菩提道次第广论手抄稿:旧版第十二卷A面
（手抄稿 第二册 p109）[00:07]
这个是为什么闻、思等等必然的关系。平常我们哪，应该是说人人都有这个经验，只是平常的时候不注意罢了！我现在随便提一下，让你们自己好好地反省一下，看看对不对。你们欢喜看报纸吧？或者看什么吧？现在我们这里没有报纸，当然，是。我想大家都有这个经验，每天早上起来了第一件事情，拿一个报纸看，看得很起劲。看完了问你：今天报纸上什么事情呀？请问你能回答得出吗？你有印象吗？大家想想看，有没有？硬是没有印象！欸，看过了，刚才什么呀？天大的事情，你记得的；好了，下面的事情，迷里糊涂一片。平常我们太多这样事情，想想看对不对？[00:48]
所以不是说：哎哟，我看过多少书了！你看过了脑筋一片糊涂，那有什么用呀！所以这个千真万确的事实啊！所以现在学这个本论你也这样学的话，是对不起你自己啊，你耽 (p110) 搁了你一生哪！认都不认得，还谈修；马虎得碰都碰不到，还谈殷重修；不殷重修，根本改不过毛病来。跑到这地方来，白吃了人家心血，摆在这地方的话，下完了地狱，然后做牛做马还人家，这个东西不好吃的呀！这个东西不好吃的呀！[01:21]
p. 19 (6)
In this vein, the 《Verses about Hearing》 says: Even if you have heard a great deal, if you are not well restrained by ethical discipline, then because of your ethical discipline you are scorned, and your hearing is not excellent.
【如是亦如《听闻集》云：“设虽有多闻，不善护尸罗，由戒故呵彼，其闻非圆满。”】
那么《听闻集》上又来了！尽管你听见了很多，如果你“不善护尸罗”，这个“尸罗”说一下：简单地我们来说—戒。大家了解这个尸罗的意思吗？了解这个尸罗的意思吗？我不能说你们了解，可是我相信，不一定很多人了解，至少对我来说，我到现在为止，还是糊里糊涂当中。这我告诉你们老实话，讲那个戒，我也早就几十年以前就会写了，这个戒我以为讲了，但是我真的懂啊，到现在开始才慢慢地才懂。戒的意思是什么？调伏、清凉、解脱。调伏了吗？没有，碰到烦恼上面，一点用场都没有，你真的懂了吗？你既然不能调伏的，你能懂吗？我们讲过汽车，画、画个样子很好，然后汽车什么样子？怎么会开的？怎么弄？你真的懂了吗？假定说这个戒是这样讲的话，那个佛法就没有意思了。佛法的真正好处，调伏烦恼，把人救出来，你现在既然没调伏，你能说懂吗？但是我又不能说不懂啊！所以这里大家了解哦—“不善护尸罗”啊！你如果不懂的话，请问你 (p111) 能善护吗？这个是它的真实内意喔！[02:56]
我的感觉，不是说：“哇，今天受了戒了！”你有开始可以学这东西了。所以受了戒以后要慢慢去善学学处，好好地跟着那地方去学，一步一步地上来好好去学，这个是开始啊！好像进了学校一样，不是你进了学校，你就是工程师啊！毕业了都不能做工程师，何况你刚进学校。所以这个戒两百五十条，这书本上的戒喔！这是在你心里上面，一样一样东西要把你的内在烦恼调伏，调伏了，你就有清凉之感，然后你在这个罪业上面得到解脱，那时候你差不多懂了，这样喔！[03:38]
所以昨天晚上大家在这儿作布萨的时候，很多人起来忏悔，哎，我看了好赞叹、好欢喜！尽管我们刚刚开始起步，只要这样去做的话，自然而然，有它层层深入。不，始终注意不在这个形式上面，但是不离这个形式喔！这个仪轨，是帮助我们深入的最重要的。 就像我们学开汽车，这部汽车很重要，在这个里面去摸，现在也是如此，所以这个护尸罗是这样子的。你不善护，那么由于你不善的话，“由戒故”，就你的行持来说，没有，不行！所以你尽管有多闻，因为你的行持不够被呵斥，那你这个听闻不圆满。[04:24]
Even though you have heard very little, if you are well restrained by ethical discipline, then because of your ethical discipline you are praised, and your hearing is excellent.
【设虽闻寡少，能善护尸罗，由戒故赞彼，其闻为圆满。】
你听得虽然少，但是你能够做到。因为你能够做得很好，啊，那对了，那就对了！[04:24]
Persons who have not heard much and are also not well restrained by ethical discipline are scorned on both accounts, and their conduct is not excellent.
(p112) 【若人既少闻，不善护尸罗，由俱故呵彼，其禁行非圆。】
还有一种人，听嘛也不听，然后护嘛也不护，两样东西都不够，那完了！[04:49]
Those who have heard a great deal and are also well restrained by ethical discipline are praised on both accounts, and their conduct is excellent.
【若人闻广博，及善护尸罗，由俱故赞彼，其禁行圆满。”】
那么最后一种，就是听也听得多，行也行得够，两样东西都到，那是圆满。[05:04]
Also: though you might understand the heart of the scriptures through hearing, and might know the core of meditative concentration, such hearing and knowledge are of little importance if wildly you engage in coarse behavior.
【又云：“虽闻善说知心藏，修诸三昧知坚实，若行放逸令粗暴，其闻及知无大义。】
又说，虽然现在有善知识，告诉你最完整的教诫，你也了解他说的什么，那照着去修，晓得必定可以真正得到好处。因为我们世间忙的这些东西都是虚幻的，唯有如实地修法，这个才是实在的，这个才坚固的。但是你虽然知道了而不认真去做，你的“行放逸”，然后结果啊你仍旧在粗重当中，在暴恶当中，那这个—你的听闻、你的了解，没有多大意思啊！[05:55]
Those who delight in the teachings taught by noble beings And practice accordingly with body and speech, who have patience, delight their friends, and are restrained— they will attain the perfection of hearing and knowledge.
【若喜圣者所说法，身语如之起正行，是等具忍友伴喜，根护得闻知彼岸。”】
如果你很欢喜地听见圣者告诉我们的如理言教，然后听见了，了解了以后，跟着身语 (p113) 照着去做，正确无误地，这样的作法，是真正“具忍友伴喜”。那一个“忍”呀，就是信心具足以后的必然现象。对于真正的佛法，它佛法的特质—实的，实在的、有功德的、有能力的，从转染成净的，深忍欲乐照着去做。那些真正修行的友伴，那个大家欢喜，你这样做的话，那个人会欢喜。于是你护持自己的，深深地“根护”，这个就是我们护持我们六根门头，这个就是得到了听闻的益处，然后你能够达到彼岸，达到彼岸。[07:10]
所以前面告诉我们，“听闻随转修心要，少力即脱生死城”，这个上面那一句话当中的三件事情，是要连下来的—听闻、随转、修心要。听的就是这个；然后随转的，就是把自己从凡夫的习染，转到跟法相应的；转到那个地方，照着它去修，这个才是我们真正的精要。你不要花多少气力，就可以了脱生死，进而帮助别人。所以这个地方，处处地方指给我们看的，就是这个。[07:54]
Also the 《Exhortation to Wholehearted Resolve》 says: The foolish are sorrowful at the time of death, saying, "My practice was poor. Now what is to be done?" Not having found depth, they will suffer greatly; such are faults of delighting in just the words.
【《劝发增上意乐》亦云：“谓我失修今何作，殁时凡愚起忧悔，未获根底极苦恼，此是爱着言说失。”】
说我现在没有好好地修行，把时间空空地浪费掉啦！到这样的话，死的时候，到死的时候，懊悔就来不及了，那些人真是愚痴凡夫啊！现在贪眼前的小便宜，结果两脚一 (p114) 伸，忧悔来不及了，为什么？那个时候“未获根底”啊！这个才是我们的根本，我们要从这个上面要跳出来。那个时候，就苦恼了。为什么会产生这样的后悔、苦恼啊？“爱着言说”，都在文字上面空话！这个是一个大失足，一个大失足。[08:54]
Also: Like an actor before an audience watching a show or like describing the good qualities of someone else who is a hero, you fall from earnest practice yourself— Such are the faults of delighting in just the words.
【又云：“如有处居观戏场，谈说其余勇士德，自己失坏殷重修，此是爱着言说失。”】
就像我们去看戏一样，看戏的戏场里面看什么？啊，看那个台上那些人打斗，“哇，好啊！”在我们这样喝采、叫好，这看别人好；自己，没有你的份，没有！没有！要自己去做呀！这个才对呀！所以这个在在说明我们都在语言文字上面。啊，现在我们这是真可怜哪，真可怜哪！我以前也是这样，以后也遇见很多同修，常常觉得：“哎呀，这个我都懂，这个我都了解了。啊，念了几年书了。”结果念了几年书，修行居然还在门外，反而说这个念书没有用。唉，实在可怜哪，实在可笑也是啊！这问题都在这个上面。就算懂了吧，他也不照着去做，还是没有用啊，还是没有用啊！[10:01]
譬如说我们现在来说的话，往往有这个感觉，就好像讲修行跟这个教理是两件事情。譬如说尤其是目前哪，譬如目前我们常常讲唯识、中 (p115) 观，在我现在的感觉，不管唯识、中观，这个两样东西，对我们修行都是最佳指导，实在好极了！你要了解这个心理的行相，清楚明白的话—法相！没有比法相更好，也是唯一的办法。可是你把问题的根本，要想从根本上面配合净除的话，是中观。然后反过来说，那个问题的根本，你要去运用它的话，要靠那个法相。就好像我们说，啊，这个汽车，你要汽车怎么开，你引擎的原理了解了，然后呢这个引擎的原理了解了以后，你要用在这个车子里边的话，你摆在地上滚嘛变成汽车，摆到天上飞嘛飞机，那这个法相一点都不能少，是这样地配合啊！[11:01]
如果你真的了解，日常生活当中处处地方，无非都是运用这个，深浅不同，最浅的地方也是它，最深的地方也是它，没有一个离得开的而且。而我们现在学了半天，文字弄得很美，修的时候说没有用了，啊，实在觉得好遗憾！好可惜！也是好颠倒！所以慢慢地我们从这个上面下去的话，我们都会摸到这条正路的，即算是并不彻底，但是这条路，是绝对正确！绝对正确！[11:36]
Also: The husk of a sugarcane stalk has no substance at all, the taste that delights is inside. Through eating the husk, the delicious taste of molasses cannot be found.
【又云“甘蔗之皮全无实，所喜之味处于内，若人嚼皮故非能，获得甘蔗精美味。”】
甘蔗的这个皮，它没味道的呀，它真正要吃的在里头啊！如果人吃那个皮啊，他不能得到甘蔗的味道。我们那天说那个笑话，人家没有到过南方来的人啊，说这个甘蔗很好 (p116) 吃，可是这个肉很难吞，这个甘蔗很好吃，说这个肉很难吞。这甘蔗，叫你吃那个汁啊，那个肉不要叫你吞下去的，他不知道把它吞下去了，那当然难吃啦！现在更颠倒，他肉吐掉了，只吃那个皮呀，那不是更笑话嘛！那不是更笑话嘛！我们现在就犯那个毛病。[12:27]
Just as it is with the husk, so it is with the words; the "taste" is in contemplating the meaning. Therefore, give up delighting in just the words, always be conscientious, and reflect on the meaning.
【如其外皮言亦尔，思此中义如其味，故应远离言说着，常不放逸思惟义。】
就现在我们讲话，讲的话就像甘蔗皮一样呀，所以要从那个语言文字上面，深入法义啊！而这个里边的味道，就是在这个皮里边的味道啊！所以我们千千万万要远离这个言着。可是这个言着，要从这个上面进去，把那个皮拿掉了以后，然后思惟里边的真正的内涵，不要放逸啊！不要放逸啊！所以这个地方，真正有心好学之士，务劝你们不要空下来，往那个凉亭里边一坐，三个人那么一聊，跑到那个地方一聊，聊个半天，跑到那里去一聊，聊个半天，一天亦得过，没有用啊！这个没有用啊！[13:25]
这个是第四条，这个是最重要的！其实这个前后是首尾连贯的，首尾连贯的。你有了第一条，前面的就跟着来了。但是第一条之所以能够达到真正的成就，靠这一条，靠这一条。同时，你有了这个修持，你前面这个听闻等等，才能够真正深入，才真正地深入。否则的话，你始终在那个障碍当中，慢慢地转。下面第五：[13:54]
p. 20
5. Think of the Tathâgatas as excellent beings. Develop respect by remembering the one who set forth the teaching, the Bhagavan [Buddha].
(p117) 【◎ 于如来所住善士想者。随念世尊是说法师，发起恭敬。】
那么我们对于这个所讲说的这个老师，觉得这个就是佛；反过来，佛就是这个老师，我们对他要发起恭敬。这个有什么关系呢？好像跟前面的修行不太密切一样。直接就修行来说，这是我们……恭敬这是我们真正进入佛法第一重要的第一环，没有恭敬，都不行，绝对不行！所以大家注意：你不管任何人，这个如果你要去听法的话，千万不要怀着轻慢的心，这轻慢的心对我们是最大的损害，最大的损害！不要说他是个大善知识，你不能轻慢，就是一个普通人，再起码的人，你要嘛不坐下来听，听他，听他—你就得很恭敬的。因为他这个“人”是有差别的，“法”却是佛讲的，你有多少恭敬心，你就得到多少好处。[15:05]
所以昨天跟你们讲的，这个老比丘得四果那个公案，他这就是什么啊？专、诚、敬三个字。三个年轻人拿着个皮球，往他头上打一下，打四下，他就证了四果了，这样啊！这个是我们所以恭敬第一个重要。那么，这个地方除了这个以外，还有一个特别的理由，就是我们真正要想修圆满的佛法，什么是圆满？佛陀境界才是圆满，佛陀境界才是圆满。所以你把说法的师看成佛陀的话，一方面固然是因为你恭敬心，不会寻求过失。一寻求过失，真正受害的是寻求的人，不是这个老师，这个我们要了解。向后处处地方都说这个，你有一念寻求别人的心，那个寻求别人的心，就是 (p118) 你一念流落在生死当中受害的地方。[16:03]
佛没有一个例外的，没有一个佛例外的或者说，他看不见人家的错，不是看不见，他总是把人家的错，转化成他的功德。欸，人家种种的烦恼，种种的不如理，他引发他的悲心，引发他的智慧。因为他有了人家的不对，他要去救人家，欸，他是这样的。他一看见人家不对，要找什么方法去救人家，所以引发他的大智啊！假定你能够从这个地方着眼的话，那就怕你不分别，现在我们不是，这个是我们必定要认识的。我们学的过程当中，也是如此，我们一定要这样，这个是对自己的利益。[16:48]
还有呢，修学佛法，既然都是彻底圆满的话，你把念这个说法的法师如世尊，于是你的目标加深、扩大，这样，这个才是你究竟圆满的榜样，你不会停止在现在这个阶段。对人来说是如此，这也是究竟圆满的希望的，就步步向上。所以不是说眼前的这个，就不局限在我们现在所要修的这个圈子里头了。最后 [17:23]
6. Wish that the teaching will endure for a long time. Think, "How wonderful if, in dependence upon studying such teachings, the Conqueror's teachings would remain in the world for a long time!"
【◎ 于正法理起久住想者。作是思惟，何能由其闻如是法，令胜者教，久住于世。】
最后一个呢，对“正法理”，觉得：怎么样啊由于听闻这个法，而使得这个如来的正教，久住在这个世间。那这个为什么呢？这个又为什么呢？因为世间的一切的好处都靠佛 (p119) 法，不管世间、出世间，都是靠佛法而来的。这个佛法真正对世间有两种功效，一个叫增上生，一个叫决定胜；或者叫眼前增上生，究竟决定胜。眼前的世间的利乐，这个叫增上生，当这个圆满的时候就是“报土”。当我们初机开始一步步修行的时候，不断地向上，就是这个。所以如果说要想得到利乐的话，一定要佛法久住世间。然后有佛法久住世间的话，那么你能够享受这个佛法；反过来，你能够推展佛法的话，那么增长你的功德，而这个最后圆满的境地，这个就是报土。所以这个东西，必定是自他互相—我们拿世间来说，好像心、物是对待的；实际上，佛法里边是相互为缘的，分不开的。要这个好必须要那个，要那个好必须要这个好，这是互相因待的，这第一个理由。[18:57]
第二个理由呢，我们平常真正修行，固然是要精、要一，可是目标要广大圆满。所以广大圆满的这个目标的榜样是佛，达到圆成的境地是清净的佛陀，而这个清净佛陀的果，这是果，下手的因，就是眼前。那个所以我们希望这个佛法久住，不断地增上，增上的最后的结果是究竟决定胜。所以我们对于这个所听闻的佛法，一方面自己知下手处，一方面要推展开来，达到究竟圆满的状态。人是佛，然后这个境就是这个圆满的报土，因就是现在，所以第五、第六是这个而言。那么，这样一来的话，这个就是圆满的教法行持者，应该有的开始第一个概念。如果这个概念完整的话—因正，这个果实。[20:11]
(p120) 这个六条，这个是六想，所以我们要断器三过、要具六种想。你如果真正的能够这个做到了以后，你说我们能不成就吗？当然能成就，当然能成就！到那时候，不要说人家真正教我们，我们一心一意去听；就是人家跟你开玩笑，他也拿着个皮球，叫你坐在四个角上面，我还找不到这个机会咧，就怕不来！他来找的话，我也证罗汉了。不是吗？所以这个真正重要的，现在我们主要的就是净化自己。下面 [20:49]
Furthermore, when you explain or hear the teachings, if your mind and the teachings remain separate, then whatever is explained will be inconsequential.
【◎ 复次于法若讲若听，将自相续若置余处，另说余法，是则任其讲何法事，不关至要。】
再说，不管是讲也好，不管是听也好，如果说你讲完了、听完了以后，不真正用在身心上头—“自相续”就是身心，不用在那个身心上头，而把讲的跟听的分开来，跟那身心分开来，讲的是一回事情，你的身心另外摆在一个地方，作另外的说法。那么不管你讲什么、听什么，没有用！这话怎么讲？对于我常常引的这个例子，就我典型的例子，我法师跟我说：“某人哪，你要这个样啊！”我就说，哎呀，有的时候，嘴巴上面讲，有的时候心里这么念：“哼！我还是个凡夫嘛，我是个凡夫嘛！”那就是讲的法是一件事情，我的身心是放在另外一个地方，说另外的话。他本来叫你凡夫要你修，可是我就是不把那个用的法用在我身心上面，偏偏讲我是个凡夫，就是这样。那你跑得来干什么？我一直把 (p121) 这句话现在再来追悔，责问自己，这是我自己的毛病说给你们，但愿你们少犯，你们能少犯，你们就是能够快成就。[22:43]
Hence, listen in such a way that you determine how these teachings apply to your mind.
【故须正为，抉择自身而听闻之。】
……而且有大损害，所以我们要真实地抉择身心而听闻之。所以必须要为了抉择自身，什么叫抉择呢？就是来明辨这个法说些什么，这个所说的内容，在我们身心上面指的是什么？现在我们的身心，是跟所说的相顺，还是相逆。相顺是对的，是好的，如何去增上，如果不对的，如何去改善净除，这个才是我们听闻的目标，也是我们讲说的希望，共同的。[23:34]
For example, when you want to find out whether or not there is some smudge, dirt, or whatever, on your face, you look in a mirror and then remove whatever is there.
【譬如欲知面上有无黑污等垢，照镜知已即除其垢。】
就像说，我们要晓得我们面上有没有脏，拿一个镜子来照照看。看见了，然后要去去掉它，不是拿这个镜子来开玩笑的。[23:58]
Similarly, when you listen to the teachings, your faults such as misconduct and attachment appear in the mirror of the teachings. At that time, you regret that your mind has become like this, and you then work to clear away those faults and establish good qualities. Hence, you must train in the teachings.
【若自行为有诸过失，由闻正法现于法镜，尔时意中便生热恼，谓我相续何乃至此。次乃除过，修习功德，是故须应随法修学。】
(p122) 现在我们听闻正法也是这个样，因为我们不了解自己的问题，所以去听闻。听闻了以后，我们自己身心上头种种错误的，都看出来了，在这个法镜当中照出来了，对的是这个样，不对的是这样。那个时候，我们心里面就生热恼，哎呀，懊恼啊！说：“怎么我这个身心这么个差呀，差到这种程度啊！”那么，有了这个了解，有了自己对于自己的烦恼不能忍受的这种心情，进一步去修行哪，这个才对，这个“烦恼”，就怕你少。现在呢，我们不是，我们也没有发现自己的烦恼，只看人家的烦恼；还有呢，就是自己心里面懒懒散散哪，这样。乃至更可怜的，我们在烦恼当中，还不知道，这是最可怜的。人的真正最可怜的地方，就是我们在烦恼当中不知道，这是实在可怜哪！所以我们修学佛法的唯一的目标，就是要找到这个烦恼，然后要了解如何去净除。发现了这个的话，然后，那是真正要烦恼了：“啊，我怎么这么差啊！我一定要跟它斗，一定要把它战胜！”这样，这样我们就有份。[25:52]
在我们这本书上面的这个传承哪，说是由阿底峡尊者带到西藏。然后呢，西藏阿底峡尊者有一个最大的大弟子，敦巴尊者；另外有一个弟子，这个人叫奔公甲。那个奔公甲，这是个大强盗，哇！那个东西非常厉害。那个强盗，可怕的程度这样：在当地那个时候，如果有一个小孩子，要哭了、闹了，只要人家说：“奔公甲来了！”那个小孩子马上不 (p123) 哭，会有这样的灵验。相传有的时候，一个年纪老的一个老婆婆，人家跟她开个玩笑，说奔公甲来了，大家听见了，马上逃，那个老婆婆一吓，就吓死在那个地上，这个人这么个厉害法。结果后来，他接触了、接受了佛法以后，他一心修学，一心修学啊。他怎么个修法？这个故事真动人哪！[26:51]
那么他老师告诉了他很多事情，很多事情。比如我们现在说拜佛啊，念佛啊，早晚课啊，他一概没有做这些事情。他自己关在心里面看自己，说：“欸，老师告诉我这个叫烦恼，我要去掉它，怎么转化。”所以他起一个念头，自己说：“欸，这个念头对了！”啊！好高兴，把恶念克服了，高兴。他把这个手，代表这个好的念头，做对了，他就举这个手举起来，自然自蹦、自庆，对了、对了！这个手代表恶念，他起了个恶念头，他就打它，“你又犯了！”啪！啪！一定把那个手打得又红又肿。然后他在墙上面，起了一个善念，就点一个，圈一个圈圈；然后起了一个黑念，就涂一个黑点。每天只做这个事情，做得累得不得了。躺下去，一醒来，就看念头，自己起心动念在这里想什么。他老师告诉他了以后，他就关在里面做一个这样的事情。[27:48]
过了几个月以后，他的老师是谁呀？就是敦巴尊者，就是传阿底峡尊者全部心法的这个。那个阿底峡尊者下面有很多非常精彩的弟子。[27:60]
12a Commentary
English LR v.1 p.61(COMMENTARY V.2 P.109) [00.07]
Often, it should be said that everyone has this experience, only [we] don’t pay much attention to it! Here, let me take a random example so that you can observe within to see if it matches. You all like to read newspapers, right? Or read something, right? Right now we don’t have newspapers here, of course, that is obvious. I believe we all have this experience. Every morning, the first thing after getting up is to pick up a newspaper and read it vigorously. If you are asked after reading, “What’s new in the paper?” May [I] ask, are you able to respond? Do you have any impression? You all think about it, [do you] remember anything? There is simply no impression! Ah, read it, and what was just [read]? For a major event, maybe you can remember; well, for the subsequent details, it is totally unclear. Often, too many things are like this for us. Think about it, is this correct? [00.48]
Thus, it is not saying: well, I read many books! After reading, [if] the mind is still confused, then where is the usefulness? So this is absolutely a fact! If you apply this same attitude to learn this Lamrim text, you are not benefiting yourself. You might waste your entire life! Not even recognizing [the proper teaching], yet talk about applying it. With this careless attitude, the possibility of encountering [the teachings] may not occur, but [you] claim to practice earnestly. Without earnest practice, the change [within] is impossible. [Monastics] come here and consume the offerings on the table from laypeople’s painstaking efforts; after returning from rebirth in the hell realm, followed by being reborn in the animal realm to repay these laypeople. This food is not easy to digest! They are not to be taken for granted! [01.21]
In this vein, the Verses about Hearing says:
Even if you have heard a great deal,
If you are not well restrained by the ethical discipline,
Then because of your ethical discipline you are scorned
And your hearing is not excellent.
Here again from the Verses about Hearing! Although you may have heard a great deal, if you are “not well restrained by the ethical discipline” … this “ethical discipline,” which also is known as “sila,” requires some explanation: in simple terms, we can think of it as precepts. Does everyone know what ethical discipline means? Understand the meaning of “sila”? I cannot say that you understand, but I believe that not too many people are familiar with it. At least for me, I am still unclear about it even now. I am telling you the truth – to talk about “sila,” I knew how to write this word decades ago and had given teachings about it. However, my true understanding, begins gradually as for now. What does ethical discipline mean? It means taming, coolness, and liberation. [Have we] been tamed? Not yet. Upon facing affliction, [we] are totally subdued, have you truly understood? Since you are unable to tame [afflictions], how can you understand [ethical discipline]? We mentioned the car. Drawing the shape of a car is fine. What does the car look like? How is the car driven? How does it work? Do you really understand? If ethical discipline is straightforward and only to be talked about, then Buddha Dharma does not have much meaning at all. The real benefit of Buddha Dharma is to tame affliction and liberate beings. Now, your mind is not tamed, how can you claim that you understand? Yet I can’t say that there is completely no understanding! So here, everyone should be aware of this – “not well restrained by the ethical discipline”! If you have this lack of understanding, how can you abide by it? This is the true intended meaning![02.56]
[⼫羅 Sila = (Sanskrit) morality]
My sense is not to say, “Wow, today [I] took the precepts!” You can start to apply the teachings. Thus, after taking the precepts, followed properly by application and abiding by them appropriately – study it step by step, this is the starting point! Just like entering school, it does not mean that once you enter school you are an engineer! Even after graduation, [you will] not necessarily become an engineer, let alone when you first start school. Thus, the 250 [monastic] precepts are recorded in the text of ethical discipline! They are for you to mindfully tame your afflictions one by one. Once quelled, you will have the feeling of coolness. Then you will be freed from contaminated deeds that will be the time you more or less understand [ethical discipline], this is how it works! [03.38]
So, last night when everyone was here for the Upavasatha, many came to confess. Ah, seeing that, I truly appreciated and rejoiced! Although we are beginners, as long as [we] persist with it, the deep advancement will gradually arise. [We] should never just focus formalities, yet [we] can’t forsake formalities. The rite is the most important [tool] to support our advancement. Just as though we are learning to drive, the car is very important, [we] need to become familiar with it [so to know it well]. Now it is the same with observing ethical discipline. If you do not protect the precepts due to your flawed observation “of the ethical discipline,” because your application of it is missing, the restraint is poor! Thus, even if you have heard a great deal, you are scorned due to insufficiencies [in your ethical discipline]. Hence, this hearing of yours is flawed. [04.24]
[Upavasatha: Buddhists’ day of observance – http://en.wikipedia.org/wiki/Uposatha]
Even though you have heard very little,
If you are well restrained by the ethical discipline,
Then because of your ethical discipline you are praised,
And your hearing is excellent.
Although you have heard very little, you can abide by this accordingly. Because of your proper application, well, then that would be on the right track, that application is correct! [04.35]
Persons who have not heard much
And are also not well restrained by ethical discipline,
Are scorned on both accounts,
And their conduct is not excellent.
There is another type of person who has neither heard much of the teachings nor behaved accordingly [with ethical discipline], [they are] insufficient in both [hearing and upholding]. That is hopeless! [04.49]
Those who have heard a great deal
And are also well restrained by ethical discipline
Are praised on both accounts,
And their conduct is excellent.
As for the last type – [those who have] heard a lot and applied accordingly – they have done both. That is excellent. [05.04]
Also:
Though you might understand the heart of the scriptures through hearing,
And might know the core of meditative concentration,
Such hearing and knowledge are of little import
If wildly you engage in coarse behavior.
Also, it says, even the virtuous teacher is now telling you the most complete instructions; and you also understood accordingly, abided by it and realized the certainty of its true benefits. For our worldly busy engagements are illusory, only actual application [of the teachings] is assured and steadfast. However, if you recognize it but lack earnest application, your “wild engagement in coarse behavior” will keep you in dysfunctional tendencies and wrongdoings. With this, your hearing and understanding are of little significance! [05.55]
English LR v.1 p.62
Those who delight in the teachings taught by noble beings
And practice accordingly with body and speech,
Who have patience, delight their friends, and are restrained –
They will attain the perfection of hearing and knowledge.
If you are delighted to hear the teachings taught by noble beings, upon hearing and understanding then followed by flawless application, [you will] actually become “patient, delighted with your friends, and restrained.” The “restrained” effect automatically arises from the fulfillment of faith. Regarding the true characteristics of Buddha Dharma – positive, definite, meritorious, and capable – they will transform [practitioners] from contamination to purity, and illuminate the teachings with the certainty of aspiration. For those genuine practitioners, the people around them will be delighted. By doing so, you will bring delight to others. Thus, you uphold the teachings profoundly in “guarding the root [of our faculties]” – this is the protection of our six faculties. This is where [we] obtain the benefit of hearing. And then you will be able to cross to the other shore, reach the [enlightened] side. [07.10]
Earlier, we were taught “The result of hearing is to engage in substantive practice; you will be released with little difficulty from the fortress of rebirth.” [v.1 p.57] There are three things in the first part of this sentence that must be in consecutive sequence – hearing, being engaged, and substantive practice. The teachings are heard, and then our minds are engaged and transformed from the latent propensity of ordinary beings to align with the teachings. Once transformed, practice accordingly. This is the true essence for us. With little difficulty, you can be released from the fortress of rebirth and further help others. So, in every aspect we are guided to [this direction]. [07.54]
Also the Exhortation to Wholehearted Resolve says:
The foolish are sorrowful at the time of death,
Saying, “My practice was poor. Now what is to be done?”
Not having found depth, they will suffer greatly;
Such are faults of delighting in just the words.
Here, it is saying: I am not applying the teachings properly now and spend time wastefully! With this, upon death, at the final moment, it will be too late to regret. People like this are ignorant beings! By being attached to the small advantages at our presence now, upon death, it is too late to repent, why? Because, by then, they have not “found depth” [in the teachings]! This is our foundation; our liberation relies on this [applying the teaching accordingly]. At that time, suffering arises. What caused these kinds of regret and suffering? “Delighting in just the words,” just words of empty talk! This is a major flaw, a great mistake. [08.54]
Also:
Like an actor before an audience watching a show
Or like describing the good qualities of someone else who is a hero,
You fall from earnest practice yourself –
Such are the faults of delighting in just the words.
Like when we go to a show, what is there to watch in the theater? Well, watching those people fighting on the stage, “Wow, great!” We watch others, cheer, and applaud. For yourself, you take no part in it, none! No part of it! You have to apply it! This is the proper approach! So, again and again, this demonstrates that we are all at the superficial level of language and words. Alas, at this moment we are truly pathetic, very pitiful! I was like that. Later, I met many fellow practitioners and often thought: “Alas, this I know and I understand it all. Well, [I have] studied for years.” The effect of several years of study turns out to still be outside of the door [with respect to the teachings]. And even contrarily claiming that study is no use. Alas, it is truly pathetic and ridiculous! The issue is right here. Granted that the understanding is there, but [if the practitioner] does not practice accordingly, then the application is still not there, it is still of no use! [10.01]
To use our present state as an example, we often think that applying the teachings and the tenet instructions are two different things. For example, especially nowadays, we often talk about the mind-only and middle-way views. In my opinion, no matter whether it is the mind-only or middle-way, both of them are the best guidance for our practice, absolutely helpful! In order for you to clearly understand the activity of the mind – Dharma characteristics! Nothing is better than understanding Dharma characteristics, which is also the only approach. However, uprooting fundamental problems relies on the middle-way. In other words, the root issue, for you to achieve the function [of recognizing our mental action] is dependent on Dharma characteristics. It is like cars, how do you make it to run? Using your understanding of the principles of the engine, you apply it to a car. If you put it on the ground, the rotors of the engine will gyrate to become a vehicle. If you put it in the sky, it becomes an airplane. The Dharma characteristics will not miss anything; the coordination has to be there! [11.01]
If you truly understand this, then everywhere in our daily lives, there is nothing but this application at different degrees. The [Dharma characteristics] can be applied in simpler cases as well as the most complicated ones. Moreover, nothing will function without [the Dharma characteristics]. Now, we study for a while, and it makes us become good at using refined words. However, during practice, we say that these words are unnecessary. Alas, this is surely very pathetic! Very pitiful! And absurd! Thus, if we gradually advance from here, we will reach the proper path. Even if it is not thorough, this path is absolutely accurate! Positively correct! [11.36]
Also:
The husk of a sugarcane stalk has no substance at all,
The taste that delights is inside,
Through eating the husk,
The delicious taste of molasses cannot be found.
The husk of sugarcane stalk has no taste. The taste that delights is inside! If one eats the husk, he will not taste the deliciousness. We mentioned a joke the other day, those that have not visited the southern part [of the country] before, say that the sugarcane is delicious, but the stalk is hard to swallow. They claim that the sugarcane is tasty but the stalk is difficult to swallow. The sugarcane is [eaten] for its juice, not for you to swallow the stalk. Without knowing this, he tried to swallow it. Of course the taste is not delightful! Now, what is more absurd is that he spit out the sugarcane and only ate the stalk. Isn’t this even more ridiculous! How absurd! Now we are committing the same mistake. [12.27]
Just as it is with the husk, so it is with the words;
The “taste” is in contemplating the meaning.
Therefore, give up delighting in just the words,
Always be conscientious, and reflect on the meaning.
At the moment, in our speech, the words are like the sugarcane. So, from the superficial speech and words, [we] fathom their meanings! These meanings referred to here is the taste of the sugar inside the stalk! Thus, we must be careful to stay away from mere words. But the words are where we begin – remove the husk, and then contemplate the intended meaning within. Do not be lazy! Do not slack! So at this point, for those studious ones, the recommendation here is to not spend your free time sitting in a gazebo, chatting in a group of three. Once you begin, the chatting lasts for half a day. You would be chatting there for half a day or even a whole day. It is useless! This is of no use! [13.25]
This is the fourth idea and is the most important one! In fact, each of these ideas is linked to the one before and the one after. [They are] consecutively connected. Once you have the first idea, the rest follow. But for the first idea to reach true attainment, rely on this [fourth] idea, rely on this one. At the same time, with the upholding of this practice, everything that you had previously heard, etc., will then be truly understood at a deeper level, knowing it profoundly. Otherwise, you will continuously be trapped in the obstacles, tumbling slowly. Next, is the fifth idea: [13.54]
5. Think of the Tathagatas as excellent beings. Develop respect by remembering the one who set forth the teaching, the Bhagavan [Buddha].
Regarding [our attitudes] toward the instructor, consider him as the Buddha. In other words, Buddha is the instructor and we should show our respect. What is the significance? It does not seem to be closely related to the first few ideas. Directly from the perspective of application, this is our … developing respect is the first important link for us to enter the Buddha Dharma. Without respect, nothing is possible - it is absolutely impossible! So everyone, please pay attention: regardless of who it is, if you plan to hear the teachings, never harbor an irreverent mentality. This attitude of disrespect is our greatest ruin, the greatest harm! Especially if he is a great master. You should not even despise an ordinary being, you would rather not sit down to listen. But, if you do listen to him – you have to be respectful. Although the “instructor” may vary, the “Dharma” was still taught by Buddha. Depending on how much respect you have developed, you will receive comparable benefit accordingly. [15.05]
Thus, yesterday we discussed the story of this old Bhikkhu who achieved four fruits, what was his attitude? Three words: focus, sincerity, and respect. Those three young Bhikkhus who took the ball and hit his head once… four times, and then he achieved the four fruits, just like that! This is why respect is of primary importance. And then, besides this, there is another special reason. It is that we are truly inspired to apply perfect Buddha Dharma. What is perfect? The state of Buddhahood is perfection. That state is flawless. So if you think of the instructor as Buddha, one perspective is that it is due to your respect and you do not look for faults. Once [you] start to look for faults, the harm returns to the faultfinder, not the instructor. This is what we have to understand. Later, this [concept] will appear repeatedly. Once you have a tiny bit of a faultfinding attitude – the attitude of finding faults in others – it becomes the cause for you to be stranded in the suffering of cyclic existence. [16.03]
All Buddhas are the same; there is no exception for any Buddha. Buddha will not look for others’ faults. Not because they cannot be seen, but because the Buddha always transforms others’ flaws into merits. Well, all kinds of others’ afflictions and inferior logic will evoke Buddha’s compassion and wisdom. Because of Buddha’s aspiration, he wants to help people and that is how Buddha functions. Once he sees the faults of others, he will try to find a way to help, this is how great wisdom is developed. If you can concentrate on this aspect, then the concern will be a lack of discrimination. However, we do not function like [Buddha]. We need to recognize this. Throughout our learning process, the same applies. We must apply accordingly in the same way and it is for our benefit. [16.48]
Furthermore, in applying Buddha Dharma, since it has to be thorough and complete, if you can be mindful of this instructor as Buddha, then your perspective will be more profound, more extensive. Thus, [Buddha] is the role model for your ultimate goal. You will not stop at the level you are at now. This applies to everyone, which is also the hope of advancing step by step to ultimate perfection. Thus, it is not just for the present moment. It is not limited to the scope of what we should study now. Lastly: [17.23]
6. Wish that the teaching will endure for a long time. Think, “How wonderful if, in dependence upon studying such teachings, the Conqueror’s teachings would remain in the world for a long time!”
For this last one, toward “the teaching,” [we may] think: by listening to the teachings, how can we ensure that Buddha’s teachings will endure for a long time? Why? For what reason? Because all worldly benefits rely on Buddha Dharma, regardless of whether they are mundane or supramundane, all arise from Buddha Dharma. There are two benefits to this world from Buddha’s teaching: one is called high status, the other is certain goodness – also known as immediate advancement and ultimate enlightenment. The immediate worldly benefit is called high status. Upon completion of this, the effect is an “enlightened physical form.” From our initial stage of practicing step-by-step advance continuously, that is [moving toward this goal]. Thus, if we want to gain benefits, the Dharma must remain in this world for a long time. If Dharma remains in this world, then you are able to enjoy the teachings. On the other hand, if you can promote it, then your merits will increase. At the final completion state, it is this “enlightened physical form.” Thus, this must complement each other – in our worldly view, the mind and external object are contrastive. Actually, in Buddhism they are mutually dependent, inseparable from each other. If one is good, the other is required [to be good as well]. One’s goodness is also dependent on the other; there is a reciprocal relationship between the two. This is the first reason. [18.57]
The second reason: in our normal daily practice, though it needs to be precise and focused, the goal must be vast and complete. And Buddha is one such example – Buddhahood is to achieve the ultimate state of purification. In order to achieve this purified Buddhahood, this is the effect, and the initiating cause is right now. Thus, with our wish for Buddha Dharma to remain for a long time, [we need to] constantly advance to the final effect of ultimate enlightenment. So, our attitude towards the Buddha Dharma that we have heard, on one hand is to know our personal starting point and, on the other hand, extent it till the ultimate state of perfection is reached. The being is Buddha, the state is the enlightened physical form, and the cause is the present moment. So these are the fifth and sixth ideas. Thus, this is the basic concept that a practitioner of this perfect teaching should have. If the recognition of this perception is complete –the cause is accurate, then the effect will be solidified. [20.11]
These are the six ideas. Thus, we must abandon the three faults of a vessel and rely on the six ideas. If you can truly abide by this accordingly, would you think that we couldn’t achieve [Buddhahood]? Of course [you] would, it is certainly possible! By then, besides the fact that others are earnestly teaching us, we listen with focused attention. And, even if others come to make fun of you by holding a ball in their hands and tell you to sit in the four corners [of a room], this opportunity is rare for us to find, so our fear should be missing the opportunity! If he [the person with a ball in his hand] comes for me, I should be able to achieve arhatship, right? Therefore, what is truly important for us now is mainly to focus on personal purification. Next, [20.49]
Furthermore, when you explain or hear the teachings, if your mind and the teachings remain separate, then whatever is explained will be inconsequential.
Again, regardless of whether you are explaining or hearing the teachings, once you have finished explaining or listening, without apply attentively, the “mental stream” is physical and mental; instead of applying it physically and mentally, [you] let what was explained and heard remain separate – separating the physical from the mental. [You see] the verbal as one thing and your physical and mental aspects are set aside, engaging in something different from what [you have] said. Then whatever you have explained and heard are useless! Why? For this frequently used typical example of mine, my teacher told me that “so and so, you should be like this!” Then I replied, alas, sometimes verbally, sometimes grumbling within, “Hum! I’m only an ordinary person. I’m just an ordinary being!” That is, the teaching heard is one thing, but my body and mind are expressing something else. The original intent of the teacher was for you - the ordinary being - to practice. But I did not apply the instructed approach on myself physically and mentally and claim that I am an ordinary being, just like that. Then why are you here? I constantly use this question to repent and question myself. I share my mistake with you and wish that you all could avoid it. If you can reduce this mistake, your advancement will be faster. [22.43]
Hence, listen in such a way that you determine how these teachings apply to your mind.
… And this will do great harm. Hence, listen in such a way that you determine how these teachings apply to your mind. Thus, for the sake of making a decision, what does it mean by decision? It is to distinguish what the teaching is trying to deliver. What does it indicate in our minds? Whether our current mental streams correspond to this teaching or not – if it aligns, then it is correct. It is good, how should it be enhanced? If the compliance is not there, how should it be improved and purified? This is our purpose of listening to the teaching, and it also is the aspiration of our explanation of the teaching, they share a common purpose. [23.34]
For example, when you want to find out whether or not there is some smudge, dirt or whatever, on your face, you look in a mirror and then remove whatever is there.
This is like when we try to find out if there is a smudge on our faces. [We] look into a mirror. Once spotted it and then try to remove it. The mirror is not used jokingly. [23.58]
Similarly, when you listen to the teachings, your faults such as misconduct and attachment appear in the mirror of the teachings. At that time, you regret that your mind has become like this, and you then work to clear away those faults and establish good qualities. Hence, you must train in the teachings. [25.52]
Right now, the same applies to our hearing of the teachings, because of our lack of understanding of personal problems, so [we] come to listen. Upon hearing the teachings, the mirror of Dharma identifies all those faults in us physically and mentally – the proper way is like this, the wrong way is like that. By then, regret will arise in our mind stream, alas, much to [our] chagrin! And [you] say, “Why is my mental stream this terrible, in such a terrible state!” And then, with this understanding, having this unbearable mentality toward personal affliction followed by proper practice, this is the right approach – you may prefer to have more of this type of “faulty affliction.” As of right now, we are not there yet. We have not discovered our own faults and are only finding others’ faults. In addition, there is indolence in [our] attitudes. What is more pathetic is that we are in the midst of affliction and are completely unaware of it. This is very pitiful. The most pathetic part of humanity is unknowingly being submerged in affliction, which is truly pitiful! Thus, the only purpose of our study of Buddha Dharma is to identify the afflictions and to learn how to purify them. With this identification, then that is the time to start worrying, “Alas, how come I am so terrible! I must combat it, have to vanquish it!” With this [mentality], then we will have part of the practice.
Venerable Atisha brought the lineage of this Lam Rim to Tibet. Venerable Atisha’s primary disciple in Tibet is Dromdon-ba, and another one is Ben Kungyal. This Ben Kungyal was a great bandit, wow! [He was] a fierce one. As a bandit, he was so dreadful that if a child was crying or fussing, as soon as “Ben Kungyal is here!” was mentioned, the child would stop immediately; it was just that effective. Legend has it that there was an old grandmother and people joked with her that Ben Kungyal was coming and everyone scattered. That grandmother was so scared that she died right on the spot. [He was] such a fearful person. Later, he encountered Buddha Dharma and embraced it, he devoted himself to practice, applying the teaching mindfully. How did he practice? This story is so very touching! [26.51]
His teacher taught him many things, many instructions such as our prostration and chanting Buddha’s name, morning and evening sessions. However, he didn’t do any of them. He locked himself up and observed his mental stream and told himself, “Well, master has taught me that this is affliction. I must remove it and transform it.” When one thought arose, he would say: “Ah, this thought is correct!” Ah, how happy, the joy of overcoming vicious thoughts. He made one hand represent virtuous thoughts and, when there was a matching thought, he would raise this hand and jump to celebrate, this was right! The other hand represented non-virtuous thought, and he would hit it, ”You made the mistake again!” Slap! Slap! [He would] beat the hand until it became red and swollen. Moreover, he [drew] on the wall: if a virtuous thought arose, [he] marked a circle; otherwise if a non-virtuous thought arose, [he] would mark a black dot. [He] did nothing but this task, which totally exhausted him. Every time he lay down, and then woke up to [continue] watch the mental momentum – what were the thoughts in the mind stream. After taught this by his teacher, he locked himself up to do just this. [27.48]
Several months passed. Who was his teacher? That was Venerable Drom-don-ba, who had received the spiritual essence in its entirety from Venerable Atisha.
[Note: Story of Ben Kungyal: In his room, he drew black and white circles on the wall to remind himself of his virtuous or non-virtuous deeds. When his teacher Drom-don-ba came asked what he was doing, Ben Kungyal explained and the teacher praised him for his work of the mind. He was a thief earlier in his life, and children would stop crying and old ladies would be scared to death when they heard his name. Once he began practicing the Dharma, he became a very great yogi. Although he lived in retreat in a small hermitage, he became quite famous and, one day, he received word that a high government official wanted to visit him. On the day when this important person was due to arrive, he broke with his usual routine and spent the morning cleaning his little hut, setting out incense and flowers, and making a special effort to beautify the place. When he was finished with this lengthy effort, he sat down and thought about what he had done. “This is not my usual routine. What were all these preparations for?” he thought to himself. He realized that he had been acting purely out of a worldly attitude, wanting to impress his important visitor. He saw that he had been motivated by pride and the desire for worldly esteem. What he had done was a wrong action based on a wrong attitude. The moment he realized this, he got up, went to his cooking fire, and took out a bowl full of ashes. Then he scattered ashes everywhere around his hut, rubbed ashes on himself, and generally made a big mess. When Teacher Drom-don-ba found out, he commended Ben Kungal: that action was the real offering, the real Dharma! Moral of the story: Ben Kungyal’s action to make a mess in the hut was directed against the strong worldly attitude created by his inner obscuring affliction. Real practitioners are always watching their own minds, watching how they react to the events they encounter every minute of the day. They are always protecting themselves from creating non-virtuous karma.]