谤师

Slandering Masters

破显宗四根本戒，造五无间罪等罪业，通过密宗的灌顶、忏悔后，仍有即生成佛的机会。但如果从内心毁谤上师，则绝无即生成就的机会，并且会长劫于地狱中遭受难以忍受的痛苦。

Transgression of the precepts in Sutrayana, such as committing the four root downfalls and the five crimes of immediate retribution, can be repaired by pertinent methods in Vajrayana practice. For example, through empowerment and purification of these violations, it is still possible to attain Buddhahood in one lifetime. On the other hand, outright calumny to spiritual teachers will absolutely rule out any chance of accomplishment in this life, and eons of torture in hell is inevitable as a consequence.

《密集金刚续》云：“众生造五无间等罪，浩如烟海金刚乘，依之即可得成就，诚心毁谤上师者，修持也不可成就。”其注解《明灯释》中也云：“不仅毁谤上师者不得成就，与之接触的道友也不得成就，毁谤上师、违反誓言的人不可与之长期交谈、交往。否则，对成就有极大影响。”所以，我们平时在接触道友的时候，应首先观察其对上师的信心和恭敬心。若有人毁谤上师，应予以制止，若不能制止，则应远离，否则，会玷污自相续。

The Condensed Collection of Vajra Tantra states: “Sentient beings can rely on the ocean-like means in Vajrayana to purify downfalls such as the five crimes of immediate retribution and still attain accomplishment. However, defamation of the spiritual teachers from the heart will render any practice ineffective in achieving results.” The explanation in the Beacon Commentary says: “Those who slander their gurus ruin not only their own achievement but also of those associated with them. Therefore, avoid long-term association with people who break vows and denigrate spiritual masters. Do not talk to them too much. Otherwise, your accomplishment is at stake.” When we come into contact with practitioners, we should first observe their faith in and devotion to their gurus. When someone slanders spiritual teachers, we should try to put an end to it. If that is not possible, we should choose to leave, to save our minds from being corrupted.

其实，对于上师的看法，皆是自己内心的映照。飞锡法师云：“鼻有墨点，对镜恶墨，但揩于镜，其可得耶？好恶是非，对之前境，不了自心，但尤于境，其可得耶？”如果在镜子中发现鼻子上有了墨点，却企图通过拭擦镜子去消除墨点，显然是愚蠢之举。同样，在眼见耳闻外境之时，若有喜好厌恶的念头，包括对上师是非过失的评价，也只能归咎于自心，而不能怪罪埋怨于外境。

In fact, our perceptions of the teacher are all reflections of our own minds. Dharma master Feixi says: “When you look into the mirror, you see a dirty spot on your nose. Displeased, you try to clean it by wiping the mirror, will that work? Life’s situations— good or bad, likes or dislikes—are reflections of the mind. If you try to change situations without first changing the mind, will it work?” If looking in the mirror we see our nose is dirty, wouldn’t it be silly to wipe the mirror to get rid of the dirty spot? When encountering external circumstances through the senses of hearing and seeing, we experience attachment or aversion; we see faults in the teacher and make judgments. The burden of having these perceptions lies in our own minds; external appearances are not to blame.

如果内心不清净，即使值遇真佛，也不能见其功德，如同善星比丘一般，终将毁坏自己。我们应当清洗掉对待鼻墨般的分别念，视师如佛，方可证达万境咸真之境界。

Without a pure mind, one will be blind to Buddha’s qualities even in the presence of a real Buddha. Such a person is destined to self-destruction, as in the case of monk Sunaksatra. Hence, we should first wash clean our conceptual thinking, just as we should wash our nose to remove a dirty spot. Only by perceiving the teacher as the real Buddha will we reach the stage of all-pervading Truth.

壬午年五月十四日于色尔坝
2002年6月23日 　

14th of May, Year of RenWu, at Serba
June 23, 2002