廣論手抄中英對照 010 | 第一會

第十卷．Ａ面

Volume 10, Side A

什麼啊？他長時地修習。這個修習，那真苦了，真苦了！我們為了確實體會到這個情況起見，今天叫你多做一點，哎呀，你受不了了，不願意；叫你少吃一點，你受不了，不願意；叫你委屈一點，你不願意。現在呢，什麼樣的苦事都我來擔，什麼樣的好事都送給人家，受盡種種的委屈都我來，不容易吧？不容易！教我們在這地方受它一天都不容易，受它一年都受不了，他是無量阿僧祇劫啊！不單是一個人哦，還有很多人哦！佛在這個整個的團體當中成佛的時候，譬如我們佛出世，單單一個佛沒有用哦，還要這麼多菩薩弟子，那些人每一個人都是經過這樣地修習。那個時候，自他圓滿的時候，那個時候佛才應世出現。所以這個難，極難極啊，太難了！

What? He practiced for a long time. This practice was truly arduous, truly arduous! To truly understand this situation, imagine if I asked you to do a bit more today—oh, you would find it unbearable and be unwilling. If I asked you to eat less, you would find it intolerable and be unwilling. If I asked you to endure a bit more, you would be unwilling. Now, I take on all the suffering myself and give all the good things to others, enduring all kinds of hardships myself—isn’t it difficult? Difficult indeed! It’s not easy for us to endure it for a day, let alone a year. But he did it for countless eons! And it wasn’t just one person; there were many! When the Buddha attained enlightenment within this great community, for example, our Buddha appeared, it wasn’t just one Buddha—it required many Bodhisattva disciples. Each of these individuals went through such rigorous practice. Only when they were all perfect and complete did the Buddha appear in the world. So, this is extremely difficult, exceedingly difficult!

那我們現在，乃至稍微辛辛苦苦挖寶，挖到一個金鋼石，哎呀，覺得寶貝得不得了，比之金鋼石，那個佛算起來，那個金鋼石簡直是垃圾都不值啊！三千大千世界送給你，都絕對不能比，這樣地難哪！然後呢，佛固然難，法也是如此。實際上法比佛更難，為什麼？佛出世佛說得清清楚楚，說了很多法，他跟阿難說──地上挖了一點土──說：「阿難哪，你看我爪上這個土多，還是地上土多啊？」「當然地上土多。」佛說：「我說的法只是爪上那麼一點點，我沒有說的法地上那麼多。」喔唷，這個法啊這樣啊，這樣難得呀！所以它時間又長，又這麼地難得，它更重要的，因為它能夠真正解決問題，所以珍貴極了！這個法有什麼好處？

Now, even when we go through some effort to find a precious diamond, we feel it is incredibly valuable. But compared to a Buddha, that diamond is like trash, worthless! Even if you were given the three thousand great thousand worlds, it couldn’t compare to the Buddha. The Buddha is so incredibly difficult to encounter! Then, if the Buddha is so rare, the Dharma is equally so. In fact, the Dharma is even rarer than the Buddha. Why? When the Buddha appeared in the world, he explained very clearly, taught many teachings. He told Ananda—digging a bit of earth from the ground—“Ananda, which is more, the earth on my fingertip or the earth on the ground?” “Of course, the earth on the ground is more.” The Buddha said, “The teachings I have spoken are just like this bit of earth on my fingertip, while the teachings I have not spoken are as vast as the earth on the ground.” Oh, the Dharma is so rare and precious! So, over such a long time, it is incredibly rare and even more important because it can truly solve problems, making it exceedingly precious! What benefits does this Dharma bring?

時時增長俱生慧故，作眼目想。

Second, since it continually increases innate wisdom, consider it as eyes.

第二個。這樣難得的東西，能夠增長我們的「俱生慧」。這個俱生慧有幾種不同的解釋，我現在這地方只用一種說明。什麼叫俱生慧？與生俱來的。為什麼是與生俱來的？就是我宿生的福智資糧所集聚的，福智資糧所集聚的。這個相對什麼呢？相當於這個說聞所得的慧，跟修證所得的慧。我宿生有這個智慧，福智資糧智慧，遇見善知識而聽聞，然後這一生增長。不但聽聞了增長，如理修證，就這樣。那麼這個俱生的智慧是宿生來的，這個宿生的智慧，而所以能夠增長的話，都要靠什麼？靠這一生聽聞這個佛法。所以聽聞這個佛法是能夠增長這個東西，而究竟圓滿解決問題。所以它像眼目一樣。

Second, such a rare thing can increase our “innate wisdom.” There are several different explanations for innate wisdom, and I will use just one here. What is innate wisdom? It is wisdom that is inherent. Why is it inherent? It is accumulated from the merits and wisdom from previous lives. This is contrasted with wisdom obtained through hearing and wisdom obtained through practice. I have this wisdom from my previous lives, accumulated from merits and wisdom, and upon meeting a virtuous mentor and hearing the teachings, it grows in this life. Not only does it grow through hearing, but also through proper practice and realization. This innate wisdom comes from past lives, and for it to grow, it relies on what? It relies on hearing the Dharma in this life. So, hearing the Dharma can increase this innate wisdom and ultimately solve all problems. Thus, it is like eyes.

由其所授智慧眼目能見如所有性，及盡所有性故，作光明想。

Third, because the wisdom eyes it bestows can perceive the true nature of all things and the ultimate nature of all things, consider it as light.

哦，所以他這麼一說的話，我們增長的幹什麼啊？它的目的始終要把握住。不是說：哎喲，我又懂了，然後我說給別人聽，我名氣很大、賺錢很多。不是、不是、不是，完全不是！戲論！而是說由於了解了這個東西，能夠得到這兩樣東西：如所有性、盡所有性。一個是正知，一個是遍知，那兩個究竟圓滿就是佛陀。這個東西才是解決一切問題的。所以這個東西，不但是自己的眼睛，而且是外面的光明，這是第三個。這個東西有什麼好處呀？

Oh, so what is the purpose of increasing this wisdom? The purpose must always be understood. It is not about thinking, “Oh, I understand now, and I can tell others, gain fame, and make a lot of money.” No, no, no—completely not! This is idle talk! It is about understanding this wisdom and attaining two things: the true nature of all things and the ultimate nature of all things. One is precise knowledge, and the other is comprehensive knowledge, and the ultimate perfection of both is the Buddha. This wisdom is what solves all problems. So, this wisdom is not only your inner eyes but also the external light. This is the third contemplation. What benefits does this wisdom bring?

於究竟時能與涅槃菩提果故，作大勝利想。

Fourth, since it ultimately brings the fruits of Nirvana and Bodhi, consider it as great benefit.

這個東西到最後的話，給你涅槃菩提果。這個才是，這個是最殊勝，這個「大」是絕待的無與相比的殊勝利益。你所有的、一切的惡斷盡，一切的德圓滿，這樣好處！那麼說，這個好處雖然好啊，可是以後啊，妙了！以後固然好，有這樣的究竟圓滿，眼前就見效。

In the end, this wisdom brings you the fruits of Nirvana and Bodhi. This is the most supreme benefit, an unparalleled great benefit. The term “great” here refers to an incomparable and absolute supreme benefit. All your negative deeds are eradicated, and all your virtues are perfected—such great benefits! While these benefits are undoubtedly great, even in the future, marvelously, they will be ultimately complete. Not only that, but the effects can be seen immediately.

現在亦能得彼二之因，止觀樂故，作無罪想。

Fifth, because it presently can yield the causes of both, including the joy of both tranquil abiding (śamatha) and insight meditation (vipaśyanā), consider it as being without flaw.

得到這個菩提涅槃，一個是斷德，一個是智德，這兩個是究竟的這個的果位，眼前就可以得到。實際上如果眼前得不到，是究竟決定得不到，為什麼？眼前是因。請問你沒有種下這個因，能得到果嗎？所以我們現在常常有這個說，講一個問題啊，人家說：哎呀這個是菩薩境界，這個是聖人境界啊！我們常常會這樣，好像要求我太高啦！這個是一個錯誤的概念，我自己當初就是從這個地方過來的。我自己又想起我的善知識，以前常常用這個勉勵、要求我。我心裡面常常想：唉！法師講的，我還是一個凡夫啊，我還是一個凡夫啊！有一次他就跟我說：「正因為凡夫所以才跟你講，那你聖人，我還跟你講什麼！我磕你的頭向你學，你講給我聽啦！」我抓抓頭想：對呀！但是這個問題還是弄不清楚。我聽完了回來想一想：「我還是凡夫，還是要求太高了！」以後慢慢才懂。說你凡夫才要學，你感到了痛苦，所以要聽著佛法淨化自己，下這個因，將來才能夠步步上升，感得透脫痛苦的果，非常清楚。

To attain Bodhi and Nirvana, there are two types of ultimate fruit: the virtue of eradication and the virtue of wisdom. These can be attained in the present. In fact, if they cannot be attained in the present, they cannot be attained ultimately. Why? Because the present is the cause. If you do not plant this cause now, how can you attain the fruit? So, we often hear people say, “Oh, this is the realm of Bodhisattvas, this is the realm of saints!” We often feel this way, as if it is too high an expectation! This is a mistaken concept. I, myself, went through this. I recall my virtuous mentors, who often encouraged and demanded this of me. I often thought, “Oh, the teacher says this, but I am just an ordinary person, just an ordinary person!”

Once, he told me, “It’s precisely because you are an ordinary person that I tell you this. If you were a saint, what need would there be for me to teach you? I would bow to you and learn from you; you would teach me!” I scratched my head and thought, “Yes, that’s right!” But I still didn’t fully understand. After thinking about it, “I’m still an ordinary person; the expectations are too high!” Gradually, I understood. It is because you are an ordinary person that you need to learn. You feel pain, so you need to listen to the Dharma to purify yourself, planting the cause now to gradually ascend step by step, eventually attaining the fruit of liberation from suffering. This is very clear.

所以現在我們聽了以後，總覺得自己：我凡夫，凡夫啊！那時候你還沒有做，已經先打了退堂鼓，先已經把「這……不行！不行！」你一打退堂鼓，什麼事情都做不成，常常記著！今天不要說別的，叫你到下面去掃個地，你說：「大家都坐在這裡，叫我掃地，外面太陽這麼大。今天雙十節人家都放假，我們坐在這裡已經很委屈，還要叫我去掃個地。」你掃個地都不行欸！你還沒有做，打了退堂鼓了，這必然結果！這麼小的小事情做不成，你現在說：啊，我要學佛，解救三界一切眾生。然後這種心裡面，請問你怎麼解救法？往往有這種心情，叫你掃個地不行，跑著去說法可以的。為什麼？弘法利生！你自己的心裡面真那麼煩惱都弄不清楚，你能弘法利生嗎？顛倒啊！錯誤啊！

So now, after listening, we often feel, “I’m an ordinary person, an ordinary person!” At that time, you haven’t even started, and you’re already giving up, thinking, “This won’t work! This won’t work!” If you give up before you even start, nothing will succeed. Remember this! Today, not to mention anything else, if I ask you to go sweep the floor downstairs, you say, “Everyone is sitting here, and you ask me to sweep the floor? The sun is so hot outside. Today is the Double Tenth Day holiday, and we are already feeling wronged sitting here, and you still want me to sweep the floor.” You can’t even sweep the floor! You haven’t even started, and you’ve given up. This is the inevitable result!

If you can’t accomplish such a small task, now you say, “I want to study Buddhism and save all sentient beings in the three realms.” With such a mindset, how do you intend to save them? Often, people have this attitude: they refuse to sweep the floor but are eager to go preach the Dharma. Why? For spreading the Dharma and benefiting beings! If your own mind is so troubled and unclear, can you truly spread the Dharma and benefit beings? It’s upside down! It’s wrong!

所以這個真正的重要，始終這個概念要把握得住，現在下的因對了，必然感得將來的果。所以懂得了這個，我們眼前很多障礙都可以去掉了。眼前做一點事你會想：哎呀，馬上給我積聚什麼──福德資糧。不會說：他不做，叫我去做！那個嘴巴翹得這麼高，心裡面增長的不是智慧，是煩惱。然後做了這個行為的話是鬥爭在這裡，很明白、很清楚。所以你真的心理行相一看的話，清清楚楚、明明白白，佛法真正高明的地方。

Therefore, it is truly important to always grasp this concept: if you plant the right cause now, you will inevitably reap the right result in the future. Understanding this, many obstacles before us can be removed. When doing something, you will think: “Oh, this immediately accumulates merit and wisdom for me.” Instead of thinking: “He doesn’t do it and makes me do it!” with an arrogant attitude, which only increases afflictions, not wisdom. Such actions become a source of conflict, which is clear and obvious. So if you truly observe your mental state, you will see clearly and understand distinctly the true brilliance of the Dharma.

所以他說現在的兩個因──止、觀，所以能夠得菩提涅槃，一個斷德，一個智德的話，這個因就是這個東西。當然所以能夠得止觀，前面還要得正知見，得正知見的──戒、定、慧，歸納起來都在這個止觀兩個。這個止觀本身不是痛苦的事情，樂！都是千真萬確的。現在我們很遺憾，修學佛法，越修越痛苦，關在山裡面，真受不了，這個沒有用。持了戒以後，教你這個也不行，那個也不行。不行！戒真正的特質是什麼？調伏，調伏你的煩惱。調伏你的煩惱了，什麼呢？得到清涼。清涼是快樂的，所以叫解脫。這個尸羅有三個名詞，翻成我們中文的調伏、清涼、解脫。請問你清涼、解脫了還有煩惱嗎？還不快樂嗎？我們現在持了個半天戒，覺得：哎喲！我這個戒，某人傳給我的。啊，這個我慢是那麼大！這個東西不相應，不快樂的事情，這個，千真萬確的。

He said that the current two causes—tranquil abiding and insight meditation—lead to achieving Bodhi and Nirvana. One is the virtue of eradication, and the other is the virtue of wisdom. These causes lie in these practices. Of course, to attain tranquil abiding and insight meditation, one must first have right view, and right view comes from ethics, concentration, and wisdom, which are encapsulated in these two practices. Tranquil abiding and insight meditation themselves are not painful; they are joyful! This is absolutely true. Now, it is regrettable that as we practice Buddhism, the more we practice, the more we feel suffering, and we can’t bear it, even in seclusion. This is useless.

After taking precepts, we are told this is not allowed, that is not allowed. But no! The true nature of precepts is to subdue, to subdue your afflictions. When your afflictions are subdued, what do you gain? Coolness. Coolness is happiness, so it is called liberation. The term “śīla” in Sanskrit has three translations in Chinese: subduing, coolness, and liberation. If you are cool and liberated, will you still have afflictions? Will you not be happy? Now, after keeping precepts for some time, we think: “Oh! This precept was transmitted to me by someone.” Ah, this arrogance is so great! This attitude is not in accordance with the teachings and is certainly not a source of happiness.

你因為能夠調伏了這樣，所以你才進一步，才能夠學定、慧。戒相應尚且如此了，何況是定，何況是慧呢？的的確確它每一個地方，都有它深厚的內涵，能夠使得我們感受到，這個跟法相應的樂。世間的樂有沒有？有！世間的樂，最後的結果，還是會輪迴生死的。所以只有這個樂是無罪，它不講好的那方面，只講無罪是有這個原因的。世間我們今天賺了個錢，眼前是快樂的，對不起，兩腳一伸，不曉得到哪裡去了，這個有罪的，這要分得很清楚。所以這必然的情況，喏、喏、喏！就是這樣的五個次第。

Because you have subdued [your afflictions], you can then progress to learning concentration (samadhi) and wisdom (prajna). If even the practice of ethics can bring such benefits, how much more so can concentration and wisdom? Indeed, every aspect of these practices has its profound meaning, allowing us to experience joy in accordance with the Dharma.

Does worldly joy exist? Yes! Worldly joy ultimately leads to the cycle of birth and death. Therefore, only this joy is without flaw. It is not about the positive aspects but the absence of faults, and there is a reason for this. In worldly terms, when we earn money, we feel happy momentarily, but once we pass away, who knows where we will go? This is a flawed joy, and it is important to distinguish this clearly.

So this is the inevitable situation, yes, yes, yes! These are the five contemplations.

作是思惟，即是思惟聽聞勝利。

Reflecting in this manner is contemplating the benefits of hearing the Dharma.

你能夠照著這樣去想的話，那麼這個時候這樣的想法，你了解這個好處哪來的？聽聞佛法來的，啊原來聽聞佛法，有這樣的殊勝的利益！所以現在有很多人說：我要去修行了，所以不要聽聞。欸，以前我也是這樣想，總覺得關起門來修行，現在想想才曉得，真懊悔，什麼都不懂修習什麼呀！關在山裡面剛開始覺得滿清淨的，關了幾天以後，自己就關不住了，不曉得怎麼辦是好！好一點的人就睡覺，不好一點的人，到外面去亂搞，所以原因就在這裡。你正確地認識了以後，整個的情況會徹底改善，這個都靠聽聞而來，這第一個。

然後呢我們說有這樣的好處，於是你那個時候，不會停止在那裡了，一心要去求善知識，去聽聞佛法。不是馬上去聽聞，還要有一個條件。前面那個淨除了我們的障礙，就是說，如果你沒有這個心理狀態的話，那個障礙擺在那裡。普通在世間的學問，物理上面常常說，它這個任何一樣東西有一個惰性。什麼叫惰性呢？你譬如說任何一個東西，它本來在這裡，靜止的，它就靜止，你要叫它推動它，要加一點力量。我們現在這個有情分上也是如此，平常我們的心情就這樣，你要改變那個現狀不太容易，這個叫作惰性。改變這個現狀一定要有一種力量，物理上的東西你把它推、是拉，那麼我們心理上的力量靠什麼？就是靠思惟。

If you can think in this way, you will understand where these benefits come from—they come from hearing the Dharma. Ah, so hearing the Dharma brings such supreme benefits! Nowadays, many people say, “I want to practice, so I don’t need to listen.” I used to think this way too, always feeling that closing the door and practicing was sufficient. Now that I think about it, I deeply regret it—how can one practice without understanding anything? At first, being in seclusion felt quite peaceful, but after a few days, I couldn’t bear it and didn’t know what to do! The better ones just sleep, while the worse ones go out and create trouble. The reason lies here. Once you understand correctly, the entire situation will improve completely, and this all relies on hearing the teachings. This is the first point.

Then, understanding these benefits, you won’t stop there. You’ll wholeheartedly seek out virtuous mentors to hear the Dharma. But it’s not just about immediately going to listen; there are conditions to consider. The previous step involves removing our obstacles. If you don’t have this mental state, the obstacles will remain. In ordinary worldly studies, physics often talks about inertia. What is inertia? For example, any object at rest stays at rest until a force is applied to move it. Similarly, from the perspective of sentient beings, our habitual state of mind is like this—inertia. Changing this state requires a force. In physical terms, you push or pull the object. So, what is the force that changes our mental state? It’s contemplation.

等到你思惟了說：這樣做有大好處，不這樣做有大害處，你會改變你。其實這個道理我們很容易了解，我們在這裡滿好的，就不想動，如果說，你發現這個地方很不安、又危險，那個力量推著你，把你推走。或者說，哪裡有一個什麼特別的好處，你想去，那個力量拉著你去。那麼現在這裡也是如此，思惟了這個以後啊，它會拉著你去聽聞這個佛法。那麼你要去聽了，那個時候說，前面那個障礙除掉了，你還要為自己準備一點東西。這個什麼啊？對法及法師發起承事。

When you contemplate and realize that doing this brings great benefits and not doing it brings great harm, you will change yourself. Actually, this principle is easy to understand. When we are comfortable here, we don’t want to move. But if you find that this place is unsafe or dangerous, that force will push you away. Alternatively, if there is a special benefit somewhere, you will want to go there, and that force will pull you.

The same applies here: after contemplating this, it will pull you to listen to the Dharma. When you decide to listen, having removed the previous obstacles, you still need to prepare yourself. What is this preparation? It is developing respect and service for the Dharma and the Dharma teacher.

於法法師發起承事者。

Concerning respect and service to the Dharma and Dharma teachers:

實際上這個裡邊要恭敬地承事。不管所說的法也好，以及法師也好，你要一心恭敬地去承事他。剛才老比丘這個故事就在這裡，他前面來的時候，就是覺得這個佛法的好，然後呢他不管什麼人啊，他對佛法本身絕對沒有一點輕忽的心情。不管你講什麼，他至誠恭敬地去聽；不管誰去講，他至誠恭敬地聽，因為這樣，他得到好處。所以在這個地方我不是說講法的人一定都是佛，你一定要這樣去做。可是呢我們要了解我們該怎麼做，你能夠這樣做，好處是你的，這個概念非常重要！我們現在所以做不到的，還是為了「我」。所以我這地方不強調「無我」，我這個地方寧願講「我」，或者對你來說對你，真正為你自己，這還是最好的辦法，千真萬確的。我們不妨把經上面，佛陀告訴我們的這個話，仔細研究下去。

In essence, you must respectfully serve. Whether it is the Dharma being taught or the teacher himself, you must wholeheartedly and respectfully serve. The story of the old monk illustrates this point. When he first came, he appreciated the goodness of the Dharma, and regardless of who was teaching, he had no trace of contempt for the Dharma itself. No matter what was being taught, he listened with utmost sincerity and respect; regardless of who was teaching, he listened with utmost sincerity and respect. Because of this, he benefited greatly.

Therefore, I am not saying that those who teach the Dharma are all Buddhas, and you must act accordingly. However, we must understand what we should do. If you can act in this manner, the benefits are yours—this concept is very important! The reason we can’t do it now is still because of “self.” Therefore, here I don’t emphasize “no-self”; I prefer to talk about “self,” or to tell you that for your own sake, acting in your best interest is the best way, absolutely. Let’s carefully study what the Buddha told us in the sutras.

如《地藏經》云：

As stated in the Kṣitigarbha Sūtra (The Sutra of the Terra-Treasure),

他都是引經、論、祖師的語錄，乃至於實際的說明。要怎麼辦哪？

He often cites scriptures, treatises, and the sayings of the great masters, as well as practical explanations. What should we do?

「專信恭敬聽聞法，不應於彼起毀謗。於說法師供養者，謂於師起如佛想。」

“One should listen to the Dharma with complete faith and respect, and must not slander the teacher. Offering to the Dharma teacher should be done by regarding the teacher as the Buddha.”

這個對法跟法師，要怎麼辦呢？「專」，是專一，專一。全部的精神貫注在這個地方，只有這樣，這目的要擺得很清楚。所以說，我們世間念書是求文憑，是要賺錢，佛法也同樣的，要求什麼啊？要得這個菩提涅槃之果。全部精神貫注跑到這地方來。不是說我聽了法，過兩天我也講──這個大法師，也可以講法──那不對！這個專一、純一，然後要以淨信心，這個時候還要一個恭敬。所以淨信當中有恭敬，而另外專，還加恭敬，恭敬有個重要、絕其重要的功效在！平常我們無始以來，都跟著「我」這個行相轉。「我」這個東西一定有個慢、一定有個慢，一定有個見，一定有個癡。見就是你的見解，然後呢其他的習性。然後呢慢心，這個東西在的話，什麼好東西，佛法一定進不來，一定進不來！聽聞哪要專、要信、要恭敬，這樣去聽聞，這樣去聽聞。那麼目前我們哪要想一下做到，恐怕不大容易，盡自己的能力，你能夠多思惟聽聞佛法的殊勝的利益的話，那個時候慢慢、慢慢地就可以了，要多思惟、多思惟。

So, regarding the Dharma and the Dharma teacher, what should we do? “Complete faith” means wholeheartedness. All your energy should be focused here; only this way can the purpose be clear. In worldly studies, we seek diplomas and money. Similarly, in Buddhism, what do we seek? We seek the fruits of Bodhi and Nirvana. All our energy should be focused here. It’s not about listening to the Dharma and then thinking, “In a few days, I will also teach and become a great Dharma master.” That’s incorrect! This wholeheartedness, this pure faith, and respect are essential. Complete faith includes respect, and in addition to wholeheartedness, there is respect. Respect has an important, absolutely crucial function! Since beginningless time, we have been revolving around “self.” This “self” always brings arrogance, views, and ignorance. Views refer to your perspectives, and then there are other habits. With arrogance, no good thing—no Dharma—can enter. It absolutely cannot enter!

So, listening to the Dharma requires wholeheartedness, faith, and respect—listening in this way, listening in this way. Currently, achieving this might not be easy, but do your best. If you can often contemplate the supreme benefits of hearing the Dharma, slowly, slowly, you can do it. You need to think about it often, think about it often.

反過來呢，「不應於彼起毀謗」。千萬不要起毀謗，這個事情非常嚴重，毀謗這件事情非常嚴重。你前面已經聽不到這麼無價之寶，得不到，你還去毀謗它。本來這個無價之寶，那可以解決你一切的問題，得到無比的快樂。結果你不但得不到，而且還得到了反效果。你如果毀謗它的話，那個東西有無比的嚴重的後果。這個東西我們一定要自己多思惟觀察，多思惟觀察。

所以現在容或人家會說：「啊，這個說法的法師，他自己不行啊！」不行，你不要去聽他嘛！這個很簡單，你毀謗他幹什麼？他不行是他的事情！我們絕對不會跑去地獄的眾生去罵他，你罵他幹什麼？他已經很可憐了。你不會去罵一個牛，牠很可憐。他不對，他不對他的事情，如果說你自己覺得罵他的話，你並不比他好欸！他因為愚癡，如果是你有智慧的話，要改善你自己。如果你不改善你自己，你罵他的話，豈不是你跟牛一樣，這個千真萬確。所以你罵他啊，這正說明了你自己就是那個，比他還不如的，這樣的一個胚子啊！所以這地方我是從反面來說，我們特別要了解的，對於這個法也好，說法的人也好，絕對不要去毀謗啊！

Conversely, “one should not slander the teacher.” Never slander—it is a very serious matter. Slandering is extremely serious. You are already missing out on this priceless treasure and not obtaining it, yet you still slander it. This priceless treasure can solve all your problems and bring you incomparable happiness. As a result, you not only fail to gain it but also get the opposite effect. If you slander it, it will have extremely severe consequences. This is something we must contemplate and observe carefully.

So now, some people may say, “Ah, this Dharma teacher is not competent!” If he’s not competent, don’t listen to him! It’s very simple—why slander him? If he’s not competent, that’s his issue! We would never go and scold beings in hell—why scold them? They are already very pitiful. You wouldn’t scold a cow—it is pitiful. If he is wrong, that’s his issue. If you think you are right to scold him, you are not any better! He is ignorant; if you are wise, you should improve yourself. If you don’t improve yourself and scold him, aren’t you just like a cow? This is absolutely true. So, by scolding him, it shows that you are even worse than him—such a person! Therefore, from this reverse perspective, we must particularly understand that we must never slander the Dharma or the person teaching it!

所以後面曾經有一個這個例子，那個也是這些大祖師們。有一次一個大祖師經過一個地方，正好那個地方有一個法會。然後他就叫他後面的這個伺候的侍從的人──侍者，「停下，停下！這個地方有一個法會，去聽法。」結果那個法會就是一個非常普通的一個人在那裡講法。結果那個下面的侍者，受了一肚鼻子委屈！覺得我這個老師，當代最高的一個大善知識，跑到這個地方來聽這個人講，那個人講還不如我啊，怎麼跑到去聽這個東西！但是他那個老師，善知識，在那兒認認真真地聽，他也莫可奈何，勉強一肚鼻子委屈。聽完了以後，他心裡面有點不高興。他說：師父啊！這個人講的這麼個平常，你跑得去……。意思就好像不是委屈了你的身價了嗎？

There is an example from the stories of the great masters. Once, a great master was passing by a place where there was a Dharma assembly. He told his attendant, “Stop, stop! There’s a Dharma assembly here; let’s go listen.” It turned out that the speaker was a very ordinary person. The attendant felt extremely aggrieved, thinking, “My teacher, who is the greatest virtuous mentor of our time, has come to listen to this person speak, and this person isn’t even as good as I am! How can we listen to this?”

However, the great master listened earnestly, and the attendant had no choice but to reluctantly endure his grievance. After the teaching, the attendant was somewhat displeased and said, “Master! This person’s teaching was so ordinary, and you went there…” implying that it seemed beneath the master’s dignity.

那個善知識怎麼講？「哎，你怎麼這樣講的，我可是在這個地方得到了兩樣大好處啊！」「得到什麼兩樣好處？」「法啊！他在這裡講法，我無比地恭敬，讓我又能夠在法上面能夠隨轉。無比的好處啊！今天就因為聽了他講的這個法，我得到好處。然後呢，他這個法會我去隨喜，這個都是無比的功德！平常跟你們說了個半天，你們聽的法都聽到哪裡去了？有這麼個好機會！」啊，一點都沒有錯！那個大善知識的行持，樣子就是這個樣。現在我們跑得去，懂了一點點跑著去聽：「唉，這個傢伙說這些是幹什麼啊，真是！」然後他說得你好的，「他好！好些什麼？我才不在乎他咧，他好！」他比你好嘛，又不行；他比你不好嘛，又不行。這不是他好不好，是我們心裡面；毛病就在這裡，這真正我們要淨化自己的。下面「於說法師供養者。」特別強調這個法是要恭敬，法師要恭敬，那麼除了這個以外，單單那個法師也要供養。

What did the virtuous mentor say? “Ah, why do you say that? I gained two great benefits from this!” “What two great benefits?” “The Dharma! By listening to his teaching with utmost respect, I was able to transform myself in accordance with the Dharma. An incredible benefit! Today, because I listened to his teaching, I gained benefit. Moreover, by participating in his Dharma assembly with joy, I accumulated immeasurable merit! Normally, after talking to you for a long time, where did the Dharma go? Now we had such a good opportunity!” The great virtuous mentor’s practice was like this.

Nowadays, we go to listen with a bit of understanding and think, “Ah, what is this guy talking about, really?” Then when someone says something good, “Good? What’s so good? I don’t care about it at all, it’s good!” If someone is better than you, you can’t stand it; if someone is worse than you, you can’t stand it. It’s not about whether he is good or not; it’s about our own mind. The problem lies here. This is where we truly need to purify ourselves.

The next part is “Regarding respect and offerings to the Dharma teacher.” It particularly emphasizes that the Dharma must be respected, the Dharma teacher must be respected, and in addition to respecting the Dharma teacher, one must also make offerings to them.

「謂於師起如佛想。」對於那個說法的法師，要把他看成佛，這個有大道理，有大道理。這一點我們平常很不容易做得到，很不容易做得到。這個道理在這裡不多說，假定你能夠把他看成佛的話，你會全心全意地去努力、去恭敬。你能夠有多少恭敬，嘿，妙了！你就得到多少好處。當年印光大師，他在自己關房裡面閉關、拜佛。當然平常我們信佛的人，對他老人家恭敬得不得了。當時有一些人，仰慕他的名去，他倒不一定信佛，所以有一個人哪，也是個知識分子跑得去，跟著他們的朋友。那些朋友都是很有名的人物，去拜訪他，就拉著那個不信佛的人一起去。結果他就問：「老法師啊！你這個佛像是木頭，泥塑、木雕呀，你拜他幹什麼啊？」印光大師怎麼講？「他是泥、木作的，我不是呀！」你們懂得這個話嗎？沒錯，那個是泥塑木雕，我不是呀！

“One should regard the Dharma teacher as the Buddha.” This has profound reasoning. It is very difficult for us to achieve this ordinarily, very difficult. The reasoning behind this won’t be elaborated here, but if you can regard the Dharma teacher as the Buddha, you will wholeheartedly strive and show respect. The more respect you have, the more benefits you will receive.

In the past, when Master Yin Guang was in retreat, practicing and paying homage to the Buddha, those who believed in the Buddha held him in the highest regard. At that time, some people, admiring his reputation, visited him. One of them was a scholar who did not necessarily believe in the Buddha but went along with his friends, who were all well-known figures. They asked, “Master, this Buddha statue is made of wood, clay, or carved wood; why do you pay homage to it?” Master Yin Guang replied, “It is made of clay and wood, but I am not!” Do you understand this? Indeed, the statue is clay and wood, but I am not!

同樣的道理，擺在這裡，他跟人講的也許講得不對，我不是啊！我是要學佛的。請問你們是要學佛的嗎？你們到這裡來幹什麼？要學佛而來，要學佛而來的話，你要往好的方面去想。所以孔老夫子說：「三人行必有我師，擇其善者而從之，不善者而改之。」這三個人行，是必定有我的老師。其實啊三個人行，必定「是」我的老師，不是必定「有」。他這個三個人，實際上不是指三個人哦！所以這個有三種行為：有一種好的，一種壞的，一種不好不壞。好的，善者而從之，好，你就跟著他，當你的教授；不善，你看見他不善，我可不要不善，我來改。

The same principle applies here. Even if what the person teaches may not be entirely correct, I am here to learn the Dharma. Are you here to learn the Dharma? If you are here to learn the Dharma, you should focus on the positive aspects. Confucius said, “Among any three people walking, I will find a teacher. I select their good qualities and follow them, and change the bad ones in myself.” These three people are certainly my teachers. Actually, it should be “are” my teachers, not “have.” These three types of behavior: good, bad, and neutral. For the good, follow them as your professor; for the bad, see their bad qualities and avoid them.

佛法更精采！佛法真正超越的地方，這個壞人，不但是你不要跟他去做啊，所以說，善人是師，惡人是自己的資。好的話，他教你，你跟著他；壞人的話，正好在這個上面，把好人、師長教你的道理去運用，增長你的功德。那不是三個人必定都是老師嗎？如果你們不能夠把握住這一點的話，根本不能學佛。

Buddhism is even more marvelous! The truly transcendent aspect of Buddhism is that even for bad people, you don’t just avoid following their actions. Hence, good people are teachers, and bad people are your resources. If they are good, they teach you, and you follow them; if they are bad, it’s an opportunity to apply the principles taught by good people and teachers, thereby increasing your merits. Thus, aren’t all three people your teachers? If you cannot grasp this, you fundamentally cannot learn Buddhism.

所以佛告訴我們很清楚，佛成佛靠眾生哪！那個菩提樹王要慈悲水去灌的，這個慈悲水靠廣大眾生，就是這樣。所以我們現在口口聲聲說學佛，口口聲聲地都說大乘，口口聲聲要度眾生，從哪裡開始？就從這裡開始。所以剛才說，最後得到這個究竟的果利，眼前這兩個因才是我們下手的地方。所以我剛才說，以前我不懂，說：「我現在是凡夫啊！」現在要轉過來，「哎呀！我現在是凡夫啊，趕快努力！」怎麼把因地上面種下聖賢種子，千萬再不要把那個凡夫的因，繼續增長，繼續增長永無了期。所以說，「這個人不對，那個人對我這樣！」這都是凡夫的因，都是生死的因，都是輪迴的因！趕快把它切斷，這個才是真正學佛的人。你能夠切斷了，至少你不會墮落。你能夠切斷了，把你切斷淨化這個告訴別人，那真正幫忙別人，真正弘法，那個時候就可以開口了。道理這麼簡單哪！所以這一件事情正是我們凡夫做的。

The Buddha clearly told us that becoming a Buddha relies on sentient beings! The Bodhi tree needs to be watered with the water of compassion, which comes from the vast multitude of sentient beings. Therefore, we now repeatedly say we are learning Buddhism, repeatedly claim to practice the Mahayana path, repeatedly vow to save sentient beings—where does it start? It starts right here. As mentioned earlier, to attain the ultimate fruits, the present two causes are where we must begin. I previously didn’t understand and said, “I am just an ordinary person!” Now, it needs to be transformed to, “Ah! I am just an ordinary person, I need to quickly put in the effort!” How do we plant the seeds of sages and worthies on the ground of causes? We must never let the causes of ordinary beings continue to grow indefinitely. Hence, saying, “This person is wrong, that person treated me like this!”—these are all causes of ordinary beings, causes of birth and death, causes of samsara! Quickly cut them off—this is what it means to truly learn Buddhism. If you can cut them off, at least you won’t fall. If you can cut them off, purify yourself, and tell others about it, that’s truly helping others and truly spreading the Dharma. Then you can speak out. The principle is so simple! This is precisely what we ordinary beings should do.

了解了這個，專一也專一得起來，信心也建立得起來，恭敬也必然，自然而然，講法的人把他看成佛。不但講法的人看成佛，惡人你也把他看成佛，為什麼？惡人為什麼把他看成佛？這個很簡單，沒有惡人，你就沒辦法成佛，你的成佛靠他啊！所以佛陀說得清清楚楚，我之所以成佛，靠兩個人，第一個，我的老師，他是佛，告訴我這個道理。單單告訴你道理行不行？沒有用，你還得去做！第二個，靠提婆達多。他為什麼靠提婆達多？這提婆達多是個代表，世界最惡、最罪大惡極，沒有比這個更壞的。「沒有這個提婆達多，我成不了佛！」他現在使你成佛，當然你要敬之如佛，這個很簡單嘛，這個道理說起來那麼簡單哪！那何況他現在是佛，你能不敬他是佛嗎？提婆達多都把他敬之成佛，現在告訴你道理，你反而不恭敬他了，有這個道理嗎？

Understanding this, you can wholeheartedly focus, build faith, and naturally develop respect. Regard the person teaching the Dharma as the Buddha. Not only the person teaching but even those who are bad—consider them as the Buddha. Why regard bad people as the Buddha? It’s simple: without bad people, you can’t become a Buddha. Your becoming a Buddha relies on them! The Buddha clearly explained that he relied on two people to become enlightened. The first was his teacher, who was like a Buddha, explaining the principles. Just telling you the principles is not enough—you must practice them! The second was Devadatta. Why rely on Devadatta? Devadatta represents the most wicked, the greatest evil in the world. “Without Devadatta, I would not have attained Buddhahood!” Since he helps you become a Buddha, of course, you must respect him as the Buddha. This principle is very simple. Moreover, he is now the Buddha—how can you not respect him as the Buddha? If you respect Devadatta to become a Buddha, and now someone explains the principles to you, how can you not respect them?

所以我們真正重要的，不是做不到啊！我們往往去修行，頭磕了半天，怪不得憨山大師說：「你頭顱磕破也徒然」，然後呢你念佛，「喉嚨喊破也徒然」，你沒有得到正確的認識、正確的方法。有了正確的方法，隨便一點事情都是功德，何況是念佛，何況是拜佛，當然有無比的功德！這個念佛的功德，拜佛的功德無量無邊！所以說看你有沒有正知見。正知見哪來？非聽聞不行！從哪裡聽聞？善知識！就是這樣。你怎麼能不把他看成佛！我們了解了，好，繼續下去。

So, the truly important thing is not that it cannot be done! When we practice, we bow our heads endlessly. No wonder Master Hanshan said, “Even if you break your head bowing, it’s in vain.” Similarly, if you chant the Buddha’s name until your throat is hoarse, it’s also in vain if you don’t have the right understanding and method. With the right method, even small actions are meritorious. How much more so with chanting or bowing to the Buddha—these bring immeasurable merit! The merit of chanting and bowing to the Buddha is boundless! Therefore, it depends on whether you have the right view. Where does the right view come from? It comes from hearing the teachings! Where do you hear the teachings? From virtuous mentors! That’s how it is. How can you not regard them as the Buddha? Having understood this, let’s continue.

應視如佛，

One should view them as the Buddha,

下面是解釋，那麼看成佛怎麼辦啊？要對他

Next is the explanation. So, what should we do if we regard them as the Buddha? We should:

以獅座等恭敬利養而為供事，斷不尊敬。

and offer respect and material support, such as a lion’s throne, and avoid any disrespect.

要對他這樣地恭敬，要對他這樣地恭敬。

Show such respect to them, show such respect to them.

應如〈菩薩地〉中所說，而正聽聞。

As stated in the Bodhisattva Levels, one should listen correctly:

那麼上面告訴我們，下面告訴我們〈菩薩地〉這個論上面，菩薩、祖師詳細說明，那麼正式聽聞的時候，應該怎麼辦？

So, as mentioned above, the Bodhisattva Levels and the great masters provide detailed explanations. What should we do when formally listening to the teachings?

謂應無雜染，不應作意法師五處。

one should be free from contamination and should not focus on the five faults of the teacher.

他主要的就是心裡面要純、敬、專一，不可雜染，這個雜染下面會解釋。另外特別舉出來，我們腦筋裡面，不要從這個概念去想，不作意法師五處，這個都是非理作意。非理作意把我們送下惡道的，如理作意把我們超脫輪迴，幫助別人的。那麼這雜染是什麼呢？下面那個兩部分：

The main point is that the mind should be pure, respectful, and focused, without contamination. The explanation of this contamination will be provided below. Additionally, it specifically points out that we should not focus on the five faults of the teacher, as these are all improper mental engagements. Improper mental engagements lead us to the evil paths, while proper mental engagements help us transcend samsara and assist others. So, what is this contamination? It consists of two parts:

離高舉者，應時聽聞，發起恭敬，發起承事，不應忿恚，隨順正行，不求過失，由此六事而聽聞之。

Free from arrogance, one should listen promptly, showing respect and serving, without anger, following proper conduct, not seeking faults. One should listen with these six qualities.

這個雜染當中，第一個，把自己舉得高高的！第二個，把對方看不起。這個高舉要拿掉，輕慢要拿掉。什麼？恭敬，專信！這個因為你離開了高舉了，所以你謙恭，所以要時時、要應時去聽聞，聽的時候要恭敬，不但恭敬而且要種種承事。這個承事分兩方面：第一個，身語承事，第二個，如法修習，這個都是承事，這兩個都需要的。然後不應忿恚，心裡面不要起不隨順的。這個忿恚有多種，或者由於自己方面，或者由對方方面。所謂自己方面，譬如說你不舒服啦，或者什麼啦。對方呢，也許他說到的法，觸犯你的心等等的話，那個時候千萬注意，這個很重要的，很重要的！我現在就體會到，我所以常常給大家說，我今天所以多多少少能夠跟大家同學在那兒講講的話，最主要的原因，一開始就得到那個善知識的攝受。

Among these contaminations, the first is to elevate oneself! The second is to look down on others. We must eliminate this arrogance and disdain. What should we practice instead? Respect and wholehearted faith! Because you have rid yourself of arrogance, you become humble, so you should always and promptly listen. When listening, you should be respectful and not only respectful but also engage in various services. This service has two aspects: the first is physical and verbal service, and the second is practicing according to the teachings—both are necessary.

Furthermore, do not harbor anger. Do not let your mind become non-compliant. There are many reasons for anger, which may come from yourself or from others. For example, you might feel unwell or something similar. Or perhaps the teachings of the other person might offend you. At such times, be very careful—this is very important, very important!

I often tell everyone that the reason I can share these teachings today is primarily because I initially received the guidance of my virtuous mentors.

---

第十卷．Ｂ面

Volume 10, Side B

大部分同學都曉得我這個善知識的行相，今天再說一遍。我跟了那位善知識幾年的時間，他很少說給你好好地笑一笑。你做什麼事情跟他說，他總歸覺得不對，總歸是呵斥你，這樣的！結果，我現在一直感念他，就因為他這樣，所以多多少少把我這個煩惱降伏了一點，降伏了一點。所以這個地方特別說，「不應忿恚，隨順正行」，聽完了以後，要照著他去做，不是一口氣叫你做到，你總是跟著他所指點給我們看的，就是佛菩薩指點給我們看的而去做。去做的時候，我們往往會說：「他教我這樣做，他自己還不是有毛病！」那個千千萬萬不可以──「不求過失」，不要求他的過失。要求誰啊？要求自己的過失，你求自己的過失，你就改善了，你就改善了。由此六事而正聽聞。

Most students are already familiar with the character of my virtuous mentor, but I’ll repeat it today. I spent several years with that virtuous mentor, and he rarely ever smiled at you. Whatever you did and told him about, he always found it incorrect and would scold you. Because of this, I now continually feel grateful to him. It was due to this that my afflictions were subdued a little, just a little. Hence, it is particularly said here, “Do not harbor anger, follow proper conduct.” After listening, follow his guidance. It’s not about achieving it all at once; you should follow what he pointed out to us, which is shown by the Buddhas and Bodhisattvas. When practicing, we often think, “He tells me to do this, but he has faults himself!” That is absolutely forbidden—“Do not seek faults.” Do not seek his faults. Who should you seek? Seek your own faults. When you seek your own faults, you will improve, you will improve. Therefore, follow these six principles and listen correctly.

所以以前我在〈常憶念頌〉上面聽過一個頌：「己過如山積不見，師過秋毫亦明察，法不相應實由此，勤加懺悔常憶念。」我在這地方寫一下。我再說一遍，自己的過失，比山還要高，積得如山，積不見，看不見！我們無始以來的無明哪，一直在惑業當中，豈止山哪！像法界虛空一樣地這麼多，看不見！師過呢，老師的過失，秋毫一點點哪，你看得清清楚楚。法不相應實由此啊！我們修學了佛法不相應，原因就在這裡啊！勤加懺悔常憶念，常常擺在心裡面。你能夠擺在心裡面，你就得到好處，就這麼一句話，就這麼一句話！你要常常擺在心裡面，這最重要的，只有這一件事情，你就得到好處，千真萬確的！你有多少時候能夠反過來看自己的過失，你看見了，那時候覺得：「哎呀，我自己修學佛法的人哪，穿了這件衣服，原來自己還這麼差啊！」那時候你就有希望了，你就有希望了！然後你把那個「師」字改一個「人」，那是更好。注意啊！就這麼一點點，佛法就這麼一點點，所以叫內學，所以叫內學，所以叫內學！外學，就是看外面的，內學就是反過來，反省自己的。

Previously, I heard a verse in the Verse of Constant Remembrance: “My own faults are piled as high as a mountain and unseen, while the teacher’s faults, even as small as an autumn hair, are keenly observed. The misalignment with the Dharma is truly due to this, diligently repent and always remember.” I’ll write it here. Let me repeat, your own faults are higher than a mountain, piled as high as a mountain but unseen! Our ignorance since beginningless time has been steeped in delusion and karma, far beyond a mountain! As vast as the entire Dharma realm’s space, but unseen! The teacher’s faults, as small as an autumn hair, you see them clearly. The reason we fail to align with the Dharma is truly due to this! Diligently repent and always remember, keep it constantly in your mind. If you keep it in your mind, you will benefit from it, just from this single verse, just this one verse! You need to keep it constantly in your mind, that’s the most important thing. By doing only this, you will benefit, absolutely! How often do you turn around and see your own faults? When you do, you will think, “Oh, as someone studying Buddhism, wearing this robe, I am still so lacking!” At that moment, you have hope, you have hope! Then change the word “teacher” to “person,” and it will be even better. Pay attention! It’s just this little bit, Buddhism is just this little bit, that’s why it’s called inner study, it’s called inner study, it’s called inner study! Outer study is looking outward, inner study is turning inward, reflecting on oneself.

我記得我們中國歷史上，有一很有趣的公案，很有名的公案，與其說有趣，不如說是最感人的一個公案。南山道宣律祖，那真了不起，對我們中國貢獻，對佛法的整個的貢獻。他先跟他的老師學，他老師跟他講戒，聽了一遍覺得：欸，懂了。戒，這個東西嘛，一聽，他絕頂聰明的人哪，覺得就是這樣了。然後呢，他也是講來講去就是這個東西，他自己覺得到外面去參學。那老師：好了，你要去外面就去參學。結果他就出去。結果轉了個大圈子，看來看去外面也不過如此，沒比他師父更高明的，所以他又回來。回來啊，他師父把他趕出去不要他，他又拼命地求懺悔，懺悔也不要他。跪在那裡苦苦地懺悔，怎麼說他要努力，最後又回來了。

I remember an interesting case from Chinese history, a well-known story. Rather than calling it interesting, it’s one of the most touching stories. Nanshan Daoxuan, a patriarch of the Vinaya school, was truly remarkable, making significant contributions to China and Buddhism. Initially, he studied with his teacher, who taught him the Vinaya. After listening once, he thought he understood. The Vinaya seemed straightforward to him, and being exceptionally intelligent, he felt that was it. Later, he decided to travel and study elsewhere. His teacher allowed him to go.

After making a big round, he found that outside was nothing more than what he had seen, not surpassing his teacher. So, he returned. However, his teacher drove him away, refusing him. He desperately repented, but still wasn’t accepted. He knelt and repented bitterly, promising to work hard, and finally was allowed back.

回來了以後，老師沒別的，還是講那個東西，還是講以前的東西。他自己多少年已經聽了，已經都聽懂了，覺得沒有味道，所以出去的，回來老師還講這個。然後他一心一意地聽了〈四分律〉二十遍，你們看看道宣律祖那個公案去，一代大祖師不是那麼簡單哪！我們現在──哎呀，這個懂啦！實際上差得很遠，我這個隨便提一個公案。你如果聽懂了，回過頭去一照的話，啊！我現在發現我這個渾身不曉得多少的罪惡在這個裡邊，全部精神，拼命晚上二十四小時不睡覺都弄不過來。你只要一照，你就立刻發現。我想人人都有這個本事，人人都有這個能力呀！可憐的就是，嗯，就在這裡！

Upon returning, the teacher taught the same material, the same teachings as before. He had already listened for many years, felt he understood, and found it uninteresting. Despite this, he wholeheartedly listened to the Dharmagupta-vinaya twenty times. Look at the case of Patriarch Daoxuan; a great patriarch of his time was not so easily made! Now we often think, “I understand this!” But in reality, we’re far from it. This is just one example. If you understand it, reflect on yourself, and you’ll find countless faults within. Using all your energy, staying up 24 hours a day, you still can’t handle it all. Just a bit of reflection, and you’ll immediately see. I believe everyone has this ability! The pity is, well, it’s right here!

所以他這個地方告訴我們，千萬不要找人家過失。固然是老師的過失不可以找，別人的過失也不可以找。我們現在說，這個不修行，不行！因為這個習性已經非常厲害、非常厲害了。我們緣法，跟法相應的心，沒有！可是一直一天到晚在那散亂當中，這樣。隨便一點的風吹草動，你眼睛就……喔，這樣！然後看見，無非是看見，都是看見人家的過錯，這個毛病就在這裡。然後呢因為過錯，分別那個邪妄分別的是非，然後鬥爭，然後造業，都在這個地方來的。所以只有一個辦法──回過頭來看自己。你一旦看見了，不要說老師的過失絕對不敢看，沒有一個人的過失你敢看見哪！你哪有時間去看那個，一看見自己的過失──下地獄，啊，那個油鍋，那個刀山，等在那裡呀，你怎麼有時間去肯一步之錯！那個油鍋就等在這裡。「法不相應實由此，勤加懺悔常憶念！」

Therefore, it tells us here, never seek others' faults. Certainly, don’t seek your teacher’s faults, and don’t seek others' faults either. We now say, this won’t do without practice! Because this habit has become very strong, very strong indeed. We lack the mind that aligns with the Dharma, but all day long we are scattered and distracted. At the slightest breeze or grass movement, your eyes... oh, like this! And what do you see? You see others' faults. This is the problem.

Then, due to these faults, you differentiate right from wrong with delusion, then engage in conflict, and create karma—all of this arises from here. So there is only one solution—turn back and look at yourself. Once you see, not only will you never dare to see your teacher’s faults, you won’t dare to see anyone’s faults! How could you have the time to see others' faults? When you see your own faults—you will see hell, ah, the oil cauldron, the mountain of knives, waiting for you. How could you have time to make even one mistake? The oil cauldron is right here. “The misalignment with the Dharma is truly due to this, diligently repent and always remember!”

離輕蔑雜染者，謂極敬重法及法師，及於彼二不生輕蔑。

Free from disrespect and contamination: one should show extreme respect for the Dharma and the Dharma teacher, and not give rise to contempt towards either.

然後呢高舉不可以，輕蔑也不可以。不輕蔑應該怎麼辦呢？「謂極敬重法及法師，及於彼二不生輕蔑。」法跟法師不要一點點輕蔑，要恭敬他。

So, arrogance is not permissible, nor is contempt. How do we avoid contempt? “One should show extreme respect for the Dharma and the Dharma teacher, and not give rise to contempt towards either.” Do not have even a slight contempt for the Dharma and the Dharma teacher; you should respect them.

不應作意五處所者，

One should not focus on the five faults:

這個五樣東西不要，特別的，我們很容易犯的，哪五處啊？

Avoid these five things, which we are particularly prone to. What are the five faults?

謂戒穿缺，

namely, lapses in morality,

這個地方不一定持戒，換句話，他自己的行持不夠。「穿缺」有它特別意義，簡單一點說，他自己好像做不到。這一點我們要了解，固然可能的，做不到，實際上他做到了你看不見。千真萬確的！以我，不要說過來人如何高妙我們看不見，拿我們眼前來說，大家都說：眼前的時候，我跑遍了台灣就看不見一個人！我卻是看見很多善知識哦，我的受用就在這個台灣得到的，千真萬確！現在還有，眼前也有哦！那你們只要好好地去學，我保證將來你們都會看見的。所以說你不要看人家呀，你真正過失改過了以後，那個時候你才會曉得這個善知識的行相，千真萬確的事實！這一點特別重要，以後慢慢地、慢慢地隨時來說明這件事情。然後呢？

This does not necessarily mean not following the precepts, rather, it indicates that their conduct seems lacking. “Lapses” have a specific meaning here; simply put, it seems they are not able to accomplish it. We must understand this point—even if it seems they can’t do it, in reality, they might have accomplished it without us noticing. Absolutely true! Speaking from my own experience, not to mention how profound the past masters might be that we can’t perceive, even in the present, many people say: “I have traveled all over Taiwan but can’t find a single person!” Yet, I have seen many virtuous mentors; my benefits were gained here in Taiwan, absolutely true! Even now, there are still such virtuous mentors! If you study diligently, I assure you, you will see them in the future. So, don’t look at others; only after truly correcting your own faults will you understand the character of virtuous mentors. This is particularly important and will be explained gradually over time. Next?

種性下劣，

low birth,

我自己的出身高貴，這個人好像他……這個身分很低的樣子。

My own birth is noble, but this person seems... of very low status.

形貌醜陋，文辭鄙惡，

unattractive appearance, rough speech,

長嘛又醜陋，「形貌醜陋」，講起來的話，文辭嘛又鄙惡。人家講的是非常文雅，典故、典章等等，他那個出起口來的話，好像很粗魯的樣子。

They are unattractive in appearance, “unattractive appearance,” and when they speak, their speech is rough. Others speak very elegantly, with allusions and classical references, while their speech seems very coarse.

所發語句粗不悅耳。

and unpleasing manner of speaking.

別人跑得來告訴：「哎呀，某人你真了不起、你真好！」他又跑得來告訴：你這個不對，那這個不對！諸如此類的。因為你聽見了，

Others come and say, “Oh, so-and-so, you are amazing, you are great!” But this person comes and tells you, “You are wrong here, you are wrong there!” and so on. Because you hear this,

便作是念，不從此聞，而棄捨之。

Thinking thus, “I will not listen to this one,” and abandoning them.

唉！這地方沒道理，那聽不進你跑掉了，完了！跑掉了，沒有希望了！

You think, “This is unreasonable,” and you refuse to listen and leave. That’s it! Leaving, there is no hope left!

如《本生》中亦云：

As stated in the Jātaka Tales,

那麼應該怎麼辦呢？應該怎麼辦？佛陀告訴我們：

So, what should we do? What should we do? The Buddha tells us:

「處極低劣座，發起調伏德，

“In the lowest of seats, one should develop qualities of restraint,”

你自己把自己放在最低。這個不一定是叫你坐得最低，叫你心裡面放得低低的。換句話說，你一定要把那個慢心拿掉：哎呀，我是最差的，我要努力去學啊！那個你能夠「發起調伏德」。我們修學佛法三個步驟：戒、定、慧。戒的名字叫調伏，調伏什麼？調伏煩惱。本來你這個慢心高得不得了，欸，你能夠這樣做的話，跟法相應了，馬上調伏你的煩惱，那個時候你才有機會，法水才能夠進來。所以「慢如高山，法水不入」，像高山一樣，它儘管甘露下下來，流掉了，沒有用！現在你把它反下來的話，進來的，啊，那對了，才能夠調伏──德相。那個時候，

You should place yourself in the lowest position. This doesn’t necessarily mean sitting in the lowest seat, but having a humble mind. In other words, you must remove your arrogance: “Oh, I am the worst, I need to work hard to learn!” By doing this, you can “develop qualities of restraint.” In our study and practice of Buddhism, we have three steps: precepts, concentration, and wisdom. The precept is called restraint, restraining what? Restraining afflictions. Originally, your arrogance might be very high, but if you can do this, aligning with the Dharma, you immediately restrain your afflictions. At that time, you have the opportunity for the Dharma water to enter. Therefore, “Arrogance is like a high mountain; the Dharma water cannot enter.” It’s like a high mountain; even if the nectar is poured down, it flows away, useless! Now, if you reverse it and let it in, ah, then it is right, then you can restrain—qualities of virtue. At that time,

以具笑目視，如飲甘露雨，

“looking with an eye of joy as if drinking nectar,”

唉呀，你歡喜呀！就像飲甘露。甘露是治我們一切病的，現在呢治我們生死病。反過來，如果你沒有這個，你拿這個心情去的話，你也能夠得到這個法的滋潤，體會到這個法的美。說：

Ah, you feel joyful! Just like drinking nectar. Nectar cures all our illnesses, and now it cures our sickness of birth and death. Conversely, if you do not have this mindset, you cannot receive the nourishment of the Dharma and appreciate its beauty. It is said:

起敬專至誠，善淨無垢意，如病聽醫言，起承事聞法。」

“with reverence and sincerity, with a pure and undefiled mind, listening to the words of the teacher like a sick person listening to a physician.”

恭敬、專一、至誠，這樣地來淨化自己的內心，調善我們的內心，把心裡面的髒垢，徹底地淨除乾淨。這個時候，有個什麼現象啊？你不會論這些是非，就像個病人，一心一意地聽那個醫生招呼。我們現在是無明大病，聽那個佛、法、法師告訴我們這個法藥，然後一心一意去承事他，去聽聞，這就對了。前面就是告訴我們準備。夠不夠？嘿，還不夠。這個真正聽聞的前面，已經有了，後面這個正聽的軌理，究竟說起來，還是一個聽聞之前的條件。下面，說：

With reverence, focus, and sincerity, cleanse your inner mind, purify it thoroughly, removing all impurities. What phenomenon occurs then? You won’t be judging right and wrong, just like a patient wholeheartedly listening to the doctor’s advice. We now suffer from the great illness of ignorance, so listen to the Dharma and the teachings of the Buddha, Dharma, and Dharma teachers with full attention. This is the correct approach. The previous part tells us about preparation. Is that enough? Hey, not yet. The actual hearing process also has its conditions. Next, it says:

正聽軌理分二：一斷器三過，二依六種想。

The correct manner of hearing is divided into two: first, eliminating the three faults of a vessel; second, relying on the six contemplations.

「正聽軌理」，正式聽聞的軌理。實際上這個裡邊還有，還有的留到下面講，我們一步步講下去，自然會分得清清楚楚。所以現在好，沒錯，前面的障礙掃除掉了，用什麼方法？思惟聽聞佛法的殊勝利益，把自己不想去聽，不願意去聽的拿掉了。那麼聽的時候又是產生種種，不但得不到好處，而且啊反而反效果的，又淨化掉了，這樣。所以那個時候可以正式聽聞，又分兩方面：一個是障礙方面，另外一方面，反面的，正面的。反面的，自己的過失，叫「斷器三過」；正面的，還要具足這樣的條件，「具六種想」。

The correct manner of hearing refers to the proper ways of listening. Actually, there’s more to it, which will be discussed later. We’ll go step by step, and it will become clear. So now, the previous obstacles have been removed. By what method? Contemplating the supreme benefits of hearing the Dharma, removing the unwillingness to listen. When listening, various problems may arise, not only failing to gain benefits but also causing adverse effects, which have been purified. At this time, one can properly listen, which is divided into two aspects: one is the obstacles, and the other is the positive aspects. The negative aspect is one’s own faults, called “eliminating the three faults of a vessel”; the positive aspect is the necessary conditions, “relying on the six contemplations.”

今初

Here is the first.

他告訴我們，哪三個過失呢？他先說明：

He tells us, what are the three faults? He first explains:

若器倒覆，

If a vessel is overturned,

這第一個。

This is the first.

及縱向上然不淨潔，

or even if upright but not clean,

第二個。第三個，

The second. The third,

並雖淨潔若底穿漏。

and even if clean but with a leaky bottom,

說倒了的器具，像那個杯子一樣的。這個杯子這樣擺，不行，那個法水進不去。然後它向上，但是那個杯子裡邊有髒的、有毒的，沒有用。然後你把它洗乾淨了以後，那個杯子下面有一個洞，漏掉了，也沒有用，這很明白。那麼現在我們修學佛法也是一樣。所以他說那個杯子，

An overturned vessel, like a cup placed upside down, cannot receive the Dharma water. Then, if it is upright but dirty or poisonous inside, it is still useless. After cleaning it, if there is a hole at the bottom, the water will leak out and be of no use. This is very clear. So in our study and practice of Buddhism, it is the same.

天雖於彼降以雨澤，然不入內。

then even if rain falls upon it, it will not enter.

這是第一種情況。如果倒過來的話，盛那個甘露，不能，進不去。你把它倒過來，不再倒了，向上了。向上仰了，但是裡邊髒，

This is the first situation. If it is overturned, it cannot receive the nectar; it cannot enter. You turn it upright, but it is still dirty inside,

及雖入內或為不淨之所染污，不能成辦餘須用事。

And if it enters, it may become contaminated by impurities and cannot serve other necessary purposes.

你不能用這個東西派它用場。

You cannot use such a vessel.

或雖不為不淨染污，然不住內，當瀉漏之。

Or, if not contaminated by impurities, it will still not remain inside and will leak out.

雖然沒有髒，然而不住在裡邊，漏掉了也不行。這個比喻，比喻什麼？比喻我們現在聽法的時候，也是一樣。

Although it is not dirty, it still cannot retain the contents and leaks out. What does this analogy represent? It represents our current state when listening to the Dharma.

如是雖住說法之場，然不屬耳，

Similarly, although one may be present at a teaching, if it does not reach the ears,

聽法的時候，第一個呢，「不屬耳」，就是根本耳朵沒放在這裡，而他在那裡聽法。我們呢，兩種情況，心裡面胡思亂想，乃至於有的人，平常我們上課有這種情況，在學校裡，老師上課，抽屜裡面拿了一本小說，就在看小說。不看小說，胡思亂想。等到你散亂心過去了以後，打瞌睡，一點用場都沒有，一點用場都沒有！我們平常的時候聊天，聊了個起勁，叫你去睡覺，叫你不要聊天，做不到，可是聽法的時候，他就打起瞌睡來了，一點用場都沒有，一點用場都沒有！這個實際上就是我們的業障，碰見這種情況，好好懺悔，好好懺悔。這第一種情況。第二種情況呢？

The first situation when listening to the Dharma is “not reaching the ears,” meaning the ears are not actually paying attention while one is supposedly listening to the teaching. There are two common scenarios: one is that the mind is wandering, thinking about other things, and the other is common in school, where students pretend to listen to the teacher but are actually reading a novel hidden in the desk. If not reading a novel, they are daydreaming. After being scattered and distracted, they fall asleep, which serves no purpose at all, serves no purpose at all!

Ordinarily, when chatting, people can be so engrossed in conversation that it’s difficult to stop and go to sleep, but when listening to the Dharma, they immediately get drowsy, serving no purpose at all, serving no purpose at all! This is actually a result of our karmic obstacles. When encountering such situations, one should earnestly repent, earnestly repent. This is the first situation. What about the second situation?

或雖屬耳然有邪執，或等起心有過失等。

or if it reaches the ears but there is wrong understanding or other faults arising from the mind, such as faulty initial motivations,

他耳朵聽見了，但是他心裡面有邪執，「或等起心有過失」。他這個「邪」是錯的，「執」，可以說兩種，可以說一種。他沒辦法跟那個法相順，他聽見了以後，這個聽不進，他有他的執著。也許他在這兒說：「哼！我在這兒可要學的參禪，他在這兒教我念佛，不行，不行，這個沒有用。現在這個時候你還講這個幹什麼！」諸如此類的事情，他心裡面總有他的。還有呢等起心，就是他聽了法，跟它相應起來的這種，他有他的特別的概念，這個裡邊有錯誤，沒辦法跟那個法相順。譬如像我剛才說的，我自己以前的這種經驗，我自己的過失。這個法師真正告訴我們：「某人哪，你該怎麼辦……。」我心裡面怎麼想？「法師，你告訴我，我是個凡夫啊！」說多了，有的時候受不了，我乃至於跟他說：「法師啊，我還是個凡夫啊！」這個就是等起心有過失。就自己執著在這個，牢牢地不肯捨棄自己錯誤的見解，就這樣。那這個是一點用場都沒有。

The ears hear it, but the mind holds wrong understandings or other faults, such as faulty initial motivations. This “wrong” understanding can be interpreted in two ways or as one. The individual cannot align with the Dharma; they hear it but cannot take it in due to their attachments. Perhaps they think, “Hmph! I am here to learn Zen meditation, but he teaches me to recite the Buddha’s name—this is useless. Why teach this now?” They always have their own ideas.

Additionally, faulty initial motivations arise because they have their own particular concepts, which contain errors and cannot align with the Dharma. For instance, as I mentioned before, my own past experiences and faults. The Dharma teacher genuinely tells us, “So-and-so, you should do this...” What do I think? “Teacher, you tell me, but I am an ordinary person!” Often, I couldn’t bear it and would even say, “Teacher, I am still an ordinary person!” This exemplifies having faulty initial motivations. One is firmly attached to their incorrect views and unwilling to let go. This serves no purpose at all.

雖無上說彼等眾過，然聽聞時，所受文義不能堅持，

even without the aforementioned faults, if the meaning of the teachings is not retained due to forgetfulness,

上面你一步一步拿掉了以後，那麼很好了吧！聽過了記不住，也不想去記，那還是沒有用，還是沒有用！所以正規地來說，一定要全部精神貫注在這裡。然後聽的時候，還要不要說拿我的想法去想，你一拿你的想法去想就不相應了。真正應該什麼呢？以菩提心相應的心，你曉得真正要學無上菩提，要學一切法。他現在在教，全心全意先聽懂了他說的什麼，照著他去做，這才是我們相應的。然後聽完了以後，牢牢地記在心裡面，這個是我們必須要的條件。

所以這個龍樹菩薩在《大智度論》上面，一開頭的就告訴我們，剛才那個偈子，我們真正修學佛法的人，應該有這種心情。看看：「專視聽聞如渴飲，一心入於語義中。」就是全部的精神，全部精神它不是要瞪大了眼睛去看他，當你全部精神貫注在這裡頭的話，你自己不知不覺全部的精神啊，「專視」。這個專視，心志所在。換句話說，它真正重要的，心志在那裡，你眼睛可以閉上，但是你全部心志在那裡。有的時候，我們有人習慣聽得來勁的時候，全部精神瞪大了。我記得我那個時候剛開始的時候，我就跟仁法師，我這個聽了法，聽了，啊！全部精神在那裡，眼睛瞪得大大的。仁法師常常跟我說：「不要看我！」可是我過了一下，眼睛又瞪得大大的，實在是！以後慢慢地跟了他才曉得他為什麼說：「我晚上不能講法。」以後我發現哪，他晚上固然不能講，我也不能聽。我晚上聽了，我晚上也睡不著，全部精神貫注在那裡，你自然而然就歡喜，精神就提起來，到那時候躺在床上睡不著。

Even after removing these faults step by step, if you cannot remember what you’ve heard, or do not try to remember it, it is still useless, still useless! Therefore, formally speaking, one must fully concentrate here. And when listening, do not impose your own ideas; if you do, it will not align. What should you truly do? With a mind that aligns with bodhicitta, know that you genuinely want to learn supreme bodhi and all the teachings. He is now teaching, so fully understand what he is saying and follow his instructions—that is how we align with it. Then, after listening, firmly remember it in your heart; this is an essential condition for us.

Therefore, Nagarjuna Bodhisattva, at the beginning of The Treatise on the Great Prajñāpāramitā, tells us, that as true practitioners of Buddhism, we should have this attitude. Look: “Focus on listening as if drinking while thirsty, wholeheartedly entering into the meaning of the words.” This means dedicating all your energy, not just staring wide-eyed, but truly concentrating your entire spirit on it. “Focusing” means where your mind and will are. In other words, the truly important thing is where your mind is. You can close your eyes, but your whole mind and will are there.

Sometimes, some people habitually stare wide-eyed when they get engrossed in listening. I remember when I first started, I listened to Dharma Master Ren, and when I listened to the teachings, all my attention was there, eyes wide open. Dharma Master Ren often told me, “Don’t look at me!” But after a while, my eyes would be wide open again—it was really so! Later, as I followed him more closely, I understood why he said, “I can’t give teachings at night.” Later, I found that not only could he not teach at night, but I also couldn’t listen at night. When I listened at night, I couldn’t sleep because all my attention was there, and naturally, I felt joyful, and my energy would rise. At that time, I couldn’t sleep in bed.

所以我現在感覺得很多人，聽了這個打瞌睡，那實在不相應啊！這個東西毛病，只是種種善根可以，你真正要聽法，不行的，專視！聽這個法。那個時候就要像什麼？像渴得不得了，啊，那是這樣，看見那個水，你說擺在那裡，你不去理它，會嗎？當然不會啊！然後那個時候，「一心入於語義中」，你全部的精神聽他，他講到哪裡，這意義把握住了，心裡就相應了。你能這樣的──踴躍。聽了法心裡歡喜，歡喜啊！「心悲喜」。佛法相應的必然情況。

弘一大師走的時候，寫了一個偈子，叫「悲欣交集」！一點都沒錯，你到那個時候法相應的時候，就會有這種心情，你也說不上來，你到底是悲啊、是喜啊！說起來是又悲又喜，悲──聞法之太晚，喜──從今天開始。實際上那個心情很混雜的，但是的的確確跟它相應。那個時候這種情況應該說；反過來我們應該聽法，就應該有這種心情，這個是很重要的！所以他下面告訴我們，這麼如果像上面這種情況，

Therefore, I now feel that many people fall asleep when listening, which is truly not in alignment! This issue stems from various habitual tendencies, but to genuinely listen to the Dharma, you must focus! Listen to the Dharma. At that time, you should be like what? Like being extremely thirsty, ah, that’s it. Seeing water, would you ignore it? Of course not! Then, at that moment, “wholeheartedly entering into the meaning of the words,” all your energy should be listening to him. When he speaks, grasp the meaning, and your mind will align with it. Doing so, you will be enthusiastic. Listening to the Dharma makes you joyful, joyful indeed! “Heart filled with sorrow and joy”—this is the natural result of aligning with the Dharma.

When Master Hongyi passed away, he wrote a verse called “A Mixture of Sorrow and Joy”! It’s absolutely true. When you align with the Dharma at that moment, you will have this feeling. You can’t tell if you are sad or happy! It is both sad and joyful—sad for realizing you learned the Dharma too late, joyful for starting from today. Actually, the feeling is very mixed, but it indeed aligns with the Dharma. At that moment, this situation should be understood; conversely, we should have this attitude when listening to the Dharma, which is very important! Therefore, he tells us that if the situation is as described above,

由忘念等之所失壞，則其聞法全無大益，故須離彼等。

then hearing the Dharma will be of no great benefit. Therefore, one must avoid these faults.

在這種情況之下，聽聞這佛法，沒有大益。他寫那個「大」字很有意思，還是有一點好處的喲！佛法這東西真了不起啊！哪怕你討厭他，哪怕你在這個地方說辨別他：「是，你講了半天，老是講了半天，他自己呢？」哪怕你起了這個心，是，你起了這個心以後你要下地獄的，但是等到你地獄上面出來，還靠這個力量你又上來了。佛法之美啊，它必定有好處！必定有好處！但是要想得到大好處，卻得不到。當然我們每一個人都希望他得到大好處，每個人絕不希望聽聞了佛法，先下了地獄，回過頭來再生天哪，沒有這樣的事。所以我們要想得到這個真正的大好處，一定要把那個過失拿掉。那麼過失拿掉的這個針對的這個方法，所以叫對治。

In such a situation, listening to the Dharma brings no great benefit. The use of the word “great” is interesting, as it implies that there is still some benefit! The Dharma is truly remarkable! Even if you dislike it, or if you critique it saying, “Yes, you keep talking, but what about yourself?” Even if you harbor such thoughts, you are destined for hell, but once you emerge from hell, you can still rise again with the power of this Dharma. The beauty of the Dharma is that it always brings benefit, always! However, to attain great benefit, that won’t happen. Naturally, each of us hopes to gain great benefit; no one wishes to hear the Dharma, fall into hell, and then return to be reborn in heaven—there is no such thing. So, to obtain genuine great benefit, one must eliminate these faults. The method to eliminate these faults is called antidote.

此三對治，

To counteract these three,

是什麼呢？

what is the method?

經說三語，

the scripture states three phrases:

經上面怎麼說啊？

What does the scripture say?

謂善，諦聽聞，意思念之。

listen well, listen correctly, and hold it in the mind.

聽的時候嘛好好聽，然後呢，好好地聽完了以後，要去如理思惟，這樣。

When listening, listen well, and after listening, reflect on it properly. This is the way.

此亦猶如〈菩薩地〉說：「希於徧知，

This is also as stated in the Bodhisattva Levels: “Desiring omniscience,”

你要希望得到這個，你一心好樂希求這個──徧知，正徧知，就是佛陀智慧。那怎麼辦呢？

If you wish to attain this, you should earnestly and joyfully aspire for omniscience, which is the wisdom of the Buddha. So, how should you proceed?

專注屬耳，

“focusing the ears attentively,”

全部精神貫注在這裡，把耳朵聽在那裡。

Focus all your energy here, listen with your ears.

意善敬住，

“keeping the mind respectful”

這個意，你心意要善、要敬，安住在這個地方。

Keep your mind respectful and well-intentioned, dwelling in this place.

以一切心，思惟聽聞。」

“and dwelling with all one’s heart, contemplate and listen.”

全部精神去聽，這個是論上面告訴我們的。完了以後，經上怎麼講啊？我們每看經典，尤其是大乘經，它一定說，比如哪一個人聽聞，啟發那個問了，佛陀就說：「善哉！善哉！」好極，好極，你問這個問題啊！然後呢他一定告訴我們：「諦聽！諦聽！善思念之。」這個話，不一定用這個方式，可是很多經典上面都說這個，「諦聽、善思」。平常我們看見那個佛經上面，好像這兩句話無關緊要的，場面話交代一下，這個地方就告訴我們，這兩句話是何等重要！

Listen with all your energy; this is what the treatise tells us. After that, what do the scriptures say? Whenever we read the scriptures, especially the Mahayana sutras, they always say, for example, when someone listens and asks a question, the Buddha replies, “Excellent! Excellent! You have asked this question well!” Then he always tells us, “Listen well! Listen well! Reflect on it correctly.” This phrase is often repeated in many scriptures. Normally, we might think these phrases are just formalities, but here it tells us how important they truly are!

所以本論的真正殊勝，列為四個大科，而這個是第三個主要的。你沒有這個前面的準備，告訴你這個正文沒有用。你有了這個準備，來了。根據哪裡呀？佛經上說得清清楚楚。所以我們現在說，不要人講啊，自己可以看看佛經就看懂啦！那這種都是天才。天才是當然的，普通一般人是絕不可能。經裡面這個「諦聽、善思」，有這麼深刻的意義在，平常我們不了解；你了解了，你就做到了，那個時候你就步步向上了，步步向上了。那麼這個是斷器三過，這個過失要斷除掉。斷除了過失，然後呢，正面還要具足這個條件，要具六想。

Thus, the true excellence of this treatise is divided into four major sections, of which this is the third main part. Without the preliminary preparations, telling you the main text is of no use. If you have this preparation, then you are ready. Based on what? The Buddhist scriptures state it very clearly. So, now we say, you don’t need anyone to tell you, you can understand the Buddhist scriptures on your own! But this is only for geniuses. Geniuses, of course, can do this, but for ordinary people, it is absolutely impossible. The phrases “listen well, reflect well” in the scriptures have such profound meanings that we usually don’t understand; once you understand them and practice accordingly, you will progress step by step, step by step.

So, this is the elimination of the three faults of a vessel, these faults must be eliminated. After eliminating these faults, then the positive aspect is to possess the six contemplations.

依六想中，

In the context of the six contemplations,

這個最起碼的。不是說單單那個三個過失斷掉了，後面還要有。不過這個地方最前面的，最起碼的這個要除掉。同樣要具足的，要六樣東西。這個六個東西，第一個，

this is the minimum requirement. It’s not just about eliminating the three faults; there must be more afterward. But here, the first and foremost thing is to eliminate these faults. Similarly, you need to possess six qualities. The first of these six qualities is,

於自安住如病想者。

when one regards oneself as being ill,

聽聞佛法，第一個，先把自己，說我現在在病當中，在病當中。

When listening to the Dharma, the first thing is to regard yourself as being ill, being ill.

如《入行》云：

the A Guide to the Bodhisattva’s Way of Life (Bodhicharyavatara) states,

這個《入行論》是叫《入菩薩行論》，《入菩薩行論》。我們《大藏經》裡這個名字不叫《入菩薩行論》，叫《菩薩集學論》，好像這樣，我一下忘記掉了。這是寂天菩薩造的，可是我們《大藏經》裡面說這個是龍樹菩薩造的。寂天菩薩是龍樹菩薩的弟子，我不敢肯定這兩個是一、是二？說不定是寂天菩薩，又把他師父說的這個內容增加修改一點，或者是我們傳的人譯錯，這個不敢肯定。他怎麼說？

This A Guide to the Bodhisattva’s Way of Life is also known as the Bodhicaryavatara. In our Tripitaka, this text is not called Bodhicaryavatara, but The Treatise on the Collection of Bodhisattva Studies, or something like that—I forget the exact title. It was composed by Bodhisattva Shantideva, but in our Tripitaka, it is attributed to Nagarjuna Bodhisattva. Shantideva was a disciple of Nagarjuna Bodhisattva. I’m not sure whether the two are the same or different; it is possible that Shantideva added or modified the content taught by his teacher, or perhaps the translator made an error. What does it say?

「若遭常病逼，尚須依醫言，況長遭貪等，百過病所逼。」

“If those who are afflicted with chronic illnesses must rely on a doctor’s advice, then how much more so must those perpetually afflicted by the hundred faults of greed and the like rely on guidance.”

說如果你遭到了一般普通的病苦所逼惱，那個時候你怎麼辦呢？一定要找醫生，聽照著醫生的話去做。何況我們無始長時遭到三毒貪等，各式各樣的百病。這個百過不是一百樣哦，這個「百」字，泛百，我們說泛百，泛百，是所有的。因為我們在無明長夜當中，我們沒有一樣對的，沒有一個地方對的，全部都是錯的！我們為這個大病所逼，居然不知道。現在我們生了一點小病：哎呀，我感冒，我頭痛，我要去看醫生，我在這躺一下。現在我們這麼大病居然不管，這個人真可憐哪！所以第一件事情這個要了解，你了解了，你才肯去找醫生，那個時候你聽了有用了。所以他下面解釋：

If you are troubled by ordinary illnesses, what should you do? You must seek a doctor and follow their advice. How much more so when we have been perpetually afflicted by the three poisons of greed and countless other afflictions since beginningless time. This “hundred faults” does not mean just one hundred types; the term “hundred” here is general, meaning all-encompassing. We have been in the long night of ignorance, and nothing has been right—everything has been wrong! We are troubled by this great illness, yet we do not know. Now, when we have a minor illness, we say: “Oh, I have a cold, my head hurts, I need to see a doctor, I need to lie down.” But we ignore this great illness—how pitiable! The first thing to understand is this. Once you understand, you will seek a doctor, and listening will be useful. So he explains further:

延長難療，發猛利苦，貪等惑病，於長時中，而痛惱故，於彼應須了知是病。

This difficult-to-cure and deeply painful condition of delusions such as desire over a long period causes great suffering. Thus, one must recognize these as illnesses.

說我們無明長夜當中，而這個病很難把它治得好啊！的的確確很難、很難哪！而這個病，發猛利痛苦，我們眼前一切問題沒有一個例外，都在這個裡邊。是什麼？「貪等」就是三毒，舉其綱要，整個說來，我們平常說的，以天台的說法，見思、無明、塵沙，總之，沒有一點點例外的，都在這個裡頭。時間呢，無始以來，沒有一分一秒曾經脫離過。這個痛苦得不得了，身上嘛痛苦，心上嘛懊惱，對於這個地方才是應該知道的，知道這個是病啊！

In the long night of ignorance, this illness is extremely hard to cure! It is indeed very, very difficult! And this illness causes intense suffering. All our present issues, without exception, fall within this. What are they? “Delusions such as desire” refer to the three poisons, generally speaking. According to the Tiantai tradition, these include wrong views, ignorance, and countless delusions. In summary, there is not a single exception, all are within this. From beginningless time, we have never been free from it, not for even a second. This suffering is immense, both physically and mentally. It is crucial to understand this: recognize this as an illness!

迦摩巴云：

Khamopa states,

那個祖師就告訴我們哪，

The master tells us,

「若非實事，作實事修，雖成顛倒。

“If unreal phenomena are taken as real and practiced as such, it leads to delusion.”

這是說假定你修行，修行而修又修錯了，這個不對，顛倒啊！但是多多少少還知道修行啊！我們現在什麼，我們現在的狀態怎麼辦？

This means if you practice, and practice incorrectly, it is wrong and leads to delusion. But at least you know to practice! What about our current state?

然遭三毒，極大乾病之所逼迫，病勢極重，我等竟無能知自是病者。」

“Nevertheless, despite being severely troubled by the three poisons and gravely afflicted by these great illnesses, we are unable to recognize them as illnesses.”

現在我們什麼狀態？我們遭到三毒大病，啊，這個病是大得不得了，大得不得了！我們起心動念很清楚的，好的境相現起的時候，心裡面覺得很歡喜，這是什麼？貪相應法！非常明白。哎呀，你這個歡喜，這個好！在貪當中，跟著它去掉了。不對的境界現起的話，你又覺得這個不對勁，這瞋相應法！不在這個當中，什麼狀態？癡相應法！請問大家每一個人仔細檢點、檢點看，有沒有一個時候跳開這個的？可憐的是，可惜的是還不知道，還不知道，病大得不得了！醒來的時候是如此，睡覺的時候也是如此；上天的時候是如此，下地獄的時候還是如此；小的時候如此，老的時候還是如此。唉，「病勢極重」，我等不知道這個是病，這第一個要知道的。想想看對不對？如果你聽法，對這個不了解，那沒有用。你了解了這個，一心一意才要曉得，我這麼大的病，就會推動你去做了。

What is our current state? We are afflicted by the great illness of the three poisons, an illness that is exceedingly severe, exceedingly severe! When pleasant situations arise, we feel happiness—what is this? It is the state associated with greed! It is very clear. Ah, you feel happy—this is good! Being in greed, you follow it away. When unpleasant situations arise, you feel discomfort—this is the state associated with anger! When you are not in either state, what is the condition? It is the state associated with ignorance! Please, everyone, carefully reflect and check, is there ever a time when you are free from this? The pitiful thing is, unfortunately, we do not know, we do not know, that this illness is exceedingly severe! When awake, it is like this, when asleep, it is like this; when in the heavens, it is like this, when in hell, it is like this; when young, it is like this, when old, it is like this. Ah, “the illness is exceedingly severe,” we do not recognize it as an illness. This is the first thing we must know. Reflect and see if this is correct. If you listen to the Dharma and do not understand this, it is useless. Once you understand this, only then will you be truly motivated, realizing the severity of your illness, and you will be driven to act.

平常我們常常說，哎呀，我現在感覺到要去修行佛法啊！這個的的確確，在座的諸位，不要說出家人是這樣，在家人也是這樣，都是很難得，有善根，要修行，要了生死！但是啊，要修行，但是你真正跑到那裡，覺得：哎呀，提不起來，就是沒勁。為什麼？沒有力量推動你。你不曉得自己病，如果你曉得自己病的話，這個推動的力量，必然。就像比如我們坐在這裡，叫你去動一動，千難萬難。一下忽然地震了，嘿，就是你生病爬不動，站起來跑得個快！我想這個我們人人都會體驗到吧！眼前很簡單，哇，馬上地震了，你馬上跑！頭痛也好，腳痛也好，什麼病都沒有了，因為這個力量推動著你。他現在告訴我們，假定你知道自己有這個病的話，你會一心一意去求了。所以他教我們具六想，它不是空話，有絕大的道理在，本論的真正殊勝的地方也就是這個。

Ordinarily, we often say, “Ah, I now feel the urge to practice Buddhism!” Indeed, everyone here, not just the monastics, but even the laypeople, have this rare good root, wishing to practice and transcend the cycle of birth and death! But when you actually try to practice, you feel: “Ah, I just can’t muster the energy, there’s no drive.” Why? There is no force pushing you. If you do not recognize your illness, there will be no driving force. If you recognize your illness, the driving force will be inevitable. Just like when we are sitting here, if someone asks you to move, it is very difficult. But if an earthquake suddenly occurs, even if you are too ill to move, you will quickly stand up and run! I think everyone can experience this! It’s very simple—when an earthquake strikes, you immediately run! Whether your head hurts, your leg hurts, whatever illness you have, it disappears because this force drives you. He tells us now, if you know you have this illness, you will be wholeheartedly driven to seek help. Thus, he teaches us the six contemplations, which are not empty words but have profound reasoning. This treatise’s true excellence lies here.