廣論手抄中英對照 008 | 第一會
第八卷．Ａ面
Volume 8, Side A
什麼特質啊？所以對大經大論，告訴你，喏，這個大經大論說的內容是什麼，產生決定的信解。你會曉得：「啊，千真萬確！」為什麼要說這個話？為什麼要說這個話？就告訴我們，真正修持的重要的關鍵都在這裡；現在我們哪，修行不要經論的，那就是針對的這一點。看了這一點我們要了解，不但我們現在這裡是這樣，當年印度也有這種毛病，這個東西歷來已久，歷來已久。那麼現在我們看看，他下面繼續下去。
What characteristic? So, regarding the vast scriptures and treatises, they tell you, “This is what the vast scriptures and treatises say,” and generate definite faith and understanding. You will realize, “Ah, this is absolutely true!” Why say this? Why say this? It tells us that the key to true practice lies here. Nowadays, we practice without the scriptures and treatises, which addresses this point. Seeing this, we must understand that not only is it like this now, but India also had this problem in the past. This issue has existed for a long time, for a long time. Now, let’s see how he continues below.
若於教授雖多練習，然於廣大佛語釋論所有義理，不能授與決定信解。或反顯示彼不順道，唯應棄捨。若起是解，諸大經論是講說法，其中無有可修要旨，別有開示修行心要正義教授，遂於正法執有別別講修二法，應知是於無垢經續無垢釋論，起大敬重而作障礙。說彼等中，不顯內義，唯是開闢廣大外解，執為可應輕毀之處，是集誹謗正法業障。
Even if one practices many teachings, if one cannot generate a decisive faith and understanding in the vast meanings of the Buddha’s words and their commentaries, or if one shows that they are not in accordance with the path and should be abandoned, if one holds this view that the great scriptures and treatises are just teachings without any essential points for practice, and that there are separate teachings that reveal the essential points of practice, then one should know that this creates obstacles by showing great respect for the pure scriptures and their pure commentaries. Saying that these do not reveal the inner meaning and are just extensive external explanations, and holding them as places that can be lightly destroyed, is to accumulate the karmic obstacle of slandering the true Dharma.
這一段話。所以現在呢？如果說清淨的教授，這個教授，這一個告訴我們的是沒有錯誤的話，那麼他一定對那個大經大論，確定讓我們了解內容，信得過這個是修行的最佳指導，照著他去做，必然達到我們要的圓滿結果。反過來，對於他講的那些內容而說了很多，結果對於這個佛陀的這種義理，沒辦法給你決定信解，沒辦法給你決定信解的話，不但是沒辦法給你決定信解，而且反過來說：「啊，這個不合理！這應該棄捨的。」這個話怎麼講呢？譬如我們現在平常一般地來講修行了，啊，這個講修行哪，不要用經教的，就這樣。講了半天所以現在我們講的道理，講了半天，現在修行啦，怎麼辦啊？這個不要了，現在我們跑著去修行了，這兩件事情。很多地方有這個毛病。
This passage. So now? If the pure teachings, these teachings, tell us that there are no errors, then they must make us understand the content of the great scriptures and treatises, and trust that this is the best guidance for practice. Following it will surely lead to the perfect result we seek. Conversely, if one talks a lot about the content but cannot generate a decisive faith and understanding in the Buddha’s meanings, not only can one not generate a decisive faith and understanding, but on the contrary, one might say: “Ah, this is unreasonable! This should be abandoned.” How is this said? For example, now, generally speaking, in practice, ah, this practice, do not use the teachings, just like this. After talking for a long time, so now we talk about the principles, after talking for a long time, now we practice, what to do? This is not needed, now we run to practice, these two things. Many places have this problem.
雖然我們說的時候：「啊，我們是要行解並重啊！」結果呢？妙咧！既然行解並重的話，行在解處，依講的了解了照著去做。現在你講完了半天，說：「啊，現在好了，我們要去修行了，這個不要了。」跑到那兒去，那不是有問題嗎？所以這個地方說，假定他講那個教授，是感覺得：欸，那個經論當中，你沒辦法產生決定的信解；不但是如此，而且應該棄捨，說這個用不著的。那麼在這種情況之下，變成什麼呢？這個，他為什麼要這樣說呢？說那些經哪、那些論哪，這個裡邊只是講講的，只是講講的，真正修行的道理，「其中無有可修的要旨」。真正修行的重要的宗旨，說不在這裡，在別的地方才開示你，這樣，別的地方才開示你。不過這個地方我們不要誤解啊！說這個教外別傳，好像是跟那個教沒有關係，其實，你真正了解這個心要去看那個經教的話，那個教本身的的確確是還在包括在那個教裡面，並沒有，這樣。這個裡邊有特殊意義，我們這裡暫時不去談它。
Although we say: “Ah, we must balance practice and understanding!” What is the result? Wonderful! If we truly balance practice and understanding, we should practice based on our understanding, following what has been taught. Now, after talking for a long time, you say: “Ah, now it’s good, we are going to practice, we don’t need this anymore.” Running off like that, isn’t there a problem? So, here it says, if the teaching makes you feel that you cannot generate a decisive faith and understanding in the scriptures and treatises, not only that, but you should abandon them, saying they are unnecessary. In such a situation, what does it become? Why does he say this? He says that those scriptures and treatises are just talking, just talking, and the true principles of practice, “there are no essential points for practice.” The important principles of true practice are not here, they are revealed elsewhere, like this, revealed elsewhere. However, we should not misunderstand here! Saying that there is a separate transmission outside the teachings, as if it has nothing to do with the teachings, actually, if you truly understand the essential points and look at the teachings, the teachings themselves indeed include them, and there is no such separation. There is a special meaning here, which we will not discuss for now.
所以因為有了前面這種錯誤的見解，所以他就覺得：啊，講嘛是講，修嘛是修。所以對於那個正法啊，覺得有兩樣東西：一個是講的，一個是修的。所以正法只有別別兩樣分開來的──講跟修兩個法。在這種狀態當中，我們會產生：既然這個教是講的不是修的話，那個教就沒用啦！你就不重視它啦！於是呢？就不重視，我們不一定是很輕賤它，但是那恭敬心就引不起來。要曉得修學佛法最重要的，就是恭敬心；而反過來，法的沈沒最主要的原因哪，就是沒有恭敬。既然你現在說，修跟講是兩件事情的話，那麼你對這個恭敬這件事情就產生了大障礙。
So, because of the previous wrong view, he feels: Ah, talking is talking, practicing is practicing. So, regarding the true Dharma, he feels there are two things: one is talking, and the other is practicing. So, the true Dharma is divided into two separate things - talking and practicing. In this state, we will generate the view: since the teaching is talking and not practicing, the teaching is useless! You don’t value it! So, you don’t value it, we may not necessarily despise it, but the respect does not arise. You must know that the most important thing in learning and practicing Buddhism is respect; conversely, the main reason for the decline of the Dharma is the lack of respect. Since you now say that practice and talking are two different things, then you create a great obstacle to respect.
剛才我們已經說到這個修學佛法，恭敬是最重要，恭敬是最重要。因為我們現在沒有得到完整的如理的教授，所以就產生了這個流弊，說這個講是講，修是修，是兩件事情啊！因為是兩件事情，所以你就關於那個經論哪，那都是講講的，不是修行的，那你就覺得沒有用了，你就不去敬重它。那個東西就對我們是個障礙，不是一個正確的方法。剛才已經說過了，眼前我們可能，不但可能，對我們極大部分的經論來說，眼前是用不上，這可能的。但是我們心裡面恰恰相反，要慚愧呀！說：「哎呀，你看那個善財童子，那是大善知識，他沒有一個地方不是佛法，而我們現在呢？用不上，幾乎沒有一個地方能用的是佛法，那這個地方我們要深深感到自己慚愧。」
Earlier, we mentioned that respect is the most important aspect of learning and practicing Buddhism. Respect is the most important. Because we have not received complete and proper teachings, this has led to the misconception that talking and practicing are two separate things! Since they are considered two separate things, you regard the scriptures and treatises as mere talk, not practice, and thus feel they are useless and do not respect them. This attitude becomes an obstacle for us and is not the correct approach. As mentioned earlier, it is possible, and not just possible, that for most of the scriptures and treatises, we cannot apply them immediately. However, in our hearts, we should feel ashamed! We should think: “Ah, look at the youth Sudhana, he was a great spiritual teacher, and there was no place where he did not find the Dharma. But for us now? We cannot apply it, and there is almost no place where we can apply the Dharma. We should deeply feel ashamed of this.”
現在呢，我們恰恰相反，不但感受不到，還自己覺得：唉，這一些都不是佛法！你因地上面先種下了這個惡因的話，非常可怕！所以剛才黑板上面寫的那個五點，對我們目前修行非常重要。這個習慣已經養成功了，這以後要真正努力改的就是改這個。不是說我們馬上，哎呀，《華嚴》一樣，樣樣受持，這個不是這個意思。要了解我們到最後這條直路，就是這樣，你現在因地上面下對的話，不久啊就可修這個路了，這個是它的差別。我們現在繼續看下去。
Now, we are quite the opposite. Not only do we not feel this, but we also think: “Ah, these are not the Dharma!” If you plant this bad seed in your mind, it is very frightening! Therefore, the five points written on the blackboard earlier are very important for our current practice. This habit has already been formed, and what we need to work hard to change in the future is this. It does not mean that we immediately, like the Avatamsaka Sutra, uphold everything. This is not the meaning. We need to understand that our final straight path is like this: if you plant the right seed now, you will soon be able to practice this path. This is the difference. Let’s continue to look further.
所以因為這樣的關係，你不敬重它，為什麼啊？說它呀這個裡邊並沒有真實的內涵。這「內義」的話，就是佛法的精要。而這些經論幹什麼啊？它是講講的，講講的，不關修行，無關內義的，所以叫「開闢廣大外解」。因為這樣，所以你覺得這個都是可輕可毀之處，這個時候集了「誹謗正法的業障」啊！集了誹謗正法的業障啊！所以這個祖師的公案語錄當中，我們要了解，他這個話的主要的目的，是為學人，所謂「解黏去縛」，那個時候這個學的人心理上有這種執著，那個老師在他的心理上把那執著拿掉，是這樣啊！他絕不是毀謗經論，恰恰相反，而正是來弘揚經論。
Therefore, because of this, you do not respect it. Why? Because you think it lacks real substance. The “inner meaning” refers to the essence of Buddhism. And what do these scriptures and treatises do? They are just talks, talks that are unrelated to practice and the inner meaning, hence called “extensive external explanations.” Because of this, you feel they are trivial and can be disregarded, thus “accumulating the karmic obstacle of slandering the true Dharma!” Accumulating the karmic obstacle of slandering the true Dharma! Therefore, in the cases and records of the patriarchs, we need to understand that the main purpose of their words is to help students, to “untie the knots and remove the bindings.” At that time, the students had such attachments in their minds, and the teacher removed those attachments from their minds. It is not slandering the scriptures and treatises, but rather, it is to promote them.
就像我們目前一樣的，我們現在常常有一種諍論，說我這個敲法器，我這個音正，你這個不正。然後呢？上面有一個善知識，告訴你：「你這個也不對！」他並不是說不對，就是去掉你心裡的執著。我們要了解，任何一個法的真正的宗要，是淨化我們的情執，結果你學會了以後，總覺得我這個對，他那個輕。你增長你的是非我慢，請問這是佛法嗎？所以那個時候，這一個夠條件的那個師長，他就會在那跟你相應的，想辦法幫忙你，必要的時候乃至呵斥你，這個我們要了解的。所以不僅僅是古代祖師如此，眼前也是如此。如果我們認得了這一點的話，那自然而然處處體會，處處圓融，處處淨障，然後呢積資；要不然的話，你學得越多，嘿，毛病越大，毛病越大，就在這個上頭。
Just like us now, we often have disputes, saying, “My way of striking the Dharma instrument is correct, yours is not.” Then, a wise teacher tells you, “Yours is also not correct!” He is not saying it is incorrect, but rather to remove your attachment. We need to understand that the true essence of any Dharma is to purify our emotional attachments. As a result, after learning, you always feel that you are right and others are wrong. You increase your arrogance and discrimination. Is this Buddhism? Therefore, at that time, a qualified teacher will correspondingly find ways to help you, even scolding you if necessary. We need to understand this. So, it is not only the ancient patriarchs who did this, but it is also true now. If we recognize this, then naturally, we will experience harmony everywhere, purify obstacles everywhere, and accumulate merits. Otherwise, the more you learn, the bigger your problems will become, and the bigger your problems will become, it is because of this.
是故應須作如是思而尋教授，諸大經論對於諸欲求解脫者，實是無欺最勝教授。
Therefore, one should think in this way and seek teachings. The great scriptures and treatises are indeed the most supreme and truthful teachings for those who seek liberation.
所以我們腦筋裡應該這樣地去思惟。「作如是思」，這個「思」有極重要的一個意念在、觀念在裡頭哦！後面會詳細告訴我們，關於業的時候，這裡我簡單說一下。我們平常的業，引導我們上、下，轉染成淨等等，都是這個思，思心所的思。我們說受、想、行、識，「受」，受是什麼？「想」是什麼？「思」是什麼？這個就是一種心裡的心行相，我們要了解的，說法相、法相就是這個。所以要去修學經論的真正目的，指出來這個。
Therefore, we should think in this way. “Thinking in this way” has a very important meaning and concept within it! Later, it will be explained to us in detail regarding karma. Here, I will briefly explain. Our usual karma, which guides us up and down, transforms defilement into purity, etc., is all this thought, the thought of the mental factor. We say feeling, perception, volition, and consciousness. What is feeling? What is perception? What is volition? These are the mental activities we need to understand, which are the characteristics of phenomena. Therefore, the true purpose of studying the scriptures and treatises is to point this out.
你經過經論的說明，善知識的指導，這個法相，你真正應該認識的就是我們心裡想的，那個時候的行相。說：「喔！這個叫思心所，這個叫想心所；這樣的思心所是染污的，這樣的思心所是善的；這樣的善當中有漏，這樣是善當中無漏。」那麼，現在他告訴我們這樣的「思」是什麼？它是善法，是隨順於無漏的，還是在有漏界，這個我們要了解的。那麼我們應該怎麼辦呢？就是這樣，說所以剛才我說「隨順於」，就是說方向對的，一步、一步向上，因為我們凡夫，因為方向一步、一步向上，你就在這個染污的這個世界當中，慢慢地淨化，慢慢地向上、向上，到最後超脫。我們應該這麼樣想，說：諸大經大論，對於我們真正求解脫的人，是千真萬確，實實在在，是一點都不錯的最殊勝的精要。但是為什麼得不到呀？
Through the explanations of the scriptures and the guidance of wise teachers, you should truly recognize the mental activities we think of at that time. Saying, “Oh! This is the mental factor of volition, this is the mental factor of perception; such a mental factor of volition is defiled, such a mental factor of volition is virtuous; among these virtuous ones, some are contaminated, some are uncontaminated.” Now, he tells us what this “thought” is. It is a virtuous Dharma, whether it is in accordance with the uncontaminated or still in the contaminated realm, we need to understand this. So, what should we do? Just like I said earlier, “in accordance with,” meaning the direction is correct, step by step upwards. Because we ordinary beings, step by step upwards in the right direction, you gradually purify in this defiled world, gradually upwards, upwards, until finally transcending. We should think in this way, saying: The great scriptures and treatises, for those of us who truly seek liberation, are indeed the most supreme and essential teachings without any error. But why can’t we attain it?
然由自慧微劣等因，唯依是諸教典，不能定知是勝教授，
However, due to our own weak wisdom and other factors, merely relying on these teachings, we cannot definitively know that they are the supreme teachings.
哦，原來這個原因是這樣，是我們的自己的智慧太差，太差！這個原因還有其他的因素等等──智慧嘛又差，再加上這執著又重，唉，那個固執得不得了！而那麼再至於其他的人，外面的人推波助瀾，有種種的惡友等等。害了！所以單單在這種狀態當中，看那個經教，沒有辦法真正了解它裡邊的宗要。所以，
Oh, so this is the reason. It is because our own wisdom is too poor, too poor! There are other factors as well—our wisdom is poor, and on top of that, our attachment is heavy. Ah, that stubbornness is incredible! And then there are other people, external people who fan the flames, with various kinds of bad friends, etc. It’s harmful! So, in this state alone, looking at the scriptures, we cannot truly understand the essential points within them. Therefore,
故應依止善士教授，於是等中尋求定解。
Therefore, one should rely on the teachings of virtuous mentors and seek definitive understanding among these teachings.
所以才必須要依靠善知識，從善知識的教授當中，然後把經論當中的重要的精義把握住，得到確定不疑的認識。你這一個認識了，認識了走上去，那這一條就是直路──增上生。你真正能夠增上生了以後，我們眼前什麼都不怕。為什麼呀？那很簡單啊！現在我們有沒有怕我們的人身啊？我們對這現在的人身並沒有太怕，只是：唉唷！將來死了以後墮落才怕。假定再改善一點的話，現在已經覺得：喔唷，滿歡喜的，放不下，再如果改善一點，當然覺得更歡喜嘛！然後你這樣地改善，一步步向上的話……。所以這個真正的可怕，不是這個可怕處，問題在哪裡？就是我們沒有把握住這個重點。你只要把握住重點，一步步上升的話，那自然好。這詳細的概念以後說，以後說。主要的原因始終把持住：我們沒有得到正確的正知見；所以沒有得到正確的正知見──缺乏善知識；所以沒有善知識──自己條件不夠，不認識善知識，以及沒有求善知識的心等等。而不要起下面這個錯誤的概念，下面什麼錯誤呀？
So, we must rely on virtuous mentors. Through their teachings, we can grasp the essential meanings in the scriptures and gain a firm, unwavering understanding. Once you have this understanding and proceed along this path, it becomes a direct route to higher rebirth. When you truly achieve higher rebirth, we fear nothing in the present. Why? It’s simple! Do we fear our human existence now? We don’t fear our current human existence much; we only fear falling into lower realms after death. If we improve a bit, we already feel quite happy and reluctant to let go. If we improve further, we naturally feel even happier! As you improve step by step... So, the real fear is not this fear. The problem lies in not grasping the key point. As long as you grasp the key point and ascend step by step, everything will naturally be fine. The detailed concept will be explained later. The main reason always remains: we have not obtained the correct right view. Therefore, we lack the correct right view—due to the lack of virtuous mentors. The lack of virtuous mentors is because our own conditions are insufficient, we do not recognize virtuous mentors, and we do not have the heart to seek virtuous mentors, etc. And we should not develop the following wrong concept. What is the wrong concept?
莫作是念起如是執，謂諸經論唯是開闢廣博外解，故無心要。
Do not think or hold the view that the scriptures and treatises are merely extensive external explanations and therefore lack essential points.
這個見解千萬使不得，千萬不要說有這個念頭乃至這樣的執著：這個經、論都是講講說說，沒有重要的！要曉得，不是經論的錯，而是說我們聽的人沒聽到；或者容許有這種可能，講說的人沒有把那精要講到，這是絕對有的，絕對可能的。就是說他講的人講到了，我們聽見了以後還要一步、一步上升。就像我們剛才說的，譬如說，很多唱念的儀軌，這個非常好啊！非常好啊！但是我們了解那個唱念的儀軌以後，你不執著。它儘管很好，你覺得很執著：哦，它是海潮音、一個是鼓山調、一個寶華山……。各有各的完整的、精采的內容。如果說，他本來的原意，說跑到這個地方，把大眾統率起來，他已經有了，那麼你正好省事，這不是很好嗎？可是你偏偏覺得，欸，他這個不行，你這個好。毛病出在我自己欸，這一點是我們要真正了解的，我是隨舉一例。
This view is absolutely unacceptable. Never entertain such thoughts or hold such attachments that the scriptures and treatises are just talks without importance! Understand that it is not the fault of the scriptures and treatises, but rather that we, the listeners, have not heard them properly. Or it is possible that the speaker did not convey the essential points, which is absolutely possible. Even if the speaker conveyed them, we must still ascend step by step after hearing them. As we mentioned earlier, for example, many chanting rituals are very good! Very good! But after understanding the chanting rituals, you should not be attached. Even though they are very good, you might feel attached: “Oh, this is the sound of the ocean tide, this is the drum mountain tune, this is the treasure flower mountain...” Each has its complete and wonderful content. If the original intention was to lead the masses to this place, and it has been achieved, then it saves effort, isn’t that great? But you might insist that this is not good, and that is better. The fault lies within ourselves, and this is something we must truly understand. I am just giving an example.
當然，的的確確也有可能，他把那個奇奇怪怪的、哼哼哈哈的統統加進去，那個東西是人家帶進去的錯誤。有的！這我們要辨別得非常清楚。所以修學佛法，為什麼要廣學經論，得到那個宗要的真正的意趣就在這裡。你一定要把那個正、似──正是正確無誤的，似是似是而非的，辨別得清清楚楚，知所取捨。這樣你走的話，不管環境多惡劣，對你來說，你一定增長，環境越惡劣，你越好。所以說，經上面祖師菩薩都這麼說啦：「善人的啊，是我的師；惡人的啊，我的資。」什麼叫師？什麼叫資？好嘛，我跟他學；不好的話，嘿，這個你的資──資糧。為什麼這個惡的為什麼是你的資糧啊？喏，他如果乞丐來跟你要東西，他成就你的布施；他如果一個壞蛋跑得來跟你發脾氣，成就你的忍辱，成就你的持戒，成就你的精進。不是嗎？這個理論我們要知道，絕對要知道！那個時候，我們心裡面才能夠步步升上。所以下面說：
Of course, it is indeed possible that he has added all sorts of strange and nonsensical things, which are errors introduced by others. This is something we must discern very clearly. Therefore, in studying Buddhism, the reason we must extensively study the scriptures and treatises is to grasp the true essence of the teachings. You must clearly distinguish between what is correct and what is seemingly correct but actually incorrect, and know what to accept and what to reject. By doing so, no matter how adverse the environment, you will certainly grow; the harsher the environment, the better you will become. Hence, the scriptures and the patriarchs say: “Good people are my teachers; bad people are my resources.” What does it mean by teachers and resources? Well, I learn from the good ones; as for the bad ones, hey, they are your resources. Why are the bad ones your resources? If a beggar comes to you asking for something, he fulfills your practice of giving; if a bad person comes to you and gets angry, he fulfills your practice of patience, your practice of morality, and your practice of diligence. Isn’t that so? We must understand this theory, absolutely understand it! Only then can our minds ascend step by step. Therefore, it is said:
諸教授者，開示內義故是第一。
Those who teach reveal the inner meaning, and thus are the best.
真正要曉得，這個是實實在在把這個精要的內義啊，能夠告訴我們的，所以它是最好，最好！這一段話非常重要！下面繼續下去。
We must truly understand that those who can convey the essential inner meaning to us are the best, the best! This passage is very important! Let’s continue.
大瑜伽師菩提寶云：
The Great Yogi Bodhi Treasure said:
喏，這個就是尊者主要的弟子當中的一個，他是康地人。那個大瑜伽師是尊者的侍者，一生都侍候他，到了西藏以後。這個人真了不起。
This is one of the main disciples of the Venerable Atisha, a person from Kham. The Great Yogi was the Venerable Atisha’s attendant, serving him throughout his life, even after arriving in Tibet. This person is truly remarkable.
「言悟入教授者，非說僅於量如掌許一小函卷而得定解。是說了解一切至言皆是教授。」
“To understand the teachings, it is not enough to gain a definitive understanding from a small scroll the size of a palm. It means understanding that all supreme words are teachings.”
不但前面引經、引論，乃至於祖師。因為這個大瑜伽師這個人地位非常高，如果拿我們中國來說的話，那是也的確非常了不起的一個大祖師。譬如天台來說，那個人的地位，至少不亞於「灌頂章安尊者」。喔，這個我們說起來這個人好了不起！這樣的一個了不起的人，他就這麼說：「你要曉得真正地『悟入教授』（那個悟入教授對我們來說叫大開圓解），你要曉得，你要真正地這樣地認識的話，不是說：啊，我現在對這麼一點點量如掌許（就是像你手掌大，換句話說這一本書）這得到了定解了：『啊！我確定。』（這定解是說，喔！不但認識而且有修行驗證的功夫。）這個不夠。是說『一切至言皆是教授』，你要了解這個，要了解這個。」
Not only are the scriptures and treatises quoted earlier, but also the patriarchs. This great yogi held a very high position. If we compare it to China, he was indeed a remarkable patriarch. For example, in the Tiantai school, his status was at least comparable to that of the Venerable Guanding Zhang'an. Oh, this person was truly extraordinary! Such an outstanding person said: “You must understand that truly 'understanding the teachings' (which we refer to as great enlightenment) means that you must truly recognize that it is not enough to say: 'Ah, I have now gained a definitive understanding from this small amount, the size of a palm (that is, a book the size of your hand). 'Ah! I am certain.' (This definitive understanding means not only recognizing but also having the practice and verification skills.) This is not enough. It means 'all supreme words are teachings.' You must understand this, you must understand this.”
所以我們平常，常常說一句話：「一經通，經經通。」有的人只通一經，餘經不通，這兩個就差別了。是，沒錯！你能夠廣博地認識了以後，它精要總是相順的幾樣東西，你從這一門深入，當深入了以後，其他的，欸，你都能夠把握得住；如果你要細部的時候，你可以處處體會，乃至廣用一切。但是另外一類的話，他就抱住這一樣的東西，就這麼就這一個了！是，這種狀態，哪一宗、哪一派當中都有這個現象。學得好的，哪一宗、哪一派都可以包含一切；學不好的，哪一宗、哪一派都執著在自己上頭。本來華嚴跟天台教下，它是含攝一切的，結果跑到日蓮宗，到日本去了以後，他說什麼都不要了，只要五個字，那不是很明白的例子嗎？這個我們是要了解的。
Therefore, we often say: “Understanding one scripture means understanding all scriptures.” Some people only understand one scripture but not the others, and this is the difference. Yes, that’s right! Once you have a broad understanding, the essential points are always consistent. When you delve deeply into one aspect, after delving deeply, you can grasp the others; if you want to go into details, you can understand them everywhere and even apply them broadly. However, another type of person clings to just one thing, just this one! Yes, this phenomenon exists in every sect and school. Those who learn well can encompass everything in any sect or school; those who do not learn well cling to their own. Originally, Huayan and Tiantai teachings encompassed everything, but when it came to the Nichiren sect in Japan, they said nothing else was needed, only five characters. Isn’t that a clear example? This is what we need to understand.
又如大依怙之弟子修寶喇嘛云：「阿底峽之教授，於一座上，身語意三，碎為微塵。今乃了解，一切經論皆是教授。」
As Lama Xueba, a disciple of the Great Protector, said: “Atisha’s teachings, in one session, break the body, speech, and mind into fine particles. Now I understand that all scriptures and treatises are teachings.”
那麼下面這個括弧裡，那個祖師的話，就像剛才一樣，這個除了語錄的特別解釋以外，那個仔細的內容，我們不太了解。只是意思就是說：這個像阿底峽尊者啊！他講任何一個法門，他能夠非常深細地來說明分析，沒有一個不是。因為我們目前講修行的時候，好像很單純，實際上，為什麼要修行啊？修行就是說，我們平常都是染污之業，這個染污之業不外乎總括起來，從身、口、意三業方面去的。他現在不，現在整個地轉過來了。要轉過來一定要有完整的教授，這個教授的說明的話，的確是，在任何一個時候，他能夠把身、語、意三業方面，細緻又細緻、細緻又細緻，每一個地方，都說得清清楚楚、明明白白。所以你能夠這樣去了解的話，你自然而然舉手投足、起心動念、開口說話，無一不在增長，二十四小時當然都在修行。
In the following parentheses, the patriarch’s words, just like before, apart from the special explanations in the recorded sayings, we do not understand the detailed content very well. The meaning is simply this: like the Venerable Atisha! He could explain and analyze any method in great detail, without exception. When we talk about practice now, it seems very simple. In reality, why do we practice? Practice means that we usually engage in defiled actions, which can be summarized into the three aspects of body, speech, and mind. Now, he has completely turned this around. To turn it around, there must be complete teachings. These teachings explain, indeed, at any time, how to meticulously and thoroughly address the three aspects of body, speech, and mind, making everything clear and understandable. If you can understand this, then naturally, every gesture, every thought, every word you speak will be in the process of growth, and of course, you will be practicing 24 hours a day.
可是我們現在不是的。要談修行，要跑到殿堂裡磕頭這個叫修行，離開了就不算；往那裡兩個腿盤起來才是，否則就不是；或者身行，心不是；心行，身不是。他不是！為什麼？他有圓滿的教授。所以他說：「現在就了解一切經論都是教授。」告訴我們：各各、每一部分，有的是主，有的是支，乃至於有的是零細的。
But we are not like this now. When we talk about practice, we think going to the temple and prostrating is practice, but leaving the temple is not; sitting cross-legged is practice, otherwise, it is not; or the body practices, but the mind does not; the mind practices, but the body does not. He is not like this! Why? Because he has complete teachings. So he said: “Now I understand that all scriptures and treatises are teachings.” This tells us that each part, some are primary, some are secondary, and some are minor details.
須如是知。
It should be known in this way.
這個我們開始的時候，要這樣知道。他意思說：不是馬上教你這樣做到、修到，而是剛開始的時候，我們概念上面就應該這樣地認識。所以引導我們正知見，從這一個地方入手。你這個正知見下去了，什麼？因啊！因正果實。否則的話呢，我們說：「因地不真，果招迂曲。」我們還不知道咧，我們還不知道咧！這是真正可憐的地方，真正可憐的地方。
When we start, we should understand it this way. It means that it is not about immediately teaching you to achieve or practice this way, but at the beginning, we should recognize it conceptually. This guides us to correct understanding, starting from this point. With this correct understanding, what happens? The cause! The correct cause leads to the correct result. Otherwise, as we say, “If the cause is not true, the result will be distorted.” We still don’t know, we still don’t know! This is truly the pitiful part, the truly pitiful part.
不過說到這裡，反過來我們同樣說：「哎呀，只有這個是圓滿的教授，別的都不對啊！」又錯了！又錯了、又錯了！我們必定要知道，你有了圓滿的教授，那個時候，想辦法幫助他。如果你覺得他不對的話，你怎麼想幫助他，你要懂得幫助的善巧去幫助他，那就對。如果你覺得，我這個對，他那個錯的話，你這個因一樣的，講是對的，做就不對了。我們真正重要的，講的要認得怎麼去做，這個才是重要的。你圓滿的因尚且不能否定不圓滿的，何況不圓滿的。這一個地方，我們不斷地要思惟觀察。所以我在這個地方一再強調，原因也是如此，也是如此。下面又說：
However, speaking of this, conversely, we might say, “Oh, only this is the complete teaching, everything else is wrong!” That is wrong again! Wrong, wrong! We must know that when you have the complete teaching, at that time, find a way to help others. If you think they are wrong, how do you help them? You need to understand the skillful means to help them, then it is correct. If you think, “I am right, they are wrong,” then the cause is the same; speaking is correct, but doing is not. What is truly important is to recognize how to do it, that is important. Even the complete cause cannot negate the incomplete, let alone the incomplete. This point, we must constantly contemplate and observe. Therefore, I repeatedly emphasize this here, for this reason, for this reason. Next, it says:
如敦巴仁波卿云：
As Dromtönpa Rinpoche said:
下面都是引得祖師的語錄來證成。
The following are quotes from the masters to substantiate this.
「若曾學得眾多法已，更須別求修法軌者，是為錯謬。」
“If one has already learned many teachings, seeking another method for practice is a mistake.”
他就說：「喔，你學了很多了，然後就修行了，那我們不談了；現在這要修行了，另外要學一套東西了。唉！這是很錯誤的。」
He said, “Oh, you have learned a lot, and then you practice. We won’t discuss that; now you need to practice, and you need to learn another set of things. Ah! This is very wrong.”
雖經長時學眾多法，然於修軌全未能知。若欲修法，諸更須從餘求者，亦是未解如前說義而成過失。
Although one may have studied many teachings for a long time, if one does not understand the practice guidelines at all, seeking other methods for practice is also a mistake due to not understanding the previously explained principles.
同樣地，修學了很多佛法，但是真正要修行的時候，欸！說還要另外一套，那是錯誤，那是錯誤！所以目前我們的的確確有很多脫節的地方，很多脫節的地方。真正說起來，二十四小時無不在修行。我們現在看，哎喲，這早晚課算；乃至於有很多，早晚課都覺得：唉，這個沒有意義，這不要它，跑得那兒去，大家在那兒徒有形式。你說這個事實對不對？在某些地方，那是事實，可是我們絕對不能說，因為徒有形式，你把它拿掉，那是完全錯了！我是感覺怎麼樣？現在雖然末法了，總算還有個形式在，趁這個形式還沒毀掉之前，趕快把那個內容補足起來，那還有救。如果你把那形式一壞，完了！了解嗎？很重要，很重要哦！
Similarly, having studied a lot of Buddhist teachings, when it comes to actual practice, saying that another set of methods is needed is wrong, it is wrong! Therefore, at present, we indeed have many disconnections, many disconnections. Truly speaking, we are practicing twenty-four hours a day. Now we see, oh, this morning and evening practice counts; even many people feel that the morning and evening practice is meaningless, they discard it, and run off somewhere, everyone is just going through the motions. Do you think this is true? In some places, it is true, but we absolutely cannot say that because it is just a formality, you should remove it, that is completely wrong! How do I feel? Although it is the degenerate age now, at least there is still a formality, before this formality is destroyed, quickly fill in the content, then there is still hope. If you destroy the formality, it is over! Do you understand? It is very important, very important!
所以佛說得清清楚楚，佛說得清清楚楚。儘管最後什麼都沒有了，那個佛像擺在這裡，大家不知道，你看它一眼還有功德。有這樣，三寶有這麼了不起的意義啊！我們卻輕輕鬆鬆地覺得：哎呀！沒有內容了，你就不要了。害了！這一點我們要特別注意。這個時候如果我們心裡有這種知見的，務必要曉得：我是凡夫，我是凡夫。這個概念太重要了！那麼這一點一定要靠什麼？一定要靠多學，一定要靠多學。如果說你已經學對了一門，你不想走剛才廣博的路。那個時候你牢牢地抱住的，好，說我現在一個參禪，就這一個；我現在念佛，就這一個，反正我見到阿彌陀佛以後，反正我見到這個本性以後就不怕！你其他的就不要管。實際上佛世也是如此，當初小乘甚至之所以各做各的不起諍論，為什麼？很簡單，他就聽到了佛告訴他一句話，唉，他那個生死心切得不得了，以整個的精神灌注在那裡，管你做些什麼東西。這樣啊！所以那個時候，叫「正法住世」，毫無諍論。
Therefore, the Buddha has made it very clear, the Buddha has made it very clear. Even if in the end there is nothing left, just having the Buddha statue here, even if people don’t know, just looking at it brings merit. The Three Jewels have such incredible significance! Yet we casually think: Oh! There’s no content, so we don’t need it. This is harmful! We must pay special attention to this point. If we have this kind of view in our hearts, we must know: I am an ordinary person, I am an ordinary person. This concept is extremely important! So, what must we rely on for this? We must rely on extensive learning, we must rely on extensive learning. If you have already learned one method correctly and do not want to follow the broad path, then hold on tightly to it. For example, if you are now practicing Zen, just this one; if you are now reciting the Buddha’s name, just this one. As long as you see Amitabha Buddha, as long as you see this true nature, you will not be afraid! You don’t need to worry about anything else. Actually, it was the same during the Buddha’s time. Initially, even in the Theravada tradition, there were no disputes because of this. Why? It was very simple, they heard the Buddha tell them one sentence, and their urgency for liberation was so intense that they poured their entire spirit into it, regardless of what others were doing. This is why it was called the “Era of Right Dharma,” with no disputes.
實際上那個諍論的因，早就已經擺在這個地方了，我不妨說一下實際上的公案。佛在世的那個弟子當中有各式各樣的，迦葉尊者是專門講苦行的，大家曉得他。他那個最後佛陀說：「某人啊！你現在年紀老啦，你也可以休息、休息，不要行頭陀啦！」迦葉尊者怎麼說：「世尊啊！我以前一直聽你，這一回可不聽你啦！」但是世尊並不是說因為不聽了，說：「你怎麼不聽招呼啊？」說：「善哉！善哉！像迦葉那樣做的話，他能夠堅持下去，那個教法就靠那個力量。」
Actually, the cause of disputes had already been present for a long time. Let me share a real case. Among the Buddha’s disciples, there were all kinds of people. Venerable Kāśyapa was known for his ascetic practices, everyone knew him. In the end, the Buddha said to him: “You are old now, you can rest, you don’t need to practice asceticism anymore!” How did Venerable Kāśyapa respond? “World-Honored One, I have always listened to you, but this time I will not!” However, the World-Honored One did not say: “Why don’t you listen to me?” Instead, he said: “Well done! Well done! If Kāśyapa can persist like this, the teachings will rely on this strength.”
但這個地方並不是說，那麼只有苦行哦！欸，不！你看另外一個人，二十億耳，大家曉得。二十億耳他是一個富貴子弟，那個宿生的圓滿的因，所以這一生生來富貴得不得了，富貴得不得了！所以他家裡邊，他腳底下還有這個絨絨的毛，家裡邊都是舖著厚厚的地毯，乃至於跑到別的地方去，譬如說到廟裡去啊什麼，他的父親就把那個一路上面就掃乾淨，把那地毯舖在上面，然後去。要我們可能嗎？就算以現在這個時候，世界一等一的最了不起的人，你也不可能說：「我現在要到台中火車站，把從這個地方開始，地毯一直舖到那裡去。」沒有！二十億耳就是這樣。後來他出家，出了家之後當然苦行，他怎麼修也不行，佛就告訴他：「給他好的，他要怎麼好就給他。」就給了他。給了他，他沒多久證果了。說明什麼？你看，在佛那個時候的弟子當中，就有的人是這麼個苦行，就有的人是這麼享受，他們有沒有諍論啊？是一點諍論都沒有。要我們現在就害了。唉呀！大家你和我差一點點，大家弄得一塌糊塗。
However, this does not mean that only ascetic practices are valued here! Look at another person, Sroṇakoṭiviṁsa, everyone knows him. Sroṇakoṭiviṁsa was a wealthy young man, due to the perfect causes from his past lives, he was born extremely wealthy in this life! His home was covered with thick carpets, and even when he went to other places, like temples, his father would clean the path and lay carpets for him to walk on. Can we do that? Even the most outstanding person in the world today cannot say: “I want to go to Taichung Train Station, and lay carpets all the way from here to there.” No! Sroṇakoṭiviṁsa was like this. Later, he became a monk, and of course, he practiced asceticism, but he couldn’t progress. The Buddha told him: “Give him what he needs, whatever he wants, give it to him.” And so, he was given what he needed, and soon after, he attained realization. What does this show? You see, among the Buddha’s disciples, some practiced asceticism, while others enjoyed comforts, and there were no disputes among them. If it were us now, it would be a disaster. Oh! If there is a slight difference between you and me, it would cause chaos.
這個我要說明什麼？倒不是說明這個行相，這所以我一再說了，你把握住這個重點，怎麼做就對。以前那些人，他心心念念解決自己的問題。那你說：「我現在是要大乘。」更好！就怕你不大。大乘要管別人的是沒錯，大乘要管別人是幫別人，並不是叫你去指責罵別人哪！這個要了解。這必要的時候，是！譬如說在這種情況之下，你用意直的話，是！你可以呵斥他。但是一般情況，呵斥的條件，你自己內心必定不能帶著瞋心，這個很重要。所以在這一點上面，我自己深深感覺慚愧。儘管我說，現在慢慢、慢慢地把它拿掉了，我心裡面可以把它擺得平，這是一般情況。碰見事情的時候，我自己曉得：欸，起來了，這個就不相應。平常他真正就是呵責，他心裡基於悲心，曉得你這樣的話，馬馬虎虎不行，他就用直的方式。他心裡面的確是心心念念，只有一個大菩提、大悲心。所以在這種情況之下，看見你相應，那就用種種方法。在這種條件之下，能夠這樣做，唯恐你不管。現在因為我們沒有這個真實的內容，怎麼管就怎麼錯！這是我們應該了解的一點。所以說，我們繼續下去。
What am I trying to explain here? It is not about the form of practice. As I have repeatedly said, grasp the key point, and do it correctly. Those people in the past were always focused on solving their own problems. Now, if you say: “I want to practice Mahayana.” Even better! The only fear is that you are not truly practicing it. Mahayana involves helping others, but it does not mean criticizing or scolding others! This must be understood. When necessary, yes! For example, in such situations, if your intention is straightforward, yes! You can reprimand them. But generally, when reprimanding, your heart must not carry anger, this is very important. On this point, I feel deeply ashamed. Although I say, now slowly, slowly, I am removing it, I can keep my heart calm in general situations. When something happens, I know: Oh, it arises, this is not appropriate. Normally, when he truly reprimands, his heart is based on compassion, knowing that being careless is not acceptable, he uses a straightforward approach. His heart is indeed always focused on great Bodhi and great compassion. So, in such situations, seeing you respond, he uses various methods. Under such conditions, being able to do this, he fears not helping you. Now, because we lack this true content, whatever we do is wrong! This is something we should understand. So, let’s continue.
此中聖教，
Among these, the sacred teachings,
那麼真正的聖人完整的教法，怎麼樣呢？他首先還是引論：
So, what about the complete teachings of the true sages? He first introduces:
如《俱舍》云：「佛正法有二，以教證為體。」除其教證二聖教外，別無聖教。
As stated in the Abhidharma-kosha: “The Buddha’s true Dharma consists of two parts, with the teachings and realizations as its essence.” Apart from these two sacred teachings, there are no other sacred teachings.
引那個《俱舍》上面。《俱舍》，通常說──小乘聰明論，換句話說，小乘的最後的精華。那麼請問這個地方為什麼引小乘而不用大乘？這個地方說明：小乘尚且這樣，何況大乘。
This is quoted from the Abhidharma-kosha. The Abhidharma-kosha is usually referred to as the “intelligent treatise of the Hinayana,” in other words, the ultimate essence of the Hinayana. So, why is the Hinayana quoted here instead of the Mahayana? This illustrates that if even the Hinayana is like this, how much more so the Mahayana.
第八卷．Ｂ面
Volume 8, Side B
本來大乘是以小乘為基礎的，更說明這個基礎，直通到最上乘，沒有一個例外的。所以佛真正的正確的教法，分起來就是兩樣東西，一個教、一個證，除了這個沒別的了。那麼這兩樣東西是什麼啊？
Originally, Mahayana is based on Hinayana, further explaining this foundation, leading directly to the highest vehicle without exception. Therefore, the true and correct teachings of the Buddha can be divided into two aspects: teaching and realization. There is nothing beyond these two. So, what are these two aspects?
教正法者，謂是決擇受持道理修行正軌。
Teaching of the True Dharma: It refers to the discernment, acceptance, and practice of the correct path.
「教」是什麼？就是來分別、說明、解釋什麼是你該做的，什麼你該捨的，怎麼樣去修行，修改你以前的凡夫的行為，變成功跟聖人相應的。你了解以前錯的，現在認識以後對的，照著去做。雖然了解了，心裡還是習性很重，那個時候你照著，這個叫作修行啊，這個才真的修行啊！那麼我們說，這樣說起來難道你這個拜佛不是修行？拜佛當然修行。為什麼拜佛？因為平常以前，你把那個我看得最大，現在曉得：哦，這個是最糟糕的事情。所以你把自己看得最低，所以要拜佛。念佛呢？因為你平常念的都是煩惱，現在這個不相應，所以你要念佛。所以我們把握住這個原則，沒有一個不是修行。
What is “teaching”? It is to distinguish, explain, and clarify what you should do, what you should abandon, and how to practice. It involves modifying your previous mundane behaviors to align with those of a sage. You understand what was wrong before, recognize what is right now, and act accordingly. Even though you understand, your habitual tendencies are still strong. At that time, you follow the teachings, which is called practice. This is true practice! So, does this mean that worshiping the Buddha is not practice? Of course, worshiping the Buddha is practice. Why worship the Buddha? Because previously, you considered the self as the greatest, but now you realize that this is the worst thing. Therefore, you regard yourself as the lowest and worship the Buddha. What about reciting the Buddha’s name? Because you used to recite only afflictions, which are not in harmony with the teachings, so now you recite the Buddha’s name. By adhering to this principle, everything becomes practice.
固然在這種狀況下，拜佛、念佛當然是修行，離開了佛堂，不拜佛、不念佛你也在修行啊！假定你把握不住這個重點的話，對不起！你現在固然不在修行，你在這拜佛、念佛也不是修行！所以這祖師給我們說：「你假如真正心裡不相應的話，你頭顱磕破也徒然哪！拜佛，這個徒然沒用啊！如果你不把握住這個原則，你去念的話，你念得喉嚨喊破也徒然哪！」不是很明白嗎？就是這個道理，就是這個道理！所以告訴我們，這個先要告訴我們，你懂得這個道理照著去做。然後呢？既然懂得了，
In this situation, worshiping the Buddha and reciting the Buddha’s name are, of course, practices. Even when you leave the Buddha hall, not worshiping the Buddha or reciting the Buddha’s name, you are still practicing! If you fail to grasp this key point, then, sorry! You are not practicing now, and even when you worship the Buddha or recite the Buddha’s name, it is not practice! Therefore, the patriarchs tell us: “If your mind is not truly in harmony, even if you break your head bowing, it is in vain! Worshiping the Buddha is useless if you do not grasp this principle. If you recite without understanding, even if you shout until your throat is hoarse, it is in vain!” Isn’t it very clear? This is the principle, this is the principle! So, we are told, first, you must understand this principle and act accordingly. Then, once you understand,
證正法者，謂是如其前決擇時，所決擇已而起修行。
Realization of the True Dharma: It refers to practicing according to the discernment made earlier.
就照著前面告訴你的道理，然後你照著這個懂得的道理，照著去做。所以，
You follow the principles explained earlier, and then you act according to this understood principle. Therefore,
故彼二種，成為因果。
Therefore, these two are cause and effect.
所以這兩者之中，是互為因果的。教是因，有了這個正確的認識，結那個證的果，結那個修的果；然後反過來，修是因，證得那個證果的果是果，這個次第必然的。必然是由於教理的認識，照著教理的認識去做才能夠修行。也許在這個地方大家問了：「唉呀，那你這樣說的話，你跑到廟裡就是講那個規矩，這個道理我也不懂啊，你這個先不要跟我講這個道理。」這個有它的原因在，因為等到你進來了以後，把那個規矩講清楚了再修的話，那不可能，不可能！可是至少有一個這個現象，這個很清楚，你跑到廟裡來你已經有這個心──我要修行，或者說，啊，曉得這個好的！這一個地方，因地當中已經說，那世間的不好，這裡來好。既然世間的不好，這裡來好，當然你要拿掉世間的那個，到這裡來學。再說，等到你樣樣懂得了以後去做，做不到，那個時候太晚了。雖然你懂了，萬一兩腳一伸，完了以後，你懂了這個沒用，變成了三世怨，那很可惜。
So, between these two, they are mutually cause and effect. Teaching is the cause; with this correct understanding, it results in the fruit of realization and the fruit of practice. Conversely, practice is the cause, and the fruit of realization is the effect. This sequence is inevitable. It is necessarily due to the understanding of the teachings that one can practice according to the teachings. Perhaps at this point, someone might ask: “Oh, if you say so, when you go to the temple, you just talk about the rules. I don’t understand this principle, so don’t tell me this principle first.” There is a reason for this. Because if you wait until you come in and then explain the rules clearly before practicing, that is impossible, impossible! But at least there is this phenomenon, which is very clear. When you come to the temple, you already have this intention - I want to practice, or you know this is good! At this point, it is already said that the worldly is not good, and coming here is good. Since the worldly is not good, and coming here is good, of course, you have to remove the worldly and come here to learn. Moreover, if you wait until you understand everything and then do it, it will be too late. Even if you understand, if you stretch out your legs and it’s over, understanding this is useless, it becomes a regret for three lifetimes, which is very unfortunate.
所以進來的時候，已經有了這個認識說：我世間的認識不行的，要去聽善知識引導。這個本身就是最佳引導、最佳做法。究實說來，究實說來，等到你真正懂了以後再去做，世間沒有這樣的事情。難道你懂了這個飯以後你再吃嗎？難道你懂得了空氣以後你再呼吸嗎？難道你懂得了這個媽媽以後，你再讓她來養你嗎？天下的事情就這麼簡單！對不對？喏，所以這個一點都沒有說亂來或者迷信的成分，是絕對合理的，這個我們要了解。倒是我們愚癡，而是我們的執著，大家想想看對不對？這麼簡單。
So, when you come in, you already have this understanding: my worldly understanding is not good, I need to listen to the guidance of a virtuous mentor. This itself is the best guidance, the best practice. To be honest, to be honest, if you wait until you truly understand and then do it, there is no such thing in the world. Do you wait until you understand food before you eat it? Do you wait until you understand air before you breathe it? Do you wait until you understand your mother before you let her raise you? The affairs of the world are just this simple! Right? So, there is absolutely no element of randomness or superstition in this, it is absolutely reasonable, we need to understand this. It is our ignorance and attachment, think about it, right? It is this simple.
所以我們現在了解，哦，原來是這樣啊！教、證。所以儘管你還沒有懂得道理，而跑到廟裡說，這些廟裡你信得過的法師告訴你怎麼做，這個正是。你聽他講嘛，然後照著他去做嘛，這還不是仍舊是不外這個教證二量在裡頭，一定這個次第！然後當你行持的時候，你慢慢地從驗證當中對這個教也加深認識，當你教加深認識，你的行持也加深認識，這個彼此有互相增上的。所以真正說起來，這個教、證不是截然的兩回事情──教，完了以後證，不是的；教多少，證多少，慢慢地向上。就像我們念書一樣，在小學裡面，你慢慢地一步、一步上去，一步、一步上去，是不斷地在教、證、教、證當中。我們在小學裡面老師告訴這個一，一加一等於二，你回去演習，因為你演習了以後，你可以念二年級，所以你對那個教是越來越認識，然後你這個證是越來越深入。每一個地方這個次第這麼清楚、這麼明白。繼續看文，「故彼二種，成為因果」。下面，
So now we understand, oh, it is like this! Teaching and realization. So even if you do not yet understand the principles, and you go to the temple, the monks you trust there tell you what to do, this is exactly it. You listen to them, and then follow their instructions. This is still within the two measures of teaching and realization, and this sequence is certain! Then, as you practice, you gradually deepen your understanding of the teachings through verification. As your understanding of the teachings deepens, your practice also deepens, and they mutually enhance each other. So, in reality, teaching and realization are not two separate things—teaching, then realization, it is not like that; the more you teach, the more you realize, gradually progressing. It is like studying in school, in elementary school, you gradually move up step by step, continuously in the process of teaching and realization. In elementary school, the teacher tells you that one plus one equals two, you go home and practice, and because you practiced, you can move to the second grade. So, your understanding of the teaching increases, and your realization deepens. This sequence is so clear and obvious in every aspect. Continuing with the text, “Therefore, these two are cause and effect.” Below,
如跑馬時，先示其馬所應跑地，既示定已，應向彼跑。
Just like in horse racing, first show the horse the track it should run, once shown, it should run towards it.
就像跑馬一樣，先告訴你怎麼跑，告訴你了，照著去跑。以我們現在來說開汽車一樣，拿了個地圖告訴你怎麼開，然後呢？你去開。
It is like horse racing, first tell you how to run, tell you, and then you run accordingly. In our current context, it is like driving a car, you are given a map showing you how to drive, and then? You drive.
若所示地是此跑處而向餘跑者，定成笑事。
If the indicated place is here but you run elsewhere, it will certainly be a joke.
如果告訴你向這邊跑的，剛講的時候，等到你真正跑的時候另外一個方向，那是開玩笑。像我們開汽車，現在說你要到哪裡去啊，看那個地圖，看完了半天真正開車的話，反方向走，那你這個地圖看它幹什麼啊？那不是顛倒嗎？經、論告訴我們的，就是這個樣，就是這個樣。同樣的道理，譬如眼前我們來說，跑到寺院裡面說，既然你想來修行的話，跑到寺院裡面，哦，這個法師、師父告訴你怎麼做，你歪起了頭：「我要這樣做！」那你不必跑到廟裡來，這個很明白，同樣的這個道理在。你可以說明，這個什麼，那麼然後呢解釋清楚，這個是應該的。這概念我們要很清楚、很明白地認識、了解。
If you are told to run in this direction, but when you actually run, you go in another direction, it is a joke. Like driving a car, if you are told where to go, look at the map, and after looking at it for a long time, you drive in the opposite direction, what is the point of looking at the map? Isn’t that absurd? The scriptures and treatises tell us exactly this. Similarly, if you go to a temple for practice, and the monk or master tells you what to do, but you tilt your head and say, “I want to do it this way!” then there is no need to go to the temple. This is very clear, the same principle applies. You can explain and clarify this, which is appropriate. We need to clearly and thoroughly understand and recognize this concept.
豈可聞思決擇此事，若修行時修行所餘。
How can one contemplate and decide on this matter during listening and thinking, but practice something else during cultivation?
哪裡說，聽的時候聽這個，然後呢思惟的時候思這個，這個聞、思本來就是講教，然後修行的時候修別的？不可以！就像那個跑馬一樣，就像那個開車一樣。
Where is it said that you listen to this during listening, then think about this during contemplation, but practice something else during cultivation? It is not permissible! It is like running a horse race or driving a car.
如是亦如《修次第後編》云：
As stated in the later part of the Stages of Meditation:
就像那個《修次第》那個編上面說，這個是告訴我們修行的一個重要的教授。
Just like what is said in the Stages of Meditation, this is an important teaching for our practice.
「復次聞及思慧之所通達，即是修慧之所應修，非應修餘，如示跑地，而應隨跑。」
“Furthermore, what is comprehended through listening and contemplation should be practiced in cultivation, not something else, just as one should run on the track shown.”
這個修行的次第，第一個，從善知識那裡幹什麼？聽聞。聽聞了以後呢？如理去思惟。等到你思惟了以後，你決定了解他所講的是什麼。然後呢，把你的思惟通達、決定的，照著這個去修。所以你修，就應該修你確定認識的那一個部分，這個才是道理，而不是別的。這個概念我們本身很重要，絕對，絕對不可以跑錯！就像上面所說那個跑馬那個公案。
The sequence of practice is as follows: First, what do you do from a virtuous mentor? Listen. After listening, contemplate correctly. Once you have contemplated, you understand what has been taught. Then, practice according to what you have comprehended and decided upon. Therefore, you should practice the part you have clearly understood; this is the principle, not something else. This concept is very important to us, and we must absolutely not deviate! It is like the story of running a horse race mentioned above.
如是由此教授，能攝一切經論道之樞要。
Thus, through this teaching, one can grasp the essential points of all scriptures and treatises.
由於這樣的這個完整的教授，這樣才能夠把所有的一切經論的宗旨、宗要都得到。所以說，第一點得到了，第二點那就是貫攝起來了。第一點是一切的經論都是，然後呢，為什麼你得不到？因為你自己的條件不夠，如果得到條件夠的人解釋說明了以後，就這樣的好處。然後你這樣的，現在有下手之處，將來走上去的，步步直路，很快圓滿。而這個內容是什麼呢？內容他就下面細列：
Due to this complete teaching, one can grasp the essence and key points of all scriptures and treatises. Therefore, the first point is achieved, and the second point is integrated. The first point is that all scriptures and treatises are included, and then, why can’t you achieve it? Because your own conditions are insufficient. If someone with sufficient conditions explains it, the benefits are as described. Then, you have a starting point now, and in the future, you will progress step by step on a straight path, quickly reaching perfection. And what is the content? The content is detailed below:
於從親近善知識法乃至止觀，
From “Approaching a Virtuous Mentor” to “Serenity and Insight,”
這個就是真正我們修學的次第。修學的次第第一步──親近善知識；「止觀」就是你修的時候，最後的修一定從止、觀兩樣東西結果。
This is the true sequence of our practice. The first step in the sequence of practice is to approach a virtuous mentor; “Serenity and Insight” refers to the final results of your practice, which must culminate in both calm abiding and special insight.
此一切中諸應捨修者，即作捨修，諸應舉修者，即以擇慧而正思擇。編為行持次第引導，故一切聖言皆現為教授。
Among all these, those that should be “abandoned in practice” should be abandoned, and those that should be “adopted in practice” should be correctly discerned with wisdom. Compiled as a sequential guide for practice, all sacred words appear as teachings.
那麼照著這個次第，那個地方應捨修就捨修。什麼叫「捨修」呢？就是不要做的，而這個不可以，不要做，要捨掉它。「應舉修者」的，就是這個該做的，你要就去做。那麼該做的還要什麼？捨修很簡單，你就捨掉。實際上捨修，還是要經過你的智慧的抉擇，那個時候才捨得掉，要不然心裡面還牢牢保著那個，「唉，這個我覺得這個好！」這個樣子就捨不得。你沒有智慧的抉擇，不能如理地認識取捨，捨也捨不掉，提也提不起。說前面叫我們捨，後面叫我們提，應該要努力去做的，那麼要「擇慧」──觀察的慧，正確地思惟、觀察。然後把認識的，編一個行持的次第，來引導我們一步、一步走上去，從凡夫第一步到圓滿成佛，沒有一點遺漏。在這種狀態當中，所有的聖言、經教都眼前是最佳指導。
Following this sequence, abandon what should be abandoned. What does “abandon in practice” mean? It means not doing what should not be done, and this must be discarded. “Adopt in practice” means doing what should be done. What else is required for this? Abandoning in practice is simple; you just discard it. In reality, abandoning in practice still requires the discernment of your wisdom; only then can you truly discard it. Otherwise, you will still cling to it, thinking, “I feel this is good!” Without the discernment of wisdom, you cannot correctly recognize what to adopt and what to abandon; you cannot discard what should be discarded, nor adopt what should be adopted. The previous part tells us to abandon, and the latter part tells us to adopt. We should diligently practice this with “discerning wisdom”—the wisdom of observation, correctly contemplating and observing. Then, compile what we should recognize into a sequential guide for practice, leading us step by step from the first step of an ordinary being to the complete attainment of Buddhahood, without any omission. In this state, all sacred words and teachings are the best guidance before us.
若不爾者，
If not,
假定你不走這樣地圓滿、正確的路子，
Suppose you do not follow this complete and correct path,
於非圓滿道體一分，離觀察慧雖盡壽修，諸大經論非但不現為真教授，且於彼等，見唯開闢博大外解，而謗捨之。
Regarding an incomplete part of the path, even if you practice it for your entire life without the wisdom of discernment, not only will the great scriptures not appear as true teachings, but you will also see them as merely broad external explanations and abandon them.
如果你沒有正確的認識，把握不住這個圓滿的原則的話，你就會對於不圓滿的道體一分，它不是說外道，它還是道，可是呢？這個是一部分，而且這個一部分是不圓滿的，一部分一定不圓滿。像我們現在房子一樣，你說這個柱子是不是房子？當然是，然後你把持抱著這個柱子，我說就用這個房子，你行不行啊？沒有這個可能耶！這個非常明白！你開汽車拿這個輪胎，你說這個就是汽車了，這個不但不能開，你到哪裡是個累贅呀！不過這個是笑話，當然我隨便強調一點。
If you do not have the correct understanding and cannot grasp this complete principle, you will focus on an incomplete part of the path. It is not an external path; it is still a path, but it is only a part, and this part is incomplete. For example, if you consider a pillar as a house, it is indeed a part of the house, but can you live in it by just holding onto the pillar? Of course not! This is very clear! Similarly, if you take a tire and say it is a car, not only can you not drive it, but it also becomes a burden wherever you go! This is just a joke, but it emphasizes the point.
我們曉得在這種情況之下，你牢牢地把住這個，「離觀察慧」，然後呢你又沒有正式的那個思惟、觀察──這個才是真實的智慧──在這種狀態下，「雖盡壽修」，你忙了一輩子還越修越遠。諸大經論不但不現前真的教授，而且你覺得：啊，這個是外面講講的！這是你自己走錯了。所以剛才這個，兩個似笑話一樣的這個舉例也是如此。本來這個房子住在那裡又舒服，冬天嘛不讓你吹風、著涼，夏天嘛是不讓你晒太陽。現在你抱著一根柱子的話，累嘛累得個要命，冬天嘛照樣吹得個要死，夏天嘛熱得要命，就是這樣。所以你弄錯了呀！同樣的這個地方，說你因為把握不住，所以你覺得這個經論不是真實的教授，那都是講講說說的，於是你就毀謗它，捨棄它，毛病就來了！
In this situation, if you firmly hold onto this “without the wisdom of discernment”, and without proper contemplation and observation—which is true wisdom—“even if you practice for your entire life”, you will only drift further away. The great scriptures will not appear as true teachings, and you will think: “Ah, this is just superficial talk!” This is because you have taken the wrong path. The two examples given earlier, which seem like jokes, illustrate this point.
A house is comfortable to live in, protecting you from the wind and cold in winter and from the sun in summer. But if you hold onto just a pillar, you will be extremely uncomfortable, exposed to the wind and cold in winter and the heat in summer. You have misunderstood! Similarly, because you cannot grasp the true teachings, you think the scriptures are not genuine teachings, dismissing them as mere talk. Consequently, you slander and abandon them, leading to problems.
現見諸大經論之中所詮諸義，多分皆須以觀察慧而正觀擇。
It is evident that the meanings expounded in the great scriptures mostly require the wisdom of discernment for proper contemplation and examination.
眼前當下，極大部分的經論當中所說明的道理，都要用思惟、觀察這個智慧，去如理地辨別邪正，是這樣的。
At present, the principles explained in the majority of the scriptures need to be discerned correctly using the wisdom of contemplation and observation to distinguish between right and wrong.
此復修時若棄捨者，則於彼等何能發生定解，見為最勝教授。
If one abandons this during practice, how can one develop a firm understanding and see them as the supreme teachings?
萬一你沒有這個認識，把握不住這一點，那麼對於這個經典，你就沒辦法產生確定的認識。因為你修行不要它，不要它當然不會說：「啊！這個是最勝的。」根本用不著！在這種狀態之下，請問，還有誰能給你最佳指導？真正我們修學佛法的人曉得最佳指導是佛，現在佛講的經論是沒有用了，請問：佛以下的人反而有用嗎？所以在這種狀態之下，我們不應該學佛，說：「我學某人啦！」這個才對呀！現在你既然學佛的話，這個明白有問題在裡頭啊！這個下面說：
If you lack this understanding and cannot grasp this point, then you will not be able to develop a definite understanding of the scriptures. Since you do not value them in your practice, you will not recognize them as the supreme teachings. In such a state, who can provide you with the best guidance? True practitioners of Buddhism know that the best guidance comes from the Buddha. If the teachings of the Buddha are deemed useless, can those below the Buddha be of any use? Therefore, in this state, we should not claim to follow Buddhism while saying, “I follow someone else!” If you are studying Buddhism, this indicates a problem in your understanding. The following explains:
此等若非最勝教授，
If these are not the supreme teachings,
假定說前面那個佛所說的、大菩薩說的經論不是最勝教授，請問：
Suppose the scriptures spoken by the Buddha and the great Bodhisattvas are not the supreme teachings, then:
誰能獲得，較造此等尤為殊勝教授論師。
Who can obtain teachings more excellent than these great masters?
還有誰能夠找到比這個更好的這種大論師？沒有了。所以說不可能，不可能。這個是錯誤。
Who can find a greater master than this? No one. Therefore, it is impossible. This is a mistake.
如是若能將其深廣契經及釋現為教授，則其甚深續部及論，諸大教典，亦無少勞現為教授，則能發起執持彼等為勝教授所有定解。
If one can present the profound and extensive sutras and their commentaries as teachings, then the profound tantras and treatises, the great scriptures, can also be presented as teachings without much effort, and one can develop a firm understanding of them as the supreme teachings.
反過來，走對的方向，你能夠把這個最深的契經，就是深廣的經典，覺得：啊！這原來是眼前我們最好的教授。那麼在這種狀態，那麼其他的更深的，不管是顯教、密教、經、論，種種的大教典，你不要太努力，都了解它真正的精要。在這種狀態之中，既然這是我們修持最好的精要的話，你就會把它看得非常恭敬。就像尋寶那個地圖一樣，讓地圖丟掉了，對不起你這個寶貝就找不到耶！那個時候你絕對不讓人家拿掉。就算你記牢了，丟掉了，被別人家拿去了，別人先捷足先登哪！這很清楚、很明白。在這種狀態當中，
Conversely, if you go in the right direction and can regard the profound and extensive sutras as the best teachings, then in this state, other deeper teachings, whether exoteric or esoteric, sutras, or treatises, you will understand their true essence without much effort. In this state, since these are the best essentials for our practice, you will regard them with great respect. It is like a treasure map; if you lose the map, you cannot find the treasure. At that time, you will not let anyone take it away. Even if you remember it, if it is lost or taken by someone else, they will find the treasure first. This is very clear and obvious. In this state,
能盡遮遣妄執彼等非實教授，背棄正法諸邪分別罄無所餘。
It can completely eliminate the erroneous distinctions of “mistakenly holding these as non-genuine teachings” and “abandoning the true Dharma.”
「罄無所餘」！所以，你把握住這個重點的話，那麼這個前面的毛病就沒有了。前面那個毛病是什麼啊？因為你不認識正確的教授，所以說這個大經大論不是真實的教授；結果這樣的話，你是毀謗、背棄正法，這種都是錯誤的邪解、邪分別。那種東西都一點都沒有了！所以現在我們真正要去掉的，不是說不管什麼分別都要拿掉，是錯誤的分別要拿掉。所以現在祖師們動不動教授你不要分別，是因為我們現在動不動都是錯誤的分別，沒有一個正確的認識在裡頭，這是一個真實的原因。這下面會詳細地告訴我們，詳細地告訴我們。那麼這個是第二點，第二點。那麼第三點，
“Completely eliminate”! So, if you grasp this key point, then the previous faults will be gone. What were the previous faults? Because you did not recognize the correct teachings, you considered the great scriptures and treatises as non-genuine teachings; as a result, you slandered and abandoned the true Dharma. These are all erroneous distinctions and wrong understandings. All of these will be completely eliminated! Therefore, what we truly need to eliminate now is not all distinctions, but the erroneous distinctions. The reason why the patriarchs often teach us not to make distinctions is that we are now constantly making erroneous distinctions without any correct understanding. This is the real reason. The following will explain this to us in detail. This is the second point. Now, the third point,
易於獲得勝者密意者。
Easy to obtain the profound meaning of the Victorious One.
是，前面所告訴我們一切教授，都是成佛的必要的條件，那麼第一步。第二步呢，了解了這個的話，不但是我們必須要的，而且你眼前就能夠指導我們，所以都派上用場。不過這個同樣的派上用場當中，你自己去摸，往往摸了半天，很辛苦。就算你摸到，也很辛苦，萬一摸不到，麻煩！現在有了這個善知識精要的教授的話，你很快、很容易得到，這第三段。看文：
Yes, all the teachings mentioned earlier are necessary conditions for attaining Buddhahood, which is the first step. The second step is understanding that not only are these teachings essential, but they can also guide us immediately, making them very useful. However, if you try to understand them on your own, it can be very difficult and exhausting. Even if you manage to grasp them, it will be tiring, and if you fail, it will be troublesome! Now, with the essential teachings of a good spiritual guide, you can obtain them quickly and easily. This is the third section. Let’s look at the text:
至言及論諸大教典，雖是第一最勝教授。然初發業未曾慣修補特伽羅，若不依止善士教授，直趣彼等難獲密意。
Although the supreme teachings of the scriptures and treatises are the best instructions, for beginners who have not yet accustomed themselves to practice, if they do not rely on the teachings of a good spiritual guide, it is difficult to directly obtain the profound meaning of these teachings.
是的，佛所說的經以及諸大菩薩造的論，當然佛也有講的論，雖然是最殊勝的、最好的教授。但是對我們剛剛修學的「初發業」，就是初初修行的人來說，還沒有淨除罪障，還沒有積聚資糧，還沒有習慣走修行這條道路那些人──補特伽羅就是有情──如果不依靠一個真善知識的教授，自己的力量直接去找的話，它的真正的意趣，得不到。就算你能得到，下面說：
Yes, the sutras spoken by the Buddha and the treatises composed by the great Bodhisattvas, and even the treatises spoken by the Buddha, are indeed the most supreme and best instructions. However, for beginners who are just starting to practice, who have not yet purified their obstacles, accumulated collections, or become accustomed to the path of practice—these beings, known as sentient beings—if they do not rely on the teachings of a true spiritual guide, it is difficult to obtain the true meaning of these teachings on their own. Even if you manage to obtain it, as mentioned below:
設能獲得，亦必觀待長久時期，極大勤勞。
Even if you manage to obtain it, it will require a long period and great effort.
就算你能得到，也必須要經過很長的時候，吃了絕大的苦。我們往往是這樣，人家說，不相信，等到你自己吃了大苦回過頭來，「唉呀！就是這樣。早知如此何必當初！」但是，這個不冤枉哦！我們人就是這樣。就怕你跑到了那個時候，回過頭來還不反省，那就麻煩了。這是第一個。第二個呢，你頭上開始的時候一定要吃一些冤枉苦頭，多吃了幾次，欸，聰明人就不，下次曉得不必樣樣東西自己去闖。自己闖不透，很多東西就想辦法找善知識，那個時候你下面就省很多氣力。說，反過來，他能夠依止。
Even if you manage to obtain it, it will take a long time and involve great hardship. We often don’t believe what others say until we experience the hardship ourselves and then look back and say, “Ah, that’s how it is. If I had known earlier, I wouldn’t have done it!” But this is not in vain! This is human nature. The real problem is if you reach that point and still don’t reflect on it, then it’s troublesome. This is the first point. The second point is that at the beginning, you will inevitably suffer some unnecessary hardships. After experiencing it a few times, a smart person will realize that it’s not necessary to go through everything on their own. When you can’t figure it out by yourself, you should seek the guidance of a good spiritual teacher, which will save you a lot of effort later on. Conversely, if you can rely on them:
若能依止尊長教授，則易通達。以此教授，能速授與決定解了經論扼要。
If you can rely on the teachings of a respected teacher, it will be easier to understand. With these teachings, you can quickly grasp the essential points of the scriptures and treatises.
因為這個地方這個教授，能夠以最快速、正確的方法告訴你：哦，經、論上面的精要何在！
Because these teachings can tell you the essential points of the scriptures and treatises in the fastest and most accurate way!
其中道理於各時中茲當廣說。
The principles will be explained in detail at different times.
上面就提出來，下面的整個本文就是說這一點。所以我們只要照著這個文一步步下去的話，質、量、次第，每一個部分，這麼個好，這麼個好法！你如果說能夠跟它相應的話，你跑到哪裡，就成就到哪裡，譬如說我們說學淨土的，他去什麼地方，你這個時候就可以。然後呢這樣可以去的是下品的，再上去的是為什麼中品的，為什麼上品。參禪、學教沒有一個例外，它這個次第。因為這個是什麼？共基啊！說得很清楚，顯密的共基。
The above point has been raised, and the entire text below elaborates on this. So, if we follow this text step by step, in terms of quality, quantity, and sequence, each part is excellent and beneficial! If you can correspond to it, wherever you go, you will achieve accordingly. For example, if we talk about studying Pure Land, wherever you go, you can achieve it at that time. Then, you can progress from the lower grade to the middle grade and then to the upper grade. There is no exception in Chan practice or studying the teachings; it follows this sequence. Why? Because it is a common foundation! It is clearly stated, the common foundation of both exoteric and esoteric teachings.
真正說起來，這本書裡邊，密教，跟密教的真正不共的內容，一點都沒有。而是什麼啊？大乘必須經過的跟密教必須經過的，完全共同，所以實際上，這個才是我們學本論的……我已經說過，我們現在大部分來說，最好的法門，也唯一的法門──念佛，這老實不客氣。但是我們絕對剛才這個毛病不要犯哪！念佛，別的都不要了。我們就在這個理由上面，最佳的念佛的指導在這裡。如果你參禪，欸！一樣的。如果說你的的確確有大根性，你說我要學佛，那你要爬上去，這個共同的基礎還是這裡，那個在下頭。我們現在看最後一條：
In fact, this book does not contain any unique content of esoteric teachings. Instead, it covers what both Mahayana and esoteric teachings must go through, which is entirely common. So, in reality, this is what we study in this treatise... As I have said, for most of us now, the best and only method is reciting the Buddha’s name, and I say this frankly. However, we must not make the mistake mentioned earlier! Reciting the Buddha’s name and neglecting everything else. Based on this reason, the best guidance for reciting the Buddha’s name is here. If you practice Chan, it is the same. If you truly have great potential and want to study Buddhism, you must climb up, and the common foundation is still here, at the bottom. Now, let’s look at the last point:
極大惡行自行消滅者。
The extremely evil deeds will naturally disappear.
它不但正面有這樣的功效，還有平常我們要淨除罪障是難之又難，它現在不要你這麼難，它自己消滅掉了。在還沒有說這個本文之前，我們大家曉得「懺悔」，說這個懺悔要得到淨罪相以後才算。這個《梵網經》上面說得很清楚，以及天台智者大師的《摩訶止觀》，乃至於《小止觀》上都說清楚，很多地方都講這個。那麼《準提陀羅尼》當中也說，你要去懺悔，要得到什麼啊？要得到懺悔的清淨相──晚上做些什麼夢；如果你定，定中應該有什麼淨相；乃至於你平常，說外善根發相，內善根發相，你有這種。
Not only does it have such positive effects, but it also makes it much easier to purify sins, which is usually extremely difficult. Before discussing this text, we all know about “repentance,” which is considered complete only after achieving the sign of purified sins. This is clearly stated in the Brahma Net Sutra, as well as in Master Zhizhe’s The Great Calming and Contemplation (Mohe Zhiguan) and even in the Lesser Calming and Contemplation (Xiao Zhiguan). Many places mention this. In the Cundi Dhāraṇī (Zhunti Dharani), it is also said that for repentance, one must achieve the sign of purified repentance—such as certain dreams at night; if you are in meditation, there should be certain signs of purity; and even in daily life, there are signs of external and internal good roots manifesting.
所以我們祖師當中有一位蕅益大師，大家曉得，這是好了不起的人。他因為這個研閱佛法的關係，覺得說：現在這個真正的得到的真實內容不容易啊！這個戒啊，這個戒體得不到。所以就照著這個《占察善惡業報經》的辦法，拜那個「占察懺」，一直拜到幾歲啊？四十九歲。四十九歲？四十七歲啊？總是這兩個當中。你看他二十幾歲就出家，然後花了這麼多年代，然後什麼？清淨相、淨罪相。喔唷！所以那個罪障一旦在這個地方，你要把它弄乾淨是難哪，難極了！你要沒有弄乾淨的話，對不起，這個佛法業果之間的話，是一點假不來的，一點沒情面的，你就得受這個罪呀！
Among our patriarchs, there is Master Ouyi, who is well-known and remarkable. Due to his study of Buddhism, he felt that it was not easy to attain the true essence of the precepts. Therefore, he followed the method in the The Sutra on the Discernment of the Consequences of Wholesome and Unwholesome Karma, practicing the “Divination Repentance” until he was forty-nine years old. Forty-nine years old? Forty-seven years old? It was one of these two ages. He became a monk in his twenties and spent many years achieving the signs of purity and purified sins. Oh! So, once the sins are there, it is extremely difficult to cleanse them! If you don’t cleanse them, sorry, the law of karma in Buddhism is uncompromising and merciless, and you will have to suffer the consequences!
而現在呢，欸，它不要你花這麼多辛苦，它自己就消滅掉了。這個好處不得了地大！這也為什麼在經論上面，處處地方說明，有了善知識的依靠的話，啊！沾太大的光，討太大的便宜，乃至於像善財這樣一生取辦。這個道理是有它特殊原因的，有它特殊原因的。在這個地方，我們雖然說不一定，尤其是我覺得：的確要學淨土，但是其他的各宗各派的很多祖師的傳記，值得我們參考的。談到這裡，有一本傳記值得看一看，《密勒日巴尊者傳》。他呀也沒懺悔，也沒有什麼，就因為跟著他的老師，被他的老師磨折得千辛萬苦，最後不但所有的罪惡統統淨除掉了，而且達到這麼大的成就。這些事情，我們可以值得作為我們的參考。現在我們看本論是怎麼消滅我們的罪業的：
And now, it doesn’t require you to go through so much hardship; it eliminates itself. This benefit is incredibly significant! This is also why, in the scriptures and treatises, it is explained everywhere that having the reliance on a virtuous mentor brings immense advantages, even to the extent that someone like Sudhana can achieve enlightenment in one lifetime. This principle has its special reasons.
In this context, although it is not necessarily the case, I feel that it is indeed important to study the Pure Land teachings. However, the biographies of many patriarchs from various schools and sects are worth our reference. Speaking of this, there is a biography worth reading, Biography of Milarepa. He did not repent or anything, but because he followed his teacher and endured immense hardships under his teacher’s guidance, he not only purified all his sins but also achieved great accomplishments. These matters can serve as valuable references for us.
Now, let’s see how this treatise explains the elimination of our karmic obstacles:
如《白蓮華》及《諦者品》宣說，一切佛語，或實或權，皆是開示成佛方便。
As stated in the White Lotus and the Chapter on the Truthful, all the words of the Buddha, whether real or provisional, are methods to guide beings to enlightenment.
這個引經上面，經上面告訴我們。這個《白蓮華》就是《妙法蓮華經》，它說所有的佛講的話，不管它實，或者權，實際上呢，佛一定是應不同根基的眾生，說不同的法，一定的。所以有的是權，有的是實。什麼叫「實」？就是說如理地、全部地顯發出來。什麼是「權」？慢慢地接引你。就像那小孩子一樣，剛開始進入小學幼稚園、一年級，這個教的書、教的內容，不是馬上可以叫你發明，或者做什麼的，這個叫「權」，權宜之計。當你一步、一步地上去，到最後，你行了。那麼這個，必然需要的，這個都是最後走到成佛的方法。其實就算拿那個剛才的比喻來說，你說一個小學生，你能夠把大學的東西教他嗎？對他來說也只有小學。當然，佛是個三界導師，他一定能夠了解我們的根性，所以他用的方法，絕對正確。所以我們能夠毀謗他嗎？這個一點，務必要注意！
This scripture tells us that the White Lotus refers to the Lotus Sutra. It says that all the words spoken by the Buddha, whether real or provisional, are actually spoken according to the different capacities of sentient beings. Therefore, some are provisional, and some are real. What is “real”? It means revealing the truth completely and logically. What is “provisional”? It means gradually guiding you. Just like a child who starts in kindergarten or first grade, the books and content taught are not immediately about invention or complex subjects; this is called “provisional,” a temporary expedient. As you progress step by step, eventually, you will succeed. This is necessarily the method to ultimately achieve Buddhahood.
Actually, using the previous analogy, can you teach a primary school student university-level content? For them, it is only primary school. Of course, the Buddha is the teacher of the three realms, and he can definitely understand our capacities, so the methods he uses are absolutely correct. Can we slander him? This point must be noted!
有未解是義者，
Some do not understand this meaning,
有的人不了解這個。
Some people do not understand this.
妄執一類為成佛方便及執他類為成佛障礙，
They mistakenly cling to one type as the method to achieve Buddhahood and regard other types as obstacles to achieving Buddhahood,
因為有一些人不了解這個真實的佛說的意趣，所以他的邪妄的執著，說這一個是成佛的；這個不對，是障礙的。
Because some people do not understand the true intention of the Buddha’s teachings, they hold erroneous attachments, thinking that one method is for achieving Buddhahood and another is incorrect and an obstacle.
遂判好惡，應理非理，及大小乘。
Thus, they judge good and bad, reasonable and unreasonable, and Mahayana and Hinayana.
所以他覺得這個是好的，這個是壞的；這個是合理的，這個是不合理的；這個大乘，這個小乘。不過說到這裡，他有一個問題了：「欸，好像他這個上面教示我們，大乘也不要管了，小乘也不要管了。」好像這樣！不是這個意思。祖師們所以把佛的經教，判教說大乘、小乘，乃至於大乘當中還要判，這個通教、別教、頓教、圓教，他這個為什麼？告訴你這個次第的必然性。你認識了、了解了次第必然性以後的話，你才不會是此非餘。不會說我這個對，他這個不對。你曉得：喏！佛接引人，有這樣的方法一步、一步上來。既然你要學佛的話，將來都是你必然須要學的。現在我剛開始發大乘心，行的時候，是，一下不必廣學，但是你將來自己做到了，要救人的時候，你還得廣學，這不是很明白嗎？我們怎麼可以毀謗它？所以祖師判這個是這樣的。現在他這個地方說的是：我們不了解、我們妄執，才說：「哦，這個大的好，這個小的不好。」反過來也是如此。這非常糟糕，非常糟糕！所以在這種情況之下，說大的嘛，
So, they think this is good, that is bad; this is reasonable, that is unreasonable; this is Mahayana, that is Hinayana. However, at this point, there is a problem: “It seems like the teachings are telling us not to care about Mahayana or Hinayana.” It seems like that! But that is not the meaning. The patriarchs classified the Buddha’s teachings into Mahayana and Hinayana, and even within Mahayana, they further classified into general teachings, specific teachings, sudden teachings, and perfect teachings. Why? To tell you the necessity of this sequence. Once you recognize and understand the necessity of this sequence, you will not think that one is right and the other is wrong. You will understand: Look! The Buddha guides people step by step. Since you want to learn Buddhism, eventually you will need to learn all of it. Now, at the beginning of developing a Mahayana mind, you don’t need to study extensively all at once, but in the future, when you have achieved it and want to save others, you will need to study extensively. Isn’t that clear? How can we slander it? So, the patriarchs classified it this way. Now, what is being said here is: We do not understand, and we hold erroneous attachments, saying, “Oh, this is good, that is bad.” The reverse is also true. This is very bad, very bad! So, in this situation, saying that the greater is...
謂其菩薩須於是學，此不須學，執為應捨，遂成謗法。
It is said that Bodhisattvas must learn this, but not that, and regard it as something to be abandoned, thus becoming slanderers of the Dharma.
說：菩薩要學這個；喔，這個不可以！那毀謗它。
Saying: Bodhisattvas must learn this; oh, this is not acceptable! That is slandering it.
《徧攝一切研磨經》云：「曼殊室利，毀謗正法，業障細微。曼殊室利，若於如來所說聖語，於其一類起善妙想，於其一類起惡劣想，是為謗法。
The Sutra of All-Embracing Grinding states: “Manjushri, slandering the true Dharma creates subtle karmic obstacles. Manjushri, if one regards some of the holy words spoken by the Tathagata as good and others as bad, this is slandering the Dharma.”
就是這個很容易。說這個經上面佛告訴文殊師利，這個謗法這件事情，很細微的，我們現在粗心大意，不大容易看得出來。假定有人這麼說，說：「這一個是好，這一個是下劣的。」你有這種念頭，對不起，就是謗法！
This is very easy. In this sutra, the Buddha tells Manjushri that slandering the Dharma is a very subtle matter, and we are often careless and do not easily notice it. If someone says, “This is good, that is inferior,” having such thoughts, sorry, that is slandering the Dharma!