菩提道次第广论手抄稿:旧版第十一卷B面
（手抄稿 第二册 p91）[00:05]
那麼，平常我們修学佛法重重难关。第一重难关呢，说我要修行哪，是不要听的。这个道理以前讲过很多，倒不一定是说他的错，因为看见太多人讲了说了半天哪，一点样子都没有，所以真正有志气的人，觉得那些人讲了半天没有用，我可不学那个。他这个志气倒是本身好的，但是这种情况是前面说法的人的错误，并不是说真正的佛法不要讲说、不要听闻的。[00:41]
那么现在呢，第一个难关如果克服了，说真正要修行啊，你必定要懂得修行的道理，要懂得道理，要去听闻，结果听闻了以后他真正要做的，是照着去修习。欸，假定说现在呢听闻了，说我懂了、懂了，不修行的话，这个没有用。那么在这种情况下，变成什么？听得很多，觉得这个是修行，害了下面这个毛病，是“多积异类文辞”。你无非是做得可 (p92) 以说文字很通达，就是这样。啊！这个经上怎么讲的，中观怎么讲，唯识怎么讲，小乘怎么讲，大乘怎么讲……一大堆参考书，一大堆资料，把人家弄得是越弄越头痛，以为这个就是佛法。这个不是的，不是的！这一点我们要了解。[01:31]
所以近代现在这个佛法，从清末开始又渐渐地恢复了，各宗各派的气象蓬勃。其中尤其是法相一宗，譬如像当年太虚大师也是，欧阳竟无先生也是，那么韩清净等等。我曾经听说过，很早以前听到过人家赞叹这个，后来我出了家以后，有机会看，人家就告诉我：“唉呀，这个法相这个东西真难学啊！这唯识呀，不晓得多少名词，越学越头痛，背得你晕头脑胀。”那我刚开始的时候我是欢喜念佛，也觉得有这个感觉，一直等到后来过了一些年，我总算幸运，自己的障碍除掉了。哎呀，我发现这个法相之美呀！美不可言！初机修学佛法，你只有走这条路，如果说你不走这条路，那条路我是觉得非常辛苦。当然，你宿生有大善根不在此例，因为你早就修过了嘛！[02:38]
那么关键在哪里呢？这就是我的经验，假定你把它看成功单单是文字，那么这个麻烦就来了。有很多人哪，就宿生有这个习气，他是个念书人，碰见了书啊，书不怕多的，然后说得头头是道；说完了以后，也到此为止，对修行上面哪，更进一步，暂时停在那里。这种情况之下对于不欢喜念书的人，这是件苦事情。[03:06]
(p93) 但真正的法相是这个吗？不是，指出来法的行相是什么，这个叫法相。你说贪，贪是什么样子？你说瞋，瞋是什么样子？你要认得它呀！那个时候，非要靠那个经论指授给你看，这个叫法相，是指这个，哪里是讲文字叫法相！这文字，只是法相百千万分当中的一个东西。所以你如果有了这个的话，经过它一指，你认得了，你认得了你才有机会净除它。你否则不认识，你说修行，去掉贪瞋痴，贪是什么？不知道。瞋是什么？不知道。你怎么去除掉它？很明白。像拔草一样，你说要拔草，跑到那地方去，茫茫一片，那没有用啊！[03:53]
所以我常常说的，我这个善知识，当年我刚依靠他之前，我旁边有好几个人常常说笑话，说这个法师啊，大家已经出坡去了，他是做什么事情，拿起全部精神来就做。就出坡去了，跑到这个花圃里边、苗圃里边把那个草拔掉，他做的一定是最快，全部打起精神来。结果等到他拔过了，你就看，草固然没有了，菜、花也统统拔掉了。那时常常会笑，我那时候也笑，现在才慢慢、慢慢地，啊，我是觉得：所以问题就在这个上头，你必定先要认得。所以修行一定要两样事情，第一个正知见，然后精进行、精进行。我刚才说那个善知识，他两样东西都具足，正因为他具足，他那个精力他不会用在这种小事情上的，你叫他管这个，他很多事情什么都不知道，但是他真正的重点把得很牢。啊！我到现在所以 (p94) 对他始终一生佩服不尽、感激不尽，受用也从这地方来的。[04:57]
这个虽然是个笑话，我是说明，现在如果说我们讲修行，固然你这个园圃的事情你不了解，那刚开始当然你可以样样拔掉，现在如果叫你去是种菜的话，然后你这样去做的，你怎么种菜？现在就是耕耘我们这个心田，你心里面哪一个是杂草，哪一个是应该保留你不知道，一股脑儿乱来的话，你能修行吗？而且要认得这个，就是说这个才是真正的法相，以后我们真的这个地方讲的重点，就偏重在这地方，这一点大家要注意、要了解。否则的话，是你自己对不起你自己，自己对不起自己。我们好好地世间可以做个很好的人，放弃了不干，跑到这地方来，那不是自己耽搁自己一生吗？[05:48]
所以这个地方告诉我们说，不要多积异类文辞，然后你靠着这个指导你认得，认得了去做的话，那真省事呀！真省力呀！你心一动，那心相就记得了，晓得这是什么。然后呢，不对，你把它改过来；对了，把它增上，这个时候你内心上面感到无比地欢喜，这个是法喜，眼前那些东西都动不了你。否则你一天到晚在这里直转，自己还觉得得意。你得意了半天，将来你下去，把别人也拖下去，这个东西很可怕的，很现实的而且。下面继续下去。[06:25]
p. 18 (7)
Moreover, one or two doses of medicine will not do anything at all for lepers who have lost their hands and feet.
(p95) 【是亦犹如害重癞疾，手足脱落，若仅习近一二次药，全无所济。】
说我们是修了，而单单修够不够？不够，所以前面告诉我们殷重修。什么叫殷重啊？哎呀，很郑重地、很殷切地。为什么要这样认真呀？因为我们这个无始长夜无明大病，就像我们现在害了很重的痲疯病，这个“癞病”就是痲疯啊！这个痲疯害了以后，哎呀，这个会手、脚、鼻子、耳朵，不晓得什么地方，它会掉掉的。碰到了这么严重的病的话，你随便的一两次药的话，一点用场都没有，一点用场都没有。所以他说：[07:11]
Similarly, to put the meaning of the instructions into practice just once or twice is insufficient for us who from beginningless time have been stricken with the virulent illness of the afflictions. Therefore, analyze with discerning wisdom the entirety of every aspect of the path and make effort that is like a river's current.
【我等自从无始，而遭烦恼重病之所逼害，若依教授义，仅一二次，非为完足。故于圆具一切道分，应勤励力，如瀑流水，以观察慧而正思惟。】
说我们现在从无始以来，遭到这个烦恼大病所逼所恼。尽管我们现在得到了这个完整的教授，了解了这个佛告诉我们真正的内涵，你虽然能修，但是修一两次，不够，假定说我们不知道的话，更不谈，更不谈！所以我们真正说起来应该怎么办呢？应该“圆具一切道分”，要整个的内容要统统了解，统统认识，然后去修。我们在这个地方大家容或有一点疑问，说等到你样样了解了你做，怎么行呀？不，不是这个意思，我们要了解的。我现在举一个很简单的譬喻，譬如说我们要造一个高楼大厦，造一个高楼大厦，造这个高楼大 (p96) 厦，不是叫你一口气就把它造起来。要造高楼大厦，你必须把那高楼大厦次第步骤完全把握住，照着这个次第步骤去做的话，必定没问题。如果你把握不住这个的话，那么你东摸西摸的话，那个啊，摸得一无是处，一无是处，我想我们大家了解。[08:53]
譬如说你随便造个小房子，你说没关系啦，反正地上草拔掉一点，大一点就是好了，万一觉得不对重来，可以。你造个高楼大厦你行吗？你一定要每个步骤弄得非常完整，绝对不是说要造房子嘛，反正我砖头水泥统统进来嘛就算。你把它统统进来了以后，对不起，他说那个要挖地基，你怎么办哪？再搬出去呀？搬出去了重来。你搬了几趟以后，钱固然花掉了，钢筋嘛烂掉了，水泥嘛硬掉了，完啦！我们这个同样的道理，我们这一生哪，生命是快速得很哪！你浪费，要不了多少的话，一生就完了。然后养成功这习惯，下一生这又来，匆匆忙忙地就碰上就碰，等到你碰完了，觉得不对重来的话，这一生又完了。那个还算是你没出大毛病喔！如果出了毛病的话，下一生人身得不到，就到地狱去啰，这一转不知道什么时候出来喔，那是个事实欸！[09:49]
所以他说的“圆具一切”，那是你把握住，像比如说我们造房子，我不急着去造。先哪，我造这个房子要多大，然后请一个好的建筑师画一个蓝图，这个次第怎么一步步上来。表面上面你没有动，可是你将来要嘛不动，一动的话一路上去，高楼大厦成功了，这(p97) 不是就是很简单吗？所以一开头我特别告诉大家，你们记住《华严》、《法华》的这个真实的境界，拿着这个好好地，这样。我们真正去做的时候，一定是一门深入，相当于我们造房子，我们真正做的时候，一定是照着这个次第步骤完完整整这样，这条是“大王路！”本论的真正可贵的地方就在这上头，真正可贵的地方就在这个上头。那么把握住这个，那去努力；做的时候呢，“如瀑流水”，这个瀑流水像瀑布一样，万马奔腾，永不停驰地这样来。[10:47]
他这个地方叫我们修行啊，有意思！不是说叫我们：你赶快去拜佛，赶快叫你念佛，赶快你去参禅打坐。他叫我们干什么？“观察慧而正思惟”，这是我们眼前真正应该做到的。这观察慧跟正思惟是什么意思？我们凡夫之所以为凡夫的话—愚痴、邪见，我们要想破除它的唯一的正对治是智慧，智慧，说闻、思、修慧。闻是从善知识那里开始的，然后从善知识得到你正确的教授，这是从外面来的。你听懂了以后，你开始的第一步什么？就是思惟。那个思惟，就是不断地把听懂的道理观察，欸，这个对不对？这个错不错？这个是什么一回事情？要观察的什么？要观察自己的心行相，这个是非常重要的一件事情，所以它叫“内明”，所以它叫内明。[11:51]
所以古来人哪，古德们总是告诉我们：销归自性、销归自性。什么叫销归自性啊？ (p98) 哪，就是回过头来，你在你自己的心性上面找这个问题去，这个才真的法相，这个才真的法相。而我们心性的所以起心动念，哪来的啊？有几个原因，简单地说，第一个，就是心里的种子，无始的识种，外面是外境的引诱，带上根，“三事和合触”。因为世间讲心理的，好像是心理跟物理，内、外是两样事情，佛法不是，这个我们要了解的。也不是心物一元论，它是个缘起论，当我们谈到一个心理行相的话，一定有外面的东西在里边。你看见这个人，这个人对你笑一笑，欸，你觉得很欢喜。你看见这个好吃的，你就贪；这个人对你瞪大了眼睛骂你几句，你就瞋，所以这个瞋贪的是你内心的，可是跟外面的外境却有这样的关系。这个我们以后再谈，我这里顺便一提。[12:52]
那么所以在这个时候都要靠什么？观察，观察去思惟，这个叫作正思惟，叫做如理作意，我们修行的第一步是这个。因为我们经过观察，经过思惟，才晓得我们现在这个心里面哪，一天到晚无始以来的妄念如瀑流水啊！那么现在唯一的办法，说要阻止它，有种种：念佛、念法、念僧、念施、念戒、念天等等。而这个里边一个殊胜的法门，那时候你念阿弥陀佛，那个时候你心里面了解了，一心一意地去念。正在念的时候，当然！然后呢，你也不断地去观察，那个正知，观察这个叫正知，晓得它对了，就让它念下去，不对了，把它拉回来。然后在这地方开出来说，你要对 (p99) 治这个，产生这样的功效是念佛；为对治这个，产生这样的功效是拜佛；然后要叫你去经行、要叫你去打坐，它那个中心，都在从这上面开始的。所以八正道当中啊，正见下面第二个是正思惟呀！这个次第有它的必然如此的，修行的最佳指导在此。[14:07]
As the great master Candragomin's Praise of Confession says: Our minds are constantly confused; We have been ill for a very long time. What is achieved by the lepers who have lost their arms and legs and only occasionally take medicine?
【如大德月大阿阇黎赞悔中云：“此中心亦恒愚昧，长时习近重病疴，如具癞者断手足，依少服药有何益。”】
所以下面这一个大阿阇黎说，我们的心哪，一直长夜无明当中啊，愚痴，为这个无明所遮盖，所以我们平常的习性、认识都是跟三毒相应的那个大病。这个病得就像什么？病当中最厉害的是痲疯，哎呀！那个手足都断掉了。现在要去治疗它的话，一点点药是不行啊！看下面：[15:00]
Thus, the idea of yourself as a sick person is extremely important, for if you have this idea, the other ideas will follow.
【由是于自作病者想，极为切要。如有此想，余想皆起。】
这个是最重要的，你这个认识一起来，其他的都起来了。这个想啊，想啊，产生功效与否，对我们能否修行，产生的最直接的关系。现在这个道理，佛菩萨、祖师告诉我们了，我们能不能真的运用，就靠什么？靠能不能正思惟。就在正思惟之前，它还有一个关键，还有一个关键。所以，以后慢慢地、慢慢地我们会照着这个次第去讲，然后一步一步 (p100) 来修习。所以在这里，在这个地方啊，我明天会给大家简单地说明一下，以后我们这地方的进度。所以我说，我们这次的这个原则上面哪，这个学院跟常住是完全合起来的，完全合起来的，希望每一位同修都得到这个相应的好处。那么假定说不这样，产生什么效果呢？[16:22]
However, if this idea is mere words, then you will not put the meaning of the instructions into practice in order to clear away the afflictions, and you will have been merely listening to these instructions.
【此若仅是空言，则亦不为除烦恼故修教授义，唯乐多闻。】
假定说这个想、观念只是空话，空话—就是讲，讲得头头是道，说得天花乱坠；听，听得津津有味。讲完了、听完了书本一合，照样地如此这般，那这个就是空话，这个就是空话。这种情况他“不为除烦恼”，除烦恼才修那个教授，我们只是好乐听闻，这样的话没有意思。就像什么？[17:06]
This is like sick persons who seek out a doctor. If they apply themselves only to getting the medicine prescribed, but not to taking it,
【犹如病者，求医师已，而不服药。】
找了医生不吃药有用吗？有用吗？[17:13]
... they will not be freed from their illness.
【若唯爱着所配药品，病终无脱。】
不能脱啊！这个地方我想我们在座的很多同修，可能会有这种念头：“是啊！我并 (p101) 没有不想修，我想修啊，但是为什么心里边就提不起来呢？”你们有没有这样的概念？有没有这样的痛苦？我想很多同修有。所以上次我曾经问过一个问题，说我们现在明明了解了，这个偏偏做不到，这样，关键在哪里？现在我们一定要从这地方找到病根所在，找到病根所在。实际上呢本论后面，这个所谓教授、教授，不一定本论啦，反正有圆满传承教授的话，都在这个地方，会给我们指出一条最好的路线来，最好的路线来。这条路线，那个善知识、佛菩萨会告诉我们的，所以这里要注意喔！修不修靠大家自己，如果说你不照着去做的话，尽管最好的方法，你会听得很欢喜，这个时候，没多大用处，没多大用处！[18:21]
For, as the 《King of Concentrations Sũtra》 says: Some people are ill, their bodies tormented; for many years there is not even temporary relief. Afflicted with illness for a very long time, they seek a doctor, in search of a cure. Searching about again and again, they at last find a physician with skill and knowledge. Treating the patients with compassion, the doctor gives medicine, saying, "Here, take this." This medicine is plentiful, good, and valuable. It will cure the illness, but the patients do not take it. This is not a shortcoming of the doctor, nor the fault of the medicine; It is just the fault of those who are ill.
【《三摩地王经》云：“诸人病已身遭苦，无数年中未暂离，彼因重病久恼故，为疗病故亦求医。彼若数数勤访求，获遇黠慧明了医，医亦安住其悲愍，教令服用如是药。受其珍贵众良药，若不服用疗病药，非医致使非药过，唯是病者自过失。】
这个地方先停一下。这个经上面告诉我们，大家身体上面遭到了这个病苦，多少年来这个病苦一直没有能够弄得好，那么因为这个重病所困苦所以找医生。找医生啊，好辛苦去求访，幸而找到了真正精彩的黠慧、黠明，“黠慧”就是很聪明的、明了，是的的确确的好的医生。而这个医生呢，也的的确确肯帮助我们。现在这个医生是佛、大医王，他 (p102) 不但有智慧，了解怎么救我们，而且有悲心，也愿意救我们。而这个悲跟智，都是无上的大悲大智，了解圆满，没有一点点遗漏的。我们所有的病，病根、病因、治好的状态他都知道；然后呢悲心也是究竟圆满的，我们没有一个人例外的，他都要把我们救到最究竟的地步，不到究竟绝不罢手。那么在这种情况，这个医生教我们要吃这个药。是的，现在我们受到了这个好药，假定不照着他开的药，告诉我们的方法去吃的话，这个不是医生的过失，也不是这个药不好啊，这是病人自己的过失啊！[20:37]
在这里我觉得愿意诸位同修跟我一样的，自己闭上眼睛，想一想我该怎么办？我该怎么办？这是最重要的一件事情。所以现在我们幸运，遇见了、了解了这个法，以后要策励自己。我们常常觉得“我、我、我”，是！后面告诉要“我慢”，这个地方什么叫我慢？这个慢倒不像普通的慢一样，是我自己一定要做得起来！一定要成功它！所以我们现在经论上面告诉我们的，我们要跟谁斗？不是要征服别人，要征服自己的烦恼，这个就是大丈夫，这个就是大丈夫。你跟别人斗没有用，你不斗他，他到最后也是死的，天下没有一个人不死的。所以你不必去斗他，哪一个人都要死，再大的怨家仇敌他到最后他也要死的。那么只有一样东西呀！欸！这个烦恼啊，那才是永远存在的，你有本事征服那个烦恼，你才是真正的大丈夫，我们要有这个志趣才对！[21:45]
p. 19 (2)
Likewise, after you have left the householder's life for the sake of these teachings And have come to know the powers, meditative stabilizations, and faculties, How can you attain nirvana without making effort At meditation, an effort at what is right?
(p103) 【如是于此教出家，遍了力根静虑已，若于修行不精进，不勤现证岂涅槃。”】
现在我们普遍地都了解了，说五根啊、五力啊，这个那是止观的方法啊，假定不照着去做，做而不努力精进的话，那么没有办法真正地验证；没办法验证，痛苦不能了。所以[22:17]
Also: I have explained this very good teaching. Yet if you, having heard it, do not practice correctly, then just like a sick person holding on to a bag of medicine, your illness cannot be cured.
【又云：“我虽宣说极善法，汝若闻已不实行，如诸病者负药囊，终不能医自体病。”】
说啊，这个经上面佛陀说啦：我现在已经把最圆满的教法告诉你了，你假定不照着去做，那就像病人把那药背在身上啊，嘿！却医不好病。这个是经上面告诉我们的，那个菩萨在论上面怎么说呢？[22:44]
Also, Santideva's 《Engaging in the Bodhisattva Deeds》 says:
【《入行论》亦云：】
入行就是入菩萨行，我们修习菩萨人，怎么开始下手去做。[22:52]
Physically, put these instructions into practice; What will be accomplished by mere talk?
【“此等应身行，唯言说何益，若唯诵药方，岂益诸病者。”】
这个要身体做的，单单讲没有用。就像治身体上的病一样，要拿这个药吃的，不是叫你念的，单单念没有用处。所以呀，[23:12]
Will sick persons be helped by merely reading a medical treatise?
(p104) 【故于殷重修，应当发起疗病之想。】
所以对我们认真地修行，要晓得这个是在治我们的病，这个治我们的病。[23:23]
Therefore, "earnest practice" in the statement, "Think of earnest practice as what clears away the illness of the afflictions," refers to putting into practice the lessons that a teacher has imparted to you on what should be adopted and what should be cast aside.
【言殷重者，谓于善知识教授，诸取舍处，如实行持。】
喏，这个殷重修是什么？对于善知识告诉我们的这个佛法里边的诀窍、精要，哪一个该舍，哪一个该取，如实地、实实在在地照着它去做，这个才对。你要去做呀，它还有一个条件哪！[23:47]
To do that, you need to know the lessons; for this, you need study. The purpose of knowing them through study is to do them.
【此复行持，须先了知，知则须闻，闻已了知，所有须要，即是行持。】
所以你真正去做的话，你一定要懂得你怎么去做呀！你要晓得怎么去做，一定要从善知识那儿听闻哪！所以对自己来说，听闻是第一个关口，听了以后要的的确确地、如实地了知；那么照着这个所晓得的，照着它去深入，这个就是行持。讲起来，那个听闻很容易，实际上我现在才有这个经验，听闻不大容易。我以前曾经听说过一个故事，后来自己也亲自碰见了。相传以前那个军队里边哪，这样的，一个传令兵，不像现在这个电话、电报很方便，所以一个命令啊，他就叫这个传令兵来。那个传令兵传的时候很有意思的，在那个 (p105) 指挥官前面，把那个指挥官告诉他的如此这般讲一遍，讲完了以后，一定要叫那个传令兵，然后呢“你重复一遍！”就这样。我们刚听见了觉得很奇怪，那个简单地告诉你几句话，这还要重复吗？欸，说这一定要重复，重复了一遍不够，往往还要重复两遍。当时我只觉得这个很奇怪，后来我自己试，我也听人家讲，乃至于现在告诉别人哪，你们可以试一试看，试一试看。[25:16]
昨天还发生了一个小小的一个小故事，因为我当年，记得我也是有一个同修，我就告诉他这一件事情这个样的，然后他—懂了、懂了！然后就说：你把我告诉你的话，简单地说一遍，他回答了半天，吱吱呀呀，答了半天哪，不晓得答到哪里去了。我晓得不仅仅是他，不仅仅是他，三、四十年以前我就遭遇到这个经验。多少年以后，你们不妨自己想一想看，所以我们以为是这个情况，一听就懂啊，不那么简单喔，不那么简单喔！[25:50]
所以你听完了为什么一定要努力好好地真正去看，凡是用过功的人，是，他已经摸索了很久了，一听—啊！诀窍把住了，他通了。这种人只有绝少数的人，大部分人听了一遍，听的时候满来劲，听过了以后脑筋里一片糊涂，又是那个老毛病现起了。这是我们所以说为什么不能用功的原因，这个是千真万确的。所以我这地方是特别提这件事情来，是策励大家真正想用功的人，必定要改头换面，换另外一个方法。这也是为了什么我们这 (p106) 里，这个学院的内容有一套不同以前的办法，顺便一提。这个事情我明天会宣布，到那时候给大家说，给大家说，这个是有它很特别的理由在的。那么现在我们讲，说这样做才是行持。[26:44]
Therefore, it is vital to put the meaning of what you have heard into practice as much as you are able.
【故于闻义，应随力能，而起行持，是极扼要。】
对于听闻这个道理，随自己的力量去做，这是最重要。你啊一定要听了马上去做，并不是叫你听懂了，马上做得到，一定做不到的，我告诉你。刚才说的乃至于听，叫你重复一遍，你都不能重复的，你就能做得到了吗？这个是为什么闻思等等的必然的关系。[27:16]
11b Commentary
English LR v.1 p.60
So, there are many obstacles in our learning of Buddha Dharma. The first major obstacle is that I want to apply the teachings, but don’t want to listen. This concept has been cited many times before. However, this is not necessarily saying that it is the speaker’s fault – for [we] have witnessed too many people talking much without behaving one bit according to the teachings. Thus, those inspired practitioners, sensing that the speakers were ineffective, thought, “this is not what I want.” The aspiration is initially good; however, in this situation, the error is with the ones who deliver the teachings. This does not necessarily mean that genuine Buddha Dharma should not be explained or heard. [00.41]
Now, if the first obstacle is overcome, to really practice, you must recognize the concept of application. To understand this concept, [you] must listen – after listening, [you] actually need to apply it, to follow it. Well, say that [you have] heard it now and claim, “I got it, I got it” and do not put it into practice. Then, it is of no use. In this case, what is it like? One who has heard much and thinks that this is practice. Then the following fault is formed, “piling up words in great numbers.” Thus, the only thing you can do is to articulate the words, just like that. Ah! What the sutras say, what Madhyamaka (中观) says, what Cittamatrin (维识) says, what Hinayana says, and what Mahayana says… great numbers of reference books and a large amount of information – confusing others to the point of causing headaches, and thinking that this is Buddha Dharma. It is not so, not like that! This we must understand. [01.31]
Therefore, the modern [Chinese] Buddha Dharma since the Qing dynasty, is gradually recovering – various sects and schools are thriving. Especially the sect of the Dharma characteristic school – for example, Venerable Tai-xu, Mr. Ouyang-jing-wu, Mr. Han-qing-jing (韓清淨), and so on. I have heard others highly praising this [Dharma characteristic school] very early on. After I became a monk, I had the opportunity to read about it, and people told me: “well, this Dharma characteristic is very difficult to learn! This Cittamatrin has too many terms, the more [you] study, the more headaches [you] get – memorizing them until your head spins.” In the beginning, I liked to chant Buddha’s name and had this same feeling [while studying Cittamatrin]. It was not until several years later that I was lucky to clear away my obstacles. Wow, I found that the Dharma characteristic is extremely wonderful! Its beauty is beyond description! When you are just beginning to learn the Dharma, [Dharma characteristic] is your only path. If you forsake this path, I think that the other routes would be very tough. Of course unless you are endowed with great virtuous roots, because you would already have practiced in the past lives. [02.38]
So what is the key point? According to my experience, if you perceive the Dharma characteristic as mere words, then there will be problems. Many people are endowed with this tendency from past lives – they are like scholars who encounter books, the more the merrier, and [they] can speak about the books with great reasoning. But after finishing the speech, that is it. With respect to practice – to take another step forward – they would just pause there for the time being. In this case, for those who are not fond of reading, [to study Dharma characteristic] is a matter of suffering. [03.06]
But, is Dharma characteristic truly like this? No – whatever the indicated appearance of the Dharma is, that is the Dharma characteristic. You refer to attachment – what is attachment like? You refer to anger – what is anger like? You have to recognize it! At that time, you definitely have to rely on the descriptions from the scriptures. This is known as Dharma characteristic – that is what it is referring to. The Dharma characteristic is not talking about the words that describe it! The words are only one millionth of what the Dharma characteristic is. Once you understand the Dharma characteristic, you will recognize it through its appearance. Once you recognize it, you will then have the opportunity to remove it. Otherwise, if you don’t recognize it and you want to apply the teaching to remove attachment, anger, and ignorance, what is attachment? [You have] no idea. What is anger? [You] do not know. How can you remove it? It is very clear. Much like pulling out weeds, you say you want to remove the weeds, but upon getting there, it is a vast indistinct field. That is of no use! [03.53]
Therefore, I often speak of this virtuous teacher of mine. When I first relied on him, several people around me often liked to joke about him. They said, this Dharma master – when everyone was already cleaning up the environment … whatever he did, and he always applied his full energy. When cleaning up the environment, he was weeding in the flower or vegetable gardens. He always worked the fastest with complete focus. After he was done, you would find that not only were all the weeds gone, but also the vegetables and flowers. [We] often teased him about it, and I was one of them. Only now did I gradually realize: so the problem lies right here – you have to recognize [the weeds] first. Thus, the practice of the teachings must have two requirements: first is the correct view (正知见), and then joyous perseverance (精进⾏). The teacher I had just mentioned was endowed with both qualities. Because he had both qualities, he would never waste his energy on minor issues. If you asked him to take care of something, he would not be aware of many things, but he would firmly hold on to the real important points. Well! That is why now, and for the rest of my entire life, I cannot cease to admire and be grateful to him. Also, this is where I have obtained benefits.[04.57]
This may be a joke, but the point I want to clarify is that, now, if we are talking about meditating on the application of the teachings, even though you admittedly may not know anything about gardening, of course you may pull everything out in the beginning. However, if you were told to grow vegetables, and then you did the same thing, how could you grow vegetables? Now, it is to plow our mental fields, what are the weeds in your mind? You don’t know which ones should be kept. With a complete lack of discernment, will you be able to apply practice? Thus, this recognition is required – that is to say, this is the true Dharma characteristic. From now on, the emphasis here will rely on this direction [focusing on the Dharma characteristic]. This is for everyone to pay attention to understand. Otherwise, you will be unable to forgive yourself. We are capable of being a nice worldly person, yet [we have] renounced it and come to [the monastery] – wouldn’t you be wasting your entire life? [05.48]
Therefore, we are told not to pile up words in great numbers here. Rather, you rely on this guidance to recognize and, if applied accordingly, that will simplify matters and save a lot of effort! With any of your actions, the mental stream will remember it and know what it is. And then, if the intention is wrong, you adjust to correct it. If the intention is correct, enhance it. At this time, you will feel immeasurable joy within. This is Dharma joy – all the objects in front of you will not affect you. Otherwise, you will constantly going around in circles, and even feel pleased about it. As a result of being pleased, you will experience downfall in the future and will drag others down as well. This is very dreadful and very real. Let’s continue. [06.25]
Moreover, one or two doses of medicine will not do anything at all for lepers who have lost their hands and feet.
So we have practiced, but is mere application enough? It is not sufficient. Thus, the previous section advised us to engage in practice earnestly. What is considered earnest? Well, very seriously and sincerely. Why do we need to be so sincere? It is because since beginningless time, we have been in the long dark nights with the illness of ignorance, just as though we were seriously stricken with leprosy. This “skin disease” is leprosy! Once infected with leprosy, alas, the hands, feet, nose, ears, or any other parts will fall off. If stricken with such a serious disease, and you take just one or two doses of medicine, the effect will not arise. It will be totally ineffective. Therefore, the author continues: [07.11]
Similarly, to put the meaning of the instructions into practice just once or twice is insufficient for us whom from beginningless time have been stricken with the virulent illness of the afflictions. Therefore, analyze with discerning wisdom the entirety of every aspect of the path and make effort that is like a river’s current.
From beginningless time, we have been stricken with the virulent illness of affliction. Although we now receive these complete teachings and understand the true intent imparted by the Buddha, and you are able to practice, just once or twice is insufficient. But, suppose we do not even know [the teaching which is to be applied], then we would not even need to discuss this, no need to talk about it! Thus, honestly speaking, what should we do? “Analyze with discerning wisdom the entirety of every aspect of the path” – to completely understand the entire content, recognize everything, and then apply accordingly. Here, we may have some doubts: you say that you will practice after you have complete understanding, but how would that work? No, we need to understand that this is not what it means. Let me cite a simple example: for instance, we are going to build a highrise building, construct a skyscraper. To do so, you are not required to complete it all at once. To construct such a building, you have to be certain about each step in the construction process and abide by the sequential order so it is certain to have no problems. However, if you can’t grasp this and you probe here and there, it will be useless, totally of no help at all. I think we can all understand this. [08.53]
If you are randomly building a small house, and you say that will do. You just have to remove some weeds, make a bigger space and it is good. In case it is not built correctly, you would just start over again, this can be done. Can you do the same when building a skyscraper? You definitely have to make sure that each step is completed very thoroughly. It is absolutely not like building a house, where I just put together bricks and cement and be done with it. Once you have moved in all of [the building materials], I am very sorry, when the contractor says you need to dig the foundation, what would you do? Move them out again? Move them out and then start over again. After you have moved things around a few times – that money is certainly spent, the reinforcing steel has rusted, and cement has hardened – it’s over! The same principle applies to us. This life of ours passes by very quickly! If you squander it, then not too long afterwards, an entire life is over. Once this habit is formed, the next life will be the same. You hastily encounter it again [with the same latent propensity] and afterwards sensing the need to start all over again, there goes an entire life again. This is assuming that you don’t encounter major shortcomings! If there are shortcomings, a human form will not be obtained in the next life, and [you will] end up in the hell realm. This detour will take unknown length of time – that is the true reality! [09.49]
Therefore, you need to grasp what he wrote, “the entirety of every aspect of the path.” Just as if we were building a house, I wouldn’t hastily start building. First, [determine] how big the house I am building will be, then hire a qualified architect to design the blueprint, and determine how to advance one step at a time. It may appear that you have not done anything yet, however, once you start, the progress will be smooth and the high-rise will be constructed. Isn’t it very simple? Therefore, from the beginning, I specifically told you all: everyone should remember the true reality from both the Array of Stalks Sutra and Lotus Sutra and abide by the teaching, just like that. When we actually begin to apply, [we] must delve into it profoundly. Just like building a house, at the actual time of construction, [we] must abide by the systematic steps in their entirety – this is a “royal path!” The actual precious value of Lamrim is right here. It is right in here. Once you have grasped this, strive at it and during the process, “make effort that is like a river’s current.” This river’s current is like a cascading waterfall, the stampede of a thousand horses, never ending. [10.47]
Here, the author told us to apply the practice it is very interesting! He did not tell us: you need to hurry up to prostrate to Buddha, neither did he tell you to quickly chant Buddha’s name, nor rush you into Zen meditation. What did he tell us to do? “Analyze with discerning wisdom.” This is what we really need to do now. What does this “analyze with discerning wisdom” mean? The reason that we are ordinary beings is due to ignorance and wrong views. The only remedy that we have to counter it is wisdom – the wisdom arises from listening, wisdom arises from reflection, and wisdom arises from meditation. Listening begins with the excellent teacher. The accurate instructions are obtained from the excellent teacher – which is from an external source. Once you have listened with understanding, what would your first step be? It is reflection. This reflection is to continuously analyze the concepts understand it from hearing – well, is this right? Is this wrong? What is this about? What should be analyzed? Analyze [your] mental attitude. This task is extremely important – thus, it is known as “inner study” (内明), the so-called mind training. [11.51]
Thus, ancient scholars always told us: return to the true nature – return to the true innate state. What does this mean? Turn around, look for the problems from within your own mind; this is the true Dharma characteristic, the real Dharma characteristic. And from where does the nature in our mind streams arise? There are several causes. In short: first it is the mental seed from beginningless consciousness (無始的識種) and the attraction from external objects interacting with the faculties – “the combination of all three [consciousness, object and faculty].” Because the conventional world emphasizes psychology and physics, the inner and outer are two unrelated matters. Whereas Buddha Dharma is not so, this we have to recognize. It is not the monism [the belief that the world is made up of a single substance] either, it is dependent-arising. When we refer to a given mental attitude, there must be an external object. You look at this person and when this person smiled at you, well, you feel happy. You notice that this [food] is delicious, and you become attached. This other person glared and yelled at you, so you are angry. Thus the anger and attachment are in your mind, but they are related to the external objects. This will be reviewed later. I just mentioned it in passing here. [12.52]
So at this point, what should we rely upon? Analysis and reflection – this is known as proper contemplation (正思维). And, with accurate intention (如理作意), this is our very first step in applying the teaching. Due to our analysis and contemplation, we realize that our mental stream is constantly filled with erroneous thoughts from beginningless time, like a river’s current! Thus, the only approach for now is to stop it. There are various methods [such as the six-mindfulness]: mindfulness of Buddha, Dharma, Sangha; generosity; ethical discipline; deities, etc. Within this there is a laudable approach. You chant Amitabha Buddha’s name and, at that time, you will understand to chant wholeheartedly. While chanting, of course [mindfulness is required]! Afterwards, you also continuously analyze the correct view, recognize the correct view and make sure it is appropriate, then continue chanting. If it is incorrect, bring it back. So, from here, you apply a remedy to produce this effect of reciting Buddha’s name. [Or] the remedy to produce the effect is to prostrate to Buddha, circumambulate, or meditate in a seated position – the essence of all these practices begins from here. So in the Noble Eightfold Path*, correct view is followed by correct contemplation! This systematic order has its required course; the best guidance in applying the teaching is right here. [14.07]
[*Noble Eightfold Path: correct view, correct intention, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, correct concentration]
As the great Candragomin’s Praise of Confession (Desana-stava) says: Our minds are constantly confused; We have been ill for a very long time. What is achieved by the lepers Who have lost their arms and legs and only occasionally take medicine?
Therefore, the next great teacher said: Our minds are constantly in the midst of the long dark nights of ignorance since beginningless time. [We are] confused and enshrouded by ignorance, so our normal habits and understanding correspond to the great illness of the three mental poisons. What is this illness like? Among all illnesses, the most serious one is leprosy, alas! The arms and legs are lost. In order to cure it now, just a little bit of medicine will not work! Next: [15.00]
Thus, the idea of yourself as a sick person is extremely important, for if you have this idea, the other ideas will follow.
This idea is the most important. Once your recognition of this arises, all the others will follow. This idea, whether it is effective or not, has the most direct impact on our capacity to apply the teaching. Now that the Buddha, Bodhisattvas, and great teachers in the past have provided us with this concept, but what does our ability to apply it depend on? It depends on accurate contemplation. Immediately prior to accurate contemplation, there is another critical point. Thus, later, gradually, we will abide by the systematic order to discuss and apply it step by step. So, at this point here, tomorrow I will briefly explain to everyone about the future plan. So this time, conceptually, the teaching of the institute is in complete unison with the monastery, in complete unison. We hope that every practitioner will receive the corresponding benefit. Otherwise, if this was not the case, then what would the effect be? [16.22]
However, if this idea is mere words, then you will not put the meaning of the instructions into practice in order to clear away the afflictions, and you will have been merely listening to these instructions.
If this idea or concept is merely empty words – speaking logically with exaggeration or listening with great interest – when the speech is over and one has finished listening, the book is closed and the old self returns, then this is mere words. In this situation, “in order to clear away the afflictions” for the sake of removing afflictions, put the instruction into practice. If we merely enjoy listening to it, then this is meaningless. What would that be like? [17.06]
This is like sick persons who seek out a doctor.
If you found a doctor, but did not take the medication, would it be useful? Would it help? [17.13]
If they apply themselves only to getting the medicine prescribed, but not to taking it, they will not be freed from their illness.
One would not be freed! Up to this point, I believe many of you sitting here may feel: “Precisely! It is not that I don’t want to practice, I want to, but why can’t I be motivated?” Do you have this thought? Do you have this type of soreness? I believe that many of you do. Thus, last time I asked a question. I said that we already understood it but we just can’t make it happen. What seems to be the issue? Now, we must find the root cause of the illness [we] need to identify it. Actually, later in this text, the so-called instruction or lesson may not be limited to this treatise. Any instructions from perfect lineages are included – they will guide us to the best route, the best guidance. The virtuous teachers, the Buddha and Bodhisattvas have told and revealed this road map to us. So please pay attention here! Whether you practice or not depends on yourself. If you don’t abide by it, then even when the best approach is provided and you listen with great joy, but at this time, there is not much effect, there isn’t very much benefit! [18.21]
For, as the King of Concentrations Sutra says: Some people are ill, their bodies tormented; For many years there is not even temporary relief. Afflicted with illness for a very long time, They seek a doctor, in search of a cure. Searching about again and again, They at last find a physician with skill and knowledge. Treating the patients with compassion, The doctor gives medicine, saying “Here, take this.” This medicine is plentiful, good, and valuable. It will cure the illness, but the patients do not take it. This is not a shortcoming of the doctor, nor the fault of the medicine; It is just the fault of those who are ill. Let’s pause here for a moment. This sutra tells us that when our body suffers from this physical illness, this suffering cannot be cured for years. So, due to being afflicted by this serious illness, one will seek a doctor. Searching for a doctor is painstaking. Fortunately, one doctor can be found that is truly excellent with skill and knowledge. “Skill and knowledge” means a very smart and knowledgeable physician. And this doctor is also willing to help us. Now, this physician is Buddha, the great healer. He not only has the wisdom to know how to save us, but he is also compassionate enough to rescue us. And this compassion and wisdom are unexcelled great compassion and great wisdom with complete understanding and without any flaws. All of our illnesses, the root cause, causes of the symptoms, and the state of being cured - Buddha knows them all. Moreover, his compassion is ultimately perfected – [towards] every one of us without any exception – he wishes to deliver us to the final step. Before that step, Buddha will never give up. So, in this situation, this doctor told us to take this medicine. Certainly, now that we have received this great medicine, if we don’t follow the prescription and take the medicine according to his method, then this is not the fault of the doctor or the medicine – it is the fault of the patient! [20.37]
At this point, I hope that you would be like me. We can close our eyes and think, what should I do? What am I suppose to do? This is the most important task. So now, we are fortunate to encounter and understand this teaching, then [we need to] encourage ourselves. We often have this “me, me, me” mentality, yes! Later, [v.2 p.197] tells us about “arrogance.” Why does it refer to arrogance here? It is not necessarily the average arrogance that we know. It is [the attitude] that I have to do it myself! I must make it happen! So the scripture teaches us to fight against whom? It is not to conquer others. It is to tame our own afflictions. This is a [task for] person of character and truly a great personal task. Fighting with others is of no use. Even if you don’t fight with him, eventually he will die too. There is not one being who does not die. So you don’t have to fight with him. Everyone will die. The greatest enemy eventually has to die too. So there is only one thing left! Well! This affliction is everlasting. If you can tame the affliction, then you are truly a great person. We need to have this aspiration![21.45]
Likewise, after you have left the householder’s life for the sake of these teachings
And have come to know the powers, meditative stabilizations, and faculties
How can you attain nirvana without making effort At meditation, an effort at what is right?
Now, we generally understand the five faculties and five powers. These are the approaches for meditative stabilization and insight. If these are not followed or there is a lack of joyous perseverance, then there will be no way to achieve the actual experience and suffering will not cease. Thus, [22.17]
English LR v.1 p.61
Also:
I have explained this very good teaching.
Yet if you, having heard it, do not practice correctly,
Then just like a sick person holding on to a bag of medicine,
Your illness cannot be cured.
In this sutra, Buddha said:” I have already explained the most perfect teaching to you. If you do not practice accordingly, then it is like a sick person carrying a bag of medicine.” Well! The illness cannot be cured. This is what the sutra tells us. What does the Bodhisattva say in the commentary? [22.44]
Also, Santideva’s Engaging in the Bodhisattva Deeds says:
Engaging in the Bodhisattva Deeds –for a person who is practicing to be like a Bodhisattva, how should we begin? [22.52]
Physically, put these instructions into practice;
What will be accomplished by mere talk?
Will sick persons be helped
By merely reading a medical treatise?
This requires physical application – merely talking is useless. Just like a physical illness, taking medication is required. It is not for you to recite the prescription; mere recitation is of no use. [23.12]
Therefore, “earnest practice” in the statement, “Think of earnest practice as what clears away the illness of the afflictions,”
Thus, we need to sincerely apply the practice. Knowing that this cures our illness, it will cure our illness. [23.23]
refers to putting into practice the lessons that a teacher has imparted to you on what should be adopted and what should be cast aside.
Well, what is earnest practice? It refers to putting into practice the essence of Buddha Dharma taught by the virtuous teacher. To know what to cast aside and what to adopt and abide by it accordingly, this is the proper attitude. When you want to put it into practice, there is one more condition! [23.47]
To do that, you need to know the lessons; for this, you need study. The purpose of knowing them through study is to do them.
So for you to actually practice, you have to know how to do it! In order to know how to do it, you must hear the teachings from a virtuous teacher! So, for us, the first gateway is listening. Upon hearing, proper and accurate understanding is needed. Then, based on that recognition, thoroughly follow it – this is upholding the application. [When we] talk about it, hearing is very easy. Actually, just recently, I realized that listening is not easy. I heard about this story and I later encountered it, too. It was said that, in the past, messengers in the military – [when they] didn’t have the convenience of modern phones or telegraphs – so if there was an order, the messenger was called. Relaying the order was very interesting. In front of the commander, [the messenger had to] repeat after the commander once, and then the messenger was asked, “You repeat it again!” Just like that. We hear this and find it strange – does such simple statements need to be repeated? Well, yes, it is required, and once was not enough; it usually had to be repeated twice. At that time, I thought it was strange. Later, I tried it myself and heard about this from others, and now, even telling others, you all can give it a try, try it. [25.16]
Yesterday, some minor thing happened. Years ago, I remember there was a fellow classmate who I told something, and he [replied] – “I know, got it!” Then, he was asked to repeat what I said in simple terms. He took a long time and mumbled for a long time, but it was far from correct. I realized that it isn’t just him. Thirty or forty years ago, I had the same experience. Years later, you can all reflect on it. So we think we are in this situation: that we hear it and understand – it is not so simple, it is not that simple at all! [25.50]
Therefore, this is why, after hearing, you must review it sincerely. For those who have already applied effort, sure, he already explored it for a long time, upon hearing it – ah! The essential points were captured and he understood them. These are the people in the minority. The majority hears it once – full of energy during the actual session, totally blanking out afterwards and returning to the old tendency. This is the reason why we refer to [someone who is] unable to study hard. This is absolutely true. So, here, I specifically mention this to encourage those who are sincerely striving to work hard – to be sure to adjust completely, to change to a different approach. This is why, in this academy, there will be a different set of approaches than from before; [I] just bring it up briefly. I will announce it tomorrow and by that time, it will be explained to you all, there is a very special reason. So now, we talk about this as the proper way to practice. [26.44]
Therefore, it is vital to put the meaning of what you have heard into practice as much as you are able.
Thus, for the concept of listening, relying on personal strength is most important. You have to apply immediately after hearing. It does not mean that after you have heard and understood, then you will immediately accomplish it. It will definitely not be accomplished, let me tell you. What was mentioned just now regarding hearing, if you are asked to repeat it, you might not be able to do so. Are you able to make it happen? This is why listening and contemplating, etc. have their specific relationship.