地點：印度 菩提迦耶 德噶寺 Tergar Monastery, Bodhgaya
時間：2009年12月9日 December 8, 2009
報導：Lhundup Damcho
攝影：Tashi Paljor

延續昨日討論各學派對三戒律之觀點的辯論風格，法王在今天課程的一開始，就評論道﹕對自己與其它學派的論點有個清楚的瞭解極為重要。有些時候，許多人在描述各派的論點時，迷糊不清，而把自己與其它學派的論點混淆在一起。過去偉大的論師在著作重要論釋時，會先駁斥其它學派的論點，然後再建立自己的論點，透過這樣次第的陳述，讓讀者清楚地看到其論點背後的邏輯推理。
Following yesterday’s debate-style discussion of the various schools’ views on the three vows, His Holiness began by commenting that it is crucial that we have a clear understanding as to what our own position is and what that of others is. When we sketch out a range of positions, Gyalwang Karmapa noted that sometimes people get confused and begin mixing the view of our school with that of others. The great scholars of the past composed treatises that explore crucial points, refuting others’ views and establishing their own, in order to make clear for us the reasoning behind their position. He observed that such texts often begin by defeating the views of others, and may do so using what can strike us as harsh speech.

法王觀察到，當他們在駁斥其它學派的論點時，所使用的語言可能相當地嚴厲。但若我們因為這些強烈的用辭而感到不舒服時，我們必須謹記這些論述的目的為何。例如，當讀到第八世大寶法王在論釋中，毫不留情地抨擊其它學派的部份時，我們應當瞭解，他如此做的目的，是為了斷除謬誤的見解，而非找他人的麻煩。偉大的學者瑜珈士們經常採用這種激烈的辯論方式，他們使用嚴厲的用辭，只是為了能傳佈法教，以利益一切有情的眾生。因為眾生的態度與根器迥異，需要用不同的方法來度化，所以佛法不但應該且必須提供不同的見解。
If we find ourselves put off by the strong language scholars use in negating the views of others, as we study these texts it is important that we bear in mind what their purpose was. When we read the compositions of the Eighth Karmapa, for example, when he argues powerfully against others, we need to keep in mind that the point is to cut through wrong views, rather than to find fault with others. Such debates were waged among great scholar-yogis who stated their positions strongly with the motivation of spreading the teachings, for the benefit of all sentient beings. Sentient beings have various attitudes and aptitudes, and so we need different presentations, and thus it is appropriate and in fact necessary that the Dharma offers a range of views.

法王另外又舉了一個宗喀巴大師的例子來說明此點。宗喀巴大師是格魯派的創始者，他曾經抨擊薩迦派的寺院戒律已然傾毀，而導致薩迦派學者果讓巴(Gorampa) 以及夏迦秋登(Shakya Chogden)與宗喀巴大師及其追隨者之間激烈的辯論。如果認為這些辯論的動機是為競相比美，或是為輕慢其它宗派的話，那是完全不正確的。因為這些偉大的上師具有極高的證悟，是不為煩惱所染污的。事實上，宗喀巴大師的批評，激發了對律典的重新研究與修持。法王說，由這樣的例子中，我們可以看到這些激烈的辯論，挹注佛法新的生命力，對佛法的歷久彌新與在西藏的流佈大有助益。因此，對引發辯論與參與辯論的人，我們應心存敬意。
His Holiness cited the example of Lama Tsongkhapa, the founder of the Gelugpa school, who argued that the monastic discipline in the Sakya school had degenerated. This resulted in heated debates between the Sakya scholars, Gorampa and Shakya Chogden, and Lama Tsongkhapa and his followers. Yet it is utterly mistaken to conclude that these discussions were driven by competitiveness and pride, for these are great lamas who are free of the influence of such afflictions and who have high realizations of the Dharma. Indeed, Lama Tsongkhapa’s comments sparked a revival of interest in vinaya study and practice. As such, Gyalwang Karmapa said, we can see that these vigorous debates injected vigor into the Dharma and thus helped it to remain fresh and to spread in Tibet. Therefore it is most appropriate that we view those who initiated and participated in such debates with respect.

法王接著回到對三戒律的討論。法王指出，受持居士戒與出家戒，即是在延續與維護佛陀的法教。正如一座好的房子有四個柱子，佛法也是倚靠著優婆塞(受居士戒的男性)、優婆夷(受居士戒的女性)、比丘(受足出家戒的男性)、與比丘尼(受足出家戒的女性)四眾的護持。在佛陀的居士弟子當中，優婆塞與優婆夷被視為最上乘的弟子﹔而在出家眾中，比丘與比丘尼則是最上乘的弟子。當四柱具足時，房子也就穩固了﹔同樣地，當四眾弟子都具足時，佛法也就能綿延興盛。因此，法王強調，四眾弟子缺一不可。法王補充道，這個主題在辯經法會安排的律藏研討會中，將會有更進一步的討論。
Returning to the discussion of vows, His Holiness went on to comment that both those who hold the upasaka, or genyen vows of lay practitioners and those who hold higher monastic vows are sustaining the teachings of the Buddha. Just as a well-constructed house needs four pillars, the teachings of the Buddha are built around the four pillars of upasakas, upasikas, (male and female holders of lay precepts) and bhikshus and bhikshunis (in Tibetan, gelongs and gelongmas, or fully ordained monks and nuns). Among the monastics, the two communities that are considered senior or supreme are the bhikshus and bhikshunis. Among the lay followers, the highest are the male and female holders of lay precepts. When all four are present, the house becomes stable. His Holiness stressed that the presence of all four is indispensable in order for the Buddha’s teachings to remain long and flourish. He added that such topics would be discussed further in the upcoming vinaya colloquium that also forms part of this year’s winter debate session.

接著，法王針對居士弟子，講述了在家弟子如何透過領受居士戒，來加深學佛的決心。領受居士戒不僅具有世俗的利益，同時也可說是領受來自佛陀的戒律、護持傳承佛法的根基。法王介紹了一百種不同的居士戒，小至在一段時間內受一種戒，大至終身受戒，永斷十惡。透過如此多樣的選擇，法王說道，我們可以看到佛法提供許多修行的機會，讓眾生依照自身的能力，來領受適合的戒律，在修行道上循序漸進。
Continuing the topic of various communities that contribute to the Dharma, His Holiness turned his attention to lay followers, and addressed a wide number of ways that lay Buddhists can deepen their commitment by taking precepts to become upasaka, or genyen. In doing so, lay Buddhists will find there are many benefits, and they may also consider that they are receiving vows that come from the Buddha and are maintaining the discipline that is the foundation of the Dharma. Gyalwang Karmapa described 100 different types of upasakas, ranging from those who observe only one vow for a limited time up to those who vow to a life of celibacy and abstention from the ten non-virtuous actions. With such a variety of options, he noted, we can see that the Dharma offers many opportunities for people to proceed gradually, committing only to what they can actually maintain.

法王進一步講到戒律間相抵觸的問題。在某些情況下，為了利益眾生，我們的菩薩戒要求我們行某些會違犯別解脫戒的行為，這時，較高的戒律有優先考慮的順序。在從頭到尾的討論中，法王不斷地強調，我們仍然要盡最大的努力維護所有領受的戒律，只有在戒律之間有直接抵觸的情況下，才能訴諸於此解決方案。同時，法王指出，若有比丘為了要維護較高的戒律，而必須行使會讓在家眾對佛法起邪見的行為時，這個比丘必須先捨棄較低的戒律，然後，以一個在家而非出家眾的身份進行他的行為。
His Holiness further broached the issue of conflicts among types of vow. For example, in a situation where our bodhisattva vows require us to engage in certain actions to benefit others that are prohibited by our pratimoksha vows, the higher vows take precedence. Throughout the discussion, His Holiness re-affirmed that we still need to hold all our vows as strictly as possible, but that this counsel applies in those cases where direct conflicts among vows arise. At the same time, Gyalwang Karmapa pointed out that if, for example, a bhikshu is in a situation where his higher vows will lead him to engage in actions that might harm the faith of laypeople if they were to see a bhikshu acting in that way, he must first offer back his lower vows, and only after that, engage in the action — as a layperson rather than as a monastic.

法王開示道，一般而言，我們在行使菩薩戒時，比起行使別解脫戒，有較多的彈性。原因之一是，菩薩戒的受持是生生世世，直至成佛之日﹔而別解脫戒的受期，直至此生命終之時。此外，別解脫戒約束的，主要是我們身體與語言﹔而菩薩戒所約束的，則是我們的自心。比起約束自心而言，約束身體與語言是容易多了。因此，為了讓我們有領受與持守菩薩戒直至成佛之日的勇氣，菩薩戒便有著更多方便的善巧與彈性。雖然如此，為了降伏身體與語言上的惡業，我們仍然是要在此生嚴格地持守別解脫戒。
In general, His Holiness said, we may be more flexible in our application of the bodhisattva vows than we are with our pratimoksha vows. This is in part because when we take bodhisattva vows, we agree to hold them until we are enlightened, whereas the pratimoksha vows do not continue after this present life. Moreover, the pratimoksha vows are primarily concerned with actions of body and speech, whereas the bodhisattvas vows ask us to discipline our mind itself. It is far easier to restrict our actions of body and speech than it is our mind. Thus to ensure we will have the courage to take and then actually hold the bodhisattva vows all the way until our enlightenment, more leeway is granted. However, in the case of the pratimoksha vows, taken only for this life and aimed at subduing our bodies and speech, we are required to observe them strictly.

法王解釋道，在任何情況下，為了維護菩薩戒而違犯別解脫戒的開許，只適用於真正的菩薩，因為真正的菩薩才真正知道如何做對眾生最有利益。凡夫之徒如我輩，不過是恰好受了菩薩戒，並不是真正的菩薩，是不夠格行使這項開許的。法王順勢描繪了菩薩所具備的功德特質。首先，菩薩絕不受煩惱所擾，在難忍大悲心的驅使下，所有的行為都是利益眾生的行為。只要對眾生有益、能滿眾生的願，菩薩也會如躍身入湖一般地，歡喜地投入最痛苦的地獄當中。菩薩以全副的身心維護所受的種種戒律，按照戒律的規範去利益眾生。菩薩度眾具備多種的善巧方便。在進行菩薩行時，菩薩能夠預測眾生會有如何的回應。菩薩對如何能利益每一個人的方法瞭若指掌，不會做出利益少數但損害多數人的行為。法王補充，成為一個菩薩需要有絕大的勇氣，也就是課程的經文中所指稱的名副其實的「英雄」。
In any case, His Holiness said, the advice that we should act in ways that contravene our pratimoksha vows in order to uphold our bodhisattva vows only applies to actual bodhisattvas, who truly know what is most beneficial for others. It does not apply to ordinary beings like us, who just happen to have taken bodhisattva vows. Gyalwang Karmapa proceeded to paint in vivid terms just what qualities bodhisattvas possess. First, he said, bodhisattvas are in no way controlled by their afflictions, but act purely out of an unbearable sense of compassion for others. If it will serve the aim of benefiting beings, bodhisattvas will descend into the most painful hells as happily as if they were plunging into a lake, but only if it contributes to the well-being of others. A bodhisattva holds the different vows deep within his or her being and acts within the vows to benefit others. A bodhisattva has skill in deploying different means to benefit beings. A bodhisattva is able to anticipate how people will respond to his or her actions. A bodhisattva understands who will benefit from which action, and does not engage in actions that benefit a few but are detrimental to a larger number. A bodhisattva needs great courage, His Holiness said, adding that bodhisattvas are rightly referred to in the texts as ‘heroes.’

法王在課程的最後，唸誦了一首密勒日巴的道歌，歌詞中強調，修持佛法時瞭解如何取捨極為重要。法王指出，同時我們也必須清楚知道，透過修行，我們希望達到的目的是什麼。否則，我們可能花上二十年的時間研究佛法，但是在實際修行需要做取捨時，卻不知所措。這就好比是我們花了很多的時間在想著、談論著食物，但當我們進到餐廳裡時，看著菜單卻不知道要點什麼菜。法王強調，修持佛法的最終目的是清淨自心。我們內在的修持才是最重要的。我們不應該像一個演員穿上戲服一般地，將佛法的修持當做是套在身上的表相，而應該是確確實實地用功於自心的轉化。
Gyalwang Karmapa concluded the day’s teachings by reading from one of Milarepa’s songs that stresses the importance of knowing what we need to put into practice and what we need to give up. His Holiness added that we also need a clear sense of what we want to accomplish with our practice. Otherwise, we may study for twenty years but, when it comes to knowing what to apply in our actual practice and what to avoid, we find ourselves at a loss. It’s as if having spent a great deal of time thinking and talking about food, we arrive in a restaurant and can’t figure out what to order. In the end, the purpose of our Dharma practice, His Holiness stated, is to pacify our mind. It is what we do on the inside that counts. The point is not to wear our Dharma practice on the outside, like an actor putting on a new costume, but to actually transform our own minds.