Teacher classes | Three rings to eight.

Lesson eight.

Thinking:

1. How many traditions do you have in mind? What kind of inheritance do you inherit?

2. What is the essence of freedom? What are the views of the sects? How did Ninma commit himself?

3. Were there no centrifugals at the time of the initial release, and were there sufficient real rings in the continuation of those who had been ordered? If not, do you need to be re-held? Why?

4. How do Buddhists pledge not to break free?

Here we go on to the "The Three Commandments" by Ali Benjida Banmawanja.

Formerly a Quietist, then the Qaxi Hehong.

We have already spoken of how, and how, the precepts have been consolidated and promoted since the proclamation of the Garonniphet. So, what kind of legacy is the commandment that came to us? King Redsundzen, who invited Quietists from India to the Tibetan land, was passed down by him and was therefore also known as Easter or Easter. This is the legacy of the former Nimba.

The legacy of the ex-factional break-up was passed on from generation to generation by Psychia Buddha and the son of Shelley, and later on down to the great Kampuchea Staticist, Walina, the hide-out, the close roundabout of friends to Vajine and Mamigamone. Later, it passed on to Yage's silver pentray, Kambganhwa, Toga as a treasure, and then to Toga as a gift to Gamba Kambu, who had studied with the King of France, and now the legacy of the Academy or Ningmaba. McPen Inpoche has a message of prayer, which is dedicated to the present-day passers-by of Jasmineve, which is regularly recited at general colleges.

Here again, there are some historical questions about how the precepts were carried out during the lapse of the law. When all families had to be ordinary during Rhonda's destruction of Buddhism, the entire monastery of the Tibetan land had been destroyed and the passing of the precepts was about to be interrupted, the aforementioned Mamigamone, his friends to Vazuné, and his three lords, had laid their hide on the back of a mule and went to Mount Dande. When the master of Goumba's Zakamiya, who had been among the greatest in the past, came out of his home, and the ten men who were guards were given a close circle, which was then passed to Remy and to him until now. This is what people call East Timor. Now Tibetan Buddhism is more common, East Lion. For many historical reasons, the precepts of Lhasa or the Guardian have all been transmitted from the Sanctuary and Ando.

The late-relationship West Lodge: it was passed by the three Bharass, and it used to be, but now seems to be gone.

The legacy of Middle-City Kashmir: passed down by the Dragon Buddha and later passed on by Bandhidar Qassi Day in Kashmir to the close circle of Sagaban Zhidar and others in Wenchuza. That is to say, the precepts of the Sharjah faction, now known as Middle Law, are a source of victory for Saga Banquida after he went to Indian Kashmir to study.

Words about the collection can be found in other books. That's the legacy of not getting out. Such a legacy is very clean, and McPenin Pouche has been very detailed in the message of prayer, which has never been broken from one line to the next. The Tibetan land, with the exception of everything else, has not been promoted, and if the 18 commandments of the rumours are promoted separately, then Grand-Ban Ji-da fears conflict, conflict, etc., so that the Tibetan land is all in the heritage.

In all this legacy, the above-mentioned references to the " Fundamental Law " , which was made in particular by the " Gynaecology " , are of great importance in all the legal works of study. It is true that he is a three-storey Buddha, whose appearance is so great that he does not appear to be a student, and whose life is dominated by the precepts. Some of the messages in The Demotix say that there are several voices, some of which are at the root of real voices, some of which are now heard, and some of which are sectarian. Many people believe that the virtues are sectarian, and that they are actually the third great Buddha.

Dingji, the essence of the sacred:

So, what's the kind of ring that doesn't get out?

He's got a big heart, and he's done everything to hurt him.

It's a colorful way of speaking.

Breaking hearts and seeds, from all points of view.

大家必须了知，别解脱戒的本体，是通过出离心的意乐所引发的。什么叫做出离心呢？所谓的出离心，有以菩提心摄持的出离心和未以菩提心摄持的出离心两种。以菩提心所摄的出离心，即发自内心觉得：一切众生太可怜了，希望所有众生从三界轮回中解脱、获得无上佛果。一般的出离心，希望自己从三界轮回中解脱。另外，别解脱戒的戒体需要断除一切损害他众之事，行持沙门四法。它是欲界所摄的一种戒律。在传戒时，上师需要对你弹手指等作身体的动作，也需要语言的交流。由于是身体和语言所生的缘故，承许其为有表色。

很多宗派对别解脱戒的认识有所不同，有些宗派称其为有表色，也就是一种色法。当然，色法有各种各样的，有些人认为：戒律是色法的话，应该有形状、有颜色……这样一来，一个出家人的戒律是否清净，依靠眼睛也可以看得出来，色法之故。实际上，色法的范围比较广，有可以见到的，也有不可见的，如无表色。小乘《俱舍论》当中，对这些名词讲得非常细致。

“许”是承认的意思，“断心”指断除恶业的一种心。有些宗派承许：所谓的戒律并非色法。尤其大乘认为：戒律属于一种断心。经部宗认为：戒律是相续转变的一种特法。因此，佛教上下各宗派当中，也有很多不同的观点。

别解脱戒的本体是以出离心的意乐所引发、断除一切害他之事的严禁恶行戒、欲界所摄的一种戒律。这以上，可以说是所谓别解脱戒的概念或定义。别解脱戒应具足什么条件呢？第一，通过出离心引发；第二，断除一切害他事；第三，欲界所摄。别解脱戒的本体需要具足这三个条件。

在我们相续中，不论居士戒还是出家人的戒律，都属于别解脱戒。这样的别解脱戒应该由出离心引发。这个时候，很多人会有一些问题：有些刚出家的人有没有出离心呢？“为了从三界轮回中解脱，我一定要出家”，有没有这种想法呢？如果没有这种发心，到底有没有获得戒体呢？

对于这个问题，很多律藏当中以及很多大德都有非常精彩的辩论。有些人认为：在受戒过程中，如若不具足真实出离心的话，根本得不到戒体。像格鲁派的《戒律宝鬘论》等论典中都有这种观点。克主杰等大德认为：最开始虽然不具足真正的出离心，后来转变为出离心时，相续中的戒体也可以转变为真正的别解脱戒。比如一开始认为：出家生活很快乐，没有头发的话，可能也没什么痛苦。这样就出家了，这时只是一种善愿心。有些受比丘尼戒的时候想：受比丘尼戒的话，地位很高，我应该受。有些人什么发心都没有，反正别人说去受戒，自己迷迷糊糊地就跟着受戒，更不要说“三界轮回犹如火坑，我要从三界轮回中解脱，戒律是一切功德的根本”等想法了。虽然一开始没有这种真正的出离心，但后来产生出离心的时候，所谓的戒律可以转变。

就像难陀的故事一样。难陀非常贪执自己的妻子班扎日嘎，不想出家。后来释迦牟尼佛强迫他出家的时候，一个人准备给他剃头发，他说：“我是释迦族的王子，你剃了我的头发，我以后会割断你的手。”但迫于佛陀的威力，不得不剃。头发虽然剃光了，但他天天想念他的妻子，一直不想解脱。释迦牟尼佛想尽一切办法，先引他到天界，后来又带去地狱，最后终于生起了真实的出离心，一生中获得阿罗汉果位。释迦牟尼佛专门给他讲了《阿难入胎经》。佛陀对他说：你不要想我是最高的婆罗门、最高的佛陀，你一定要想我说的法对你有利，你应去清净处专门修持此经。难陀如是行持，最后真正获得了解脱。

《百业经》当中也讲到，阿难的两个外甥一开始没有出离心，后来生起出离心，也已经获得解脱了。

在受戒的时候没有生起出离心，后面是否需要重新受呢？没有必要。《大海论疏》和克主杰等都是这样说的：受戒时不具足出离心，可能当时只是“愿我获得快乐”、“愿我获得寂静”、“愿我离开家庭的痛苦”、“愿我远离感情的缠绕”等等，仅仅是一种善愿心，这不算是真正的别解脱戒，因为别解脱戒的本体必须以出离心引发。但是后来通过善知识的引导，真正生起了出离心，这时最初所受的居士戒或者沙弥戒、比丘戒等，已经转变为真正的别解脱戒了。或者，最初受的是别解脱戒，发起菩提心以后，原来的别解脱戒已经转依为菩萨戒了；在菩萨戒的基础上，受了密乘戒以后，原来的别解脱戒和菩萨戒，又会转依为密乘戒。同样，原来是善愿戒，在生起真正的出离心以后，就已经变成了别解脱戒。

在座的有些人，刚开始到底生起出离心没有呢？不好说。即使没有生起真正的出离心也不需要重新受戒，现在就应该想：我一定要从三界轮回中获得解脱。一旦你的心相续中生起这种心态，从那个时候开始，你的戒律已经变成别解脱戒。这一点比较关键。

有人说：与难陀等人无法相比，他们虽然最初没有真正的出离心，显现上是后面才生起出离心，但他们都是最后有者，凡夫人是不能与之相比的，凡夫人最开始必须有出离心。也有这种说法。

对于这种说法，克主杰等很多大德以前就驳斥过。像萨迦班智达的有些论典里说：真正的别解脱戒必须要有出离心，但最初无有出离心、后来生起出离心的话，原来的戒律可以变成真正的别解脱戒，就像别解脱戒变成菩萨戒一样。他也是用这种比喻来宣说的，这样应该比较合理。

因为别解脱戒由出离心产生，以此遣除了外道戒律；因为断除损害他众之事而遣除了中间律仪；因为是欲界所摄而遣除了禅定戒与无漏戒。

小乘最低的有部宗认为，别解脱戒实际是身体和语言产生的。身体方面，比如磕头、上师弹手指，以及自己作各种手印等；语言方面，如念诵仪轨、羯磨等，因此，是在有表色与无表色二者的本体中产生。

对于有表色和无表色，《俱舍论》当中有详细说明。有表色指内心的动机通过身语表示出来的一种色法，比如心里想合掌、磕头，身体随之做出这种动作，因为内心的想法在外面显露出来了，这就是有表色。无表色虽然也是一种色法，但是外面显现不出来，就像戒律。他们认为：所谓的戒律，比如比丘、比丘尼相续中的戒律，外面虽然看不出来，但这种色法肯定存在。外表要是能看得出来，我们就不用整顿了……这个人有没有戒律，一看就知道了。所以，有事宗认为，所谓的戒律，第一刹那从有表色和无表色中产生，第二刹那以后，一直住于无表色之中。

《俱舍论》中云：“所谓三种无表色，即戒恶戒与中戒，戒有所谓别解脱。”无表色有三种，哪三种呢？戒律、恶戒与中间律仪，所谓的戒律称为别解脱戒。萨迦班智达的《分析三戒论》中云：“声闻戒律无表色。”他们都认为：所谓的戒律，从外表看不出来，但是以色法的方式存在，因此叫做无表色。无表色既不是心也不是无情法，是除了有情法和无情法以外的一种实有法，像戒律、得绳等等很多法都是这样一种无表色，这是小乘的一种说法。实际戒律不可能以一种真正实体的方式存在，真正去观察的话，这种实体法到底在心脏里还是在头脑里呢？哪里都找不到。只不过是小乘宗的说法而已，真正的无表色是不成立的。

那么，戒律真正的本体是什么呢？就像大乘所讲的，它是一种真正的断心，包括习气在内全部断除的一种心，即真正戒律的本体

经部宗虽然也承认戒律是一种无表色，但不承认其实有，而是相续变化的一种特法。比如一个人先受了居士戒，当时他的相续是居士的一种相续；在受沙弥戒以后，原来居士的相续已经变成了沙弥的相续，这种相续可以转变的一种特法，即是戒律的本体。

唯识宗认为：别解脱戒是断除犯戒之心相续及其种子。比如不做杀盗淫等恶行的一种心相续和种子。他们的理由是，如若单单是心，就无有相续；若仅仅是习气，毁坏之因出现时也会跟随。

中观宗认为：别解脱戒是断除之相应心。比如不杀生戒，与之相应的一种心，就是不杀生戒的本体。《入行论》中云：“断尽恶心时，说为戒度圆。”什么叫做戒律度呢？当我断尽恶心的时候，戒律度已经圆满。比如我现在发愿，从此以后再也不杀生，相续中获得了断心，这就是戒律的本体。或者我受了沙弥戒以后，对沙弥十条严格守持，对它的违品绝对不做，这种心和心的种子在我相续中存在，就叫做戒律的本体。

大乘唯识宗、中观宗的说法非常合理，他们承许戒律是一种心法，不是一种色法。尤其大乘中观宗认为，戒律真正的本体，应该说是一种断心，什么时候获得了断心，什么时候就已经圆满了戒律度。比如受比丘戒，比丘不准做的所有事情，通过阿阇黎的仪式，已经获得了这种断心，当下获得戒体。这种观点很重要。现在很多人只知道小乘法，从未学习过大乘中观等法门。他们认为所谓的戒律只是一种色法，根本不知道它是一种断心。

如是内道佛教中上下各派根据各自心的差别而出现了高低观点。对于这些问题，大家应该明白，如果对戒律的基本道理不了知，受多少戒律也没有很大意义。