Teacher classes | Masters 1 to 1.

Lesson one.

"Babrah the Lord, praise."

Master Zongkaba.

Sodaji Kambu.

The author of the " Jubilee of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of the Sons of God " , Babrah, recognized as the Mamongist [1].

He was originally an outsider, born in the Brahmin family, 600 years after Fueño, with a great knowledge of Brahmin and foreign literature, an ingenuity that is beyond the reach of the outside world, and could win each other over every debate, so he considered himself "first in the world". At that time, the Buddhist law of the Temple of Nadda was so flourishing that it was often attacked by the outside world, that Benjida was the best of the four south-west and north-west to face the challenge of the outside world. When Moon came to the debate, Banquida and he had no one to win the day-to-day debate, and he had a great sense of arrogance, claiming that the losers were going to jump into the Ganges (and there was a slight discrepancy in the past). The Anthropologist[2] was sent by the teacher to argue with him and was able to win. Mahmud decided to live up to his commitment to the river, when he was discouraged by a number of Banquidas and left him in that pagoda. He looked at the Book of the Book in the presence of the temple, and was convinced by the wisdom of Buddha, who knew that his wisdom was so shallow that he could not be compared to the Qana-Nifort. He also saw in a Buddhist scripture that Buddha had already predicted that a future debate between a man called Mahmong and Buddhism would fail. Having seen this prophecy, he admired Buddha and finally awakened and converted to Buddhism.

The Anthropologist told him that if he wanted to confess to the defamation of Buddha's laws, he would have to build a book to build up the teachings of the Ministry and a book to exalt Caroniv. Following instructions, the Marionist later wrote " The Jubilee of the Master " and " Thirty-four Books of Life " . His poetry is very high, and even horses understand it, so it's called "Maming" theorist. In particular, he lamented the thirty-fourth book of Buddha (also known as the "Paradise"), which recorded 108 public cases of Buddha's Indoland, using an analogy of 108 leaves from a tree, which is well known in history. Some of you have learned the outside world and slandered Buddhism before you learned it, but after you have learned it, you can also repent through myths and myths, as is the case of the Maroonist.

This time, we learned "The 50s of the Master Zongqaba"·In the words of Manchuria, there is no shortage of quotations from the in-depth knowledge of the law, which can be seen in the course of learning. The legend of Master Zomba, every Buddhist is well known, so do not repeat it here.

And the Mogjomar is hye!

The father of the Buddha is a child of Buddha.

Even though it is the word of love that makes the devil fear,

And though he has lived for ever in the highest place and is a servant,

I pray that the cause of the Holy Father will be protected.

This is the hymn of Zhusha. It is written in the scriptures that the Buddhas, the Buddhas, and the Buddhas, have sent forth their hearts before the Buddha. The Buddha, even though he was the father of all the Buddhas, appeared before them, and though he comforted all that was in love, he was angry before them. He lived in the highest places, even though the Buddha had said that he had become a Buddha, but he was willing to be a servant to the living. May Wen-Shu-Sah keep me blessed with a rare cause and a wonderful power.

It's easy to give if you don't.

It's the only way.

In the name of Master Methodist 50,

Let me declare it with all my heart.

For the only way to give every success as long as there's reason.——I am here to proclaim the Jubilee of the Jubilee.

The term "best of mind" has a profound meaning: first, it indirectly shows that the meaning of the present doctrine is very far-reaching, and that it is an expression of modesty, meaning that it does not follow the true teachings of the present, but does everything in its power to interpret and pronounce. As a post-academist, we do not think that the 50 words of the Jubilee are particularly simple and that it is important to take into account its profound meaning.

Details of the teachings of the unsullied teachers, the Great Heart Rest Car Scavengers of the Unsullied Glorious, and the Theory of the Equestrian Treasures, as well as the Jubilee of the Hua Ji-in-Boche, and the Monuments of the Wise and Glorious. The king of succession is also clouded in the Great Fantasy Net: "The first of those who sought achievement was given it, and if they were unable to learn it, they should declare it."

一切共同和不共悉地的根本，即是由如理如法依止殊胜的善知识，没有上师就不会获得殊胜悉地，因此，最初要宣说上师的法相。我们无论学习显宗还是密宗，一定要如理依止上师，这是一切入门的津梁，因此，弄清楚依止上师的方法势在必行。很多人不懂得依止上师的道理，在上师面前言行举止不如法，与经论的要求背道而驰，这对自他都无利益。所以，藏地的很多高僧大德未与弟子结上法缘之前，首先要讲依师之理，这个问题相当重要！

本论分三：一、初义；二、论义；三、末义。

甲一（初义）分二：一、顶礼；二、立宗。

乙一、顶礼：

成就具德金刚萨埵因，上师莲足之下敬顶礼。

在成就金刚萨埵因的上师之莲足下，毕恭毕敬顶礼膜拜。

作者对何者顶礼呢？在上师的莲足下虔诚顶礼。这里的“莲足”是指下身，不一定就是上师的脚，如此顶礼来表达极为恭敬之意。

我们如何进行顶礼呢？依照经典中所说，以三门恭敬如理的方式顶礼上师。

为什么要礼拜上师呢？《喜金刚》云：“西日无二之智慧。”上师是成就具无二智慧的金刚萨埵果位的根本因，我们要想获得金刚萨埵的果位，必须要恭敬上师。

什么叫做金刚萨埵呢？金刚萨埵就是殊胜的智慧，它从菩提正觉中产生，永无迁变、不可摧毁。《宣说金刚顶十六勇士续》云：“何为金刚萨埵尊，殊胜菩提之智慧，彼者必定称金刚，智慧金刚所产生，彼称金刚萨埵也。”与三菩提真如无别的法身智慧，即是“金刚”；由法身中出现的色身，即是“萨埵”，金刚萨埵也表示三身之义。

或者说，金刚萨埵是一尊佛，他因地时为遣除众生的恶业而发愿，现在愿力成熟而获得了佛果，他有时也显现菩萨的形象来度化众生。麦彭仁波切说，金刚萨埵与时轮金刚、密集金刚、秽迹金刚等主尊无二无别，我们修一位本尊，实际上就是修一切本尊，这也是密宗的不共特点。

对上师要这样恭敬，对三宝所依也要恭敬。有些刚来的居士不懂佛法的基本规矩，参加一些灌顶时，为了抢夺加持物，就在出家人的衣服上、经书上跨来跨去，这样有很严重的过失！出家人的披单、裙子属于三宝当中，对此只能用头来顶礼，而不能用脚来踩。在世间上，奴仆用脚踩国王的头合不合理，大家也应该心里有数。既然对三宝要有恭敬心，就不可随便在僧众身上“飞来飞去”，这是最起码的一种礼仪。按照《大圆满前行》的观点，我们不仅要对僧众顶礼，甚至对僧衣的红黄补丁以上，也应生起真实僧宝之想，恭敬供养、顶戴，不能随便践踏。虽然有些人情有可原，他们在什么样的教育环境中长大，大家也心知肚明，但若没有一点佛法的概念，实际行动中不可能如理如法，所以，希望大家对这些基本常识应该了解。

乙二、立宗：

诸多无垢续中所宣说，略而言之此当敬谛听。

无垢续部中已经宣说了依止上师的方法，此处仅以简单的语言说明，希望诸位恭敬听受。

这里断除认为此论是分别臆造的疑虑。

有人认为：“本论中依止上师的方法，是作者以分别念所造，没有任何可信度，凭什么说要这样依止上师、依止上师胜过依止诸佛呢？”若有这类怀疑，我们可以略作解释：《事师五十颂》有一定的可信度，为什么呢？因为它摄集了诸多经典和续部的教证，并非作者个人臆造，所以对此理应诚信不疑。至于这些教证是哪些续部中所说，下文自然会说明，在此暂时不提。

有人又想：“既然如此，那我们直接从经续中学习如何依止上师就可以了，有什么必要造这部论典呢？”经续中虽有这方面的内容，但其分布得上下不一、零散存在，没什么条理性。如果作者没有造论，我们一一查找经续的内容，以了解如何依止上师，这是相当繁琐的工程。现在的人特别忙，出家人不爱闻思，在寺院里卖门票、搞旅游，在家人整天为金钱而奔波，看过一部经典的人少之又少。再加上，很多经续的颂词非常难懂，查讲义的话，页数又特别多，谁有那么多时间去翻阅？因此，将经续的关键要义摄于一处而造此《事师五十颂》，并非毫无意义。造论不可能超出经典的范畴，故根据所化众生的意乐，将教典中的如海内容以窍诀方式归纳起来，还是非常有必要的！

概而言之，颂词中“诸多无垢续中所宣说”，是讲作者造论的依据；“略而言之”讲如何造此论；“此当敬谛听”是提醒大家听受时的心态。

甲二（论义）分三：一、依师之方式；二、依止之时间；三、如何堪为法器。

乙一（依师之方式）分三：一、总说依止之方式；二、特殊依止之方式；三、依止方式之摄义。

丙一（总说依止之方式）分二：一、略说依师之方式；二、广说依师之方式。

丁一（略说依师之方式）分三：一、恭敬上师之合理性；二、做到恭敬之方式；三、观察恭敬对境与所依。

戊一、恭敬上师之合理性：

有些老板和领导虽没有世出世间的功德，但因为福报现前，属下不得不对他恭恭敬敬。而依止上师并不是这样，诸佛菩萨对上师都十分恭敬，我们有什么理由不恭敬呢？

得受殊胜之灌顶，金刚上师之面前，

十方世界中所住，如来三时敬顶礼。

在得过灌顶的金刚上师面前，十方如来尚且于三时前来顶礼膜拜，何况是我们具有烦恼业力的凡夫了？

诸多经论皆言，上师的本体就是佛菩萨。乔美仁波切在《山法》中说：“即便上师是凡夫人，他讲经和灌顶的时候，十方诸佛也会融入他的心，其间一直与他无二无别，此时对他恭敬的功德相当大。待传法灌顶完毕后，诸佛菩萨才返回各自刹土。”所以，对于灌顶的上师，十方诸佛菩萨也很恭敬。

关于佛陀顶礼金刚上师这一说法，月称论师、则乐瓦、夏德巴、无垢藏、宗喀巴等许多成就者，并没有了义或不了义、密意或意趣的区分，而是与作者观点一致，不折不扣地承认上师值得诸佛菩萨顶礼。既然宗喀巴大师、月称论师都这样承认，你没必要以邪分别念认为：“这是不了义的！十方诸佛怎么会给上师顶礼？我觉得完全不可能。”之所以说“如来恭敬承侍上师，弟子就更不用说了”，也是为了强调特别要恭敬上师的理由。

不过，《时轮金刚大疏》曾引用“得受殊胜之灌顶”这一偈，对此以了义、不了义两种方式分别阐述，对如来的意义也以其他方式解释。虽然此教证出自《事师五十颂》同一论典，但由于场合不同，所以两种说法不尽一致。

然而，这里不用分了义、不了义，可直接理解为：十方诸佛菩萨尚且在上师面前顶礼，何况是其他人了。以此阐明初学者对灌顶上师需要特别恭敬的理由。否则，若按照《时轮金刚大疏》的解释，此理由就无法成立了。当然，《时轮金刚大疏》有其他解释方式也不矛盾，因为续部的每一句金刚语都有多种解释方法，所以它们之间并不相违。

其实，在具法相的上师前诸佛作礼的观点，并非是不合理的。《修胜义续》云：“具功德之菩萨摧轮回，自身显示梵天世间界，彼即具德上师非他者。无量佛陀亦恒供养之，十方佛陀菩萨恒礼之。”意即具有摧毁轮回能力的菩萨，虽显现为梵天等世间相，但其实就是具德上师，在他面前，十方诸佛菩萨皆应恭敬顶礼、供养。《经集论》[4]引用《宝蕴经》亦云：“阿难，若有菩萨入于马车内欢喜享受五种欲妙，彼无有余者拉车，阿难，如来亦以头引彼菩萨之马车也。”此处“菩萨”指善知识，假如善知识坐在马车里享受五欲，却没有人驾车，佛陀以最尊贵的头为他“开车”也值得。这里所说的也是相同的道理。

戊二（做到恭敬之方式）分二：一、总说应敬之方式；二、特殊应敬之方式。

己一、总说应敬之方式：

以大信心三时中，手捧具花束曼茶，

合掌供养于上师，恭敬稽首礼其足。

弟子当以大信心，于三时中手捧具有花束的曼茶供养上师，并合掌恭敬顶礼其足。

作为弟子，应该于一日三时中，在为自己开示金刚乘道的上师前，以顶礼膜拜其足的方式恭敬承侍。

若有人想：“是不是单单顶礼就可以了呢？”并非如此。事先要供养中间放有花束的曼茶，然后再双手合十虔诚作礼。

恰罗匝瓦将此颂翻译为：“供置花曼茶，合掌礼其足，如此敬上师。”这个译文更好理解。总而言之，要以无比清净的大信心而敬重上师。

[1] 马呜论师：《大正藏·史传部》有“马呜菩萨传”一卷。他是迦腻色迦王时代人，传说生于中印，本学婆罗门外道，长于音乐及诗歌，声誉著卓，后为内道所破而皈依佛教。与佛护论师、清辩论师，并称为龙猛菩萨之三大意子。马呜论师的著作很多，现存于藏经中的有《大乘起信论》、《事师法五十颂》等。

[2] 圣天论师：《中观四百论》的作者。他辩论取胜的精彩经历，详见《中观四百论广释》。

[3] 大威德金刚，就是文殊菩萨的忿怒相。

[4] 《经集论》：龙树菩萨所著的一部主要讲述菩萨行的论著。