第二節 大師之出家（兒童時代之宗喀巴）
Section 2: The Master's Renunciation (Childhood of Tsongkhapa)
大師捨家出家，入佛教門，漸次遊行求聞思等。本生論云：「居家如牢獄，永不思安隱，或貧或富貴，居家如大病。」又云：「若行正法失家業，若住俗舍何成法，正法事業極寂靜，家業須以喧雜成，既與正法有相違，欲利益者誰貪著？」大師亦觀家如牢獄、火坑、蛇穴，常欲出離，祇以幼稚，未能如意。
The master renounced his home and left the household life, entering the gate of Buddhism. Gradually, he traveled and sought teachings, contemplation, and other practices. The *Jātaka* says: "The household life is like a prison, never offering true peace. Whether poor or wealthy, the household is like a grave illness." It also says: "If one practices the true Dharma, one may lose worldly affairs; if one dwells in a worldly home, how can the Dharma be accomplished? The work of the true Dharma is supremely tranquil, while worldly affairs thrive on noise and distraction. Since these two are in conflict, who seeking benefit would cling to them?" The master also saw the household as a prison, a pit of fire, a den of snakes, and constantly longed to leave it. Only because he was still young was he unable to do as he wished.
己亥年，師三歲時，有迦瑪巴遊戲金剛，應元順帝之請，自藏來內地，道經師處，為師授居士五戒，（三歲本非受戒年，蓋知器宇非凡，故特授之。）賜號慶喜藏。更授記云：「此童子後往藏中，住持正法，猶如第二能仁也。」
In the year 1359, when the Master was three years old, Karmapa Rolpe Dorje, who was traveling from Tibet to the Central Plains at the invitation of Emperor Toghon Temür, passed through the Master’s hometown. He bestowed upon the Master the Five Precepts for lay practitioners. (Though three years old is typically not the age for receiving precepts, the Karmapa recognized the Master’s extraordinary potential and thus granted them exceptionally.) He also conferred upon him the name “Joyful Treasury” and prophesied, “This child will later go to Tibet, uphold the true Dharma, and become like a second Buddha.”
於斯年中，父請義成寶大師來家。義師多施資財，告其父曰：「唯願汝將兒惠我。」父如師教，將兒奉施。自此以後，乃至未入藏前，皆在義成寶大師該依止而住。師初至彼處，應誦習之諸經，未待師授，僅以智力思察，誦讀如流，全無礙滯。當未出家前，義成大師即令入怖畏金剛、勝安樂輪、歡喜金剛、金剛手等壇塲灌頂，其密號曰不空金剛。是時大師即能受持一切密乘律儀，諸三昧耶，猶如目珠，防護無犯。得灌頂後，未出家前，隨將勝樂輪喜金剛、閻曼德迦等儀規，受持於心，數修勝樂，毫無懈怠。其餘之本尊瑜伽、念誦次第等，同時具行。又如師所教，修曼殊心咒五字明多次。時所居室中石上，多現五字明之字跡，宛如寫成。至癸卯年七歲時，兩臂之金剛薩埵，常於夢中示現。特有阿底峽尊者夢中常至。（阿底峽尊者誕於宋太宗七年歲次壬午，宋仁宗二十年至藏，壽已六十有一。仁宗三十二年，歲次甲午，九月十八日圓寂於那塘，時壽七十有三。尊者圓寂後三百零二年，宗喀巴大師始生也。）後師至藏時，謁尊者像，與前夢中所見無有別異。此即顯示大師受持阿底峽尊者之遺教，令不隱沒之前相也。（此中僅述夢中所見，其實日中亦常見之，如宗喀巴大師秘密傳中說。）師見三有，猶如電閃，剎那壞滅，無可恃依，三苦暗夜，除遣極難，覆蔽一切殊勝功德，大道有情，常迷此苦。更見出家梵行，乃釋迦師子之無上勝儀，三世諸佛皆依此離而成等正覺，稱讚出離，呵責居家。然我何日得出家耶？如是願求常無間斷，猶如天眾趣歡喜園。次七歲時，依具足教證功德海無上無比義成大師而為親教，顯密德藏大善知識童子菩提為阿闍黎，受沙彌十戒，法號慧賢名稱吉祥。於一切輕重學處，殷勤防護，離諸垢染，成妙梵行，莊嚴沙門，出家宏模矣！
In that year, his father invited the precious master Yicheng to their home. Master Yi generously offered wealth and said to the father, "I only wish for you to give me your son." Following the master's instruction, the father offered his son. From then on, until before entering Tibet, he stayed under the guidance of the precious master Yicheng. When the master first arrived, the various scriptures that should be studied and recited were not taught by the master; merely through intellectual contemplation, he recited them fluently without any hindrance. Before leaving home, Master Yicheng had him enter the mandalas of the Terrifying Vajra, Supreme Bliss Wheel, Joyful Vajra, and Vajrapani for empowerment, with the secret name "Unfailing Vajra." At that time, the master was able to uphold all tantric precepts and samayas, guarding them like the apple of his eye without transgression. After receiving the empowerment and before leaving home, he internalized the practices of the Supreme Bliss Wheel, Joyful Vajra, and Yamantaka, diligently cultivating Supreme Bliss without laziness. Other deity yogas, recitation sequences, and so forth were also practiced simultaneously. Moreover, as taught by the master, he repeatedly practiced the five-syllable mantra of Manjushri. At that time, on the stones in his dwelling, the letters of the five-syllable mantra often appeared as if written. By the age of seven in the Guimao year, the Vajrasattva of both arms often manifested in his dreams. Particularly, Master Atisha frequently appeared in his dreams. (Master Atisha was born in the Renwu year, the seventh year of Emperor Taizong of the Song Dynasty; he arrived in Tibet in the twentieth year of Emperor Renzong, at the age of sixty-one. He passed away in the thirty-second year of Emperor Renzong, the Jiawu year, on the eighteenth day of the ninth month at Natang, at the age of seventy-three. Master Tsongkhapa was born 302 years after the master's passing.) Later, when the master went to Tibet and saw the statue of Atisha, it was no different from what he had seen in his dreams. This indicates the auspicious sign that the master would uphold and preserve the teachings of Master Atisha without decline. (Here, only the dream visions are mentioned; in reality, he also saw them during the day, as described in the secret biography of Master Tsongkhapa.) The master saw the three realms as fleeting as a flash of lightning, impermanent and unreliable. The dark night of the three sufferings is extremely difficult to dispel; it obscures all excellent qualities, and sentient beings are constantly lost in this suffering. He further saw that the monastic life is the supreme and excellent conduct of the Lion of the Shakyas; all Buddhas of the three times relied on this path to attain perfect enlightenment, praising renunciation and criticizing household life. "When will I be able to leave home?" Such aspirations arose continuously without interruption, like celestial beings heading to the garden of joy. At the age of seven, under the fully accomplished master of immeasurable wisdom and virtue, the precious Yicheng, as his preceptor, and the great knowledgeable one of both sutra and tantra, the youth Bodhi, as his acharya, he received the ten novice precepts and was given the Dharma name "Virtuous Wisdom, Auspicious Renown." He diligently guarded all major and minor precepts, free from defilements, perfected the excellent monastic conduct, and adorned the model of a renunciant, thus embarking on the great path of monastic life.
蓋義成大師早知大師當為法王，故自幼年殷勤將育，猶如培植藥樹嫩芽，亦如輪王愛顧長子。為令智慧開發故，傳授曼殊師利及妙音天女等儀軌修法，若顯若密，一無所悋，悉授與之。大師後入藏時，資粮廣備。故大師常云義成大師恩德最深，雖父母之慈愛，亦不過如是而已。義成大師赴藏兩次，顯密教理通達無遺，特依閻曼德迦獲得成就，建兩伽蘭教導末學。在世之時，屢現神通，記莂一切。臨終之時，天樂天花，無量供養，時共見聞。於虛空中復發聲云：「從此去已，當往北方鼓聲佛土行菩薩道。」云云。
Master Yicheng had long foreseen that the Master would become a Dharma King, and so from his childhood, he nurtured him with utmost care, like tending a tender medicinal sprout or a wheel-turning king cherishing his eldest son. To help his wisdom flourish, he transmitted to him the practices and rituals of Mañjuśrī and Sarasvatī, holding nothing back—whether exoteric or esoteric—and imparting all of it to him. Thus, when the Master later entered Tibet, his provisions were abundant and complete. For this reason, the Master often said that Master Yicheng’s kindness and virtue were the deepest, surpassing even the love of one’s own parents. Master Yicheng traveled to Tibet twice, thoroughly mastering both exoteric and esoteric teachings, and especially attained accomplishment through Yamāntaka. He established two monasteries to guide later students. During his lifetime, he frequently displayed spiritual powers and prophesied many events. At the time of his passing, celestial music and flowers filled the air, and countless offerings were seen and heard by all. From the sky, a voice proclaimed, "From here, I shall go to the northern realm of the Drum-Sound Buddha to practice the Bodhisattva path."