無等北頂法王 果碩仁波切

六臂瑪哈嘎啦灌頂後

聖道三要講授

2021年10月24日於尼泊爾圓滿法洲寺

Translator note: Because the Chinese translation of this page is deep and profound, we have included paragraph by paragraph English translation to help users better understand the teaching. Please click the top right corner language selection button to select whether to show Chinese and/or English translation.

以上我們已經圓滿接受了智慧怙主的隨許，接下來我們稍微講一下《三主要道》。

We have now successfully received the Jenang initiation of the Wisdom Protector.

出離心

《聖道三要》或者《三主要道》最主要就是大乘道的心要，若要總攝菩提道所有扼要、心要，全都包含在這三主要道當中，這三個主要的內涵包含出離心，菩提心還有空性正見，而一開始的出離心，可以說是非常非常重要的，想脫離輪迴的出離心，出離心為何會如此重要?因為有了出離心就代表具備了能走向解脫的因，不會趣向輪迴因，而會脫離輪迴；如果沒有出離心所攝持，那所造的任何資糧、斷惡、修善，都只是會淪為繼續輪迴的因而已。

Renunciation

Next, let us briefly discuss The Three Principal Aspects of the Path . The Essence of the Holy Path or The Three Principal Aspects of the Path encapsulates the heart of the Mahayana path. All the essential points of the Bodhisattva path are condensed into these three principal aspects: renunciation, bodhicitta, and the correct view of emptiness. Among these, renunciation is of utmost importance. Why is renunciation so crucial? Because having renunciation signifies possessing the cause that leads to liberation and not being drawn toward the causes of samsara. Without renunciation, any merit accumulated, or virtuous actions performed, will merely perpetuate the cycle of samsara.

如果繼續走向輪迴，那是完全沒有任何的意義，所以必須想辦法不要繼續的造淪為輪迴的因，因為我們過去就一直在輪迴裡面，所以我們要的就是能夠獲得解脫的因。如果沒有走向解脫，繼續留在輪迴，那只有繼續痛苦而已，因為只要我們獲得了有漏五蘊，它的本質就是痛苦，是絕對沒有辦法得到解脫的。

If we continue to follow the path of samsara, it holds no meaning whatsoever. Therefore, we must find ways to avoid creating further causes for samsara, as we have already been trapped in it since beginningless time. What we need now is to create the causes for liberation. If we do not move toward liberation and remain in samsara, we will only continue to suffer. This is because the very nature of the contaminated aggregates (skandhas) is suffering, and there is no way to achieve liberation while possessing them.

我們如果想要得到解脫，為了這個目的，在內心生起出離心，想脫離輪迴的心，即使只念誦一遍六字大明咒也好，或者念誦一遍觀音菩薩聖號也好，它都是可以成為我們獲得解脫的因，出離心可以說是一切修行一開始最重要的。若是沒有出離心，就算去修持空性也好，或者甚深的密法也好，或者菩提心也好等等，其實都是很難獲得解脫的，仍然都是只能成為輪迴的因，所以說出離心是修行的入門，非常非常重要，若有了出離心，所造作的善行，才能有辦法脫離輪迴，進而修持菩提心和空性智慧，這樣才能圓滿所有道的修持，所以在三主要道當中會先講述出離心。

If we wish to attain liberation, we must generate renunciation—the aspiration to escape samsara. Even reciting the six-syllable mantra once or chanting the name of Avalokiteshvara can become a cause for liberation if done with genuine renunciation. Renunciation is thus the most crucial starting point of all practices. Without renunciation, even practicing emptiness, profound tantric methods, or bodhicitta will still be insufficient for achieving liberation and will only perpetuate samsara. Therefore, renunciation is the gateway to practice and is of utmost importance. With renunciation, our virtuous actions can lead to liberation, allowing us to progress to practicing bodhicitta and the wisdom of emptiness, thereby perfecting the entire path. This is why renunciation is discussed first among the three principal aspects.

方便和智慧

有了出離心才會想脫離輪迴，才會看清輪迴自性為苦，若在內心生起強烈的欲求解脫輪迴的心，最終才能獲證解脫果位，若想解脫就必須依靠道的修持，真正大乘道的修持就必須修持方便和智慧這兩種道的內涵，也就是菩提心和空性，就好像鳥要飛向空中一定需要具備一對翅膀，具備兩支翅膀才有辦法飛向空中，最後到達目的地，同樣的，我們要獲證圓滿菩提的果位，也一定是要菩提心方便跟智慧空性的修持，這兩個同時修持才有辦法最後獲證佛的果位，這兩個，不能只有一個，缺一不可。

Skillful means and Wisdom

With renunciation, one develops the desire to escape samsara and clearly sees the inherent suffering of cyclic existence. When a strong aspiration for liberation arises in the mind, one can eventually attain the fruit of liberation. To achieve liberation, one must rely on the practice of the path. True Mahayana practice requires cultivating both skillful means and wisdom—bodhicitta and emptiness. Just as a bird needs two wings to fly through the sky and reach its destination, similarly, to attain the fully enlightened state of Buddhahood, we must cultivate both bodhicitta (skillful means) and the wisdom of emptiness. These two must be practiced together; one without the other is insufficient.

就好像《三主要道》裡面所講到的，

「若不具足通達實相慧，縱雖修習出離菩提心，不能斷除三有根本故，通達緣起之法應勤修。」(「不具通達實相慧，雖修出離菩提心，終不能斷生死根，應勤通達緣起法」)

就是告訴我們菩提心跟空性，方便和智慧必須並行，光只有一個出離心或者菩提心，是沒有辦法獲得佛的果位，如同鳥不能只靠一隻翅膀飛行。

As stated in The Three Principal Aspects of the Path : “Without the wisdom that realizes ultimate reality, even if one practices renunciation and bodhicitta, one cannot cut off the root of the three realms of existence. Therefore, one should diligently practice understanding dependent origination.” This teaches us that bodhicitta and emptiness, or skillful means and wisdom, must be practiced together. Relying solely on renunciation or bodhicitta is insufficient to attain Buddhahood, just as a bird cannot fly with only one wing.

「終不能斷生死根，應勤通達緣起法」，若無修持空性智慧無法徹底的脫離痛苦，因為我們輪迴的根本是在於煩惱，煩惱的根本在於我執，我執的對治唯有靠著無我的空性智慧的修持才有辦法獲證，這是為什麼道的修持其內涵必須包含菩提心和空性的道理就在這邊，菩提心和空性正見，這兩個道的修持也是非常重要的。

Ultimately, one cannot sever the root of birth and death without diligently realizing dependent origination. Without practicing the wisdom of emptiness, it is impossible to completely escape suffering. The root of samsara lies in afflictions, and the root of afflictions lies in self-grasping. The only antidote to self-grasping is the cultivation of the wisdom of selflessness and emptiness. This is why the path must include both bodhicitta and the correct view of emptiness. The practice of these two aspects—bodhicitta and the wisdom of emptiness—is therefore of utmost importance.

緣起與空性的深意

「縱雖修習出離菩提心，不能斷除三有根本故」，所以如同鳥飛行需要兩隻翅膀，必須通達緣起之法應勤修，「通達緣起之法應勤修」這句偈子當中為何不說證得空性，而是說證得緣起之法呢? 這個地方有一個非常深的意涵蘊藏在裡面，就是宗喀巴大師向文殊菩薩祈求，獲得文殊菩薩的教授，文殊菩薩給宗喀巴大師的教誡就是，上師和本尊無二無別的去做祈請，再多做集資淨罪，再來就是聞思中觀大部經典，龍樹菩薩，月稱菩薩等等諸大聖者著作來修持。

Profound Meaning of Dependent Origination and Emptiness

“Even if one practices renunciation and bodhicitta, one cannot sever the root of the three realms of existence.” Thus, like a bird needing two wings to fly, one must diligently practice understanding dependent origination. Why does this verse emphasize “understanding dependent origination” rather than “realizing emptiness”? This contains a profound implication. Je Tsongkhapa prayed to Manjushri and received his teachings. Manjushri advised him to regard the guru and yidam as inseparable, engage in extensive purification and accumulation of merit, and study and contemplate the great treatises on Madhyamaka by Nagarjuna, Chandrakirti, and other great sages.

宗喀巴大師問文殊菩薩特別要注意的是什麼？文殊菩薩說道：必須要注重名言（ཐ་སྙད），若不如此，則思惟：「皆無所有」的話，最終會墮入斷邊，因此重視名言的目的即是遠離斷邊。要瞭解，從空性的意涵裡面所顯現的緣起，就是世俗諦，因此對於緣起的法義要精勤。

Tsongkhapa asked Manjushri what he should pay special attention to. Manjushri replied that one must focus on conventional terms (ཐ་སྙད nama-rupa). If not, contemplating “nothing exists at all” could lead one to fall into the extreme of nihilism. The purpose of emphasizing conventional terms is to avoid this extreme. One must understand that dependent origination, which arises from the meaning of emptiness, pertains to conventional truth. Therefore, one should diligently study the principles of dependent origination.

「若不具足通達實相慧，縱雖修習出離菩提心，不能斷除三有根本故」，這個地方沒有講應勤通達空性見，而是強調應勤通達緣起法，是有很深的意義，就是告誡我們應該要遠離二邊，必須依於正理之王，緣起的正見。

“If one lacks the wisdom that realizes ultimate reality, even practicing renunciation and bodhicitta cannot sever the root of the three realms of existence.” Here, the emphasis is not on diligently realizing the view of emptiness but on diligently understanding dependent origination. This carries deep significance—it warns us to avoid both extremes and rely on the king of correct reasoning: the correct view of dependent origination.

下一個偈頌，”現分緣起不欺誑」，就是在呼應著空性的正見，雖然講的是現分緣起不欺誑，其實就是在顯現諸法空性的意涵，是有特別的涵義在裡面。

The next verse, “The appearance of dependent origination is not deceptive,” echoes the correct view of emptiness. Although it speaks of the non-deceptive nature of dependent origination, it actually reveals the meaning of the emptiness of all phenomena, carrying a special implication.

「若不具足通達實相慧，縱雖修習出離菩提心，不能斷除三有根本故，通達緣起之法應勤修」，除了顯示出必須修持出離心，菩提心之外，要真正斷輪迴生死的一定是必須具備空性正見的修持，也就是緣起，空性正見的修持，這個是必要的。

“If one lacks the wisdom that realizes ultimate reality, even practicing renunciation and bodhicitta cannot sever the root of the three realms of existence; therefore, one must diligently practice understanding dependent origination.” This highlights not only the necessity of cultivating renunciation and bodhicitta but also the indispensable practice of the correct view of emptiness—dependent origination and the wisdom of emptiness—to truly cut off the cycle of birth and death.

若是不瞭解其中的分別，就沒有辦法清楚瞭解它的意涵，為什麼要在這個地方講要通達緣起法？最主要就是要讓我們瞭解它的用意，必須要分別出它的目的是要讓我們真正瞭解空性正見它的另外一個顯現就是緣起的內涵，因此有這個意涵在裡面。

If one does not understand the distinctions, one cannot fully grasp its meaning. Why is it emphasized here to understand dependent origination? The primary purpose is to help us comprehend its intent—to recognize that the purpose is to deeply understand how the correct view of emptiness manifests as dependent origination. This is the deeper implication contained within.

所有的說法依於名相作為因，來修世俗諦；依於名相，最後的一個究竟的本質結果來修勝義諦，這個是什麼意思呢？就是說我們在講一個法的名相，在世俗諦上面，具有什麼樣的本質或者差別法、什麼樣的功德等等，在勝義諦的時候，講這些法如同幻象，如同夢境一般不真實，沒有根本自性。

All explanations rely on conventional terms as the basis for practicing conventional truth. Based on these terms, one ultimately arrives at the definitive nature for practicing ultimate truth. What does this mean? When discussing the conventional terms of a phenomenon, we examine its nature, distinguishing characteristics, and qualities in the context of conventional truth. In ultimate truth, however, these phenomena are understood to be like illusions or dreams—devoid of inherent existence.

次第就如同在學習道次第的內涵一樣，或者在學《般若經》的內涵一樣，一開始會先講述法的名相本質是什麼，然後它的定義是什麼？差別法所具有的功德、作用等等；這些部分還是都要先去瞭解。為什麼？因為從一切諸法在名相上，它的因果的關係，也就是因緣之間相互是如何對應的，會瞭解一切諸法在世俗諦上面其利、害是如何，你就不會混淆。

This progression is similar to studying the stages of the path or the Prajnaparamita Sutras . Initially, one begins by explaining the conventional nature of phenomena, their definitions, distinguishing characteristics, qualities, and functions—all of which must first be understood. Why? Because understanding the causal relationships between phenomena—the way they correspond to one another through interdependence—helps clarify their benefits and harms within conventional truth, preventing confusion.

瞭解了這樣的特性之後，進到勝義諦的觀察時，會瞭解一切的法絕對都是相互對應的，相互依存而存在的，也就是緣起而來的，就會馬上瞭解勝義諦的一切諸法是空性的，無自性的，完全依於世俗諦上面所瞭解到它們是相互依存的，它們是相互緣起的，相互的對應的，進而能夠去瞭解，為什麼，法，它的究竟本質是空性的，是無自性的，因為在緣起，在相依，在對應的關係上面，它們就是存在這樣一種關係，象徵它不可能是有根本的本質或者自性，因為一切法都是因緣聚合，都是因緣對應而存在。

After understanding these characteristics, when one proceeds to analyze ultimate truth, one will realize that all phenomena are interdependent and mutually corresponding, arising through dependent origination. One will immediately understand that all phenomena in ultimate truth are empty of inherent existence. This understanding is entirely based on recognizing their interdependence, mutual origination, and correspondence within conventional truth. From this, one can further comprehend why the ultimate nature of phenomena is emptiness and lack of inherent existence. Their dependent origination, interdependence, and relational nature demonstrate that they cannot possess any fundamental essence or self-nature, as all phenomena exist through the aggregation and interaction of causes and conditions.

從世俗諦上面，緣起，可以瞭解到就是空性的因，有了這個緣起的認知，就能夠進而得到一切法勝義諦，空性存在的究竟的實相、意義；就可以得到一個確認。所以它的次第是這樣，為什麼先瞭解緣起法，有助於瞭解空性的意義是在這個地方。

From the perspective of conventional truth, understanding dependent origination serves as the cause for realizing emptiness. With this understanding of dependent origination, one can then arrive at the ultimate truth of all phenomena—their true nature of emptiness—and gain a definitive realization. This is the sequence: understanding dependent origination first helps one comprehend the meaning of emptiness, and this is why it is emphasized here.

緣起的正見，緣起的重點就是要瞭解勝義諦的空性正見不要只落於斷邊，斷滅見，一定要瞭解在世俗諦上緣起的真實內涵，這個是瞭解空性正見，為了不會落於斷滅與斷邊，而能安住於中道無錯亂之正見當中，很重要的意涵在於此。

The correct view of dependent origination emphasizes understanding the ultimate truth of emptiness without falling into the extreme of nihilism or annihilation. It is crucial to comprehend the true meaning of dependent origination within conventional truth. This understanding of emptiness ensures that one does not fall into nihilism but instead abides in the middle way—the correct, non-mistaken view. This is the key implication here.

瞭解為什麼要修持方便智慧雙運道的內涵，並且同時並行，還有一個重要的原因就是因為任何的法，它就是具備世俗諦和勝義諦的根本的內涵在裡面，因此必須了解，並且同時修持方便智慧雙運，其根本是什麼呢?我們為了能夠證得甚深空性正見，則應修趣入解脫之世俗支以緣起支 (註1)。
註1：指除了修學世俗的十二緣起外，還要修習空性的緣起。

Understanding why we must practice the union of skillful means and wisdom simultaneously has another important reason: every phenomenon inherently contains both conventional and ultimate truths. Therefore, it is essential to understand and practice the union of skillful means and wisdom. What is the foundation of this practice? To realize the profound view of emptiness, we must cultivate the conventional aspects that lead to liberation through dependent origination.
(Note 1: Refers to practicing not only the twelve links of dependent origination on the conventional level but also the dependent origination of emptiness.)

為什麼要證得空性? 至尊宗喀巴大師說：（《緣起讚》）「世所有衰損，其根為無明。」世俗所有的一切的衰敗，或者世俗所有一切令人不愉悅的部分，包含生老病死，不分日夜的就如同雨下一般，這些所有的原因都可以直指我們的無明，它是最根本的歸根究底的一個主要的原因，因此無明大概是可以分成對於業果的無明，和對於真實性，對所有的空性的無明。

Why must we realize emptiness? Je Tsongkhapa stated in Praise of Dependent Origination : “All worldly decline stems from ignorance.” All the suffering, decay, and unpleasant aspects of the world, including birth, aging, sickness, and death, fall upon us incessantly like rain. The root cause of all these can be traced to ignorance, which is the fundamental and primary cause. Ignorance can be divided into two types: ignorance regarding the law of karma and its effects, and ignorance regarding the ultimate nature of reality—emptiness.

而導致我們在輪迴中流轉，十二緣起當中第一支因此安立無明。對於會導致我們在輪迴根本的因──無明，特別是對於真實性的無明；一定要想辦法破壞或者破斥它，如果沒有破斥無明，也就沒有辦法遮止輪迴，因此這是為什麼要去修持空性正見的原因。

This ignorance is what causes us to wander in samsara, as it is the first link in the twelve links of dependent origination. Specifically, ignorance of the ultimate nature of reality is the root cause of our cyclic existence. We must find a way to refute and eliminate this ignorance. Without refuting ignorance, we cannot stop the cycle of samsara. This is why we must practice the correct view of emptiness.

空性

所謂的「空性」到底是什麼意思呢？空性其實指的就是任何一個東西，我們要去遮除掉所遮，空掉那個所遮，那個所遮指的是什麼？那個所遮指的是具備可以不依於其他法而單獨存在的一種本質，那種自性的我，那個東西不存在，也就是那個東西空掉之後所存有的內涵就是空性，任何一個東西它可以不依於其他法而存在，這個東西是沒有的；若能瞭解它不存在，就可以瞭解空性。

Emptiness

What does “emptiness” mean? Emptiness refers to negating what needs to be negated. What is being negated? It is the notion that anything can exist independently, without depending on other phenomena—a self-existent “I” or inherent nature. Such an entity does not exist. The realization that such independent existence is absent is the essence of emptiness. If we understand that nothing exists independently, we have understood emptiness.

因為一切法無法不依靠其他法的相互依存，或相互對應，或者是緣起而存在。因為對一切法的認知常常都是自性而有的，或自相而有，這個就是我們要遮除的，所遮除的就是這個東西。如果我們可以遮除掉對一切法，它有自性或者有自相的我的所遮，那也就可以證悟空性。「性」（藏文 ཉིད），指「唯此」的特點，「唯此」就是只有這個東西是真的。

Because all phenomena exist only through interdependence, mutual correspondence, or dependent origination. Our habitual perception often assumes that things inherently or intrinsically exist, but this is precisely what we must negate. If we can negate the belief in inherent or intrinsic existence, we will realize emptiness. The term “nature” (Tibetan ཉིད nyi) refers to the characteristic of “only this”—the idea that only this independent existence is real.

什麼東西是真實的，就是一切法沒有辦法不依靠其他法而存在而安立，或者說可以不依靠其他法存在的這樣一個特點，這樣的所遮，這樣所要免除掉的東西，它就是我們要遮除掉的，若瞭解到它此意涵，那就是瞭解了空性，或者證悟了空性，大概是這樣。

What is truly real? It is the fact that no phenomenon can exist or be established independently without relying on other phenomena. This is what we aim to negate. If we understand this meaning, we have understood emptiness or realized emptiness. This is the essence of it.

所以「世所有衰損，其根為無明」。一切痛苦的根本，即指無明。「見何能還滅，是故說緣起」。指說：若有人能夠證達，而遮除我執無明，證達指甚麼呢? 指要證得空性。如果要去除掉導致輪迴根本原因無明，那就要從它相反面去瞭解到一切諸法的真實性是空性，要瞭解諸法真實性的空性，就要去修持，或者去瞭解一切法就是因緣相生而起，也就是緣起。

Thus, “All worldly decline stems from ignorance.” The root of all suffering is ignorance. “Seeing what can reverse this decline, therefore dependent origination is taught.” This means that if someone realizes and eliminates the ignorance of self-grasping, what is meant by realization? It means realizing emptiness. To eliminate the root cause of samsara, ignorance, one must understand the opposite: the ultimate nature of all phenomena is emptiness. To understand the emptiness of the ultimate nature of phenomena, one must practice or comprehend that all phenomena arise through dependent origination.

緣起的內涵粗細可分為三種，比較粗分的就是像因果的緣起，或者支分緣起，以及唯分別假立的緣起。證得無我時所安立的「緣起」（因相），並非細分緣起，是屬因果緣起與支分緣起當中的因果緣起，雖有細分緣起的意涵，然非屬細分緣起，是屬於比較粗分的認知。所以說見緣起則見佛，這個就是指細分的緣起。

The content of dependent origination can be divided into three levels of subtlety: the coarser level includes causal dependent origination, dependent origination of parts, and dependent origination based on mere conceptual imputation. The “dependent origination” established upon realizing selflessness refers not to the subtle level but to causal dependent origination within the broader categories of causal and part-based dependent origination. Although it carries implications of subtle dependent origination, it pertains to a coarser level of understanding. Thus, the statement “to see dependent origination is to see the Buddha” refers specifically to the subtle level of dependent origination.

無我空性智慧

所以要斷除一切世間痛苦的根本無明，是必需要無我正見。無我的正見在佛陀還未降臨世間之前，是沒有人講述無我正見，在以前的印度不論是任何外道，都沒有講過甚深的正法，因為以前的印度很多外道婆羅門的修行者，他們也是在學習修持，想要對治內心的煩惱，有的就到樹林裡面去苦行，並開始修三摩地，從初禪、世間禪，不斷往上修，至有頂之間的禪定。

The Wisdom of No-Self

To eliminate the root cause of all worldly suffering—ignorance—it is essential to have the correct view of no-self. Before the Buddha appeared in the world, no one had taught the profound view of no-self. In ancient India, none of the various non-Buddhist traditions had ever expounded such profound Dharma. Although many Brahmin practitioners and other non-Buddhist ascetics were also striving to overcome inner afflictions, some retreated to the forests to practice austerities or began cultivating meditative absorption (samadhi), progressing from the first dhyana through worldly levels of concentration up to the top level.

但是沒有一個真正把無明我執根本煩惱對治，他們頂多只是伏壓一些現行的煩惱，雖要成佛發菩提心或證得無我非常的艱辛，抑或是說目前我們沒有發起禪定，但實際發起禪定十分容易，修六個月即可生起。佛陀難忍娑婆世界的眾生的可憐困境，由悲心使然，發心來到世間度化眾生的。

However, none of them truly addressed the fundamental affliction of ignorance and self-grasping. At most, they temporarily suppressed the manifest afflictions. While attaining Buddhahood, generating bodhicitta, or realizing no-self is extremely difficult, achieving meditative concentration (samadhi) is relatively easy—it can be accomplished within six months of practice. Moved by great compassion for the pitiable plight of sentient beings in the Saha world, the Buddha resolved to descend into the world to teach and liberate beings.

佛陀的獨特教法

諸天子祈請當時為白幢導師的世尊，久住兜率天紹繼佛位，並說明世間的眾生是非常難以調伏的，請他不要來到這個世間，那時候世尊就拿起大法螺一吹響，象徵他的法可以在世間弘揚，因為這樣的因緣，佛陀來到世間講述了佛法，世間的這些外道他們所修持的，有些都只是能短暫伏壓現行的煩惱而已，沒有辦法真正斷除掉讓眾生輪迴的根本煩惱——無明我執。

Unique Teaching of the Buddha

The gods entreated the Buddha, then known as the White Banner Teacher, to remain in the Tushita Heaven to succeed to the position of Buddha, explaining that sentient beings in the world were extremely difficult to tame. They urged him not to descend into this world. However, the Buddha blew the great conch shell, symbolizing that his teachings could spread throughout the world. Due to this cause and condition, the Buddha descended into the world to teach the Dharma. The practices of the non-Buddhist traditions at that time could only temporarily suppress manifest afflictions but could not eradicate the root affliction that keeps sentient beings trapped in samsara: ignorance and self-grasping.

佛陀他在出家的過程當中，他看到諸多的有情都是忙於世間的雜物，受盡各種的痛苦，他堅定的生起出離心，想要解脫，他也去依止了一些外道作為師長，作為上師，學習了一些外道的法，印度那時候有很多外道，佛出生的時候的也有外道來到佛陀的跟前，授記說佛會怎樣怎樣等等，所以那時候外道是非常多的，佛陀也去學習了外道的法，這些外道的法所教導他的一些修學要旨，頂多只能到達三界的最頂端，有頂；欲界有六重天，色界有十七重天，無色界有四重天，包括外道法的修持，有的可以達到他們所認定的解脫，其實並沒有真正解脫，可能只是在無色界的最頂，有頂這個天，這個境界其實沒有把根本煩惱伏壓斷除的，只有伏壓現行煩惱而已，他還是會繼續輪迴。

During the process of renouncing worldly life, the Buddha observed countless sentient beings preoccupied with mundane affairs, enduring all kinds of suffering. This strengthened his resolve to seek liberation. He also studied under various non-Buddhist teachers, learning their methods. At that time in India, there were many non-Buddhist traditions, and even after the Buddha’s birth, non-Buddhists came to him, making predictions about his future. Thus, non-Buddhist traditions were widespread. The Buddha studied their teachings, which could at most lead one to the highest point of the three realms—the peak of the formless realm (Arupadhatu). The desire realm has six heavens, the form realm has seventeen, and the formless realm has four. Some non-Buddhist practices claimed to achieve liberation, but in reality, they did not attain true liberation. They merely reached the highest heaven in the formless realm, suppressing manifest afflictions without eradicating the root affliction. Thus, they remained bound to samsara.

我們的世尊在無數劫前早就已經成佛了，他只是大悲心發起而想要來到世間示現成佛的過程來度化眾生。外道的法是沒有辦法真正得到解脫的，外道認為將色界煩惱現行斷除，進入有頂天，即是獲得解脫。因此外道跟佛陀講：「你是不可能，是沒有比我教導給你更深的教授」。但是世尊來到世間給予開示——唯有透過無我空性的正見才有辦法斷除掉所有輪迴的根——無明我執，這個是只有佛陀來到這個世間才有的。

Our Lord Buddha had already attained Buddhahood countless eons ago. Out of great compassion, he chose to manifest the process of enlightenment in this world to guide sentient beings. The practices of the non-Buddhist traditions cannot lead to true liberation. They believed that by eliminating manifest afflictions of the form realm and ascending to the peak of the formless realm, they had achieved liberation. Therefore, the non-Buddhists told the Buddha, “It is impossible for you to surpass the teachings I have given you.” However, when the Buddha appeared in the world, he taught that only through the correct view of no-self and emptiness can one eradicate the root of all samsaric existence—ignorance and self-grasping. This teaching is unique to the Buddha and was not present in the world before his arrival.

禪定修持次第

依照九住心之三摩地共同修持的次第，如果依照外道的修持，他們是先依照三摩地的修持，達到特殊的身心輕安，然後入於所緣，先斷除對世間三界裡面欲界的這些煩惱、貪念等等，再進入初禪、二禪、三禪、四禪，當然都有層次，統統斷除欲界裡面這些飲食、男女等等行為；然後才進入初禪、二禪、三禪、四禪，最後對於色界裡面粗分的色法的貪念也斷除，然後進入無色界的境界。

Stages of Meditation

According to the nine stages of meditation (navakara samadhi), non-Buddhist practitioners first cultivate meditative absorption (samadhi) to achieve a special state of physical and mental ease. They then focus on their object of meditation, gradually eliminating afflictions and desires related to the desire realm within the three realms of existence. Progressing through the four dhyanas, they systematically abandon behaviors associated with desire, such as attachment to food and sensual pleasures. Eventually, they transcend even coarse attachments to form in the form realm and enter the formless realm.

空無遍處天，所觀一切皆如虛空；然後進入是識無遍處天，內心完全不散亂於外界的境，專注於心；再達到無所有天的境界，已不會見任何色法，並且遮除所有粗分煩惱現行，雖是以禪定之力斷除，但非從根本斷，因此若回下界，下界煩惱又會重生；最終進入非想非非想天的境界，這個境界就是可以把現行的煩惱予以伏壓。

In the formless realm, they reach the sphere of infinite space (ākāśānantyāyatana), where everything appears like empty space. Next, they enter the sphere of infinite consciousness (vijñānānantyāyatana), focusing entirely inward without distraction from external objects. Advancing further, they reach the sphere of nothingness (ākiñcaññāyatana), where no forms are perceived, and all coarse afflictions are temporarily suppressed through meditative concentration. However, these afflictions are not eradicated at their root, so if they return to lower realms, those afflictions will re-emerge. Finally, they reach the highest level of the formless realm—the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), where manifest afflictions are subdued.

可能外道會認為已經達到了解脫的境界，事實上是沒有從三界中得到解脫，那樣狀況就好像暫時把暴躁的脾氣先放下，一樣的境界而已，其根本煩惱沒有斷除，等福報享受用盡，還是必須再受業力所驅，再次輪迴；或者墮入三惡趣等等。

Non-Buddhist practitioners may mistakenly believe they have attained liberation, but in reality, they have not escaped the three realms. This state is akin to temporarily suppressing a volatile temper—it does not eradicate the root affliction. Once their merit is exhausted, they will again be driven by karma, continuing to cycle through samsara or even fall into the three lower realms.

佛陀來到世間，看到外道修持的內涵，根本沒有辦法從三界解脫的。若又能以這樣的方式立刻成佛（指外道的解脫），佛法所修持的內容，所行持的苦行也沒意義，故密勒日巴尊者所行苦行，有其甚深意義。而佛陀成佛後，開示道：「深寂離戲光明無為法，吾已獲得甘露之妙法，縱於誰說他亦不了知，故當默然安住於林間。」

When the Buddha appeared in the world, he saw that the practices of the non-Buddhists could not lead to liberation from the three realms. If attaining Buddhahood were possible through their methods, the practices and austerities taught in Buddhism would be meaningless. Thus, the ascetic practices of Milarepa had profound significance. After attaining enlightenment, the Buddha declared: “The profound, peaceful, non-conceptual, luminous, and unconditioned Dharma has been realized by me as the nectar-like supreme teaching. Even if I explain it, no one will understand, so I shall remain silent and dwell in the forest.”

他不想傳法的原因就是觀看這個外道他們所認知的法，不但沒有認知無我，反而認知有一個我，他認為沒有適當可以講法的法器，所以一開始他並沒有講法，為什麼？因為外道所執著的就是常一自主的我是存在的，佛陀他來到世間成佛，不是一下子就成佛的，他的十二行誼的過程包含六年苦行的過程，其實都是對我們做一個示範，做一個典範，告訴我們應該要這樣去修持，最後才有辦法證悟圓滿的菩提果位。

The reason he initially refrained from teaching was that he observed how the non-Buddhists misunderstood the Dharma. Not only did they fail to realize no-self, but they also clung to the notion of an inherently existent self. He felt there were no suitable vessels for the Dharma, so he remained silent at first. Why? Because the non-Buddhists clung to the belief in a permanent, independent self. The Buddha’s process of attaining enlightenment, including his six years of ascetic practice, served as a demonstration and model for us, showing how we should practice in order to ultimately attain the perfect state of Buddhahood.

可是外道他們所修持的內涵，不但沒有去對治煩惱的根本──這個「我」，反而認知有一個我。句中：「深」指甚深空性、獨一自主實有空、外境空、執取二空皆可 (註2)；「離戲」指無我見；「光明」指密咒之空樂，此等諸多扼要皆為諦實執的對治品，但能聽聞的所化機甚少。

註2：「深」指甚深空性，也可以解釋為：獨一自主實有空（仁波切解釋的，指共通下部的執著，一句經文所表達的內容有多層面。）、外境空（唯識部所主張外境不成立，了達此即證得空性）、執取二空 གཟུང་འཛིན་གཉིས་སུ་མེད་པ་（即外境不成立的另一種說法，所執—境與取者—執二者為異質空）。

However, the practices of the non-Buddhists not only failed to address the root affliction—the “self”—but actually reinforced the belief in its existence. In the phrase: “profound” refers to the deep emptiness of inherent existence, the emptiness of external objects, and the emptiness of dualistic grasping; “non-conceptual” refers to the view of no-self; and “luminous” refers to the bliss-emptiness of tantric mantras. These essential points counteract clinging to true existence, but few sentient beings are capable of hearing and understanding them.

(Note 2: “Profound” refers to the deep nature of emptiness. It can also be explained as: the emptiness of inherent existence (རང་བཞིན་གྱིས་སྟོང་པ་ཉིད་ rang bzhin gyis tongpa nyid), the emptiness of external objects (as asserted by the Mind-Only school, realizing this leads to the realization of emptiness), and the emptiness of both object and subject (གཟུང་འཛིན་གཉིས་སུ་མེད་པ་ gzung ‘dzin gnyis su med pa), which is another way of expressing the nonexistence of external objects.)

無我的內涵其實有很多的層次，比如說空性的內涵有很多的層次一樣；佛陀初轉法輪的過程當中，本來是有五個比丘很早跟隨學法，後來就是好像不太認同佛陀修持的方法，不行苦行，接受飲食等，因此就先暫時離開佛陀，後來看到佛陀他修證的證量之後，重新來依止佛陀，佛陀給他們開示的初轉法輪就是講四諦的內涵，無常，苦，空，無我等等，初轉法輪的內涵其實就是講到空，無我，最主要針對就是外道所認知有一個常一自主的我，這樣的認知而去講的，目的就是能夠適合對應的根器來教導，來開示，所以講了初轉法輪，並且直接針對外道主張有我，而進行對治。

The concept of no-self has many levels, just as the concept of emptiness has many levels. During the Buddha’s first turning of the Dharma wheel, five monks initially followed him but later distanced themselves because they disapproved of his rejection of extreme asceticism and acceptance of food. However, after witnessing the Buddha’s spiritual attainments, they returned to follow him. In the first turning of the Dharma wheel, the Buddha taught the four noble truths—impermanence, suffering, emptiness, and no-self. This teaching primarily addressed the non-Buddhist belief in a permanent, independent self, offering teachings appropriate for the capacities of his audience and directly countering the non-Buddhist assertion of an inherently existent self.

到二轉法輪的時候才講離戲論，空性的內涵。到了第三轉法輪對於甚深空性，離戲的無我空性，沒有辦法完全體會認知的才講了第三法輪，針對大乘根器中等的人在講的，第三轉法輪就是告知法的三種特性，這三轉法輪裡面所講到的大乘的根器能夠針對無我空性的內涵，有一個更深入的理解，而對沒有辦法完全認識無戲的空性內涵，能夠有另外一個方式去瞭解這個無我空性的內涵，大概是這個樣子。

In the second turning of the Dharma wheel, the Buddha taught the non-conceptual nature of emptiness. In the third turning, he addressed the profound emptiness of no-self for those who could not fully grasp the non-conceptual nature of emptiness. This teaching was directed at practitioners of intermediate Mahayana capacity. The third turning explained the three characteristics of phenomena, allowing Mahayana practitioners to gain a deeper understanding of the nature of no-self and emptiness. For those unable to fully comprehend the non-conceptual nature of emptiness, this provided an alternative way to understand the essence of no-self and emptiness. This is the general outline.

空性教法的兩大傳承

佛所講的八萬四千種法門有直接詮釋空性的，也有將空性附於隱義的兩者傳承，直接揭示空性的就是龍樹菩薩所著的《中觀六論》裡面的內涵，將空性隱含於內涵的就是無著菩薩，就是由彌勒菩薩在天界所講的，後來經由無著菩薩所發揚的《現觀莊嚴論》等等內涵，所以說空性隱含於《現觀莊嚴論》內涵，其最主要是揭示菩提心的部分，這個有慈氏五論，由無著菩薩他們所弘揚的內涵，藉由兩大車軌所傳承下來的論典，其實是由佛授記的，義理並非隨意的人就能傳承，因此佛有授記將來要依照誰的解釋的內涵才是可以獲得真正空性的正見，或者是說中觀的正見，龍樹和無著是有佛授記的。

Two Lineages of Emptiness Teachings

Among the 84,000 Dharma teachings taught by the Buddha, some directly explain emptiness, while others implicitly convey it. The direct explanation of emptiness is found in Nagarjuna’s Six Treatises on Madhyamaka . The implicit teaching of emptiness is found in Asanga’s works, such as the Ornament of Clear Realization (Abhisamayalamkara), which were originally taught by Maitreya in the celestial realms and later propagated by Asanga. While the Ornament of Clear Realization primarily elucidates bodhicitta, its implicit meaning also conveys emptiness. These teachings are part of the five treatises of Maitreya, propagated by Asanga. The two great lineages—the profound view of emptiness and the vast practice of compassion—were prophesied by the Buddha. Their meanings cannot be transmitted by just anyone; thus, the Buddha specifically foretold that the correct understanding of emptiness or the Middle Way view would come through Nagarjuna and Asanga.

宗喀巴大師清淨傳承

另外，以宗喀巴大師為例，（覺窩所造《入二諦論》）有說：「如來所授記，（且見法性諦），龍樹徒月稱，依彼所傳訣（，將悟法性諦）。」宗喀巴大師所授持的法義是龍樹的追隨者月稱所流傳，他所傳下來的正見是清淨無錯謬的，要是清淨正確的，才是被視為佛所說。因此被稱為「唯佛所有餘皆無」。最後龍樹、月稱的清淨傳承，後由宗喀巴大師所承接。

Pure Transmission of Tsongkhapa

For example, regarding Je Tsongkhapa, the text Entering the Two Truths states: “Foretold by the Tathagata, (and having realized the truth of reality), Nagarjuna’s disciple Chandrakirti, relying on his transmission, (will realize the truth of reality).” The teachings upheld by Tsongkhapa were transmitted through Chandrakirti, a disciple of Nagarjuna. This lineage of the correct view is pure and free from error, and only such pure and correct views are considered to be the Buddha’s authentic teachings. Thus, it is said, “Only what belongs to the Buddha exists; all else does not.” Ultimately, the pure lineage of Nagarjuna and Chandrakirti was inherited by Tsongkhapa.

（《善慧教法廣弘文》）有說：「昔於王頂如來座前方，發誓願故諸佛及菩薩，讚為大志以此諦實力。」指過去有尊王頂如來，在無量菩薩海會中央，宗喀巴大師在諸多的菩薩面前發了誓願，將來要在五濁惡世不顧生命的來弘揚中觀正見，以及密法，當宗喀巴大師當時所發誓願的時候，十方諸佛菩薩也都予以讚揚。此為「發誓願故諸佛及菩薩，讚為大志以此諦實力」的意思。

In the text The Extensive Spread of Je Tsongkhapa’s Teachings , it is written: “In the past, before the throne of King Crest Buddha, due to the vow made, all Buddhas and bodhisattvas praised this great aspiration with the power of truth.” This refers to an event in the distant past when, in the presence of countless bodhisattvas gathered before King Crest Buddha, Tsongkhapa vowed to fearlessly spread the correct view of Madhyamaka and Vajrayana teachings in the degenerate age. At that time, all the Buddhas and bodhisattvas praised his vow. This is the meaning of “Due to the vow made, all Buddhas and bodhisattvas praised this great aspiration with the power of truth.”

宗喀巴大師來到世間，他從小就跟隨具量的一些師長，班智達學習佛法，法號是善慧稱，他不斷的透過諸多的聞思修，廣大聽聞，然後多方的思考一些正法的內涵，將所思考獲得定見予以實修，無間斷地進行聞思修的修持，宗喀巴大師從安多到衛藏，衛藏當時有非常多的講法者，大師在此不斷到各寺院參與巡迴辯論立宗、尋求法義，聞法行儀極為不可思議。

When Tsongkhapa came into the world, he studied the Dharma from a young age under qualified teachers and pandits. His Dharma name was “Good Wisdom Fame” (Losang Drakpa). He continuously engaged in the three practices of listening, contemplation, and meditation, extensively studying the Dharma, deeply reflecting on its meaning, and then putting his insights into practice without interruption. From Amdo to U-Tsang, where there were many Dharma teachers at the time, Tsongkhapa traveled to various monasteries, participating in debates, establishing doctrinal positions, and seeking the true meaning of the Dharma. His conduct in hearing the Dharma was truly extraordinary.

後來見了烏瑪巴大師，烏瑪巴大師他是從小就親見文殊菩薩的，透過烏瑪巴大師作為翻譯與文殊菩薩進行請法，宗喀巴大師之後看到了文殊菩薩，文殊菩薩告訴宗喀巴大師要去修避世行的閉關，宗喀巴大師就帶著八大弟子去閉關，因為文殊菩薩告訴他，你除了要把上師和本尊無二無別的觀修之外，另外就是要多集資淨罪，唯有多集資淨罪才有辦法讓空性正見的證量能夠生起，因為有罪障，資糧不足，還是沒有辦法真正生起空性正見，所以宗喀巴大師自己帶著八大弟子去閉關苦修，過程當中，以前對於到底有無自性的這個部分，宗喀巴大師曾經反復的思維空性的內容，不斷淨罪集資、研閱經論、修持禪定。

Later, Tsongkhapa met Master Umapa, who had seen Manjushri since childhood. Through Umapa as an interpreter, Tsongkhapa sought teachings from Manjushri. Afterward, Tsongkhapa himself saw Manjushri, who instructed him to undertake solitary retreat. Following this advice, Tsongkhapa led eight disciples into retreat. Manjushri had told him that, in addition to meditating on the inseparability of guru and yidam, he must also purify negativities and accumulate merit, for only through these practices could the realization of the correct view of emptiness arise. Without sufficient merit and with lingering karmic obscurations, the correct view of emptiness cannot manifest. Thus, Tsongkhapa and his eight disciples engaged in rigorous retreat, during which he repeatedly contemplated the nature of emptiness, purified negativities, accumulated merit, studied scriptures, and practiced meditation.

有次生起一個「非有非無的見解」，而請問文殊菩薩說：「這是正確的見解嗎？」文殊菩薩回答：「這並不屬於中觀或唯識任一主張的見解。」宗喀巴大師在三十六歲時到嘉索普（地名）修避世行，到四十歲時，親見了聖者五父子：怙主龍樹、心子聖天、佛護、月稱、清辨。他們在討論空性中觀的內涵，晚上就夢見佛護論師，身形高大，拿著《佛護論》的梵本加持他的頭頂，他隔天閱讀《佛護論》內容的時候就更加清楚裡面的內容。

At one point, Tsongkhapa developed a view of “neither existence nor non-existence” and asked Manjushri, “Is this the correct view?” Manjushri replied, “This view does not belong to either the Madhyamaka or the Yogacara systems.” When Tsongkhapa was thirty-six, he went to Jatsop (a place) for solitary retreat. By the age of forty, he had visions of the five holy fathers: Nagarjuna, Aryadeva, Buddhapalita, Chandrakirti, and Bhavaviveka. They discussed the meaning of Madhyamaka emptiness. That night, he dreamed of Buddhapalita, who appeared tall and held a Sanskrit copy of Buddhapalita’s Commentary , placing it on Tsongkhapa’s head as a blessing. The next day, when he read the text, he gained a much clearer understanding of its content.

又《中論》云：「因業有作者，因作者有業，成業義如是，更無有餘事。」這是說此兩者同時生起。無論如何，若比度其條件，必須具足很多因緣。在觀察修、止住修時，一切執相分別皆滅。什麼是執相分別？就是執著自相有的一種耽著。我們必須消除、息滅這種執著。這種自相有執一旦息滅，就會出現空朗朗的感受。……

Furthermore, the Madhyamaka states: “Through actions, there is an agent; through the agent, there are actions. The meaning of action is thus established, and there is nothing beyond this.” This means that these two arise simultaneously. In any case, if we examine their conditions, many causes and conditions must be present. During analytical meditation and stabilizing meditation, all conceptual grasping at inherent existence ceases. What is meant by “conceptual grasping at inherent existence”? It is the clinging to the belief that things inherently exist. We must eliminate and extinguish this clinging. Once this clinging to inherent existence is extinguished, a vast, open, and empty experience arises. ……

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宗喀巴大師證悟空性與緣起教法的深義

過去宗喀巴大師有一次講經，弟子喜饒嘉措在他宣說空性時，便有那種空朗朗的感覺，於是用手抓住了法衣一角。那種感覺，仿佛這個身體被毀滅、消失了一般。我們也有類似體驗，好像飛機要降落下來時，我們必須抓住什麼東西。證空性後，就會有那樣的感覺。所以說，宗喀巴大師已經證悟空性了。

Tsongkhapa’s Realization of Emptiness and the Profound Teachings of Dependent Origination

Once, when Je Tsongkhapa was teaching, his disciple Sherab Gyatso experienced a profound sense of openness while Tsongkhapa was explaining emptiness. He instinctively grabbed the corner of his robe. This feeling was akin to the sensation of one’s body dissolving or disappearing. Many of us may have had similar experiences—for example, when an airplane descends, we feel the need to hold onto something. After realizing emptiness, such sensations arise. Thus, it is clear that Tsongkhapa had realized emptiness.

有說（《緣起讚》）：「尊授記龍猛，（釋無上乘法，遠離有無邊，教軌夜開園。）無垢智輪滿，無礙遊虛空，除邊執心暗，映邪說星宿。吉祥月善說，白光鬘照顯。」我們修行依止的法，論典，就是從佛陀傳承下來的龍樹菩薩及月稱菩薩等等傳的中觀正見，是我們最主要依止的一個根本，或在《中論》的歸敬頌說道：「不生亦不滅，不常亦不斷，（不一亦不異，不來亦不出，）能說是因緣。」是以緣起之門進行歸敬。

In Praise of Dependent Origination , it is said: “The Buddha foretold Nagarjuna, who explained the supreme vehicle’s Dharma, free from extremes of existence and non-existence, illuminating the path like a garden at night. The stainless wheel of wisdom is complete, freely roaming through space, dispelling the darkness of clinging to extremes, outshining false doctrines like stars. To the auspicious moon-like teachings, I bow in reverence.” The Dharma and treatises we rely on for practice—the Middle Way view transmitted by Nagarjuna and Chandrakirti—are the fundamental basis of our practice. In the homage of Fundamental Verses on the Middle Way , it states: “Neither arising nor ceasing, neither permanent nor interrupted, neither one nor different, neither coming nor going—this is explained through dependent origination.” It pays homage through the gateway of dependent origination.

（《緣起讚》）又說：「由見說何法，智說成無上，勝者見緣起，垂教我敬禮。」以及「稀有大師稀有依，稀有勝說稀有怙，極善宣說緣起教，於彼大師我敬禮。」其實都是告訴我們法的修持要瞭解緣起中觀，它的重要性，可以說是佛法的一個根本，就是這樣一脈相承，宗喀巴大師對於中觀正見的弘揚、證悟，是無與倫比的，具有這樣的內涵。

Again, in Praise of Dependent Origination : “Through seeing and teaching this Dharma, wisdom becomes supreme; the victors see dependent origination—I bow to their teachings.” And: “Rare teacher, rare refuge, rare protector, excellently teaching dependent origination—I bow to that master.” These verses all emphasize that understanding dependent origination and the Middle Way view is essential to practicing the Dharma. It is the very foundation of the Buddha’s teachings, passed down in an unbroken lineage. Tsongkhapa’s elucidation and realization of the Middle Way view are unparalleled, embodying this profound meaning.

我們有幸可以依照宗喀巴大師所教授的論典裡面，不管是《金鬘疏》或者菩提道次第廣論，廣略《勝觀》二部（《廣論》與《略論》中所撰述的〈毗婆奢那〉篇章）或者了義不了義等等這些論典去修持中觀正見，這是我們很有福德的。

We are fortunate to be able to practice the Middle Way view based on the treatises taught by Tsongkhapa, such as The Golden Rosary , The Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), the extensive and concise sections on Vipassana (Special Insight) in The Great and Small Treatises , and texts distinguishing definitive and interpretable meanings. This is a great blessing for us.

宗喀巴大師在《辨了義不了義善說藏論》說：「頗有多聞諸教法，於正理路亦勤習，內證功德不下劣，然終未達此深處。由師妙音恩善見，以悲愍心我當說，欲證諸法真實慧，無比說者當敬聽。《護國問經》云：『空性寂靜無生理，眾生未解故漂沒，悲尊以多百方便，及百正理令彼悟。』」

In The Illuminating Lamp: A Commentary on the Distinction Between Definitive and Interpretable Meanings, Tsongkhapa says: “Though many have extensively studied the Dharma and diligently practiced logical reasoning, and though their inner realizations are not inferior, they have yet to reach this profound depth. Through the kindness of my guru Manjushri, I have clearly seen these truths. Out of compassion, I shall explain them. Those who wish to realize the ultimate nature of reality should listen with reverence. As the Sutra Requested by the Protector of the Nation states: ‘Emptiness, peace, and the absence of inherent existence—beings, failing to understand, drift helplessly. Out of compassion, the Buddha taught countless methods and logical reasonings to help them realize this truth.'”

此中說，依於文殊菩薩的教授恩澤，他清楚的解析了不了義這些內涵，針對唯識、自續派等等，針對他們所認知空性的內涵，一一的去做詮釋。了義的部分最主要是如同裡面所講的，緣起，緣它所象徵的一切法是相依存的，相對應的，如果一個法自己有它自己的本質，或者自性的話，它就不需要有緣，或者有相依存的特質，所以緣其實就是顯示的一個法是不可能有自性存在的，因為有自性存在就不需要其他東西跟它對應或者相互依存，能夠了知這些道理，乃是宗喀巴大師對我們的恩德。

Here, it is explained that through the blessings of Manjushri, Tsongkhapa clearly analyzed the definitive and interpretable meanings, addressing the views of the Mind-Only school, the Svatantrika school, and others, offering detailed explanations of their interpretations of emptiness. The definitive meaning primarily emphasizes dependent origination, which signifies that all phenomena are interdependent and mutually corresponding. If a phenomenon inherently existed with its own essence or self-nature, it would not require dependence on causes and conditions or interdependence. Thus, dependent origination demonstrates that no phenomenon can possess inherent existence. Understanding this truth is a profound gift from Tsongkhapa to us.

講到「緣」，（《緣起讚釋･相間讚》）有說：「緣謂不棄捨法性，起謂與世間相符，此理許為眾中王，依緣生起難思量。」緣的意思，指它所表徵的一個法必定是有著相互對應或者相互依存的關係，若諸法不是互相依存的話，是否可以獨自成立，但諸法並非自性無須觀待而成立的，是需要依靠它法而成立。

Regarding “dependent origination,” Commentary on Praise of Dependent Origination states: “Dependent origination does not abandon the nature of reality; arising accords with worldly conventions. This principle is regarded as the king among doctrines; the arising through dependence is inconceivable.” The term “dependent” indicates that all phenomena necessarily exist in mutual correspondence and interdependence. If phenomena did not depend on each other, could they exist independently? However, phenomena do not inherently exist without depending on other factors—they must rely on other conditions to arise.

那「起」就如同奶油是由牛奶而產生，而形成的。緣起這個起就是代表一切的法，它所顯現的不管是厲害或者是好壞等等，都是因緣相互依存而產生的，而起的，而成立的。所以說由緣起就知道根本一切法就沒有自性，因為都是相互依存而存在的。

The term “arising” is like how butter arises from milk. In dependent origination, “arising” represents all phenomena, whether they appear favorable or unfavorable, good or bad—all arise and exist through interdependent causes and conditions. Therefore, through dependent origination, we understand that all phenomena fundamentally lack inherent existence because they exist only through mutual dependence.

而又為什麼說緣起的正理可以說是正理之王，因為所有要去了知一切法無我，無自性的道理裡面，或者正理裡面，可以說緣起是最根本的，而且也是最究竟的，力量最大的一個正理，讓我們最透徹的去瞭解一切法無自性，無我的存在，或者說緣起之理可以去除我們對於名相內涵的執著，以及具有斷除二邊的作用。

Why is the principle of dependent origination called the “king of reasonings”? Because among all the reasonings that lead to understanding the non-self and lack of inherent existence of all phenomena, dependent origination is the most fundamental, profound, and powerful. It provides the clearest understanding of the lack of inherent existence and selflessness of all phenomena. Moreover, the principle of dependent origination removes our clinging to the intrinsic nature of names and concepts and has the power to eliminate both extremes (eternalism and nihilism).

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緣起的深義與前行準備的重要性

緣起正理最主要是免於墮於有無二邊: 常邊與斷邊，不墮入二邊而安住於中道，《三主要道》裡面所講到的「不能斷除三有根本故，通達緣起之法應勤修」就是要我們遠離有無二邊或者遠離常邊和斷邊而獲得中觀正見。

The Profound Meaning of Dependent Origination and the Importance of Proper Preparation

The primary purpose of the reasoning of dependent origination is to avoid falling into the two extremes—eternalism and nihilism—and to abide in the middle way. As stated in The Three Principal Aspects of the Path : “If one lacks the wisdom that realizes ultimate reality, even practicing renunciation and bodhicitta cannot sever the root of the three realms of existence; therefore, one must diligently practice understanding dependent origination.” This teaches us to avoid the extremes of existence and non-existence, or eternalism and nihilism, in order to attain the correct view of the Middle Way.

常邊就是我們執為有的，也就是超越它應該有的範圍，墮於斷邊就是執著於無邊，也就是超越它沒有的邊界的極限，邊界就好像懸崖的邊際，你超越了就是墮入的意思，執著有邊超越應該有的範圍之外的，也就變成增益，藏文的意思就好像是加翅膀上去的意思，增益就是原本沒有，但是你把它強加上去，就是超越它有的極限之外，就是超越有邊。

Eternalism refers to clinging to existence beyond its proper scope, while nihilism involves clinging to non-existence, exceeding the limits of what does not exist. The boundary can be likened to the edge of a cliff—crossing it means falling into an extreme. Clinging to existence beyond its proper limits leads to exaggeration (sgro brtags), which in Tibetan means adding something extra, like attaching wings. Exaggeration occurs when you attribute something that doesn’t exist, going beyond the limits of what exists—this is crossing the extreme of existence.

無邊就是減損或者譭謗，比如說譭謗因果，譭謗三寶等等，有佛你卻認為沒有，有因果你卻認為沒有，那就超越沒有的邊際，也就是因為有，但是你認為沒有，所以就是屬於減損或者譭謗，譬如認為實事不是無常法，又以中觀應成師為例，他們主張諦實成立是常邊、增益邊、有邊；主張諸法不存在、無所有、僅是顯現，是斷邊、減損邊、無邊。

The extreme of non-existence involves reduction or denial, such as denying cause and effect or rejecting the Three Jewels. For example, believing there is no Buddha when there is one, or denying cause and effect when they exist—this crosses the boundary of non-existence. It is reducing or denying something that actually exists. For instance, claiming that things are not impermanent. According to the Prasangika Madhyamaka school, asserting inherent existence represents the extreme of eternalism, exaggeration, or existence, while asserting that phenomena do not exist at all, are entirely nonexistent, or are mere appearances represents the extreme of nihilism, reduction, or non-existence.

所以依中觀應成見的主張來抉擇諸法是自性不成立，緣起的正理就是我們要瞭解一切法就是要遠離常邊和斷邊，或者有邊和無邊，一切法有緣起正見可以瞭解，一起法都是相互依存的。只要是相互依存就是緣起而成立的，也就是隱含著沒有自性的，也就是自性所成是空的，沒有諦實，沒有自相，不是由自己單方面而成立的。如果有的話，就絕對不需要跟其他因緣相互依存。所以最究竟的緣起正理就是遠離諸戲論的甚深中觀的正見。所以（《三主要道》）說：「通達緣起之法應勤修。」意涵即是如此。

Thus, according to the Prasangika view, all phenomena lack inherent existence. The principle of dependent origination teaches us to understand that all phenomena must avoid the extremes of eternalism and nihilism, or existence and non-existence. Through the correct view of dependent origination, we understand that all phenomena are interdependent. Whatever is interdependent arises through dependent origination, implying the absence of inherent existence—it is empty of self-nature, devoid of true existence, and lacks independent characteristics. If something inherently existed, it would not need to depend on other causes and conditions. Therefore, the ultimate principle of dependent origination is the profound Middle Way view free from all conceptual elaborations. Hence, The Three Principal Aspects of the Path states: “One must diligently practice understanding dependent origination,” and this is its meaning.

(接下來仁波切要傳口傳，大家都不要講話。)

(Next, Rinpoche will give the oral transmission. Everyone should remain silent.)

結語

今天的法會包含怙主的隨許，另外就是我們講的《三主要道》裡面有關空性正見的部分，今天先針對空正見裡面的第一個偈頌簡單的講解，剩下部分以後再找時間。其他的部分，仁波切可能會請其他的格西們講述一下還沒有講完的內容，可能會儘快安排時間來講一講其他部分，今天法會就圓滿完成。

Concluding Remarks

Today’s Dharma assembly included the permission initiation of the Mahakala Protector and a discussion of the section on the correct view of emptiness from The Three Principal Aspects of the Path . Today, we briefly explained the first verse of the section on the correct view of emptiness, and the remaining parts will be discussed at a later time. For the remaining content, Rinpoche may invite other Geshes to explain the unfinished sections and will arrange for them to be taught as soon as possible. With this, today’s Dharma assembly has been successfully completed.

仁波切向大家祝福吉祥如意，修行順利，順便提到上次有人說希望能夠教授禪修來學習，仁波切他是希望先好好做好前行，前行非常重要，如果馬上進入實際禪修，專注於所緣境上面，恐怕也很難馬上就得到專注，除非你先做一些前行的準備，比如先練習數息，出入息的呼吸的練習，也不是說一天就只做這個幾分鐘的練習就可以，一天裡面包含任何的行住坐臥過程當中都要練習專注，這些都是前行。

Rinpoche blesses everyone with auspiciousness and smooth progress in their practice. He also mentioned that some people had previously expressed a desire to learn meditation. However, Rinpoche emphasizes the importance of properly preparing the preliminaries (ngondro). If one immediately jumps into actual meditation and tries to focus on the object of meditation, it will likely be difficult to achieve concentration unless one first prepares through preliminary practices, such as counting the breaths or practicing mindful breathing. It is not enough to practice these techniques for just a few minutes a day; one should practice mindfulness and concentration throughout all daily activities—walking, standing, sitting, and lying down. These are all part of the preliminaries.

最重要的在自己修法過程當中，在念經也好，或者修法過程當中你有辦法從儀軌，你要修這個法，儀軌的一開頭到最後都能非常專注的於修的每一句的內涵裡面，能夠專注，這樣才能達到專心修禪修前的前行功夫有到位，不然，馬上就去做三摩地禪修的止的練習，要讓心有辦法進入定的狀況，恐怕不是那麼容易，所以還是先把前行準備功夫做好。

Most importantly, during one’s own practice—whether reciting scriptures or engaging in ritual practice—one should be able to maintain full concentration from the beginning to the end of the text, focusing deeply on the meaning of each phrase. Only through such focused attention can one properly prepare for the advanced stages of meditative concentration (samadhi). Without this preparation, attempting to directly practice calm abiding (shamatha) and achieve mental stability will likely prove difficult. Therefore, it is essential to first complete the preparatory practices thoroughly.

祝大家吉祥如意，各位求法的心都非常強，仁波切非常高興，修行最主要就是不要令心渙散，要令心入於善心，這個可以說是最重要的，希望各位多加努力，好好修行。

Rinpoche wishes everyone auspiciousness and good fortune. He is very pleased to see everyone’s strong aspiration to seek the Dharma. The most important aspect of practice is to prevent the mind from becoming distracted and to direct it toward virtuous thoughts. This is the key point. Rinpoche encourages everyone to make greater efforts and practice diligently.

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