LamRim Center 道次第佛學會

雪歌仁波切為我們打造的學佛藍圖

“A Blueprint for Practicing Buddhism”

Drawn and Designed by Zilkar Rinpoche

大約七年前我結束了色拉寺傑學院與下密院的學習來台灣弘法。當時，我一直思考：我面對的是一群台灣的出家人和在家人，有人年紀大、有人年紀輕，有的人有較多時間學佛、有人則沒時間。面對這群人，我該如何將佛法傳給他們？

About seven years ago, I concluded my studies in Sera Jey Monastery and Gyumed Monastery in India, and came to Taiwan to teach the Dharma. At the time, I was constantly thinking, “How do I effectively teach such a mixed group: ordained sanghas and lay practitioners, the older and the younger, practitioners with a lot of time to study and some with very little time. What are the best approaches to teaching this mixed crowd?
我假設這群想學佛的人，都一定想跟佛一樣，想由學佛而達到圓滿的佛果位。我忍不住想，該如何指引他們一步一步的走向成佛的果位？他們有那麼多時間，可以像三大寺一樣，學得那麼深細嗎？

I assumed that this group of people who were inspired to learn Buddhism would certainly like to follow the Buddha, learning to achieve complete buddhahood, or enlightenment. However, I could not help but wonder how I should guide them, step by step, marching toward buddhahood? Did they have time to study as deeply as we do in “the three great Gelug monasteries (Sera, Drepong and Ganden)?”

按西藏傳統，在家人很少學經教。而出家人如果不是在三大寺學習（三大寺要學二十多年的經教），往往變成忙於修法，沒時間學經教。後來印度的很多西藏寺廟，就做了調整，把修法時間縮短，加入經教的學習，不過他們學經教的時間，還是不像三大寺那麼長。

According to Tibetan tradition, lay practitioners rarely have a chance to learn Dharma scriptures. Even ordained sanghas, if they were not admitted into “the three great monasteries”, are usually tied up in practicing rituals rather than studying sutra scriptures. On average, it takes more than twenty years to go through the sutra curriculum in “the three great monasteries”. Thus many Tibetan monasteries re-established in India, have made some adjustments, shortening the time for practicing rituals and leaving more time to study sutra scriptures. However, the cycle for learning scriptures is still not as long as that required in the three great Gelug monasteries.

基本上我也參考了這樣的做法，就是把三大寺學的五大部論內涵，精簡成在幾年當中完成。於是五年前應學員請求，我規劃出「藏傳佛法紮根教育計劃」，為了實施此計畫也在台中成立阿底峽佛學會，並於2003年9月6日正式開課。

Basically, I took the same approach: extracting the essential content from the five major treatises, thus creating a shorter program that can be finished in several years. Five years ago, per student requests, I presented my, “Dharma From the Bottom Up – Rooted in the Tibetan Buddhism Tradition”. The Atisha Dharma Center in Taichung was established in order to implement this plan. New classes with the planned curriculum began to be offered on September 6, 2003.

經過這幾年的努力，計畫中的課程已陸續上完，現在正逢阿底峽佛學會與四諦講修佛學會要將所有上課錄音及文字稿放置在新網站：http://www.adisha.org/ 供全球法友學習，會長請我把如何修學的次第做比較完整的說明，所以，藉此機會來跟大家談我的教學構想，也就是我認為大家該怎麼學佛學上去的一條路。

After several years of hard pursuit, the planned curriculum in this “Dharma From the Bottom Up Plan” have been gradually completed. It just so happens that Atisha Dharma Center and Denpashi Dharma Center are about to put all recorded teachings and transcripts on our new web site http://www.adisha.org/, so it can be accessed by the global Chinese dharma community. The center director has asked me to give a complete explanation of this step by step, easy to practice plan or curriculum. Therefore, I am taking this opportunity to explain my teaching approach with you all. This is the dharma path I suggest you all take to proceed forward.

我以五點來說明我的教學構想。

I will use five points to illustrate my teaching approach:

一、佛法的特色—空性見、慈悲行

I. The uniqueness of Buddhadharma or Buddha’s teaching — view of emptiness and  compassionate acts

首先，同學們不學別的宗教而選擇學佛，一定是佛法有吸引人的地方，那麼，佛法吸引人的地方在哪裏？導師釋迦牟尼佛的教法，和其他宗教的差別在哪裡？

First, since you are all inspired to choose Buddhism rather than other religions, Buddhism must have something you find particularly attractive. What are the elements in Buddhism that attract its followers? What separates Shakyamuni Buddha’s teaching from all other religions?

佛法的特色，一是空性的見解，二是由空性見解表現出的慈愛和包容一切眾生的慈悲行。因為有空性的智慧，能徹底斷除了自私的、以自我為中心的愛我執和我執，所以能自發的生起全心全意、心甘情願、沒有煩惱的慈愛來包容一切眾生。因為從內心徹底斷除我愛執，所以對利益眾生的事，總是越做越愉快，越做越歡喜，一點也不會厭煩或覺得勉強。

The uniqueness of Budhism includes: 1. The view of emptiness and  2. The manifestation of  love and compassion toward all sentient beings, arising from the view of emptiness. As a result of the culmination of the wisdom of emptiness, we can completely abolish our egotism and self-grasping. Consequently, we can spontaneously generate compassion, wholeheartedly, willingly, and without afflictions, to encompass all sentient beings. Because we have abolished egotism completely from the root of our mind, the more compassionate deeds we do for sentient beings without the slightest bit of weariness or reluctance, the happier we feel.

二、修學指導—宗喀巴大師教法

II. Studying and Practicing guide — Je Tsongkapa’s teaching
為了幫助我們去除我執和我愛執，世尊依眾生的根器，開示了八萬四千種法門。其中闡述佛法的經論，更是浩瀚如海。如果沒有「學習次第」，很難走上去。這是因為見解的基礎不紮實，修持也就不會圓滿。

Buddha taught 84,000 dharmas, according to the capacity of each sentient being, in order to facilitate the total abolishment of our egotism and self-grasping. And the commentaries that expound on Buddha’s teachings are as numerous as water drops in the sea. Accordingly, without a step by step method, it would be very difficult to move forward, due to a lack of understanding of views that are the foundation of Buddha’s teaching. Without a step by step method, your practice will not be complete, no matter how hard you try.
而宗大師開示顯、密道次第的教法，正是把世尊教法整理出修行次第的最佳代表，所以我選擇以宗大師的教法，作為我傳授佛法的指導綱要。

Je Tsongkapa’s teaching, which integrates Sutrayana and Tantrayana, is precisely the best representation of organizing Buddha’s teaching into a step-by-step method. Therefore, I choose Je Tsongkapa’s teaching as the main guideline for my Dharma teaching.

宗喀巴大師的道次第理論，是根據印度阿底峽尊者的《道燈論》而詳細闡釋出來的，因而寫下了顯密的道次第著作。由此可知，印度早就有「修行次第」的概念了。

Je Tsongkapa’s Lamrim teaching or “stages of the path” is based on “Lamp of the Path to Enlightenment” written by the Indian Master Atisha, with more elaborate explanations and comments. Therefore, we can conclude that the concept of such a step by step method has long existed in India.
阿底峽尊者，是當時印度那爛陀佛學院最頂尖的修行者，他經過多年的修持體驗，寫出《道燈論》。但《道燈論》非常精簡，後人很難理解它的深意，所以，我們最好是透過宗大師的顯、密道次著作來理解它的內涵。

Master Atisha was the top scholar and practitioner at Nalanda Buddhist University in India at that time. He wrote “Lamp of the Path to Enlightenment” based on his personal realization after many years’ practice. However, because the Lamp of the Path to Enlightenment is rather succinct, it is extremely difficult for later followers to comprehend its deepest meaning. Therefore, it is better to study it through reading the works on the stages of the path for Sutrayana and Tantrayana authored by Je Tsongkapa.

根據宗大師的說法，以前西藏佛法衰弱時，就是靠《道燈論》振興起來。當時西藏顯教和密教、大乘和小乘之間互不相容；學習經教的人和專門修行的人互相批評。所以阿底峽尊者寫《道燈論》解決這些問題。如果《道燈論》有這樣的作用，宗大師的教法，一定也具足了這樣的功能。

According to Je Tsongkapa, long ago there was a time when Buddhism was weak and corrupt in Tibet, and it relied on Lamp of the Path to Enlightenment to revitalize it. At that time in Tibet, there were major conflicts among Sutra and Tantra practitioners, Mahayana and Hinayana practitioners, and they would often criticize each other. Hence, Master Atisha wrote Lamp of the Path to Enlightenment to resolve these problems and conflicts. If Lamp of the Path to Enlightenment had such an effect on re-establishing pure Buddhadharma in Tibet, Je Tsongkapa’s teaching will certainly possess the same quality and power.

因此，我們學習宗大師道次第的教法，不僅可以統攝深見、廣行的佛法，還可以解決顯密之間、大小乘之間、經教派與禪修派之間互相排斥的問題，把本來以為是相矛盾、相違背的觀點，變成互為助緣，互相增長，使我們的學習更為豐富、圓滿。因此，學習宗大師的教法，於現今這個時代，實有不可思議的功德

Therefore, if we study Je Tsongkapa’s teaching of the stages of the path to enlightenment, which not only cover completely the breadth and depth of Buddhism but also resolve the conflicts and create harmony between the Sutra school and the Tantra school, Mahayana and Hinayana, it can also render those viewpoints that we originally  thought were contradictory and contrary into something that will help broaden and enrich our study to be and make it more satisfactory. Therefore, studying Je Tsongkapa’s teaching will produce incredible merits in the current era!
三、指導師長—宗大師及歷來的三大寺師長

III. Spiritual teachers : Je Tsongkapa and thereafter the teachers of “the three great monasteries”.

六百多年前的殊勝教法，現在有沒有我們可以遵循的傳承？有的。宗大師在世時，三大寺中就有很多優秀的修行者，完整無遺漏的學習宗大師的教法。這樣的教法傳承，一直還在，中間不曾斷過。因此，三大寺的傳承，十分珍貴。

Is there still an unbroken lineage for this holy teaching begun more than 600 years ago? Yes. When Je Tsongkapa was still alive, there were already many excellent practitioners in “the three great monasteries” who had received Je Tsongkapa’s teaching completely without any omissions. This lineage has been maintained until now without interruption. Thus, the lineage of “the three great monasteries” is extremely precious.

現在我們想學習最圓滿的宗大師傳承教法，當然是要跟隨法王和來自三大寺的那些高量修證的師長們，聽聞他們的教授，這樣才是最可靠、最安全的學習方式。

So now if we want to learn Je Tsongkapa’s complete teaching, of course, we should follow His Holiness Dalai Lama and those highly realized spiritual teachers from “the three great monasteries”, following their instruction would be the most reliable and safest direction.
四、課程安排—顯密道次第為主軸，五部大論為輔助

IV. Planned Curriculum — primary focus on studying Sutra and Tantra stages of the path, supplemented with the five major treatises

接著我要談的是，我如何安排課程，讓大家學習顯教和密教的道次第。我的想法是，我該如何安排課程，讓比較有時間的人，或是比較沒有時間的人都有可能學習，都能夠受益？

Next, I would like to talk about my teaching plan, so that you all can learn the Sutra and Tantra stages of the path effectively. My main consideration is, how to devise a curriculum so that those who have more time and those who have less time can all participate and benefit in the learning?

我總認為，一個想學佛的人，他第一個想到的問題，應該是「我要如何學習，才能像導師釋迦牟尼佛一樣？」。所以，剛來台灣時，我先講「四聖諦」和「十二因緣」、《道燈論》、《三主要道》、《菩提道次第攝頌》、《功德之本頌》等。

I always think that for those who want to learn Buddhism, the first question he or she should ask is “How should I learn and practice so that I can achieve enlightenment like Shakyamuni Buddha?” Therefore, when I first came to Taiwan, I taught “the Four Noble Truths”, “Twelve Links of Dependent Arising”, “Lamp of the Path to Enlightenment”, “The Three Principle Aspects of the Path”, “Lines of Experience,” and “Foundation for Good Qualities” etc.

四諦十二因緣

Four Noble Truths & Twelve Links of Dependent Arising

由「四聖諦」先認識自己生命中的煩惱問題，和佛法中的解決方法；由「十二因緣」讓我們認識前世、來生與今生的關係，還有造業的因果關係。所以，講「四諦」、「十二因緣」的目的是讓我們先認識自己的位置在哪裡！

From the teaching of “the Four Noble Truths,” one will first learn to recognize the mental afflictions in one’s own life and the solutions provided by the Buddhadharma. From “Twelve Links of Dependent Arising,” one will become aware of the connections that exist among our past lives, future lives, and our current life as well as the causes and effects that we call karma. Therefore, the purpose of teaching “the Four Noble Truths” and “Twelve Links of Dependent Arising” first is to let us know what our current position is.

簡要的道次第論著

Brief Lam Rim teachings
接著我講《道燈論》、《三主要道》、《菩提道次第攝頌》和《功德之本頌》。清楚自己的位置之後，應該要知道如何學習，第一步、第二步…怎麼走，將來才能達到導師釋迦牟尼佛的果位。

Subsequently, I taught “Lamp of the Path to Enlightenment”, “Three Principle Aspects of the Path”, “Lines of Experience”, and “the Foundation for Good Qualities” etc, because after one knows one’s position, one would want to learn how to proceed with learning and practicing: how to take the first step, continue with the second step and eventually reach the same resultant state as our spiritual teacher, Shakyamuni Buddha.

還好這些課程長度剛好，不太長也不會太短。如果我一下就教《菩提道次第廣論》，很可能還沒講完，大家就聽不下去了。所以，我先簡略的介紹，讓大家對整體概念有個認識。

The length of these courses is just about right, not too long and not too short. If I taught “the Great Treatise on the Stages of the Path to Enlightenment” right from the very beginning, very possibly no one would be able to listen to the entire thing without giving up. Therefore, I gave a brief introduction first so that you all would have an idea of the overall picture.
日課：兜率百尊、功德之本頌

Daily practices: Hundreds of Deities of Tushita Land (Je Tsongkapa’s Guru Yoga) and “the Foundation for Good Qualities”

同時，我也訂了日常功課給大家做。每天念誦「兜率百尊」和「功德之本頌」。

In the mean time, I have also assigned a daily practice of reciting “Hundreds of Deities of Tushita Land” and “the Foundation for Good Qualities”.

宗大師說，最殊勝的集資淨罪的方法，就是七支供養，而「兜率百尊」，就是七支供養的儀軌。再者，「兜率百尊」七支供的對象就是宗大師，對學習宗大師教法的我們來說，正是修習道次第最好的助緣。那學習道次第的正因，是什麼？是自己的聞思修！「功德之本頌」是統攝顯密道次第教法的代表，念誦「功德之本頌」，正是種下正因的種子，接著，再好好的聞思它的內涵。

Je Tsongkapa once said, the most effective way for accumulating merit and purifying negative karma is to practice seven limb offerings. “Hundreds of Deities of Tushita Land” is a practice with seven limb offerings. The object to whom we are making the offering in this practice is Je Tsongkapa. For those who want to learn Je Tsongkapa’s Lam Rim or “steps of the path” teaching, this practice would certainly be the best cooperating cause. Then, what will be the main cause? It would be hearing, contemplating, and meditating on “The Foundation for Good Qualities”, which is a representative text integrating sutra and tantra stages of the path. Therefore, reciting “The Foundation for Good Qualities” plants the right seed, followed up by contemplating and meditating on its true meaning.

安排這兩項功課，讓我們每天都能做到種下正因和集聚資糧。這是我初來台灣的課程安排。
Doing these two homework assignments will allow us to plant the right causes and accumulate merit every day. This was the curriculum arrangement I used when I first came to Taiwan.

這種簡略的學習和功課，雖然是為了沒有時間的學生而設定的，不過，對於有時間的學生來說，其實也是要從這個基礎開始學起，再漸次深入。如果一開始就學深細的部分，將流於零散、混亂。所以，先總略地學習，將來才能掌控較深細的內容。

These short, introductory practices and homework assignments are designed for those students with a busy schedule. Those who have more time should begin with these as a foundation and then try to deepen them with more in-depth details. If you began with the deep and fine aspects of the text, the result would tend to be fragmentation and confusion. Therefore, one should start with brief and introductory learning to lay a foundation for mastering the fine and deep aspects in the future.

顯教道次第：《菩提道次第略論》、《菩提道次第廣論》

Sutrayana Stages of the Path : The Great Treatise on the Stages of the Path to Enlightenment, The Middling Stages of the Path to Enlightenment

接著，我們要開始走更紮實的路，就要學顯教道次第的代表著作—《菩提道次第略論》、《菩提道次第廣論》。

Then, if we want to take the path into the heart slowly and deliberately, we will need to study the Sutra stages of the path texts such as “The Great Treatise on the Stages of the Path to Enlightenment” and “The Middling Stages of the Path to Enlightenment”，for they are the best representation of the Lam Rim texts.

五部大論

Five Treatises

《菩提道次第廣論》要學得紮實，就必須加入五部大論內涵的學習。為什麼？
If one wants to study “the Great Treatise on the Stages of the Path to Enlightenment” in depth, one needs to supplement one’s practice with the study of the five major treatises examining the subjects written in the Great Treatise. Why is this necessary?

第一、宗大師在《菩提道次第廣論》所講的，是他個人的體會和結論，理由講的並不多，也不細。我們學習任何東西，一定要知道結論背後的道理或理由。如果沒學習背後的道理，結論，永遠是宗大師的結論，是宗大師自己的東西，它們不會成為我們的結論，也永遠不會成為我們自己的東西！所以一定要學習結論後面的理由。

The first reason is that, while “The Great Treatise on the Stages of the Path to Enlightenment” authored by Je Tsongkapa is a set of conclusions based on his own experiences and realizations, he did not really elaborate on the reasons and the details that support his conclusions. Thus, we will need to learn the rationale and logic behind the conclusions during the course of our study. If we focus only on the conclusions found in the text, the conclusions will always be Je Tsongkapa’s conclusions, and not our conclusions. Therefore, we must learn what it is that supports these conclusions.
第二、《菩提道次第廣論》講的都是極精要的理論，很多概念沒有完整詳述，所以，必須透過五部大論加以補充。

Secondly, what are covered in the great treatise are essential, concise teachings, comments, and instructions. Many philosophical theories were not explained explicitly and completely, and thus need to be supplemented by the study of the five treaties.

例如，講到下士道的皈依，一定要補充《寶性論》和《經莊嚴論》中皈依的部份；講到業果，《菩提道次第廣論》中的業果概念，主要來自於《俱舍論》。如果單看《菩提道次第廣論》的業果部分，不會有紮實的理解，因為我們不知道背景。《俱舍論》講的業果，有其宗義的背景，如果不了解宗義背景，我們對《俱舍論 》裏業果的解釋，也就不會清楚了。

For example, the section of “Taking Refuge to the Three Jewels” dealing with persons of lower capacity of the Great Treatise must be supplemented with the explanations in the “Uttaratantra” and in “The Ornament for the Mahayana Sutras”. The theories of karma and its effect in the Great Treatise are sourced mainly from the Abhidharmakosha-shastra, so if we only study the Great Treatise, we may not have a solid understanding of the subject. In addition, the subject of karma and its effect in the Abhidharmakosha-shastra is presented from a particular Tenet’s point of view that incorporates the capacity of the learner to comprehend it. If we do not understand this, we will not be able to comprehend the explanation of karma and its effect in the Abhidharmakosha-shastra as well.

再者，講到中士道的四諦。佛經中，經常提到四諦十六行相，這些在《菩提道次第廣論》都沒有解釋，甚至連滅諦、道諦也沒解釋。因此，這些一定要補充。

Furthermore, in the section of the Great Treatise dealing with persons of medium capacity where the Four Noble truths are taught, the subject such as the sixteen aspects of the Four Noble Truths frequently quoted in various scriptures are not explained in detail. In addition, the Truth of the Cessation and the Truth of the Path were not explained. Therefore, supplemental study has to be undertaken.

還有，講到上士道的菩提心，《現觀莊嚴論》中提到二十一種菩提心以及生起的方式，這些，《菩提道次第廣論》也沒有講。講到上士道的奢摩他，應補充《聲聞地》、《菩薩地》的「攝抉擇分」。講到四諦的集諦煩惱，就要參考《俱舍論》、《聲聞地》和《集論》在這方面的觀點 。
Again, in “The Ornament of Clear Realization,” the section dealing with the Bodhicitta for persons of great capacity, twenty-one different kinds of Bodhicitta and the ways of cultivating them are mentioned, but none of these points are covered in the Great Treatise. The Calm Abiding (Samatha) section should also be supplemented with the “Sravaka Level” and the “Bodhisattva Level” contained in the “Compendium of Determinations”. We should refer to the viewpoints found in the Abhidharmakosha-shastra, the “Sravaka Level,” the “Bodhisattva Level,” and the “Compendium of Knowledge”, when studying the mental afflictions, which is the Truth of Cause in the Four Noble Truths.

上士道「毗婆舍那」的論點，主要源自《中觀根本慧論》和《入中論》。而《菩提道次第廣論》中所講的都是結論，並無詳細的推理論辨及其他相關背景。所以，我們必須從《中觀根本慧論》和《入中論》來理解「毗婆舍那」的整體思想與背景。

Also, the teaching of “Special Insight” in the section for persons of great capacity was mainly sourced from “Fundamental Verses on the Middle Way” and “Entering the Middle Way.” However, the Great Treatise states mostly conclusions; it does not discuss the logic, reasons, and other related background in detail. Therefore, we still need to study “Fundamental Verses on the Middle Way” and the” Entering to the Middle Way” in order to understand the overall philosophical thinking and background of the entire “Special Insight” teaching.

要了解中觀思想，就必須清楚理解四部宗義之中每一宗義的背景、思想與差異。換言之，要學《中觀根本慧論》、《入中論》，必須先學習四部宗義！為了學習《四部宗義》，得要先學「攝類學」、「心類學」、「因類學」才行，否則不會懂《四部宗義》裡的名詞和意義。
In order to understand the theories of the Middle Way, it is necessary to understand the background and the differences in all Four School of Tenets. Therefore, it is necessary to learn the Four Tenets before one can study “Fundamental Verses on the Middle Way” and “Entering to the Middle Way.”

However, before learning the Four Tenets, we also need to study the “Collected Topics,” “Awareness and Knowledge,” and “Buddhist Logic”. Otherwise, we will not understand the terminologies used in “the Four Tenets,”, and their precise meanings.

欲紮實理解「毗婆舍那」的意義，必須先學「攝類學」、「心類學」和「因類學 」，之後再學習「四部宗義」，才比較有意義。「四部宗義」學好之後，再學《入中論》和《中觀根本慧論》。最後學習「毗婆舍那」之時，就能明確清楚了。因此，這些都是我們必須補充的課程。
Therefore, in order to obtain a clear understanding of Special Insight (Vipassana), it is necessary to study “Collected Topics,” “Awareness and Knowledge,” and “Buddhist Logic” and then proceed with the study of the Four Tenets. This is the most effective order for successful learning. After familiarizing your mind with “the Four Tenets”, then learning the “Entering to the Middle Way” and “Fundamental Verses on the Middle Way”, you will be ready to learn the meaning of Special Insight (Vipassana) and the truth of reality will become very clear.
還有，《菩提道次第廣論》是《現觀莊嚴論》的一個教授，而《般若七十義》就是《現觀莊嚴論》的主要內容，因此，我們也要學習《般若七十義》。至於，為什麼要學《地道》？因為，學習了《地道》，我們才會明白不是光修持《菩提道次第廣論》就可以成佛的！後面還有很長的一段路要走呢！

In addition, we will need to study “Grounds and Paths” and “Eight Categories and Seventy topics”. The reason for this is the Great treatise is a teaching on “the Ornament of Clear Realization”, and “Eight Categories and Seventy topics” is the major content of “the Ornament of Clear Realization.” Through studying “Grounds and Path”, we will start to realize that one cannot achieve Buddhahood by studying and practicing “the Great Treatise on the Stages of the Path to Enlightenment” alone; there is still a long way to go after this.

總之，佛陀教法的精華是三部般若經，然而般若經深廣難懂，其直接開顯的深見空性義理，須透過學習《四部宗義》、《入中論》、《中觀根本慧論》、《廣論毗婆舍那》等才能了知；而般若經間接開顯的隱義廣大行道次則須透過《地道》、《般若七十義》、《現觀莊嚴論》等的修學方能徹底明瞭。

In summary, the essence of Buddha’s teaching is embodied in the three volumes of the Perfection Wisdom Sutra. Because the Perfection Wisdom Sutra is immensely vast, deep, and difficult to fathom, we need to study “Four Tenets “, “Entering to the Middle Way”, “Fundamental Verses on the Middle Way”, and the “Special Insight” section of the “Great Treatise”, in order to understand the profound view of emptiness directly and explicitly presented in the Perfection Wisdom Sutra. In order for us to understand the extensive deeds or the method side of the teaching, which is indirectly and implicitly presented in the Perfection Wisdom Sutra, we need to study the “Grounds and Paths”, “The Eight Categories and Their Seventy Topics” and “The Ornament of Clear Realization”.
我們這裡排了這麼多課程，理由就是這樣。

This is why I have incorporated so many courses into the curriculum.

課程可分為：前期簡略的，以及後期紮實的。沒有時間的人，起碼先選前面這些簡略的課程來學，並做這些功課。若有時間，則應慢慢深入，紮實地學習深廣的內容。這裡的課程，有時間的人，可以參加，沒什麼時間的人，也可以參加。大家可依自己實際的狀況來選擇。

The curriculum can be divided roughly into two parts – relatively short and simple courses in the beginning and longer and deep rooted courses later. Those who do not have much time can choose the simpler and shorter courses in the beginning and do the assigned homework. Later, if time permits, they can advance gradually into more detailed and broader areas. In this way, people with more time or less time can all participate according to their own ability.

密續道次第：《密續地道》、生起及圓滿次第、各主要本尊…等

Tantric stages of the path: Tantric Grounds and paths, the generation stage and completion stage of principal deity yoga.

接著，我會帶領大家學習《密續地道》，以及大威德金剛、密集金剛和勝樂金剛的生起和圓滿次第等。

Subsequently, I will guide and lead everyone to study Tantra Grounds and Paths, and the generation stage and completion stage of Yamataka, Guhyasamaja, and Chakrasamvara etc.

希望將來我們可以在一個地方閉關學習，一年中可以有幾個月精進修習。可能一次閉關三或四個月，如果時間允許，大威德金剛、密集金剛和勝樂金剛，一年就可以完成最主要的本尊閉關。或者更廣的話，每一個本尊的修法，閉關三年一個半月，三位本尊，總共要九年多。這樣的學習與修行，是未來的理想，也是我自己準備將來要走的一條路！當然除了我會一直指導大家之外，每年也會邀請三大寺具德的師長來教導大家。這些都是將來我想達成的構想！

In the future I hope we can find a place to hold a several month long retreat within a year to do some dedicated practices. Or, we can do a three to four month secluded retreat and finish all three principal deity yoga – Yamataka, Guhyasamaja, and Chakrasamvara – in one year. Or even going further, holding a 3 year and 1 ½ month retreat for a single deity, it would then take a little over nine years to finish the retreats for the three deities. This is the long term plan of practice and learning I am preparing and planning to execute. Of course, in addition to my personal continuous guidance and teaching, I will also invite qualified spiritual teachers from the three great monasteries to teach. These are my visions for the future!

五、今生達成的目標 —上至密續資糧道，下至暇滿人身。
V. Aim for this life: Highest – achieving the Tantric Path of Accumulation. Minimum – purifying our negative karma and obtaining precious human rebirth in the next life

今生，也許我們不會成佛，但透過這樣的學習，祈望我們能進入密續的資糧道。

Perhaps we will not achieve Buddhahood in this lifetime. However, through this kind of learning and practice, we can sincerely pray that we will enter the Tantric Path of Accumulation.

要進入密續資糧道，門檻呢？首先依前述顯教課程進行聞思修，依次第生起造作的菩提心，並加上空性的理解，就可以接觸密續的修學；接觸密續之後，還是在修學菩提心和空性，所修的對境空性雖然與顯教一樣，然而此時是以俱生的原始心來修，因為俱生原始心的力量非常強大，所證的佛果位是雙運的佛果位。如果能以密續方法生起無造作菩提心，就進入密續的資糧道了。

What is the gateway for entering the Tantric Path of Accumulation? First, we need to study, contemplate, and meditate on the Sutra path or the common path, step by step so that we can generate the simulated mind of enlightenment and the right view of emptiness. We then will become a qualified vessel for practicing Tantra. Once we begin practicing Tantra, the objects, Bodhicitta and emptiness we are cultivating are the same as the Sutra path but with a different subject. Tantra has many skillful means of utilizing the innate mind for practice. The innate mind is extremely powerful. It will allow us to achieve the resultant state of Buddhahood, the unified state of no more learning. If we can generate real Bodhicitta through the Tantric method, we have achieved the Tantric path of Accumulation.

若能達到這樣的成就，自己的來生，就有把握了！大概再三生，就可以成佛了。這是最高的目標，也是最好的狀況！不過，即使是最差的狀況，至少也要淨除墮入三惡道的罪業，下一生再次獲得暇滿難得的人身！

If we can achieve this kind of realization, we can be confident about our future lives. It may take another three lifetimes to achieve Buddhahood, but if we at least purify all our negative karma, we can avoid rebirth in the three lower realms and obtain a precious human life with leisure and opportunity in the next life!