菩提道次第广论手抄稿:旧版第十一卷A面
（手抄稿 第二册 p75）[00:13]
假定你知道自己有这个病的话，你会一心一意去求，所以他教我们具六想，他不是空话，有绝大的道理在，本论真正殊胜的地方，也就是这个。前面那个过失在的话，你没用。然后呢过失去掉了，推动的力量没有。现在告诉你，一步一步地来。现在你有了这个病，进一步要怎么办哪？欸，要去找医生啊！那么现在这个医生是什么？法师。所以说，进一步，[00:30]
p. 17 (12)
2. Think of the instructor as a doctor.
【◎ 于说法师住如医想者。】
对于说法的这个法师啊，这是医生。[00:37]
For example, when you are stricken by a severe illness such as a wind orbile disorder, you seek a skilled doctor. Upon consulting your doctor, you are greatly delighted and listen to whatever your doctor says, revering him or her respectfully.
【如遭极重风胆等病，便求善医，若得会遇发大欢喜，随教听受恭敬承事。】
假定我们遭到了病，病去求医，而找到一个真正的好医生啊，觉得好欢喜，啊，好啊！一定跟着他所告诉我们的，然后恭敬承事照道理去做，这个不必说，人人都会。哪怕 (p76) 小毛病，哎呀，你一下治好了，你一定去找他，再远一点，如果大毛病的话，那不惜千里万里地去找。所以同样地为什么前面第一点，要教我们知得病，你晓得了病，你就拼命去找。那么找谁呢？找善知识，所以他下面说：[01:22]
Likewise, seek in this way a teacher who imparts the teachings.
【如是于宣说法善知识所，亦应如是寻求。】
我们真正的善知识也是这样，就像你有病一样。所以第一个条件你有了，第二个自然跟着来。[01:34]
Once you have found your teacher, consider it a privilege, not a burden. while doing it.
【既会遇已，莫觉如负担。】
碰到了以后不要觉得这是个担子喔！[01:38]
【应持为庄严。】
这两句话，非常重要！我们现在啊遇见了善知识了，善知识啊，平常真正的善知识，他不是说这样话：“哎呀！你好难得哦，你有善根哦！你怎么样哦！”然后呢，假如你念一点书他又捧你：“哎哟，你是个大学毕业哦！”乃至于“留学哦！”你就轻飘飘地坐在那地方，“好了，好了，你在这个地方！”像凤凰那样捧你，完了！没有用。反过来，倒 (p77) 是他处处磨折你啊，嘿，那说不定行。他如果真的有本事磨折你，那你真的碰到了，那时候你千万不要觉得这是个担子，那是个真正的庄严。同样的道理，碰见个好医生，他有本事跑得来的话，要该动手术，要该什么，就老实不客气地就这样来了。当然现在这个医生啊，都是用种种地方，用糖浆来哄你。以前不是的啊，真正的好医生针对着，譬如说这“良药苦口利于病”，“忠言逆耳”也是一样的“利于行”。修行亦是如此，我们有这么大的大病，一定针对着这个地方来的，所以你千万不要觉得这是一个负担，要把它看成庄严。[02:49]
所以在这里我的的确确请了几本书，譬如《一梦漫言》，那是我们清初明朝末年，见月老人写的。历代祖师的传记，特别是《密勒日巴尊者传》，它有特别意义，你们好好地看，我们不是说学哪一宗、哪一派，就看看人家为什么有这样成就的。然后，你不妨更大一点，看这个《大般若经》的常啼菩萨、《华严经》当中的善财童子，他怎么承事善知识。我们现在不要说伺候善知识，给他做一点事情不行，他样样东西伺候你，你还觉得不满意咧！那是我们跟法不相应啊！跟法不相应啊！[03:32]
不要说别人，就像我这么，我自己觉得已经很不成气候了。我的老师，今年春天我请到他莲社去的时候，下面有这么多同修，我晓得这个同修不晓得老师怎么办，我自己来。 (p78) 他们吃那个茶很特别的，就是偶然一次做了，我一定尝尝，味道不对，全部重来，一定自己去弄。所以因为我没有真正的相，做得比较差，的的确确不如那些祖师们，可是我觉得比你们稍微好一点，所以我坐在这里跟你们讲，我但愿你们每个人比我好，那恭喜你们。这个地方注意，遇到了以后啊，千万不要觉得这个负担，因为这是庄严，这个是什么？这个才是真正的庄严。当年，我这个师长告诉我，说现在说你几句听不进啊，将来你会懊悔的啊！我好几个老师说，他说他呀，现在一直懊悔现在没有人骂他啦！我现在才感觉到，一点都没错，一点都没错。要怎么办呢？[04:33]
p. 18
venerate your teacher with respect and do what he or she says.
【依教奉行，恭敬承事。】
你照着他去做。我们现在是依我行事，总是尽管讲完了以后—他讲他的，我就不听他，他也莫奈何我。唉！这个还算是好的，你不给他对嘴，已经是满好的。这个就不相应。所以一定要依教奉行，而且一心一意地恭敬去承事他，这个是相应的。所以[04:59]
For, as the 《Verse Summary of the Perfection of Wisdom in Eight Thousand Lines》 says: Therefore, wise bodhisattvas, who have a strong thought to seek sublime enlightenment, vanquish pride decisively. Just as the sick rely on doctors in order to cure their illnesses, so you should rely on a teacher, applying yourself enthusiastically.
【《摄德宝》中作是说故：“故诸勇求胜菩提，智者定应摧我慢，如诸病人亲医治，亲善知识应无懈。”】
下面告诉我们，说真正要求无上菩提的这种人，应该怎么办呢？“勇求”。修学佛 (p79) 法两个必要的条件，第一个正知见，第二个精进行，没有这两样东西谈不到。正知见的确难，你有了正知见，前面的那些道理都容易解决。譬如我们前面说过了，我们平常看见的这种觉得做不到的事，你有了正知见，理路上面都清楚，是啊！怎么会做不到呢？必然做到的。就像刚才说的，你一天到晚看人家不是，你了解了正知见的话，怎么可以看人家不是啊？眼睛专门看着自己，就怕出一点点小毛病，道理很简单嘛！现在在这个娑婆的恶世当中，一下不小心就出大毛病。就像现在这地方遍地盗贼，你在这个地方眼睛瞪大了，就看一个小偷把你东西拿走，就怕一个强盗来把你东西抢走，你怎么可以东张西望啊？这个很明白的事情啊！你一望别的，你就完了！所以，啊，听懂了，一点都没错。可是这个你说你得到了正知见没有？还没有，只是人家告诉你的，你思相应慧产生起的时候，你就有了正知见了，这个道理下面会讲。[06:35]
下面呢，要精进行。你懂得了，就是你相应了如果不精进，还是没有用，你原地踏步，何况我们现在在门外，不晓得在哪里，目标都没有做到。那个时候真正求法，一定要是勇悍，一定要勇悍！我们不必说那个大善知识如何，所以一跑到这里来啊，我感动不已，我已经久已仰望我们这老和尚，来了以后，果然不错。我那天跑到医院里看到病房里面去，他昏迷不省啊，张开了嘴巴在那儿念，听听干什么？他一下子念念赞佛偈，一下念阿弥陀佛，一下念 (p80) 这个，表示他脑筋一直这个。回来了以后，我们说，唉呀，老和尚，现在这里你是我们的精神支持，你好好休息啊！欸！他早晨一听见这个铃声，睡不住了，要去上早殿。那我们现在呢，“唉！这个早殿实在是，最好摇了铃了再睡一下。啊，这么早起来！”这个所以是真正的原因在这地方。心里面实在是，叫你做一点事情，委屈得不得了，这样。总是觉得：啊，这个营养也不够。然后呢，叫你早一点进去，跑得去，这空气又不好，不晓得在想些什么啊！这是心里面哪，问题就在这里呀！[07:55]
这个真正有正知见，真正精进行的人，这个是“智者”，真正有智慧的人，现在我们要学。那时候，最主要的、难克服的—摧我慢。这个我慢倒不一定是说，处处地方我对、你不对。就是说，当处处地方你以我为主的这种心情障碍着你，这个是我慢相。所以这个我慢，它叫“我见、我慢、我爱、我痴”，见解固然是我，然后我爱、我痴，你保护着我，也是我呀！唉呀，总觉得这样子受不了，你要弄这个！就这种我爱，这个无非都是在痴相当中。你真正地修学佛法，这个东西彻底要扫除，彻底扫除，你就成就了。现在因地当中你怎么办哪？我懂得多少就下多少功夫，那时候随时注意：欸，它又来了，拿掉它！你能够拿掉几分，你就跟法相应几分。因地当中这样去，慢慢地果地当中慢慢地来了。[08:50]
(p81) 所以现在大家总是修行很难哪！哎，就我现在了解，天下没有比修行更容易的事情。嗯，大家听了话，觉得这个怎么会啊？那我马上理路告诉你。你要学开汽车，说现在很容易，到处有；对不起，没有汽车，你能吗？有了汽车，没马路行吗？有了马路，没汽油行吗？有了汽油，没人教你行吗？你还在这种条件哪，骑个脚踏车乃至于，对不对？做任何事情欸！可是修行啊，嘿，你自己的事情，你只要……脑筋坏了，不行！脑筋坏了做什么事情不行，你只要脑筋好的人，你起心动念，莫非是这个，对不对？哪一样事情比修行更容易的？它不要任何条件，就坐在这里也在修行。然后你做别的事情的话，白天你忙完了，晚上总要休息吧！欸，修行，睡觉你也在修行。做别的事，你吃饭时总要停下来吧！它吃饭也在修行。所以你真正懂得了，二十四小时无处不在修行，二十四小时无处不在净除罪障、积聚功德，修行这么容易喔！[09:58]
为什么原因得不到？没有正知见哪！没有精进行啊！现在我们要怎么办呢？第一个摧我慢，亲近善知识，听闻正法，如理思惟，每一个，不是说四个步骤分段喔！你任何四个当中走到一个，你就在修行当中。所以现在我的感觉，大家求，真难的、最难的就是求到善知识，而求到善知识真难的是摧伏这个东西，你只要这个找到了，下面问题都解决了。净土法门，也就是这个原则当中的一个特例，一个特例，这个以后再讲。[10:34]
(p82) “如诸病人”，像病人亲近那个医生，这个善巧的医生哪，嘿、嘿！遇见“亲善知识”，应该不要懈怠，真正亲近善知识不要一点懈怠。这个《华严》上面特别示给我们看，这是所以善财当中一生取办的原因。佛法不难哪，千真万确一生可以成功啊！问题在你如理不如理啊！想想看，别的东西都那么难，修学佛法这么最容易，别的东西都可以间断，修学佛法可以二十四小时不间断，当然一生取办嘛！问题在哪里？就是前面那些关键。你只要那个关键一步步克服，每一个人都是善财童子，《华严》当中，真正圆满的地方就在这里。[11:19]
所以我前面一再说，你懂得了这个佛法—本论，你就晓得《法华》、《华严》的差别在哪里，佛出世的精神在哪里。其实《法华》真正的意趣，还是通于《华严》的，我那天提了个头，这地方顺便说一下。欸！怎么是《法华》明明讲的，好像它转了个半天。欸，《法华》里边那是个公案，我随便提出来噢！大家如果没有听过的，以后慢慢地回味，如果晓得《法华》的，马上就会懂得这个公案。[11:52]
《法华经》一开头的时候，授记那些声闻等等，一个、一个，乃至于凡夫，“小低头，一合掌，皆已成佛道。”授记这个，但是都是远得不得了！所以这个才是佛出世的究竟意趣。为了证明这件事情，那么多宝如来那个塔来证明，然后呢，透过所有的化身 (p83)释迦如来的与欲以后，开了这个宝塔的门。最后说，大家觉得那个，跟这个来的人说，那好啦，我们现在回去了吧！欸！那个时候释迦如来怎么说？“慢慢地，慢慢地，你先不要回去，看看我们这个世界上面弘扬《法华经》的效果如何？”说完了以后，文殊师利菩萨来了。从哪里来？从龙宫。哎呀，说无量无边的人，那个时候干什么啊？他在说《法华经》。所以说，“啊呀，你在干什么？”“我在这地方在龙宫当中说《法华经》。”所以，说“欸，那么你在这地方说《法华经》，说的效果怎么样啊？”“你看！”结果他说完了，龙女出来了。“八岁成佛”这个公案，大家晓得吧？晓得，马上转过来！[13:16]
当然这里面还有很多关键。说明了……我们从这地方看，就是说，文殊师利菩萨就在那个龙宫，给他们说佛出世的……你不要看，把那个《法华》不要看我们现在这个《法华》，就是说《法华》的真正意趣的重点、概念，你要把握住—佛出世的真正重要的关键，是“开示悟入佛之知见”。佛把他无量无边证得的真实内容和盘托出，告诉众生，也教你去做这个，这个才是《法华》的真正意趣—所以实际上，就是最直接的成佛的这个。文殊菩萨说：“我在龙宫里面讲这些，效果呢？你看！”马上就有一个龙女她听了发菩提心，当下成佛！不是吗？我们真正了解了，你要从这地方去着眼，才了解佛法的真正圆教可贵的地方。这个绝不是说单单圆教喔！通于我们一切众生的。[14:20]
(p84) 这里还有一个：妙咧！就是佛在这地方说《法华经》，那些人都是转了个半天，结果另外一个人说《法华经》，还不是佛，是菩萨讲的，在龙宫当中，讲了半天就一生取办。你们有没有注意，有没有疑问哪？这些都是大关键的问题喔！这个公案，就在《华严》上面得到了最佳的答案。《华严》是最了不起的一个经，但是佛没有说耶！刚开始的时候〈世主妙严品〉，是世间的那些人，拿我们世间来说，也可以说，哎呀，土地、神王，一个一个都在说。什么地神、天神，哪一个神、哪一个神，乃至于通到菩萨—佛没有讲！一直到最后，善财童子五十三参，参的人也是一样，第一个是和尚，第二个是和尚，下面后头都是在家人，最后一个是和尚。当然里边还有包括这个比丘跟比丘尼呀，那么尤其是后面那个什么地神、主林神、主风神、主什么神，也是这些啊！欸，奇怪咧！佛亲口讲的，大部分的弟子就是罗汉；结果那个地方佛没有讲啊，就让善财童子一生取办，这么一个内容。[15:33]
然后在《法华》里面，也是同样的，喏、喏、喏！佛在那里说了那么多，他就说：“我呀多生多劫教你们哪，你们总是不能听我的。所以我虽然雨那个甘露雨下来啊，可是你们只能接受一点点。小草嘛吸收一点点，长一棵小草。中草嘛吸收多一点，长个中草。大草嘛吸收多一点，长个大草，乃至于树也是如此。所以啊，虽然我是把最好的法给了你 (p85) 们，你们就转了大圈子啊！”[16:04]
你们说，这个对我们有用吗？有用。那地方我们就仔细反省一下，善知识给我们讲了以后，我们是不是依教奉行了？我们听了：“唉呀，不行啊！我现在是个凡夫，教我做这个，做不到啊！”那是什么啊？你完全排斥在外头。那就是我就是吸收我那一点点，说这是小草，或者是中草，或者是大草。你能够“依教奉行，恭敬承事”，能够“勇求”的话，那对了，你一生取办！概念就在这里，清楚明白。想想看，对不对？所以这个是第二条，啊，晓得自己病—找医生，找了医生以后怎么办哪？要吃药啦！所以 [16:48]
3. Think of the instructor's explications as medicine. Just as a sick person has a high regard for the medicine prescribed by a doctor,
【◎ 于所教诫起药品想者。如诸病者，于其医师所配药品，起大珍爱。】
那么医师现在开给你那药品了，照着去好好地做。[17:00]
so too, you should view the instructions and explications that the instructor gives as very important, taking great pains to hold them in high esteem, and not squandering them by lapses such as forgetting them.
【于说法师，所说教授，及其教诫，见重要已，应多励力，珍爱执持，莫令由其忘念等门，而致损坏。】
佛也是一样，像医生一样。佛没有办法把我们哪，叫你说加被你，让你成佛。佛只是如理地把他悟证的法告诉你，你如法行持，很清楚，理论是如此，事实也是如此。没有一 (p86) 个佛例外的，都是大慈大悲，没有一个佛例外的都是大智慧。他的慈悲心啊，要救渡一切人，他的智慧了解一切，他的力量能做一切。如果是他能够把我们转化成佛的话，当然绝对会做嘛！现在做不到，明白表示就是这样。所以每一个佛都是说：“我没办法把你转化成佛，我只有告诉你怎么成。告诉是非我不行，然后呢，成不成是要你如理去行持。”医生跟佛一样，他告诉你这个教诫，你听了这个教诫以后，然后呢，说哎呀，这个重要啊！应该怎么办？“应多励力”，要努力，这个才是我们珍爱执着之处。我们不应该珍爱执着这个我，“唉呀，我这个不行啊！”不应该执着这个见，不应该执着这个情，应该执着这个法，你能这样做，那么就对了。[18:31]
翻开《菩提道次第广论》第十八页。这个六想当中，第一个自己病—无明大病，无明大病，这是一切病的病根所在，这是我们修学佛法首先必须应该认识的，这个概念非常重要、非常重要！现在所以大部分人，说听懂了道理做不到的根本原因，实际上就对于这一点没有正确的认识。认识的都是文字上的，然后把那文字上的还告诉别人去，结果有一点功效，种下一点善根的种子。但是对于整个的佛法来说，眼前产生不了功效，不但产生不到功效，反而成为斗诤之因。这是我们应该为了这个，要深深地痛心疾首努力改过的，努力改过的。那么这个关键，本论顺着次第一步一步告诉我们，就是告诉我们，怎么样把 (p87) 听闻的道理应用在身心上面，净化罪障，然后呢，把烦恼慢慢地净化，积聚资粮，净除自己。等到你自己能够净除了，那个时候进一步去告诉别人，这个才真正弘法。[20:14]
所以在座的各位，尤其是这里非常难得，将来出去都是佛门龙象。说到这里，我勉励各位同修啊，大家应该有这个志趣，不要忙着去说法，千万不要忙着去说法，像普通这样说法，已经很多人啦！我们应该进一步提升我们自己，至少把这个法懂得怎么净化自己身心，那个时候才告诉别人，帮助就大了，帮助就大了。法的真正的目的是净化身心，你要净化，你至少晓得自己毛病在哪里，这样。所以不是说贪、瞋、痴啊，文字认得很容易，要想认得自己这个身心上贪、瞋、痴的行相，这个是重要的。认得了，还要晓得怎么去对治它，它有什么缺陷，对治了有什么好处，就是这样，这些都应该要知道。[21:17]
第一点呢，说要晓得自己是病，因为有了病，所以就努力去找医生。你有了这个，然后那时候找到的医生，你觉得这个医生就是我的最好的庄严，医我的病。你没有这个概念的话，那就麻烦就来了，麻烦就来了！我们跑到哪里呀，要去求学问的。求学问，这是世间的，我们反正付一点学费，然后呢这个老师求一点学问，就是如此而已，大家互相这么交换，世间的交换。尤其是现在这个时候，老师说一点什么听不进的话，他自己就不服气，大家就争执。现在佛门当中也都是如此，这是一点用场都没有，一点用场都没有。[22:03]
(p88) 所以我昨天已经鼓励大家看看这个祖师们的传记，不管是中国的……可惜的现在西藏的祖师的传记比较少，还有偶然有一点印度的传记，尤其是《密勒日巴尊者传》。我所以鼓励大家去看，看看他们是怎么成就的，必须要师弟之间有这样的关系，那么你才能够真正地调伏自己的烦恼。要不然自己心里面都是这个烦恼，这是讲的佛法都是空话，都是空话。那么所以这个第二善知识。
找到了善知识呢，他的教诫就是药品，拿这个药品干什么？然后你进一步要去治病。所以我们看第四，十八页的第五行文字：[22:53]
4. Think of earnest practice as the way to cure your disease.
【◎ 于殷重修起疗病想者。】
现在呢，我们知道有病，找到医生，得到医生开的药，紧跟着自己去吃药治病。那么在世间身体上的是吃药治病，然后呢，在出世，我们整个的身心上面，是照着这个法师所开的这个法药去修行，这个才真正修行。你懂得了这个去修行的话，不管你做什么，都在这儿增长功德，净除这个罪障。拜佛、念佛、参禅、早晚课、听经，乃至于你睡觉吃饭，没有一个地方不是。也许我们说：“欸，古人哪，他说穿衣、吃饭哪，无不是道，那是开悟了以后的事情啊！”这是没有错。但是开悟是对我们现在来说，这个结果，你因地当 (p89) 中，要怎么样做才能够感得这个果？假定你因地当中一点消息都没有，请问那个果能天上掉下来吗？佛法会是讲天上掉下来那个果吗？当然不会。[24:12]
那么现在我们因地当中应该怎么办呢？这就是修行。闻、思两个阶段应该怎么修？拿这个闻思阶段的修作为因，你才能够感得得到这个，说修相应的这个果呀！这样的，这个次第非常清楚、非常明白。那么对我们现在来说，目前这个完整的教授告诉我们的就是这个。所以你要了解它，然后呢，在起心动念之间都跟法相应，拿这个心念在日常生活当中行、住、坐、卧，这个才是真正的修行。所以我们现在下面看文：[24:59]
Sick persons know that their illness cannot be cured without taking the medicine prescribed by the doctor. They then take the medicine.
【犹如病者，见若不服医所配药，病则不瘥，即便饮服。】
就像病人哪，他很明白地看见，欸，这个医生虽然开了药方，也给了你药，假定你不吃的话，那个病不会好，所以我们紧跟着要去吃。那么对我们现在呢，就是：[25:27]
Likewise, earnestly engage in practice after you have seen that you cannot vanquish such afflictions as attachment without putting into practice the instructions given by the instructor. Do not devote yourself just to piling up words in great numbers without engaging in practice.
【于说法师所垂教授，若不修习，亦见不能摧伏贪等，则应殷重而起修习，不应无修，唯爱多积异类文辞，而为究竟。】
对于说法的这个师长，所告诉我们的这个教授啊，假定你不照着它去修习的话—修 (p90) 就是修改，那么习呢，这个就是不断地照着这个办法去做、做、做，就是这样。修改些什么呢？就是我们的行，以前我们的行啊，是跟无明、烦恼相应的，见、思二惑，这一点很重要。我们现在很多人都有一点小聪明，啊，觉得这个样的。这种小聪明，真正说起来是害我们的，无始以来害我们的就是这个。我们真正的唯一的救护就是佛法，所以第一个要把这个东西拿掉。那么我们现在这个小聪明呢，自己的见解，就是见惑，这个大怨家是这个东西；我们的习性呢，叫思惑，与情绪相应的。那么细的部分就是尘沙、无明等等，都是这个东西。那么要把它修改过来，但是一次还不行，所以不断地、不断地努力叫修习，不可以不修。[27:10]
11a Commentary
English LR v.1 p.59
If the aforementioned pre-occupied flaws are there, it is of no help to you. Even if the faults were eliminated, the propelling force is absent. Now it tells you to proceed one step at a time. With this illness of yours, what should you do next? Well, [you] need to find a doctor! Now, who is the doctor? The Dharma Master. Therefore, next, [00.30]
2. Think of the instructor as a doctor.
The Dharma Master who gives teachings is the doctor. [00.37]
For example, when you are stricken by a severe illness such as a wind or bile disorder, you seek a skilled doctor. Upon consulting your doctor, you are greatly delighted and listen to whatever your doctor says, revering him or her respectfully.
If we were sick, we would look for a doctor. Upon finding an effective doctor, you feel so joyful, ah, how nice! We would certainly follow his instructions and abide by them with great respect. Needless to say, everyone would do this. Even for a small problem, if you were cured after the first visit, you would definitely look for him regardless of how far away he was. If the issue were more serious, then the distance would not be a concern. Thus, that is why the first step is to make us aware of the illness. Once you are aware of being ill, you would even brave death to search. Searching for whom? Searching for a virtuous teacher. So next, the text says: [01.22]
Likewise, seek in this way a teacher who imparts the teachings.
Our true virtuous teacher is like this, just as though you were sick [and seeking a doctor]. So you have fulfilled the first condition, and the second will follow. [01.34]
Once you have found your teacher, venerate your teacher with respect and do what he or she says. Once you have found [a virtuous teacher], never consider it as a burden! [01.38]
While doing this consider it a privilege, not a burden.
These two phrases are very important! Now we found a virtuous teacher, a teacher with good qualities. A genuine virtuous teacher usually wouldn’t say, “Well, you are endowed with rare qualities. You have virtuous roots! You are such and such!” And if you have some education, again he praises you, “Wow, you are a college graduate!” Or even, “[you have] studied abroad!” You may sit there and feel light-headed. “Great, super, you are here now!” You would be adulated like a phoenix [on a pedestal]. Oh no! It’s useless. On the contrary, if he skillfully torments you, well, maybe [your] improvement is possible. If he really has the capacity to torment you, this would truly be your fortune. At that time, you should absolutely refrain from thinking of it as a burden. It is truly a privilege. By the same token, when you find a good doctor, he has the skills to operate or fix something. He would get the job done without any hesitation. Of course, nowadays, doctors seem to apply various methods to coax you with syrups. It was not like this in the old days – a truly skillful doctor would pinpoint [the cause of illness]. For example, “good medicines are bitter to the taste” and “good advice is unpleasant to the ears” yet will “benefit the deeds.”
Applying the teaching is the same way. We are stricken with such a serious illness, so [the remedy] has to be precise. Thus, you should never consider it as a burden – it should be viewed as a privilege. [02.49]
So here, I have indeed requested a few books. For example, A Casual Talk of a Dream* was [an autobiography] written in the early Qing and late Ming dynasties by the elder Master Jian-yue. The biographies of great masters in history – especially the Biography of Venerable Milarepa – have particular significance. You should read them carefully. We are not trying to be limited the type of lineage or sect. We are just learning why they attained such achievements. And then, you might as well expand to a wider scope to read about Sadapraudita (常啼菩薩) in the Perfection of Wisdom Sutra and youthful Sudhana (善財童⼦) in the Array of Stalks Sutra about how they relied on their virtuous teachers. Let us not talk about how to serve a virtuous teacher now. It is impossible [for you] to do him a little service. Rather, he gives you everything and you still feel displeased! That is our lack of concordance toward the teachings! Not resonating to the teaching! [03.32]
[*⼀夢漫⾔ 萬佛城翻譯 translation of A Casual Talk of a Dream http://www.cttbchinese.org/fayubinfen/?p=3901 ]
Let us not talk about others. As for myself, I have already realized that I am not much of an achiever. However, when I invited my teacher to our abode [in Los Angeles] last spring, there were so many people helping [me]. I knew that they wouldn’t know how to attend to my teacher, so I did it myself. The tea [my teacher] drank was very special, that is, if by chance [I] prepared it, I must ensure that the taste is right. Otherwise, it must be prepared all over again, and I have to do it personally. Because I have not acquired the true characteristics [of a qualified disciple], the attendant task was inferior, certainly incomparable to the great teachers in the lineage. But I feel that I am slightly better than you folks; thus, I am sitting here to teach you. I sincerely wish that each one of you becomes better than me – [that will be when] I congratulate you. Here, please pay attention. Once you find [a virtuous teacher], definitely do not think that it is a burden, but a privilege. What is it? This is honestly a true privilege. At that time, this teacher of mine told me, “When I give you some advice now, if you are not able to accept it, you will regret it in the future!” Several of my teachers said that they regret the fact that now; no one gives them a hard time! It was not until now that I sensed this is absolute true, totally correct. What should be done, then? [04.33]
“Venerate your teacher with respect and do what he or she says.” You follow what he says. We are now doing things my way. Often, after the teaching is over – the teacher has taught, yet I just won’t listen to him and he can’t do anything about it. Alas! Even this is considered good – at least you are not talking back, so it is considered fair. This is not in concordance. So [we] must abide by the teaching and wholeheartedly venerate and serve him. This is in concordance [with the teachings]. Thus, [04.59]
For, as the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines says:
Therefore, wise bodhisattvas, who have a strong thought to seek sublime enlightenment, vanquish pride decisively. Just as the sick rely on doctors in order to cure their illnesses, so you should rely on a teacher, applying yourself enthusiastically.
Next, it tells us, for a person truly seeking peerless enlightenment, what should they do? Have “strong thoughts.” To learn the Buddha Dharma, there are two necessary criteria: the first one is correct view, and the second is joyous perseverance. Without these two, don’t even talk about [wanting to practice Buddha Dharma]. It is hard to obtain the correct view, but once you have it, all of the previous principles are easy to resolve. For example, like we mentioned earlier, for the things that we often feel impossible, the logic becomes clear with the correct view. Sure! How can it be impossible? It can certainly be achieved. Just like what we said a while ago, you always look for others’ faults. By chance, you understand the correct view; so how can [you] look for others’ faults? The eyes should be focused on the self and you would fear having any small flaw. This logic is simple! In this degenerate saha world (娑婆惡世), any carelessness will lead to big trouble. Just as if there were many burglars around, you would sit there with your eyes wide open watching out for burglars taking away your belongings, worried about getting robbed. How can you look away in another direction? This is very obvious! Once you look away, then you miss out! So, ah, [you] heard it and understood it properly. However, can you claim that you have the correct view? Not yet, it is just secondhand experience from others. When you have wisdom that arises from reflection that is when you have acquired the correct view. This concept will be explained later. [06.35]
Next, [you] must apply the practice with joyous perseverance. With the above understanding – you are in concordance with the teaching, but lack joyous dedication. It is still futile and you are not making any headway. Besides, now we are outside the entrance [of the Dharma door], not knowing where we stand, even without a goal. At that time, when [we] sincerely seek the teaching, [we] must be courageous and fearless! We don’t need to say how certain great teachers were this way or that way; even coming to this place, I am very touched. I have long admired our elder abbot. After arriving, [I am] sure [I] made the right choice [to come here]. That day, I went to the hospital to visit him in his room, and he was unconscious but still chanting something with an open mouth. [I tried to] listen. What was it? He seemed to be alternately chanting Praising Buddha verses, reciting Amitabha Buddha, and then something else. This showed that he was mindful of them. After he returned [from the hospital], we told him, “Well, elder monk, now you are our spiritual pillar here, please do rest well!” Ah, when he heard the bell ring in the morning, he could no longer sleep; he had to go to the prayer hall for the morning session. Whereas for us, “Well, the morning session really is… if only we could go back to sleep after the bell rings, oh, it is too early!” So the true cause [of not able to joyously persevere] lies here. The mind is really … you are told to do something, you feel like you have been mistreated, like this. [You] always feel, “Well, this is not nutritious enough.” Then, you were told to enter the morning session a little earlier. When [you] arrive, [you] begin complaining about the poor air quality. It is not certain what is in [your] mind! This mentality is where the problem is! [07.55]
A person with correct view and true perseverance is considered as a “wise one”, one who possesses wisdom. This is whom we should be learning from. At that time, the most important and difficult thing is to vanquish the ego. This ego may not necessarily mean that I am always right and you are wrong. It means that everywhere you carry this self-centered mentality – that is your obstacle – this is the sign of arrogance. So this arrogance can be known as “my view, my pride, my preference, and my ignorance.” The view is of course mine, and then my preference and my ignorance. You are always protecting this “me”, always is “me”! Alas, you are unable to tolerate if you [can’t please this “me”]! That is a type of my preference – this is just all in the midst of ignorance. When you truly study and practice the teaching, this [selfcenteredness] has to be entirely swept away, totally wiped out, and then you will have achievements. So what would you do at this causal stage? I learn some and apply some, constantly pay attention to this [mentality of self-centeredness]. Well, here it comes, get rid of it! However much you can remove, your achievement will match accordingly. By doing this at the causal stage, gradually, the effects will appear. [08.50]
So now everyone thinks that applying the teachings is really difficult! Alas, with my current understanding, nothing in this world is easier than applying the teachings. Well, once everyone hears this, you will think, how can it be? I will tell you the logic right now. If you want to learn how to drive, now it’s easy and available everywhere. But, sorry, if you don’t have a car, can you learn? If you have a car but no road, can you drive? With a road but no gasoline, can you drive? With gasoline but no one to teach you, can you drive? You are still relying on these conditions! This is even the case for riding a bike, right? [This applies] to everything we do! As for meditation, well, it’s your personal business and all you have to … [unless you] have brain damage then [meditation] is not possible! With a damaged brain, it is difficult to accomplish anything. As long as your brain functions and your motivation is focused on it, right? What else is easier than that? [Applying the teachings] requires a very minimal condition – just sitting here, the teachings can be applied. After engaging in various tasks during the day, resting at night is of course necessary! Well, practice the teachings, even while you are sleeping. While working on a task, you will still need to take a break for meals! During meals, the teachings can still be applied. So once you truly understand, all twenty-four hours can be applied to meditate on the teachings. Every moment of the twenty-four hours can be spent purifying obstacles and accumulating merits. Thus, meditating on the teachings is just this easy! [09.58]
Why is that [we] are unable to have attainment? It is due to the lack of correct view! The lack of joyous perseverance! So what should we do now? First, destroy the ego1 , rely on virtuous teachers2 , listen to the teachings3 , and contemplate accordingly4 . For these, it does not mean to divide into these four different steps! Whichever step you are at, you are mindfully meditating. So, my feeling now is that the actual difficulty in everyone’s aspiration – the most difficult part – is encountering a virtuous teacher. Once the virtuous teacher is found, the real difficulty will be to tame this [ego]. As long as you have identified it, all of the following problems will be resolved. The Pure Land practice approach is a special case to this principle, an exception, which will be covered later. [10.34]
“Just as the sick,” like a patient relying on the doctor, this skillful doctor, well, well! Once [we] “rely on a teacher,” [we] should never be lazy. When truly relying on a virtuous teacher, never do so with a speck of laziness. This is specifically revealed to us in the Array of Stalks Sutra – which is the reason why youthful Sudhana accomplished his goal in one lifetime. Buddhism is not hard. It can certainly be achieved in one lifetime! The issue is whether you apply it accordingly! Think about this. Many things are much harder, and Buddha Dharma is this easy. Everything else can be interrupted, but practicing Buddha Dharma can take place continuously for 24 hours without interruption. Certainly achievement can come in one lifetime. So where is the problem? The key factors were all mentioned earlier. As long as you overcome the key factors one at a time, then everyone is youthful Sudhana. This is the most perfect guidance stated in the Array of Stalks Sutra. [11.19]
So, I said before that if you understand this teaching, this commentary, then you would know the difference between the Lotus Sutra and the Array of Stalks Sutra - why Buddha came to this world. Actually, the true intent of the Lotus Sutra is also in the Array of Stalks Sutra. The other day, I started to talk about it, here [I] will explain briefly. Well! It was specifically mentioned in the Lotus Sutra: seems like it has been spinning around for a long time. Well, the story in the Lotus Sutra I have mentioned in passing! If you have not heard of it, review it later; those who already know about the Lotus Sutra should be able to understand the story right away. [11.52]
[Note: please refer to translation book 1, 3A for the story in Lotus Sutra, Buddha came to this world to show us there is only one vehicle to achieve Buddhahood – Mahayana.]
In the beginning of the Lotus Sutra, the sravakas and others fulfill the predictions of their upcoming enlightenment, one by one, and even an ordinary being “with slightly lowered their heads and palms together can achieve the Buddha’s path.” But to accomplish this, there is an incredibly long distance to travel! Thus this is ultimately the reason for Buddha to come to this world. To validate this reason, the stupa of the Precious-Treasure-Tathagata was used [Chapter 11 of the Lotus Sutra]. Then, through various manifestations of Shakyamuni Buddha’s blessings, the door to the precioustreasure-stupa opened. Thus, those who came along thought, “That was it, let’s go back now!” Well! At that time, what did Shakyamuni Buddha say? “Wait just a moment, don’t go back yet. Do you want to see the effects of disseminating of the Lotus Sutra in our world?” Upon saying this, Bodhisattva Manjusri arrived. Arriving from where? Arriving from the palace of the Nagas. Wow, why did countless beings come here? [Buddha] was teaching the Lotus Sutra. [Manjusri was] asked, “What have you been doing?” “I was teaching the Lotus Sutra in the palace of the Nagas.” “Well, since you were teaching the Lotus Sutra there, what was the effect?” “Look!” When [Manjusri] said this, the daughter of the Naga appeared. The story of “Achieving Buddhahood at the age of Eight.” Do you all know of it? Notice the immediate transformation [of the daughter of the Naga]![13.16]
[Note: Lotus Sutra chapter 11: after Buddha went into his nirvana, this Precious-treasure-stupa would arise wherever the Lotus Sutra was taught. This chapter validates it. Chapter 12: Buddha announced that he was about to enter his nirvana and Manjusri was able to continue teaching the Lotus Sutra. Buddha asked Manjusri about the effect of Manjusri’s teaching in Naga palace. Manjusri replied: see for yourself. That was when the eight-yearold Naga daughter appeared and proved her immediate enlightenment to all.]
Of course, there are many crucial points here. It reveals… we should see it this way. Bodhisattva Manjusri was at the Naga palace expounding on the reason behind Buddha’s arrival in our world. You cannot simply just read the version of the Lotus Sutra that we have now. That is to say, you must grasp the true intent and concept – the true intent of Buddha’s arrival, which is “to reveal the perception of the ultimate essence of the teachings.” Buddha revealed his immeasurable experiential knowledge in its entirety to sentient beings. [He] also guides you to do the same – this is the real intent of the Lotus Sutra. So in fact, [the Naga daughter] achieved Buddhahood directly. Bodhisattva Manjusri said, “I taught it in the Naga palace, and what was the effect? See for yourself!” Immediately, the Naga daughter generated the spirit of enlightenment, and promptly attained Buddhahood! Isn’t it true? Upon actual understanding, you will view it from this perspective [rely on teacher and teaching] to capture the most precious point of the quintessential parts of Buddha Dharma. This [concept] is not just referring to the perfect Buddha Dharma and it applies to all beings. [14.20]
There is another aspect. How wonderful! That is, the Buddha was here teaching the Lotus Sutra, and most of the audience had circling around for a long time. Someone else was teaching the Lotus Sutra. It was someone who was not a Buddha, but a Bodhisattva, who taught in the Naga palace for a while resulting in the achievement [of the Naga daughter] in one lifetime. Have you noticed this? Do you have any doubts? These are questions of great importance! The best answer to this story can be found in The Array of Stalks Sutra. The Array of Stalks Sutra is the most excellent sutra, yet Buddha did not teach it! In the very first section, for example there were worldly beings gave teachings, well, local spirits and deities were one by one engaged in discussion. So and so earth deity, deities in the heavens, this deity and that deity; even up to the Bodhisattvas – but the Buddha did not impart [in this Sutra]! Until the very end, the youthful Sudhana had visited fifty-three teachers – it was the same with those who had visited. The first one was a monk, the second was a monk, and the rest were lay-practitioners, and the last one was a monk. Of course, in between there were [other] monks and nuns. Especially in the end, there were earth deities, forest deities, wind deities, so and so deity, and so forth! Well, it is strange! The majority of the disciples at Buddha’s teaching were Arhats, yet [in this Sutra,] Buddha did not teach. However, the youthful Sudhana achieved [ultimate enlightenment] in one lifetime, and this is the content [of The Array of Stalks Sutra]. [15.33]
[Note: The Array of Stalks Sutra is also known as Avatamsaka Sutra]
And then the same in the Lotus Sutra, well, well, well! Buddha, after all his teaching, said, “I have taught you over many lives and eons, but you never listened to me. So, even though I shower you with rain of nectar, you can only receive so little. Small grass absorbs a little and, out of it grows one blade of small grass. Medium grass absorbs little bit more, and out of it grows medium-sized grass. Large grass absorbs more, and out of it grows large grass. Even the trees are the same. Thus, although I have provided the best Dharma to you all, you are circling in a big loop!”[16.04 ]
[Note: this part is from chapter 5 of the Lotus Sutra]
You may ask, will this be useful to us? [Yes, it is] useful. Let’s reflect on it carefully – upon hearing the virtuous teacher’s teaching, have we applied it accordingly? After we hear it, “well, it can’t be done! I am now an ordinary being, ask me to do this – it can’t be done!” What is that? You are already completely rejecting it. That is, I absorb my little share as small, medium, or large grass. Once you are able to “practice according to the teachings, serve with greatest respect” and “seek earnestly.” Then it is the right attitude and your achievement in one lifetime is possible! The perception is explained here, plain and clear. Think about it, isn’t it right? So this is the second idea, well, knowing that I am sick – [I must] find a doctor. After you have found a doctor, then what? Take the medicine! So, [16.48]
3. Think of the instructor’s explications as medicine. Just as a sick person has a high regard for the medicine prescribed by a doctor,
With the medication prescribed by the doctor, properly abide by it. [17.00]
so too, you should view the instructions and explications that the instructor gives as very important, taking great pains to hold them in high esteem, and not squandering them by lapses such as forgetting them.
Buddha is also the same, much like a doctor. Buddha has no way to just take us in and bless you to make you a Buddha. Buddha can only provide you with the proper teachings from his experiential knowledge. You must apply the teachings accordingly. It is very clear, both theoretically and practically. All Buddhas are without exception, endowed with great love and compassion. There are no exceptions – they all have great wisdom. His loving and compassionate heart is set to help all beings, his wisdom understands all phenomena, and he is capable of accomplishing it all. If he can instantly transform us into Buddhas, of course he would do so! Since that has not happened yet, clearly this means that it does not work this way. All Buddhas have said, “I cannot turn you into a Buddha, hence, I can only tell you how to achieve it. However, achievement depends whether you can practice the teachings accordingly.” Doctors are like the Buddha. He gives you this explication and once you hear it, then, wow, this is so important! What should be done? “Take great pains to uphold them.” Strive hard. This is what we should hold in high regard. We should not grasp on to this “self” and say, “Alas, I cannot do it!” Do not become attached to this view, do not become attached to sentiment, but rather become attached to the teachings. If you are able to do so, then it is correct. [18.31]
Please turn to [page 58] in the Lamrim text. Among the six ideas, the first one is to think of yourself as a sick person – with the great sickness of ignorance, the great sickness of ignorance - this is the root of all illnesses. This is what we should first recognize when studying Buddha Dharma. This concept is very important, too important! Right now, the majority of us has heard and understood the root cause in theory, but is not able to accomplish it. In reality, this is due to the lack of a proper understanding of this concept. [Our] understanding is only literally at face value, and then [we] turn around to teach others the meaning of those words. There may be a little effect, and some virtuous seeds are planted. But as far as the entire perspective of Buddha Dharma, the immediate effect will not arise now. Not only will this effect not occur, it will very likely turn into a cause of contention. This is what we should sincerely regret and mindfully strive to repent and transform. Thus, the key point is that the reason why the Lamrim commentary teaches us in stages, step by step, is to tell us how we should apply the teachings that we have heard physically and mentally to filter out the defilements and then gradually purify and accumulate merits, cleansing ourselves. Once you are able to purify yourself, then, at that time, [you] are able to share with others, this is truly propagating the teachings! [20.14]
So for those of you sitting here, this is a very rare occurrence to come by; in the future, you will all become great monastic representatives. At this time, I would like to encourage everyone. Everyone should be inspired with the aforementioned intention instead of being eager to teach. Do not busy yourselves with giving teachings, because there are already too many people giving average teachings! We should further advance ourselves and at least know how to self-purify physically and mentally. By then, sharing the teachings with others will be significant and the benefits will be greater. The goal of the teaching is for physical and mental purification. You have to purify so at least you know what is wrong within. That is how it works. It is not just literal – attachment, hostility, and ignorance – the words are easy to recognize. To physically and mentally identify the attachment, hostility, and ignorance within us is crucial. Once [you possess] this recognition, the next step is to know how to apply the remedies, what the disadvantages are of having [the three mental poisons], and the benefits of taming them. This is the process that [we] should know. [21.17]
The first thing is to realize that I am sick and, due to this illness, diligently search for a doctor. Once you have this, and when you find the doctor, you will feel that the doctor is [your] best chance to cure the illness. Otherwise, it would be very inconvenient, and trouble will arise! Wherever we go, [we] seek education. To seek knowledge is a worldly affair – as long as we pay some tuition we receive some knowledge from the teacher, that’s all. Everyone engages in mutual exchanges – worldly trading. Especially at the present stage, the teachers’ words are not absorbed and the student’s reluctance leads to contention. Now, it is the same for the renunciates, this [attitude] is of no help at all. It is totally ineffective. [22.03]
So I have already encouraged everyone to read the biographies of the teachers of the lineage, whether they are Chinese or not… Unfortunately, the biographies of Tibetan teachers’ are hard to find now. Rarely do [we] encounter some Indian teachers’ biographies, especially the Biography of Venerable Milarepa. I do encourage everyone to read it and find out how they attained their achievements and what the required teacher-disciple relations are, and then you will be able to truly tame your afflictions. Otherwise, our minds will be filled with afflictions, and whatever Buddha Dharma [we say] will be in vain, all empty words. So this is with regard to the second idea: virtuous instructor. [22.40]
Once you have found a virtuous teacher, his explications are like medicine. What should you do with the medicine? Then you go a step further to cure the disease. So now let’s look at number four on [page 59 of the text]: [22.53]
4. Think of earnest practice as the way to cure your disease.
Now that we are aware of our illness, have found the doctor, and obtained the prescribed medication, the next thing is to take the medicine and cure the disease. This is the worldly way of taking medication for illness. Then, for the renunciates, our entire physical and mental attitudes should abide by the Dharma medication prescribed by the instructor; this is how to truly apply the teachings. If you have this understanding and practice accordingly, no matter what you engage in, the merits will increase and defilement will be eliminated. Regardless of whether you are prostrating, chanting Buddha’s name, doing Zen meditation, practicing during daily morning and evening sessions, listening to the scriptural teachings, and even when you are sleeping or eating, every act [will accumulate merits]. Maybe we will say, “Alas, the ancient sages said that putting clothes on and eating are all [part of the practice] on the path – that is the state after enlightenment!” This is true. However, for us now the effect of enlightenment – what should you do at causal stage to achieve this effect? If, at the causal stage you didn’t do anything, may I ask will the effect fall into your lap from the sky? Did Buddha Dharma ever talk about the effect falling from the sky? Of course not. [24.12]
So, at this causal stage of ours, what should be done? Apply the teachings. How should they be applied at the stage of study and at the stage of reflecting on the teachings? Take the stages of study and reflection as the cause, and then you will be able to achieve the corresponding effect! This is how it works; the systematic order is very clear and obvious. So, for us now, that is what this perfect teaching has taught us at the present level. With this understanding to conform to the teachings in [our] mental streams – apply it daily, moment by moment, while walking, standing, sitting or lying down – this is truly proper meditation. So now let us continue, [24.59]
Sick persons know that their illness cannot be cured without taking the medicine prescribed by the doctor. They then take the medicine.
Like a patient, he knowingly recognizes, well, the doctor gave the prescription and also gave you the medicine. But if you don’t take it, then the illness will not be cured. So we should immediately take it. Thus, for us now, it is: [25.27]
Likewise, earnestly engage in practice after you have seen that you cannot vanquish such afflictions as attachment without putting into practice the instructions given by the instructor. Do not devote yourself just to piling up words in great numbers without engaging in practice.
Regarding the instructor who gave us the teachings, you do not abide by their advice to apply the practice – to apply is to mend, and to practice is to repeatedly undergo trial and error based on the instructions and practice, practice, practice, just like that. What needs to be mended? That is, to mend our behavior, our previous actions aligned with ignorance and afflictions – the afflictive view (⾒惑) and the afflictive sentiment (思惑). This is very important. Many of us have some petty cleverness – ah, we feel that this is the way to be. This type of petty cleverness will actually harm us. This is what has harmed us from beginningless time. Our only reliance is Buddha Dharma, so the very first task is to eliminate [ignorance and affliction]. The petty cleverness is our own views, which is the afflictive view, our worst enemy. As for our latent propensity, it is considered an afflictive sentiment, which corresponds with our emotions. So the further divisions [of afflictive sentiment] can be subtler affliction, ignorance, etc. Thus, to transform them, just one remedy is not enough. It has to be repeatedly worked on over and over again to form the habit of practice, and never forsake it.