第六節 獲得龍樹甚深正見
Chapter 6: Attaining Nagarjuna's Profound Right View
庚午年，大師三十四歲。是年春（明太祖廿三年），大師欲學金剛乘講授、灌頂、密傳、事相等法，并欲與結尊仁達瓦研究法義，遂赴後藏，住拏其壠從錯（寺名）寺住持名稱知識受五種次第密乘法類。時有西寧喇嘛善中觀者，號精進師子，住錫勝樂上阿闌若。大師之弟子三藏法師福稱，與大善知識慧稱，二人往謁請法。喇嘛中觀者云：「我須從汝之阿闍黎（指大師）前，請妙音天女之結緣灌頂。」云云。次與師相會，請傳妙音天女灌頂法。爾時詳談法義。喇嘛中觀者自述：「從童年，文殊菩薩即常時為現身說法，并述以種種方法考其真偽；然至今猶未敢決信，請師為考察之。今日之來請灌頂者，蓋為教而來也。」云。大師即以明中觀等法甚深要義，善為觀察考問，覺其所得境象為真，告曰：「無須疑慮，但須殷重祈請。然本尊之真實身語，實非現前根識之所能見，唯是意識之境界耳。我亦深欲請受文殊菩薩之修法教授等，祇因結尊仁達瓦今將至大倉，我師徒必須相會，時間迫促，不能如願。今後必須請受也。」云云。（喇嘛中觀者之傳，下文略錄。）
喇嘛中觀者，文殊菩薩嘗親現身語攝受，實無絲毫虛偽。然猶不敢直信以為實者，係見末代有情略見幻相（乃至夢相），全不加以考察決擇，輒執以為真，隨教妄為，誤入魔境，損壞正法。悲愍此類有情，故於大師前請教，互為印證者也。（法尊按：在我輩薄福眾生，終日已隨魔轉，想心無格外再招魔事，但或如貧婦遭災，遇魔境（見鬼魅現相等亦有之）亦必須深加考察，專仗三寶而後始能無誤也。）
The great master of the Middle Way, Lama Tsongkhapa, was once personally guided by Manjushri Bodhisattva through both words and presence—this is utterly true, with no trace of deception. Yet even so, he did not dare to take this as absolute proof on its own. Why? Because he saw that beings in these final ages, upon catching even a glimpse of an illusion—or a mere dream—would seize upon it as reality without any careful examination or discernment. They would then follow such visions blindly, fall into demonic paths, and destroy the true Dharma.
Out of compassion for such beings, he sought guidance from his own teacher, cross-checking and confirming his understanding together with him. (Note by Fatzang: For ordinary beings like us, with little merit, we are already drifting along with demons all day long—no need to fear inviting further demonic trouble. Yet if, like a poor woman struck by calamity, we do encounter demonic experiences—such as visions of ghosts or spirits—we too must examine them deeply and rely solely on the Three Jewels. Only then can we proceed without error.)
次往大倉。時有譯經三藏法師名稱幢、譯師義賢、結尊仁達瓦，與大師同會。更有隨來之諸大善知識，及寺內原住僧眾共集。其一切所須飲食臥具等等，皆由大持律沙門，諸佛長子，廣達眾經，荷負聖教，遠離下劣之心，實趣大士之行，譯經三藏法王，殊勝依怙師利跋陀羅之所供給。爾時稱幢講演帕勤，勝依法王宣演歡喜金剛經第二品，結尊仁達瓦講自造之因明廣釋。大師聽受，廣為決擇重要難處。次師徒同赴巴鄔巴那。大師從結尊座前，聽受密攝根本大教王經（或譯集密）一遍。爾時大師意往貢松法吉祥（或譯法德法勝）前聽受時輪。其夜，夢中聞云：「法吉祥於不頓仁波卿前，聽受時輪凡十七遍。」後大師謁時問云：「師從不頓仁波卿聽時輪凡有幾遍？」師云：「凡十七遍。」與夢中所聞恰相契也。時結尊仁達瓦云：「汝學密乘何必過急？現在講演顯教，能生廣大饒益，宜先事講說也。」師答曰：「我深樂密法，以是欲先求學密耳。」
Next, they arrived at Dacang. At that time, a renowned scriptural translation master named Chengyong (or "Banner of Fame"), the translator Yixian, and the esteemed guru Rendawa, gathered together with the Great Master. Additionally, many great virtuous teachers who accompanied them, along with the resident monks of the monastery, all came together. All their necessary provisions—food, drink, bedding, and so forth—were provided by the great holder of the vinaya, the eldest son of all Buddhas, who had mastered a vast array of scriptures, upheld the sacred Dharma, and transcended any base intentions, truly embodying the bodhisattva path. This was the supreme refuge, the scriptural translation master and Dharma King, the venerable Shribhadra.
At that time, Chengyong expounded on the Abhidharma (or Perfection of Wisdom), the victorious Dharma King gave a discourse on the second chapter of the Joyful Vajra Scripture (the Hevajra Tantra), and the venerable Rendawa presented his own extensive commentary on logic. The Great Master listened and engaged in extensive discernment of important and challenging points.
Next, the master and his disciples set out together for Bawobana. There, the Great Master received the teachings on the Secret Assembly (Guhyasamāja) Root Tantra, the great king of scriptures, from the venerable Rendawa. At that time, the Great Master intended to go to the presence of Gongshong Fajixiang (or Fade Fasheng) to receive the Kālacakra (Wheel of Time) teachings. That night, he heard a voice in his dream, saying: "Fajixiang has received the Kālacakra teachings seventeen times in the presence of the venerable Budun." Later, when the Great Master met him, he asked: "How many times did you receive the Kālacakra from the venerable Budun?" The master replied, "Seventeen times." This exactly corresponded to what he had heard in the dream.
At that time, the venerable Rendawa said: "Why are you so eager to study the esoteric teachings? Presently, expounding the exoteric teachings can bring great benefit. You should focus on giving discourses first." The Great Master replied, "I deeply delight in the esoteric Dharma, and therefore I wish to pursue its study first."
次結尊往薩迦寺，大師則返其壠，與喇嘛中觀者相會。
Then the revered master journeyed to Sakya Monastery, while the great teacher returned to his own retreat, where he met with the lama of the Middle Way tradition.
喇嘛中觀者童年時，其身中心處，自然而發文殊五字明之聲音。曾有一次發聲甚巨而悶絕。蘇已，見文殊菩薩佇立於前，其身黑色。次請文殊菩薩之灌頂修之。菩薩則數數現身說法，未敢信以為實。次赴藏求學於桑樸寺。初學帕勤獲得聰智名已，意欲遊諸辯場，本尊謂曰：「可將一切資具供於僧田。」師云：「若爾，則求學何濟？」曰：「有寶藏可取耳。」師即如數施眾具已，請曰：「寶藏何在？」曰：「我勸汝捨離世事，專修善行耳。」（本尊以善行為寶藏，誘令捨離名利之貪也。）師即如教捨離事業，往公薄（地名）請學迦瑪崗倉之法數，并大印等而專修之。時本尊示現身語，較前尤為明顯堅實。（本尊現身，多如鏡像、幻化、霞光等相，不類血肉之體，是為不顯不實。若所現身類似肉體，是為顯瞭堅實。此種現身，皆由行者善根顯發，或觀行者所幻現。若為眼根之境，即名幻現，非真實身。其所現實身則為意識之境，必須行者三摩地成就方能見也。諸學密者，必須知此，方不致為魔所惑耳。）
次往桑耶寺，從錯迦瓦學時輪六種加行。爾時本尊之幻化，愈見明了。次請吉祥山喇嘛童勝為攻真偽。彼以道果中之教授密傳考問，本尊一一答覆如往所說。彼云：「觀此答覆，是真本尊云。」
次欲往後藏，時後藏有巴哈二人最為著名，師問本尊云：「依誰？」本尊答曰：「汝可自往，至嘣錯棟時，遇一苾芻，可如彼教。」至已，果遇一苾蒭。問之，曰：「可往巴惹瓦處。」至已，習學大印等法。結尊巴惹瓦是一最有厭惡心者，以彼為故，師亦深起出離心，現世貪著，任運薄弱。次如本尊所教，往薩迦寺，依結尊仁達瓦聽受中觀及戒律。次東返，住其壠，即與宗喀巴大師相會也。更從大師聽受入中論月稱論師自釋一遍。總之，本尊文殊師利菩薩為善知識，每晨時覺已，為受一頌，未嘗間缺。並且親教修出離心、菩提心、正知見等法；身心煩惱，何者粗猛，必先對治。即時一切行止，悉依本尊所教而行。師精進無量，所證功德，皆非餘人所能思議。當爾時，本尊曾教授三有涅槃平等之正見，名「金剛語句」。曰：「依種種緣起，當顯真實義，謂初修歸依，集福淨治障。修順逆緣起，身語意自性，甚深教授等，修行菩提者，等住三摩地，身語意蘊聚，斯皆無有我，彼餘我亦無。修行菩提者，當知無我義，蘊界及諸處，顯空及生死，涅槃等緣起，斯皆無自性。遠離生住滅，超有無是我，言說及戲論，無別深寂靜，誰知般涅槃。」（因文之便，譯增三句。此頌并有長行釋文，現存宗喀巴大師著述中，約譯漢文兩卷。）總攝三藏要義，是為甚奇希有。師圓寂火化時，火燄煙雲皆成利劍及青蓮花形。化已，舍利無量，其色紅黃（是文殊菩薩色），澄亮如水精。更有多數舍利合而為一，形成六輻之輪，[車*齊]輞俱全。尤為希有。
宗喀巴大師得遇如是功德無等之大善知識，請受文殊之無量法類。爾時大師請喇嘛中觀者為傳達，請問文殊菩薩多種深義。大師思維，若未獲得甚深中觀之見，即同不得道命之根。然得亦甚難。倘或顛倒執著者，其錯謬過患猶甚於墮常見者。故其尋求正見之心，與薩沱波崙而比勇也。其所問者，亦多為修正見之樞要。文殊菩薩云：「幻有與真空二品，絕不可生遠近之心。尤須特重於幻有。學空墮斷者，必撥無因果，毀謗世俗諦。此過甚於執有。世俗既壞，勝義焉存？幻有真空，必須互依而立。故二諦俱是緣起法（觀待設施之緣起），此乃中觀所特具之勝義也。」
後時住歡喜面時，本尊亦數數教授此義。當請問時，菩薩為略辯中觀二派（月稱、清辯）之差別，俱生、分別二種我執如何計著之我，以比量智所破之粗細分齊，通達正見之量度；月稱派建立世俗諦之方法等。又略說顯密二乘共道及不共道之差別；無上瑜伽部桑瓦都巴圓滿次第中五種次第之體性、次序、數目決定等，極難甚深之義。大師請云：「今猶未解。」菩薩囑曰：「此等可暫書寫記之。於喇嘛本尊殷重祈願，修本尊法，集聚資粮，淨治業障；於諸經論詳細觀察，常恒無間，精進莫懈；以吾所說之略義為增上緣，必能速疾通達也。」云云。時大師欲通達龍樹菩薩之中觀正見及桑瓦都巴等，請問云：「藏中能教授彼義者，孰為最宜？」曰：「無過於仁達瓦者。然彼亦不能為汝斷疑無餘，故唯有親教。喇嘛中觀者傳說為最宜，但中觀者不久將返康地。是故汝今宜暫不講說，靜慮深修，不久即當通達也。」云云。又請問云：「月稱論師所釋龍樹菩薩之論義，是否絲毫無謬耶？」曰：「月稱乃上方世界佛最有慧力之一大菩薩，特為光顯龍樹正宗，受生此土。故其所釋龍樹正義，無論顯密，俱無錯謬，必須決定信受。」爾時喇嘛中觀者請問宗喀巴大師之宿世本生（恕繁不錄）云：「此師年齡尚幼，又復智辯超羣。現在若專事講宏，必能大揚正法。若驟然捨事專修，他人必怪我。請仍暫以宏法為宜也。」菩薩曰：「以何能補益聖教，饒益有情，非汝所知。他人見謗，須修忍辱。若不靜修，壽必不延，利益亦唯相似。故唯有捨棄眾事，依靜專修，方為要也。」大師依菩薩所教，專修之志決焉。