廣論手抄中英對照 007 | 第一會
第七卷．Ａ面
Volume 7, Side A
所以經上面告訴我們，你要造了五無間罪菩薩能救你，你謗了法沒辦法救你。這個罪過之可怕，大乘經典上面處處說這個事情。而且這種事情，嘿，極易生起！好容易生起，好容易生起，動不動就來了。而這是什麼啊？都是得到了一點相似勝解，似是而非的；你書看得越多，然後呢修行有了一點經驗，這種毛病都來了。於是我們說：「啊，那不要看書了！」你又犯了毛病了，要看！要圓滿認識，然後你步步上去這個才好。請問：他看了書毀謗人家都不可以，你不看書毀謗人家，你就可以了嗎？對不對？所以現在人：「啊，因為看了書看錯了！不，那我不要看書了，看書那些都不對！」你同樣地毀謗，修學佛法必定要聞思修的次第，被你這一句話一刀斬斷，一樣的。所以它真正的問題我們把握得住，這個下面會詳細而且告訴我們根據──都有憑有據。
Therefore, the sutra tells us that if you commit the five heinous crimes, a bodhisattva can save you, but if you slander the Dharma, no one can save you. The severity of this sin is mentioned repeatedly in Mahayana scriptures. Moreover, this kind of thing, hey, it arises very easily! It arises very easily, very easily, and happens frequently. And what is this? It is all due to a bit of “semblance of correct understanding (pseudo-correct understanding)”, which is misleading; the more books you read, and then gain some experience in practice, these problems arise. So we say, “Ah, then don’t read books!” You make another mistake; you must read! You must have a complete understanding, and then progress step by step. Let me ask: if someone reads books and slanders others, it is not acceptable, but if you don’t read books and slander others, is it acceptable? Right? So now people say, “Ah, because I read books and misunderstood! No, then I won’t read books, reading books is wrong!” You are still slandering. The study of Buddhism must follow the sequence of hearing, contemplating, and meditating, which you cut off with one sentence. So the real problem is that we grasp it, and the following will explain it in detail with evidence.
《菩提道次第廣論》，請翻開十一頁。昨天我們就把佛法裡邊這個大小之間的差別，已經有一個說明。這個裡邊是有少少一點點，它因為眼前目前各人修持的重點不一樣，所以有的開──是允許的，乃至於應該的；有的呢，遮──說是不允許的。這是就眼前來說有這個差別，那麼究竟來說同樣的，這個我們要了解。那麼關於這個道理，如果我們沒有正確的認識，而偏偏又在修行過程當中，因為沒有把握得住這個修學的整個的大綱，修學的整個的大綱──就是整個佛法的整體，它的次第步驟等等。那麼，在自己所走的那一條路上面，或者是理論上面的認識，或者修持上面有一點點經驗以後，往往會產生一種相似的見解。而再加上，譬如說外面的種種的不正確的佐證，於是就產生了一個相似的決定，或者叫「似勝解」。
In the The Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), please turn to page eleven. Yesterday, we explained the differences between the greater and lesser vehicles in Buddhism. There is a slight difference here because the focus of each person’s practice is different at the moment, so some are allowed—permitted, even should be; some are not allowed—not permitted. This is the difference in the present, but ultimately, it is the same, and we need to understand this. Regarding this principle, if we do not have a correct understanding, and during the practice process, because we do not grasp the entire outline of the study, the entire outline of the study—which is the whole of Buddhism, its sequence, steps, etc. Then, on the path we are walking, or in theoretical understanding, or after gaining a little experience in practice, we often develop a kind of semblance of understanding. And in addition, for example, various incorrect external evidences, thus forming a semblance of certainty, or called “semblance of superior understanding.”
那個勝解它有幾種不同的解釋，那麼通常我們最常用的，運用這個《成唯識論》上頭的說明：說對於我所認得那個──認以為的這個境界──我的概念，覺得確定是如此的，確定是這個樣的，不再為其他的意見或者什麼來動搖，這個叫「勝解」。譬如說我們現在眼前世間的來說，我們常常覺得：「欸，這個東西是有營養。」好像不管他怎麼說，我就是這個樣，不管人家說多少理由，我對這個概念牢不可破，就這樣。那麼現在我們在修學佛法過程當中，我想每個人多多少少有一點，這是眼前每個人自己覺得這個對，我就是這個樣，那麼除了這個以外那就不對，這種通常叫作相似的勝解。因為這種概念，所以他會產生對於他不相應的就會否定、毀謗，而造成非常嚴重的謗法的罪業。那麼這個謗法的罪業呢，以後陸陸續續會講。那麼目前我們應該怎麼辦？所以下面這一點，是對於我們眼前修行是非常重要的。看書本上面十一頁第二段，
There are several different explanations for “superior understanding”. The most commonly used explanation is from The Treatise on the Establishment of the Doctrine of Consciousness-Only, which states that superior understanding refers to the concept or realm that one recognizes and firmly believes to be true, without being swayed by other opinions or anything else. For example, in our current worldly context, we often think, “Hey, this thing is nutritious.” No matter what others say, I firmly believe this concept and am unshakable in my belief.
In the process of studying Buddhism, I think everyone has a bit of this. Each person feels that their current understanding is correct, and anything outside of this is incorrect. This is usually called “semblance of superior understanding”. Due to this concept, one may deny or slander anything that does not align with it, resulting in serious karmic offenses of slandering the Dharma. The consequences of slandering the Dharma will be discussed gradually.
So, what should we do at present? The following point is very important for our current practice. Please refer to the second paragraph on page eleven of the book.
是故應當依善依怙，於其一切正言，皆是一數取趣成佛支緣，所有道理，令起定解。
Therefore, one should rely on a virtuous mentor and develop a firm understanding of the principle that “all supreme teachings are factors for attaining Buddhahood.”
這個裡邊分兩部分，所以說第一部分呢，我們真正要想修學佛法的，具善根的人，應該怎麼辦？要依靠一個善知識、善知識。那麼這個善知識這個條件，以及如何依止善知識，後面有詳細說明。這個說明就是自己如何去依止──作為一個學的人，以及善知識是什麼樣的行相，這是我們剛開始的人，最重要的、最重要的一個認識，以及修行的必須要的。你這一點上面如果做對了，下面的問題都會迎刃而解；如果這一點上面弄不對的話，這個走的路是一條大圈子，大圈子，大圈子。雖然最後我們一定會走到的，絕對！《法華》上面給我們早就懸記了，乃至於你到寺院當中「一合掌、小低頭皆已成佛道」。所以「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」以散亂心，就是像我們普普通通那樣的，隨便跑到這個廟裡面去，那麼看見了佛，稱一聲：「啊！南無佛。」或者南無阿彌陀佛、南無本師釋迦牟尼佛都一樣，你這樣地最後都成佛。
This can be divided into two parts. Firstly, for those who genuinely wish to study Buddhism and possess good roots, what should they do? They should rely on a virtuous mentor. The conditions for such a mentor and how to rely on them are explained in detail later. This explanation includes how to rely on a mentor as a student and what the characteristics of a virtuous mentor are. This is the most important understanding and practice for beginners. If you get this right, the subsequent issues will be resolved smoothly; if not, the path will be a long detour. Although we will eventually reach the goal, as the Lotus Sutra has already predicted, even if you enter a temple and make a single bow or slightly lower your head, you will attain the path to Buddhahood. Therefore, “If a person with a distracted mind enters a stupa or temple and recites 'Namo Buddha,' they will attain the path to Buddhahood.” With a distracted mind, just like us ordinary people, casually entering a temple, seeing the Buddha, and reciting “Namo Buddha” or “Namo Amitabha Buddha” or “Namo Shakyamuni Buddha,” you will eventually attain Buddhahood.
這個裡邊我只是提出一個偈子，實際上在這個裡邊有很多說明。說小孩子弄那個玩那個泥巴，造了像一個寺院一樣的話，欸，他也這個因緣而成佛。何況我們現在這麼認認真真，拋開了自己溫暖的家庭，跑到這個地方來這麼認真地修學，所以絕對會成佛。可是這一條路卻是一條遠路，在這個遠路轉的大圈子當中，這極大部分時間弄得不好的話，會在惡道當中，那是非常可怕的，非常可怕的！
Here, I am just quoting a verse, but there are many explanations within this. For example, if a child plays with mud and builds something resembling a temple, they will also attain Buddhahood due to this cause. How much more so for us, who are now so earnest, leaving our warm homes to come here and study diligently. Therefore, we will definitely attain Buddhahood. However, this path is a long one, and if most of the time is not well spent, it will lead to the lower realms, which is very frightening, very frightening!
那麼這個關鍵在什麼地方呢？就是自己能不能了解如何做一個修學佛法的佛弟子，以及能不能找到相應的善知識。所以在佛經裡面，從《阿含》一直到《華嚴》，當然隨便、隨處經常可以看得見佛教誡我們善知識的重要。說《阿含》裡面有這麼一段公案：有一天阿難在這個靜坐當中，思惟佛法的過程當中，他就想：「佛常常說這個善知識的重要，這是一點都沒有錯，沒有善知識啊，是我們不可能懂。」所以他就跑得去問佛，說：「佛陀啊！你老人家常常開示我們善知識重要，這我想想一點都沒有錯，所以我覺得這一大半，我們修行一大半要靠這個善知識啊！」佛的回答很有意思，說：「阿難哪，你錯了。」「嗯，怎麼錯呀？」佛陀說：「不是一大半，全部要靠善知識！」「哦！全部要靠。」小乘喔！
So, what is the key point here? It is whether one can understand how to be a disciple studying Buddhism and whether one can find a corresponding virtuous mentor. In the Buddhist scriptures, from the Āgamas to the Avataṃsaka Sūtra, it is often emphasized the importance of a virtuous mentor. There is a story in the Āgamas: One day, Ānanda was meditating and contemplating the process of the Dharma. He thought, “The Buddha often speaks about the importance of a virtuous mentor, and this is absolutely correct. Without a virtuous mentor, we cannot understand.” So he went to ask the Buddha, “Buddha, you often teach us about the importance of a virtuous mentor, and I think this is absolutely correct. I feel that more than half of our practice relies on a virtuous mentor!” The Buddha’s response was very interesting, “Ānanda, you are wrong.” “Hmm, how am I wrong?” The Buddha said, “Not more than half, but entirely reliant on a virtuous mentor!” “Oh! Entirely reliant.” This is in the context of the Hīnayāna.
然後呢進入大乘，雖然有很多經典，我們現在《華嚴》做代表，或者你們自己可以想，各式各樣的經典上面都這麼說。這個文殊菩薩一再開示善財童子，以及他善財童子不斷地參訪善知識，隨處隨地那個善知識也一再開示他，說：「你要成佛啊，要成就一切智智，總要依靠善知識。」那麼這個詳細的情況到後面說，到後面說。這個是我們修學佛法第一步。
Then, in the Mahāyāna, although there are many scriptures, we now take the Avataṃsaka Sūtra as a representative. You can think of various scriptures that say the same thing. Mañjuśrī Bodhisattva repeatedly instructed Sudhana, and Sudhana continuously visited virtuous mentors. Everywhere he went, the virtuous mentors also repeatedly instructed him, saying, “To attain Buddhahood and achieve omniscience, you must rely on a virtuous mentor.” The detailed explanation will be given later. This is the first step in studying Buddhism.
緊跟著，那麼依靠了這個善知識真正重要的是什麼呢？就是我們要把握得住，把握得住這個整個的修學佛法的這個整體、綱要、次第。所以說「一切正言，皆是一數取趣成佛支緣，所有道理，令起定解。」這個昨天已經有詳細說明，詳細說明。那麼這個差別呢，再簡單地說一下。是！我可以現在走任何一條，我說我是歡喜學經教的，好！你是要參禪的，好！你是念佛的，好！乃至於像日本的那個日蓮宗它只念一樣東西──「南無妙法蓮華經」；淨土真宗念都不要念的，只個「信」字就行；然後呢禪宗參一個「無」，就是這樣，那沒關係。可是這一條路，剛才說的是遠路，是遠路，弄得不好的話，吃很多冤枉苦頭，乃至於我們眼前整個的教法，所以形成這樣支離破碎的原因就在這裡。從外面的教法來看，它是支離破碎，互相你否定我、我否定你，而這個法到最後到我們身上什麼現象呢？也是這樣，你這樣地彆扭，是那樣地彆扭。
Next, what is truly important about relying on a virtuous mentor? It is that we must grasp the entirety, the outline, and the sequence of studying Buddhism. Therefore, “develop a firm understanding of the principle that all supreme teachings are factors for attaining Buddhahood.” This was explained in detail yesterday. Now, to briefly explain the difference: Yes! I can follow any path now. I say I enjoy studying the scriptures, fine! You want to practice Zen, fine! You want to recite the Buddha’s name, fine! Even in Japan’s Nichiren sect, they only recite one thing—“Namu Myoho Renge Kyo”; in Jodo Shinshu, they don’t even recite, just rely on the word “faith”; and in Zen, they meditate on “Mu,” that’s it, no problem. But this path, as mentioned earlier, is a long one. If not done well, it leads to much unnecessary suffering, and this is why the teachings appear fragmented. From an external perspective, the teachings seem fragmented, with mutual negation. What happens when these teachings reach us? The same thing, you feel awkward in this way, and awkward in that way.
為什麼要這樣說呢？因為我們畢竟到最後要圓滿無上菩提，請問圓滿無上菩提你能有一樣東西不圓滿嗎？你能有一樣不圓滿嗎？你能通相宗不通性宗嗎？你能通大乘不通小乘嗎？這樣的話圓滿嗎？那當然！所以那個時候你真正要修的時候，是你那條路進去，可是那個法對你以前不相應，所以那個時候你內心上面起衝突了。比如我們現在來說，我們有很多人是念佛或者參禪的，叫我們現在學一點教，心裡覺得彆扭：「唉呀！這個不行，我是念佛的，現在我全部精神跑得去叫我這樣去做！」你心裡面自然而然會有這種彼此間不能相容的。為什麼？就是我們因地當中有了這個障礙。
Why say this? Because ultimately, we aim to achieve supreme enlightenment. Can you have anything incomplete in achieving supreme enlightenment? Can you have anything incomplete? Can you understand the conceptual school but not the experiential school? Can you understand the Mahayana but not the Hinayana? Is that complete? Of course not! So, when you truly start practicing, you follow your path, but the teachings do not correspond to your previous understanding, causing inner conflict. For example, many of us now recite the Buddha’s name or practice Zen, and when asked to study some teachings, we feel awkward: “Oh, this won’t work, I recite the Buddha’s name, now I have to put all my energy into doing this!” Naturally, you will feel this incompatibility. Why? Because we have this obstacle from the beginning.
我昨天也說過，不是說叫你不參禪、不念佛或者不學教，恰恰相反地，這個圓滿的佛法才告訴你最好的念佛方法，最好的參禪方法，以及最好的學教方法。那差別呢，就是你一開始的時候不必忙著進去，而是先把握住這個重點以後，找到你該下手之處，然後走的話，那同樣的結果、同樣的起步，但是這條路是最快、最近、最好！所以在這個上面，你了解了，說原來整個的東西我們將來都要修學的，只是次第步驟以及本末差別。這個道理你要確定認識而且決定不移。然後再下面說，
As I mentioned yesterday, it is not about not practicing Zen, not reciting the Buddha’s name, or not studying the teachings. On the contrary, the complete Dharma teaches you the best methods for reciting the Buddha’s name, practicing Zen, and studying the teachings. The difference is that at the beginning, you don’t need to rush in. Instead, grasp the key points first, find your starting point, and then proceed. With the same result and the same starting point, this path is the fastest, closest, and best! So, in this regard, you understand that we will eventually study everything, but the sequence and the primary and secondary aspects differ. You must firmly recognize and decide on this principle. Then, it says,
諸現能修者即當修習。
(Among all supreme teachings,) Those who can currently practice should do so;
(Those parts that can be practiced now should be practiced.)
因為你認得了這個整個的佛法的內容，那麼那個時候你就看見了，說整個要修佛法要修些什麼？然後呢我現在已經走了多少？還有哪一些沒有走的？你能夠這樣認識，你也可以不走冤枉路，也可以不躐等。譬如說你現在要念書，一共嘛從幼稚園開始要念到大學，結果你發現：嗯，幼稚園這個對你現在不需要，你可以不要念，乃至於小學你也可以不要，那麼你就可以中間插班進去。否則你如果條件不夠的話，你說：「啊，他是這樣。」你也跳上去跑到插班進去的話，你就念不上去，然後等到你念不上去，重新才念的話，吃了好大冤枉苦頭。所以由於前面的這一個兩點，找到了你現在應該下手，這個就是說能修學的，那麼你就在這個地方起步。在這種情況之下，下面怎麼辦呢？
Because you recognize the entire content of the Dharma, you will see what needs to be practiced in the Dharma. Then, you can see how much you have already practiced and what remains unpracticed. With this understanding, you can avoid unnecessary detours and skipping steps. For example, if you are studying, you start from kindergarten and go to university. If you find that kindergarten is unnecessary for you now, you can skip it, and even elementary school if needed, and join in the middle. Otherwise, if you are not qualified and try to skip ahead, you might think, “Ah, since he can do it, so can I.” But you won’t be able to keep up. When you can’t keep up and have to start over, you will suffer a lot. Therefore, based on the previous two points, find where you should start now, and begin practicing there. In this situation, what should you do next?
諸現未能實進止者，亦不應以自未能趣而為因相，即便棄捨。
those who cannot yet practically engage in, and refrain from certain practices, should not abandon them simply because they use their inability to engage as a reason.
(Those parts that are currently unable to truly advance or stop should not be discarded due to their current inability.)
其他的部分，我們還沒有能夠真正去做。「進止」的話，就是說該做的做，不該做的不做──取捨，我們說「止、作」。所謂止、作的話，就是持戒的時候，有很多東西你平常不這樣作的，要你做；平常該我們一向習慣這樣做的，這個照著佛戒告訴我們不要這樣做，改變我們以前世俗的習慣。以前世俗的習慣，增長我們世俗的財富，弄到最後輪迴生死；照著佛法的這樣去做的話，你在剛開始的時候，是覺得有一點不大對勁、彆彆扭扭，但是這個正是要你修行。為什麼叫修行呀？修改你以前的行為嘛！以前的行為是染污的，那麼現在這樣子經過了修改了以後就對了。譬如我們現在隨便看，喔！眼前桌子什麼東西，你覺得這地方不對，你要用刨子來刨一刨，要用那斧頭來砍一砍。對那張桌子，假如那桌子像我們一樣的話，當然砍上去會痛嘛，對呀，身體上面會痛，心理上會難受，這是必然的。
There are other parts that we have not been able to truly practice yet. “engage in and refrain from” means doing what should be done and not doing what should not be done—choosing and discarding, which we call “stop and act.” When it comes to “stop and act,” there are many things that you usually don’t do, but you need to do them when observing precepts. Things that you are accustomed to doing, according to the Buddha’s precepts, you should not do, changing our previous worldly habits. Our previous worldly habits increased our worldly wealth, ultimately leading to the cycle of birth and death. According to the Dharma, at the beginning, you may feel a bit uncomfortable and awkward, but this is precisely what you need to practice. Why is it called practice? Because it is about modifying your previous behavior! Previous behavior was defiled, and now, after modification, it becomes correct. For example, if we casually look at a table in front of us and feel that something is wrong with it, we need to plane it or chop it with an axe. If the table were like us, of course, it would hurt when chopped. Yes, it would hurt physically and be uncomfortable mentally, which is inevitable.
所以我常常說，說我真正一生受用的就是前面那個老師，我現在一生感激不盡的就是這樣。一個頭上幾年動不動嘛開起口來，總一無是處，但是我一心感念不盡，因為他把我的世俗的習氣改過來了。佛法的的確確如此，可是這個也要依靠到善知識啊！普普通通一個人也跟你弄得這麼樣的話，大家冤家對頭，這很麻煩，這個我們要分別得很清楚。所以將來善知識跟這個善學的弟子之間的條件，我們要認識。
So I often say that the teacher I truly benefited from in my life is the one I am now endlessly grateful for. For several years, he would often criticize me, finding no merit in anything I did, but I am deeply grateful because he corrected my worldly habits. The Dharma is indeed like this, but it also relies on a virtuous mentor! If an ordinary person treated you this way, it would create enmity, which is very troublesome. We must distinguish this clearly. Therefore, we need to understand the conditions between a virtuous mentor and a good student.
這個是說，我們對於沒有能真正地實在進止的，那麼這個時候怎麼辦啊？平常我們哪，我們就不管它，乃至於不要它，這個就是已經很糟糕的事情。為什麼說不要它呢？那我們常見的：是！我是參禪的，你那個念佛──那個老公公、老婆婆的事情；然後學教的，他就說那些修行人盲修瞎鍊；然後修行的人，說他是空口說白話。這個是眼前經常碰得見的事情。實際上是嗎？假定說是像你這樣說，佛說那麼多道理幹什麼啊？那不是第一個戲論的，第一個開玩笑的是佛帶的頭嗎？這很明白。所以我們要了解，那時候我們要了解：噢！說我現在條件不夠，我現在進入的地方從這個地方，那麼其他沒有辦法能做的，千萬不要以現在沒有辦法做的原因，不要這個原因就棄捨它！下面這句話就是：不應該以現在未能趣──趣就是去──的原因就是棄捨，應該怎麼辦啊？
This means that for those who have not been able to truly engage in and refrain from, what should we do at this time? Normally, we might ignore it or even discard it, which is already a very bad thing. Why discard it? Commonly, we see: “Yes! I practice Zen, and your chanting Buddha’s name is for old men and women.” Then those who study the teachings say that practitioners are blindly practicing; and practitioners say that they are just talking empty words. This is something we often encounter. Is it really so? If it were as you say, why did the Buddha teach so many principles? Wouldn’t the first one to engage in idle talk and jokes be the Buddha himself? This is very clear. So we need to understand that when we realize our current conditions are insufficient, we should start from where we are. For other things that we cannot do, we must not use our current inability as a reason to discard them! The next sentence means: we should not discard something just because we cannot currently pursue it—pursue means to go. What should we do then?
應作是思：願於何時於如是等，由趣遮門，現修學耶。
One should think, “When will I be able to practice all these supreme teachings through the methods of engagement and restraint?”
那時候我腦筋裡想：「唉！但願我什麼時候，能夠對於現在不能做的這些事情，到了什麼時候，我能夠實實在在地去修了，實實在在去修了。」為什麼要這樣說？黑板上面請看一下。這個次第非常重要，對你們現在非常重要！第一點，依止這個善知識，第一點「依止善知識」。第二點呢，真正跟善知識就是要善巧，就是說非常清楚明白、沒有錯誤地對於修學佛法的那個整體，以及它的大綱、次第等等了解。那麼這個道體我分成功三個：質正，這一點都不能錯的；量圓，單單質不夠，還要量滿；還要呢，次第一點都沒有錯。這個前面已經說過了，後面整個的將來內容、細部都在後頭。
At that time, I thought to myself, “Ah! When will I be able to truly practice these things that I cannot do now? When will I be able to truly practice them?” Why say this? Please look at the blackboard. This sequence is very important, very important for you now! The first point is to rely on a good teacher, the first point is “rely on a good teacher.” The second point is to be skillful with the good teacher, which means to clearly and accurately understand the entirety of learning Buddhism, including its outline and sequence. I divide this path into three parts: correct quality, which must not be wrong; complete quantity, quality alone is not enough, quantity must also be full; and the sequence must be correct. This has been mentioned before, and the entire future content and details are behind.
有了這個，再看第三個，「知入處」，現在應該下手的地方，這個才能夠真正地深入，否則的話是空談。還有呢，「知深進方便」，這個才是我們非常重要的，眼前對我們最重要！請問，我們現在的修行你的目的幹什麼呀？假定你的目的跑得來拜拜佛，那好了，你在拜拜佛，其他不管；假定你的目的是念它四個字或者六個字，那你就念它「阿彌陀佛」、「南無阿彌陀佛」就可以了；或者你參禪，那可以了。或者現在你說：「不是的！我的目的要求往生。」那不能單單在四個字上面，看看你念這四個字能不能往生，這個很明白對不對？那嘴巴裡念得很響，然後心裡胡思亂想，你還自己覺得可以往生。那個時候啊，一定要了解怎麼去改善它，這個我想我們大家都了解的。
With this, let’s look at the third point, “knowing the entry point,” the place to start now, this is the only way to truly go deep, otherwise it is empty talk. Also, “knowing the methods of deep progress,” this is very important for us, the most important for us now! May I ask, what is the purpose of your practice now? If your purpose is to come and worship Buddha, then fine, you are worshiping Buddha, nothing else matters; if your purpose is to recite four or six words, then you just recite “Amitabha,” “Namo Amitabha”; or if you are practicing Zen, then that’s fine. Or now you say, “No! My goal is to seek rebirth.” Then you cannot just focus on the four words, see if you can achieve rebirth by reciting these four words, this is very clear, right? You recite loudly, but your mind is wandering, and you still think you can achieve rebirth. At that time, you must understand how to improve it, I think we all understand this.
所以常常有人問：「哎呀！這個我念嘛雖然是念嘛，心裡面散亂不相應。」這是個好現象，表示我們要深進。可是問題在這裡哦！說你究竟的目的是你到了極樂世界算了，還是你要成佛呀？不是！當然我們要成佛。那個時候，同樣地念這一聲佛就大有差別。在這種狀態當中，你參禪的不執著參禪，是念佛的不執著念佛。因為等到你到了極樂世界也好，或者你大徹大悟也好，或者你學教的大開圓解以後，怎麼辦啊？你還要向上，這不是很明白嘛！
Therefore, people often ask, “Oh! Although I am reciting, my mind is scattered and not in harmony.” This is a good phenomenon, indicating that we need to progress deeply. But the problem is here! Is your ultimate goal to reach the Pure Land, or do you want to become a Buddha? No! Of course, we want to become Buddhas. At that time, reciting the Buddha’s name will make a big difference. In this state, whether you are practicing Zen without attachment to Zen, or reciting the Buddha’s name without attachment to reciting the Buddha’s name, it is the same. Because when you reach the Pure Land, or achieve great enlightenment, or gain a comprehensive understanding of the teachings, what will you do? You still need to progress further, isn’t this very clear?
所以這一點我們要清楚，清楚了怎麼辦呢？喏！就是這裡──知深進。所以我們不能上進的原因是什麼？因為我們有障礙，這是第一個；還有呢，我們能力不夠，能力不夠。所以我們眼前條件不夠之前去學這個，一方面學這個是集聚資糧、增長能力，一方面是淨除罪障，使得我們能力能夠慢慢向上。當你向上的時候，實際上呢，就像你念書一樣，你現在在三年級，慢慢、慢慢地，你可以升到四年級、升到五年級。現在我們如果走的不對的話，就變成了念了三年級，四年級、五年級這個絕對不要，這個沒有用，這個算什麼？等到你三年級念完了請問你幹什麼？到那個時候發現要去了，可是你把前面的路早就切斷，把上面的課本嘛丟掉，把老師嘛趕走，把應該有的學費嘛統統花掉。請問你念完了幹什麼？這是個狀態。
So we need to be clear about this point. Once clear, what should we do? Here it is—knowing deep progress. So why can’t we progress? Because we have obstacles, this is the first reason; also, our abilities are insufficient. Therefore, before we have enough conditions, learning this is to accumulate collections and increase abilities on one hand, and to purify sins and obstacles on the other, so that our abilities can gradually improve. When you improve, it is like studying; you are now in the third grade, and slowly, you can advance to the fourth grade, the fifth grade. If we go the wrong way now, it becomes that after finishing the third grade, we don’t want the fourth or fifth grade, thinking it is useless. What will you do after finishing the third grade? At that time, you will find that you need to go further, but you have already cut off the path ahead, thrown away the upper-level textbooks, driven away the teachers, and spent all the tuition fees. What will you do after finishing? This is the situation.
那麼我們說這個我們的狀態呢？要曉得我們修學佛法的真正的業，中心在哪裡？這下面會詳細說明，我這裡簡單地告訴你們一下，就是我們當下這個所謂心念，就這個心念當中業的部分詳細地分辨──剛才說後面，說過的。眼前我們就是，我們這個「思心所」，我們心裡想想：「哎！這個是我要的，這個是我要的。」這樣的話，你將來自然而然會趣向於那方面；現在如果說你這個排斥它的話，到那個時候這個力量就現起來了。其實這種狀態也不必說等到下一世、下多少世，我們眼前馬上可以體會得到。譬如說眼前有一件小小的事情發生了，我這麼說了，比如說我跟毛居士兩個人，有一點點小小的一個問題，那我心裡想想：「這個傢伙，我這、這、這個討厭他。」然後你心裡老是這樣想。你這樣想的話，等一下你見了面以後，老遠看見了，你心裡想：「能夠避開就避開。」否則的話呢，瞪他一眼，再不然的話，那麼暗暗裡面傷他一下。是不是很明白？為什麼你見了面你會這樣？就是你前面那個思心所的作用，下面會很詳細告訴我們，我們修行沒有別的，就是這個！
So, what is our state? We need to understand the true karma of our practice of Buddhism and its core. This will be explained in detail below, but I will briefly tell you here. It is about our current so-called thoughts, and distinguishing the karma within these thoughts in detail. As mentioned earlier, our current “mental factors” make us think, “Oh! This is what I want, this is what I want.” In this way, you will naturally incline towards that aspect in the future. If you reject it now, this force will arise at that time. Actually, this state does not necessarily have to wait until the next life or many lives later; we can experience it immediately. For example, if a small thing happens now, let’s say I have a small issue with Mr. Mao, and I think, “This guy, I dislike him for this and that.” If you keep thinking like this, when you meet him later, you will think, “Avoid him if possible.” Otherwise, you might glare at him or secretly harm him. Isn’t it clear? Why do you react this way when you meet him? It is due to the function of your previous mental factors. This will be explained in detail below. Our practice is nothing but this!
假使反過來的話呢，你看見：「哎呀，他剛才幫了我一個忙，他這個真好！」我怎麼樣想辦法，就是一下沒辦法報答他嘛，應該說幾句感激他的話，所以他老遠看見他的時候，他正在忙，我連忙笑臉相迎：「哎呀，真是謝謝你啊！」為什麼你同樣的情況會有這樣？就是你心裡這個狀態。那麼你們了解了這個呢，平常的時候，你碰見一件事情一定有對這件事情的反應，請問這個事情的反應是突然而來的，還是以前先有的因種啊？「種子」，就是你的因地，我們大家都了解，大家都了解。平常我們因種都是在煩惱，然後進一步大幸而認得了煩惱，說「哎呀，不要去虛妄分別呀！」修學佛法，當你修學佛法的時候，毛病又來了，你學參禪的，其他都不要；你學教的，也同樣地犯了這個毛病，對不對？
Conversely, if you think, “Oh, he just helped me, he is really good!” You will naturally want to find a way to repay him, even if you can’t immediately. You should say a few words of gratitude. So, when you see him from afar, even if he is busy, you will greet him with a smile, “Oh, thank you so much!” Why do you react this way in the same situation? It is because of your mental state. Once you understand this, you will realize that whenever something happens, you will have a reaction to it. Is this reaction sudden, or is it due to previous causes and seeds? “Seeds” are your causes. We all understand this. Usually, our seeds are in afflictions, and then we are fortunate to recognize these afflictions and say, “Oh, don’t make false distinctions!” When practicing Buddhism, the problem arises again. If you practice Zen, you reject everything else; if you study the teachings, you make the same mistake, right?
所以這一點告訴我們，不要因為你不能做就不管它。應該怎麼辦？應該說：「我所以目前這樣努力地修行，就要爬上去。」所以什麼時候我想辦法能夠爬上去，那個時候叫修了。就像我們念書的時候，現在雖然念了小學，我總心心念念：什麼時候我可以念中學，什麼時候可以念大學，乃至什麼可以留學。這樣，對了！於是你就一路地努力上升，然後呢把那個障礙淨除，把我們現在集聚的集聚起來。那麼除障礙、集聚怎麼辦呢？做三件事情。
Therefore, this tells us not to ignore something just because we cannot do it. What should we do? We should say, “I am currently working hard in my practice to climb up.” So, whenever I find a way to climb up, that is called practice. Just like when we are studying, even though we are currently in elementary school, we always think: when can I go to middle school, when can I go to university, and even when can I study abroad. That’s right! So, you keep working hard to rise up, and then you clear away the obstacles and gather what we are currently accumulating. So, how do we remove obstacles and gather? By doing three things:
遂於其因，集積資糧，淨治罪障，廣發正願。
Accordingly, based on its causes, accumulate collections, purify obstacles, and make extensive and correct aspirations.
「遂於其因」，什麼因哪？就是將來你能做到的因，你現在在這個因地上面做這一點，將來就感得必然的這個果；假定你現在排斥它，將來就是障礙的果。現在如果說你準備相順的因，到了這個時候你就能夠一步一步向上。上不去的原因是罪障，所以你「淨除罪障」；罪障雖然淨除了，如果你力量不夠還是不行，所以另外一個是「集聚資糧」。那麼下面這個迴向、發願是為什麼呢？就是說你集了這個資糧，你的目的幹什麼？你的目的是要幹這個嘛，所以要「廣發正願」。這「願」跟「向」，它有相似的地方，也有不同之處，就是說，你這件事情還沒有做，準備去做，那麼說我為什麼要這樣做，我的目的是這個。譬如說我現在要到美國去，要買飛機票，所以我要去想辦法賺錢，所以我要去賺錢為什麼啊，我要買飛機票，這個就是你沒有做事情的「願」。那麼等到你做完了賺到了錢，你說這個錢不亂花，我要去買飛機票，這個叫「迴向」。所以願、向，就是指向這個方向的。
“Accordingly, based on its causes,” what cause? It is the cause that you can achieve in the future. If you do this now at the causal stage, you will inevitably experience the corresponding result in the future. If you reject it now, the future result will be an obstacle. If you prepare the corresponding cause now, you will be able to progress step by step when the time comes. The reason you cannot progress is due to sins and obstacles, so you need to “purify obstacles.” Even if the sins and obstacles are purified, if your strength is insufficient, it still won’t work, so another aspect is to “accumulate collections.”
So, why do we dedicate and make aspirations? It means that after accumulating merits, what is your purpose? Your purpose is to achieve this, so you need to “make extensive and correct aspirations.” The “aspiration” and “dedication” have similarities and differences. It means that you have not yet done something but are preparing to do it, so you state why you want to do it and what your purpose is. For example, if I want to go to the United States and need to buy a plane ticket, I need to find a way to earn money. So, why do I want to earn money? To buy a plane ticket. This is the “aspiration” before doing something. After earning the money, you say you won’t spend it recklessly and will use it to buy a plane ticket. This is “dedication.” So, aspiration and dedication are directed towards this goal.
所以下面說，第四知深進的方便。這個是我們確確實實要了解的，現在修行當中，一般我們最大的障礙就在這一點上面，這個非常重要！所以我在前幾次去講的時候，很多人他沒聽清楚，說我說不贊成這個、不贊成那個，又說參禪不好，又說念佛不好，又說學教不好。其實我是讚歎所有的，念佛也好、參禪也好、學教也好，沒有一個不好，就希望你真正做到最好，目的沒有別的，就這個！關鍵就在這裡，所以我這個地方特別說明。經文上面說：「遂於其因，積集資糧，淨除罪障，廣發正願。」
Next, it talks about the fourth method of deep progress. This is something we must truly understand. In our current practice, the biggest obstacle generally lies in this point, and it is very important! So, when I explained this in previous sessions, many people didn’t hear it clearly and thought I was against this or that, saying that Zen meditation is not good, reciting Buddha’s name is not good, or studying teachings is not good. Actually, I praise all of them. Whether it is reciting Buddha’s name, Zen meditation, or studying teachings, none of them are bad. I just hope you truly achieve the best. The purpose is nothing else but this! The key lies here, so I am specifically explaining this. The scripture says: “Accordingly, based on its causes, accumulate collections, purify obstacles, and make extensive and correct aspirations.”
以是不久，漸漸增長智慧能力，於彼一切悉能修學。
In this way, before long, wisdom and ability will gradually increase, and one will be able to practice and learn all these supreme teachings.
最後，因為這樣做的話，然後呢？哈！好了！智慧也增長了，是能力也增長了，於是你所有的這些東西都能修學，所以──行，完全對；果，當然得，果當然得！所以真正說起修行不難，就難的是什麼？正確的引導，正確的知見最難得！所以《華嚴經疏》上面說：「發心究竟二不別，如是二心初心難。」發大菩提心，到證得究竟的佛果，兩樣東西內涵的實質上來說一樣的，因為這本質就這個東西。前面呢，就是說質是完全對了，可是這個沒有圓滿，差就是差這一點；譬如說同樣的水，那水絕對是完全是一個，只是後面那個水的話圓滿了，就這樣，或者需要的量是完全達到了，這個水的質沒有差別。
Finally, by doing this, what happens? Ha! Great! Wisdom increases, and ability also increases. As a result, you can practice and learn all these things. So, the practice is completely correct; the result, of course, will be achieved. Therefore, truly speaking, practice is not difficult; what is difficult? Correct guidance and correct views are the most difficult to obtain! As the Commentary on the Avataṃsaka Sūtra says: “The initial and ultimate minds are not different; thus, the initial mind is difficult.” Developing the great Bodhi mind and attaining the ultimate Buddhahood are essentially the same in their inner substance, because their essence is this. Initially, the quality is completely correct, but it is not perfect; the difference lies in this point. For example, the same water is absolutely the same, but the latter water is perfect, or the required amount is completely achieved, and the quality of the water does not differ.
第七卷．Ｂ面
Volume 7, Side B
這個裡邊的兩樣東西當中，真正難的還不是究竟圓滿成佛，而是初心。那麼對我們現在來說，這個發菩提心還滿遙遠，所以對我們目前來說，最上的希望──佛，可是我們現在要走到的第一步，就是這個發大菩提心，所以對我們現在的「近」果，我們期望的是大菩提心。那麼請問你達到這個果的因是什麼？這個才是我們現在重要的！你假定在這個地方能夠把握得住，走進去行持的話，你就對了！現在真正難的就是這個──正知見。要想得到正知見，要找到善知識，要想找到善知識，主要的還要看自己，下面會很詳細地說明，所以這個概念我在這個地方說一下、說一下。所以說最後的話呢──「行果圓滿」，清楚不清楚？雖然兩三句話，你牢牢記住這個綱要，一生受用不盡。後面詳細說的那些內容，就是把這個綱要怎麼樣地如其次第，那個應該修學的內容一一放將進去。下面說：
Among these two things, the truly difficult one is not the ultimate attainment of Buddhahood, but the initial resolve. For us now, generating bodhicitta seems quite distant. Therefore, our highest hope at present is the Buddha, but the first step we need to take now is to generate great bodhicitta. So, for our current “near” goal, we aspire to great bodhicitta. Now, what is the cause to achieve this goal? This is what is important for us now! If you can grasp this and put it into practice, you are on the right path! The real difficulty now is this—correct view. To obtain correct view, you need to find a virtuous mentor. To find a virtuous mentor, the main thing is to look at yourself. This will be explained in detail later, so I will briefly mention this concept here. So, in conclusion—“perfecting the practice and the result,” is it clear? Although it is just a few sentences, remember this outline firmly, and it will benefit you for a lifetime. The detailed content that follows will explain how to practice according to this outline step by step. Now, let’s proceed:
善知識敦巴仁波卿亦云：「能知以四方道，攝持一切聖教者，謂我師長。」此語即是極大可觀察處。
The virtuous mentor Dromtönpa Rinpoche also said, “One who can encompass all the sacred teachings with the ‘Fourfold Path’ is my teacher.” This statement is highly significant.
那麼這個敦巴尊者，就是前面阿底峽尊者的一個最主要的弟子。阿底峽尊者在印度、西藏做了這麼多了不起的事情，但是他所有的弟子當中，能夠圓滿全部受持、傳承尊者事業的就是他，就是他。所以他現在引證下面這個話，下面這個話，他們都是用印度當年的這個話來說的口語。就像我們禪宗的祖師，這個禪宗祖師的語錄，是沒有人跟你解釋你往往不曉得，往往不曉得，因為有的是方言，有的是他們的習慣語。所以對我來說，我也並沒有得到圓滿的這個老師的說明，只是說一個綱要，所以裡邊很多關於這一方面的話，我就不能細細地說，但是呢這個大意，我可以在這個地方說明。
Now, this Dromtönpa Rinpoche was one of the foremost disciples of Atisha. Atisha accomplished many remarkable deeds in India and Tibet, but among all his disciples, the one who could fully uphold and transmit his legacy was Dromtönpa Rinpoche. Therefore, he cites the following statement, which was spoken in the colloquial language of India at that time. Just like the recorded sayings of the Zen patriarchs, without explanation, one often does not understand them due to dialects and habitual expressions. For me, I did not receive a complete explanation from my teacher, only an outline. Therefore, I cannot elaborate on many aspects, but I can explain the general meaning here.
我們平常呀總有所偏執，因為沒有把握得住這個圓滿的這個道體，理論上面既不知道，修持的驗證更談不到。現在阿底峽尊者不但理論完全圓滿，而且修持一一驗證，所以他能夠把所有各方各面的任何一點而能夠把握起來，一點沒有餘遺──那就是我的老師。所以我的老師所以能夠成為西藏、印度的頂嚴，這麼多大善知識當中，他能夠被眾所公認，乃至於說，阿底峽尊者一走這印度佛法就完了，原因就在這裡，這是我們要了解的。所以這句話就是我們應該了解的思惟觀察，作為我們修學目標的。「由此因緣」，繼續下去，
We usually have biases because we do not grasp the complete essence of the path. Theoretically, we do not understand, and practically, we cannot verify through practice. Now, Atisha not only had a complete theoretical understanding but also verified it through practice. Therefore, he could grasp every aspect without any omission—that is my teacher. My teacher could become the pinnacle of Tibet and India, recognized by many great virtuous mentors. It was even said that if Atisha left, the Buddhism in India would be finished. This is what we need to understand. Therefore, this statement is something we should contemplate and use as our goal in practice. “Therefore...”, let us continue.
由是因緣，以此教授能攝經咒一切扼要，於一補特伽羅成佛道中而正引導。故此具足通達一切聖教無違殊勝。
Therefore, through this teaching, one can encompass all the essential points of the scriptures and mantras, and correctly guide a person on the path to Buddhahood. Thus, it possesses the excellence of “understanding all the sacred teachings without contradiction.”
由於這樣的原因，所以我們曉得現在我們這個「教授」，換句話說本論──也就是本論所依的阿底峽尊者的所造的《道炬論》。那個是把所有的顯密、大小、性相各宗的宗要統統──宗要是大綱──統統含攝在裡頭，說明了這是什麼？這是任何一個人──補特伽羅就是有情──他那個成佛所有的方法，最正確的引導，所以這個教授能夠通達一切聖教，沒有一點點違背，沒有一點點違背。這一點對我們非常重要、非常重要！因為我們一向的習慣，那是宗派林立、各爭是非，大小、性相，顯密，向來說「性相角立」，好像兩隻角一樣地各使各的，這個非常糟糕。當年玄奘大師到印度去求學的時候，他有一個老師曾經以性宗來排斥相宗，所以他後來寫了一本《會宗記》、《會宗記》。各宗各派，是！它的特質、它的特徵是有差別的，但是究竟的話倒是一體互相相輔相成的。這個非常精采的，內容我是沒看過，可是我們可以想像得到。
Due to this reason, we understand that this “teaching,” in other words, this text—refers to the Lamp for the Path to Enlightenment composed by Atisha. It encompasses all the essential points of the exoteric and esoteric teachings, the greater and lesser vehicles, and the various schools of thought. What does this mean? It means that for any sentient being, it provides the most accurate guidance on the path to Buddhahood. Therefore, this teaching can encompass all the sacred teachings without any contradiction. This point is extremely important for us! Our usual habit is to have numerous sects, each arguing over right and wrong, the greater and lesser vehicles, the exoteric and esoteric teachings, often opposing each other like two horns. This is very problematic. When Master Xuanzang went to India to study, one of his teachers used the teachings of the nature school to reject the characteristics school, which led him to write the Record of the Harmonization of the Doctrines. Each school has its unique characteristics and features, but ultimately, they complement each other. This is very remarkable, and although I have not read the content, we can imagine it.
這個地方呢，我順便提出一個公案來，提出一個公案給大家說一下，這個在《西域記》上面。然後呢在《大唐西域記》上面，這個出在《西域傳》，那個《大唐西域記》也有這一段。可是《大唐西域記》我很久以前看，現在印象不深，我鼓勵你們同學這種書要多看，你們如果看見的時候告訴我一下。那麼公案是什麼呢，我告訴你們，大乘有一個大菩薩──世親菩薩，他早期學小乘，反對、否定大乘。後來因為他哥哥無著菩薩的接引，他非常懺悔，他要割舌頭。他哥哥說：「你割舌頭沒用，你舌頭割掉了，但是你毀謗的罪還在；以前你拿舌頭去毀謗，現在你同樣地用舌頭來讚揚，那麼功過可以抵銷。不但可以抵銷，因為大乘的功德的殊勝，那你可以不但可以抵銷所有的罪過，而且可以增長無邊資糧，因為它本身的大嘛！」所以他後來就讚揚那個大乘。所以世親論師「千部論主」，那個人真了不起。
Let me share a case study with you, which is mentioned in the Records of the Western Regions. It is also found in the Great Tang Dynasty Record of the Western Regions. I read the Great Tang Dynasty Record of the Western Regions a long time ago, so my memory is not very clear. I encourage you to read such books more often and let me know if you come across this passage. The case study is as follows: There was a great bodhisattva in Mahayana Buddhism named Vasubandhu. In his early years, he studied Hinayana and opposed and denied Mahayana. Later, due to the guidance of his brother, Asanga Bodhisattva, he deeply repented and wanted to cut off his tongue. His brother said, “Cutting off your tongue is useless. Even if you cut off your tongue, the sin of slander remains. Previously, you used your tongue to slander, now use the same tongue to praise, and the merits and faults can offset each other. Not only can they offset, but because of the supreme merits of Mahayana, you can not only offset all sins but also increase boundless merits.” So, he later praised Mahayana. Therefore, Vasubandhu became known as the “Master of a Thousand Treatises,” a truly remarkable person.
那麼那個時候，他那個時代佛法最盛、非常盛的，就是北印度的迦濕彌羅，迦濕彌羅。那時候迦濕彌羅有一個叫眾賢論師，眾賢論師看了這個世親菩薩的就破他，破他。那麼最後呢，世親菩薩沒有給他兩個人相辯論，他就避開他了。避開他了，於是大家說：「哎呀！你看看，大概世親菩薩不行啊！」（當然我們稱他為世親菩薩啦！）說：「這某人哪，不行啊！所以他避開了。」他弟子也覺得心裡面很不服氣，說：「這個老師啊，你這麼跑掉了，人家看起來好像不對。」「不是！不是！」他說：「這個很明白呀！像這個螢火蟲跟那個太陽，不必跟他諍論，那個太陽絕對不會跟那個螢火蟲爭光榮，讓他去好了！」就是這樣。所以他始終避開，那麼以後呢，眾賢論師也沒辦法跟他辯。
At that time, the most flourishing place for Buddhism was Kashmir in northern India. There was a scholar named Saṃghabhadra in Kashmir who criticized Vasubandhu’s works. In the end, Vasubandhu did not engage in a debate with him and avoided him. As a result, people said, “Look, Vasubandhu must be incapable!” (Of course, we refer to him as Vasubandhu Bodhisattva!) They said, “This person is not capable, so he avoided the debate.” His disciples were also dissatisfied and said, “Teacher, you avoided the debate, and people think you are wrong.” He replied, “It is very clear! Just like a firefly does not need to compete with the sun for brightness, the sun will never compete with a firefly for glory. Let it be!” So, he always avoided the debate, and later, Saṃghabhadra could not debate with him.
最後，這個事情我現在要說的說另外一個，又過了若干年以後，又出了一個，另外一個小乘的，一個很有名的叫「無垢友」。他也是迦濕彌羅人，他對小乘的所有的各宗各派都通達，所以他那個名望是五印度非常有名望的一個人。那麼有一次他走過那個眾賢論師那個塔，他看見了以後，自己就非常感慨，感慨而且心裡面有一點很不平的，就在那個塔前說：「你呀！你大論師（這個論師就是以前他們一種最尊重的稱呼，我們現在說是大法師或者大禪師，他們這個論師很尊貴的。）當年哪，你真是成就，以及雅量、聲譽。可惜的呢，你要想跟那個世親辯論，你沒有完成這個志願而死。」現在他說：「我呀！」這個無垢友自稱，「雖然自己條件很差，」平常我們說，我是不學無術，他自己謙虛啦！「但是我總算也能夠忝陪末座。」換句話說，也進來了，也進來了。「所以你這個志趣我要完成。世親這個人雖然死了，但是他的教法還在，我要盡我的力量，使得世親的教法徹底地剷除，乃至於後面的人根本再也聽不見世親！」就是這樣。
Finally, I want to mention another case that happened many years later. There was another famous Hinayana scholar named “Vimalamitra (བི་མ་ལ་མི་ཏྲ).” He was also from Kashmir and was well-versed in all the various schools of Hinayana. His reputation was very high in the five regions of India. One day, he passed by the stupa of Saṃghabhadra and felt a deep sense of regret and dissatisfaction. He said in front of the stupa, “You, the great scholar (a term of great respect, similar to how we now say ‘great master’ or ‘great Zen master’), achieved great accomplishments and had a noble character and reputation. Unfortunately, you died without fulfilling your wish to debate with Vasubandhu.”
Vimalamitra then said, “Although I am not very capable,” humbly saying, “I am unlearned and unskilled, but I can at least take a humble seat among the scholars.” In other words, he had entered the scholarly community. “So, I will fulfill your wish. Although Vasubandhu is dead, his teachings remain. I will do my utmost to completely eradicate Vasubandhu’s teachings so that future generations will never hear of him again!”
他就這樣子毀謗了以後，他馬上就七竅流血，那個舌頭吐出來就收不進去，一直吐出來，這個書上面形容叫「五舌重出」。啊！一直伸下來，叫我們伸還伸不出來。那個時候他自己覺得不對了，覺得不對了！唉呀，他就那個時候就懺悔，唉呀，曉得害了，他是毀謗了大乘菩薩、大乘佛法。他最後自己就臨死之前寫了幾句話，說這個「實際上真正那個大乘本身，的的確確是最高明的，它這個理深而透，不是普通人所能了解。對我來說，我實在是太愚昧了，以無知而毀謗這個大法，毀謗大乘行者，非常懺悔！」所以他現在寫下自己的懺悔書，告訴後之來者：你們千萬不要學我這樣！然後呢，這個地裂開，身陷下去，人家也不知道。過了一些時候，那裡有一個羅漢經過一看哪，嘆息：「唉！這個人真可憐哪，生身陷入阿鼻地獄。」這段公案。那個玄奘大師去的時候還看見，那個地方為了說明這件事情，一個塔擺在那裡。
After making this slanderous statement, he immediately began to bleed from his seven orifices, and his tongue protruded and could not be retracted. The book describes this as “the tongue extending five times.” It kept extending, something we cannot do. At that moment, he realized his mistake and repented, knowing that he had slandered the great bodhisattvas and the Mahayana teachings. Before he died, he wrote a few words, saying, “In reality, the Mahayana is indeed the most profound and superior. Its principles are deep and thorough, beyond the understanding of ordinary people. I was too ignorant and slandered this great teaching and the Mahayana practitioners. I deeply repent!” He wrote his repentance letter, warning future generations not to follow his example. Then, the ground split open, and he was swallowed up, disappearing from sight. Some time later, an arhat passed by, sighed, and said, “This poor person has fallen into Avici Hell.” This case was also seen by Master Xuanzang when he visited the site, where a stupa was erected to explain this event.
當然我們現在學大乘佛法，絕對不會犯上這個毛病，儘管不犯，可是注意喔！我們因地當中，一個不小心就會走上這條路，一個不小心就會走上這條路。我們現在不會以小乘而毀謗大乘，可是我們很容易以大乘人毀謗小乘，乃至於我們以我所學的法門否定別的，這個還是謗法，還是謗法。不過這個裡邊有一點，我是覺得要注意一點：你學大乘法門你有成就的話，這障礙大，還不至於這麼嚴重，你如果學歪了的話，那一謗的話，那就完了！如果學小乘法門這樣謗的話，那一定這麼可怕！
Of course, as we study Mahayana Buddhism now, we will definitely not make this mistake. However, be careful! In our practice, a small mistake can lead us down this path. We may not slander Mahayana with Hinayana, but it is easy for us to slander Hinayana with Mahayana, or to deny other teachings with the one we practice. This is still slander, still slander. One thing to note: if you achieve success in Mahayana practice, the obstacles are great but not as severe. However, if you deviate in your practice and then slander, it will be disastrous! If you practice Hinayana and slander in this way, it will be even more terrifying!
我為什麼有一點特別要說明一下呢？因為就眼前來說，這個教法本身，固然我們是大乘，可是這個教法本身內容已經慢慢在湮沒當中，所以能夠如理完整了解已經不太多，至於說修持的話，更是鳳毛麟角。有的！有的喔，絕對有的，只是少、只是少，這個是教部分。至於行部分，第一步是戒，這個戒法本身啊，那很糟糕，那很糟糕！我們現在北傳那個戒法，那真是支離破碎，支離破碎。北傳的也有完整的哦，也有完整的，不過對於我們中國來說的的確確不理想。
Why do I emphasize this? Because, at present, although we are Mahayana practitioners, the content of this teaching is gradually being lost. Therefore, there are not many who can fully understand it correctly, and even fewer who practice it. There are some, definitely some, but they are rare. This is the teaching part. As for the practice part, the first step is the precepts. The precepts themselves are in a very poor state, very poor! The precepts in the Northern Tradition are truly fragmented, truly fragmented. There are complete precepts in the Northern Tradition, but for us in China, they are indeed not ideal.
那麼南傳的，它還保持完整的風格。所以在我個人我是非常仰慕，總希望借他人的，借他山之石可以攻錯，來改善我們。可是那個時候我們弄得不好的話，也往往會產生這個毛病，總覺得：欸，就是它！因為我曾經以前遇見過這樣的幾個事情，聽說這個馬來西亞不曉得是什麼地方，那麼由於中國的法師去出家，所以馬來西亞很多華僑自然跟著他師父出家。出家了以後它有兩部分，一部分呢北傳的來受戒，一部分呢南傳受戒。受完了以後，因為我們這個戒法本身目前不太完整，他們是完整的，所以回來相比之下的話就顯得不夠。於是他們南傳的就整個地否定大乘，這個非常危險，這是我特別說明一下。所以這個公案，你們有興趣的話，好好地看！然後呢在這個，除了這個《西域傳》上面有很多類似，特別是關於這個小乘謗大乘的這個可怕的結果，順便也告訴我們謗法這件事情是萬萬不可以！這個是第一段，第一段。那麼進一步，第二：
The Southern Tradition still maintains its complete style. Personally, I greatly admire it and always hope to learn from others, using their strengths to correct our shortcomings. However, if we do not handle it well, we often develop the problem of thinking, “This is it!” I have encountered several such situations before. For example, in Malaysia, due to Chinese monks ordaining there, many overseas Chinese naturally followed their masters to ordain. After ordaining, there were two groups: one received ordination in the Northern Tradition, and the other in the Southern Tradition. After ordination, because our precepts are currently not very complete, while theirs are complete, the comparison made ours seem insufficient. As a result, those in the Southern Tradition completely denied Mahayana, which is very dangerous. This is why I am specifically pointing this out. So, if you are interested in this case, study it carefully! Additionally, there are many similar cases in the Records of the Western Regions, especially regarding the terrible consequences of Hinayana slandering Mahayana. This also reminds us that slandering the Dharma is absolutely unacceptable! This is the first section. Now, moving on to the second:
一切聖言現為教授者。
All sacred words appearing as teachings.
說我們現在大綱了解了，說整個佛法是這樣的。那麼我們要進去了，進去的那個時候，說這個就是什麼──按照經論，這個經論就是我們眼前最好的指標，特別說明這一點。以及我們對這一點不認識所產生的流弊以及反效果，在這一段當中說明，那麼我們能夠淨除這個罪障、集聚資糧。否則的話，我們修學佛法，大家很想：「唉，佛是好！」但是等到你要真正修的話，你覺得不得其門而入了，不得其門而入了。所以弄到後來那沒辦法啦，你只好啦是拜拜佛了，只好就這一個法門了，就這樣，這個圓滿的因就把握不住。現在看：
Now that we understand the outline, we see that the entire Dharma is like this. When we delve deeper, what does this mean? According to the scriptures, these scriptures are our best guide. This point is particularly emphasized. The negative consequences and side effects of not recognizing this are explained in this section, so we can purify our sins and accumulate collections. Otherwise, when we study Buddhism, everyone thinks, “Ah, the Buddha is good!” But when you actually start practicing, you feel like you can’t find the right path. So, in the end, you can only worship the Buddha and stick to one method, unable to grasp the complete cause. Now, let’s look at:
總之能辦諸欲解脫，現時久遠一切利樂之方便者，是即唯有勝者至言。
In short, the means to achieve all desired liberation and all present and long-term benefits and happiness is solely the words of the Victorious One.
他把那個綱要提出來，總之一句話，說對於想求解脫的人，這個解脫分兩方面──眼前的、久遠的。這個眼前的、久遠的，它特別是我們平常說「增上生」以及「決定勝」，那麼這兩個簡單說明一下。在我們修學佛法過程當中，佛道長遠不是朝夕之功，不是一生兩生，不是一劫兩劫，所以在修學過程當中，你不斷地要提升自己，罪障減除、能力增強。那麼在這種狀態當中，你還沒有圓滿成就之前，你不斷地向上、向上，這個叫「增上生」。這個增上生就是指世間的情況來說，乃至於譬如說登地菩薩，他通常會現那個六道當中的王者相，或者人間的王，或者天上的王，這樣。所以我們看這個很多高僧大德，他往往會出世的時候家世這麼圓滿，而長相這麼美妙，如何聰明，很早碰見佛法而一下上去，為什麼我們不行呀？這個道理就是這樣，他已經宿生修行，修行了以後增上生──增加、向上，量、質不斷地向上。
He presents the outline, summarizing in one sentence that for those seeking liberation, there are two aspects—immediate and long-term. These immediate and long-term aspects are what we commonly refer to as “higher rebirth” and “definite goodness.” Let me briefly explain these two. In our process of studying Buddhism, the path to Buddhahood is not achieved overnight, not in one or two lifetimes, not in one or two eons. Therefore, during the process of practice, you must continuously elevate yourself, reduce obstacles, and increase your abilities. In this state, before you achieve complete attainment, you continuously progress upward. This is called “higher rebirth.” Higher rebirth refers to worldly conditions, such as a bodhisattva appearing as a king in the six realms, either as a human king or a heavenly king. We often see many high monks and great masters who are born into perfect families, have excellent appearances, are highly intelligent, and encounter Buddhism early in life and quickly advance. Why can’t we achieve this? The reason is that they have practiced in past lives, and through their practice, they have achieved higher rebirth—continuously increasing and progressing in both quantity and quality.
同樣一個人，你條件夠了，你短短的時候修持，比得上條件差的人很長時候。譬如我們在學校裡念書，同班的同學，頭上那個頭一名，或者頭上那個往往高得不得了，後面幾個人雖然同班，跟的苦惱無比，那麼世間也是如此。所以修學佛法不是說一定到究竟的時候，你如果弄對了，眼前就在改善。所以《了凡四訓》以及這一類的世間因果的故事，就是我們最好的代表，也是最好的給我們一個策勵，這樣。不過《了凡四訓》它那個是它偏重於世間的，真正修學佛法不是！就是你只要目標向上的話，這個也一步一步得到，一步一步得到。請看阿底峽尊者等等，當年印度的這種大尊者，乃至於這個那洛巴尊者等等都是啊家世，然後呢自己的天分，家世這麼圓滿，天分這麼高，世間是無有不通，進入佛法當中也是如此，這個就是增上生。
For the same person, if you have the right conditions, a short period of practice can be equivalent to a long period of practice for someone with lesser conditions. For example, in school, the top student in the class often excels greatly, while the students at the bottom struggle immensely, even though they are in the same class. The same applies in the world. Therefore, in studying Buddhism, it is not necessary to wait until the ultimate attainment. If you do it right, you will see improvements immediately. Stories like Liao-Fan’s Four Lessons and other worldly cause-and-effect stories are our best examples and encouragement. However, Liao-Fan’s Four Lessons focuses on worldly aspects, while true Buddhist practice does not! As long as your goal is upward, you will achieve it step by step. Look at Atisha and other great masters in ancient India, such as Naropa. They were born into perfect families, had excellent talents, and were proficient in worldly knowledge. When they entered Buddhism, they excelled in the same way. This is higher rebirth.
那麼最後呢，叫「決定勝」。平常我們雖然增上生了，你得到一點百萬富豪，兩腳一伸不曉得哪裡去了，實際上呢墮落三惡道，這個決定不好，所以我們稱它為「三世怨」，三世怨。我們現在決定，究竟要好的，當你這個增上生不斷地增上、增上、增上，增上到最後的時候，最後那個增上生就是決定勝。這個話怎麼講呢？我們現在普通的一個凡夫，或者乃至於三惡道當中，先透脫三惡道得到人道，人道當中慢慢地、慢慢地越來越好、越來越好，然後呢進入天道，你如果願意不到天道，你還在人道當中，可以。到最後一個時候──成佛的時候，那你的身體就是你的圓滿報身，你的地方就是你的報土，使得最後一生的這個增上生就是決定勝。這兩個之間有這樣地層次必然的關係，這個我們要了解的，後面會詳細說明。所以說凡是你要想得到這個，這個是「一切利樂」、一切利樂，方法，那麼你要得到這個一切的利樂，一定要有正確的方法，那麼這個正確方法什麼呀？「勝者至言」，一句話──佛開示，佛給我們的開示。下面說：
Finally, there is “definite goodness.” Normally, even if we achieve higher rebirth, we might become wealthy, but when we die, we do not know where we will go, often falling into the three lower realms. This is not good, so we call it “three-life resentment.” We now aim for ultimate goodness. When you continuously achieve higher rebirth, progressing and progressing, the final higher rebirth is definite goodness. What does this mean? An ordinary person, or even someone in the three lower realms, first escapes the lower realms to attain human birth. In human birth, they gradually improve, then enter the heavenly realms. If they do not wish to enter the heavenly realms, they can remain in the human realm. Finally, when they attain Buddhahood, their body becomes the perfect reward body, and their place becomes the reward land. The final higher rebirth is definite goodness. There is a necessary relationship between these two stages, which we need to understand and will be explained in detail later. Therefore, if you want to achieve this, which is “all benefits and happiness,” you must have the correct method. And what is this correct method? “The words of the Victorious One,” in other words, the Buddha’s teachings. Now, let’s proceed:
以能開示一切取捨要義，盡離謬誤者，獨唯佛故。
Because only the Buddha can fully and accurately explain all the essential points of acceptance and rejection, free from any errors.
因為對於整個的內容，能夠完完整整告訴我們一點沒有錯誤的，就只有一個人──佛。
For the entirety of the teachings, only one person can completely and accurately explain everything without any mistakes—the Buddha.
如是亦如《相續本母》云：「此世間中更無善巧於勝者，徧智正知無餘勝性定非餘，是故大仙自立契經皆勿亂，壞牟尼軌故彼亦損於正法。」
As stated in the Mother of All Continuities (Ratnagotravibhāga): “In this world, there is no one more skillful than the Victorious One. The omniscient wisdom and perfect knowledge of the Victorious One are unparalleled. Therefore, the great sage established the sutras, and we must not disrupt them. Disrupting the Buddha’s teachings would harm the true Dharma.”
那麼下面就引這個經上面一段話，說這個世間來說，整個的三世間除了這個佛以外，更沒有比他超勝的，更沒有比佛再超勝、殊勝的。殊勝在什麼地方呀？「徧智正知無餘勝性定非餘」。他佛的智慧是一切智智，他那個一切智智對任何事情了解得絕對正確，而且一點不遺漏。這個殊勝的特質，不是其他任何人具有的，十法界當中除了佛，其他沒有一個人，菩薩有一部分但是並不圓滿，並不圓滿，聲聞更少，凡夫根本沒有。所以這個裡邊真正的契經是「大仙自立」，這個大仙就是佛，「皆勿亂」──這個東西我們不要亂來。我們不要說，我們的聰明覺得：「哎呀！這個是這樣的。」我們太多人都有這種，犯了這個毛病。那麼佛菩薩跟祖師告訴我們怎麼說呢？這樣，對我們現在不能行的、不能做的，我們不要說：「哎呀，這個佛的方便，對那個時候這樣，現在這個時候不對啦、不用啦！」不要這樣說。應該說：「我們現在很慚愧呀！我們是末世凡夫。」這樣。「所以現在我們真正那個適應的只有這一部分，只有能夠做到那一部分，其他的東西非我所知、非我所能。」非常重要！
The following passage from the sutra explains that in this world, across the three realms, there is no one superior to the Buddha. What makes the Buddha so exceptional? “The omniscient wisdom and perfect knowledge of the Victorious One are unparalleled.” The Buddha’s wisdom is all-encompassing, understanding everything with absolute accuracy and without any omission. This exceptional quality is not possessed by anyone else. Among the ten realms, only the Buddha has this quality. Bodhisattvas have a portion of it, but it is not complete. Śrāvakas have even less, and ordinary beings have none at all. Therefore, the true sutras are “established by the great sage,” the Buddha, and “must not be disrupted.” We should not think, “Oh, this is how it is.” Many people make this mistake. What do the Buddhas and patriarchs tell us? They say that for things we cannot do or practice now, we should not say, “Oh, this was a skillful means for that time, but it is not suitable now.” Instead, we should say, “We are very ashamed! We are beings of the degenerate age.” Therefore, we should acknowledge that we can only practice a portion of the teachings that we are capable of, and the rest is beyond our knowledge and ability. This is very important!
假定你覺得：「這個佛啊，這個時候是這樣的，現在不適應啦！」那這個地方是在潛意識裡面你有一種什麼，就是你對這件事情看得很清楚，你能夠看得清楚，你才能夠判別得出他對你錯。那很明白，意思就是說：佛沒看清楚，你才看清楚。會嗎？可是這個因地當中要注意啊！隨便很小的一個地方，很小的一個地方。這個是為什麼我們現在，平常日常生活當中碰見一點事情，這小小的諍論，這個因地當中就從小小的地方，總覺得：「我這個這樣，他這個不對。」你不知不覺當中小事情上慢慢地擴大，對佛經也是如此，慢慢地長成功這個大我慢，然後呢毀謗法。
所以我們真正修持就從這種大的地方穩下來，到最細微的地方，最小的地方。你總歸自己說：「現在我條件不夠，我所知有限，只能看見這一點，我只能做這一點。」所以這個也正應了什麼？應了說「知入處」──我現在從這地方入，下面還要「求深進」，求深進的時候要怎麼辦呀？淨除障礙。如果說：「啊！我曉得這個這個佛為什麼這樣的。」你不是在除障礙，你是作增障礙，這個概念要很清楚。
If you think, “The Buddha’s teachings were suitable for that time, but not for now,” it implies that you see things clearly and can judge right from wrong. This means you believe you understand better than the Buddha. Is that possible? We must be cautious, even in the smallest matters. This is why, in our daily lives, small disputes often arise from minor issues. We tend to think, “I am right, and he is wrong.” Gradually, these small matters expand, and this attitude can extend to the scriptures, leading to great arrogance and eventually slandering the Dharma.
Therefore, our practice should start from the larger aspects and gradually refine to the smallest details. You should always remind yourself, “My conditions are insufficient, my knowledge is limited, I can only see this much, and I can only do this much.” This aligns with the principle of “knowing the entry point”—starting from where you are now and then “seeking deeper progress.” How do you seek deeper progress? By purifying obstacles. If you think, “I understand why the Buddha said this,” you are not removing obstacles; you are creating more obstacles. This concept must be very clear.
所以這一段話說這個契經是佛立的，我們千千萬萬不要隨便地妄加是非。不過一般來說，我們妄加是非是不會的，毛病出在哪裡呢？毛病出在──欠師承。我們自己看了這個佛經以後，就這樣去解釋，這樣，然後呢真正說起來，這個是非常糟糕的。有的時候你是不知道，有的時候你知道的，往往在不知不覺當中，這是我們無始以來的習性，無始以來的習性就是這樣。你看見了，覺得懂了，那自然而然覺得這樣來，這個就是無知。佛法不會因為你無知可以原諒你，因果這個東西沒辦法好想的，沒辦法好想的。就是你明知故犯那個罪是沒有的，可是你無知而犯的這個罪還是一樣。假定說這可以原諒的話，那個至少世間來說，沒有三惡道了，沒有一個人想：「我明明曉得要下地獄，我然後要造地獄業。」不可能嘛！這個我們要很正確地了解。說「壞牟尼軌故，彼亦損於正法」，你要曉得，這個佛立那個規則，你如果說輕輕易易地否定它，那是損害正法，那實際上就是對自己積下來的最嚴重的謗法障。
Therefore, this passage states that the sutras were established by the Buddha, and we must not casually judge them. Generally, we do not judge them, but where does the problem lie? The problem lies in the lack of a teacher’s guidance. We read the sutras ourselves and interpret them in our own way, which is very problematic. Sometimes you do not know, and sometimes you do, but often unconsciously, this is our habit from beginningless time. You see it and think you understand, and naturally, you interpret it this way. This is ignorance. Buddhism does not excuse you because of ignorance. The law of cause and effect is not something you can easily understand. If you knowingly commit a sin, it is inexcusable, but if you commit it out of ignorance, the sin is still the same. If ignorance could be excused, then at least in the worldly sense, there would be no three lower realms. No one thinks, “I know I will go to hell, so I will create hellish karma.” That is impossible! We must understand this correctly. “Disrupting the Buddha’s teachings would harm the true Dharma.” You must understand that if you lightly deny the rules established by the Buddha, it harms the true Dharma, and it actually creates the most severe obstacle of slandering the Dharma for yourself.
故諸契經及續部寶勝者聖言，是勝教授。
Therefore, all the sutras and tantras, the precious words of the Victorious One, are the supreme teachings.
所以我們曉得不管是顯密的所有的經典，「契經」就是顯教的，「續部」就是密教的經典。這個寶貝呀，這些都是「勝者聖言」，這個勝者就是佛陀的殊勝的、最正確的話，這個是最殊勝的教授。那現在問題在哪裡呢？說：
So we understand that all the scriptures, whether exoteric or esoteric, are precious. “Sutras” refer to the exoteric teachings, and “tantras” refer to the esoteric teachings. These are the precious words of the Victorious One, the Buddha’s most accurate and supreme words, the most excellent teachings. Now, what is the issue?
雖其如是，然因末代諸所化機，若不具足定量釋論及善教授，於佛至言自力趣者，密意莫獲。
Although this is the case, due to the beings of the degenerate age, if they do not have the correct and complete explanations and skillful teachings, they will not be able to understand the profound meaning of the Buddha’s words on their own.
那個說明，就是我們現在末代的時候，我們佛要所化的那個對象，換句話說就是我們。我們現在末法的時候，我們這些人哪根器差、業障重、智慧淺。在這個情況之下，如果沒有正確完整的解釋，說「不具足定量釋論」，這個「定量」兩個字，它有它的必然的條件，就是簡單地說，就是前面造論的三個條件，就是這個。真正要解釋這個論必須具足三個，那麼沒有具足的，現在我們隨隨便便來寫，那真是糟糕，那個都是引人走上錯路，走上歪曲的遠路。不但如此，還要善巧的教授，在這種狀態之下，那麼你才能夠了解佛陀的真正的、深密的意趣。假定不具足這個條件的話，那麼佛的這個真實的、深密的意思，我們自己的力量沒有辦法體會得到，沒辦法體會得到。所以說有一個善知識來給你一指點，你就會開了竅了。
This explanation means that in the degenerate age, the beings that the Buddha aims to teach are us. In this degenerate age, we have poor faculties, heavy karmic obstacles, and shallow wisdom. In this situation, without correct and complete explanations, “not having the correct and complete explanations,” these two words have their necessary conditions. Simply put, they refer to the three conditions for composing a treatise mentioned earlier. To truly explain this treatise, one must possess these three conditions. Without them, if we casually write, it leads people astray. Not only that, but skillful teachings are also necessary. In this state, only then can you understand the true and profound meaning of the Buddha. If these conditions are not met, we cannot comprehend the true and profound meaning of the Buddha’s words on our own. Therefore, having a virtuous mentor to guide you can help you understand.
譬如說我們現在看六祖大師的這個公案，很容易地，我們同樣地看那個公案，說啊：「某人哪！你住在這個上頭，不思善、不思惡，正這個時候，什麼是你本來面目？」我們看了半天沒有用！欸，那個地方，善知識那個地方一來的話，他就當下就體會到這是什麼。為什麼呀？那就是善知識的這個教授──善巧的教授，善巧的教授這個非常重要、非常重要！
For example, when we look at the case study of the Sixth Patriarch, it is easy for us to read the case where he says, “Someone! When you are not thinking of good or evil, what is your original face?” We can read it for a long time without understanding! But when a virtuous mentor explains it, the person immediately understands. Why? Because of the skillful teaching of the virtuous mentor—skillful teaching is very important, very important!
故諸大車，造諸釋論及諸教授。是故若是清淨教授，於諸廣大經論，須能授與決定信解。
Therefore, the great vehicles composed various commentaries and teachings. If these teachings are pure, they must provide definite faith and understanding in the vast scriptures and treatises.
下面這段話，所以這個「大車」，這個大車就是它兩個大派。這兩個大乘的作法，造種種的解釋經的這種論典，以及特別地說明這個精要的要義的這些。如果說它這些東西是清淨的教授，換句話說這個教授本身是有圓滿傳承、有修持經驗，也就是沒有錯誤的話，它一定有這樣的一個特質。
The following passage explains that the “great vehicles” refer to the two major schools. These two Mahayana practices created various commentaries on the scriptures and specifically explained the essential points. If these teachings are pure, meaning they have a complete lineage and practical experience without errors, they must have this characteristic.