廣論手抄中英對照 009 | 第一會

第九卷．Ａ面

Volume 9, Side A

若謗法者，由謗法故，是謗如來，是謗僧伽。

“If one slanders the Dharma, by slandering the Dharma, one slanders the Tathagata and the Sangha.”

如來無量劫來，三大阿僧祇劫積累的法，你說這個不對，不是謗法嗎？然後這個法的傳承靠僧伽，你說這個不對，不是謗僧伽嗎？所以啊，別的罪，你是造五無間罪可以救，謗法罪是沒辦法救，道理在此。所以現在大家千萬不要犯這個毛病啊！

The Dharma accumulated by the Tathagata over countless eons, through three great asamkhyeya kalpas, if you say this is wrong, isn’t that slandering the Dharma? And the transmission of this Dharma relies on the Sangha, if you say this is wrong, isn’t that slandering the Sangha? Therefore, other sins, even if you commit the five heinous crimes, can be saved, but the sin of slandering the Dharma cannot be saved. This is the reason. So now, everyone must not commit this fault!

若作是云，此則應理，此非應理，是為謗法。

“If one says, 'This is reasonable, this is not reasonable,' it is slandering the Dharma.”

這個合理，這個不合理，是為謗法。

Saying this is reasonable, this is not reasonable, is slandering the Dharma.

若作是言，此是為諸菩薩宣說，此是為諸聲聞宣說，是為謗法。若作是言，此是為諸獨覺宣說，是為謗法。若作是言，此者非諸菩薩所學，是為謗法。」若毀謗法，其罪極重。

“If one says, 'This is taught for the Bodhisattvas, this is taught for the Śrāvakas,' it is slandering the Dharma. If one says, 'This is taught for the Pratyekabuddhas,' it is slandering the Dharma. If one says, 'This is not what the Bodhisattvas study,' it is slandering the Dharma.” The sin of slandering the Dharma is extremely grave.

那麼同樣的前面那個道理，就是說，如果我們如理去辨別的話，也要曉得：哦，學這樣的、這個地方，這個是共聲聞的，這個共獨覺的。有一些人偏向這個，那麼就是屬於聲聞；有些人偏向那個，叫作獨覺。這我們要判別得清楚，曉得自己走上去，而不是以我們的執著──我這個對，你這個不對。你一起這個心，錯了，這個裡邊很細緻、很細緻。我們弄得不對的話，又不要去學了，那個又錯了。「若毀謗法，其罪極重」，很重啊！下面引經。

Similarly, as mentioned before, if we discern correctly, we must understand: Oh, this teaching is for the Śrāvakas, this is for the Pratyekabuddhas. Some people lean towards this, which belongs to the Śrāvakas; some lean towards that, called Pratyekabuddhas. We must distinguish clearly and know our own path, rather than clinging to our own views—I’m right, you’re wrong. If you hold this mindset, it’s wrong. This is very subtle, very subtle. If we get it wrong, we shouldn’t study it, which is also wrong. “The sin of slandering the Dharma is extremely grave,” very grave! Below is a citation from the scripture.

《三摩地王》云：「若毀此贍部洲中一切塔，若毀謗契經，此罪極尤重。

The King of Samadhi Sūtra (Moon Lamp Sūtra) says: “If one destroys all the stupas in Jambudvīpa, if one slanders the sūtras, this sin is even graver.”

你把南閻浮提所有的塔廟統統毀掉了，這個罪還好，而你謗法這個罪呀，比前面那個重。下面

If you destroy all the stupas and temples in Jambudvīpa, this sin is still bearable, but slandering the Dharma is a graver sin than the previous one. Below,

若弒盡殑伽沙數阿羅漢，若毀謗契經，此罪極尤重。」

“If one kills as many Arhats as there are grains of sand in the Ganges, if one slanders the sūtras, this sin is even graver.”

你把恆河沙數的羅漢統統殺掉了，殺一個羅漢都不得了，五無間罪啊，你現在恆河沙數的羅漢都殺掉了，這個罪不得了啊！他下面告訴說，如果你謗法的話，這個罪還要來的重！經上面哦，《三摩地王經》，不是我們隨便講的哦！他處處地方引經，這個要注意！

If you kill as many Arhats as there are grains of sand in the Ganges, killing even one Arhat is a heinous crime, one of the five heinous crimes. Now, if you kill as many Arhats as there are grains of sand in the Ganges, this sin is unimaginable! The scripture tells us that if you slander the Dharma, this sin is even graver! This is from the King of Samadhi Sūtra (Moon Lamp Sūtra), not something we say casually! It cites scriptures everywhere, so pay attention!

雖起謗法總有多門，前說此門極為重大，故應勵力而斷除之。

Although there are many ways to slander the Dharma, the previously mentioned method is extremely significant, so one should strive to eliminate it.

真正謗法不單單這個，還有其他的，但這一點特別重要，罪也特別大，所以要努力去斷掉它。

True slander of the Dharma is not limited to this; there are others as well. However, this particular one is especially important and the sin is particularly grave, so one must make an effort to eradicate it.

此亦若能獲得如前定解，即能遮除。故其惡行自趣息滅。

If one can attain the understanding as previously determined, it can be prevented. Therefore, the evil actions will naturally cease.

假定你對前面這個三點，決定認識了解的話，自然而然你不會犯那個毛病，對不對？所以說：「故其惡行自趣息滅。」所以，我們這個這麼可怕的罪業，自然就消失掉了。這個論有這麼大的好處，正面告訴我們引上直路；反面的話，自然而然那個很多罪障就消失掉了。

If you have a determined understanding of the three points mentioned earlier, you will naturally avoid committing that fault, right? Therefore, it is said: “Therefore, the evil actions will naturally cease.” Hence, this dreadful sin will naturally disappear. This treatise has such great benefits, positively guiding us on the right path; conversely, many obstacles will naturally disappear.

此定解者，應由多閱《諦者品》及《妙法白蓮華經》，而尋求之。

This determined understanding should be sought by extensively reading The Chapter on the Truthful and The Lotus Sutra / Saddharma Puṇḍarīka Sūtra.

關於這個，你多看上面這二部經。

Regarding this, you should read the above two sutras more.

諸餘謗法之門，如《攝研經》中，應當了知。

The various other ways of slandering the Dharma should be understood as explained in The Sutra of Grinding and Polishing.

關於其他部分，你看一看那部經。現在我們不妨來溫習一下《法華經》，《妙法蓮華經》大家都認識的。那個〈方便品〉當中前面的，它說得好清楚，說得好清楚啊！佛出世的目的是幹什麼？就把他佛無始以來所集的，最圓滿的這個大法要告訴你們。但是因為眾生的根性不一樣，他所以用種種方法來給你，而他這個種種方法，只要你碰到一點點，都對！所以固然是你呀大經大論、驗證等等固然是，一點點的事情也是。所以他處處地方說，乃至於童子戲，這個小孩子，趴在地上弄了個沙，捏一個佛像，他也最後成佛。然後你隨便跑得去，做任何一件事情，拿那個樂器去讚歎一聲佛，念一聲佛，拜一下，這些尚且都要成佛，現在反而這個經論是不對了，這，有這樣的可能嗎？所以叫我們多看，這個原因，這個原因。但是真的多看的話，的的確確要有一個人善巧指導的話，你就很容易懂；要不然的話，你自己努力了一些時候，也多多少少可以。

For the other parts, you should refer to that sutra. Now, let’s review The Lotus Sutra, which everyone is familiar with. In the Expedient Means Chapter, it is clearly stated: What is the purpose of the Buddha’s appearance in the world? It is to convey the most perfect and complete Dharma that the Buddha has accumulated since time immemorial. However, because sentient beings have different capacities, he uses various methods to teach them. As long as you encounter even a little bit of it, it is beneficial! Therefore, whether it is through great sutras and treatises or even small actions, it is all effective. It is said everywhere, even in children’s play, when a child makes a Buddha image out of sand, he will eventually attain Buddhahood. If you casually go and do anything, praise the Buddha with a musical instrument, chant the Buddha’s name, or bow once, you will attain Buddhahood. Now, can it be that these sutras and treatises are incorrect? Is that possible? Therefore, we are encouraged to read more, for this reason. However, if you truly read more, and have someone skillfully guide you, you will understand easily; otherwise, with your own efforts, you can still understand to some extent.

我覺得諸位，你們的善根遠比我好，所以我非常讚歎。為什麼講這個話？我自己覺得《妙法蓮華經》，我現在好像講給你們聽，講得頭頭是道，實際上我真的怎麼徹底……我就是膚淺地了解一點點。這個二十多年以前，那時剛出家，人家說，這個大乘最圓滿經典，我是以無比仰慕之心翻開來去唸，唸了半天哪是一點味道都沒有。為什麼一點味道都沒有？它就是什麼──你也成佛、他也成佛。欸，這個成佛的道理沒講，我想這個話好像那麼簡單哪！那時不懂，到後來才了解，那時候花了很長一段的工夫。原來它真正的重點是什麼？就是說明了，佛出世的真正究竟目的。

I believe that all of you have far better virtuous roots than I do, so I highly praise you. Why do I say this? I feel that when I talk about The Lotus Sutra to you now, it seems very clear and logical, but in reality, my understanding is quite superficial. Over twenty years ago, when I first became a monk, people said that this is the most perfect Mahayana sutra. I opened it with immense admiration and read it, but after a long time, I found no taste in it. Why was there no taste? It just said that you will become a Buddha, he will become a Buddha. The reasoning behind becoming a Buddha was not explained, and I thought it seemed so simple! At that time, I didn’t understand, but later I realized, after spending a long time, that the true focus is to explain the ultimate purpose of the Buddha’s appearance in the world.

那麼為什麼不一口氣成就呢？那因為眾生根性不同。儘管佛生生世世引導那些人，告訴他這樣做、這樣做啊，但是大家偏偏執著自己，結果所以還是走這個路。因為這樣，所以只好應你們的機，就騙騙你們哪，說：好好，這樣也好、那樣也好！但是儘管這樣，你最後啊也最後走到。所以說，這樣應那樣機的不同的方式來接引你，或者拿世俗的來說，來騙騙你，這個叫權，這個叫權。所以所有的這些，無非都是佛三大阿僧祇劫，實際上是無量阿僧祇劫，苦心積累的。而這個積累過程當中，都是捨身目、手足、腦髓，外面的妻子、國城更不在話下，這樣地得來的東西啊！

So why not achieve it all at once? Because sentient beings have different capacities. Although the Buddha has guided people through countless lifetimes, telling them to do this and that, people still cling to their own ways, and thus continue on their paths. Because of this, the Buddha had to adapt to their capacities and use expedient means, saying: “This is good, that is good!” But even so, you will eventually reach the goal. Therefore, using different methods to guide you, or using worldly terms to deceive you, this is called expedient means. All of these are nothing but the Buddha’s painstaking accumulation over three great asamkhyeya kalpas, actually countless asamkhyeya kalpas. During this accumulation process, he sacrificed his body, eyes, hands, feet, brain, and marrow, not to mention external things like wives and kingdoms, to obtain these teachings!

所以它下面就有一個特殊的意義，你說怎麼說是「三」這麼長的時間呢？這個都在《法華經》裡面。《法華經》不是〈從地涌出品〉當中，它最後有這段公案嗎？這個佛的真正成佛的年代，是不曉得無量阿僧祇劫啊，從了這個以後，他生生世世一直在度眾生。換句話，他這個法寶就是那樣地集起來的，這不是很明白嗎？所以這個地方我們要看。

So, it has a special meaning below. You might ask, why is it said to be such a long time, “three” great asamkhyeya kalpas? This is all explained in The Lotus Sutra. In The Emergence of the Bodhisattvas from the Earth chapter, isn’t there a story at the end? The true time when the Buddha attained Buddhahood is actually countless asamkhyeya kalpas ago. Since then, he has been continuously guiding sentient beings through countless lifetimes. In other words, this Dharma treasure has been accumulated in this way. Isn’t that very clear? So, we need to look at this point.

那麼另外一點，我們要著眼這個《法華》，《法華》好像我們平常說總是走迂迴路子，實際上不是的！法華是把那個直路跟迂迴路子，都比出來了。就是說，如果你一開頭能夠聽從善知識，放下自己的執著，去照他的路線走的話，那是快速的路子，那是快速的路子！在沒有說這個快速路子之前，我們不妨體會一下，我們現在的實際狀態。我們會想：對呀！那麼為什麼不這樣呢？那些人哪，這些羅漢，轉了個半天都走那個路啊！我們平常難免會引起這樣的一個概念，單單這樣從文字上面去看的話，是會很容易，實際上我們要心裡上去體驗一下。

Another point is that we need to focus on The Lotus Sutra. It seems that we usually say it takes a roundabout way, but actually, it doesn’t! The Lotus Sutra compares both the direct and the roundabout paths. It means that if you can listen to a virtuous mentor from the beginning, let go of your attachments, and follow his guidance, that is the fast path, that is the fast path! Before talking about this fast path, let’s reflect on our current state. We might think: Yes! Then why not do it this way? Those people, those arhats, took a long time to walk that path! We usually have this concept, but just looking at the text alone, it seems easy. In reality, we need to experience it in our hearts.

我們現在眼前這麼小的小事情，你能捨得放掉你自己的見解跟別人嗎？做得到嗎？就算勉強，你做了以後，心裡面還在嘀咕半天，總覺得不來勁，「我總要想什麼辦法，要照我的意見去做才對。」是不是這樣？細細想一想。我這句話沒有一點點說笑話，或者指責大家的意思，沒有。如果指責大家，那就我錯了！你們聽成這樣，你們錯了！我無非是讓我們體會一下，我們要放掉這個執著是何等地難啊！不管這個道理現在聽的時候，聽得非常來勁，你聽完了以後，你心裡面還是這個。聽了覺得好，我要照他做；等到你跑到那個地方去啊，廚房裡的時候，一吃──哎呀！他燒得怎麼這麼不夠我的口味，最好要想辦法多加一點鹽。你到時候就嘀嘀咕咕，萬一不行：我來，我來！是不是？你必定要從實際的行相上面去體驗這件事情。那麼世間這麼一點小事情，何況現在成佛啊！就這樣。所以這個裡邊真正的差別關鍵就在這裡。

In our current small matters, can you let go of your own opinions and follow others? Can you do it? Even if you force yourself, after doing it, you still feel uneasy, thinking, “I must find a way to do it according to my own opinion.” Isn’t that so? Think about it carefully. I am not joking or criticizing anyone with this statement. If I were criticizing you, I would be wrong! If you take it as criticism, you are wrong! I am merely trying to help us understand how difficult it is to let go of our attachments. No matter how enthusiastic you feel when listening to this reasoning, after you finish listening, you still have the same mindset. You think it sounds good and want to follow it; but when you go to the kitchen and taste the food, you might think, “Oh, why doesn’t it suit my taste? I should add more salt.” You start grumbling, and if it doesn’t work out, you say, “I’ll do it myself!” Isn’t that so? You must experience this in practical situations. If it’s so hard to let go of small matters in the world, how much more so for attaining Buddhahood! This is the real key difference here.

不過在這種狀態之下，他有一個善巧的方法。一般來說，我們了解了這點往往想：哎呀！走這個直路，改那個習氣這麼個慢法呀，既然這樣的話，好了、好了，我這個習氣又這麼重，反正最後總歸到，那我就慢慢地來吧！又容易引起這種心情。所以這個真正好的教法，譬如像本論，它一開始不是告訴你，要這樣、要這樣、要這樣！很多高的條件，不是的。它開始的時候，沒有講那麼完整的教法之前，告訴你，你照這樣的辦法走，有什麼特別殊勝的好處，說：哎呀，這樣走的，這好處這麼個大！不但如此，反過來它告訴你，如果你不這樣走的話，有什麼嚴重的缺陷。而處處地方，它把這個好處跟缺陷，讓你體會得到。所以你還沒做的之前，心裡想：啊，一點都沒錯！而且這種好壞都是你眼前體會得到的，當你真正能夠體會得到，你心裡想說：「對、對、對呀！我為什麼要省力？還是希望省一點力，得到一點好處。既然這樣看起來的話，走我這個路子啊，不但省不下力來，而且吃了大苦。走他這樣路子，雖然眼前是小苦一點，省了大力，得到大好處。」你這個能力辨別了以後，那個時候做起來容易了，這個就是它告訴我們次第，以及很多關鍵，特別的好處，殊勝的地方。

However, in this state, there is a skillful method. Generally, when we understand this point, we often think: “Oh! Taking the direct path and changing habits is so slow. Since it’s like this, well, well, my habits are so strong, I’ll just take it slowly!” This mindset is easily triggered. Therefore, a truly good teaching, like this treatise, doesn’t start by telling you to do this and that with many high requirements. Before explaining the complete teaching, it tells you the special benefits of following this method, saying: “Oh, the benefits of this path are so great!” Not only that, but it also tells you the serious drawbacks if you don’t follow this path. It lets you experience the benefits and drawbacks everywhere. So, before you even start, you think: “Ah, that’s absolutely right!” And these benefits and drawbacks are things you can experience directly. When you truly experience them, you think: “Yes, yes, yes! Why should I save effort? I still hope to save some effort and gain some benefits. Since it looks like this, taking my own path not only doesn’t save effort but also brings great suffering. Taking this path, although there is a little suffering at first, saves a lot of effort and brings great benefits.” Once you can discern this, it becomes easier to follow, and this is what it tells us about the sequence and many key points, special benefits, and excellent aspects.

翻到十五頁。由上面我們了解，說這個佛法，這樣無比珍貴的這法寶啊，現在有這樣的一個殊勝的大成就者來造這個論。佛法深妙的意趣，我們不容易領會，那麼經過一個菩薩祖師的解釋，才可以體會到。而由於造者的成就高低，所以解釋的內容同樣也有深、廣或者偏、滿之間的不同。現在造本論的這一位菩薩，成就這樣殊勝圓滿的功德；不但如此，而且他一生造的論當中，以這一部是最究竟。那麼跟這樣圓滿的教法，如何才能相應呢？我們現在學它，應該有些什麼準備呢？假定你事先有了完整的準備，那麼你將來就可以得到完滿的結果。所以我們世間有一句話，孔老夫子儒家說的，「凡事豫則立」，你世間哪，事前先準備好了，那這個事情就可以做得好，事情可以做得好。所以我們對於這樣殊勝的法門，應該怎麼樣去聽、怎樣去講，才能夠跟這個法相應。

Turn to page fifteen. From the above, we understand that this Dharma, this incredibly precious treasure, is now being expounded by such a great accomplished one. The profound and subtle meaning of the Dharma is not easy for us to comprehend, but through the explanation of a Bodhisattva master, we can grasp it. Due to the varying levels of accomplishment of the authors, the explanations can also differ in depth, breadth, or completeness. Now, the Bodhisattva who composed this treatise has achieved such extraordinary and perfect merits; moreover, among all the treatises he composed in his life, this one is the most ultimate. So, how can we correspond with such a perfect teaching? What preparations should we make when studying it? If you have complete preparation beforehand, you can achieve a perfect result in the future. As Confucius said, “Success depends upon previous preparation, and without such preparation, there is sure to be failure.” In the world, if you prepare well in advance, you can do things well. Therefore, for such an excellent Dharma method, how should we listen and speak to correspond with it?

我想我們平常大概都有一個經驗，說哪個地方打七，哪個地方講法，我們趕快匆匆忙忙，把家裡的事情放掉了跑得去。是，或者你可能覺得這麼難得的機會呀，把安排事情弄弄好，匆匆忙忙騰出個幾天或七天。可是你剛跑得去，第一天的時候，那時候跟法不相應。原因是你剛離開家裡面，家裡一大堆的雜務還在腦筋裡轉，對於眼前的環境你又摸不熟。就算你家裡事情放掉了，大家在念，念些什麼你也不知道，趕快去找一本書本，怎麼拜也不知道，怎麼弄也不知道。結果等到你七天下來，也許你知道了，念些什麼，拜些怎麼個拜法，你樣子好像會了、了解了，可是它打七真正的意思，叫你跑得去，就學一個三皈依嗎？就叫你學得去拜一下佛嗎？當然不是。為什麼？原因就是事先沒準備。假定說，我們事先已經有準備了，說那個地方佛堂的規矩應該如何，打佛七的真正的宗旨，然後你跑得去，樣樣準備好了，一開始全心全意照著去念的話，完全不一樣。其實任何一件事情都是如此，都是如此！

I think we all have the experience of rushing to attend a Dharma session or a retreat, leaving our household affairs behind. You might feel that such a rare opportunity should be seized, arranging things quickly to free up a few days or a week. However, on the first day, you find that you are not in tune with the Dharma. The reason is that you just left home, and your mind is still occupied with household chores, and you are unfamiliar with the new environment. Even if you leave your household affairs behind, you might not know what everyone is chanting, quickly grabbing a book, not knowing how to bow or what to do. After seven days, you might know what to chant and how to bow, seemingly understanding the forms, but the true meaning of the retreat is not just to learn the Three Refuges or to bow to the Buddha. Of course not. Why? Because there was no preparation beforehand. If you had prepared in advance, knowing the rules of the Buddha hall and the true purpose of the retreat, and then attended with full preparation, it would be completely different. Actually, this applies to anything, to anything!

在這個地方我們也經常舉這個比喻，常常說六祖大師一聽就開悟了。那麼至於六祖大師傳給他的學生，一講，那個學生就行了。他為什麼行？我們為什麼不行？經文是一樣的，為什麼差別這麼大？這個地方主要的關鍵，這個內容我們只要好好地看下去、研究下去，思惟、觀察、修習就會了解。這個文字本身是比較容易懂，而這個所以立這樣的次第，這個內容宗要在什麼地方，我在這地方特別加以說明。所以，在正式講聞佛法之前，我們要曉得如何去講，如何去聽，你把這個工作準備好了以後，你講聽就有絕對大的好處。

In this context, we often use this analogy: it is often said that the Sixth Patriarch attained enlightenment upon hearing a single phrase. Similarly, when the Sixth Patriarch taught his students, they immediately understood. Why did they succeed while we do not? The scriptures are the same, so why is there such a big difference? The main key lies in this content. If we carefully read, study, contemplate, observe, and practice, we will understand. The text itself is relatively easy to understand, and I will particularly explain the essential points and the sequence of this content here. Therefore, before formally listening to the Dharma, we need to know how to speak and listen. Once you are prepared, you will gain great benefits from listening and speaking.

我們往往說：「哎呀，現在找不到好的法師，找不到善知識，聽不到好的法！」是，這個是一個原因，但是裡邊更重要的原因──自己沒有準備好，自己一片荒田。我為了證明這一件事情，說兩個公案給你們聽聽。這個在佛世，在《雜寶藏經》上面，有一個老比丘，他是老年以後出家。修學佛法，年紀大了比較困難，年輕的時候就容易，為什麼？真正修行要拿出全部精神，不是說老了什麼都沒有了啊！平常我們世間都說，啊，等退休了，那時候修學佛法，來不及了！年輕的時候全部精神放下去都不一定，等到你年老了還有希望嗎？但是這個老比丘真是啊，他年輕的時候沒有好好地有機會，有善根，到了晚年才進入佛門當中。但是他雖然晚進去，這個人意志倒是好樂之心非常強。

We often say, “Oh, now we can’t find good Dharma teachers, virtuous mentor, or hear good teachings!” Yes, this is one reason, but a more important reason is that we are not prepared ourselves; we are like barren fields. To prove this point, let me tell you two stories. In the Buddha’s time, as recorded in The Miscellaneous Treasures Sutra, there was an old monk who became a monk in his old age. Learning the Dharma is more difficult when one is older, and easier when one is young. Why? True practice requires full dedication, not just when one is old and has nothing left! In the world, we often say, “I’ll practice the Dharma after I retire,” but it’s too late! Even when you are young and fully dedicated, it may not be enough. How can you hope to succeed when you are old? However, this old monk, although he did not have a good opportunity when he was young, had virtuous roots and entered the Buddha’s path in his later years. Despite entering late, he had a strong will and a great love for the Dharma.

跑到佛門當中，佛世的時候，那個僧團也是各式各樣的人都有。有很多人固然看見老年出家，很憐憫他、同情他。但是就有這種年輕人，常常看見：嗨，這個傢伙老朽了，怎麼樣都不行啊！總歡喜開他玩笑。可是這老比丘本身卻是非常認真、非常恭敬、非常虔誠。他一點不會說像我們普通世間，往往倚老賣老，這是非常壞的大毛病，他沒有！他也沒有──普通人年紀大了以後，有很多老的習慣，他總覺得修學佛法了，世間的用不上，全部精神像年輕人一樣，跟著他去學。但是儘管你那個心裡有這樣的準備，這體力不行，所以他處處地方總不如人家。這個年輕人常常開他玩笑，開他玩笑，他總歸逆來順受，人家雖然故意開他玩笑，他還誠誠心心地聽人家去做。

When he entered the Buddhist community, during the Buddha’s time, the Sangha consisted of all kinds of people. Many felt compassion and sympathy for an elderly person who had renounced the world. However, there were also young people who often saw him and thought, “This old man is useless!” and enjoyed making fun of him. But this old monk was very serious, respectful, and devout. He never acted like some elderly people in the world who rely on their age to demand respect, which is a very bad habit. He didn’t have this flaw. Despite his age, he didn’t have the usual old habits. He felt that in studying the Dharma, worldly habits were useless, and he devoted himself to learning like a young person. However, despite his mental preparation, his physical strength was lacking, so he was always inferior to others. The young people often made fun of him, but he always accepted it with patience. Even when they deliberately teased him, he listened sincerely.

那麼有一次，就有這個年輕的比丘在一起啊看見，那個年輕人看見他：欸，這個老傢伙來、來、來，給他開開玩笑。經常歡喜這樣。他們本來幾個年輕人在開玩笑，看見這個老比丘來了以後，大家故意裝得很莊嚴地在那裡講法。這個老比丘過去了，看見他們聽法好歡喜地過去。過去了以後，他很恭敬仔細，很羨慕這些年輕人講法，其實這些年輕人哪，都是調皮搗蛋的。看見來了，說：「好，你那個老上座，來、來、來！」這個上座有幾種，僧年也是個上座，換句話說年紀大，或者戒臘上座，或者智慧上座。就是說他年紀雖然輕，出家雖然晚，但是他智慧很高，或者開悟了，這叫智慧上座。因為人家開他玩笑啦，所以他出家雖然晚，年紀大了，說：「你這個老上座，來、來、來！歡迎！」然後坐在這裡，就給他講法，他聽得歡喜、高興啊！那些年輕人肚子裡都在笑：「這個老傢伙，老上當！」就這樣。然後有一位年輕人就說：「來、來、來！告訴你，讓你證得四果，佛告訴我們法要證果的呀！」他好高興，好歡喜！「就這樣，你坐在那個角落裡邊！」然後這個老比丘，就非常恭敬地坐在這個角落裡邊。

One time, a group of young monks saw him and thought, “Hey, here comes the old man, let’s have some fun with him.” They often enjoyed doing this. When they saw the old monk approaching, they pretended to be very solemn and started discussing the Dharma. The old monk, seeing them discussing the Dharma, happily approached them. He admired these young people for discussing the Dharma, although they were actually just being mischievous. Seeing him, they said, “Come, come, old Venerable!” There are several types of Venerables: those venerable by age, by ordination years, or by wisdom. Although he was old and ordained late, he was called Venerable by wisdom if he had high wisdom or enlightenment. Because they were teasing him, they said, “Come, come, old Venerable! Welcome!” and then started discussing the Dharma with him. He listened with joy and happiness, while the young people laughed inside, thinking, “This old man always falls for it!” Then one young monk said, “Come, come! Let me tell you how to attain the four fruits of enlightenment, as the Buddha taught us!” The old monk was very happy and excited. “Just sit in that corner!” they said. The old monk then respectfully sat in the corner.

有一個年輕人拿了一個鞭子，就是我們現在講的那個，禪堂裡面用的那個香板，給他頭上面「叭！」一下，「好，這個加持你，使你得須陀洹果──初果。」這完全是開玩笑，但是這老年人卻是至誠恭敬地，一心一意地聽他們。結果一棒下去啊，他真的開悟了，證了個初果。哎呀，他歡喜啊！年輕人覺得開他玩笑而高興，這個老比丘因為開悟了，哎呀！非常恭敬、非常歡喜地，高興地下座感謝他們。結果大家一般地歡喜，但是內情完全不一樣。結果，「哎，你不要急，這個只是初果，還有二果。」「好、好、好！」跑到這個角落裡面。然後那個年輕人是後面笑得笑壞了，覺得這個老傢伙就這麼糊塗，會上那個當，這麼高興。這個老比丘心裡面真歡喜，證了果怎麼不歡喜啊？把生死了脫了，見到這個道相，一心恭敬從這個角落跑到那裡去。然後另外換了一個人，拿著個香板，頭上又「吭！」一下，說：「加持你，給你二果！」就這樣，如此這般四個角上面敲了四下，證了四果羅漢。

One young man took a whip, which is like the incense board used in the meditation hall, and struck the old monk on the head with a “whack!” saying, “This blessing will help you attain the first fruit of Srotapanna.” It was all a joke, but the old man listened to them with utmost sincerity and respect. As a result, with that strike, he truly attained enlightenment and achieved the first fruit. He was overjoyed! The young people were happy to have made fun of him, but the old monk, having attained enlightenment, was sincerely grateful and happy, thanking them with great joy. Everyone was happy, but for different reasons. Then they said, “Don’t rush, this is just the first fruit, there are still the second and third fruits.” “Alright, alright!” he said, and went to the corner. The young people laughed even harder, thinking how foolish the old man was to be so happy. The old monk, truly joyful from his enlightenment, ran to the corner with great respect. Another young man took the incense board and struck him on the head again, saying, “This blessing will help you attain the second fruit!” In this way, they struck him four times in the four corners, and he attained the four fruits of Arhatship.

你們去看看，真實故事。這個說明什麼？意業很重要，很重要！就是他心裡上面已經自己成熟了。佛法這個東西處處告訴我們：內學，內學！你學了法，自己內淨心意。我們現在真正最大的毛病──學了法是專門當做照妖鏡看別人，看看所有的人都是妖怪。除了這個以外，然後自己我慢心是越學越大，那個大得不得了！跑到任何地方，看看他不對，看看他不對；只有一個地方沒看見，應該看的地方就是沒看見。大家就是這個就是錯的。準備──真正的問題在這上面。換句話說，一開頭我們並不了解，佛法的特質是什麼，這是很可憐的一件事情，也可以說非常可笑的事情。所以在這地方特別告訴我們，我們不要急著受什麼大法，你如果這個地方，你能夠轉化得過來的話，下面的法一一受用，馬上受用而且！所以他這個地方，在沒有聽之前，先告訴我們怎麼去聽啊，就說聽聞的軌理。

You can check, this is a true story. What does this illustrate? The importance of mental actions, very important! It means that his mind was already mature. The Dharma constantly tells us: inner learning, inner learning! When you learn the Dharma, you must purify your own mind. Our biggest problem now is that we use the Dharma as a mirror to see others' faults, seeing everyone as a demon. Besides this, our arrogance grows bigger and bigger with learning, becoming immense! Wherever we go, we see others' faults, but we don’t see the one place we should look at—ourselves. This is the mistake everyone makes. Preparation—the real issue lies here. In other words, at the beginning, we don’t understand the nature of the Dharma, which is very unfortunate and even laughable. Therefore, it is particularly important to tell us not to rush into receiving great teachings. If you can transform yourself here, you will immediately benefit from the teachings that follow! So, before listening, it tells us how to listen, explaining the principles of listening.

如何講聽二種殊勝相應法中分三：一聽聞軌理，

How to speak and listen to the two types of supreme corresponding methods is divided into three parts: 1. The principles of listening,

這個佛法，聽聞佛法，應該有什麼樣的軌則？為什麼道理要這樣聽？在這裡再說一遍，大家千萬不要講道理！大家聽了這個道理，看看哪，是不是你心裡面相應不相應，這個才是，這個才對，否則的話那個東西啊，越走越遠！第二呢，

What are the principles for listening to the Dharma? Why should we listen in this way? Let me reiterate here: everyone, please do not just talk about the principles! After listening to the principles, see if they resonate with your heart. This is the key; otherwise, you will stray further away! Secondly,

二講說軌理，三於完結時共作軌理。

2. The principles of speaking, and 3. The principles of concluding together.

講應該怎麼講，它為什麼先聽後講呢？你聽，自己會了，體會了，那個時候才可以講給別人聽。現在我們自己不會，先講給別人聽，這個是一個大遺憾。然後你聽會了自己，還要講給別人聽，那時候才圓滿，自利利他，然後二利才圓滿。這個地方也是，做完了以後，最後應該怎麼辦？一個法會是共同的。關於這個地方，聽聞應該怎麼辦，又分成三：

How should one speak? Why is it that one should listen first and then speak? You listen, understand, and experience it yourself, and only then can you teach others. Currently, we often teach others before understanding it ourselves, which is a great regret. After you understand it yourself, you should teach others, and only then will it be complete, benefiting both yourself and others. This is also the case here: after completing the practice, what should be done at the end? A Dharma assembly is a collective effort. Regarding this, how should one listen? It is divided into three parts:

初中分三：一思惟聞法所有勝利，二於法法師發起承事，三正聽軌理。　今初

The first part is divided into three sections: 1. Contemplating the benefits of listening to the Dharma, 2. Developing respect for the Dharma and the teacher, 3. The proper way to listen. Now, the first part:

這個聽聞佛法，又分三個步驟。第一個就告訴我們哪，「思惟」，就是觀察思惟，擺在腦筋裡去想，說聽聞佛法有什麼殊勝的利益，這個非常重要。平常我們總覺得：好端端地在那裡，舒舒服服、高高興興，為什麼要去聽啊？送到門上來啊我們還不一定聽咧！送到門上來聽的時候，覺得：「欸！他講得不對，我這個對，他那個有什麼了不起啊，他這個我也曉得！」這種心情完全不相應，完全不相應，完全不相應！你首先先要想，這個聽聞佛法有什麼好處？反過來不聽佛法有什麼壞處？那個時候你才心裡面會一心一意地會推動你去做，推動你去做。實際上我們心裡面的，平常啊有各式各樣的煩惱擋在這裡，假定你沒有一個準備的話，很容易都在煩惱上轉。儘管你坐在聽法的地方，在那個法會裡邊，你心裡面還在煩惱上面相應，結果在這種狀態聽了法，害了你。下面會詳細說，為什麼叫聽了法，害了你呢？就是剛才說的，聽了法，你不拿它來自己淨化而增長煩惱，這個原因。所以你先聽聞它的殊勝的利益，然後推動你，推動你去一心求這個法。

Listening to the Dharma is divided into three steps. The first step is “contemplation,” which means to observe and think about the benefits of listening to the Dharma. This is very important. Normally, we might think: “Why should I listen to the Dharma when I am comfortable and happy?” Even if the Dharma is brought to our door, we might not listen! When we do listen, we might think: “He is wrong, I am right. What is so special about what he is saying? I already know this!” This mindset is completely unaligned, completely unaligned, completely unaligned! First, you need to think about the benefits of listening to the Dharma. Conversely, what are the drawbacks of not listening to the Dharma? Only then will you be motivated to listen wholeheartedly. In reality, our minds are often blocked by various afflictions. If you are not prepared, it is easy to get caught up in these afflictions. Even if you are sitting in a Dharma assembly, your mind might still be entangled in afflictions, and listening to the Dharma in this state can harm you. It will be explained in detail below why listening to the Dharma can harm you. It is because if you listen to the Dharma but do not use it to purify yourself and instead increase your afflictions, it will harm you. Therefore, first, contemplate the supreme benefits of listening to the Dharma, and then let this motivate you to seek the Dharma wholeheartedly.

那麼其次呢？對法是如此，對講法的法師應該怎麼辦？發起承事，發起承事。要對他至誠恭敬，這個道理下面講。你有了這樣的準備，那下面就是正式聽聞。它每一部分有它的特殊的理由在，我們哪必定要照著去做，必定要照著去做！你能照著去做就得到好處，你能做多少就有多少好處。所以下面這個每一個部分，對我們現在是絕對，有絕大的意義！真的照著去做，這個才是對我們真實的好處。現在我們看，說聽聞佛法有什麼殊勝的利益？

Next, what about the Dharma teacher? You should develop respect and service towards the Dharma teacher. This principle will be explained below. With such preparation, you can then formally listen to the teachings. Each part has its special reason, and we must follow it accordingly! The more you follow it, the more benefits you will gain. Therefore, each part below is of absolute significance to us now! Truly following it will bring real benefits to us. Now, let’s see what supreme benefits come from listening to the Dharma.

《聽聞集》云：

The Collection on Hearing states:

那個是龍樹菩薩寫的。

This was written by Bodhisattva Nāgārjuna.

「由聞知諸法，由聞遮諸惡，由聞斷無義，由聞得涅槃。」

“By hearing, one knows all Dharma; by hearing, one avoids all evils; by hearing, one cuts off all meaninglessness; by hearing, one attains Nirvana.”

四句話。這話的意思好像很簡單，你由聽聞啦才曉得法，這個法是代表一切，一切法由聽聞你才知道。不，這個地方有個特別意義，佛法所講的法，它有一個目標，如果說不能跟那個目標相應都是戲論，戲論是好聽的，另外一個名詞──魔業。魔跟佛有什麼不同？魔跟佛的差別是恰恰相反。佛是把我們從生死輪迴當中救出來的，把這個錯誤的行相指出來，讓我們了解這錯了，怎麼去覺悟；由於覺悟，然後從這個痛苦當中透脫出來。魔不是！他恰恰相反，專門把你拖下去的。所以我們對這個法正確的了解，是要了解這一點。假定你了解了這一點，而不能跟這個相應的話，那個就是一點意思都沒有，是戲論。所以不是我們說懂得很多，我們有太多這種情況之下，一聽：啊，這個覺得都懂了，這個東西好像一點意思都沒有。或者他講是那點，你有你的見解，那個東西啊，這是個很糟糕的事情，很糟糕的事情。

These four sentences may seem simple. You come to know the Dharma through hearing, and this Dharma represents everything. You only know all Dharma through hearing. However, there is a special meaning here. The Dharma taught by the Buddha has a goal. If it does not correspond to that goal, it is mere idle talk, which is pleasing to hear but essentially demonic activity. What is the difference between a demon and a Buddha? The difference is exactly the opposite. The Buddha saves us from the cycle of birth and death, pointing out our wrong actions and helping us understand our mistakes and how to awaken. Through awakening, we are liberated from suffering. A demon, on the other hand, drags you down. Therefore, understanding the Dharma correctly means understanding this point. If you understand this but cannot correspond to it, it is meaningless and idle talk. It is not about knowing a lot. Often, we think we understand everything, but it seems meaningless. Or we have our own opinions, which is a very bad situation.

現在這個地方說「聞知諸法」，特別的意義什麼呢？要得到真正的正見，了解這個法的特質，了解這個法的特質。而我們眼前並不是完全不知道，我們曉得這個叫什麼、那個叫什麼，說得一大堆，可是這些東西對我們真正的苦樂有關係嗎？

Now, what is the special meaning of “by hearing, one knows all Dharma”? It is to attain true right view and understand the nature of the Dharma. We are not completely ignorant; we know what this and that are called and can say a lot. But do these things relate to our true suffering and happiness?

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第九卷．Ｂ面

Volume 9, Side B

沒有直接關係。對我們眼前極大部分的事情，知道得越多，倒是知見稠林，煩惱叢生，不如不知！所以他這個地方真正告訴我們的，由於聽聞佛法而得到正見，正見就是告訴你迷悟的關鍵，哪一個是對，哪一個是……那麼曉得內外的差別。乃至於，內──內就是佛道，佛道當中小、大的差別，乃至宗派的差別。你這樣就曉得什麼是該做的，什麼是不該做的，以至取捨等等，能夠分別得清清楚楚。而主要的這個取捨，歸根結柢是在我們內心上面。從外面的萬事萬物，一直慢慢、慢慢地認識到這一點，這個才是真正重要。這個必須透過聽聞，必須透過聽聞，重要的！那麼這一點哪，換句話說，由於了解事相，一直到究竟圓滿達成，整個的。

There is no direct relationship. For most things before us, the more we know, the more we get lost in a forest of views and a thicket of afflictions; it is better not to know! Therefore, what he truly tells us here is that by hearing the Dharma, we attain right view. Right view reveals the key to discernment between ignorance and enlightenment, what is right and what is wrong... and thus we understand the differences between inner and outer paths. This includes the differences within the Buddhist path—between the Small and Great Vehicles, and even between different sects. In this way, we discern what is to be done and what is not to be done, and clearly understand what to adopt and what to abandon. Importantly, this process of discernment ultimately lies within our own minds. We gradually come to understand this through the myriad phenomena in the outer world, and this is truly significant. This must be achieved through hearing—hearing is essential!

下面分三個步驟：「由聞遮諸惡，由聞斷無義，由聞得涅槃。」對普通一般事情，因為我們並不了解，所以我們忙得很起勁，忙了半天，結果呢都是戲論，生死輪迴當中輾轉不斷，這個沒有意義。所以佛法裡面告訴我們非常正確，你必定要了解這個關鍵所在，然後應取，取、棄之間，所以對我們有害的去掉，對我們有好的努力去做。因為你能夠這樣的話，懂得了以後，所以啊對於不應該做的事情不做──遮止了，該做的事情去做，然後你就增長了。這樣的話我們才能夠斷除惡業，斷除惡業實際上另外一方面的是善業增加。這一點呢特別指什麼？戒而言。尤其是我們平常啊一天到晚為惑業所綁住，那麼這個剛開始入手的地方，就是以這個為主，指戒──從惡業當中透脫出來，透脫出來。

To put it another way, by understanding phenomena, we can ultimately attain perfect realization. This is divided into three steps: “By hearing, one avoids all evils; by hearing, one cuts off all meaninglessness; by hearing, one attains Nirvana.”

Regarding ordinary matters, because we do not understand, we are busily engaged, but in the end, it is all empty chatter, revolving endlessly in the cycle of birth and death, which is meaningless. Hence, the Dharma accurately tells us that we must understand the key point and then discern between what to adopt and what to abandon—discarding what harms us and diligently pursuing what benefits us. If you understand this, you will not do what should not be done—avoidance. You will do what should be done, thereby increasing your virtues. This way, we can eliminate negative karma, which in turn increases positive karma. This specifically refers to discipline. Especially, in our daily lives, we are bound by afflictions and karma. The initial step is to focus on discipline—to break free from negative karma.

進一步，雖然透脫出來了以後，但是這個只是說初初的一步，進一步要把這個煩惱的現行降伏，煩惱的現行降伏，所以「由聞斷無義」。惡是偏向於惡那方面，雖然我們不造惡了，可是我們做的事情，對於真正地徹底解決這個問題，還不一定有特別的意義。很多情況之下，或者無記，或者戲論當中，所以進一步斷無義，這個特別是指「定」，所以使煩惱的現行降伏。降伏了，最後一步的話呢，把種子斷盡，所以「得涅槃」，這個次第。這個佛法真正重要的地方，關鍵在這裡！

Furthermore, although we have initially broken free, this is just the first step. The next step is to subdue the manifest afflictions, hence “by hearing, one cuts off all meaninglessness.” Evil is inclined towards the negative. Although we do not create evil, the things we do may not necessarily solve the problem thoroughly. Often, we engage in neutral activities or idle chatter. Thus, the next step is to cut off all meaninglessness, which specifically refers to “meditation.” This subdues the manifest afflictions. Having subdued them, the final step is to eliminate the seeds, thus “attaining Nirvana.” The key is here! This sequence is crucial in Buddhism.

所以諸位，大家這個概念非常清楚、非常清楚，非常明白。不要說：哎呀，我現在在修行啦！那你看看你修行了半天，你的煩惱在減少，還是煩惱在增長？假定說你煩惱在增長的話，你怎麼做都是錯的。不要說：「我這個對，他這個不對！」啊，你根本不曉得錯到那裡去了！不管你懂多少道理，不管你那個法器敲得多好，不管你那個腿盤得多實，乃至於得了定，這個還是沒有用！佛法的特質我們要把握得住，這一點一定要靠什麼？靠聽聞，靠聽聞！

Therefore, everyone, this concept must be very clear and very evident. Do not say, “Oh, I am practicing now!” Reflect on whether your afflictions are decreasing or increasing after all this practice. If your afflictions are increasing, then no matter what you do, it is wrong. Do not think, “I am right, and he is wrong!” You do not even realize where you are wrong! Regardless of how much you understand, how well you can perform rituals with dharma instruments, or how well you can sit in meditation with your legs crossed, it is still useless if it does not address the afflictions. We must grasp the essence of the Dharma, which is entirely reliant on hearing—hearing the teachings!

又云：「如入善覆蔽，黑暗障室內，縱然有眾色，具眼亦莫見。

It also states: “Just as one enters a well-covered, dark room and, though it contains many objects, cannot see them even with eyes,”

他下面又說，就一個比喻先說。說有一間房子，它遮蓋得非常好，因為遮蓋得非常好，所以黑得一塌糊塗，什麼都看不見。雖然裡邊有種種美好的東西擺在這裡，但是沒有光明，儘管你有眼睛啊，什麼都看不見，什麼都看不見，這個很明白。就是這間房間，如果說四邊把牆統統砌起來的話，那我們在裡面像黑暗地獄一樣，什麼都看不見。那麼這個說什麼呢？說像我們人一樣，我們如果沒有覺者來指導我們的話，雖然我們有這雙眼睛，真正的事情完全看不見，在無明長夜當中。所以說：

He further explains this with a metaphor. Suppose there is a room that is very well covered, making it completely dark, so nothing can be seen. Although there are many beautiful objects inside, without light, even if you have eyes, you still cannot see anything. This illustrates the point clearly: if the walls on all sides are completely sealed, it would be like being in the darkest of hells, where nothing can be seen. What does this signify? It signifies that we are like this if we do not have a guide to show us the way. Even though we have eyes, we are still unable to see the true nature of things, as if we are in an endless night of ignorance.

So it is said:

如是於此中，生人雖具慧，然未聽聞時，不知善惡法。

“similarly, among human beings, though possessing wisdom, if they have not heard the teachings, they do not know what is virtuous and what is non-virtuous.”

現在我們在這個三界當中啊，雖然生為人身，三界當中畜生那不談，根本不可能有能力去辨別是非；天上太快樂了，他也不想去辨別。唯一的人身有這個智慧，所以這個智慧是世間的。但是他沒有聽聞這個覺悟者的說明之前，他並不真正了解善惡，這個善惡是指出世的，不是世間的。世間的善惡的標準，只是維持這個社會的，說這樣做善，這個叫世間的好人，表揚表揚他。這個價值有沒有？有，幾十年，幾十年。然後呢等到你兩腳一伸，換一個地方，那麼一點用場都沒有。比如說我們現在在這個地方，覺得這個地方好，跑到別的地方不一定好欸！所以這個善惡是在我們這個圈子裡。

Now, within the three realms, though we are born as humans, beings in the animal realm cannot discern right from wrong at all; those in the heavens are too absorbed in pleasure to bother with discernment. Only humans possess this wisdom, and this wisdom pertains to the worldly realm. However, before they hear the explanations from an awakened one, they do not truly understand what is virtuous and what is non-virtuous. The virtue and non-virtue referred to here are transcendental, not worldly. The standards of virtue and non-virtue in the worldly sense are merely to maintain social order. Doing good is praised, and such a person is regarded as a good person in the worldly sense. Does this have value? Yes, but only for a few decades. When one passes away, moving to another place, this worldly virtue is of no use at all. For instance, what is considered good in one place may not be regarded as good in another place! Thus, this virtue and non-virtue are confined within our own context.

而現在佛法裡指的善惡是什麼？佛法的標準！這個善法是使你增上，一直增上。不過這個善有「有漏」跟「無漏」之別：有漏的話就是人天就叫善，無漏的話一定要超脫三界。惡法的話呢，就是這樣，使你墮落的，使你墮落的。從有漏、無漏的方面來說：說是有漏的，那麼在這種善法也是惡法，有漏的善法也是惡法，因為你還在輪迴當中。這樣，是這個！所以說一定要聽聞了以後，我們才真正知道什麼是善、什麼是惡，什麼是能夠跳出輪迴，解脫生死痛苦的。

But what does virtue and non-virtue mean in Buddhism? The standard of the Dharma! This virtuous practice leads to continuous improvement. However, there are two types of virtue: with defilements and without defilements. With defilements, it is considered virtue in the realms of humans and gods, while without defilements, it means transcending the three realms. As for non-virtuous practices, these cause one to fall, to fall down. Even within the context of with defilements and without defilements, with defilements can mean that virtuous practices are actually non-virtuous because they keep you in the cycle of rebirth. Therefore, one must listen to the teachings to truly know what is virtuous, what is non-virtuous, and what can help us transcend the cycle of rebirth and liberate from the suffering of birth and death.

如具眼有燈，則能見諸色，如是由聽聞，能知善惡法。」

“Just as with eyes and a lamp, one can see the various objects, similarly, by hearing the teachings, one can discern what is virtuous and what is non-virtuous.”

剛才，這個房子裡邊雖然你有眼睛啊，但是「黑漆布嚕」什麼都看不見。現在呢有了燈，嘿！有了燈你就看見房子裡面各式各樣美妙的東西。現在也是一樣，由於人家來告訴你了，你能夠曉得，什麼是善、什麼是惡，所以才知道取棄，什麼不要的、什麼該做的。下面又引《本生論》，本生本來是佛陀的本生，不過有的是講佛的自己說的故事，有的是後來菩薩照他那個敘述的，總之它的內容是一個。說：

Previously, though you had eyes, in that room, you could see nothing because it was pitch dark. Now, with the lamp, aha! With the light, you can see all the wonderful objects inside the room. Similarly, when someone tells you, you can understand what is virtuous and what is non-virtuous, and thus know what to adopt and what to abandon. Next, the Treatise on the Jātaka Tales is quoted. The Jātaka refers to the previous lives of the Buddha; some are stories told by the Buddha himself, while others are narrated by later Bodhisattvas. In essence, their content is the same. It states:

《本生論》亦云：「若由聞法發信意，成妙歡喜獲堅住，啟發智慧無愚癡，用自肉買亦應理。

The Treatise on the Jātaka Tales also states: “If through hearing the Dharma, one develops faith, attains profound joy and steadfastness, awakens wisdom and is free from ignorance, then even buying the teachings with one’s own flesh would be reasonable.”

現在既然這樣，所以如果說，由於聽聞佛法以後，我們能夠「發信意」，這個「信」字在這個地方說一下。由於聽聞了佛法以後，單單聽聞，聽過了算了，沒有用！而你聽聞了以後，能夠啟發這樣的一個意樂，意樂就是心裡的這種狀態──信，這個信平常經上面叫「淨心為性」，或者「心淨為性」，這個兩個字可以倒過來沒關係。它那個信字啊，淨心為性，或者心淨為性，這兩個正倒沒關係啊！平常我們講的信──我相信、我相信，這個是我們修學佛法，初機進去的必然步驟。你信什麼？信佛。但這個信字，是不是談得到這個地方的信字？不！我們現在普通那個信心，是這地方信心的因，要達到我們書本上所講的那個信的話，那時候就功效就產生了。那個信字有各種不同的解釋，現在我們用唯識法相上頭的，原則上面雖然不同，它那個大意總不會差。

Now, given this, if through hearing the Dharma, we can develop faith, let’s explain the meaning of “faith” here. Simply hearing the Dharma and letting it pass means nothing! Only if you hear it and develop such a mental state called “faith” does it matter. This faith is often described in the sutras as “the nature of a pure heart,” or “purity of the heart”—either way is correct. This faith, the nature of a pure heart or the purity of the heart, can be described in either order. Generally, when we talk about faith—saying “I believe, I believe”—this is the initial step for beginners in studying Buddhism. What do you believe in? You believe in the Buddha. But does this faith here refer to that faith? No! The ordinary faith we have now is the cause for this higher faith. When we reach the faith described in the scriptures, it will have its effect. This faith has various interpretations; here we use the principles of the Consciousness-Only school. Although the principles differ, the general meaning is the same.

這個唯識上面講，「於實德能，深忍樂欲，心淨為性」。對於真實有功德、有能力的，這個各別的慢慢地再說，換句話說這個就是指什麼？三寶，三寶是真實的，世間是虛妄的。這個東西它才有功德，自利、利他，他有能力能夠啟發種種世、出世，自他好事情的。對這個東西，這個法，這個理，能夠深深地忍可於心，說：啊，是這個樣！然後因為你深深地忍可於心，所以啟發你一心追求的好樂之心。有了這種狀態，你的心裡面就會得清淨、寧靜，產生這樣一個特質的，這種的心相，這個才叫作信。所以啊這個信的，真正具足信的話，這個條件是這樣的。

The Consciousness-Only school states, “regarding the true virtues and abilities, deeply accepting and joyfully aspiring towards them, with a pure heart as its nature.” Concerning the true virtues and abilities—these detailed aspects will be explained gradually. In other words, this refers to what? The Three Jewels. The Three Jewels are real, while the world is illusionary. These have virtues that benefit oneself and others. They have the ability to inspire various worldly and transcendental good deeds. Regarding this, this Dharma, this principle, can be deeply accepted and affirmed in the heart, saying: “Ah, this is how it is!” Then, because you deeply accept and affirm it in your heart, you are inspired to wholeheartedly pursue and delight in it. With this state, your heart will become pure and serene, producing such a characteristic—a state of the heart, and this is called faith. Therefore, the true conditions to fully possess this faith are as described.

我們現在把它用最通俗的話說一下，我們立刻衡量一下，看看我自己，具足不具足這個心。譬如說我們眼前，一點點小小的事情發生了，如果說你信得過佛法的話，你就能夠拿佛法把這件事情淨化，心裡面不會生煩惱。比如我們廚房裡面哪，今天這個菜不配胃口了，心裡想：不配胃口了！人家呢，人家說了你一句話了，心裡就嘀嘀咕咕。反過來你說別人、看人家就覺得他不行，那個不行！聽聞了佛法嘛，又在這樣是非上轉。對不起！不要說在家人沒有用，儘管是出了家了，儘管是一百年的老上座，一點用場都沒有，心裡面沒有淨，在煩惱上轉。它的特質是什麼？心淨為信。就是佛法本來是淨化你身心的，遇見什麼事情的話，你曉得哪個是對、哪個是錯；什麼是該取、什麼是捨。心裡很清楚，剛才這個東西──煩惱相，然後這是妄分別，你能夠把這個東西了解得清清楚楚。然後呢把不該做的不做，該做的做，安忍在這個相應的上頭，一心地向上，心裡面絕不動搖，這個才是。

Let’s put it in the simplest terms, so we can immediately evaluate if we ourselves possess this mind. For example, when a small incident occurs, if you have faith in the Dharma, you can purify the situation with the Dharma, and your mind will not be troubled. Suppose in the kitchen today, the dish doesn’t suit your taste, and you think: “It doesn’t suit my taste!” Someone might say something to you, and you start grumbling in your mind. Conversely, when you criticize or judge others, you feel they are not up to your standards. Having heard the Dharma, you are still caught in such judgments. Sorry! It is not only laypeople who are like this; even those who have left the household life, even if they have been practicing for a hundred years, it is useless if their mind is not pure and they are still caught in afflictions.

What is the characteristic of this? It is that a pure heart is faith. The Dharma is originally meant to purify your body and mind. When something happens, you should know what is right and what is wrong; what to take and what to abandon. Your mind should be clear, recognizing afflictions as mere illusory distinctions. Understanding this clearly, you then avoid what should not be done and do what should be done, patiently enduring what is appropriate, and remain unwavering in your resolve. This is the key.

假定說真正你有淨信心的話，今天廚房裡那個東西不配你胃口，乃至於營養不好。要我所了解的佛法的話這樣：今天這個不配我胃口，法告訴我這樣，該這樣做，我今天吃下去，吃死了我正好生天。假定你要往生求西方的話，你正好回向嘛，就怕你不死啊，死了以後就去。這個世界，娑婆世界是一無是處啊！你哪裡還會：唉呀，這個不行、那個不行！嘀咕個幾天，都很明白清楚的事相。不過這裡並不是要求我們要做到，我指出這個行相來，讓我們自己反觀內心。體會到了以後作為目標，一步一步上升，這個才是真正重要的，我特別說明這一點。

If you truly have pure faith, and today the dish in the kitchen doesn’t suit your taste, or even if it is not nutritious, based on what I understand of the Dharma: today, this dish doesn’t suit my taste, the Dharma tells me I should eat it, and if I eat it and die, I will be reborn in heaven. If you aspire to be reborn in the Western Pure Land, you make the dedication and aren’t afraid of dying; you go after death. This world, the Sahā world, is completely worthless! Why would you grumble for days about what is wrong or not?

However, this does not mean we must achieve this right now. I point this out so we can reflect on ourselves. Once we understand, we set it as our goal and ascend step by step. This is truly important, and I emphasize this point specifically.

所以這些事情都要什麼？聞法！聞法！那麼反過來說，聞法的目的是在這個。所以反過來說，不是聽聞了佛法以後，哎呀，自己執著得要命，這個就對、那個又不對啊，那並不是真正地啟發你的淨信心。聞了法以後，去淨化自己內心的這個才是！那個時候你做對了，就啟發自己的淨信心。

Therefore, all these things require what? Hearing the Dharma! Hearing the Dharma! On the other hand, the purpose of hearing the Dharma is this. Conversely, it is not about hearing the Dharma and then becoming extremely attached, thinking “this is right, that is wrong.” That is not truly inspiring your pure faith. After hearing the Dharma, the key is to purify your own mind. When you do this correctly, it will inspire your pure faith.

這個情況產生什麼效果？嘿！「成妙歡喜獲堅住」，那個時候這個歡喜是妙歡喜。平常我們聽完了以後，哎呀，真歡喜啊，法喜充滿！它現在這個法喜加一個字叫「妙」，這個有很大的道理。譬如說我們現在在這地方，不聽佛法，聽另外一個東西，譬如說他在那兒講一個故事，或者說一樣什麼東西，我們一樣地眼睛瞪得大大地，聽得非常高興，說不定聽得更高興欸！聽佛法，你在那兒聽得直打瞌睡；講那個故事啊你聽得來得個有勁，是越聽越歡喜。你說同樣的歡喜，這個有什麼差別啊？所以我們往往有的時候，講的、聽的佛法，覺得：哎呀！真歡喜，法喜充滿──不一定！聽聞了佛法以後，如果這個佛法針對你內心的煩惱，你認得它，你能夠淨化你的煩惱，這個歡喜才是真正佛法相應的，叫「法喜」。這個歡喜，妙的！妙歡喜。不是說今天你能說善道，哎呀，說得人家天花亂墜，聽的人哪聽得興趣無窮、餘音裊裊這樣，幾天還回憶這個事情。但是不一定能夠淨化煩惱的話，對不起，這個不是真實的法喜。

What effect does this situation produce? Ah! “Attain profound joy and steadfastness”—at that time, this joy is called “profound joy.” Ordinarily, after hearing the Dharma, we might feel, “Ah, truly joyful, filled with Dharma joy!” Now, this Dharma joy has an additional word, “profound,” which carries significant meaning.

For example, if we are here not listening to the Dharma but to some other story or thing, our eyes might open wide, listening intently, perhaps even more joyfully! When listening to the Dharma, you might find yourself dozing off; but listening to a story, you feel energized and increasingly joyful. What is the difference between these kinds of joy? We often think, after hearing the Dharma, “Ah! Truly joyful, filled with Dharma joy”—but it may not necessarily be so! If the Dharma addresses your inner afflictions, you recognize them, and you can purify your afflictions, then this joy is truly in accordance with the Dharma and is called “Dharma joy.” This joy is profound—profound joy.

It is not about eloquently speaking the Dharma, making people marvel and be endlessly captivated by what you say, reminiscing for days. If it does not purify afflictions, then sorry, it is not true Dharma joy.

真實的法喜啊，有這樣的「妙」。功效呢？「獲堅住」！你就在法上能夠安住，不動搖！所以才叫堅住。要不然聽見了以後，儘管講的法講得有道理，叫你淨除煩惱，碰見一點點小小的事情，哎喲！貪、瞋、癡在那個地方轉，沒有安住，堅固更談不到。所以你在這種情況之下，能夠剛開始的時候，在心裡的行相認得它，經過你思惟，經過修證的話，最後儘管三千大千世界為劫火燒盡，你就在那個寂光當中安住不動，這是必然的次第，由聽聞入手。所以大家記住，這個修學佛法的四個要則當中，九個步驟，注意一下。就是當你聽聞了，得到這個佛法真實的「慧」，慧的特質，那個時候那個歡喜才對，才叫妙，才能夠獲得堅住。這個東西的特質是什麼？「啟發智慧」啊「無愚癡」啊！那個才是啟發你智慧，智慧是對治煩惱的正對治。

True Dharma joy is profound in this way. What are its effects? “Attain steadfastness!” You will be able to dwell firmly in the Dharma, unwavering. That is why it is called steadfastness. Otherwise, after hearing the Dharma, even if the teaching is reasonable and instructs you to eliminate afflictions, at the slightest trouble, greed, anger, and ignorance arise and you are not settled, let alone steadfast. So, in such a situation, if you can recognize it within your mind initially, contemplate it, and practice it, in the end, even if the three thousand great thousand worlds are consumed by the fires of the kalpa, you will remain unmoved in the tranquility. This is the inevitable sequence, starting from hearing the teachings. Therefore, everyone, remember this: Among the four essential principles of learning Buddhism, there are nine steps. Pay attention to them. When you hear and attain the true “wisdom” of the Dharma, the joy at that time is correct and profound, and then you can attain steadfastness.

What is the characteristic of this? It “awakens wisdom” and “eliminates ignorance”! That awakens your wisdom, and wisdom is the direct antidote to afflictions.

平常你聽懂了歡喜，然後你也可以講給別人聽。喔唷！這個講給別人聽的時候很動聽，你有這麼多信徒！這個，結一點緣非常好，但是佛法還遠，離開佛法還遠，這是獲得智慧，慢慢的前方便你還在門外，乃至於門在哪裡還沒摸到，這我們要了解的。

Ordinarily, you may understand the joy and then explain it to others. Wow! Explaining it to others can be very engaging, and you have many followers! This creates a bit of affinity, which is excellent, but the Dharma is still far away, and you are far from it. This is acquiring wisdom gradually; you are still outside the door and may not even have touched the door yet. We need to understand this.

那個時候你沒有愚癡了，愚癡相的特質，另外一個名字就叫無明，就叫無明。在這種情況之下，「用自肉買亦應理」，用自己的肉去買都合理的呀！不要說我們現在稍微辛苦一點，唉呀，就覺得辛苦得要命，這個完全錯了，完全錯了！所以常常要記住，這個一個偈子啊，你可以很認真、深廣地去觀察思惟。我們不要說，佛陀生生世世用頭目腦髓去換那個法，祖師們求法也是千里萬里，千辛萬苦。所以他告訴我們自肉買，那這個佛的的確確是這樣的，他因為能夠這樣去做，所以成了佛；祖師因為肯千里萬里地求，所以成了祖師菩薩。我們法在了面前還不願意接受，然後聽進去了以後還造罪，那就是我們凡夫！這個概念我們應該認得很清楚。下面這個文字很容易懂，下面這個文字很容易懂，這個細細的我不說它，念一遍。

At that time, you will no longer be ignorant. The characteristic of ignorance, another name for it is delusion, delusion. In this context, “even buying the teachings with one’s own flesh would be reasonable”. Using your own flesh to buy it would be justified! Don’t say that we are suffering a little bit now and feel that it is unbearable. This is completely wrong, completely wrong! Therefore, remember this verse often; you can reflect on it deeply and broadly. Let us not forget that the Buddha, through countless lifetimes, exchanged his head, eyes, brain, and marrow for the Dharma. The great masters also sought the Dharma over thousands of miles, enduring extreme hardships. Thus, it is said that using one’s own flesh to buy the Dharma is reasonable. The Buddha indeed did so, which is why he became a Buddha. The great masters sought the Dharma across great distances and difficulties, which is why they became great Bodhisattvas. Yet, when the Dharma is right before us, we are unwilling to accept it, and even after hearing it, we still commit offenses. This is because we are ordinary beings! We must clearly understand this concept.

The following passage is very easy to understand, very easy to understand, so I won’t elaborate on it, just read it once.

聞除癡暗為明燈，盜等難攜最勝財，

“Hearing dispels the darkness of ignorance like a bright lamp. This most excellent treasure cannot be stolen by thieves.”

這個法財是你內心相應的，強盜拿不去，小偷偷不走。

This treasure of the Dharma aligns with your inner nature, and robbers cannot take it, nor can thieves steal it.

是摧愚怨器開示，方便教授最勝友。

“It is the weapon to vanquish the enemies of ignorance, the means to reveal the teachings, the supreme friend of skillful means and instruction.”

是愚怨的這個東西的啊，能夠摧害這個愚，我們愚怨啊，這就是我們無明。我們這個愚癡無明，這個才是真正我們的冤家。我們講的「我、我、我」，我的見解、我的習性，啊呀，我歡喜這個、我那個，這是我們的冤家啊！但是我們不知道，為什麼？我們愚癡嘛，就是無明。每個人真正的冤家不是外面，外面的人沒辦法害你的。我剛出家的時候，我這個第一個依止阿闍黎，常常跟我說：「某人哪，別人不能害你呀！別人不能害你呀！」因為剛出家的時候，難免自己跟法不相應。剛進去的時候，大家見了面還是老習氣很多，所以你瞪我一眼，我瞪他一眼；你說他一句，我說你一句，一天到晚就在這個地方轉。

This refers to the weapon that vanquishes ignorance. Our ignorance is our true enemy. This ignorance, or delusion, is our true adversary. We constantly talk about “I, I, I,” our views, our habits, what we like and dislike—these are our enemies! Yet, we do not realize this because of our ignorance, which is delusion.

Each person’s true enemy is not external; external people cannot harm you. When I first became a monk, my first mentor always told me, “My friend, others cannot harm you! Others cannot harm you!” Because, as a new monk, it was inevitable that my mind was not in harmony with the Dharma. When I first entered the monastery, everyone still had many old habits, so we would exchange glances of disapproval or words of criticism all day long.

所以我覺得一直憶念善知識，我一直感謝善知識！他就幾次跟我說：「某人哪，人家不能害你呀！人家不能害你啊！」後來又加了一句，「真正害你的是你自己！」那時候我不太懂，現在了解了，慢慢地了解了，但願你們及早了解，及早了解。別人說了你一下，你心裡嘀咕個三天，你自己在邪妄地分別，因為無明呀！你不理他，不是很好嗎？假如你懂得佛法，人家說你的話，那他說對了，你感激他嘛，因為他說了你能改正哪！如果他說不對，正好成就你忍辱嘛，不是增長你功德嗎？這再好不過的事情，不管在哪一方面都是你的善知識。你現在反過來不這樣，還在那裡自己心裡面嘰哩呱啦。所以的的確確不是人家害你呀，自己害！那為什麼呢？愚癡！把這個不應該信的聽信他了，這個是它毛病的根本，這個是它毛病的根本。那麼現在由於法來摧怨，所以「開示方便教授最勝友」。

Therefore, I always remember and am grateful to my good spiritual teacher who repeatedly said to me, “My friend, others cannot harm you! Others cannot harm you!” Later, he added, “The one who truly harms you is yourself!”

At that time, I did not fully understand, but I gradually came to realize, and I hope you all understand this early. When someone criticizes you and you grumble for three days, it is your own deluded mind making these distinctions due to ignorance! If you ignore them, isn’t it better? If you understand the Dharma, when someone criticizes you and they are right, you should thank them because they pointed out something you can correct! If they are wrong, it gives you the opportunity to practice patience, thereby increasing your merit. This is excellent in every respect and makes everyone your good spiritual teacher. If you do the opposite and continue grumbling in your mind, it is not others who harm you; it is yourself! Why? Because of ignorance! Believing in what should not be believed—this is the root of the problem.

Now, because the Dharma vanquishes ignorance, it is described as “the supreme friend of skillful means and instruction.”

雖貧不變是愛親，

“Though one is poor, it remains a beloved companion.”

所以修道的人，是身貧道不貧。欸，貧它這東西啊，對我們是絕對有幫忙的！

Therefore, for those who cultivate the path, they may be materially poor, but their path is not poor. Indeed, poverty in this aspect is absolutely helpful to us!

無所損害愁病藥，摧大罪軍最勝軍，亦是譽德最勝藏，遇諸善士為勝禮，於大眾中智者愛。」

“It is the medicine for sorrow and illness, the army to destroy great sins, the supreme repository of praise and virtue, revered by noble beings, and cherished by the wise among the assembly.”

這個自己看一下。後面最後一句話聽一下，非常有道理。

This is worth reflecting upon. The last sentence makes a lot of sense.

又云：「聽聞隨轉修心要，少力即脫生死城。」

It also states: “Hearing, followed by practice, is essential for training the mind. With little effort, one can be freed from the city of birth and death.”

啊，這幾句話美不可言！我一直在憶念，空下來常常想那句話。你修學佛法，如果能夠正確地去聽聞，這個聽聞很重要，可是這個聽聞之前，一定還有一個條件。我想大家曉得了，前面已經說過，後面還要詳細講。你能夠跟從這個善知識，如理聽聞，這第一件事情。然後呢聽到了正確的方法以後，下面「隨轉」，要跟著它轉。平常我們這個心如生牛皮，人家告訴你呀，剛強得不得了！人家告訴你──「告訴我這樣，你自己呢？」一點用場都沒有。這種情況之下，千萬不要去找善知識！惡知識，大家打打架，反正都是地獄種子，不怕；你看見那個善知識，你這樣一來的話，一定墮落！這話絕不是我講的，你們自己好好地去翻開那個經教上面告訴我們，後面會詳細說明，我這裡順便一提。真正的善知識如理跟你說的話，你起一念怨恨心的話，你就要那麼多世墮落在地獄當中，或者生到畜生當中，這麼可怕！

Ah, these words are indescribably beautiful! I often reflect on them, and they linger in my mind. If you study Buddhism, if you can correctly listen to the teachings—listening is very important—however, there is a condition before listening. I believe you all know this, as it has been mentioned before and will be explained in detail later. The first thing is to follow the guidance of a good spiritual teacher and listen correctly. After hearing the correct method, you need to “follow and turn”—to follow the teachings and transform accordingly. Our hearts are usually as tough as rawhide, very stubborn! When someone tells you something, you think, “What about you?”—it has no effect. In such cases, do not seek out a good spiritual teacher! Fighting with evil companions, everyone is a seed for hell, no problem. But if you meet a good spiritual teacher, this will certainly lead to your downfall! This is not my opinion; you can check the scriptures, which will be explained in detail later. I am just mentioning it here in passing. If a true spiritual teacher tells you something correctly, and you feel resentment, you will fall into hell for many lifetimes or be reborn as an animal—how terrifying!

所以這個佛菩薩不在世間，不是佛菩薩不肯來慈悲，他一來了話，非把你送下地獄去不可，這樣嚴重欸！這個道理其實很簡單嘛，現在我們粗裡粗氣的話，你隨便亂來一通沒關係，反正粗裡粗氣的。如果這個地方都是很精細的東西，給你隨便一碰，跌倒一個是價值連城哪，這個很明白的事情嘛！你自己傷害，也傷害別人。就像那個小孩子一樣，在這屋子裡面，反正跌筋斗沒關係。如果在這裡這價值連城的東西給他碰的話，這個絕對不讓小孩子來。再不然如果是電，很危險的東西叫他一碰的話，他自己也受傷。這個很清楚、很明白，所以要隨轉。

The reason is simple: right now, in our coarse state, behaving recklessly is not a problem because we are already coarse. If we are surrounded by delicate things, a single misstep could destroy something priceless—this is obvious! You harm yourself and others. Just like a child in a room, falling over is not a big deal. But if the room contains priceless items, the child must not be allowed in. Similarly, if there is something very dangerous, like electricity, the child touching it would be harmed. This is very clear and understandable, so we must follow and transform.

那麼怎麼才能夠轉呢？為什麼我們轉不過來呢？我們聽說這個道理很有道理，好啊！現在聽得覺得非常歡喜，聽得時候滿歡喜，書本一合，又還到書本上去了，又還到書本上去。現在比較好一點還有這個，說：啊！沒有關係，再聽一遍。你聽完了以後，還在那個裡頭，沒轉過來！下面會告訴我們怎麼轉，這個非常重要的！這個轉哪就在思惟。所以我這次特別講，這一次我之所以要求大家很嚴的原因就是這樣，如果你們單單聽聽的話，慢慢地別的有的是機會，還沒有準備好的，先不必聽這個，的的確確。然後我會繼續不斷地在這個地方講下去，還沒準備好了，先準備好了再來聽，那時有大好處。

So, how can we transform? Why can’t we transform? When we hear these principles, they seem very reasonable, and we feel very joyful when listening. But once the book is closed, it goes back to being just a book. Nowadays, it’s slightly better; people say, “Ah! No problem, just listen again.” Yet, after listening, it remains the same, no transformation!

Below, we will discuss how to transform—this is very important! Transformation lies in contemplation. This time, I am particularly strict with everyone for this reason: if you only listen, there will always be other opportunities. If you are not ready, you don’t need to listen to this right now, truly. I will continue to give teachings here, so if you’re not prepared, get ready and come back to listen later; that will be very beneficial.

總是希望這次聽了以後，大家能夠跟著轉。那麼要想轉的話，就是整個的我們生活必須要配合，這個是它的一個原因之一。那時候你能夠轉了，就可以照著去修，否則我們談不到修！實際上這三個次第就是──聞、思、修。這個「隨轉」，就是真正關鍵就在思惟，等到你思惟觀察這樣的話，那你就轉過來了，轉過來了。平常我們所以轉不過來的原因就在這裡。關於這一點，講到後面業那一部分會特別說明。這業從哪裡起？業的行相是什麼？我們講了半天都不知道，實際上主要的關鍵，就是我們這個思惟心所這個上頭。你能夠這樣做的話，「少力」──不要花多少氣力，「即脫生死城」。現在我們花好大的氣力哦，唉，花了很大的氣力，還到地獄裡去受苦，冤枉，非常冤枉！如果說你拿這個法門來念佛的話，的的確確萬修萬人去，這個祖師絕不騙我們的，絕不騙我們的，是千真萬確的！乃至於根本不要出家，你在家的話，照著去做也能夠去，這有這麼大的好處啊！關鍵就在這裡。

I always hope that after listening this time, everyone will be able to transform accordingly. To achieve transformation, our entire lifestyle must align—this is one of the reasons. Once you can transform, you can practice accordingly; otherwise, there is no way to talk about practice! Essentially, these three steps are listening, contemplating, and practicing. The true key to this “following and transforming” lies in contemplation. When you contemplate and observe in this manner, you will transform—truly transform. Typically, the reason we can’t transform lies here.

This point will be particularly explained later in the section about karma. Where does karma arise? What is the nature of karma? We’ve talked about it for a long time but still don’t know. The main key lies in our mental activities, our contemplation. If you can do this, with little effort, you will be liberated from the city of birth and death. Right now, we put in a lot of effort and still end up suffering in hell—what an injustice, truly an injustice!

Right now, we put in a lot of effort, and still end up suffering in hell—what an injustice, truly an injustice! If you take up this method and recite the Buddha’s name, indeed, ten thousand practitioners will achieve success, as the great masters have never deceived us, absolutely never. It’s absolutely true! You don’t even need to become a monk; if you practice as a layperson, you can still succeed—this is of such great benefit! The key lies here.

於其所說諸聞勝利，應當決心發起勝解。

Therefore, regarding the various benefits of hearing as explained, one should decisively develop supreme understanding.

所以我們曉得，第一步都是靠聽聞。所以我們一開始的時候，先要對聽聞佛法的殊勝利益有決定的認識。決定的認識這個從哪裡來？從聞、思來。所以第一件我們現在真正努力的，不要說：「哎呀，我現在要趕快學學定，我趕快學學，要學這個、要學那個。」不是！要怎麼樣對於這個法的勝解發起，你能夠發起來的話，不動搖，全部精神貫注進去的話，那絕對有希望。尤其是現在佛給我們開的淨土法門，萬修萬人去，這麼安全法！繼續下去，那麼除了這個特別告訴我們，還要有一個這個應該有的準備。

So, we know that the first step is always relying on hearing the teachings. Therefore, when we begin, we must first have a decisive understanding of the exceptional benefits of hearing the Dharma. Where does this decisive understanding come from? From hearing and contemplating. So, the first thing we must truly strive for now is not to say, “Oh, I must quickly learn meditation, I must quickly learn this or that.” No! What you need to do is develop a supreme understanding of the Dharma. If you can develop this understanding, remain unwavering, and fully focus your spirit, then there is definitely hope.

Especially now, the Buddha has opened the Pure Land practice for us, where ten thousand practitioners all succeed—a method so safe! Continuing forward, besides this special instruction, we must also have the necessary preparations.

復次應如〈菩薩地〉說，

Furthermore, it is stated in the Bodhisattva Levels:

這個聽聞之前哪，我們應該事先有的準備，這個是在《瑜伽師地論》上頭的。《瑜伽師地論》上面我們曉得的，〈本地分〉當中，分十七地，十七地，是五識身相應地、意地，然後有尋有伺地等等。這本是好論哪！談到這地方，我心裡面常常著急得要命，也覺得一點辦法都沒有，看到大家空下來沒什麼事情說閒話，我心裡面真是代大家覺得可惜呀！倒不是，不是啊單單可惜你們，可惜我自己。我自己覺得年輕的時候不曉得用功，現在年紀大了，實在來不及了，恨不得現在這種情況下，叫我一天有九十六小時，整個地看書我還嫌少。我居然看見這麼多有寶貝的時間，坐在那沒什麼事情直聊天，然後一坐，坐在那地方乘風涼。唉，好可惜！這樣難得的、寶貝的無價的這個暇滿人身就這麼浪費掉了，說閒話還造罪。這種好書好好地去看，對我們絕對有好處，好處啊！我順便提起。關於很多重要的概念，這裡邊都有清楚明白，順便一提。那這個〈菩薩地〉上面，十七地當中〈菩薩地〉說：

Before listening to the Dharma, we should make certain preparations, as explained in the Treatise on the Foundation for Yoga Practitioners (Yogācārabhūmi-śāstra). In the Treatise on the Foundation for Yoga Practitioners, specifically in The Basic Section, it is divided into seventeen stages, including the five sense-based stages, the mental stage, the stage with investigation and analysis, and so forth. This is an excellent treatise! When discussing this, I often feel extremely anxious and helpless seeing everyone having free time and engaging in idle talk. I genuinely feel it’s a pity for everyone—not just for you all, but also for myself. I regret not diligently studying when I was younger. Now, as I grow older, I feel it is too late. I wish that in this situation, I had ninety-six hours in a day, and even that would not be enough for reading. Seeing so much precious time wasted in idle chatter and cooling off, it truly feels like such a waste! This precious and invaluable human life with leisure and opportunity is being squandered, and idle talk leads to creating negative karma. Reading such excellent books would undoubtedly benefit us! I mention this in passing. Many important concepts are explained clearly in these texts, so I mention it as a side note.

In the Bodhisattva Levels, within the seventeen stages, it states:

須以五想聽聞正法。

One must listen to the Dharma with five contemplations.

要這樣的五種概念。聽聞佛法之前哪，你先準備自己，使得心理上面有這個認識，然後以這種心情去聽的話，你就得到好處了。哪五樣？看下面：

These are the five concepts. Before listening to the Dharma, you should prepare yourself mentally with these recognitions, and then listen with this mindset to gain benefits. What are these five? Look below:

謂佛出世極罕難遇，其法亦然，由稀貴故，作珍寶想。

First, consider the appearance of a Buddha in the world, as well as his teachings, as extremely rare and precious. Thus, regard them as precious treasures.

佛出世不容易，非常難得！佛固然難得，法也是一樣。佛之所以成佛，三大阿僧祇劫說起來，究竟說起來無量阿僧祇劫。單單時間長不稀奇，我們沒有一個人不經過無量阿僧祇劫的，乃至於根本無法算，所有的人都是這樣，所以單單時間長沒有用！

The appearance of a Buddha in the world is not easy; it is extremely rare! While the Buddha’s appearance is rare, so are his teachings. The reason the Buddha became enlightened was through three great aeons of asamkhyeya kalpas, which in essence is innumerable aeons. The sheer length of time is not surprising; no one does not go through innumerable aeons, to the extent that it cannot be calculated. Everyone is like this, so the length of time alone is not useful!