常重要的一點。這是頭上先開始提一下，先開始提一下。那麼上面說的道理，下面呢，喏，來把事實證明。
Therefore, if you recite the Buddha’s name, you must praise Zen practice and studying the teachings; if you practice Zen, you must praise reciting the Buddha’s name. When you have completed your current practice and reached that level, you can then learn the other. When you have perfected that, the seeds in your mind will be activated, and learning the other will be effortless. Otherwise, if you stop here after perfecting this, you will unconsciously reject the other. This will be explained in detail later. In practicing Buddhism, we have no other goal but to purify the karmic habits accumulated since beginningless time. This is why our thoughts and intentions are extremely important. This is just a brief introduction. The principles mentioned above will be proven with facts below.
以能仁言，無其弗能盡一過失，或令發生一功德故。
According to the words of the Compassionate One, there is no fault that cannot be eradicated, nor any virtue that cannot be cultivated.
以佛來說，以佛來說，他絕對沒有任何一個過失他不能去掉的，換句話說，佛絕對不留一點點過失；還有佛啊，圓滿一切功德，絕對沒有一點功德他做不到的。現在我們要學佛，是，沒錯！那麼我們從哪裡學起呢？我們因地上面就這樣：「欸，我要做到，我將來一定要做到！」這個概念非常重要。不要說：「哎喲，這個不行，這個不行、不行、不行！」說我現在很慚愧做不到，是沒錯，但是我將來一定要做到它。因為我將來要做到它，所以我現在就選定，牢牢把持我現在該下手的地方。你那個時候你同樣地參一個禪，同樣地念一聲佛，效果是完全不一樣，完全不一樣。因為你因地當中，就想我念了這一聲佛要幹什麼？學阿彌陀佛，所以你去了，當然上品，就算不上品，跑到阿彌陀佛那裡覺得，你聽見那個法相應了，你一定走這個路。
From the perspective of the Buddha, there is absolutely no fault that he cannot remove; in other words, the Buddha does not leave even the slightest fault. Furthermore, the Buddha perfects all virtues and there is absolutely no virtue that he cannot achieve. Now, as we learn from the Buddha, it is correct! So where do we start? In the causal stage, we should think, “I want to achieve this, and I will definitely achieve it in the future!” This concept is very important. Do not say, “Oh, this is not possible, this is not possible, not possible, not possible!” It is true that I am ashamed that I cannot achieve it now, but I will definitely achieve it in the future. Because I will achieve it in the future, I now choose and firmly grasp the place where I should start. At that time, whether you practice Zen or recite the Buddha’s name, the effect will be completely different, completely different. Because in the causal stage, you think, “What am I doing by reciting this Buddha’s name? Learning from Amitabha Buddha.” So when you go, of course, you will be in the highest grade. Even if not in the highest grade, when you go to Amitabha Buddha, you will hear the teachings that resonate with you, and you will definitely follow this path.
另外一種呢，你念佛，這個事情我都不管，我自己去就算啦！所以等到你去了以後，你聽見那個二乘苦、空、無常很歡喜，證了羅漢果，就這個道理。所以這個差別大家要分得很清楚，這個差別非常明顯，但是也比較細緻，比較細緻！重要的，後面會在那個地方說。念佛是如此，參禪是如此，任何一件事情都是如此。如果你能夠把握住這個原則了，欸，反過來妙咧！因為你的目的是究竟這樣，所以你做任何一件事情，我說現在念佛固然是迴向往生，我做別的事情也迴向往生哪！那個時候你的功德二十四小時一直增長，正念的時候叫正行，不念的時候叫助行，然後呢，去還穩，品位還高。當然參禪一樣的。所以這個是它的根本重點，我們要把握得住，根本重點要把握得住。繼續下去，
Another way is to recite the Buddha’s name without caring about anything else, thinking, “I will just go by myself!” So when you go, you will be happy to hear the teachings of the Two Vehicles about suffering, emptiness, and impermanence, and you will attain the fruit of an Arhat. This is the principle. So everyone should clearly understand this difference. This difference is very obvious, but also quite subtle, quite subtle! The important points will be explained later. Reciting the Buddha’s name is like this, practicing Zen is like this, and everything is like this. If you can grasp this principle, it will be wonderful! Because your ultimate goal is like this, whatever you do, whether it is reciting the Buddha’s name or doing other things, you dedicate it to rebirth in the Pure Land. At that time, your virtues will continuously increase for twenty-four hours. When you have right mindfulness, it is called right practice; when you do not have right mindfulness, it is called auxiliary practice. Then, you will go steadily, and your grade will be high. The same applies to practicing Zen. So this is the fundamental point, and we must grasp it. Let’s continue,
又彼一切，大乘亦無不成辦故。
Moreover, all of these, the Mahayana also accomplishes without exception.
這句話大家已經了解了，前面說過了。
This statement has already been understood by everyone, as mentioned earlier.
設作是云，
Suppose it is said,
有人這麼說，假定有人這麼說：
Someone might say, suppose someone says:
若入波羅蜜多大乘，雖須劣乘法藏所說諸道，然於趣入金剛乘者，度彼岸乘所有諸道非為共同，道不順故。
If one enters the Mahayana of the Perfections, although it requires the paths described in the teachings of the Lesser Vehicle, yet for those who aspire to enter the Vajrayana, the paths of the Mahayana leading to the other shore are not common, because the paths are not in harmony.
那麼有的人這麼說，說：沒錯、沒錯，你要學大乘哪，是的，它要那個小乘一步一步上來作為基礎，這是你的共道。但是呀，對於密乘的人來說，要趣入金剛乘密乘的人來說，那個是另外一條路，那個是另外一條路。「度彼岸」就是大乘的顯教所走的這個路，是不共同的，為什麼？這個並不相順。那波羅蜜多大乘是走這個慢的，這樣地慢慢地來，說金剛乘我走的這條直路，一直上去的。他下面怎麼說？
So, some people say: Yes, yes, if you want to learn the Mahayana, it is true that it requires the Lesser Vehicle as a foundation, this is your common path. However, for those who aspire to enter the Vajrayana, it is a different path, it is a different path. “Leading to the other shore” refers to the path of the Mahayana’s exoteric teachings, which is not common. Why? Because it is not in harmony. The Mahayana of the Perfections follows a slow path, progressing gradually, while the Vajrayana follows a direct path, going straight up. What does it say next?
此極非理，
This is extremely unreasonable,
那個就是大師告訴我們的，這個這句話絕不合理，絕不合理！下面就引證。
As the master tells us, this statement is absolutely unreasonable, absolutely unreasonable! The following is the evidence.
以度彼岸道之體性，悉皆攝入，
Because the essence of the path to the other shore is entirely included,
說你要曉得，這個大乘當中顯教波羅蜜多，就是「度彼岸道」，它那個本質全部包含在金剛乘當中，所以金剛乘當中的那個，一定含攝了大乘的全部的特質在裡頭。下面說，
You should know that in the Mahayana, the exoteric teachings of the Perfections, which is the “path to the other shore,” its essence is entirely included in the Vajrayana. Therefore, the Vajrayana must encompass all the qualities of the Mahayana. The following says,
意樂，謂於菩提發心，行，謂修學六到彼岸，是則一切定應習近。
Intention, which is the aspiration for enlightenment, and practice, which is the cultivation of the six perfections, should definitely be practiced by all.
那麼整個的這個特質是什麼呢？分兩部分：發的什麼心，修的什麼行。發的心叫「意樂」，金剛乘應該發的心，金剛乘的意樂是什麼？發菩提心。然後呢金剛乘應該修的「行」是什麼？「修學六度到彼岸」。請問金剛乘跟顯教的波羅蜜多大乘，是同？是不同？完全一樣欸！所以「是則一切是定應學習」啊，所以金剛乘的人決定要學！這個概念非常重要、非常重要！在座的諸位如果將來你們學金剛乘的話，千萬注意，說這個根底都沒有，說金剛乘，那結結緣可以，真正修持，這個不夠！
So, what are the characteristics of this? They are divided into two parts: the intention and the practice. The intention is called “aspiration,” and what should the Vajrayana aspire to? The aspiration for enlightenment. And what should the Vajrayana practice? The cultivation of the six perfections. So, is the Vajrayana the same as the exoteric teachings of the Mahayana Perfections? Is it different? It is exactly the same! Therefore, “all should definitely practice” means that those who practice the Vajrayana must definitely learn this! This concept is very important, very important! For those of you who will study the Vajrayana in the future, please pay attention. If you do not have this foundation, you can form a connection with the Vajrayana, but for true practice, this is not enough!
另外一點，其他的同修們，幫助別人，那是最好的。看！當年印度，這樣的能夠五印度的首──頂嚴，共同的結論，以及後來到了西藏以後共同的教法，說得清清楚楚，說得清清楚楚！我們有了這個認識，對我們自己是個最佳指導幫助，然後呢對於佛法是有一個最有力的一個認識，然後淨化它的，這個道理我們應該把握得住。下面就引密教的經來作證，這個話絕對不是我講的，你看密教的經上面說得清清楚楚，所以下面說：
Another point, fellow practitioners, helping others is the best. Look! In ancient India, the conclusions reached by the five Indian masters and the common teachings that later arrived in Tibet are clearly stated, clearly stated! With this understanding, it serves as the best guidance and help for ourselves, and it provides the most powerful understanding of Buddhism, then purifies it. We should grasp this principle. Next, I will cite the scriptures of the esoteric teachings as evidence. These words are definitely not mine. Look at what the esoteric scriptures clearly state:
如《勝金剛頂》云：「縱為活命故，不應捨覺心。」又云：「六度彼岸行，畢竟不應捨。」又餘咒教，宣說非一。
As stated in the Vajraśekhara Tantra (Vajra Peak Tantra): “Even for the sake of preserving life, one should not abandon the mind of enlightenment.” It also states: “The practice of the six perfections should never be abandoned.” Other esoteric teachings also proclaim this.
前面說那個道理，第一句話斥破它，所以立那個宗：這個前面說的不對。那麼下面就解釋，最後引，現在你講密教，他現在，我就引密教的經典告訴你，密教的經典上說得清清楚楚，就算你為了命難，你絕對不能捨去這個覺心。覺心就是菩提心，換句話說這個是意樂，這個是發的心，這個密乘當中這樣地嚴格地要求。然後呢行為呢？說「六度到彼岸，畢竟不應捨」。行持些什麼？就這個。你不是說金剛乘嗎？那金剛乘的經典，不但是這個經，還「餘咒教」，其他的密教的經典裡面說得清楚得很欸！都是這樣的。繼續，
The previous reasoning, the first sentence refutes it, thus establishing the principle: the previous statement is incorrect. Now, I will explain, and finally cite, now you are talking about esoteric teachings, I will cite the esoteric scriptures to tell you, the esoteric scriptures clearly state that even for the sake of preserving life, you should never abandon the mind of enlightenment. The mind of enlightenment is the bodhicitta, in other words, this is the intention, this is the aspiration. The esoteric teachings strictly require this. And what about the practice? It says, “The practice of the six perfections should never be abandoned.” What should be practiced? This. Aren’t you talking about Vajrayana? The Vajrayana scriptures, not only this scripture but also other esoteric scriptures, clearly state this! They all say the same. Continuing,
眾多趣入無上瑜伽曼陀羅時，亦多說須受共不共二種律儀。
When many enter the mandala of the highest yoga, it is often said that one must observe both common and uncommon precepts.
那麼我們現在正式理路上面了解了，修持的時候同樣的戒、定、慧這樣上去。所以你正式修行的時候，凡是有很多真正修這個無上瑜伽，就是密教最高──乃至於最高都是這樣的，當然下面更不可以少。說「無上瑜伽曼陀羅」，曼陀羅這個翻成我們中文叫壇城，壇城，它這個特別意義是什麼呢？這個就是說，換句話說，這個就是佛的所處的地方，佛所處的地方。我們現在所處的地方，娑婆的凡夫的世界，佛所處的地方是淨土。當然真的說起來淨土是無所不包，無所不含的，那麼對我們眾生來說，我們沒辦法體會，我們耳目所能感受得到的，只是我們現在這樣。所以引我們進去的時候，還是用我們相應的種種概念、圖表來表示，使得我們心理上面種下這個種子。說你看我們這個世間啊，是丘陵坑坎，種種不如意的穢土啊！現在這個地方，喔，這麼圓滿的淨土啊！就是這樣。
Now we formally understand the principles, and during practice, we progress through morality, concentration, and wisdom. Therefore, when you formally practice, many who truly practice the highest yoga, which is the highest in esoteric teachings—even the highest must follow this, and certainly, the lower levels cannot be omitted. The “mandala of the highest yoga,” mandala, translated into Chinese as “tan cheng,” has a special meaning. It refers to the place where the Buddha resides. The place where we currently reside is the world of ordinary beings in the Saha world, while the place where the Buddha resides is the Pure Land. Truly speaking, the Pure Land encompasses everything, but for us sentient beings, we cannot comprehend it. What we can perceive with our senses is only our current state. Therefore, when leading us into it, various corresponding concepts and diagrams are used to plant this seed in our minds. Look at our world, full of hills and pits, various unsatisfactory impure lands! Now, this place, oh, such a perfect Pure Land! That’s how it is.
所以他這個真正的灌頂的時候，引我們進去的時候，是說這個是佛的，你修學的本尊的這個曼陀羅。那麼真正要學的時候，剛開始學第一個什麼？受這個戒──三昧耶戒，這個戒當中也都說共、不共，同樣地，就是說基礎要共同的。那麼共的什麼？菩薩律儀呀！
So, during the true initiation, when leading us into it, it is said that this is the mandala of the deity you are practicing. When you truly start learning, what is the first thing? Receiving the precepts—the Samaya precepts. These precepts also mention both common and uncommon, meaning the foundation must be common. And what is common? The Bodhisattva precepts!
共者即是菩薩律儀。受律儀者，即是受學三聚戒等菩薩學處。
The common precepts are the Bodhisattva precepts. Those who receive the precepts are those who study the Bodhisattva practices, such as the three sets of pure precepts.
而這個裡邊就是什麼，一定要從下面開始，所以三聚戒即菩薩學處，就是從前面的、前面的，一步一步開始，一步一步開始，都要含攝在裡邊。從這個共聲聞的別解脫開始，然後呢菩薩戒，然後這樣地一步一步地上去。
This means that one must start from the basics. The three sets of pure precepts, which are the Bodhisattva practices, must be learned step by step, starting from the beginning and gradually progressing. One begins with the individual liberation precepts common to the Śrāvakas, then the Bodhisattva precepts, and so on, progressing step by step.
除發心已如其誓受學所學處而修學外，雖於波羅蜜多乘中，亦無餘道故。
Apart from generating the bodhicitta and practicing according to the vows and precepts, there is no other path even in the Pāramitāyāna.
除了這個發心以外，這個發心卻是前面說過的，就是上面說的覺心，這個絕對共同的，絕對不能少的。還有啊，發了這個心學上去的時候，你一定要學的，「所學處而修學外」，那個學的學處你一步一步學以外，這些東西也跟波羅蜜多一樣，並沒有其他的道路。所以這個是特別針對上面說：「啊，密教跟顯教是不一樣的！」是，它不共的地方是不一樣的，但是共道是絕對一樣的。其實何止是顯教，請問我們現在那個大乘的八宗當中，念佛跟參禪共嗎？對不起，他念阿彌陀佛，要牢牢地把住；那個參禪的人，要空掉一切，對吧！他當然你參念佛是誰，多多少少好像還有一個念佛的；它有很多，「萬法歸一，一歸何處」，乃至各式各樣的怪名堂，豈不是完全不一樣？那沒關係，基礎是共同的，大家都是發菩提心，圓滿的佛果，然後呢修的六度也是一樣。那麼這個殊勝的方便，這個才是不一樣的地方，這我們要了解。
Apart from generating the bodhicitta, which was mentioned earlier as the awakened mind, this is absolutely common and indispensable. Additionally, when you generate this mind and start learning, you must practice according to the precepts step by step. These practices are similar to the Pāramitāyāna and there is no other path. This specifically addresses the notion that “esoteric teachings are different from exoteric teachings!” Yes, the uncommon aspects are different, but the common path is absolutely the same. Actually, not only exoteric teachings, but even within the eight schools of Mahayana, is there a commonality between Pure Land practice and Zen meditation? Sorry, the Pure Land practitioner firmly holds onto Amitabha; the Zen practitioner empties everything, right? Of course, when you meditate on “Who is reciting the Buddha’s name?” there is still some semblance of reciting the Buddha’s name; there are many practices like “All phenomena return to one, where does the one return?” and various other unique methods, aren’t they completely different? But it doesn’t matter, the foundation is common. Everyone generates the bodhicitta, aiming for the perfect Buddhahood, and practices the six perfections in the same way. The special methods are the different aspects, which we need to understand.
又《金剛空行》及《三補止》，《金剛頂》中，受阿彌陀三昧耶時，悉作是云：「無餘受外密，三乘正妙法。」
In the Vajra Kīlaya and Three Supplements of Stopping, within the Vajra Peak, when receiving the Amitabha Samaya, it is said: “There is no other secret teaching outside of this; the true and wonderful Dharma of the three vehicles.”
下面就引那個密教，密教當中那些經典等等。說這個裡邊當你受這個法的時候，受這個灌頂的時候，那阿彌陀佛的，學這個法門，以這個為本尊，然後你去修的時候，第一個，一樣地要受那個戒。所以那個時候受那個密宗戒的時候──這個密宗戒叫「三昧耶」──「悉作是云」，那個時候你就誓願「無餘受外密」，不是除了密教以……不，沒有一點點餘剩的。你呀，三乘的所有的一切這些統統要受，然後在這個三乘基礎上面，你再加上你不共的。所以呀，
Next, it refers to the esoteric teachings, including those scriptures. When you receive this Dharma, when you receive this empowerment, and practice the Amitabha method with Amitabha as your main deity, the first thing is to receive the precepts. So, when you receive the esoteric precepts, called “Samaya,” you vow “There is no other secret teaching outside of this,” meaning there is nothing left out. You must receive all the teachings of the three vehicles, and then add your unique practices on this foundation.
受咒律儀須誓受故。
One must vow to receive the mantra precepts.
你真正要受這個密宗的三昧耶戒的時候，前面沒有一樣東西可以遺漏的，可以遺漏的；不可以，換句話說。那麼剛才這個概念我們重新再提一下，儘管前面說聲聞為了自利，是少事、少業、少希望住，這個對；大乘為了利他，不可以。表面上面儘管是相違背，究竟的目的還是完全一致。你了解了這個，那整個的問題都解決了，沒有什麼諍論。同時你了解了一個，自然而然發生什麼，雖然沒有諍論，並不是我跟你做得一模一樣。恰恰相反，你做你的，我做我的！大家配合得天衣無縫。你念你的佛，有！就怕你沒有；我參我的禪，就要空，就怕一點點有，但是彼此間恰到好處。同樣的這個道理用在我們眼前，你有這個長處，忙這個；我有這個長處，忙我這個，不要說樣樣聽我招呼，這個自然而然就去掉了。當你想到聽我招呼的時候，已經在我這個煩惱當中，你已經上了它的當。那麼現在我們再繼續下去，說
When you truly receive the esoteric Samaya precepts, nothing can be omitted; in other words, nothing can be left out. Let’s reiterate this concept: although the Śrāvakas practice for self-benefit with fewer activities, fewer tasks, and fewer desires, which is correct; the Mahayana practices for the benefit of others, and cannot do so. Although they seem contradictory on the surface, their ultimate goal is completely aligned. Understanding this resolves all issues, leaving no room for disputes. At the same time, understanding this naturally leads to the realization that, although there are no disputes, it doesn’t mean we do everything identically. On the contrary, you do your practice, and I do mine! We complement each other perfectly. You recite your Buddha’s name, which is good! Just don’t lack it; I meditate on Zen, aiming for emptiness, fearing even a little attachment, but we complement each other perfectly. Applying this principle to our current situation, you have your strengths and focus on them; I have my strengths and focus on mine. There’s no need to follow my lead in everything, and this naturally eliminates the issue. When you think of heeding the call of the “self,” you are already ensnared in the affliction of the “self,” and you have already fallen into its trap. Now, let’s continue...
由見此等少有開遮不同之分，即執一切，猶如寒熱徧相違者，是顯自智極粗淺耳。
Seeing the slight differences in the opening and closing, one might think they are completely different, like hot and cold, which are entirely opposite. This shows that our wisdom is very shallow and coarse.
由於上面說的這個道理，它是有一點的開遮不同，但是就這麼一點點開遮不同，你就覺得這兩個完全不一樣。就像一個寒、一個熱，寒的時候，天氣冷的時候一定不熱，熱的時候一定不冷，這完全違背的。你就覺得這一點點的開遮，就覺得完全違背的話，那很明白，我們是愚癡呀！我們的智慧實在太淺太粗，所以這個地方要慚愧，要好好地努力、精進，改善自己。
Due to the above reasoning, there are slight differences in the opening and closing, but just these slight differences make you think they are completely different. Like hot and cold, when it is cold, it is definitely not hot, and when it is hot, it is definitely not cold, which are entirely opposite. If you think these slight differences in the opening and closing make them completely opposite, it is clear that we are ignorant! Our wisdom is very shallow and coarse, so we should feel ashamed and strive to improve ourselves diligently.
如是唯除少分別緣開遮之外，諸正至言，極隨順故。若趣上上三乘五道，必須完具下下乘道功德種類。
Except for the slight differences in the opening and closing due to special conditions, all the Buddha’s words are completely consistent and harmonious. To attain the highest three vehicles and five paths, one must fully possess the merits of the lower paths.
那麼由於我們上面的了解，說除了小小的由於特別因緣，有一點開遮不同──開就是可以的，遮就是不可以的，應該防止的。那麼除了這個以外，所有的佛說的話呀，彼此之間完全相應、相順的。所以真正要「趣上上三乘五道」，我們要在這個三乘五道當中──三乘就是聲聞、緣覺、菩薩；然後呢這個五道的話，那就是說，修這個佛法，出世法分成功五個道──資糧道、加行道、見道、修道、無學道，小乘有小乘的五道，大乘有大乘的五道。那麼這個地方特別是說上上的這個，最上的那個必須從「下下乘道的功德種類」，這個一定要圓滿的，不能漏的。
From the above understanding, except for the slight differences due to special conditions—opening means permissible, closing means not permissible and should be prevented—apart from this, all the Buddha’s words are completely consistent and harmonious. Therefore, to truly attain the highest three vehicles and five paths, we must practice within the three vehicles—Śrāvaka, Pratyekabuddha, and Bodhisattva—and the five paths, which are the stages of Buddhist practice: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. The five paths are divided into the five paths of the Hīnayāna and the five paths of the Mahāyāna. In this context, it is particularly emphasized that the highest achievements must be built upon the complete merits of the lower paths, without any omissions.
波羅蜜多道者，如《佛母》中云：
The path of perfection, as stated in the Mother of Buddhas:
《佛母》跟前面一樣《勝者母》，就是《般若》。
The Mother of Buddhas is the same as the Mother of Conquerors, which refers to Prajñā (Wisdom).
「所有去來現在佛，共道是此度非餘。」
“All past, present, and future Buddhas share this path and no other.”
所有過去、未來、現在的一切佛是共同的，沒有一個例外，沒有一個例外，都要走這個路，就是六度。
All Buddhas of the past, present, and future share this common path without exception, which is the six perfections.
是趣佛陀道之棟梁，故不應捨。
It is the pillar of the path to Buddhahood and should not be abandoned.
那個是「棟梁」，別的東西可以省略一點，棟梁是絕對不能少。
This is the “pillar”; other things can be omitted, but the pillar is absolutely indispensable.
金剛乘中亦多說此，故是經續二所共道。
In the Vajrayana tradition, this is also frequently mentioned, making it a common path in both Sutra and Tantra.
那麼，然後密乘當中也處處地方說這個，所以這個是顯教、密教的共同的。
Thus, in the esoteric teachings, this is mentioned everywhere, making it common to both exoteric and esoteric teachings.
若於其上更加密咒諸不共道──灌頂、三昧耶、律儀、二種次第及其眷屬，故能速疾趣至佛陀。
If, in addition to this, one adds the unique methods of Vajrayana—empowerments, samaya, vows, the two stages, and their retinues—one can quickly attain Buddhahood.
那麼，然後你在這個顯、密兩個方法當中，那個共道當中，再加上密教的種種不共的方法。那個不共的方法下面說「灌頂、三昧耶、律儀、二種次第及其眷屬」，這個就是它的次第。第一個先是灌頂，成熟你的身心，然後呢要受這個密宗的三昧耶戒，然後修學的時候，生起次第跟圓滿次第，還有跟它相關的，這個是最主要的相關的各種。因為你修的種種最特別的殊勝的法門，所以能夠很快地達到佛陀這個果位。
Thus, in the common path of both exoteric and esoteric methods, if one adds the unique methods of Vajrayana, such as empowerments, samaya vows, precepts, the generation stage, and the completion stage, along with their related practices, this is the sequence. First, empowerment matures your body and mind, then you take the samaya vows of Vajrayana, and during practice, you follow the generation stage and the completion stage, along with their related practices. These are the main related practices. Because you practice these unique and supreme methods, you can quickly attain the fruit of Buddhahood.
就像我們到美國去一樣，你可以坐船，也可以用種種方法，也可以用飛機。飛機以前是螺旋槳，現在是噴射機，將來有一天說不定我們可以用火箭。這是說越是特別的，越是快速，不過越是快速的，越是危險。我們走路，你碰一下，跌一個筋斗，沒問題，站起來拍一拍再走，一點事情都沒有，最多跌破一點皮。然後你坐腳踏車要受傷了，坐汽車就出毛病了，如果是坐飛機的話，對不起，非死不可！所以金剛乘當中說得很清楚，你結結緣沒關係，你如果正修的話，蓮花生大士說得很清楚，說我這個法像蛇在竹筒當中，不上去就下來──上去成佛，下來到金剛地獄；金剛地獄是阿鼻地獄的別名。你現在不要看，哎呀，這個我這個密法好修啊，對不起！你結結緣沒關係，反正你碰不到；你真的碰到了以後，那就只有兩條路，這個我們要知道。因為它的方法也的確殊勝，所以我們了解了這一點，我們也平常輕易不要毀謗，這個這裡隨便提一提。
It’s like traveling to America; you can take a boat, use various methods, or take a plane. Planes used to have propellers, now they have jet engines, and in the future, we might use rockets. The more special and faster the method, the more dangerous it is. If you walk and stumble, it’s no problem; you get up, dust yourself off, and continue walking, with at most a minor scratch. If you ride a bicycle, you might get injured; if you drive a car, there might be an accident; if you fly, sorry, you might not survive! Vajrayana makes it very clear that if you form a connection, it’s fine, but if you practice correctly, Guru Padmasambhava said clearly that this method is like a snake in a bamboo tube—if you don’t go up, you go down. Going up means attaining Buddhahood, going down means falling into the Vajra Hell, which is another name for Avici Hell. Don’t think that Vajrayana is easy to practice. Forming a connection is fine, but if you truly encounter it, there are only two paths. We need to understand this. Because its methods are indeed supreme, we should not easily slander it. This is just a casual mention here.
若棄共道，是大錯謬。
Abandoning the common path is a grave mistake.
如果說這個共道你放掉了，那你完全錯了！
If you abandon the common path, you are completely wrong!
若未獲得如是知解，於一種法獲得一分相似決定，便謗諸餘。
If one does not gain such understanding and obtains a partial, similar determination in one method, then slanders others.
這個非常麻煩、非常麻煩。對於這個上面那個概念，如果你不了解的話，並不認識，並不了解，然後你自己覺得我這個對，毀謗別的，錯了！特別是什麼？「於一種法獲得一分相似決定」，現在我們大部分人就害在這個上頭。你不修行，剛開始佛法總歸好的，雖然有矛盾，你還是尊敬它。結果你修行了以後，修了一點，得到一點點的味道了，啊，覺得……或者參禪參得一點名堂來了，念佛是念得一點味道了，然後說其他的都不對，就是這個，這個叫作相似決定。你真正圓滿認識的話，絕對、絕對不會的，絕對不會！現在我們太多地方，從已經開始修的是這樣，還沒有修的時候，那我們來了，學了一點規矩，覺得我這個規矩是這樣地對，你這個規矩不對，是同樣這個道理。
This is very troublesome, very troublesome. If you do not understand the above concept, do not recognize it, and then think you are right and slander others, you are wrong! Especially when you obtain a partial, similar determination in one method, most of us are harmed by this. When you do not practice, you initially respect Buddhism despite contradictions. However, after practicing a bit and gaining some taste, you might think other methods are wrong. This is called a similar determination. If you truly understand completely, you would never, never do this! Many of us, even those who have started practicing, fall into this. Before practicing, you learn some rules and think your rules are right and others' are wrong. It’s the same principle.
其實我們世間何嘗不如此呢？世間每一個人有他的習慣，有他的成見，就拿他的成見，就拿他的習慣，說我這個對，你這個不對，世間的爭執就這樣子來的。現在我們要修學佛法，就要從這個地方開始認識，開始認識。世間大家你謗我、我謗你，大家最多吵一架，反正我跟你不來往，沒關係！萬一吵過了以後，最多打一個官司。佛法裡不是，你越深，你這個將來造的業是越可怕，現在我們淨除都來不及，你別的東西還可以，謗法之罪重得不得了。
Isn’t it the same in the secular world? Everyone has their habits and prejudices, thinking their way is right and others' are wrong, leading to disputes. When studying Buddhism, we must start recognizing this. In the secular world, slandering each other might lead to arguments or lawsuits. In Buddhism, the deeper you go, the more terrifying the karma you create. We are already struggling to purify ourselves, and slandering the Dharma is an extremely grave sin.
記住！《法華》上面說得很清楚，佛為了接引一切眾生，所以說種種法門，而且說種種法門他是徹底了解了才說出來，要了解這個法，他要花多少心血，你們曉得嗎？無量阿僧祇劫捨頭目腦髓換來的，這樣的一個珍貴的法，弄到你手上，你說這個不對，那個不可以。請問，你有這個本事嗎？你如果了解了這一點，我們就萬萬不敢開口啊！尤其是我們剛剛修學懂得一點，其他的都不對了。啊，我是好為這件事情擔心啊！因為我自己當年就是這樣。
Remember! The Lotus Sutra clearly states that the Buddha, in order to guide all sentient beings, taught various methods. He thoroughly understood these methods before teaching them. Do you know how much effort he put into understanding these teachings? He sacrificed his head, eyes, brain, and marrow over countless eons to obtain such precious teachings. Now that these precious teachings are in your hands, you say this is wrong, that is not acceptable. Do you have the ability to make such judgments? If you understand this point, you would never dare to speak lightly! Especially when we have just started learning and think everything else is wrong. I worry about this because I was like this myself.
我剛開始進去的時候是念佛進去的，那什麼都不要，聽見人家當初不讚歎念佛，如果說別的話，恨不得把那個經書拿得來把它撕掉了、燒掉，這樣啊！我現在一直為這個事情而懺悔，所以我特別把我的痛苦的經驗告訴你們。這個因，你們如果不拔掉的話，不要說去不成，就是去成了，將來去成了以後，到那時候這個種子又現起來了，那個時候在你修行過程當中是千辛萬苦。所以我們現在看有很多祖師們，我們常常說他「大權示現」，吃盡苦頭，他不是故意要這個吃苦頭啊！他已經到了某個程度，但是他因地當中，一定有這種因在這個裡邊的，這個我們要曉得。我們不懂得法相，所以總覺得他故意，故意裝，裝不起來的，如果說他沒有這個因的話，不可能出現這個果，這個以後慢慢地再說。
When I first started, I entered through chanting the Buddha’s name and rejected everything else. If I heard someone not praising chanting, I would want to tear up and burn their scriptures. I now constantly repent for this and share my painful experience with you. If you do not remove this cause, you will face great difficulties in your practice. Even if you succeed, this seed will reappear later, causing immense suffering in your practice. We see many great masters who endured great hardships. They did not do this intentionally; they had certain causes in their past. We must understand this. We often think they are pretending, but if they did not have these causes, they would not experience these effects. We will discuss this further in the future.
所以我們現在要了解了這一點，你因地上面那個種子，趁它還沒有成長之前，把它淨化。不過剛才說那個大權示現有沒有道理？有其絕對道理，真正你發了菩提心了以後不怕。因為你以前毀謗過，因為你以前否定過，所以那個時候，那個障礙來的時候，就跟你相關的那些人都在你的圈子裡，那個時候你就把他救出來，這是這個真正、真正的價值在這裡。所以說你發了菩提心，你什麼都不要怕，你就有這個心，慢慢地會把你相關的那群人救得出來的。這個大權示現的真正意義在這裡，這個我們要了解。
Therefore, we must understand this point: purify the seeds of karma before they grow. The concept of “great power manifestation” has absolute validity. Once you have developed the Bodhi mind, you need not fear. Because you have previously slandered and denied, when obstacles arise, those related to you will be within your circle, and you can save them. This is the true value of “great power manifestation.” So, if you have developed the Bodhi mind, do not fear anything. With this mind, you will gradually save those related to you. This is the true meaning of “great power manifestation,” which we must understand.
到下面關於這個業，這個概念你認識了清楚了以後，我們才會對那個大權示現的這句話的真正的內涵，把握得住。否則的話，我們看起來這個大權示現，他好像騙騙我們的，不是的，他還是有他的因果相關的，以及他的真正的價值。在我們沒有這個條件之下，我們可不要做，我是寧願是怎麼辦呢？先像善財童子一樣，一口氣成了以後，然後呢我在那個時候廣結這個緣，這不是更好嗎？不過這個也是各人各人的心志，哪一個辦法都對、都正確。那麼下面說，
Regarding karma, once you clearly understand this concept, you will grasp the true meaning of “great power manifestation.” Otherwise, it may seem like a deception, but it is not. It has its cause and effect and true value. Without these conditions, we should not act. I prefer to be like Sudhana, achieving enlightenment in one go and then widely forming connections. Isn’t that better? However, this depends on each person’s will. Any method is correct. Now, let’s continue.
特於上乘若得發起一似勝解，如其次第遂謗棄捨下乘法藏諸度彼岸，
Especially in the higher vehicles, if one develops a semblance of superior understanding, they may subsequently slander and abandon the teachings of the lower vehicles and the various perfections.
下乘謗上乘的人還比較少，還倒是有啊！特別是上乘的人，愈上面的人，欸，妙咧！「發起一似勝解」，他如果沒有認識的還好，如果是有一點認識，有一點修行，這個修行叫「似勝解」，似是而非的。然後在這種情況之下，他覺得別人都不對，他覺得他最好。「如其次第」地毀謗，棄捨下面那些。
There are fewer people in the lower vehicles who slander the higher vehicles, but it still happens! Especially among those in the higher vehicles, the higher they go, the more peculiar it gets! If they develop a semblance of superior understanding, it’s not so bad if they have no knowledge, but if they have some knowledge and practice, this practice is called “semblance of superior understanding,” which is misleading. In this situation, they think others are wrong and they are the best. They slander and abandon those below them.
即於咒中
Even in the mantras,
就算到了密教最高的，
even at the highest level of esoteric teachings,
亦當謗捨下三部等，
they may slander and abandon the lower three divisions.
因為密教裡面有四部，一共有四部──事部、行部、瑜伽部、無上瑜伽部。他也說這個無上瑜伽最高，他下面的都不要了。
In esoteric teachings, there are four divisions: Kriya, Charya, Yoga, and Anuttarayoga. They may claim that Anuttarayoga is the highest and discard the lower ones.
則當集成極相係屬，甚易生起，尤重異熟，毀謗正法深厚業障。其中根據至下當說。
This will accumulate extremely severe related karma, which is very easy to arise, especially heavy ripening, creating deep karmic obstacles by slandering the true Dharma. The basis for this will be explained below.
如果你這樣做的話，那就造最嚴重、最嚴重的謗正法之罪。
If you do this, you will commit the most severe sin of slandering the true Dharma.