中文翻译现场视频

This was the last day of the teachings and time was constrained. His Holiness briefly mentioned the remaining five of the nine things to be considered when benefitting sentient beings:
今天是谶摩比丘尼辩经法会《解脱庄严论》课程的第六天，今天身体比较没有气力，主要是前两天晚上也没有睡的很好，可能是准备太多的事情，所以没睡好 。好像血压也有点高，肺部呢、胸部呢也不是太舒服，有一点头晕，今天的身体状况不是太好，也没办法讲得很好，尽力地给予讲说。在之前呢主要是讲到了 【饶益有情】的部分，【饶益有情】的时候呢，要做「九种观察」。「九种观察」当中，前面的四个昨天讲过了，这第五个和六七八九呢还没讲。主要因为今天 身体状况和时间的关系，所以我想也没办法做太多仔细的解释，以后有机会再跟大家说了。还剩下五个观察，
Bamboo插点评论：这个课程刚开始三天，Bamboo不是忘记了，就是睡觉睡过了头。结果大宝讲课时就一个劲嘀咕：说面前只有一张桌子，看不见人。第四天（02.17）时，Bamboo想听这个八股文虽然 没意思，但说不定可以听出大宝现在哪里。于是就按时看了直播，竖着耳朵认真听。结果大宝这家伙就开始来劲耍猴了，嘀咕那若巴的那个跳楼故事，还说以前是没保护。当晚Bamboo写了篇封城时的小生活，第二天就被他说 菩萨不是过悠闲日子的。Bamboo也不知道他到底是个啥西意思。于是18日晚上Bamboo在发《对华为和土共的告示》时，就顺便帮他回国的事凶了两嗓子。但考虑到因果业力，Bamboo只敢咒人家放屁，做恶梦。 Bamboo可不敢指望他说的什么保护，因为被他耍猴耍惯了。果然，19日的直播时，这家伙就说他‘高血压’，当缩头乌龟了。然后，后面有一段时间，Bamboo就老是莫名其妙放臭屁，有一晚甚至还梦见无数毒蛇吐信，第二天 发起了烧。好在刚好大宝的“祛病消灾”直播开始了，跟着念了就好了。

5. Considering this and future lives;
第五个就是观察「此生」与「来世」；

6. Considering the vows and non-virtues;
第六个是观察「戒律」与「不善业」；

7. Considering the pros and cons of giving;
第七个是观察「布施」之兴衰；

8. Considering sentient beings’ separate interests;
第八个观察众生之种种所欲、所求。

9. Considering the pros and cons for one’s own dharma practice.
第九个观察「自法」的兴衰。

He promised to teach them in future if he had time. However, as he was basing this teaching of the nine considerations on the words of Dza Patrul Rinpoche, the Karmapa suggested that everyone should refer to that text.
这个利益众生的「九种观察」在经论中应该也是有的，但主要九种列举出来呢，是依据巴楚仁波切的教言，如果各位有兴趣的话，可以从巴楚仁波切的教言 当中找到这一篇，有提到「利益众生」的九种观察。

He then set out to finish Chapter 11 as a reading transmission with commentary.
那么今天我想会讲到11品所有的正文内容。

■大乘『三学』的殊胜处

His Holiness read the first passage which had been reiterated throughout the teachings. It begins with the three-fold precepts of engaged bodhicitta: the higher training in discipline, higher training in samadhi, and the higher training in wisdom.As cited previously, His Holiness re-read the brief quote from the The Lamp for the Path of Awakening on these three trainings.
这就念过去正文部分会做哪些解释。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：「谓住行心体律仪，由善学习三戒学，于三 戒学起敬重。」在昨天几天中都做了比较详细的解释了。

He noted, “I have explained these at length already. Generally, when we talk about the Buddhist three trainings, the Mahayana trainings are superior to the Foundation Vehicle trainings. Asanga’s Mahāyānasamgraha [The Compendium of the Mahayana] talks about the four ways the training in discipline is superior, the six ways the training in samadhi is superior, and the eighteen ways the training in prajna is superior.”
就像在《摄大乘论》提到佛教中的『三增上学』是比外道的『三学』殊胜；而在佛教当中来说呢，大乘的『三学』又比小乘的『三学』殊胜，因此称为增上殊胜；就戒学方面来说呢， 四种殊胜、四种增上；「定学」方面也有六种殊胜、六种增上；之前讲过了。在「增上慧学」上有十八种殊胜，这里我念过去一下。

His Holiness read the eighteen ways the training in prajna is superior:
1. The essence of thought-free wisdom;
无分别智

2. Place;
若自性

3. Basis;
若所依

4. Focus;
若因缘，

5. Image;
若所缘，

6. The response to objections;
若行相，

7. Support;
若任持，

8. Companions;
若助伴，

9. The ripening;
若异熟，

10. The compatible cause;
若等流，

11. Deliverance;
若出离，

12. Leading to the ultimate;
若至究竟，

13. Arising from training;
若加行、无分别、

14. Being thought-free;
后得胜利，

15. The benefits of achieving;
若差别

16. The classifications;
若无分别、后得譬喻

17. The analogies for achieving;
若无功用作事，

18. The spontaneous achievement.
若甚深等等。

These are the eighteen aspects that make the Mahayana training superior to the Foundation Vehicle trainings and there were many profound things that could be said if explored in detail, but it was not necessary to elaborate further at this time, His Holiness said.
总之，这里是提到「慧学」，因为这18种的殊胜，18种增上，所以说大乘呢，「增上慧学」是比小乘更殊胜的，但这每一个都有很多的解释，都有殊胜的含义。时间关 系，就不多做解释。

■『六度』与『三学』的关系

He continued reading from the Ornament of Precious Liberation:
接着，《解脱庄严论》提到：

The higher training in moral discipline consists of three: generosity, discipline, and forbearance; the higher training in mind consists of meditative concentration (dhyana); and, the higher training in wisdom consists of profound wisdom (prajna). As for diligence, it serves as a complementary factor to all three trainings. The Ornament of the Mahayana Sutras says:
「增上戒学」只是布施、持戒、忍辱的三项修行；「增上定学」指禅定；「增上慧学」就是般若；精进则是这三者共通的 一个助力。

The Victorious One has most perfectly explained the six perfections in terms of the three trainings: the first three are the first; the last two are the last two; while one [diligence] applies to all three.
《大乘庄严经论》云：「为摄三学故，说度有六种。初三二初一，后二二一三。」『三学』是怎么样包含了『六度』。后面所提到的，『三学』的数量固定的部分呢，意思是一样的。

This describes how the six transcendences are contained in all three trainings. This goes with the ascertainment of the number. In terms of the three trainings, it is the same presentation. The essence of training in discipline is discipline. Because we must practice discipline without attachment to food, clothing, and so forth, generosity can be included here. In order to practice the four spiritual trainings, we also have to have patience. Hence, generosity, discipline, and patience are all included within the training in discipline.
总之，「六度」是可以归类到『三学』中的。「戒学」的自性就是戒律，『持戒』就是戒律。同时，为了不贪著衣食财富，也需要做『布施』，『布施』算是在戒学当中的；『六度』的第三个，为了做到『四沙门法』， 因此要忍辱。『六度』当中的前三个就是『布施』『持戒』和『忍辱』，这『三学』都包含在「戒学」当中。

Three of the transcendences remain. Dhyana is the essence of the training in samadhi, and prajna is the essence of the training in prajna. Finally, there is diligence. Diligence is necessary for all three trainings. It is the crown jewel of them all. In order to perfect the three trainings, you must complete the six transcendences. And, the three trainings are the essence of practice of all six transcendences.
『六度』还剩下后面三个，那么『六度』当中的禅定是什么呢？「定学」的自性就是禅定；「慧学」的自性就是智慧；所以这很清楚。「精进」呢是共通『三学』的，三者都需要的。总而言之，『三学』要圆满 做到，就是你要具备『六度』的修持。而另一个角度来说，『三学』是『六度』修持的精华。

Reading from the text, His Holiness said, Thus the synopsis for this chapter is the following: Training in engaged bodhicitta can be summarized as six fold: generosity, moral discipline, forbearance, diligence, meditative concentration, and wisdom.
这一段主要提到『六度』和『三学』的关系。就是『六度』怎样被融摄在『三学』当中。总的来说呢，『布施』『持戒』『精进』『忍辱』『禅定』『般若』六度行摄行心学处。

In the Questions of Subāhu Sutra, too, it says: Subāhu! For the great bodhisattva to quickly achieve real and perfect enlightenment, the six perfections must be applied constantly and in all circumstances until their utter completion. What are those six? They are the perfection of generosity, the perfection of moral discipline, the perfection of forbearance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom.
《大宝积经》『善臂菩萨会』：善男子，是「六波罗蜜」菩萨常当具足，何等六？「檀波罗蜜」（布施）、「尸波罗蜜」（持戒）、「羼提波罗蜜」 （忍辱）、「毘梨耶波罗蜜」（精进）、「禅波罗蜜」、「般若波罗蜜」。

■『六度』的数量是固定的

These six transcendences should be understood in two ways through a summarized explanation, an overview treating them as a group, and as a detailed explanation of each perfection.
『六度』可以从概论、细说两个方式了解。

The six perfections are summarized through six topics: ascertaining their number, ascertaining their order, essential characteristics, etymology, subdivisions, and groupings.
首先是概论，数顺序决定，定义及此意，分类及统摄，六要等六度。

His Holiness commented: This brief overview is teaching it in terms of the six points. Ascertaining their number is six. What it says in the text is:
你会看到这里是透过两个方式： 概论及细说。第11品可以说是概论的方式来讲说。概论的方面就是数量固定等等顺序来说。

First, ascertaining their number is six. In terms of higher states of rebirth and liberation, there are three conducive to higher rebirth and three conducive to liberation. Of the three that lead to higher states, the perfection of generosity nurtures material prosperity, the perfection of moral discipline nurtures a good physical existence, and the perfection of forbearance nurtures a favorable environment. Of the three that lead to liberation, the perfection of diligence nurtures increases of qualities, the perfection of dhyana nurtures shamatha and the perfection of prajna nurtures profound insight.
概论的部分第一个就是六度和数量固定，六度的数量是固定的。 从世间安乐与出世间安乐的角度来看，其中的三类行为能够成就世间安乐，另三类行为只能创造出世间安乐。首先，布施成就财富，持戒成就良好的身体， 忍辱成就眷属，这三者能够成就世间安乐；精进增长功德，禅定成就机智，般若成就胜观，这三者能成就出世间利益。

The Ornament of Mahayana Sutras states, “Higher states – the best possible prosperity, body, and retinue.”
《大乘庄严经论》云：「资生身眷属」。

His Holiness now commented at length. He explained that The Ornament of Mahayana Sutras teaches six different ways of ascertaining the number, but The Compendium of the Mahayana has a different way of organizing them. In this text, the ones taught in The Ornament of Mahayana Sutras are first, ascertaining in terms of the higher states, second, ascertaining the number in terms of accomplishing the two benefits, third, ascertaining the number in terms of perfecting the benefit for all others in all ways, fourth, in terms of including the entire Mahayana, fifth, in terms of completeness of aspects of the path of method, and sixth, in terms of the six methods. However, The Ornament of Precious Liberation primarily speaks about it in terms of the first way of ascertaining the number. The meaning of the six is taught above in the summary of the three trainings and has already been explained.
一般来说，六度的数量是固定的。弥勒菩萨写的《大乘庄严经论》主要是依循《大般若经》《华严经》《大宝积经》里面 的思想。那么，有在《庄严经论》中谈到的「六种数量固定」的情况，和在《摄大乘论》当中也提到。「为摄自利三事故，为摄二利六事故，为摄利他六事故，显示为摄大乘四因故。显示 为摄大乘六道故，为摄三种增上学故。」等等这些六种原因，所以波罗蜜多的数六个。那么在《解脱庄严论》内文当中主要是在讲解 「为摄自利三事」的部分，而第六条这里说的「为摄大乘六道」「为摄三种增上学」这其实在这一品开始的时候就提到过了。总之，这里不需要六个都讲 我想只要讲一下第一条，因为《解脱庄严宝论》这一论著主要就是讲到这个部分。

■『六度』的修持少一个都不行

The text speaks of ascertaining the number in terms of the higher states. This means that a bodhisattva must practice the six transcendences: all six are necessary for achieving the higher states. If any are missing, it is impossible to achieve them. For example, if we want to have a good human rebirth in the next life, with all the facilities, good conditions, and meet a teacher, then we need to have all six of the transcendences. And these six transcendences have to be all connected. If you want to have plentiful resources of food and clothing, then you need to practice generosity. If you want to have a good body and be physically attractive, then you need to have discipline. If you want to get along with friends and family, then patience is necessary. To complete whatever action, diligence is necessary. You must have dhyana to be able to direct your focus and have control over it. To know whether your aims or actions are erroneous or not, you must have prajna. In order to achieve the excellent higher states, you must have all six. The bodhisattvas, the children of the Buddha, must have all six. That is the meaning taught here.
所谓的「为摄自利三事故」「为摄波罗蜜数唯有六」意思是什么呢？ 就是说一个菩萨他要成就自利，也就是增上身、人天善趣的话，就一定要具备『六度』的修持，少一个也都是不行的。为什么这么说呢？举个例子，如果我们 来世想要得到一个好的人身，而且是具备了顺缘、远离各种逆缘的人身的话，也就需要具备『六度』。那么第一个『六度』当中要具备的「布施」，因为我们 投身为人，需要圆满地取得生活的资具，为了帮助我们得到圆满的资具，就要「布施」。 第二个是要「持戒」，能帮助我们得到一个好的、健康的人身，而且是外在看起来「哦，这个人长的很好」，无论是身形还是肤色都很好。同时要有好的人身， 第三个就要修持「忍辱」，就能够帮助我们亲人、朋友都能够和睦相处。第四个，如果在我们这个人身当中，一切事情都能够圆满，那么就需要 具备精进。第五个就是要修持「禅定」，就能够帮助我们「心的自在」。第六个是要有「智慧」，能够帮助我们不颠倒的、正确的看清所有事情。 这是从来世要投身为人，投身人天善趣的话，要得到自利的话，那就需要六度。尤其对于一个行持菩萨行的菩萨来说，要成就自利、人天善趣，更是一定要 具备『六度』。

Now, in terms of the six in The Compendium of the Mahayana, it is taught differently. Let me just give you the terms. The three are: the antidote for the contrary factors, the basis for accomplishing the activities for achieving the qualities of a buddha, and to be able to become a precursor for ripening sentient beings. This is basically the same as the three ways that are taught in The Ornament of Mahayana Sutras. The reason why there are so many ways to ascertain the number is that as bodhisattvas need to achieve a good bodily basis in order to be able to benefit others, no matter what the size of any action they do, they are unable to do this if they lack any of the six transcendences. For that reason, it is said repeatedly, and, looked at from many perspectives, to explain it so that everyone can understand it.
就像在《摄大乘论》当中，有些不同的说法，念过去：「何因缘故，波罗蜜多唯有六数？成立对治所治障故，证诸佛法所依处故，随顺成熟诸有情 故」提到三个，这里第三个就要「随顺成熟诸有情」，这个和我们之前看到《大乘庄严经论》中所谈到要「成熟有情」应该是一样的意思。『六度』虽然就是 这么六个，但是经论当中说了那么多「要有六个，数量固定」的原因，为什么要说这么多呢？因为菩萨无论为了成就「自利」，得到人天善趣、增上身，或者为了 就「自他二利」，或者只是为了「利他」，总之菩萨的任务和作为大小，都不能没有『六度』，所以会在这里不断地反复强调、讲说。 所以会从不同的角度反复地强调这个『六度』的重要性，来帮助我们全面地、更好地认识到『六度』对一个菩萨的重要性。

■『六度』的顺序是固定的

His Holiness then turned to the next point. Reading from the text: Second, the perfections occur in a definite order. First, there is the order in which they develop within the mental continuum of a person. Generosity enables proper conduct without concern for material well-being. Possessing moral discipline, forbearance can be cultivated. Through forbearance, diligence is enabled. Through diligence, meditative concentration can be developed. The mind that rests skillfully in meditative concentration will know properly the true nature of phenomena, just as it is. Alternatively, the order of sequence could be considered in terms of the gradual progression from lesser to higher. The lesser are those explained first, and those founded in what is nobler are explained subsequently. Or, the order of sequence relates to the gradual progression from the grosser to the subtler. That which is grosser is easier to engage in and is thus presented earlier, while those that are subtler, because of their being more difficult to engage in, are presented later. In this regard, The Ornament of the Mahayana Sutra says:
第二，论中谈到『六度』的顺序是固定的：「布施」让行者更在意享受真实的「持戒」，而具足戒律即能成就「忍辱」，具备「忍辱」方能投入「精进」， 「精进」可以出禅定，趣入「禅定」方能正确无虚地体认「实相」。抑或这六者的顺序是由浅入深的步骤 ，前教授者「浅」，后教授者「深」。也可以说它们 是由粗入细的顺序，容易实践的粗分先讲解，难以体会的细分则后解说。《大乘庄严经论》云：

The latter arises on the basis of what comes before: and since some are inferior and other superior, some grosser and others subtler, they abide in their respective sequence.
「前后及下上，粗细次第起，如是说六度，不乱有三因。」

His Holiness commented: Here, is the ascertainment of the order of the six transcendences – this order of earlier, later, higher and lower. The reasons are: a) the order that they arise; b) superior and inferior; and c) order of subtlety. Regarding the first, the order of arising, a basic understanding is that if you have no attachment to food, clothing, or material things, then you will be able to take vows and keep them purely. If you are able to turn away or refrain from harmful actions, then you can be patient with those who harm you. You will not get angry because you will see wrongs and refrain. You will be able to see the disadvantages of anger. If you are able to put up with suffering, then you will not be disappointed by difficulties. You will be able to put up with them and not be discouraged by difficulty and hardship. Your mind will naturally have courage and heart. If you are able to have diligence, then this is the zest to practice day and night without distraction. If you are able to do that, then it is easy to develop dhyana. If you are able to place your mind on a virtuous focus, then it is not difficult to develop the prajna that sees the nature as it is. If you have the earlier ones, you will not have difficultly developing the later ones. They will arise very easily. That is the reason why it is taught.
这里主要说到『六度』的顺序是固定的：首先是布施、接着是持戒、忍辱等等。这样的顺序排列是有原因的。这里提到说有三种原因：第一个是前后升起的顺序； 第二个是优劣、上下的顺序；第三个是粗细的顺序。 第一个「前后升起的顺序」它指的是什么呢？对于饮食、财富如果能够没有贪著的话，才可能「持戒」。而且你这个「持戒」才能清净。再接着是「布施」才能做到「 持戒」。再来，你能够「止恶」，就是【摄律仪戒】能够做到，你就能够对于伤害你的人「安忍」，而且不生嗔心，就能够「忍辱」。能够安忍痛苦的话， 你就能够不畏困难，心生欢喜。这里的安忍是指说，你能够对于各种困难、痛苦，你都能够安忍的话，你能够不畏各种艰难的话，你内心是坚强 的，你内心的这种欢喜是不会间断的。这就是「精进」的意思。 再接着，你有了「精进」的话，「精进」是什么呢？就是你对于这种「善心」能够无分昼夜的，不受到其他任何原因的影响，而不散乱、专注地在「善法」上去 行持的话，这就是「精进」。 当你能够很好地驾驭自心，你能够有了这样不散乱的禅定、有这样精进的话，禅定就很容易升起。如果你具有了这样「善所缘」的禅定的话，你就能够轻易地 了悟真实「实相」。你会看到有了「布施」，「持戒」就会很容易升起；有了「持戒」，「安忍」就能得到，等等。它是有这样子的前后升起的顺序，所以说 这个顺序是固定的。

The next is in terms of superior and inferior. It is said that better than keeping infinite discipline in higher realms is to keep one in an impure realm. Generally, for ordinary people it is more difficult; and, it is more superior for ordinary individuals to practice discipline than giving food and clothing. And, even more difficult is refraining from killing and not getting angry when other people harm you. When you practice what is greater than that, it is diligence. Following diligence is resting the mind one-pointedly and seeing the nature of the four noble truths. That produces the full blown prajna which is superior. The later transcendences are finer than or more superior to the earlier ones.
第二个，『六度』从优劣上下的顺序上的来说是固定的，一般来说，比起在净土持守无量戒律的利益，在不净刹土中持守一条戒是更有利益的，或者一般也会 说，比起资粮道菩萨的持戒，登地菩萨的持戒是更加殊胜的。你会看到在于你的身份，你的所依是什么，再加上你的对境和发心的不同，因此会有这种优劣的 差别。但是，如果一个情况是，当这些所依、对境和发心都一样的时候，在这样的情况下，比起「布施衣食」，如果你能够「不杀生」更加殊胜；比起「布施」， 「持戒」更加殊胜；比起不杀生，就是「持戒」，对于伤害自己的人，如果你能够不起仇恨心、嗔恨心的话是更加的殊胜的；比起你不起嗔恨心，更殊胜的 是什么呢？就是你能够不分昼夜的精进与善行；比起这样子精进与善行更殊胜的是什么呢？是你的心能够入定，专一入定；比起心的专一入定更殊胜的是什么 呢？就是最后一个智慧般若，就是了悟『四谛』，这是更加殊胜的。所以你会看到后后比前前更加的优胜。『六度』的顺序是这样子的，就是从优劣上而做的 这种排列。

The third is the order of subtlety. When we talk about the order of subtlety, it is not saying categorically that generosity is easier than discipline and patience is easier than diligence. But, if we think about it, it is harder to keep vows than to give food and wealth. Compared to keeping vows, when people give you a hard time, trying to be patient is even more difficult. More than being patient, being able to be diligent with regard to listening, contemplation, and meditation is more difficult. We need to have fortitude. What is even more difficult than that is developing shamata. Even more difficult than that is to know the wisdom realizing emptiness, developing the prajna of insight. For that reason, the later ones are more difficult to practise than the earlier ones. Here, grossness or subtlety refers to the ease or difficulty of mastering each of these transcendences.
再来，从粗细上而做的顺序排列，虽然不见得「布施」是比「持戒」容易，「安忍」比「精进」困难，但是一般来说，以一般的在家人来讲的话，比起「布施」， 「持戒」是更加困难做到的；而对于轻视自己的人，你要能够安忍，忍辱，那是更难做到的；所以，比起能够忍辱，你要能够一生都投入在这种「闻、思、修」 上的话，一般在家人是更难做到的；比起一生「闻、思、修」更困难的是什么呢？是修持「止的禅修」。比起修持「止」 更困难做到的是什么呢？就是了悟空性的这种胜观的智慧要升起是更加困难的。虽然这里叫粗细，它是从难易的角度来说，后面的因为比前面的更加的困难， 所以有这样一个顺序的安排。所以这里用粗细来形容，我觉得它的意思也代表难易程度。

■『六度』各自的定义

The third point is the characteristics. His Holiness read from The Ornament of Precious Liberation:
第三个，论中提到『六度』各自的定义。

The third point concerns the four essential characteristics of the bodhisattva generosity and the other perfections: 1) they diminish the strength of the unfavorable forces; 2) they enable the arising of pristine awareness, utterly free of concepts; 3) they bring perfect accomplishment of aspirations; and 4) they bring sentient beings to their full maturity in three ways [of the vehicles]. The Ornament of Mahayana Sutras says of this:
菩萨的「布施」等『六度』，其定义上具备四项特色：摧毁布施之障碍，生起无分别智慧，圆满众生的愿望，以三乘法 成熟利益众生。 《大乘庄严经论》云：

Generosity curtails unfavorable forces, brings non-conceptual pristine awareness, perfectly fulfills all wishes, and brings beings to maturity in three ways.
「分别六度体一一有四相，治障及合智满愿亦成生。」

His Holiness explained that at this point—when talking about the characteristics, the essences of generosity and so forth in general, and, particularly the essences of transcendent generosity —there are many different types and presentations. There is the one from The Way of the Bodhisattva, those listed in the Bodhisattva Levels, and other texts such as The Compendium of the Mahayana.
那么在讲解这个六度各自的定义的时候，「布施」等等六度的自性，尤其 「布施度」的自性，有非常非常多不同的解释的。在《入行论》、《瑜伽师地论》、《辩中边论》和《摄大乘论》当中呢，都有非常详细的每一度的定义，还有 它分类的说明。但这里主要依照的是《大乘庄严经论》的解释。

The meaning as seen in The Ornament of Clear Realizations is that there are four characteristics: 1) what is discarded, 2) the antidote, 3) the function, and 4) the culmination. These are four characteristics or qualities used to teach the essence of the transcendences. His Holiness chose to use generosity to illustrate the four characteristics. First, it discards its contrary action which is stinginess; second, the antidote is that it is endowed with thought-free wisdom; third, its function is that it temporarily fulfills the wishes of others; and fourth, its culmination is that it allows us to stay in any of the three trainings. The Ornament of Precious Liberation teaches the Mahayana Vehicle and primarily talks about the culmination.
而这部《大乘庄严经论》透过了四项特色去做解释，就是从治障、合智、满愿、成生，这四个 部分来说。也可以说是从「所断、对治、作用和究竟」等这四个定义上做解说。我们就以「布施」这一度来说，首先，它的对治障碍是指什么障碍呢？所断 对治的是「布施」的反方；它的对治是具有「无分别智」；它的作用是什么呢？叫做满愿，就是暂时圆满他人的愿望；究竟是安置众生于三乘和无余涅槃； 第四是「成生」，就叫「究竟」。但是因为这部论是承认只有一乘的大乘不共的顶髻，所以，这里会说，「成熟利益一切有情」是成就究竟圆满的佛果，而 不是三乘任何一个涅槃。

The next part concerns the etymology. Reading from the Ornament of Precious Liberation:
再来，第四个是谈到『六度』的词义，

The fourth point relates to the etymology of the transcendences. Since it clears away suffering, it is generosity; since it is the attainment of coolness, it is moral discipline; since it copes with [what would cause] anger, it is forbearance, since it is application to that which is sublime, it is diligence; since it keeps the mind turned inward, it is dhyana; and since it knows the ultimate meaning, it is prajna. Since all of them transport one from samsara to the far shore – namely to nirvana – they are called “transcendences” or paramitas. In this regard, The Ornament of Mahayana Sutras states:
词义上「断除贫困者为布施，能得清凉者为持戒，忍耐愤怒者为忍辱，实践殊胜者为精进，内摄自心者为禅定，理解胜义 者为般若」，这一切都能令行者度过轮回、到达彼岸的涅槃，因此称为『度』。《大乘庄严经论》云：

Since through them one eliminates poverty, obtains coolness, forbears wrath, connects with the supreme goal, retains the mind, and knows the ultimate, they are thus termed.
「除贫亦令凉，破嗔与建善，心持及真解，是说六行义。」

Commenting on the clause ‘eliminates poverty’, His Holiness explained that it seemed the Sanskrit word for generosity also implies ‘eliminating poverty’, but the Tibetan word (jin-pa)does not. In future, after further study of Sanskrit, he hoped to be able to explain more about the etymology of the terms in detail.
所以这里提到的『六度』说它是词义，那指的也就是一种饰词、说文解字。然而这里提到的『六度』所做的词义解释主要是梵文上的『六度』去做的解 释。所以藏文没有办法直接去解释。举例来说，断除贫困即为「布施」，但是，如果你说「布施」字本身是不是就有「断除贫困」的意思呢？其实我们要看的是 「布施」它的梵文本身是什么。因为「布施」在梵文当中就具有这个字义上的具备了「断除贫困」的意思。所以，应该要从梵文本身去做解释。 但今天时间不够，加上自己其实也不是精通梵文，所以，就不多做解释。以后可能自己再多学一些，再多有些时间的话，再从词义上做解释。

■『六度』有三十六种分类

Reading from the Ornament of Precious Liberation,
The fifth point concerns the six subdivisions within each of the perfections ­– the generosity of generosity, the moral discipline of generosity, and so forth, thus giving rise to the thirty-six subdivisions. The Ornament of Clear Realization says:
第五个呢，是『六度』的分类。『六度』的分类可以细分成「布施之布施」「布施之持戒」等等，每个『六度』可以分成六类，六六相乘共三十六种。 《现观庄严论》云：

The six-perfections, generosity, and so forth, each encompassing a six fold division, this armour-like complete means of attainment is explained exactly in terms of six sets of six.
「由彼等别别，皆摄施等六，故披甲修行，六六如经说。」

His Holiness elaborated that this is a reference to the practices of ancient warfare. In The Ornament of Clear Realization on prajnaparamita, it talks about four types of practice – armour-like practice, engaging practice, accumulating practice, and liberating practice. Armour-like practice is similar to putting on your armour, helmet and other protective gear. The Ornament of Clear Realization teaches it in terms of the six transcendences. When you go to war, you are only well-protected in battle if you wear a full set of armour. Likewise, if you emphasize only one of the transcendences and ignore the other five, contrary factors can arise from the ones you have neglected. In order to be fully protected from all the contrary factors, you need all six aspects of each of the transcendences – the generosity of generosity, the discipline of generosity, the patience of generosity, the diligence of generosity, the dhyana of generosity, and the prajna of generosity. You must have strong armour. In the same way that the American president is protected on all sides wherever he goes. So, in this way, you have six sets of six, thirty six in total.
那么『六度』的分类引用了这一段，它主要要说的是什么呢？举例来说，过去在战场上，过去的战争和现代不同，在古代的战场上，你需要具备很多的条件， 才可能赢得胜利。首先，譬如说，你必需要身披铠甲；再来，一个人是不可能的、不够的，所以，必需要有很多很多的援军，而且他们也要有具足的武器： 有箭啊、矛啊等等。 在古代来说，你光有这些还不够，你要真的面对面去打杀，你还要有能力和方法打赢对方。所以同样你看在《现观 庄严论》当中有提到了「甲铠正行」「趣入正行」「资粮正行」和「出生正行」等等。这其中就有提到第一个「披甲正行」或者说「甲铠正行」，这是透过 了『六度』来讲说的。在讲的就是『六度』，所以这个「披甲」或「铠甲」它就是透过『六度』，讲到的就是『六度』。在《现观庄严论》中的「披甲正行」 讲的就是『六度』。就像是战场上刚刚的比喻，如果你没有穿戴一个完整防护的铠甲，保护好你的头部和全身部位的话，那么，敌人就可能伤到你的弱点。 你没防到的那个部位，这时候你其他部位防得再好，戴着再坚硬的头盔，也会失去意义的。就像是这个比喻，如果六度当中，你只是「持戒」持的好，但却 忽视了其他「五度」的修持的话，那你忽视的其他「五度」就会形成一种弱点，让各种的相违、烦恼等乘隙而入。所以，我们不仅要全方位地做好坚固的防护 ，不让这些相违处乘虚而入，因此『六度』各自本身也要完整具备「六度」。譬如说「布施的布施」「布施的持戒」「布施的忍辱」等，所以你要穿戴起 「布施的铠甲」，总之，你要具备坚固的铠甲，不让任何东西伤害到你自己。举例来说吧，就像是美国国家元首，他无论去任何地方的时候，你会看到他 的四方都会有这样子的护卫队。四方、四维，反正四面八方，他都会受到保护。

■『六度』归属于两种资粮

Returning to the Ornament of Precious Liberation:
The sixth point examines their groupings. They fall into two groups based on the two accumulations. Generosity and moral discipline belong to the accumulation of merit. Prajna belongs to the accumulation of wisdom. Forbearance, diligence, and meditative concentration belong to both. Thus The Ornament of the Mahayana Sutras says:
再来是『六度』的归属。这里说『六度』可以浓缩在两种资粮中。也就是「布施」「持戒」属于福德资粮，「般若」属于智慧资粮，「忍辱」「精进」和 「禅定」三者都是归属于福德和智慧两种资粮。《大乘庄严经论》云：

Generosity and moral discipline belong to the accumulation of merit, while prajna belongs to the accumulation of wisdom, and the remaining three belong to both.
「初二为福体，第六即是智，余三二聚因，五亦成智聚。」

This concludes the presentation of the six perfections, the eleventh chapter of the Ornament of Precious Liberation, a Wish-Fulfilling Gem of Sublime Dharma.
正法如意摩尼宝珠—— 《解脱庄严论》论述六度品第十一中又提到了其他浓缩的六度可以不同的归纳的方式。

His Holiness commented that there are different ways of grouping the six transcendences— in terms of the two accumulations and in terms of the three trainings—which differ slightly. In this text, they are discussed in terms of the two accumulations. When they are grouped according to the three trainings, it refers to the precepts of engaged bodhicitta, which includes all six transcendences.
之前记得也有 提到过，『六度』可以归纳到『三学』当中，同样在这里『六度』也可以归纳到两种资粮中，等等，有很多种不同的归类方式。我觉得『六度』归纳到两种 资粮中和归纳到『三学』中是不同的。前面归纳到『三学』当中主要是从一个菩萨实践的角度来说，所以菩萨的『三学』主要就具备『六度』的修持。

The sixth day’s teaching finished at this point and the Karmapa gave a personal message to the nuns of the Arya Kshema Winter Dharma Gathering, explaining how meaningful giving these teachings had been to him and his hope that the teachings would bring benefit to all the nuns. He concluded with these words of encouragement and a promise:
总之，这品是讲完了。未来，在解释的时候，撰写这个注解的时候，可以再写得更细。这次授课上可能没办法讲得太细，这次能够有机会在谶摩比丘尼辩经法会上 讲说这部冈波巴大师撰写的《解脱庄严论》，我觉得这是我这一生当中一件特别有意义的事情。

■我是怎样一个人

Up until now in this lifetime, the greatest thing I have learned from experience is that we must not lose heart. When we talk about ‘heart’ or enthusiasm, it does not come on its own automatically, nor can we borrow it from anyone else. We need to search for it through our own efforts. Whether we find it or not is not down to where we look; it is due to a difference in the person searching. So please, all of you, don’t lose heart!
事实上，像我这样的一个人，在藏族谚语中说，就是：「你放在 前面，放在后面，都不行的一个人，都能力不够的一个人。」总之，像我这样的一个人，本来就不是一个适合指引各位的今生和来生，带领各位的一个人。 但是也就像一句话说：病时，那个狗油也用得上。如果我的血肉骨头，我的魂魄、性命有用的话，对人有帮助的话，就算只能贡献那么一点点，我都希望 能够供养出去。如果真的帮到了各位，我觉得那真的是自己的福气。 总之，我这次为各位上课，是带着这样的心，像是给各位一个礼物，供养各位的心做的讲说。

自己从七岁开始，可以说就活在别人的这种规划、和别人的管理下，对于自己的人生，自己并没有什么特别的规划和期望，但也可以说是根本没得选择，只能 说是「随业流转」。被自己过去所造的业风四处牵引着、漂流着。但无论怎么样，我觉得因为上师还有佛、法、僧三宝的大悲加持之下，无论自己遭遇了多大 的困难，或者，自己有任何的问题、过失，还是能保有那么一念善心。而且，我的个性其实比较单纯。像是比较有赤子之心吧！不是那么复杂，也没有什么坏心眼。就算有的时候想要升起一些 坏念头，最多也就维持几个小时吧，也不知道这到底是好还是坏。( Bamboo批：这句‘单蠢’的话好像是在说Bamboo，跟大宝真的对不上号。)总之，我的情况就是这样子。

因此，很多人看到我总是板着脸，有些人就以为我大概脾气不怎么好，还是以为我是那么一个总是在那里沉思着什么的老头子一样的人，但我并不 是这样的。也有一些人觉得我上课总是喜欢讲那么多，讲很多，想大概是他想太多了，是个很喜欢说，很喜欢高谈阔论的一个人吧。我也不是那样。其实我平常 生活当中，不是一个善于表达的人，话也不多。总之，我是一个普通的不能再普通的一个人。跟你们各位都一样。我并没有四个手臂，当然也没有六个手臂， 但是的确我的一生和各位是不同的。你们看到的我呢，是背负着殊胜名声的一个人，坐在高高的法座上，但是你们都没办法知道我背后的心酸和苦乐是什么， 尤其是在如此复杂的政治、宗教环境之下长大的。的确受到一些人的赞美和寄托，但也受到另一些人的这种鄙视和诋毁。总之，有人在我的头上撒花，也有人 朝我的头上倒垃圾。但也因为他们的这种恩德，可以让我体会到人生的各种辛酸苦乐。

但无论如何，别人眼中的我，和现实的我是一样的吗？其实是不同的，真的是不一样的。当然我们一样的是什么？我们都是一个凡夫，都是一个凡人。我们可能 都有各自自己的名字，都各自有各自的工作，不同的行业，但是我们都是人，然后我们也都尽力地生活，尽力地去思考，尽力地工作，这本身就不是一件容易 的事，

In particular, this Winter Dharma Gathering for nuns is intended for all the nunneries and for all the nuns. You should serve it with the most altruistic motivation you can, and be as careful as possible to act in ways that are beneficial to all. In the future it will be the basis for benefitting the teachings in general and in particular for increasing the nuns’ listening, contemplating, study, and practice. I think we all need to work together. If we can all work together, there is no doubt it will bring benefit, helping the teachings to flourish and beings to be happy. So do not lose heart now or in the future. I myself will not lose heart for benefitting myself and all other sentient beings until I achieve buddhahood, until I achieve enlightenment. I will do what I can so that we can all go together, and so that the teachings may flourish.
所以，我一生中，最重要一件事是什么呢？就是不要灰心，然而，这种自信心，它不会自己消失的，当然自信心也不可能去跟别人借来的。自信心怎么样 能够得到？只有你自己，要透过自己的努力才可能得到。至于能否找到自己的自信心，并不是环境的影响和差别，重点还是你自己，所以，希望在座的各位都 能有自信心，然后以所有的尼众为己任，尽力的修持和努力的话，那我相信未来谶摩比丘尼活动对整体佛教，尤其对于尼众的闻、思、修上都会是最重要的 一个基础。希望我们能够齐心协力的努力，也必须齐心协力，我们才可能真的为佛教、为教法做些事情。希望各位现在也好，未来也好，都不要灰心。都要 这样努力，我自己也是这么提醒自己的。总之，在没有成佛之前，在没有得证菩提之前，我希望我们都能够一起利益众生，一起为佛教，弘扬 佛教做些事情。希望一起这么祈愿，谢谢~