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有罪不懺。有過不除。內濁外清。始勤終怠。雖有好心。多為名利之所夾雜。雖有善法。復為罪業之所染污。如是發心。名之為偽。
「有罪不懺」：什麼叫偽呢？他本來有罪，他藏著不向大家發露懺悔，不對大家坦白。「有過不除」：他有過錯，明明知道自己毛病，他說：「哎呀！我沒有辦法呀！這個是與生俱來的習氣。」也不願意把這個過錯除掉它。
「內濁外清」：裏邊他就嫉妒障礙、癡心妄想啊、驕慢哪、貢高我慢哪、貪瞋癡慢疑啊，裏邊都是這些個東西；外清，外邊現出一個很清高的樣子，那麼色裝者乎，就裝模作樣的。「始勤終怠」：他就是出家修行，也是一開始他很勤很精進的，到最後就有始無終了，沒有後力，鬆了。
「雖有好心」：他雖然好像有這種好心。「多為名利之所夾雜」：為什麼他要做好事呢？就因為他想要博取一個好名，想要弄一個偽善的名字，做一些個騙人的事情，所以就在那兒搞名搞利，多為名利之所夾雜。他一舉一動都是為名為利而做的，不是眞正為佛教。
「雖有善法」：雖然這個佛法是很善的。「復為罪業之所染污」：雖然在善法裏頭，他也行一些個婬欲，做一些個很見不得天的事情。好像現在密宗裏頭那一些個喇嘛，到處恣行婬欲，到處亂七八糟的，還對人說：「這是密宗啊！密宗就要這樣子。」你說這眞是害死人的！那麼有一些無知的人，就被弄得說：「這個密宗啊！佛教裏頭說密宗是最秘密的。」哦！就以盲引盲，這就是染污。「如是發心」：像這樣發菩提心的人。「名之為偽」：這就是假的。
眾生界盡。我願方盡。菩提道成。我願方成。如是發心。名之為大。觀三界如牢獄。視生死如怨家。但期自度。不欲度人。如是發心。名之為小。
「眾生界盡」：什麼叫大的呢？就像地藏王菩薩似的，「地獄不空，誓不成佛；眾生度盡，方證菩提。」這就是眾生界盡、煩惱業盡，「我願方盡」。把眾生度沒有了，我這個願力才沒有。「菩提道成」：我修這個佛道成就了。「我願方成」：我那個願才是成就了。「如是發心」：像這樣地發菩提心。「名之為大」：這就是再沒有比這個大的了。
「觀三界如牢獄」：眾生界盡我願方盡，這是菩薩發心。那麼這個「觀三界如牢獄，視生死如怨家」，這就是小乘。二乘人是自了漢，他看這個三界——欲界、色界、無色界，就像監獄那麼樣地苦。
「視生死如冤家」：這個生了又生，死了又死，生生死死，這就好像他的冤家對頭似的。「但期自度」：他只知道自己度自己，「不欲度人」：他不想度旁人。「如是發心，名之為小」：像這樣子發菩提心的，這就是叫一個「小」。小就是心量太狹窄了；大就是極廣大盡精微了。這個大，我以前寫的那個「法界頌」，也就是一個大的表現，說的什麼呢？說：
法界為體有何外？虛空為用無不容。
萬物平等離分別，一念不生絕言宗。
這就是大心了。所謂「性盡人己參天地；心同日月耀陽春。」把這一切的萬事萬物都看成是一個，沒有什麼分別。今天我講的就這樣子。我若講得不圓滿，你們誰翻譯的時候，再補充一下。
待續
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Text:
If he has committed offenses but does not repent of them; if he has faults but does not change them; if he is turbid inside but makes a show of purity; if he is diligent at the start but lax later on; if he has good intentions but mixes them with a quest for name and gain; if he practices wholesome dharmas but defiles them with the karma of offenses, then his resolve is false.
Commentary:
What is meant by a false resolve? If he has committed offenses but does not repent of them. The person has committed offenses, but he covers them up instead of confessing them and repenting.
If he has faults but does not change them. He clearly knows he has faults, yet he says, "There's nothing I can do. I was born with these habits." He doesn't want to get rid of his faults.
If he is turbid inside but makes a show of purity. He is full of jealousy, obstructiveness, deluded fantasies, arrogance, conceit, greed, anger, ignorance, pride, and doubt. Yet he puts on the airs of being morally superior. It is totally play-acting.
If he is diligent at the start but lax later on. In the beginning, right after he enters the monastic life, he is very diligent in his practice. In the end, however, he lacks the energy to finish what he started. He grows lazy.
If he has good intentions but mixes them with a quest for name and gain. He may seem to have good intentions, but what is his real motive for doing good deeds? He wants to get a good reputation. He does phony things, hoping for a phony name. He is out to get fame and benefit. His every move is motivated by the desire for fame and gain; he is not genuinely interested in helping Buddhism.
If he practices wholesome dharmas but defiles them with the karma of offenses, then his resolve is false. Although the Buddhadharma itself is very wholesome, within the practice of those wholesome dharmas he might engage in lust or do some very scandalous things. For example, the lamas in the Secret School engage in lust on an extensive scale and have a lot of improper relationships, and they tell people, "That's the way it's done in the Secret School." They really ruin people that way. Some ignorant people even say, "The Secret School in Buddhism is very secret!" They are like blind people leading the blind. That's a case of defilement. People who bring forth the Bodhi resolve like this are false.
Text:
"When the realm of living beings is ended, then my vows will end; when the Bodhi Way is realized, then my vows will be fulfilled." Such a resolve is great. If he views the three realms as a prison; if he treats birth and death as an enemy; if he intends to save only himself and has no wish to save others, then his resolve is small.
Commentary:
What is meant by a great resolve? It is to say, "When the realm of living beings is ended, when living beings have all been liberated, so that the realm of living beings is empty,
then my vows will end. This is like the Bodhisattva Earth Store's vow: "Before the hells are empty, I vow not to become a Buddha; only when all living beings have been saved will I realize Bodhi." That is, only when the realm of living beings is ended, when afflictions and karma are ended, will my vows end. My vows will cease only when all living beings have been saved and are gone.
When the Bodhi Way is realized, when I accomplish the Buddha Way that I am cultivating,
then my vows will be fulfilled." Such a resolve is great. There is nothing greater than a resolve for Bodhi such as this.
To say "only when the realm of living beings is ended will my vows come to an end" expresses the resolve for Bodhi.
If he views the three realms as a prison; if he treats birth and death as an enemy—this is the Small Vehicle. Those of the Two Vehicles are self-saving Arhats. They regard the three realms—the desire realm, the form realm, and the formless realm—as being as miserable as a prison. They regard the process of being born and dying over and over as being like confronting an enemy. If he intends to save only himself and has no wish to save others, then his resolve is small. A small resolve is based on a narrow mind. A great resolve is vast to the extreme and yet subtle to the ultimate. The "Dharma Realm Verse" that I composed is an expression of the great. It says:
With the Dharma Realm as substance, what could be outside?
With empty space as function, nothing is excluded.
The myriad things are level and equal, apart from discriminations;
When not a single thought is produced, that puts an end to words and doctrines.
This is a great resolve. There is a saying, "When the nature is realized in oneself and others, one joins ranks with heaven and earth. When the mind equals the sun and moon, it dazzles like the springtime sun." The myriad things are seen as one, with no difference. That's all I have to say for today. If I left anything out, whoever is translating can add it in during the translation.
To be continued
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