中文翻译现场视频

In the beginning, the Karmapa welcomed the khenpos, teachers, and all of the nuns as well as the lay and monastic sangha who had come for the teachings. He explained that it had been two years since he had taught the Ornament of Precious Liberation, and he felt the responsibility to finish the teachings he had started. “Since we live in the age of the Internet,” he said,” I’m taking the opportunity to use this technology to continue the teachings.”
一开始，法王问候前来的堪布、教师和所有的尼师及居士，以及佛学院的僧伽。他解释说他大概有两年的时间都没有办法讲说这部论，他觉得自己有责任去完成由他开始的教授。“因为我们生活在互联网的时代，” 他说，“我借此机会利用网络直播的方式来继续教学。”

■珍惜听法的因缘

The Ornament of Precious Liberation teaches the stages of the path, and it is the most important Dharma that we have inherited in the Kagyu lineage. He said:
《解脱庄严论》开示了成道的各个阶段，它是我们噶举传承中最重要的典籍。法王说：

I consider the opportunity to teach it an immense good fortune and also a way of serving and respecting the great Kagyu masters of the past. Please join me in this. We should not let any opportunity to listen to the Dharma go to waste. Now that we have this precious human body with all its faculties and are free of adversities, we should make efforts to receive teachings from great teachers. This will benefit us as we can put them into practice to benefit ourselves and others. We should listen with this excellent motivation.
能有机会讲说这部论我自己也认为是很幸运、难得的，也是对历代噶举祖师的一种恭敬和承侍，（我是带着这样一个心愿而讲课的。希望在座的各位也带着这样的心。）当你在听闻和讲说佛法的时候， 都记得要珍惜这样的机会。毕竟这样暇满难得的人身要能够得到，尤其是这样具备顺缘，排除了各种逆缘的这样一个难得机会。我们有机会在善知识前得到这样一个教法，的确是很不容易的事情。带着这样一个难遭难遇的心来 听法，相信会有一些帮助。然后将你所听到的内容在你每天的生活中去实践，让你的心续越来越成熟。如果是带着这样一个动机来听闻佛法，那么佛法对你就真的会有用。（不然把听佛法当成听演讲，想听听看他的观点是什么，听听看他是怎么讲的。只是这样的一般兴趣而听，那么 并不会帮助到你得到佛法上的利益。所以在听法时，发心和行为上都要保持清净，我觉得这是很重要的。）

The Karmapa began with the Eleventh Chapter, the “Presentation of the Six Perfections,” which is short and contains numerous citations from the sutras and tantras. It begins with a quote from the Lamp for the Path to Awakening, which teaches the precepts of engaged bodhicitta and lays out the path:
前几年讲到十品，今年从第十一品开始。第十一品主要论述“六度”，（内容先念一下：发菩提心后有三类学处：增上戒学、增上定学与增上慧学。《菩提道灯论》云：未住 行心体律仪，由善学习三戒学起敬重。这个就是这部论的正文，）在这品中，并没有太多正文的部分，这里面引用了大概九个引经据典的部分。其中第一个引的经典就是 《灯论》。所以在开头引用了《菩提道灯论》的这一段，这里主要讲的是“行菩提心”的学处。

Those who abide within the vow of engaged bodhicitta, having correctly trained in the three aspects of moral discipline, will greatly deepen their appreciation of those three trainings.
那些行持菩提心律仪的人，由善学习“三学处”，于“三戒学”起敬重。

There are two ways to explain this passage. From one point of view, it explains the three types of discipline: not harming, developing positive qualities, and benefitting others. From another, it teaches the Three Trainings: sila (discipline), samadhi (meditative concentration), and prajna (wisdom). Gampopa chose this second approach.
这个偈言由不同的角度来看，这里的“三戒学”可以指菩萨的三戒学，就是“别解脱戒”“摄善法戒”和“绕益一切有情戒”。第二种讲说方法，“三戒学”是指“增上三戒学”， 这里引用的时候，冈波巴大师主要引用的是第二个意思，三种增上学来引用讲说的。

■没有什么法是菩萨不需要学习的

The Ornament also teaches how to rouse bodhicitta and how to take vows, and also gives numerous precepts. “Once we take vows,” the Karmapa explained, “we have to train in the precepts, because keeping them will purify our body, speech, and mind by allowing us to give up what should be given up and take up what should be taken up.” The text states the basis for practice: “Practicing the Three Trainings of discipline well, you respect the Three Trainings of the Buddha.” We need to engage in them because there is nothing that the bodhisattvas should not train in, nothing that they should not learn. The main reason for this is, the Karmapa noted, that their primary work is benefitting living beings in the short and long term. In order to do this, they need copious knowledge since living beings are at different stages, have different ways of speaking and different things that they like and do not like. The bodhisattvas must display deeds and activities that accord with all these various traits and aspirations.
之前的几品中提到如何发心，然后用什么样的仪轨等等，接着当你领受菩萨戒之后， 就必须要去实践这个“行菩提心”的学处。《灯论》中提到“一切身语意，我皆令清净”。为了让一切的学处能够很好的实践，很好的增长。对不起，这段讲的是“未住行 心体律仪”，就是你要这样做的时候，去行持行菩提心的律仪的时候，你要如何去做，方法是什么呢？就是后面两句：由善学习三学处，于三戒学起敬重。就是你要让 行菩提心的律仪学的好，就必须要行持三戒学。学习这样子的“增上三学”或者“三戒学”，就像一句话来说，对于一个佛子菩萨来说，没有什么法是他/她不需要学习的。 同样我们一般会引用的是慈氏菩萨，大意是说你要学习这样的“五明”，才是一个圣者该有的。萨迦班智达也提到说，必须要对于一切的所知，万法要有一个认识。 总而言之，身为一个菩萨，一个佛子，可以说没有什么法是他们不需要去学的。无论是一切的学问、一切的所知、一切的明处，都是他们要学习的。原因是什么呢？ 因为菩萨的工作、她/他的责任就是“利益众生”，帮助众生得到今生和究竟来世成佛的利益。所以要有这样子利他的能力的话，他/她必须自己要有这样子的学问和能力。 不然自己的学问只有那么一点，能力也不足够的话，你是没有办法真的帮助的了他们。还有众生有不同的喜好，一个菩萨要看着每一个众生不同的情况要给予他们帮助 的。这也就是菩萨跟“声闻”“圆觉”，也就是二乘行者不同的地方就在于她/他要学习所有的明处。所有的学问和知识他/她都必须要知道。

The texts speak of studying the five or ten areas of knowledge, 173 trainings, and so forth. One might ask, if the bodhisattva has an unbelievable number of things to study, why does the Ornament teach only the Three Trainings? When an ordinary living being gives rise to bodhichitta and begins to travel the path of the bodhisattva, if they are told at the beginning that they have to study the 173 trainings, they could not understand them. They have to come to a certain level before that is possible. It is said that there is nothing that bodhisattvas do not study; however, they cannot study every single area, so instead, they study summary verses and outlines, which appear easily to the mind.
所以一般来说有“五明”、“十八种明处”要学习。还有在《现观庄严论》中，也有提到说有113种圆满加行，13种渐次加行，四种刹那的加行，甚至“六度”的“布施”当中又有 各种不同的“布施”，还有不同的“禅定”等等。总而言之，一个菩萨要学习的是非常多的。为什么《灯论》中冈波巴大师只谈论说要学习“三戒学”呢？一般来说菩萨要学习 相当多的，但你要一个个讲是讲不完的，太多了。对于一个初学者来说，尤其刚开始发起了菩提心，你都还尝试着、担心着做不做的到的初学者来说，如果一下子就跟 她/他讲说，菩萨要学习113种圆满加行，他/她可能根本不知道你在说什么，头都昏了。当她发心之后，她可能要几个月甚至几年慢慢学习之后，大概才能知道113种 圆满加行、渐次加行是什么。虽然经典中说“菩萨没有什么是不该学的”，换句话说她要学习太多了，是无量的，应该怎么办呢？这里就把它归纳、摄要来说，不需要 一个一个去讲，而是归纳地、分类地来讲解。对于一个初发心菩萨来说，他/她比较容易记忆得起来，或者比较容易知道该做的是什么。（ Bamboo批：Bamboo好像只发心过要当大宝的小弟，却整天被大宝灌输要怎么当菩萨，发菩提心成佛的。Bamboo这人一向没啥出息，能当上个小弟就不错了。）

The Karmapa then enumerated the ways that summary verses can be made: through the prism of the two accumulations, the form and formless kayas, the profound and vast explanations of the two truths, the discipline of what and what not to do, the afflictions in terms of the Three Trainings, or the transcendent superior and mundane lesser levels. In fact, there are so many ways that it all becomes very complicated, so we choose the most important way, and here it is the Six Transcendences (generosity, moral discipline, forbearance, diligence, meditative concentration, and wisdom). These summarize how to engage in practice and include all that a bodhisattva needs to train in: how to take care of oneself and others and how to gather all the qualities of a bodhisattva. Therefore, the Six Transcendences are the best way to make summaries. If we condense the Six Transcendences, they are all included in the Three Trainings.
当然摄要很重要，但摄要的方法和归类的方式有不同的。譬如说从两种资粮的方式，说成就色身是福德资粮，成就报身是智慧资粮等等。或者透过“二谛”的方式，归纳成为“甚深”和“广大” ；或者从“取舍”的方式而分类为三种戒；或者从“断除烦恼”的方式，归纳为“三学”；或者从修持的时间，分为“座中”和“座间”；或者从修持的角度来说有“六度”。 连分类和摄要都很多，这可能听起来很头痛。这里最重要的归纳就是“六度”，菩萨万行没有不包括在“六度”当中的。

“These summaries are important,” the Karmapa affirmed, “as they resemble someone who is learned and can articulate in a few words a deep understanding and great meaning. People without many qualities can go on for hours and one learns nothing new. The Buddha is the most learned with the greatest prajna, but he used summaries such as the Four Noble Truths, which include everything that we need to practice in order to achieve liberation.” Likewise, here the Six Transcendences include all that a bodhisattva needs to study and practice. All of these are also included in the Three Trainings. The reason for condensing the Six Transcendences is that this gives us a broader understanding and brings out their features. This process brings a broader understanding because we find in the Three Trainings the whole range of Buddhism, not just the mahayana. “If we can understand them well,” the Karmapa remarked, “we have found a common understanding that relates to all the teachings and traditions of Buddhism.”

■何为“三学”

六度再归纳就是“三学”“三增上学”。一个真正精通法理的人，只要听到一些内容之后，她就很容易归纳、整理，抓到要点，而能够 记忆和理解。对于一个没有经验的人来说，她可能听了几个小时，还是抓不到重点，她不知道怎么分类，无法增长她的智慧。我们说佛陀是最有智慧的一个智者。佛陀 就常常会有这样子归纳、摄要的开示。比如说“四谛”。对于一个想要得到“解脱、遍知”佛果的人，什么该做，什么不该做都包含在“四谛”当中。六度可以归纳为三增上 学，从三增上学去归纳的话，可以更能领会到大乘教法所要讲的意思。为什么说可以更了解佛法呢？因为“三学”是小乘、大乘都承认的。

In particular, the Three Trainings taught here belong to the mahayana tradition and are said to be superior in many ways to the foundational vehicle. This is the reason why we need to understand the reason for including the Six Transcendences in all the Three trainings. The way this happens is taught in many texts, but Gampopa chose the Sutra of Explaining the Intent as the basis for his position.
大乘的三学比小乘的三学更殊胜的。为了要让小乘的行者知道大乘的殊胜在哪里。

“In Tibet we use the well-known terminology of view, meditation, and conduct,” the Karmapa observed, “which are basically the same as the Three Trainings.” When discussing arising or causality, we speak of the three vehicles (Hinayana, Mahayana, and Vajrayana), and when looking at the result, we speak of view, meditation, and conduct. The Karmapa observed, “The pith teachings on view, meditation, and conduct and the Three Trainings come down to the same essential point and understanding. This is extremely important. Although different traditions interpret view, meditation, and conduct in different ways, they merely seem to be different.”
在藏传佛教中，更常提到“见、修、行”，“见修行"和”三学“我觉得是大同小异。如果顺着讲，从因讲到果，那就是”三学“。如果从”果“上讲回到”因“，就是”见、修、行“。总而言之，”见修行“和”三学“也是有着共同的要义。藏传佛教不同的教派对于”见 修行“有不同的说法，这里我就不广说了。

When we talk of the Three Trainings of sila, samadhi, and prajna, the three are related in a line of cause and effect. The Sutra of the Three Trainings states:
”三学“就是”戒增上学“”定增上学“”慧增上学“，佛陀在一部经典中提到，这互相有因果关系：如果戒修得好，就能增长定；定修得好，就能增长慧。

Bhikshus, if we practice discipline, we will remain in samadhi a long time; remaining in samadhi a long time, we will accomplish prajna, and through prajna we will completely free ourselves of greed, hatred, and delusion.
经中说：比丘，持戒能使我们长时间住于定（三摩地），长时住于定（三摩地）能生慧（般若），通过慧（般若）能让我们完全摆脱“贪、嗔、痴（妄想）”。

This illuminates how each of the Three Trainings acts as a cause for the subsequent one. The Treasury of the Abhidharma speaks of the conduct of pure discipline, and then by listening and contemplating, completely training in meditation. So the basis is pure discipline, and then by analyzing during listening and contemplating, we gain shamatha and insight, and practice resting in analytic meditation.
这里引述了三学中的前一学如何成为下一学的原因。《俱舍论》：依戒具闻思，实修三摩地。首先最开始要以戒律为基础，在这之上多去听闻和思维，接着再去实修”止“和”观“，或者依观察 专注地修”三摩地“。

When identifying the Three Trainings, a commentary on the Treasury of the Abhidharma asks:
喜内拉大师所写的一部《俱舍论注解》中引用了《杂阿含经》中的内容来说到底什么是”三学“：

What is the superior training in discipline? Remaining in discipline, being restrained by the Pratimoksha, having proper method and focus, viewing small and great reproachable acts with fear, and training in taking the precepts properly—this is the superior training in discipline (sila).
何等为增上戒学？若比丘住于戒——波罗提木叉律仪，威仪行处具足，渐为细罪则生怖畏，学戒；

What is the superior training in samadhi? One has withdrawn from desires, accomplished the four dhyanas (meditative absorptions) and one is remaining in that—this is the superior training in samadhi.
何等为增上定学？若比丘礼遇恶不善法，乃至第四禅具足处；一个人退出了欲望，完成了四次禅修（禅修），而其中一个习气仍然存在-这是增上定学。

What is the superior training in prajna? Fully knowing as they are: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path that leads to cessation.
何等为增上慧学？是比丘持“苦圣谛”“集、灭、道圣谛”如实知，是名“增上慧学”。这就是何为“戒定慧”三学。

This citation from the sutras presents teachings that are common to all vehicles. Why? In the Chinese scriptures, there is a text from Shariputra’s Summary of the Abhidharma, which teaches the trainings in the exact same way. This understanding of the Three Trainings is for those belonging to the common vehicle, and it is the practice of shravakas and pratyekabuddhas, a practice for middling types of individuals.
大小乘的经论中都引述了“三学”。如中文的《四分律》，舍利佛的《阿毗坛论》中文译本，以完全相同的方式解释“三学”。所以“三学”是不论小乘、大乘都承认的说法。 即是声闻和圆觉的修法，也是中士夫的修法。

At this time, there was a tea break.
这时候有个茶歇。

■大乘的"三学"比外道和小乘的“三学”殊胜的原因

After the break, His Holiness shared some personal thoughts. He said that it had been a long time since he had taught, so words are not coming as quickly and naturally as they usually do. Also, there is normally an audience of people in front of him, which gives him an immediate inspiration to speak, drawing forth the words. On this occasion, however, the only thing before him is just a table, so the impulse to speak is absent, and he must visualize everyone in front of him. “I’m talking while imagining that all of you are there before me,” he said. “But with open eyes, all I see and all I’m talking to is a table. What I’m thinking about and what’s actually appearing before me are totally different.”
休息后，法王分享了一些个人想法。他说，很久没有上课了，所以有点结结巴巴，没办法说的很顺。而且，平常说法讲课时在他前面有一群听众，这会给他灵感，有想要讲的东西。 但是现在，摆在他面前的只有一张桌子，实在没什么感觉，只能观想你们在我前面。“但是睁开眼睛，看到的和对着说话的只是一张桌子。我所想象的和实际出现在我面前的全然不同。“

The Karmapa then returned to his teachings on the Three Trainings, reprising his thoughts on the similarity between the teachings on the Three Trainings and view, meditation, and action in the Buddhist traditions, especially in the words of the Sautrantika texts in the Foundational Vehicle. He commented that now he is simply citing texts without much explanation that speak of the essential nature of the Three Trainings. He might expand on this in the following days.
法王然后回到他的关于三学的教义，重新阐述他关于三学的定义与佛教传统中见，修、行之间的相似性，尤其是在小乘《杂阿含经》中的论述。他说，现在只是简单的引用，没有解释三学的本质，这会 在接下来几天中展开讲。

Looking at the Tibetan word “lhakpa” (lhag pa), which is applied to each of the Three Trainings, the Karmapa noted that it can be understood in two ways. It can mean “leftover,” “remnant,” or “what remains,” and it can also mean “higher,” “superior,” or “raised above something else.” It is this latter meaning that is intended here, so we are speaking of superior discipline, superior meditative concentration, and superior wisdom. Since “superior” implies a relationship to something else, what are the three superior to? There are two ways to look at this: the Buddhist Three Trainings are superior to those of the non-Buddhists, and within Buddhism, the mahayana is superior to other traditions.
这里谈到的“三学”叫“三增上学”。每一个学都加一个增上在前面。在藏文里的“增上”叫阿巴。它有两个意思。一个是还有多余的，还有剩下的。第二个意思是超胜于其他。这里的”增上“就是后者更殊胜的意思。 也就是这里的“戒定慧”比其他都殊胜。所以叫“增上”。这里的其他指的是谁呢？比什么更殊胜呢？如何更加殊胜呢？它殊胜的地方有两个。第一，佛教的三学比外道的更殊胜。第二，在佛教中，大乘更殊胜。

The Buddhist Three Trainings are superior to those in other traditions because only Buddhists have the definitive and clear textual sources that describe each of the Three Trainings as they actually are; the non-Buddhists do not have such teachings. There are several ways in which the Buddhist tradition rises above the others. In terms of conduct, Buddhism includes going for refuge to the Three Jewels, which is absent from other traditions. It is often said that what distinguishes a Buddhist from others is taking refuge in the Buddha, Dharma, and Sangha.
佛教的“三学”胜于外道，因为只有佛教徒才有清晰、明确的佛教经典来阐述”三学“的本质和意义及如何实践。外道没有这样的教授。佛教胜于外道有几个方面。（声闻谛中有这么一段经典。提到说这样的“戒定慧”是外道所没有的。） 从行为上看的话，佛教中的三学是具有皈依的，而外道并没有皈依三宝（Bamboo注释：外道就是只皈依于某个神祗），所以它们的学处不如佛教。一般来说，佛教徒与外道教徒的区别在于是否皈依”佛、法、僧“三宝。

In terms of philosophy, non-Buddhists are defined as those who fall into the extremes of eternalism or nihilism, thinking that ultimately everything exists or does not. In terms of discipline, the non-Buddhists do practice renunciation, but it is not the Buddhist genuine renunciation that is imbued with the wish to attain complete liberation from samsara.
在哲学上，外道们不是落入到“断见”就是落入“常见”，就是他们认为最终一切都存在或不存在。所以从见解上，佛教的“三学”更殊胜。就“戒”来说，外道也修“舍弃”，但外道没有想要出离解脱的心，没有厌离轮回的心 。（也没有这样的论述。所以佛教的“戒”更殊胜。）

In terms of samadhi, the Treasury of the Abhidharma contains a meditation that focuses on the inhalation and exhalation of the breath, which at that time was particular to the Buddhists. These days, since everyone is propagating this type of teaching, it is difficult to say who originated what. In terms of the actual samadhis, however, the Buddhist tradition is superior. As for prajna, the Buddhists teach a wisdom that realizes no self, the sixteen types of emptiness, and so forth, which sets them above the non-Buddhists. This explanation mainly focuses on the superiority in terms of the view.
就禅定（三摩地）而言，《俱舍论》中提到观呼吸，这样的观呼吸外道是没有的。当然《俱舍论》那个时代是没有的，但现在各个宗教、各个外道都提到了，这大概是它们仿照了佛教所说，开始观修。总之佛教的禅定 是殊胜的。再来“智慧”上说，比如说“无我”的智慧，了悟“四谛”“十六空性”的智慧，因为具有这样的“智慧”，所以佛教的慧学是更加殊胜、增上的。所以这是从见解上来说”殊胜“。

The forefathers of the Kadampa lineage stated that if sravakas engage in the virtue of generosity but are not imbued with the wish for liberation, this action yields merit but it does not receive the name of a training or precept. For this to happen, they must be motivated by the wish for liberation while practicing generosity. Further, for bodhisattvas, whether an action is called an accumulation of merit or not depends on the practioner being motivated by bodhichitta. Without bodhichitta, a deed does not rise to the level of an accumulation of merit. This definition matches the characteristics of the accumulations taught in the Prajnaparamita Sutras, so we can also consider a practice motivated by bodhicitta to be an accumulation of merit.
噶当派的祖师有这么一种说法，如果声闻(sravakas)没有想要解脱、得涅槃的心，而去做了布施、（持戒、禅定等），都只是累积了一些福德而已。这个不能称为”学处“。什么样才叫”学处“呢？”三增上学“的”学“呢？ 是指当你具有想要证得解脱、涅槃的心的时候，这时候你所做的”戒定慧“才可以被称作”增上学“。所以你的修持是否能被成为”学“，就在于你是否想要解脱，想要证得涅槃的这一念心。但对于菩萨来说， 一个行为是否能被称为积聚资粮，取决于是否发起菩提心。没有菩提心，就不能称为累积资粮。这个说法与《般若波罗蜜多心经》所讲述的特征吻合。（因此不止想要求得解脱、涅槃，又更进一步发起了菩提心， 才可以说具足两种资粮。这时候才可以称为累积资粮。）所以“积聚资粮”取决于是否发起菩提心。

The accumulations can also be discussed in terms of what they lead to. If a practice leads to realizing the Dharmakaya, it is an accumulation of wisdom; if it leads to realizing the two form kayas (Nirmanakaya and Sambhogakaya), it is an accumulation of merit. From this perspective, there are no accumulations for the shravakas and the pratyekabuddhas. In terms of the six paramitas, if our motivation is imbued with compassion, then the merit of generosity, for example, can be called an accumulation; however, if one’s mind is not embraced by nonreferential compassion, it cannot be called a paramita (Transcendence or Perfection). Further, if mind is embraced by nonreferential compassion, and this is connected to nonconceptual prajna or the prajna that realizes emptiness, it can be called a paramita. In sum, for all the above reasons, the Buddhist teachings can be considered superior.
所谓“资粮”这个词是指它可以帮助你证得“法、报、化”三身。法身对应的是“智慧资粮”，报身和化身对应“福德资粮”。从这个角度来看，声闻(shravakas)和圆觉(pratyekabuddhas)没有累积资粮。以六度来看， 如果带着慈悲心去做布施、持戒、禅定，才可以被称为积聚资粮。(没有想要成就佛果，没有想要利益众生的心的话，也是不可能积聚这两种资粮的。带着菩提心，去做 布施、持戒、禅定，就称为“学”。）然而如果不具备这种“无所缘的慈悲”，也就是了悟“空性”的智慧的话，也不能叫做“波罗蜜(paramita)”——“度”（到彼岸的度）。总之这就是佛教比外道殊胜的原因。

It is also said that Three Trainings in the Mahayana are superior to those in the Foundational Vehicle. For example, Mahayana discipline is superior in terms of four qualities; the samadhis are superior in terms of six qualities, and the prajna is superior in terms of nineteen qualities. The four qualities related to discipline are the classifications, common and special practices, vastness, and profundity. The main ways in which the Mahayana is superior are taught in Asanga’s Compendium of the Mahayana (Mahayahasamgraha), but it would take too long to explain each of these here, and they are difficult to understand initially. The names are given so that people glimpse a general understanding.
第二个“增上”的原因就是比小乘更殊胜。大乘的“戒”学比小乘的“戒”学有四个方面殊胜；禅定比小乘六个方面殊胜；“慧”学（般若）比小乘有十九个地方殊胜。“戒”学的四个殊胜处：分类、共和不共学处、广大、甚深，这些 内容在无著菩萨的《摄大乘论》中有谈到。时间关系就不细讲，而且也不是那么容易理解的。所以只是讲一些它的名称。

As we just saw, Mahayana discipline is superior to the Foundational Vehicle in four ways: the classifications, the common and special practices, vastness, and profundity. In terms of discipline , the shravakas only hold the discipline of refraining from harming others. In contrast to this, bodhisattvas gather additional positive qualities and benefit living beings, so they uphold three types of discipline as opposed to only one for the shravakas. To step outside the category of the four qualities for a moment, bodhisattvas can also engage in reproachable actions if they benefit living beings; however, they do not become reproachable themselves due to their motivation. As explained in the Way of the Bodhisattva, they can even kill someone, which is by nature unwholesome, but the bodhisattva does it with the motivation to benefit and engages skillfully, so their actions do not become unvirtuous. Further, through myriad manifestations, bodhisattvas are able to benefit and ripen living beings. In terms of vastness, the bodhisattvas’ training, merit, intention, and support are vaster than the shravakas’ to the point of being limitless. In all these ways, the Mahayana training in discipline is superior to that of the shravakas and pratyekabuddhas.
刚刚有谈到大乘的戒学比小乘的有四个方面殊胜：分类、共和不共学处、广大和甚深四个部分。所谓分类的殊胜，是指菩萨的戒有三种分类。小乘没有这样的分类，只有“摄律仪戒”（“不伤害他人”的戒律）而已。再来从 “共学处和不共学处”殊胜，这里是指说，在小乘里属于“佛制罪”和“自性罪”这两个部分。可能小乘是说“有犯”，但是到了大乘的时候是看情况而并没有犯的，所以更加的殊胜。“广大”来说，是指从“学处”、“福德”、“发心”、 还有”所依“上，是完全广大的。”甚深“的殊胜是指，譬如”杀生“虽然属于”自性罪“，但是如果具有菩萨的善巧方便的话，那么也不算是造恶的、不算有罪业的。所以是”甚深的“。以上四点超胜了小乘的声闻和圆觉。

In terms of samadhi, the Mahayana rises above through its focus, variety, antidotes, workability, accomplishment, and action. These six will be discussed in more detail tomorrow. The main point to understand is that when we practice the Three Trainings as a bodhisattva, we need to engage in the practices and activities of a bodhisattva and avoid what should not be done. Actually, the trainings of a bodhisattva are infinite—there is no Dharma that the bodhisattvas do not train in.
禅定（三摩地）上有六个方面比小乘更加殊胜：所缘、多样性、对治、自在、成就、还有羯摩上。我想这部分就明天再细讲。今天所讲的各位要抓到的重点就是，对于一个菩萨来说，当你说”我发愿要 成为一个菩萨”，那么你就必须要行持各种菩萨该做的事情，菩萨不能够做的事情就不能够去做。这里就给了一个”该做的事情“的名词，叫“三学”。“学”就是“什么该做、不该做”的意思。一个菩萨该学的“学处”是非常非常 多的，归纳来说，没有什么法是一个菩萨不该学的。

藏传佛教“转世”和“喇嘛”的真相

We need to think about this. Why do bodhisattvas need to train in everything? It is not that they want to become exceptionally learned by training in everything. Tibet has the custom of recognizing tulkus, defined as bodhisattvas who have intentionally taken rebirth. (This may be true of some tulkus. Others are ordinary individuals who have taken rebirth due to their karma and aspirations.) The tulkus have to undertake extensive studies that cover many areas of knowledge—grammar, validity (logic), crafts (such as painting and sculpture,) healing, and of course, the Buddhist fields of knowledge, such as philosophy, practice, and so forth.
换句话说，“所有都要学”。为什么呢？为什么一个菩萨什么都要会，要懂，要学习呢？并不是说，他/她就是要变得很厉害。就只是光有学问，很厉害而已。背后没有任何道理，这是没有任何意义的了。菩萨之所以要学习 的原因举例来说，在西藏有认证“祖古”的习俗（转世活佛），有些会说是“乘愿再来的菩萨”的转世。也有一些会说“他过去是一个凡夫，但是，他有一个善愿而得了这样一个好的转世”。 ( Bamboo批：无始轮回以来，我们都是转世。)但无论如何，藏民都会相信，有这种”转世“，或者称为”活佛“，就会觉得她/他是”真的一个活的佛一般，乘愿再来，人世间利益众生“。所以对于”祖古“， 一个”转世的活佛“来说，他就要学很多，比如说”五明“——声明(语法)、因明(逻辑)、工巧明（如绘画和雕塑）、医药明还有内明(佛教理论和实修等)。这些都是要学习的。

In the history of Tibet, there were an incredible number of tulkus who achieved unhindered knowledge in all of these areas. The reason why they studied so extensively was not to become rich and well-known or to have numerous resources and connections; they studied so they could actually help others according to their needs and capacities, which require different methods. If lamas know medicine, they can heal the sick through medical treatment; if they know divinations or astrology, they can benefit others with these. Being a tulku does not just mean sitting on a throne and giving teachings. If they only did that, it would be difficult to benefit a wide variety of people.
在藏传佛教的历史上，很多大师，转世活佛的传记中可以看到他们很多都精通这样的五明。有的甚至很会绘画，或者手很巧、工巧明非常的厉害等等。过去这些大师们为什么要学习这么多呢？并不是为了富有和 名声，或者是为了有更多的资源和人脉，所以他们就学了。他们学这么多是为了能够真正帮得到众生，根据每一个人不同的情况可以给予他帮助。一个人生病了，你懂得医药明，懂得一些医学知识的话，就能够给予他 一些治疗。同样，这位上师可能会占卜或占星术，如果一个人需要这部分的时候，他也可以帮助很多的人。同样天文历算也好，算卦也好等等，总之要帮助众生的时候，你不能就只是坐在法座上讲法而已，如果他们只 是这样做，就不能广泛地利益到各种各样的人。

People do not always come to the lamas just for Dharma teachings: they want to be healthy, put an end to their suffering and accumulate wealth; they want children and grandchildren to study well and get good jobs. So the actual situation is that people have different goals; it is difficult to find someone who just wants to study and teach the Dharma. Of course, not everyone can do this, not every one can be like Milarepa, so a guru has to be able to help all kinds of people in some way. A person involved in business might come and ask for assistance, and the lama can give them a wealth vase to hide in the right place and advise them to do the practice of a wealth deity and make offerings–such things are necessary in society.
真正愿意来听法的，并不是那么多，很多人甚至想来听，但是也没来。大部分的人期望的是没有病，然后身心健康，或者是生活过得好，孩子考试考得好，找到好学校、好工作等等，不同的人来到上师跟前真的是有不同的心意，很难很难都是只有学佛法的一念心而来的。所以这是实际的情况。 当然我们说佛法很重要，要舍弃今生。但实际上并不是每个人都做得到，不是每个人都能像米勒日巴大师一样。所以一个菩萨他/她必须尽力地帮助到每一个需要帮助的人。一个商人来到了上师的面前，他说“希望生意 兴隆”，希望赚更多的钱，那这个喇嘛就会给他们一个财富宝瓶让藏在一个合适的地方，然后建议他们修财神和供养——这在社会上是必需的。（Bamboo批：看来很多喇嘛都爱玩这个手法。 2011年Bamboo在北京时，一家素菜馆的老板就指着店里冰箱上一个盛满米供着的碗说是喇嘛给的，交代要放在这里，千叮万嘱谁都不要碰。结果没多久这家店就经营不下去了。这家素菜馆接待过很多藏区来的喇嘛， 北京一个发心接待了几十、上百位的喇嘛和帮助联系信众供养的中年男子，脸色看起来跟鬼一样。）

When children get sick, their parents immediately go to the guru and plead, “My child is sick. Please say prayers so that they are cured quickly.” The lamas also have to give empowerments when needed. If they just say that birth, sickness, old age, and death are the nature of the world, and suffering is what we have to deal with, everyone would be disappointed and broken-hearted. So actual tulkus and lamas need to study many different areas of knowledge in order to benefit others. Once we have made the promise to become a bodhisattva, we need to engage in that activity and develop the six paramitas to help living beings.
就像是父母对待孩子，孩子病的时候，他们也会来到上师面前，抱着生病的孩子说：“拜托，拜托，加持我的孩子，祝孩子能够恢复健康。”那这个时候上师也会为她/他摸摸头，吹吹气给予一些加持。但如果上师跟他/她说， “生、老、病、死是生命的本质。只要生为人，就是会有生、老、病、死的痛苦，所以你不用难过哦~”如果你这样一直跟她/他的父母说的话，父母可能会完全地没有希望了，会很难过。（ Bamboo批：Bamboo在武汉肺炎发生时就这么说过，结果华人还是怕的要死，紧张得要死。但大宝唱了个“安慰歌”，就是那个唐东杰波写的一点效果都没的《萨迦疗愈》，结果很多人就爱听。） 只是做了一些比喻。藏传佛教过去这些具德的大师，你会看到他们真的是学习了好多好多东西。五明啊、各种学问他们都必须要知道，原因就是他们要利益众生。当你发愿要成为一个菩萨，一个菩萨的行持是什么呢？ 就是通过六度（六波罗蜜）而行持。

The Six Paramitas can be summarized in the Three Trainings, which we should be able to identify, and not only that, we should know the difference between these and the non-Buddhist trainings and also the difference between the Mahayana and Foundational Vehicles. Only then can we know the Buddhist Three Trainings according to the Mahayana teachings and begin to practice them. If we do not know the distinctions and the superiorities in relation to the non-Buddhist traditions or the Foundational Vehicle, then we might say we are Mahayana practioners, but these are just words. This is why the classifications and the differences are taught.
六度行持归纳就是三学，这是你们要知道的。（进一步你该了解到，不止佛教在说，外道也有在说”三学“，戒、定、慧都有谈到。）那到底它们的差别在哪里，你也必须要知道。不仅是 这样，接着佛教当中，小乘、大乘也谈到三学，它们的差别又在哪里呢？所以如果你对于这些三学的定义，它的字义，它比外道殊胜的原因，它比小乘殊胜的原因。你也对自己是大乘菩萨行持三学。如果你这些都懂了， 你就懂得了一个菩萨该做的是什么了。不然，如果你只是嘴上说说，自己是大乘、菩萨行者，但是你其实根本不知道该怎么做。所以，这是为什么要做这样子的归纳、分类，还有很多的解说。

■尼众辩经法会的行程表是法王制定的

以下是中文翻译视频中堪布丹杰的继续翻译，英文官网上没登。

我想今天呢大概就是讲到这里。这次我没有办法实际来到法会现场，给予教学，但我觉得就跟我在没有太多的差别。因为我从辩经法会开始，中间到后面所有的活动，我也都一直在关注着。 举例来说，像我现在已经是凌晨一点、两点了（Bamboo批：和中国差了12个小时，所以大宝应该是身在美洲而不是欧洲。）， 所以是很晚了，但是我想还是要上课吧。因为这样可能对各位有些帮助。所以尽力地还是讲了课。

还有之前在尼众的整个活动的行程表等等，这些也是我这里制定的。（Bamboo批：这是Bamboo从尼众辩经法会的官网上找来的，只有英文版。当时看了还觉得惊艳，想这些尼师 还弄得挺像模像样的。结果搞半天也是大宝写的。）

February 12	Puja to Dispel Obstacles: Saptik Tara, Heart Sutra, and Siṅhamukha
February 13–18	Teaching, Individual Debate, and Group Debate
February 19	Individual and Group Debates
February 20–22	Gutor Mahakala Puja
February 23	The Ritual of Receiving Siddhis & Smoke Offering Puja
February 24–26	Losar
February 27–29	Individual and Group Debates
February 29– March 1	The Karma Pakshi Guru Sadhana and Tseringma Puja
March 2	Ritual for the Teachings to Flourish & Chöd Puja “A String of Jewels”
March 3	Individual and Group Debates
March 4	Final Debate

Morning		Afternoon
5:30	Wakeup	2:30–4:30	Review Class
6:00–7:00	Memorization	4:30–5:30	Class Debates
7:00	Breakfast	6:00-7:00	Supper
8:00–9:15	Individual debate	7:00–8:30	Evening Dharma Session
9:30–12:00	Teaching or Group Debate	8:00	Tea
10:30–11:00	Tea	9:00–10:00	Individual Debate
12:00	Lunch	10:00	Bedtime

还有早上喝茶，该念什么，还有在课程前该念什么，还有在中午用斋前该念的是什么，还有晚上药食，就是用斋前该念的是什么，过去都还没有确认，所以这次我想还是要确认比较放心。毕竟尼众辩经法会已经五、六年了。如果念诵都没有统一的话，很随意念诵的话， 我觉得就不是太好。这些部分这次我也做了一个确认。总而言之，各种大事、小事我这次都努力地关注着。

当然最主要竹奔德千仁波切的转世，就是这一世竹奔德千仁波切他承担起这次辩经的责任，所以我也是很放心。 前世的竹奔德千仁波切真的是一位具德的上师。有智慧、戒律清净、心地非常地善良，依照十六世法王的指示，他回到了西藏的楚布寺，那么在文革时，楚布寺可以说完全被毁坏了。但是依照上师的指示，为了佛教、 以利众生为己任，回到了楚布寺，所以是这样一位具备殊胜愿心的大师。这一世的竹奔德千仁波切我也很放心。相信他有这样子的大愿，把尼众辩经法会的重任交给了他，未来我想尼众有这么样子一个佛学院，尼众 的佛学院，总之就是能够在佛教的经论上，能够很好的教育的一个地方。所以我想如果竹奔德千仁波切能够承担起尼众佛学院的兴建，我想也会非常的好。我想竹奔德千仁波切也在很努力地尽到他的责任。各个尼寺的 尼众们大家都能够同心协力地给予他帮助。明天我再继续讲，今天就不多说了。（Bamboo批：要是Bamboo，找一个男的来当尼寺的总管，老娘先跳起来。但是想起2018年初 在尼泊尔创古度母寺（尼寺），就是一个年轻男僧在那儿当住持，住在里面管着一群阿尼。所以Bamboo也只好不说什么了，反正他们就这样。藏传佛教本来就是“苯教”“印度教”和“佛教”的结合体。你不能 拿纯佛教的标准去要求一帮出家可能只是为了活命、吃饭的人。）