菩提道次第广论手抄稿:旧版第十卷A面
（手抄稿 第二册 p37）[00：11]
没有一个人不经过无量阿僧祗劫的，这根本无法算，所有的人都是这样，所以单单时间长，没有用。什么啊？他长时地修习。这个修习，那真苦了，真苦了！我们为了确实体会到这个情况起见，今天叫你多做一点，哎呀，你受不了了，不愿意；叫你少吃一点，你受不了，不愿意；叫你委屈一点，你不愿意。现在呢，什么样的苦事都我来担，什么样的好事都送给人家，受尽种种的委屈都我来，不容易吧？不容易！教我们在这地方受它一天都不容易，受它一年都受不了，他是无量阿僧祇劫啊！不单是一个人哦，还有很多人哦！佛在这个整个的团体当中成佛的时候，譬如我们佛出世，单单一个佛没有用哦，还要这么多菩萨弟子，那些人每一个人都是经过这样地修习。那个时候，自他圆满的时候，那个时候佛才应世出现。所以这个难，极难极啊，太难了！[01：13]
那我们现在，乃至稍微辛辛苦苦挖宝，挖到一个金钢石，哎呀，觉得宝贝得不得了， (p38) 比之金钢石，那个佛算起来，那个金钢石简直是垃圾都不值啊！三千大千世界送给你，都绝对不能比，这样地难哪！然后呢，佛固然难，法也是如此。实际上法比佛更难，为什么？佛出世佛说得清清楚楚，说了很多法，他跟阿难说—地上挖了一点土—说：“阿难哪，你看我爪上这个土多，还是地上土多啊？”“当然地上土多。”佛说：“我说的法只是爪上那么一点点，我没有说的法地上那么多。”喔唷，这个法啊这样啊，这样难得呀！所以它时间又长，又这么地难得，它更重要的，因为它能够真正解决问题，所以珍贵极了！这个法有什么好处？[02:21]
p. 16 (4)
(2) the idea of an eye, since the wisdom that arises together with hearing the teachings becomes greater and greater;
【时时增长俱生慧故，作眼目想。】
第二个。这样难得的东西，能够增长我们的“俱生慧”。这个俱生慧有几种不同的解释，我现在这地方只用一种说明。什么叫俱生慧？与生俱来的。为什么是与生俱来的？就是我宿生的福智资粮所集聚的，福智资粮所集聚的。这个相对什么呢？相当于这个说闻所得的慧，跟修证所得的慧。我宿生有这个智慧，福智资粮智慧，遇见善知识而听闻，然后这一生增长。不但听闻了增长，如理修证，就这样。那么这个俱生的智慧是宿生来的，这个宿生的智慧，而所以能够增长的话，都要靠什么？靠这一生听闻这个佛法。所以听闻这个佛法是能够增长这个东西，而究竟圆满解决问题。所以它像眼目一样。[03:29]
(3) the idea of illumination, since the eye of wisdom that has arisen will see the real nature [emptiness] and the diversity [of all phenomenal;
(p39) 【由其所授智慧眼目能见如所有性，及尽所有性故，作光明想。】
哦，所以他这么一说的话，我们增长的干什么啊？它的目的始终要把握住。不是说：哎哟，我又懂了，然后我说给别人听，我名气很大、赚钱很多。不是、不是、不是，完全不是！戏论！而是说由于了解了这个东西，能够得到这两样东西：如所有性、尽所有性。一个是正知，一个是遍知，那两个究竟圆满就是佛陀。这个东西才是解决一切问题的。所以这个东西，不但是自己的眼睛，而且是外面的光明，这是第三个。这个东西有什么好处呀？[04:18]
(4) the idea of greatbenefit, since in the end the teachings bestow the results of nirvâna and great enlightenment;
【于究竟时能与涅槃菩提果故，作大胜利想。】
这个东西到最后的话，给你涅槃菩提果。这个才是，这个是最殊胜，这个“大”是绝待的无与相比的殊胜利益。你所有的、一切的恶断尽，一切的德圆满，这样好处！那么说，这个好处虽然好啊，可是以后啊，妙了！以后固然好，有这样的究竟圆满，眼前就见效。[04:55]
and (5) the idea of being beyond reproach, since from this very moment you will attain the bliss of meditative serenity and insight, the causes of nirvâna and great enlightenment.
【现在亦能得彼二之因，止观乐故，作无罪想。】
得到这个菩提涅槃，一个是断德，一个是智德，这两个是究竟的这个的果位，眼前就 (p40) 可以得到。实际上如果眼前得不到，是究竟决定得不到，为什么？眼前是因。请问你没有种下这个因，能得到果吗？所以我们现在常常有这个说，讲一个问题啊，人家说：哎呀这个是菩萨境界，这个是圣人境界啊！我们常常会这样，好像要求我太高啦！这个是一个错误的概念，我自己当初就是从这个地方过来的。我自己又想起我的善知识，以前常常用这个勉励、要求我。我心里面常常想：唉！法师讲的，我还是一个凡夫啊，我还是一个凡夫啊！有一次他就跟我说：“正因为凡夫所以才跟你讲，那你圣人，我还跟你讲什么！我磕你的头向你学，你讲给我听啦！”我抓抓头想：对呀！但是这个问题还是弄不清楚。我听完了回来想一想：“我还是凡夫，还是要求太高了！”以后慢慢才懂。说你凡夫才要学，你感到了痛苦，所以要听着佛法净化自己，下这个因，将来才能够步步上升，感得透脱痛苦的果，非常清楚。[06:23]
所以现在我们听了以后，总觉得自己：我凡夫，凡夫啊！那时候你还没有做，已经先打了退堂鼓，先已经把“这……不行！不行！”你一打退堂鼓，什么事情都做不成，常常记着！今天不要说别的，叫你到下面去扫个地，你说：“大家都坐在这里，叫我扫地，外面太阳这么大。今天双十节人家都放假，我们坐在这里已经很委屈，还要叫我去扫个地。”你扫个地都不行欸！你还没有做，打了退堂鼓了，这必然结果！这么小的小事情做 (p41) 不成，你现在说：啊，我要学佛，解救三界一切众生。然后这种心里面，请问你怎么解救法？往往有这种心情，叫你扫个地不行，跑着去说法可以的。为什么？弘法利生！你自己的心里面真那么烦恼都弄不清楚，你能弘法利生吗？颠倒啊！错误啊！[07:17]
所以这个真正的重要，始终这个概念要把握得住，现在下的因对了，必然感得将来的果。所以懂得了这个，我们眼前很多障碍都可以去掉了。眼前做一点事你会想：哎呀，马上给我积聚什么—福德资粮。不会说：他不做，叫我去做！那个嘴巴翘得这么高，心里面增长的不是智慧，是烦恼。然后做了这个行为的话是斗争在这里，很明白、很清楚。所以你真的心理行相一看的话，清清楚楚、明明白白，佛法真正高明的地方。[07:51]
所以他说现在的两个因—止、观，所以能够得菩提涅槃，一个断德，一个智德的话，这个因就是这个东西。当然所以能够得止观，前面还要得正知见，得正知见的—戒、定、慧，归纳起来都在这个止观两个。这个止观本身不是痛苦的事情，乐！都是千真万确的。现在我们很遗憾，修学佛法，越修越痛苦，关在山里面，真受不了，这个没有用。持了戒以后，教你这个也不行，那个也不行。不行！戒真正的特质是什么？调伏，调伏你的烦恼。调伏你的烦恼了，什么呢？得到清凉。清凉是快乐的，所以叫解脱。这个尸罗有三个名词，翻成我们中文的调伏、清凉、解脱。请问你清凉、解脱了还有烦恼吗？还 (p42) 不快乐吗？我们现在持了个半天戒，觉得：哎哟！我这个戒，某人传给我的。啊，这个我慢是那么大！这个东西不相应，不快乐的事情，这个，千真万确的。[09:04]
你因为能够调伏了这样，所以你才进一步，才能够学定、慧。戒相应尚且如此了，何况是定，何况是慧呢？的的确确它每一个地方，都有它深厚的内涵，能够使得我们感受到，这个跟法相应的乐。世间的乐有没有？有！世间的乐，最后的结果，还是会轮回生死的。所以只有这个乐是无罪，它不讲好的那方面，只讲无罪是有这个原因的。世间我们今天赚了个钱，眼前是快乐的，对不起，两脚一伸，不晓得到哪里去了，这个有罪的，这要分得很清楚。所以这必然的情况，喏、喏、喏！就是这样的五个次第。[09:50]
To contemplate this is to contemplate the benefits of hearing the teaching.
【作是思惟，即是思惟听闻胜利。】
你能够照着这样去想的话，那么这个时候这样的想法，你了解这个好处哪来的？听闻佛法来的，啊原来听闻佛法，有这样的殊胜的利益！所以现在有很多人说：我要去修行了，所以不要听闻。欸，以前我也是这样想，总觉得关起门来修行，现在想想才晓得，真懊悔，什么都不懂修习什么呀！关在山里面刚开始觉得满清净的，关了几天以后，自己就关不住了，不晓得怎么办是好！好一点的人就睡觉，不好一点的人，到外面去乱搞，所以 (p43) 原因就在这里。你正确地认识了以后，整个的情况会彻底改善，这个都靠听闻而来，这第一个。[10:40]
然后呢我们说有这样的好处，于是你那个时候，不会停止在那里了，一心要去求善知识，去听闻佛法。不是马上去听闻，还要有一个条件。前面那个净除了我们的障碍，就是说，如果你没有这个心理状态的话，那个障碍摆在那里。普通在世间的学问，物理上面常常说，它这个任何一样东西有一个惰性。什么叫惰性呢？你譬如说任何一个东西，它本来在这里，静止的，它就静止，你要叫它推动它，要加一点力量。我们现在这个有情分上也是如此，平常我们的心情就这样，你要改变那个现状不太容易，这个叫作惰性。改变这个现状一定要有一种力量，物理上的东西你把它推、是拉，那么我们心理上的力量靠什么？就是靠思惟。[11:34]
等到你思惟了说：这样做有大好处，不这样做有大害处，你会改变你。其实这个道理我们很容易了解，我们在这里满好的，就不想动，如果说，你发现这个地方很不安、又危险，那个力量推着你，把你推走。或者说，哪里有一个什么特别的好处，你想去，那个力量拉着你去。那么现在这里也是如此，思惟了这个以后啊，它会拉着你去听闻这个佛法。那么你要去听了，那个时候说，前面那个障碍除掉了，你还要为自己准备一点东西。[12:17]
2. Developing reverence for the teaching and the instructor.
(p44) 【◎ 于法法师发起承事者。】
实际上这个里边要恭敬地承事。不管所说的法也好，以及法师也好，你要一心恭敬地去承事他。刚才老比丘这个故事就在这里，他前面来的时候，就是觉得这个佛法的好，然后呢他不管什么人啊，他对佛法本身绝对没有一点轻忽的心情。不管你讲什么，他至诚恭敬地去听；不管谁去讲，他至诚恭敬地听，因为这样，他得到好处。所以在这个地方我不是说讲法的人一定都是佛，你一定要这样去做。可是呢我们要了解我们该怎么做，你能够这样做，好处是你的，这个概念非常重要！我们现在所以做不到的，还是为了“我”。所以我这地方不强调“无我”，我这个地方宁愿讲“我”，或者对你来说对你，真正为你自己，这还是最好的办法，千真万确的。我们不妨把经上面，佛陀告诉我们的这个话，仔细研究下去。[13:20]
The 《Sũtra of Ksitigarbha》 says:
【如《地藏经》云：】
他都是引经、论、祖师的语录，乃至于实际的说明。要怎么办哪？[13:30]
Listen to the teachings with one-pointed faith and respect. Do not censure or deride the speaker;
【“专信恭敬听闻法，不应于彼起毁谤。】
这个对法跟法师，要怎么办呢？“专”，是专一，专一。全部的精神贯注在这个地 (p45) 方，只有这样，这目的要摆得很清楚。所以说，我们世间念书是求文凭，是要赚钱，佛法也同样的，要求什么啊？要得这个菩提涅槃之果。全部精神贯注跑到这地方来。不是说我听了法，过两天我也讲—这个大法师，也可以讲法—那不对！这个专一、纯一，然后要以净信心，这个时候还要一个恭敬。所以净信当中有恭敬，而另外专，还加恭敬，恭敬有个重要、绝其重要的功效在！平常我们无始以来，都跟着“我”这个行相转。“我”这个东西一定有个慢、一定有个慢，一定有个见，一定有个痴。见就是你的见解，然后呢其他的习性。然后呢慢心，这个东西在的话，什么好东西，佛法一定进不来，一定进不来！听闻哪要专、要信、要恭敬，这样去听闻，这样去听闻。那么目前我们哪要想一下做到，恐怕不大容易，尽自己的能力，你能够多思惟听闻佛法的殊胜的利益的话，那个时候慢慢、慢慢地就可以了，要多思惟、多思惟。[15:23]
反过来呢，“不应于彼起毁谤”。千万不要起毁谤，这个事情非常严重，毁谤这件事情非常严重。你前面已经听不到这么无价之宝，得不到，你还去毁谤它。本来这个无价之宝，那可以解决你一切的问题，得到无比的快乐。结果你不但得不到，而且还得到了反效果。你如果毁谤它的话，那个东西有无比的严重的后果。这个东西我们一定要自己多思惟观察，多思惟观察。[16:09]
(p46) 所以现在容或人家会说：“啊，这个说法的法师，他自己不行啊！”不行，你不要去听他嘛！这个很简单，你毁谤他干什么？他不行是他的事情！我们绝对不会跑去地狱的众生去骂他，你骂他干什么？他已经很可怜了。你不会去骂一个牛，它很可怜。他不对，他不对他的事情，如果说你自己觉得骂他的话，你并不比他好欸！他因为愚痴，如果是你有智慧的话，要改善你自己。如果你不改善你自己，你骂他的话，岂不是你跟牛一样，这个千真万确。所以你骂他啊，这正说明了你自己就是那个，比他还不如的，这样的一个胚子啊！所以这地方我是从反面来说，我们特别要了解的，对于这个法也好，说法的人也好，绝对不要去毁谤啊！[17:08]
所以后面曾经有一个这个例子，那个也是这些大祖师们。有一次一个大祖师经过一个地方，正好那个地方有一个法会。然后他就叫他后面的这个伺候的侍从的人─侍者，“停下，停下！这个地方有一个法会，去听法。”结果那个法会就是一个非常普通的一个人在那里讲法。结果那个下面的侍者，受了一肚鼻子委屈！觉得我这个老师，当代最高的一个大善知识，跑到这个地方来听这个人讲，那个人讲还不如我啊，怎么跑到去听这个东西！但是他那个老师，善知识，在那儿认认真真地听，他也莫可奈何，勉强一肚鼻子委屈。听完了以后，他心里面有点不高兴。他说：师父啊！这个人讲的这么个平常，你跑 (p47) 得去……。意思就好像不是委屈了你的身价了吗？[18:12]
那个善知识怎么讲？“哎，你怎么这样讲的，我可是在这个地方得到了两样大好处啊！”“得到什么两样好处？”“法啊！他在这里讲法，我无比地恭敬，让我又能够在法上面能够随转。无比的好处啊！今天就因为听了他讲的这个法，我得到好处。然后呢，他这个法会我去随喜，这个都是无比的功德！平常跟你们说了个半天，你们听的法都听到哪里去了？有这么个好机会！”啊，一点都没有错！那个大善知识的行持，样子就是这个样。现在我们跑得去，懂了一点点跑着去听：“唉，这个家伙说这些是干什么啊，真是！”然后他说得你好的，“他好！好些什么？我才不在乎他咧，他好！”他比你好嘛，又不行；他比你不好嘛，又不行。这不是他好不好，是我们心里面；毛病就在这里，这真正我们要净化自己的。下面
Honor your instructors—
【于说法师供养者。】
特别强调这个法是要恭敬，法师要恭敬，那么除了这个以外，单单那个法师也要供养。[19:27]
Develop the idea that they are like a buddha.
【谓于师起如佛想。”】
对于那个说法的法师，要把他看成佛，这个有大道理，有大道理。这一点我们平常很不容易做得到，很不容易做得到。这个道理在这里不多说，假定你能够把他看成佛的话，你会全心全意地去努力、去恭敬。你能够有多少恭敬，嘿，妙了！你就得到多少好处。当年印光大师，他在自己关房里面闭关、拜佛。当然平常我们信佛的 (p48) 人，对他老人家恭敬得不得了。当时有一些人，仰慕他的名去，他倒不一定信佛，所以有一个人哪，也是个知识分子跑得去，跟着他们的朋友。那些朋友都是很有名的人物，去拜访他，就拉着那个不信佛的人一起去。结果他就问：“老法师啊！你这个佛像是木头，泥塑、木雕呀，你拜他干什么啊？”印光大师怎么讲？“他是泥、木作的，我不是呀！”你们懂得这个话吗？没错，那个是泥塑木雕，我不是呀！[20:41]
同样的道理，摆在这里，他跟人讲的也许讲得不对，我不是啊！我是要学佛的。请问你们是要学佛的吗？你们到这里来干什么？要学佛而来，要学佛而来的话，你要往好的方面去想。所以孔老夫子说：“三人行必有我师，择其善者而从之，不善者而改之。”这三个人行，是必定有我的老师。其实啊三个人行，必定“是”我的老师，不是必定“有”。他这个三个人，实际上不是指三个人哦！所以这个有三种行为：有一种好的，一种坏的，一种不好不坏。好的，善者而从之，好，你就跟着他，当你的教授；不善，你看见他不善，我可不要不善，我来改。[21:30]
佛法更精彩！佛法真正超越的地方，这个坏人，不但是你不要跟他去做啊，所以说，善人是师，恶人是自己的资。好的话，他教你，你跟着他；坏人的话，正好在这个上面，把好人、师长教你的道理去运用，增长你的功德。那不是三个人必定都是老师吗？如果你 (p49) 们不能够把握住这一点的话，根本不能学佛。[21:56]
所以佛告诉我们很清楚，佛成佛靠众生哪！那个菩提树王要慈悲水去灌的，这个慈悲水靠广大众生，就是这样。所以我们现在口口声声说学佛，口口声声地都说大乘，口口声声要度众生，从哪里开始？就从这里开始。所以刚才说，最后得到这个究竟的果地，眼前这两个因才是我们下手的地方。所以我刚才说，以前我不懂，说：“我现在是凡夫啊！”现在要转过来，“哎呀！我现在是凡夫啊，赶快努力！”怎么把因地上面种下圣贤种子，千万再不要把那个凡夫的因，继续增长，继续增长永无了期。所以说，“这个人不对，那个人对我这样！”这都是凡夫的因，都是生死的因，都是轮回的因！赶快把它切断，这个才是真正学佛的人。你能够切断了，至少你不会堕落。你能够切断了，把你切断净化这个告诉别人，那真正帮忙别人，真正弘法，那个时候就可以开口了。道理这么简单哪！所以这一件事情正是我们凡夫做的。[23:04]
了解了这个，专一也专一得起来，信心也建立得起来，恭敬也必然，自然而然，讲法的人把他看成佛。不但讲法的人看成佛，恶人你也把他看成佛，为什么？恶人为什么把他看成佛？这个很简单，没有恶人，你就没办法成佛，你的成佛靠他啊！所以佛陀说得清清楚楚，我之所以成佛，靠两个人，第一个，我的老师，他是佛，告诉我这个道理。单单告 (p50) 诉你道理行不行？没有用，你还得去做！第二个，靠提婆达多。他为什么靠提婆达多？这提婆达多是个代表，世界最恶、最罪大恶极，没有比这个更坏的。“没有这个提婆达多，我成不了佛！”他现在使你成佛，当然你要敬之如佛，这个很简单嘛，这个道理说起来那么简单哪！那何况他现在是佛，你能不敬他是佛吗？提婆达多都把他敬之成佛，现在告诉你道理，你反而不恭敬他了，有这个道理吗？[24:06]
所以我们真正重要的，不是做不到啊！我们往往去修行，头磕了半天，怪不得憨山大师说：“你头颅磕破也徒然”，然后呢你念佛，“喉咙喊破也徒然”，你没有得到正确的认识、正确的方法。有了正确的方法，随便一点事情都是功德，何况是念佛，何况是拜佛，当然有无比的功德！这个念佛的功德，拜佛的功德无量无边！所以说看你有没有正知见。正知见哪来？非听闻不行！从哪里听闻？善知识！就是这样。你怎么能不把他看成佛！我们了解了，好，继续下去。[24:51]
Thus, as this says, view the instructor as being like a buddha.
【应视如佛。】
下面是解释，那么看成佛怎么办啊？要对他 [24:56]
Eliminate disrespect; honor him or her with homage and goods by offering a lion throne and the like.
【以狮座等恭敬利养而为供事，断不尊敬。】
(p51) 要对他这样地恭敬，要对他这样地恭敬。[25:06]
Also, as the 《Bodhisattva Levels》 sets forth, listen
【应如菩萨地中所说，而正听闻】
那么上面告诉我们，下面告诉我们〈菩萨地〉这个论上面，菩萨、祖师详细说明，那么正式听闻的时候，应该怎么办？[25:21]
without the afflictions [of arrogance and contempt] and without bringing to mind the five conditions of an instructor.
【谓应无杂染，不应作意法师五处。】
他主要的就是心里面要纯、敬、专一，不可杂染，这个杂染下面会解释。另外特别举出来，我们脑筋里面，不要从这个概念去想，不作意法师五处，这个都是非理作意。非理作意把我们送下恶道的，如理作意把我们超脱轮回，帮助别人的。那么这杂染是什么呢？下面那个两部分：[25:55]
Being free from arrogance means to listen with the following six attributes: (1) listening at an appropriate time, (2) showing homage, (3) showing deference, (4) not being resentful, (5) practicing according to the instructor's words, and (6) not looking for the chance to argue.
【离高举者，应时听闻，发起恭敬，发起承事，不应忿恚，随顺正行，不求过失，由此六事而听闻之。】
这个杂染当中，第一个，把自己举得高高的！第二个，把对方看不起。这个高举要拿掉，轻慢要拿掉。什么？恭敬，专信！这个因为你离开了高举了，所以你谦恭，所以要时 (p52) 时、要应时去听闻，听的时候要恭敬，不但恭敬而且要种种承事。这个承事分两方面：第一个，身语承事，第二个，如法修习，这个都是承事，这两个都需要的。然后不应忿恚，心里面不要起不随顺的。这个忿恚有多种，或者由于自己方面，或者由对方方面。所谓自己方面，譬如说你不舒服啦，或者什么啦。对方呢，也许他说到的法，触犯你的心等等的话，那个时候千万注意，这个很重要的，很重要的！我现在就体会到，我所以常常给大家说，我今天所以多多少少能够跟大家同学在那儿讲讲的话，最主要的原因，一开始就得到那个善知识的摄受。[27:16]
10a Commentary
English LR v.1 p.57(COMMENTARY V.2 P.37) [00.11]
There is not a single person that does not have to go through immeasurable eons. This is intrinsically impossible to calculate. Every person is the same, so whatever the length of the time, it does not matter. Why? The practitioner has to apply long-term practice. This cultivation is filled with hardship, serious hardship! Let’s relate to this condition: Today, you were told to do a bit more work. Alas, you can’t handle it, and you are unwilling to take it. You are told to eat less and you are reluctant to do so. When you are inconvenienced a bit, you are reluctant. Whereas now, I will take on all hardships, give others all the credit, and endure all sorts of grievances on my own. This is not easy right? Certainly, it is not easy! It isn’t easy for us to take on this suffering for even one day, or even one year – we can’t handle it. Buddha endured this for immeasurable eons! Not just one Buddha alone, there are many other supporting ones! For a Buddha to attain Buddhahood within a given community, like when our Buddha Shakyamuni came into this world, one single Buddha was of no great influence, it also required many Bodhisattva disciples. Each one of them experienced the same process of practice. At that time, when the fulfillment of self and others are perfected and then Buddha will appear in the world. So this is rare, extremely rare, and very difficult![01.13]
For us now, to expend a little effort to dig for treasure and find a diamond; wow, [we] feel that it is extremely precious. In comparison to Buddha, the diamond is worth less than garbage! Even if you were bestowed with the three thousand world systems, there is nothing that compares to it – it is that rare! The Buddha is rare and the Dharma is the same. In fact, the teachings are even more difficult to come by than the Buddha, why? When Buddha came to this world, he spoke clearly and gave many teachings. He told Ananda – he scooped up some soil and said, “Ananda, which do you see has more soil, my hand or the ground?” [Ananda replied,] “Of course there is more soil on the ground.” Buddha said, “What I have taught is only as much as what is in my hand; what I have not taught is as much as the soil on the ground.” Wow, this Dharma is so hard to encounter! Therefore, the duration is long and the availability is rare like this. What is more important is that [the teachings] can truly resolve problems. Thus, it is extremely precious! What is the benefit of the teachings? [02.21]
(2) the idea of an eye, since the wisdom that arises together with hearing the teachings becomes greater and greater;
The second one [the idea of an eye], this is such a rare thing. Dharma can help increase our “wisdom that arises together with hearing the teachings.” There are many different explanations for this arising wisdom. Here, I will use only one way to explain it. What is “wisdom that arises together with hearing the teachings?” It is the wisdom endowed at the time of birth. Why does it arise at the time of birth? It is related to the blissful and wisdom merits accumulated from my previous lifetimes, the collection of blissful and wisdom merits. What can this be compared to? It is comparable to the wisdom that arises from hearing and the wisdom that arises from applying the practice. I am endowed with these wisdom and blissful merits; [I] have encountered virtuous teachers and, upon hearing the teachings, followed with advancement in this life. Not only has this increased [my ability to] listen, but also enhanced proper application of the practice of the teachings that is how it works. This arising wisdom was carried over from previous lives. What does this accumulation rely on? It relies on hearing the Buddha Dharma in this lifetime. Therefore, through hearing the teachings, [our] wisdom can be increased and then [we are capable to] resolve issues ultimately and completely. Therefore, it is like an eye.[03.29]
(3) the idea of illumination, since the eye of wisdom that has arisen will see the real nature [emptiness] and the Chapter Three-34 diversity [of all phenomena];
Oh, with this statement of the author, what is this increase for? The aim should be constantly assured from the beginning to the end. It does not mean: well, I understood it and then I can turn around to tell others, so I will become famous and make a lot of money. No, no, no, definitely not! This is absurd! It is through understanding that following two can be achieved: the true nature [of emptiness] and the diversity [of all phenomena]. One is to know the nature of reality and the other is to know dependent arising thoroughly. The completion of both is Buddhahood. These two can resolve all problems. Thus, these [two] not only are our eyes, but they are also the external light. This is the third idea. What is the benefit?[04.18]
(4) the idea of great benefit, since, in the end, the teachings bestow the results of nirvana and great enlightenment; and
In the end, these things will lead you to nirvana and ultimate enlightenment. This is most laudable! This “great” benefit is absolutely peerless. All of your non-virtues will be eliminated and all good qualities will be achieved, such great benefits! Then, we say: although these great benefits are good, but later it will even better! There is no doubt to have this kind of ultimate achievement and [you] will also see the effect now.[04.55]
(5) the idea of being beyond reproach, since from this very moment you will attain the bliss of meditative serenity and insight, the causes of nirvana and great enlightenment.
The attainment of great enlightenment and nirvana requires the good quality of elimination of faults and the good quality of wisdom merits. These two ultimate results can be attained now. In fact, if these cannot be attained now, then the ultimate effect is not attainable. Why? For the present time is the cause. If you do not plant the seed, will the effect arise? So, now, often when we discuss a topic and people say: “Well, that is the state of the Bodhisattvas and Sages!” We commonly will react this way. “It seems as if you are asking too much of me!” This is an erroneous concept. I myself went through this experience as well. I remember that my virtuous teacher often would encourage and request this of me. I often thought: “alas! For what the Venerable Master asked [me to do], I am still an ordinary being; I am still an ordinary being!” Once, he told me, “It is precisely because you are an ordinary being that I am telling you this. If you were a sage, there would be no need for me to tell you anything! I would bow to you and learn from you. You could teach me!” I scratched my head and thought, that’s right! However, [I] still could not figure out this concept. After listening to the teacher’s comment, I came back and thought about it: “I am still an ordinary being. His demands are still too high!” Later, it gradually dawned on me that because you are an ordinary being, [you] need to learn. You feel suffering so you need to listen to the teachings for self-purification. Plant seeds so that in the future step-by-step advancement is available and you will eventually be released from the effects of suffering. This is very clear.[6.23]
So now, after we have heard the teachings, we still feel that: I am an ordinary being! Before you start practicing, the drum of retreat has already been sounded, “This…can’t be done! There is no way to do it!” Once you beat the drum of retreat, nothing will be accomplished. Keep this in mind! Let’s use today as an example [that day was a national holiday] – you were told to sweep the floor. You replied, “Everyone is sitting here and telling me to sweep. The sun is so strong outside and today is a national holiday so everyone else has the day off. Sitting here is already unfair, but what’s more is that I am told to sweep.” You won’t even do the sweeping! Before you start, you are beating the drum of retreat. The result is obvious! You are unable to accomplish such a small task and now you say, “Ah, I want to learn from Buddha to liberate all living beings from cyclic existence.” However, with this type of mentality, may I ask, how can you be liberated? Often with this latent mindset, it is not possible to ask you to sweep the floor, but going out to give a teaching is possible. Why? To promulgate the teachings and benefit others! You can’t even clarify all those afflictions within, but you can promulgate the teachings and benefit others? How absurd! What a mistake![07.17]
So what is really important is to thoroughly understand this concept of planting the right seeds that will lead to the proper effects in the future. With this understanding, many of our current obstacles will be eliminated. When you put in a little effort right now, you will think, “Well, it allows me to immediately accumulate this – blissful merits.” Don’t say, “He is not doing it and asking me to do it!” with pursed lips. What is increasing from within is not wisdom instead it is affliction. Then [you] engage in contentious behavior. This is very clear and obvious. So if you truly examine your internal mind state, it will be clear and evident. This is the brilliance of Buddha Dharma.[07.51]
So here, two causes are mentioned – meditative serenity and insight. In order to attain enlightened nirvana, [one must have] the good quality of elimination of faults, and the other is the good quality of wisdom merits. The causes are these two. Of course, in order to attain meditative serenity and insight, the prerequisite is to obtain the correct view. To attain the correct view – ethical discipline, meditative concentration, and wisdom [the three precious trainings] – are all encompassed in meditative serenity and insight. Meditative serenity and insight intrinsically lack suffering – blissfulness! This is absolutely true. Now, it is a pity for us, with learning Buddha Dharma, the more we study, the more suffering there is. We are unable to tolerate a retreat in the mountains – it is unbearable, this will not work. Once [you] abide by the precepts, you were taught that this will not do, that will not do. It will not work! What are the attributes of ethical discipline? Taming – taming your afflictions. Once you have tamed afflictions, what happens? Refreshing coolness is attained – this refreshing feeling is blissful, so it is called liberation. This sila [Sanskrit] has three meanings – translated into Chinese, it is taming, refreshing coolness, and liberation. May I ask you, once you have attained refreshing coolness and liberation, will you have afflictions? Will you still be unhappy? These days, we uphold the precepts for half a day, and think: Wow! I received my precepts from so and so. Well, what a big ego! This is a sign of not being concordant [with the teachings] and it is not happiness. This is true reality.[09.04]
Since your afflictions are tamed, thus you can advance to learn meditative concentration and wisdom. The requirement to correspond to ethical discipline is such, needless to say about meditative concentration and wisdom. Indeed, for each step there is a profound meaning that enables us to attain the bliss of resonating to the teachings. Is there the same kind of bliss in the mundane world? Yes! But the worldly happiness still leads to the effect of cyclic existence. Therefore, only this kind of [Dharma] bliss is beyond reproach. There is a reason why the text does not refer to the benefits and only points out that it is beyond reproach. In the mundane world, when we make some money today, the happiness is immediate. Sorry to say, once your lifetime is over, it is unclear where you will end up. The [worldly happiness] is faulty and this concept must be clarified. So this is an inevitable situation, well! This is the sequence of the five [ideas].[09.50]
To contemplate this is to contemplate the benefits of hearing the teaching.
If you contemplate [the benefits of hearing] in this way, then, with these thoughts, do you understand where the benefit arises? It arises from hearing the teachings. Ah, hearing the teachings has such laudable benefits! So right now, many people say, I am about to meditate so there is no need to listen [to the teachings]. Alas, I used to think this way too and always thought that [I needed] to close the door to have a retreat. Now, when thinking back, [I] have so much regret. Without proper understanding, what is there to meditate? At first, seclusion in a mountain retreat may seem quite clear and calm. [But] after a few days, [you] can’t stand it anymore and don’t know how to handle it! Those in better shape might sleep. Others in worse shape might go out and engage in awful deeds. Here lies the reason. After you attain the correct understanding, the entire situation will change. All of this relies on hearing. This is the first point [v.1 p.55 A. How to listen to a teaching in which both the teaching and its author are great].[10.40]
Then, because we have talked about these benefits, you will not remain in status quo at that time. You will have a focused aspiration to find a virtuous teacher and hear the teachings. It does not start from hearing immediately; there is one additional qualification - the aforementioned elimination of our obstacles. That is, if you don’t have this mentality, then the obstacles will remain. As for mundane knowledge, physics often says that there is inertia for everything. What is inertia? If a given object is at rest, it remains at rest. If you want to push it, you need to apply some force. This same theory applies to living beings. Usually, our minds have latent behaviors that are not easy to change. This is called inertia. Changing this state requires a force. In physics, you can push or pull, but what does our mental force rely on? It relies upon contemplation.[11.34]
Once you have contemplated, you will say: there are great benefits in doing so, there are great disadvantages if this is not done. And you will change. Actually, this concept is easy to understand. We are here feeling good, and don’t feel like moving. If you discover that this place is unsafe and dangerous, that force will push you to move. Or, if there is some special advantage somewhere, you want to go there, that force will pull you. This is the same idea here: upon contemplation, it will pull you to hear the teachings. Thus, you are inspired to listen to the teachings. At that time, the aforementioned obstacles are eliminated, yet you still need to prepare something for yourself.[12.17]
2. Developing reverence for the teaching and the instructor
In fact, here it says that it must be a reverential relationship. Regardless of the teaching or the instructor, you must wholeheartedly respect them. Earlier, there was the story of the elderly monk: in the beginning, he came with great respect for the teachings. Later, he had a frame of mind that did not neglect anyone or any teachings. Regardless of what was taught, he listened with great respect. Regardless of who was teaching, he listened with great respect. Because of this, he received benefits. Here, I am not saying that every preacher is Buddha and that you must do it this way. But we need to know how to apply properly. If you can do so, the benefits are yours. This concept is very important! The reason why we can’t achieve this is because of this “I.” So here, I do not stress “selflessness.” In this section, rather, I speak of the “self.” Or, from your standpoint, what is best for you. This is the most beneficial method and absolutely true. We might as well take the Sutra – what Buddha taught us – and continue to study with great care.[13.20]
The Sutra of Ksitigarbha (Ksitigarbha-sutra) says:
Lama Tsong-kha-pa always cited from sutras, commentaries, the words of ancient teachers, and even used practical examples to illustrate this. How should [we] go about this?[13.30]
Listen to the teachings with one-pointed faith and respect. Do not censure or deride the speaker; Honor your instructors— Develop the idea that they are like a Buddha.
Regarding the Dharma and the instructor, what is to be done? “One-pointed” is focused, concentrated. Concentrate our entire energy on this and only on this, this goal should be set very clearly. So this is to say, our worldly academic study is for us to obtain a degree and make money. Buddhist study is the same, to seek what? It is to attain the effect of final nirvana. The entire mind is concentrated on arriving to this goal. This does not mean that I listened to the teaching and, a couple days later, I will teach too – and teach like a great Dharma Master – that’s not it! This pure one-pointed [practice] is required, followed by a pure faithful mind in addition to paying respect. So within the pure faith there is respectfulness; there is also focus with reverence. This reverence has an important, absolutely important function! From beginningless time, [we] are circling around this attitude of “me.” This “me” definitely arises with the ego, definitely comes with pride, definitely has a view, and definitely has ignorance. The view is your perception, and then the rest are latent habits. Thus, as long as this arrogance is there, no matter what other good qualities you possess – Buddha Dharma will not enter, it will certainly be unable to flow in! So, hearing requires focus, faith, and respect. Listen with this attitude! Considering our current status, it is probably not easy to achieve this right away, do it to the best of your ability. The more you reflect on the laudable benefits of hearing the teachings, and then, step by step, gradually [you] will get there. There needs to be more contemplation, more reflection.[15.23]
On the other hand, “do not censure or deride the instructor.” Never ever censure or deride [the teacher]. This is very serious. Censure and derision are very serious. You heard earlier about how the invaluable jewel is rarely heard and hard to find, and now you want to censure and deride it. This priceless jewel can resolve all of your obstacles and enable the attainment of unmatched bliss. In the end, not only will you fail to attain it but there will also be the opposite effect. If you censure and deride, there are very grave consequences. We need to contemplate and analyze on this concept more often, apply more reflection and analysis.[16.09]
So some people may say, “Ah, this Dharma Master who is giving the teachings, he is not good!” If [he is] not good at it, then you don’t need to listen to him! It is just that simple, why do you need to censure and deride him? If he is not good, that is his own business! We would definitely not want to visit hell and deride the beings there, why do you bother to do so? He [the hell being] is already pitiful. You would never deride a cow, because it is already in an unfortunate state. If he is wrong, being wrong is his business. If you decide to deride him, you are not any better than him! He does so out of ignorance - if you have wisdom, you will improve yourself. If you don’t improve, by deriding him, wouldn’t that make you the same as the cow? This is absolutely true. So if you deride him, this proves that you are equal to him or even worse, such a bad egg! So, here, I tried to explain it from the other angle. We especially need to understand that whether towards the Dharma or the instructor, we definitely can never engage in censure or derision![17.08]
Later in this text, there is a story of one of the great teachers of the lineage. Once, a great master passed by a place where there happened to be a Dharma Assembly. So he told his attendant in the back, “Stop, stop! There is a Dharma Assembly, let’s go hear the teachings.” It turned out that there was a very ordinary instructor who was giving the teaching. Thus, the attendant felt wronged! [The attendant thought], “Why does my teacher, an acclaimed virtuous teacher, come to this place to listen to this instructor? That instructor’s teaching is not even as good as my own teachings. Why did we come to listen?” But his master, the virtuous teacher, was truly paying attention to the teachings and so the attendant could do nothing but suffer through it. After hearing the teachings, he was not very happy and said, “Master! This person’s teaching is quite ordinary and yet you still went... implying wouldn’t this demean your status?”[18.12]
How did this virtuous teacher respond? “Alas, how can you say this? I have received two great benefits here!” “What are these two benefits?” “It is the Dharma! He teaches here, and I give my utmost respect, which allows me to transform based on the teaching. The benefits are unmatched! Because of his teaching today, I gained these benefits. Then, I can rejoice his Dharma Assembly. These are all unparalleled merits! Where have the teachings that I often taught you gone? This was such a great opportunity!” Ah, absolutely right! These are the deeds of a great virtuous teacher; such are his deeds. Now, if we go and seek [a teaching] with a little bit of understanding [you think]: “Ah, why is he talking about this, really!” Then, if he is better than you, [you think,] “He’s good! What’s so good about him? I don’t care about him. Be that way!” If he is better than you, [you] can’t take it; if he is worse than you, it’s not okay either. It is not about whether he is better or not. The issue lies in our minds. This is where we should truly purify ourselves. Next… “honor your instructors” - here, it specifically emphasizes that you must respect the teachings and the instructor. Besides that, offerings need to be made to this instructor.[19.27]
“Develop the idea that they are like a Buddha.” As for the instructor of the teaching, view him as the Buddha. There is great reasoning behind this concept, great meaning. With regards to this point, it is really hard for us to achieve, not easy for us to achieve. This point will not be elaborated too much. If you can truly view him as the Buddha, you will wholeheartedly strive to practice, to respect him. However much respect you pay – hey, how wondrous! You will receive a comparable amount of benefit. There was a great Venerable Master named Ying-guang (印光⼤師) who locked himself in a retreat and prostrated to Buddha. Of course, most of us Buddhists respected him greatly. At that time, some people would visit him out of admiration, but not all of them were Buddhists. There was one intellectual person who went with his friends – they were all well known at that time – to visit Venerable Ying-guang, and some non-Buddhists came along. This intellectual scholar asked, “Venerable Master! Your Buddha statue is made of wood; it is carved out of clay and wood. Why do you worship it?” What was Venerable Yingguang’s reply? ”It is made out of clay and wood, but I am not!” Do you understand what this means? Of course, that [statue] is made of clay and wood, but I’m not![20.41]
The same principle applies here. His teachings may not be correct, but I am not like that! I came to learn from Buddha. Let me ask, do you want to learn from Buddha? What are you here for?” [If you have come] to learn from Buddha, if it is for the sake of learning from Buddha, then you need to think positively. So Confucius said, “In a company of three people, my teacher is amongst them. Learn from their good qualities and abide accordingly, reflect on their shortcomings and rectify them within myself.” In this company of three people, there must be one who is my teacher. Actually, in a group of three, my teacher “is” definitely there, not just “possibly” there. This description of three people may not be limited to just three! This refers to the three types of behaviors: virtuous, nonvirtuous, and ethically neutral. With the virtuous, abide by it accordingly; if he is good, follow him as your instructor. When you see his non-virtuous act: “I don’t want to be non-virtuous; I will improve [myself]”.[21.30]
Buddha Dharma is even more excellent! The genuine transcendent characteristic of Buddha Dharma is this nonvirtuous person who teaches you to refrain from his [bad] actions. So this is to say, a virtuous person is a teacher; a non-virtuous person represents our merits [to refrain from nonvirtue]. For the virtuous one, he teaches you, so you learn from him. But with the non-virtuous one, it is a great opportunity for you to apply the teachings from the virtuous teachers. This will increase your good qualities. So in a group of three people, aren’t they all your teachers? If you cannot internalize this concept, learning Buddhism becomes difficult.[21.56]
Buddha clearly taught us that his achievement of Buddhahood relied on sentient beings! The Bodhi tree must be irrigated with the water of compassion. This compassionate water relies on innumerable living beings – this is how it works. Thus, when we repeatedly declare [that we want to] learn from Buddha, [we] keep saying [that we are] Mahayana [practitioners], and say again and again that we want to liberate living beings, where do you start? Right here [pay respect to the teacher and teaching]! I have mentioned earlier that in order to achieve the ultimate effect, you need to begin with the immediate two causes [respect the teaching and the teacher]. I just said that I didn’t understand it before, and thought, “I am only an ordinary being!” Now, turn that around, “Alas! I am indeed an ordinary being; I should immediately strive hard!” How do I plant the seeds of the sages at the causal stage? Definitely refrain from increasing the causes for becoming an ordinary being – continue to advance and never stop growing. So, say, “This person is wrong and that person treated me this way!” These are all causes of an ordinary being, causes of endless rebirth and cyclic existence! Sever them immediately. This is what a true Buddhist should do. If you can sever this process, then at least you will not fall [into the miserable realms]. If you can sever it, you can teach others your purification process and truly help others. This is genuine promulgation of the Dharma. At that time, you can open your mouth [to teach]. The concept is this simple! So this is exactly what we ordinary beings should do.[23.04]
With this understanding, concentration will arise, faith will be developed, veneration will naturally appear, and the instructor will be viewed as the Buddha. Not only will the instructor be viewed as Buddha, but you will also view those who are non-virtuous as Buddha. Why? Why would you view the non-virtuous as Buddha? This is really simple. Without non-virtuous people, you cannot achieve Buddhahood. Your achievement relies on those who are non-virtuous! So Buddha exhorted very clearly, “I achieved Buddhahood by relying on two people. The first one is my teacher. He is Buddha – teaching me the fundamental concepts.” Just by teaching you the concepts, would this work? No, you have to apply accordingly! The second one was Devadatta. Why did Buddha have to rely on Devadatta? Devadatta represented the worst, the most evil person in the world. There is no one worse than him. “Without Devadatta, I could not achieve my Buddhahood!” Since he helps you achieve Buddhahood, of course you should respect him like a Buddha. Very straightforward! This concept is easy to preach! So, needless to say, now that this person is Buddha, how could you not respect him? Even Devadatta can be respected like the Buddha. Now that this concept is revealed to you, but instead you pay him no respect, does this sound right?[24.06]
So what is most important for us – it is not about being unable to achieve it! Often, we begin to practice by prostrating for half a day; it’s no wonder Venerable Hang-shan said, “It is useless if you prostrate until your head bleeds.” And, with regards to chanting Buddha’s name, “It is useless if you shout Buddha’s name until your throat hurts” – [that is], you don’t have the proper recognition and method. With the proper approach, merits will arise with little effort, not to mention reciting Buddha’s name or prostrating to Buddha. Of course these will accumulate a great store of merits! The merits of reciting Buddha’s name and prostrating to Buddha are immeasurable! It all depends on whether you have the proper perception. Where does the proper perception arise? It must be from hearing [the teachings]! From where do you hear the teachings? From a virtuous teacher! That is how it works. How can you not view him as a Buddha! Upon this understanding, well, [let’s] continue.[24.51]
Thus, as this says, view the instructor as being like a Buddha.
Below, it will explain how to act when you view [the instructor] as a Buddha.[24.56]
Eliminate disrespect; honor him or her with homage and goods by offering a lion throne and the like.
You should honor and respect him accordingly[25.06]
Also, as the Bodhisattva Levels sets forth,
So the above tells us [what to do] and below we will see the commentary on the Bodhisattva Levels. Bodhisattvas and great teachers clearly explained, what should be done during actual session of hearing?[25.21]
listen without the afflictions [of arrogance and contempt] and without bringing to mind the five conditions of an instructor
The key for a clear mind is that it has to be pure, respectful, and focused, which should not be contaminated. These afflictions will be explained later. Also, [I] specifically point out that these perceptions should not be formed in our minds. Do not bring to mind the five conditions of the instructor. These are all ways of paying improper attention in our minds. Paying improper attention will deliver us to the miserable realms. Paying attention properly will lead us to liberation and benefiting others. Well then, what is the affliction? Below, it is divided into two parts.[25.55]
Being free from arrogance means to listen with the following six attributes: (1) listening at an appropriate time, (2) showing homage, (3) showing deference, (4) not being resentful, (5) practicing according to the instructor’s words, and (6) not looking for the chance to argue.
Among the afflictions, the first is maintaining an arrogant attitude! The second is looking down on others. This arrogance must be removed, and the contempt for others needs to be removed. What [should they be replaced with]? Veneration and faith! Because you are far from arrogance, you are humble and respectful. So constantly listen [to the teachings], listen with homage, and listen not only with respect but you should also pay attention with deference. This deference can be divided into two parts. The first is to pay attention physically and verbally. The second is to abide by the teachings. These are ways to show deference. Both are required. Next, do not be resentful and do not have discordance within your mind. This resentment can appear in various forms. It may arise from the self or from others. With regards to the self, for instance, you are not feeling well or perhaps something else is happening. With regards to others, maybe you were offended by some of the teachings that you heard or the like. This is the time when you need to be very careful. This is critically important, very important! With my present realization, I often say that the key reason that I am able to teach here is due to the blessings endowed from virtuous teachers from the very beginning.