福智正理明燈

第八卷．Ａ面 Volume 8, Side A 什麼特質啊？所以對大經大論，告訴你，喏，這個大經大論說的內容是什麼，產生決定的信解。你會曉得：「啊，千真萬確！」為什麼要說這個話？為什麼要說這個話？就告訴我們，真正修持的重要的關鍵都在這裡；現在我們哪，修行不要經論的，那就是針對的這一點。看了這一點我們要了解，不但我們現在這裡是這樣，當年印度也有這種毛病，這個東西歷來已久，歷來已久。那麼現在我們看看，他下面繼續下去。 What characteristic? So, regarding the vast scriptures and treatises, they tell you, “This is what the vast scriptures and treatises say,” and generate definite faith and understanding. You will realize, “Ah, this is absolutely true!” Why say this? Why say this? It tells us that the key to true practice lies here. Nowadays, we practice without the scriptures and treatises, which addresses this point. Seeing this, we must understand that not only is it like this now, but India also had this problem in the past. This issue has existed for a long time, for a long time. Now, let’s see how he continues below. 若於教授雖多練習，然於廣大佛語釋論所有義理，不能授與決定信解。或反顯示彼不順道，唯應棄捨。若起是解，諸大經論是講說法，其中無有可修要旨，別有開示修行心要正義教授，遂於正法執有別別講修二法，應知是於無垢經續無垢釋論，起大敬重而作障礙。說彼等中，不顯內義，唯是開闢廣大外解，執為可應輕毀之處，是集誹謗正法業障。 Even if one practi...

第七卷．Ａ面 Volume 7, Side A 所以經上面告訴我們，你要造了五無間罪菩薩能救你，你謗了法沒辦法救你。這個罪過之可怕，大乘經典上面處處說這個事情。而且這種事情，嘿，極易生起！好容易生起，好容易生起，動不動就來了。而這是什麼啊？都是得到了一點相似勝解，似是而非的；你書看得越多，然後呢修行有了一點經驗，這種毛病都來了。於是我們說：「啊，那不要看書了！」你又犯了毛病了，要看！要圓滿認識，然後你步步上去這個才好。請問：他看了書毀謗人家都不可以，你不看書毀謗人家，你就可以了嗎？對不對？所以現在人：「啊，因為看了書看錯了！不，那我不要看書了，看書那些都不對！」你同樣地毀謗，修學佛法必定要聞思修的次第，被你這一句話一刀斬斷，一樣的。所以它真正的問題我們把握得住，這個下面會詳細而且告訴我們根據──都有憑有據。 Therefore, the sutra tells us that if you commit the five heinous crimes, a bodhisattva can save you, but if you slander the Dharma, no one can save you. The severity of this sin is mentioned repeatedly in Mahayana scriptures. Moreover, this kind of thing, hey, it arises very easily! It arises very easily, very easily, and happens frequently. And what is this? It is all due to a bit of “semblance of correct understanding (pseudo-correct understanding)”, which is misleading; the more books you read, and then gain some experience in practice, these problems arise. So we say, “Ah, then don’t read books!” You make another mistake; yo...