謗師
Slandering Masters
破顯宗四根本戒，造五無間罪等罪業，通過密宗的灌頂、忏悔後，仍有即生成佛的機會。但如果從內心毀謗上師，則絕無即生成就的機會，並且會長劫于地獄中遭受難以忍受的痛苦。
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.
《密集金剛續》雲：“衆生造五無間等罪，浩如煙海金剛乘，依之即可得成就，誠心毀謗上師者，修持也不可成就。”其注解《明燈釋》中也雲：“不僅毀謗上師者不得成就，與之接觸的道友也不得成就，毀謗上師、違反誓言的人不可與之長期交談、交往。否則，對成就有極大影響。”所以，我們平時在接觸道友的時候，應首先觀察其對上師的信心和恭敬心。若有人毀謗上師，應予以製止，若不能製止，則應遠離，否則，會玷汙自相續。
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.
其實，對于上師的看法，皆是自己內心的映照。飛錫法師雲：“鼻有墨點，對鏡惡墨，但揩于鏡，其可得耶？好惡是非，對之前境，不了自心，但尤于境，其可得耶？”如果在鏡子中發現鼻子上有了墨點，卻企圖通過拭擦鏡子去消除墨點，顯然是愚蠢之舉。同樣，在眼見耳聞外境之時，若有喜好厭惡的念頭，包括對上師是非過失的評價，也只能歸咎于自心，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.
如果內心不清淨，即使值遇真佛，也不能見其功德，如同善星比丘一般，終將毀壞自己。我們應當清洗掉對待鼻墨般的分別念，視師如佛，方可證達萬境鹹真之境界。
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爾壩
2002年6月23日
14th of May, Year of RenWu, at Serba
June 23, 2002