在这里边师父只是讲一下说代表智能，但代表智能是什么意思？ 我们为什么会在轮回里流转不能停息呢？ 就是由于我们没有通达无自性的智能。 一旦我们懂得礼敬这样的智能的代表——文殊菩萨，懂得去追随这样的智能、懂得去闻思修教典，获得这样的智能，不随顺于以无明为罪魁祸首的整个轮回世界的苦楚。 我们将把愚痴翻为智能、痛苦翻为涅盘，翻为生生世世饶益众生的伟大的行为。 [04′04″]
师父接着解释了「尊重」，尊重其实就是「上师」的意思。 然后师父特别解释：提到上师，好像是密教专门的名词，其实不是的，只是对老师的一个称呼，叫尊重。 「尊重」在《四家合注入门》里也有解释，它是上师、尊重和坚稳的意思，坚稳就是很深邃、很庄严。 在《摄类学》里也提到「喇嘛」，「喇」就是「上」，因为功德至高无上，所以称为「喇」；如同慈母一样悲悯一切有情，所以称为「嘛」；翻成上师、善知识。 [00′48″]
在这个地方，师父特别强调一下不是密教里才这样讲的，其实它是对上师的一个称呼。 那么师父为什么要特别这样讲一下？ 就是有些人认为好像一研讨《广论》、一学《广论》就是学密法。 其实《广论》是一部显教的教典，这里边基本没有提到什么密法的问题。 所以就是学一部论，像《瑜伽师地论》、《入行论》、《现观庄严论》很多论一样。 它是从般若海中流出的一部论，并不代表它是密法。 要是多多地广泛地听闻的话，就不会让我们由于一个名词不了解，而去曲解它的内涵、造成很多的误解和没必要的一些担忧。 [01′38″]
接着是「妙音」两个字，师父说在这里就是指文殊师利菩萨，普通大乘论所归敬的都是文殊师利菩萨。 我们小的时候，在每一间寺院里都可以礼敬到观世音菩萨、文殊菩萨、普贤菩萨。 说到文殊菩萨，其实我们并不陌生，像五台山就是文殊的道场，应该很多人都去过五台山吧？ 所以在论前归敬到文殊菩萨的时候，是否有一种很亲切的、很熟悉的感动？ 因为可能和观世音菩萨、普贤菩萨、地藏王菩萨…… 很多菩萨一样，在我们生生世世的轮转中，文殊菩萨已经不知道多少生来成为我们的依怙、成为我们的引领、成为我们心中的光明。 所以，再次地看到宗大师在「论前归敬」敬礼尊重妙音的时候，还是心里满温暖的吧！ [02′46″]
「妙音」两个字，在《四家合注入门》里解释：为什么叫「妙」呢？ 因为净除了烦恼的粗暴，所以称为「妙」。 为什么称为「音」呢？ 因为他具足六十韵音语，所以称为「音」。 短短的「敬礼尊重妙音」，详细地解释它的内涵的话，可能要很多很多！ 但是师父在前边解释的时候，就把「敬礼」的一个内涵讲了，然后说到「尊重」是上师，「妙音」是文殊菩萨，代表智能。 [03′24″]
在这里边师父只是讲一下说代表智能，但代表智能是什么意思？ 我们为什么会在轮回里流转不能停息呢？ 就是由于我们没有通达无自性的智能。 一旦我们懂得礼敬这样的智能的代表——文殊菩萨，懂得去追随这样的智能、懂得去闻思修教典，获得这样的智能，不随顺于以无明为罪魁祸首的整个轮回世界的苦楚。 我们将把愚痴翻为智能、痛苦翻为涅盘，翻为生生世世饶益众生的伟大的行为。 [04′04″]
师父在浅浅地交代里，蕴含了他深刻的悲心，就是希望透过这样一个简洁的介绍，让我们能够再度地会遇文殊菩萨，以及他伟大、不可思议的翻转轮回的智能、空性的智能，乃至很多很多。 所以在这里边呢，如果我们真的「敬礼尊重妙音」、真正地用心下去的话，会感觉到师父透过这几个字，也是在引领我们走一条路——追随智能、追随文殊菩萨，开启我们生生世世追随善知识、追随着《般若经》，乃至从《般若经》 流淌出来的很多祖师所造的这种极其透彻、精辟的论典，来翻转我们心中对于种种境界所安立的我爱执、自性执等等，实际上这真是一个光辉的开始！ [05′07″]
虽然说文殊菩萨代表智能，就是这样交代一句，实际上师父在引领我们走近文殊菩萨，走近光明和智能的代表，走进论典、走进经典、走进佛菩萨伟大的心；学会去恭敬礼敬这样的心、去倾听这样的心、去追随这样的心、去学习这样的心。 然后就必将结束我们在林林总总的对境之中，所产生的种种非理作意呀、观过啊，或者由于误解、没有听明白等等，所产生的人与人之间的伤害；必将由于听闻教典，让我们更清澈地了解什么是最正确的量，因为它就是智能嘛！ 从一个无染的心、从一个无漏的心里边显示出来一个量，我们会去学习校对这样的量、听闻这样的量，并且在心中先是熟悉、记住，然后慢慢去比对自心、调整我们的心。 归敬文殊菩萨、归向智能，翻转由愚痴导致的一切痛苦的因和果。 [06′21″]
其实这一小段，就是师父生生世世引领我们的一种慈悲的心意。 他说要一心恭敬地礼拜，就是也希望我们在听闻的时候，能够一心地听闻，然后在理解的时候，能够专注地理解。 追随着上师、佛菩萨，生生世世走这样一条和智能永远在一起、和光明永远在一起，步步都远离痛苦、步步都朝向欢乐的成佛的康庄大道吧！ [06′53″]
Master continued explaining “guru”; it actually means “master”. And Master specifically said that “guru” seems to be a special term used in Tantric teaching. In fact, it is not. It is only a respectful salutation for addressing teachers. According to the Introduction to the Four Interwoven Annotations, “guru” carries the meaning of master, teacher, and steadfastness. Steadfastness suggests being very profound and solemn. In the Pointing the Way to Reasoning, it also mentions “Lama”. “La” means “up”, because of the peerless good qualities, hence, being addressed as “la”. [The guru] is as compassionate as a loving mother towards all living beings, hence, being addressed as “ma”; translating to mean “guru” or virtuous teacher. [00′48″]
Here, Master specifically emphasized that such reference is not just used in Tantric teachings. It is, in fact, a salutation to a guru. Then, why did Master give us such a specific explanation? That is because some people think that studying Lamrim is studying of Tantric teaching. As a matter of fact, Lamrim is an exoteric [Sutrayana] teaching. Basically, there is no mention of any Tantric teaching in the text. Rather, it is just a study of a commentary, similar to the Levels of Yogic Deeds, the Engaging in Bodhisattva Deeds and the Ornament for Clear Knowledge, etc. It is a commentary from the ocean of perfection of wisdom (Prajna); it does not mean Tantric teaching. If we can study more extensively, then we would not misconstrue the meaning due to our lack of understanding of a term, causing various misconceptions and unnecessary worries. [01′38″]
Next is the word “Manjughosa”. Master said this refers to Manjusri Bodhisattva. In general, most Mahayana prologue venerates Manjusri Bodhisattva. When we were young, in every monastery we were able to pay homage to Avalokitesevara Bodhisattva, Manjusri Bodhisattva, and Samantabhadra Bodhisattva. Speaking of Manjusri Bodhisattva, actually, he is no stranger to us. The Mount Wutai [in Shanxi Province, China] is the Bodhimanda (place of awakening) of Manjusri. Many of you could have been there before, right? So when we are paying homage to Manjusri Bodhisattva in the prologue, is there a touch of amiable and familiarity? It is probably because just like Avalokitesevara Bodhisattva, Samantabhadra Bodhisattva, and Ksitigarbha Bodhisattva and many more Bodhisattvas, in our cyclic existence over and over again, Manjusri Bodhisattva has come to be our refuge, be our guide and be the light in our hearts for countless lifetimes. So, once again, when we see Master Tsong Kha-Pa paying homage to the guru Manjughosa in the “prologue”, we still feel the warmth in our heart! [02′46″]
As for the word “Manjughosa”, we could find some explanation in the Introduction to the Four Interwoven Annotations. Why is it called “Manju”? Because coarseness of the afflictions is removed, hence, named “Manju”. Why is it called “ghosa”? Because he is endowed with 60 attributes of rhythmical speeches, hence named “ghosa”. A short phrase of “homage to the guru Manjughosa”, but if we were to explain the significance in detail, it could be a lot a lot! Nevertheless, when Master explained the word “homage” earlier, he has explained the meaning, and then further illustrated that “guru” means the master, and “Manjughosa” means Manjusri Bodhisattva, representing wisdom. [03′24″]
Here Master only mentioned it represents wisdom, but what does “represent wisdom” mean? Why are we unceasingly tumbling in the cyclic existence? That is due to our lack of the wisdom to thoroughly perceive the nonexistence of intrinsic nature. Once we know how to pay homage to the representation of such wisdom, Manjusri Bodhisattva, know how to pursue such wisdom, know how to attain such wisdom by means of studying, contemplating, and meditating the scriptures, not following the suffering in the world of samsara led by ignorance, we can convert ignorance to wisdom, suffering to nirvana, and turn our behaviour into great deeds that will benefit all living beings life after life. [04′04″]
Master’s deep compassion was embedded in his brief illustration in the hope that through this succinct introduction, we get to meet with Manjusri Bodhisattva again, and get to know his great and incredible wisdom that can reverse the cyclic existence, the wisdom of emptiness, and many other good qualities. Thus, here, if we really pay “homage to the guru Manjughosa”, really doing it with sincerity, we will feel that, using a few words, Master is also trying to lead us onto a path, a path to pursue wisdom, to pursue Manjusri Bodhisattva, igniting us to pursue virtuous teachers, pursue Prajnaparamita Sutra, and even the extremely thorough and penetrative commentaries created by many lineage masters from the Prajnaparamita Sutra, to transform the self-grasping and attachment of intrinsic nature etc. that our heart has established towards the environment. In fact, this is a magnificent starting point! [05′07″]
Although Manjusri Bodhisattva stands for wisdom, a simple sentence like that, but in fact, Master was guiding us to get closer to Manjusri Bodhisattva, closer to the representation of wisdom, closer to the commentaries, closer to the sutras, closer to the great minds of Buddhas and Bodhisattvas. Learning to pay homage to such a great mind respectfully, to listen closely to such a great mind, to follow such a great mind, to learn to have such a great mind. Then we would definitely end our afflictions towards various arising conditions such as improper perception, fault finding, or even hurting people due to misunderstandings or not hearing [the message] clearly, etc. Because we study the scriptures, we realize what the proper cognition is. This is what is called wisdom! From an uncontaminated and untainted mind, the proper cognition manifests itself, and we will learn to benchmark against such proper cognition, listen to it and starting from familiarizing, remembering, and then gradually comparing ourselves to it, adjusting ourselves. Taking refuge in Manjusri Bodhisattva, taking refuge in wisdom, transforming all suffering cause and effect that were generated by ignorance. [06′21″]
As a matter of fact, this short paragraph is the Master’s compassionate intention to guide us life after life. When he said to “pay respect whole-heartedly”, he is also hoping that when we listen, we can stay focused, and while trying to understand [the teaching], we can concentrate on comprehending it. Following teachers, Buddhas, and Bodhisattvas to take this path of wisdom life after life. A path that is always full of hope and always a stepwise away from suffering, and a stepwise toward the joyful path to Buddhahood! [06′53″]
闻思题纲：
- 我们平常有没有对于听到的讯息、指令、转达，产生很多误解，甚至很多观过、抱怨，徒添自己无谓的忧恼？
- 我们常常念的，或者常常会去做这样的皈敬，我们内心真的会有这样的感动吗？随着我们每一次每一次这样的串习的时候，像我们对于佛菩萨的尊称，是否会因为这样的串习更会有恭敬心、感恩心？
- 回应老师的问题，师父说“文殊代表智慧”，但“代表智慧”是什么意思？为什么老师听到“敬礼尊重妙音”的时候，内心会有满满的温暖呢？
- 老师说：“师父在浅浅地交代里，蕴含了他深刻的悲心。”我们有听出来吗？师父为什么为我们介绍“敬礼”、“尊重”、“妙音”？师父真正的心意是什么？师父对我们的慈悲是什么样的慈悲？
- 当我们做事情前，习惯将自己的心皈投依靠佛菩萨吗？会将皈依上师三宝变成我们的修为吗？
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