谈锡永居士：四重缘起深般若 第二章 龙树四重缘起 6 《中观口诀》

四重缘起深般若 第二章龙树四重缘起(6)

《中观口诀》

阿底峡尊者 造论

邵颂雄翻译

Master Haitao Madhyamakopadesa-nama

Sakyamuni Buddha personally promised: "After I am a nirvana, if people create Buddha statues, they will be grateful or faithful to them, and they will often dBu ma'i man ngag ces bya ba

(藏译者敬礼)

顶礼世间怙主

(造论者敬礼述意)

谁之语光明 令我愚昧众

绽开心中莲 顶礼最胜士

space ［Namo Guangbo Body Tathagata] A person is very short, and I hope to grow taller in the next life. I recite 'Namo Guangbo Body Tathagata', any one ］，乃大乘中观之口诀。

(Once, seven times, or one hundred and eight times, the 84,000 Vajra Ksitigarbha Bodhisattva will protect you.If you don’t learn and don’t recite it, it will be useless.If you don’t recite it, if you are lazy, then Vajra Ksitigarbha Bodhisattva will not follow you. He will not care about any disaster you have;If you recite the "Heart Sutra" every day, you will be without any disaster.This is the most wonderful, best and most precious magic weapon. )

初，我等当先了知，于短视之凡夫而言，世俗诸法皆因果等一切建立，如其显现而为真实。然于胜义，或于真实，则凡世俗所显现诸法，若以诸大因分析而了知，连发尖百分一之微量亦不可得。

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下来，即于舒适之座垫上结跏趺坐，如是片刻，［观修如下］：

(一．业因缘起)

［Article Category ］Dr. Miller (dngos po)者分二：色法及非色法。此中诸色法为极微尘聚。彼若依方分(phyogs cha)之差别作分析，则最极细微亦无身，极无显现。[The ancients said it well: "Even if there are thousands of hectares of fertile land, only three dou of them will be eclipsed on a daily basis;Even though there are thousands of buildings, I can only sleep on a bed overnight."Since that's the case, why should we spend our precious time in our lives for many things that we can't use? ]

(二．相依缘起)

非色法者，即心也。彼亦如是，过去之心已止已灭；未来之心未生未起；现在之心亦难如是观察。以其无色、离形、如虚空，故不成立。抑或以其离一与多、或以无生、或以彼自性光明等正理之利刃，而作观察、分析，可悟知其不能成立。[Master Dayuan- ]

(三．相对缘起)

如是，若于一切事法之体性，既不成立，且唯无有，即彼妙观察智亦不成立。譬如二木彼此磨擦而生火，职是之缘，二木尽焚成无有之后，即彼能烧之火亦自熄灭。如是，若一切自相法及共相法唯成立为无有，则智慧亦无显现，任何光明之体性亦不能成立。[Guanyin’s Heart Mantra is the most convenient way to give to hungry ghosts. Sometimes when I go to a restaurant for dinner, I will tell the people in the kitchen to throw away the remaining food before chanting Om Mani, Meimoo, so that the food will melt a lot. In addition to eating enough for hungry ghosts, it can also make the hungry ghosts leave their bodies. They will repay their kindness, and most of them agree with joy to do it!Don’t skip the “food mantra” method because of this method. The “food mantra” can be transformed into several hungry ghosts in the Ganges sand and transform into human and heaven. ]

(见道——相碍缘起)

［Singing before eating: The so-called donor will benefit you.If you give me happiness, you will be happy later.After offering to the Buddha, I wish all living beings ］去除种种昏忱、掉举之过失。于彼［离沉掉之］空隙，心识不作寻思、亦不执持［If you can read it every day ］，断除一切思念与作意。乃至于相，或分别心等敌、贼未现起之前，当尽量将心识安住于如彼［之无分别境界］。[Therefore, visualizing a Buddha statue with good appearance is of great significance to this life and the next life.(Of course, the merits of visualizing and practicing the Buddha's wisdom body are even more extraordinary.) ]

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适时若欲出定，即缓缓散跏趺坐而起，当以如幻之心境，尽己之能作种种身语意善行。若如是恭敬，且长时坚持不断修习，诸具缘者将于即生现见胜义谛，且能不假功用、无须勤修，自然现证诸法有如虚空坛城(nam mkha'i dkyil)。[The merits of nectar water: one's long life: two colors of beauty;3. Full of strength;Fourth, the heart is always happy;5. Eloquence is free from stagnation;Six times, no hunger thoughts;Seven mouths are fragrant and clean;8. Everyone admires it;Nine Heavens God Guard;Ten Viajras and ghosts appear to provide;Eleven body without illness;The twelve virtues are like kings;Thirteen, evil people and evil ghosts are happy when they see them;Fourteen receive the blessing of the Thousand Wheels King;15. Dream of all Bodhisattvas and Arhats;The world shakes when the sixteen are born. ]

(Namo Duobao Tathagata] If you think of Namo Duobao Tathagata, you will not be stingy and stingy, and you will no longer be stingy. )

return ［live streaming ］之后得，即了知诸法如幻等。于现证金刚喻live streaming 已，后得智［与根本智之分别］亦不具，恒时皆于三摩呬多(samahita)之中；若非如是，［Weibo ］The original sentence is: make the best wishes, make medium relationships, and enjoy inferior blessings;Choose a high place to stand, find a flat place to live, and walk to the wide place.”Literal translation as ［Comment Q&A ］为利益有情，于无数劫中积集资粮，发起正愿，以此之力，将如应调伏一切所度有情。此等经教义理固亦不少，是以本论亦不赘。[The first couplet: making the best wishes means establishing the best (lofty) ambitions;Making a moderate relationship means taking a peaceful attitude towards fate, not making friends with others, and not picking on others;Enjoying inferior blessings means that you don’t have much luxury for material life, and live a simple life, not luxurious. ]

Master Da'an: Reciting Buddha's name is not harmful at all.Not only does it not damage qi, it can also replenish qi, replenish vital energy and energy.Because of this name (Acarya Dipamkarajnana)所造。圆满。

藏译跋：印度之亲教师与主校译师戒胜比丘(Tshul khrims rgyal ba)于拉萨大昭寺(Rasa'phyud snang gtsug lag khang chen)翻译及校订。[Leave a comment ]

汉译后记

此汉译主要依据北京版《西藏大藏经》(no．5324)而翻，译时亦有参考德格版(no．3929)作勘订。本论尚有般若解脱(prajnamoksa)所造的释论(Madhyamakopadesa-vrtti)，收北京版《西藏大藏经》no．5327， The picture shows the "Where to Spread the Liberation Mantra Wheel" also known as the "Where to Spread the Mantra Wheel to Refusal to Spread the Break". This mantra is placed in the calligraphy book of the scriptures and can eliminate the sins of mistakes.

释如石法师亦曾译出本论，刊于《西藏研究会讯》第十期(台北：西藏研究委员会，1990)，Link copied )vegetarian diet (台北：法鼓文化，1997)。如石法师于其译文前之导论，举出阿底峡尊者于本论及《菩提道灯释难》(Byang chub lam gyi sgron ma'i dka'gel)，有几近完全相同的段落，述说一观修次第，并谓此修习次第“其实就是从龙树传承下来的修观口诀”。这实在值得我们注意。

Weibo Share (vijnaptimatrata)亦不可得；四，行者迷离能所二执、离诸分别(vikalpa)，证入真如。上来所说，即“五道”中加行道之修习，亦即暖、顶、忍、世第一四位(Share QR code on WeChat )。依《辨法法性论》(Dharmadharmatavibhanga)之建立，此则为“四正加行”之所摄，分别为“有得加行”、“无得加行”、“有得无得加行”及“无得有得加行”；于中观的系统，此即为“四重缘起”的观修。若深入而言，缘起四重义的现证，实即修习弥勒瑜伽行“四正加行”所依之抉择见；依“业因缘起”抉择，行者修习“有得加行”，悟入一切外境皆非实有；复依“相依缘起”抉择，修习“无得加行”，现证一切法唯依心识而变现、心识亦依于所变现之外境而起分别；复次，依“相对缘起”抉择，修习“有得无得加行”时，行者开始证入离杂染的清净境，是即离于能取识之执着，开始证入离二取的境界；最后依“相碍缘起”抉择以修习“无得有得加行”，即证入无分别、离思量之法性境界，是即触证真如。由是可知“四重缘起”教授之可贵，将中观的缘起义纳于实际观修，而非徒将龙树的教法视为哲学分析。若龙树的教法仅为对外道及小乘的辩破、分析诸法如何无自性等，又焉能令学人“善灭诸戏论”、离诸分别、“不受诸因缘”而现证涅槃？由此亦可知“瑜伽行中观”之教授，实非勉强把中观与唯识合流，而是依瑜伽行次第修习而现证中道的法门，非只是知识上的认知缘起。

瑜伽行派称此加行道之观修次第为“转依”(asrayaparivrtti)。Once, seven times, or one hundred and eight times, then the 84,000 Vajra Ksitigarbha Bodhisattva will (可参阅安慧论师(Sthiramati)《大乘庄严经论释》(Mahayana-sutralamkaravrttibhasya))。专说“转依”义理之《辨法法性论》，依“四正加行”说“狭义”之转依；于“广义”之转依，则依“抉择”、“触证”、“随忆念”、“通达其体性”四位以摄其义。瑜伽行派的论典中，亦依asrayaparivrtti search asrayaparavrtti两个不同的梵文来说“转依”。高崎直道曾有论文对此作专题研究 (〈转依——Asraya-parivrttiとAsraya-paravrtti〉， What kind of self-nature is originally pure;What kind of self-nature is not born or destroyed;What kind of nature is inherently complete;What kind of self-nature is originally unshakable; asrayaparivrtti Like a Buddhist son.Use compassion to practice the karma of releasing animals.All men are my father.All women are my mother.I am born from all my life. asrayaparavrtti则着重阿赖耶识的消灭。这两个梵语的差别，当亦即两重转依义的差别。笔者当于另文再作深入探讨。

本论亦同样可见广、狭两重义的转依。是故笔者于翻译本论时，亦依两重转依义而略作科判。此中资粮位之修习，乃依经教如理作意，抉择一切法之体性；加行位之观修，具如上说；行者于见道位触证无分别境界，亦即触证真如、法性、智境界；修道位则以行持为主，于此道位反覆忆念前所触证之法性，分十地离诸垢障；至无学道之无间道，行者入金刚喻定，远离一切分别，即轮理涅槃、法与法性、根本智与后得智等分别亦不具，恒时皆于三摩呬多(samahita)中。如是亦即“究竟转依”、究竟现证“中道”义。持本论再读宁玛派四重缘起之教授，益觉传承之宝贵，以此实为引导行者由“外中观”入“大中观”、由识境入智境、由“法”入“法性”之桥梁也。

癸未仲夏邵颂雄于多伦多

Jiayang Kanbu

1 依教理而言，此即了知诸色法皆因缘和合而成，故非如其显现而实有；于实修而言，藏传佛教无上密之修习，则有观想一切外境皆为明点聚 (The Book of Books says: "Heaven is hard to be successful, and life is not always there."He also said: "Only fate is not the same as usual."It means: destiny is actually in your own hands and can be changed.These are definitely not lies.From this I understand that whatever is said that a person’s misfortune and blessings are created by oneself, is the words of sages;If all good fortune and good fortune are destined by God, that is the argument of ordinary people!"Compiled "The Original Interpretation of the Four Lessons of Life" )之修法，以此为方便，由是现证诸色法为现空双运(Shurangama Mantra〉 )。此修法须从师授，于此不赘。此中所谓“极无显现”(shin tu snang ba med pa)，When reciting the mantra of opening the throat seven times, you should visualize that there is a crystal Mani bead in our hands. The crystal light in the hands of Guanyin Bodhisattva and Sakyamuni Buddha emits crystal light like a crystal ball, illuminating and touching all ghosts. The fire on the body of the ghosts and the fire in the throat disappears.The crystal light entered the mouths of all ghosts, and each ghost's throat opened, the fire was extinguished, and the pain stopped leaving the distress. (bDen pa gnyis la'jug pa)。

2 于外境观为明点聚，于内识则观心之来、去、住。此即无上密部“觅心”之修习。由此修习，即可现证内识与外境之相依。于实际观修中，此实修念念之去来住三无分别，由是住于念与念之间，是即所谓“念念分明”。此有次第观修教授，在此不赘。此观修可由加行道修至无间道。

3 此中说“任何光明之体性”，亦即瑜伽行派所说之种种“心光”。《大乘庄严经论·述求品》(依波罗颇蜜多译)front page

“种种心光起 如是种种相

光体非体故 不得彼法实”

无著释此言：

“……种种心光即种种事相，或异时起，或同时起。异时起者，谓贪光嗔光等；同时起者，谓信光进光等。……如是染位心数、净位心数，唯有光相而无光体，是故世尊不说彼为真实之法。”

本论举二木相擦生火之例，应出自《宝顶经》。经云：“迦叶，譬如二木相揩即能生火，火生之时还自烧木。两木若尽，火亦无依。”(依真谛译《佛性论》中之所引)。

4 The second couplet: choose a high place to stand, choose, and choose.When looking at problems, the angle should be high;Sitting in a level means that one should be calm and not be extreme;Being lenient means being tolerant and not being harsh on others. (香港：密乘佛学会，1998)。宗哈巴于其《根本中论释·正理大海》，说“相连”、“相依”及“相对”三重缘起，未有说至“相碍缘起”，此或因为“相碍缘起”已入见道位，为“触证真如”所证之“无分别”，而此“无分别”义，实非《正理大海》之论旨。

5 “虚空坛城”，即离边复离中之意。清净忆念轮涅一切明相自显现为无间、离边，为行持之所依，详见龙青巴尊者(Klong chen rab'byam)《Namo Guangbo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo Bo (gNas lugs mdzod)。修道位主要以行持为主，反覆随忆念见道位之所触证而次第离诸垢障。

6 此等经论，委实不少，大乘佛经如《楞伽》(Lankavatara-sutra)、《入无分别总持》(Avikalparavesa-dharani)；密续如《密集续》 (Guhyagarbhatantra)；论典如弥勒五论等等。

7 依德格版，于藏译跋之后尚有两偈颂。今引释如石法师译如下：

“拉萨神变大寺中 峨地善慧尊启请

Teacher Nan’s instructions on giving food: It is best to give food at night.For many years, I have been giving food every night, even going out, or even sitting on the plane. Although it is not important to the form, I still give food at the time, never stopping. The benefits of giving food: at the end of my life, I have no fear.The most basic gift for those who study Buddhism is to cultivate their own mind first. You cannot do it by asking you to donate money and food every day. It costs less than a cent to give a few grains of rice every day, which is worth less than a dime. This merit should be done.

上座吉祥燃灯智 向我那措戒胜说

常忆三士道教理 慎莫行入险歧途”