【广海明月】第321讲 殊胜弟子之功德（一）
我们接下来看仁波切的讲记，妙音笑大师笺注的第五科，“第五、殊胜弟子”，阿底峡尊者他殊胜的弟子有多少呢？按地域分为：“印度、阿里、西藏三地弟子者”，西藏就是指拉萨卫藏等地。有没有注意到阿里和西藏是分开的？所以这个西藏就是指拉萨卫藏等地。“此阿阇黎于五印度、迦湿弥罗、邬仅”，藏文中并没有这个“五”字。“邬智依雅那音变为邬仅”，也叫作“飞行国”。“尼泊尔、藏中诸地，所有弟子不可思数”，有很多数量不可思议、功德不可思议的弟子。 [02′46″]
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[Meditative·Serenity] 修成寂止与胜观的不同方法
虽缘空性为境，若但由其住一所缘，引生轻安，仍未能出修止之法，仅此不立即得毘钵舍那。
So generating pliancy by setting your attention on a single object of meditation – even if the object is emptiness – is nothing more than a way to achieve serenity (止); that alone does not count as attaining insight.
[善财童子五十三参][English] 第二十五回 拜无上胜长者
「善男子！我唯知此至一切处修菩萨行清净法门无依无作神通之力。如诸菩萨摩诃萨，具足一切自在神通，悉能遍往一切佛刹，得普眼地；悉闻一切音声言说，普入诸法智慧自在，无有乖诤，勇健无比，以广长舌出平等音；其身妙好，同诸菩萨，与诸如来究竟无二、无有差别；智身广大，普入三世，境界无际，同于虚空。而我云何能知能说彼功德行？
“I know this method of purification of enlightening practice that goes everywhere, an undefiled manifestation of nondoing based on illumination. How can I know the practice or tell of the virtues of enlightening beings who have all mystic knowledges, who go throughout all lands with the body of knowledge of illusoriness, who have attained the stage of knowledge of the universal eye, who are heroic masters of knowledge comprehending all things, who speak with the voice of totality communicating to infinite sentient beings according to their mentalities, who have phantom bodies the same as all enlightening beings pleasing to the masses of sentient beings with their various wishes, who are intent upon one and the same inconceivable body of all buddhas, whose body of knowledge pervades past, present, and future, whose sphere is as vast and measureless as the sky?
【广海明月】第320讲 传承无断（二）：珍惜传承，祈师久住
所以像这么绝顶聪明的阿底峡尊者，他有这么多了不起的上师来教，那何况这么愚笨的自己呢？这么渺小的自己呢？更要去勤求善知识，还要希求清净的传承教授，绝对不可以认为没有传承教授修法能够修出来，按照自己所理解的佛经、所理解的论典，甚至自己看一看书就觉得：啊！可能这一段的意思是这样。依自己的意思去解释经义、论义，而不依佛陀所授记的菩萨解释经意的来解释的话，非常容易地就堕落三恶道，因为会错解经意、会错修行。 [03′02″]
【广海明月】第319讲 传承无断（一）：众多传承，汇于尊者一身
那么这一段传承没有间断的状况：就是尊者的师承中，有共通乘小乘及其大乘两种传承，大乘的传承中又分为显教度彼岸乘及密咒乘的两种传承。度彼岸乘又分两种传承：见传承和行传承；尊者的行传承又有从弥勒菩萨所传来的，还有从文殊菩萨所传来的，这里边说共有三种传承。然后在密咒乘中又具足一切密咒的传承、密集的传承、母续的传承、事部及瑜伽部的传承、阎摩敌的传承，共五派传承。另外尊者还具足宗派的传承、加持的传承，以及种种教授的传承等许多传承。尊者亲炙闻法的上师，就像《赞》中说：“尊者长时依止的师长，有响底巴——寂静、金洲法称、跋陀罗菩提——觉贤，及迦那师利——智吉祥等许多得到成就的大德。特别是您还具足从龙猛辗转传来的甚深和广大的教授。”相传尊者有十二位得到成就的师长，另外还有许多其他的师长。接著到第三科、尊者善巧五种明处，前面已经讲过了：尊者善巧五种明处的情形，前面已经讲过了。所以，综上所述，这位大阿阇黎是能够周密地抉择佛陀的意旨。 [03′28″]
[Meditative·Serenity] 胜观必须以寂止为因
《解深密经》说：”若以观慧而修思择、最极思择，乃至未起身心轻安，尔时但是毘钵舍那随顺作意，生轻安已乃名妙观。“
According to the Sutra Unravelling the Intended Meaning, as long as the practice of discrimination and special discrimination with discerning wisdom cannot generate physical and mental pliancy, it constitutes a type of attention which approximates insight; when it generates pliancy, then it is insight.
[善财童子五十三参][English] 第二十四回 拜婆施罗船师
「善男子！我唯得此大悲幢行；若有见我及以闻我、与我同住、忆念我者，皆悉不空。如诸菩萨摩诃萨，善能游涉生死大海，不染一切诸烦恼海，能舍一切诸妄见海，能观一切诸法性海，能以四摄摄众生海，已善安住一切智海，能灭一切众生著海，能平等住一切时海，能以神通度众生海，能以其时调众生海；而我云何能知能说彼功德行？
“I have attained this enlightening liberation which is characterized by great compassion and the sound of flowing water, and it is beneficial to see me, hear me, live with me, and remember my name; but how can I know the practice or tell of the virtues of the enlightening beings who traverse all the oceans of the mundane whirl, who are unaffected by the ocean of afflictions, who are free from the danger of being engulfed by the ocean of views, who travel the water of inherent nature of the ocean of all phenomena, who travel the ground of inherent nature of the ocean of all beings, who hold the net of means of salvation of all creatures from the oceans of the mundane, who abide in the ocean of omniscience, who pull all sentient beings out of the ocean of attachments, who remain continuously through the ocean of all times, who have true higher knowledge to perfect the ocean of all sentient beings, who do not miss the right occasions to guide the ocean of all sentient beings? “
【广海明月】第318讲 本尊摄受（二）：养成凡事启白的习惯
接下来，大家可以看这一步，像尊者准备进入西藏之前启问度母。其实很多上师都是遵循著我们《广论》中的皈依学处，但有什么事情都是要启白上师、三宝、本尊，得到加持和开许然后再去做。所以像这么伟大的上师，他取得了这么了不起的成就，但是他还是要问说：“我这样去西藏的行为，到底能否有利益藏人？” [01′12″]