菩提道次第广论手抄稿:旧版第十二卷B面
（手抄稿 第二册 p125）[00:03]
阿底峡尊者下面有很多非常精彩的弟子，他经常去看他们。有一天，他也跑去看那个奔公甲，奔公甲看见老师来好欢喜，恭恭敬敬地。说：“你这些以来，做了些什么？”“喏，就做这些。”他老师不知道，一看那个墙上，画得满墙都是这个，有的是黑点，有的白圈圈。“什么！你忙了几个月就是忙这些啊？”“欸，对呀！就是这些啊！”他还很起劲呢！心里面很不高兴：“你这个是什么一回事情？”他然后告诉他如此这般。“啊，对，对！”他就对着这个墙磕头，他这个真正修行喔！所以我们不要说：哎哟，我现在跑得去喔，一天念多少咒，哎哟，盘多少腿；然后我这个念唱是对，你那个念唱不对呀！在我的感觉当中，我们走上岔路了。[00:58]
奔公甲后来成为一代善知识，他有各式各样的故事，到现在流传不绝，他这个故事， (p126) 每一个故事动人得不得了。有一次，他在僧众当中应供，大家很多人应供。应供啊，因为他出家晚了，坐在后头。他们那个行堂像我们现在一样，那个行堂是好的……他们那个西藏人吃那个茶，那个茶啊，供的时候有个奶茶，上面那个就是奶呀，那个“butter”很厚，弄到后来，那个东西没有了，越来越少了。他坐在后头，慢慢地，开始的时候用功，后来是起了一个念头：“肚子又饿，又冷。哎呀，轮到我的时候，那上面的油都没有了。”他起了这么一个念头，心里觉得：“啊！奔公甲，你又来了！”就这样狠狠地瞪了一下眼睛，他就把那个自己的那个钵啊，“叭！”盖在那里。盖在那里呀，那个行堂跑过头来：“欸，你，轮到你了，把它拿出来！”他说：“那个坏蛋已经吃过了，今天要饿他一天。”那个人不晓得他干什么：“你拿出来！”“不行，坏蛋已经吃过了，要好好地饿他一天！”他因为起这么一个念头，就把他那个钵摆在那里。所以他终于成为一代大善知识，修行人的典型。[02:13]
佛告诉我们，他不怕坏，佛世的时候，鸯堀摩罗这么坏，然后种种这种典型，结果都成为很了不起的人。怕不肯改—不肯改，拿你再聪明，一点用场都没有。善星比丘、提婆达多，都诵通六万偈，无所不通，结果下了阿鼻地狱了。所以这个地方特别告诉我们，我们真正要该做的地方做这一个，真正要做的地方做这一个！那么这个时候，我们要好好地 (p127) 随闻的修学、听闻，如理行持。[02:52]
p. 20 (7)
The 《Garland of Birth Stories》: When I see the form of my misconduct clear in the mirror of the teachings I develop a feeling of regret and turn my mind toward the teachings.
【《本生论》云：“我鄙恶行影，明见于法镜，意极起痛恼，我当趣正法。”】
我这个卑鄙的、恶劣的行为，这个影子啊，欸！被这个法镜一照，照出来了。那个时候才是真正我该痛恨的、厌恶的地方。所以真正修行人，一定是这样。岂不见六祖大师说“若真修道人，不见他人过”，不管是印度，不管是中国，乃至于哪一个修道人都是这样，真正修道人看不见人家过失，为什么？看自己都来不及啊！等到你自己做好了以后，然后你看见别人，救人都来不及！这是千真万确啊！等到你把人家救起来，你就成了佛了，然后你生生世世，永远做这个工作，这一定的，所以我们下脚第一步是这样的。那个时候“意极起痛恼”，这个痛恼干什么？痛恼我不成材，然后一心一意去趣正法。[40:00]
With this statement Saudasa requested that Prince Sutasoma bestow the teachings.
【是如苏达萨子，请月王子宣说法时】
前面那个苏达萨子，请了月王子，月王子是个菩萨，他请他讲法。[04:09]
Thereupon, the bodhisattva prince, knowing Saudasa's state of mind—that is, knowing that Saudasa had become suitable for hearing the teachings—gave him the teachings.
【菩萨了知彼之意乐，成闻法器而为说法。】
晓得他，欸，他够这个条件啦！够什么条件？就是前面说的，我们一定要“断器三 (p128) 过，具六种想”。所以佛在，尤其在大乘经典上面总说：“谛听！谛听！善思念之。”好好地听啊，认真地听啊，实实在在地听啊！而且一再教诫，要两个“谛听！谛听！”不要浮浮泛泛，不要马马虎虎。听完了以后怎么办？“善、思、念、之！”这几个字，修行的都在这地方。“善”，善为抉择，去思惟，等到你思惟了以后，一心忆念。这个念是在思的后头，有了这个念就是定慧跟着而来。定慧，那么见了效了。你有了前面的准备，他才告诉你下面这个法，然后你自然相应，所以这个讲说要这样。这个地方就是听，我们现在所以得不到好处的话，毛病前面已经指得非常清楚、非常明白。我觉得我好高兴有这个机会，了解怎么真正深入，毛病在何处，今天大家一起从这地方深入。[05:38]
In brief, develop the spirit of enlightenment, thinking: For the sake of all living beings, I will attain buddhahood.
【总之应作是念发心，谓我为利一切有情，愿当成佛。】
总之，这个总结起来，整个的大纲，我们真正开头的发心应该怎么？我要为利益一切有情，要利益一切有情所以要成佛。[05:54]
In order to attain this, I must train in its causes;
【为成佛故，现见应须修学其因，】
你要想成佛，这佛是果，那么要种什么种子呢？因地上面怎么做呢？[06:07]
for this, I must know those causes.
(p129) 【因须先知，】
因当中你先必定要知道，知道了照着去做呀！[06:12]
For this, it is evident that I must hear the teachings.
【知须听法，】
要知道，一定要去听啊！[06:16]
Therefore, I will listen to the teachings.
【是故应当听闻正法。】
要听闻正法，那么这个照着次第都来了。[06:23]
Remember the benefits of hearing. Eliminate the faults of a vessel, and so forth, and listen with great delight.
【思念闻法胜利，发勇悍心，断器过等而正听闻。】
这个听的过程当中，他是照着先是闻法的殊胜利益，有了这个，然后自然而然启发勇悍心。“勇悍”就是精进，所以叫“信为欲依，欲为勤依”，你听闻了以后启发信心，啊！觉得这个才是你真正希望好乐的地方。然后呢，你有了这个好乐心，紧跟着勤健的行为，精进的行为来了。然后去听了以后，就照着去做。要照着去做的前面第一步的准备，就是这个—断三过，具六想，这样去真实地听，这个是对于听闻的道理。[07:12]
B. How to explain a teaching in which both the teaching and its author are great. There are four parts to the explanation:
(p130) 【第二说法轨理分四，】
说法的轨理，那么，讲应该怎么讲？讲应该怎么讲？平常在大乘教法当中，这个讲，有两种方式：有一种是随分随力地讲；有一种呢，等到你圆满证得地讲。佛陀这个是两者是同时并行，双管齐下的。讲，固然你的究竟的目标，是帮助别人，所以最后一定讲。那学的时候也讲，就有两个理由：一个，所谓对自己学来说，叫教学相长，你教别人，往往自己得到的好处比听的人更多，这第一个。第二个，既然我们要修学的是大乘圆满佛道的，所以你呀随分随力相宜的状态当中，也多多少少讲一点，因地当中也种下这个因，就是这样。不过呢，这个差别要晓得，要晓得，自己到什么程度可以开始讲了，到什么程度慢慢地把那个讲的程度也可以加深，这个要了解。[08:22]
那么所以在这个地方说，虽然我们初机第一步也多多少少要晓得，不过晓得了这个之后，注意哦！不要我们现在刚刚学，讲的条件还不够，看了这个讲的条件这样的话，然后又拿那个高的标准去衡量别人，那又完全错了。始终记住，佛法这个东西是净化自己的，讲说的标准，还是当我们自己去讲说的时候，看看：对，我够不够这个条件？不够条件，还暂时停一下，我要讲说的基础条件是这样的。不是说我现在书本上面看了这个之后，马 (p131) 上就跟人家讲一遍，这个那完全是我们像个唱片机器一样。人家说鹦鹉学语，鹦鹉学语，鹦鹉多多少少还有一点脑筋，唱片是个木头。我们真像个木头一样。我想起来，如果这样的话，那个是对自他都是损失。所以说，这个说法的轨理是什么呢？分几部分：[09:22]
1. Contemplating the benefits of explaining the teaching
【① 思惟说法所有胜利。】
讲说法有殊胜的利益，这个的确是非常了不起的。
2. Developing reverence for the Teacher and the teaching
【② 发起承事大师及法。】
讲的之前，心里面要承事—“大师”就是佛—佛跟法。这个前面，那么，真正讲的时候呢？
3. With what sort of thoughts and behavior you should explain the teaching
【③ 以何意乐加行而说，】
心里应该怎么样；讲的时候是行持，意乐是心理，“加行”是行为应该怎么样。
4. Differentiating between those to whom you should and should not explain the teaching
【④ 于何等境应说不说所有差别。 今初】
对所讲的对象，在什么情况才该讲，什么情况之下不该讲，这个差别何在。现在分四部分，这个地方就所以简单地说一下，说：[10:08]
1. Contemplating the benefits of explaining the teaching. It is very beneficial to impart the teachings without concern for worldly things—profit, honor, fame, and the like.
【◎ 若不顾虑利养恭敬名等染事，而说法者胜利极大。】
这个说法的殊胜利益非常大，但是必须要什么？欸，不顾这个。如果说你为了利养 (p132) 恭敬、名闻等等的话，这种染污这叫不净说法，这个事情做不得，这个事情做不得！不过这一点，说起来容易，做到倒不大容易。而真正重要的，就是我们必定要先必定要拿这个法来自己观照自心，你不观照不会认识的，不观照不会认识的。我们总觉得：哎呀，我还是法师咧，还是去度人呢，这样。的的确确也未尝……不错，是一番好心。他真正的问题就是自己的内心哪，染污、清净的行相辨不清楚，辨不清楚。你辨清楚了，到那时候很清楚、很明白，心里一个念头起来，你就晓得了，欸，它是什么，那个才是最最重要的。那个时候你能够去做的话，那有殊胜功德，殊胜功德，不得了地殊胜！[11:14]
For, as the 《Exhortation to Wholehearted Resolve》 says: Maitreya, there are twenty benefits of the generosity with which you give a gift of the teaching without concern for material things, profit, or honor.
【《劝发增上意乐》中云：“慈氏，无染法施，谓不希欲，利养恭敬，而施法施。】
慈氏就是弥勒菩萨，说这个佛告诉我们的这个弥勒菩萨说呀，这个“无染法施”就是清净的法施，清净的法施。那么换句话说，内心当中不要染污。平常我们常常说不净说法，不净说法，内心不清净的，贪图前面这些事情，有所求而讲。这个还有一个毛病，当你有所求的时候，你会扭曲那个佛法的。比如说今天为了求什么，那就赞叹布施，你要什么，你就赞叹什么。你不知不觉当中啊，那个东西是非常坏、非常坏，非常坏、非常坏！
(p133) 所以这一点特别注意，那么无染的法施是什么，这些东西都不需要。这个有二十种殊胜的利益，下面就列出那个利益来：[12:22]
p. 21
What are the twenty? They areas follows. You will come to have (1) recollection; (2) intelligence; (3) understanding; (4) stability; (5) wisdom; (6) supramundane wisdom; (7) little desire; (8) little hatred; and (9) little ignorance. Also, (10) demons will not find an opportunity to harm you;
【何等二十？谓成就念、成就胜慧、成就觉慧、成就坚固、成就智慧、随顺证达出世间慧、贪欲微劣、瞋恚微劣、愚痴微劣、魔罗于彼不能得便，】
魔罗就是魔王，魔罗是普通一般的魔，包括魔王在里边。[12:45]
(11) the bhagavan buddhas will think of you as a precious, only child; (12) nonhumans will guard you; (13) deities will bestow charisma and power on you; (14) enemies will find no opportunity to harm you; (15) friends will remain steadfast; (16) your words will be trusted; (17) you will attain fearlessness; (18) you will have abundant happiness; (19) you will be praised by the wise; and (20) your gift of the teaching will be worthy of remembrance.
【诸佛世尊而为护念，诸非人等于彼守护，诸天于彼助发威德，诸怨敌等不能得便，其诸亲爱终不破离，言教威重，其人当得无所怖畏，得多喜悦，智者称赞，其行法施是所堪念。”】
这最后呢，这个“其行法施是所堪念”，就是说能够随分地一直行那个法施。这个二十种利益，这个二十种利益不详讲。[13:21]
Develop belief in the benefits of explaining the teachings from the depths of your heart as they are set forth in many collections of Sütra.
【于众经中所说胜利，皆应至心发起胜解。】
除了这个二十种，其他的经上面处处地方，讲那个说法的殊胜利益，在这一点，我们要至心地发起那个殊胜的胜解来，殊胜的胜解来，这样。[13:40]
With regard to the fourth benefit above, "you will come to have stability,"
(p134) 【其中成就坚固者，】
上面有一个“坚固者”，
it is translated in the new translation of Šantideva's 《Compendium of Trainings》 as, "you will come to have belief,"
【《新译集学论》中，译为成就胜解，】
以及
and in some old translations as,
【诸故译中，】
就是以前老的译。
"you will come to have diligence."
【译为成就勇进。】
这个是二十种，那么就是说法的殊胜利益。这一点，这个点我们要随分随力地，从听闻，然后有了认识了以后，说这个方面，也慢慢地、慢慢地、慢慢地启发它，启发它，这对我们有绝大好处。[14:11]
2. Developing reverence for the Teacher and the teaching
【◎ 发起承事大师及法者。】
我们怎么样承事供养佛跟法呢？[14:18]
When the Bhagavan [Buddha] set forth the Mother of Conquerors, he performed such acts of respect as arranging the throne himself.
【如薄伽梵说《佛母》时，自设座等，】
佛讲《般若》的时候，自己亲自弄那个说法的法座，为什么？他恭敬那个法呀！所以 [14:31]
Likewise, since the teachings are respected even by buddhas, when you explain the teachings, bevery respectful of the teachings and the Teacher (Sakyamuni Buddha] as well, remembering his good qualities and kindness.
【法者尚是诸佛所应恭敬之田，故应于法，起大尊敬及应随念大师功德，及其深恩起大敬重。】
要晓得，“法”是佛母。诸佛没有一个例外的，都是从佛法，听闻佛法，然后照着佛法行持，从法出生的。所以我们现在对于法要无比地恭敬，这个道 (p135) 理就是在此，这个道理就是在此。讲法的人容或他自己有所高下，法却是诸佛的教诫，法却是诸佛的教诫，这一点我们要辨别得清楚。法本身，应机的不同，是有高下，大小三乘，从大到小，然后显密不同，性相的差别，这个只是应机的不同，圆满一样。每一个有它的特别的适应性，我们千万不要妄加是非。如果现在有这种毛病的时候，那个时候你要注意，那很明白的，就是我们现在智慧微薄，所以不了解他为什么安排这个。你能够有了这个认识了以后的话，对我们就不会妄加是非，对你就有好处。否则的话我们动不动啊，“这个大乘、这个小乘……”大乘谤小乘尚且不可以了，现在有很多人，以小乘来谤大乘，那更是颠倒啊！[16:03]
所以我上次特别给大家说的，说过的一个故事，这个无垢友，他五印度这么了不起的一个大成就者，就因为毁谤世亲菩萨，毁谤大乘，马上堕落地狱当中，阿鼻地狱！这么严重法。所以这个谤法之障，注意啊！凡是我们起这个概念的时候，觉得：“啊，我学禅的，他这个念佛，老公公、老婆婆的事情。”你马上说：“错了！错了！这我内心上面的染污。”同样地，你念佛的也一样的，不可以随便轻毁任何一个人，你只有说：“啊，我现在能力不够，我只有念这个；等到我能力够的时候，我也要学这个。”那你就对了，那就对了。所以这个恭敬最重要，你能恭敬的话，就得到恭敬的好处。所以于法起大尊重！大恭敬！并且随念大师的功德，以及他的深恩，你单单念到他的功德跟深恩的话，就大敬 (p136) 重。这个随念三宝的功德对我们来说，它有无比的效应，无比的效应。因为后面，等讲到皈依的时候，他会提这个事情的，所以我这里不详细讲，不详细讲。[17:21]
所以平常我们说三皈依、三皈依，真正要三皈依的时候，当你念到的时候，你心里就跟它相应了，那时候你就会内心无比地欢喜，这个就是无限的功德。
所以皈依的的确确有无量无边的福德，但是你要懂得怎么皈依，你心念怎么动法—那个时候，你不管是在干什么，你坐在这里，听，不管听什么，你心里面就相应欢喜；睡觉也是一样。你做任何事情的话你都觉得：啊，我跟法相应。你这一念跟它相应，一念的欢喜，这个功德随时随地就把你送到极乐世界去了，这么好啊！所以我们要善巧运用。所以念佛是很容易的，如果你不是说要求往生的话，有其他的，一样，你要得到的都可以从这个地方而得到。所以的的确确，世、出世间所有的功德都是从三宝中来。[18:16]
3. With what sort of thoughts and behavior you should explain the teaching
【◎ 以何意乐加行而说中，】
法，那么我们讲的时候，应该以什么意乐，所谓意乐—心里的状态；加行—身口的行为。[18:26]
With regard to your thoughts, develop the five ideas set forth in the 《Questions of Sãgaramati Sũtra》:
【其意乐者，谓应安住，《海慧问经》所说五想。】
(p137) 我们概念也要具有五想。那个听法的时候要六想，六想第一个是病想；现在讲法讲给别人听，自己是医生，这个病想啊，不是，这是从医生开始治别人病。[18:47]
think of yourself as a doctor,
【谓于自所应起医想，】
这第一个，自己是医生。因为自己是医生，所以作医生之前自己先问问：我是蒙古大夫是骗人的，还是真正有本事医得好人家？这个第一件重要的事情。然后呢，[19:05]
the teachings as medicine,
【于法起药想，】
那我如果是真实的医生，开出来的药是可以救人的；如果不是真实的医生的话，这个这样的药开出来的话，不一定能够把人救得好，这个很重要。所以真正的佛法要救得起人的，这个法是药。[19:23]
those listening to the teachings as sick persons, and the tathâgatas as excellent beings, and wish that the teachings remain for a long time."
【于闻法者起病人想，于如来所起善士想，于正法理起久住想，】
那个跟上面的一样。[19:31]
For those who have gathered to listen,
【及于徒众】
(p138) 除了这个以外，对于徒众，听学的人，[19:36]
Cultivate love .
【修习慈心。】
你为什么要跟他讲的？不是为了名闻利养，不是为了这个，要那个，是为了要把他们救起来，慈悲心。因为你有这个，所以才能够 [19:52]
Give up jealousy that fears the superiority of others; the laziness of procrastination; the dispiritedness of being tired due to explaining something again and again;
【应断恐他高胜嫉妒，推延懈怠，数数宣说所生疲厌，】
不会说跟人家争是非，啊，我对他错，嫉妒别人，别人不对的话，嫉妒别人，这都没有。世间上面常常有这个“文人相轻，自古皆然”，或者我们说：“自古文人相轻”，这是世间相。佛法不是，互相赞叹，道理就在这里。你真正相应了，必然会，必然会的。否则我们不相应的话，我们也同样地必然会嫉妒别人去，自己的高明，这个法就害了自己，害了自己。然后呢，同样地还推延懈怠，哎呀，慢慢地来啊，懈怠，这种都不会，而且不断地讲也不会疲厌。还有呢，[20:42]
praising yourself and listing the faults of others;
【赞自功德举他过失，】
这个都会避免，这个我们了解的，赞叹自己的，说别人的过失。[20:50]
stinginess with regard to explaining the teaching; and concern for material things such as food and clothing.
(p139) 【于法悭吝，顾着财物谓衣食等。】
这些都没有，这都应该除掉它。[20:59]
Then think, "Just this merit from teaching in order that others and I attain buddhahood is a favorable condition for my happiness."
【应作是念，为令自他得成佛故，说法功德，即是我之安乐资具。】
那我们真的一无所求吧？有，也可以说一无所求，也可以说有所求。这个怎么说呢？我们应该这样：“我为什么要这样做呀？无非是为了自他成佛。”这个是有所求；而成佛的真正境界是归无所得，所以这个叫无所求。关于这个无所求跟有所求之间，我们现在不要拿我们的知见去辨别，我们对这知见还并不正确地了解，有所求是如何求法，无所求是求些什么，我们往往会弄错、弄颠倒，我们好好地学下去。它对这个所求的，有一个严密的定义，而所以这个严密的定义，就是指我们的心理相应的行相。那个时候，认得了行相照着去做的话，那就对了。[22:01]
所以因为这样，所以说法的功德—当然我们说法一定有功德—这个才是我的安乐的资具，而不是眼前的名闻利养，这个就是我们最高的目标。所以现在常常说：“啊，我要无所求而求。”在我们凡夫要无所求而求真难哪！所以等到我得到了一点点的教授，现在真欢喜，是有所求的！求什么？求这个，因为我求这个，高的目标摆在这里，所以眼前 (p140) 那种小小的名闻利养就挡不住你了，这个倒是千真万确的，我的经验。平常叫你啊，你什么都不要，这个东西很难。所以印光大师特别说了：这个乡下的老农老圃，你告诉他“只问耕耘，不问收获”，那忙了半天，你不管它收获，可能吗？我们都是凡夫，都是乡下那个老农老圃一样的，你说：“好了！你现在无所求，你什么都不要管，你只要修行。”这个事情很难，叫你名闻利养都不顾，这个做不到。他现在不，叫你不要顾那小名小利，然后那个大名大利摆在这个上头，就这样。然后把这个利害摆在这里，你自然而然很容易舍得掉了。[23:15]
所以印光大师开头的教我们讲因果大有道理，比如说在这个地方，以前这个讲法一向都是如此的，我们的这个老和尚都是……我就非常赞叹，刚开始的时候，跟大家讲讲《地藏经》啊，那么《沙弥律仪》讲的很多故事啊，就是那个因果。先不说道理，就告诉你：欸！你照着这个去做，眼前的小名小利舍掉了，但是它那个高远的大利益来了。真正修学佛法，那个高远的还不算，还要比它更高，高到不能再高的。你有个大目标，而且这个大目标非常具体、非常实在！那时候你用那个东西，你舍掉眼前的就容易了。而策发的这个善法欲，尤其是大乘，并不叫我们断除的，是净化，把这个现在的贪心，转成功追求无上菩提，无上的善法欲，策发这个大精进。哈，这个力量真好啊！真好！[24:15]
(p141) 所以举一个比喻来说，譬如我们现在这个国内，我们这里呀那个山坡地很陡，哎呀，每年来了个台风，来了以后，真糟糕！哇，下来啊，把山上那个土都冲掉，那个肥土冲掉。你别看那个土喔，这是无价之宝。金刚钻什么等等的话，有没有，没有关系，如果说我们现在地表那个表土流失了话，将来一片沙漠，我们就没办法生存了，这样。欸，现在他说他有很善巧的方法，怎么办哪？上面造一个林，做一个坝。这么一来的话，他善巧地把那个水落下来，经过那个树林，表土保护了，然后做了个坝，这水蓄住了。结果把这个本来有害的东西，产生最大的电力。[25:08]
现在我们这个脑筋里这种贪也是如此，你不要一口气，不要拿掉它，不要断掉它；你善巧地把它转化，本来是最危害的东西，变成功最好的东西，这个才是真正的佛法。所以他处处地方告诉我们“转烦恼为菩提，转过患为功德”，最后的“即烦恼就是菩提”，不要你转，它本来就是，就因为你在痴、无明当中。这样好、这样好！所以他告诉我们：“啊！你要贪，要贪这个。”这个就怕你不贪。不过，他不用同一个贪，因为用了同一个贪，我们不知不觉把我们的老毛病又现起来了，所以另外一个名词—善法欲，还是这个欲。[25:57]
With regard to your behavior,
【其加行者，】
(p142) 上面说意乐，加行呢，我们行为怎么办呢？[26:03]
wash and make yourself clean. Then, after putting on unsoiled clothing, sit upon a teaching seat and cushion in a place that is clean and attractive.
【谓先沐浴具足洁净，着鲜净服，于其清洁悦意处所，坐于座已，】
这样，前嘛要净身口；不但内身，而且外面的衣服；然后不但是身上面，然后我们的道场，然后呢，这样地一步一步上来。所以平常我们的比丘戒，有种种的要求，歌舞倡伎都不可以，但是我们赞叹佛就可以了，赞叹佛就可以了。乃至于譬如说，平常我们说这个出家人，乃至于鬼神村-草木都不能动，但是维持道场，这个可以，庄严这个道场啊！就这样，诸如此类。所以我们的的确确要为了尊敬法，行为上面要有这样的。进一步在讲的时候：[26:57]
p. 22
It is said in the 《Questions of Sagaramati Sūtra》 that if you recite the mantra for overcoming demons, then demons and deities of the demon class within a radius of one hundred leagues will not come. Even if they do come, they will be unable to cause difficulties. Therefore, recite thatmantra.
【若能诵持伏魔真言，《海慧经》说则其周匝百逾缮那，魔罗及其魔众诸天所不能至，纵使其来亦不能障，故应诵咒。】
正式的，前面还要诵咒。比如说我们现在念《金刚经》啊，念很多，前面一定有什么安土地真言，安什么，然后除灾障、八金刚，就是这些，净口业、净身业，它有它的绝大的功德，绝大的道理在。因为现在我们这个教法都支离破碎了，所以这套东西这个仪轨都不完整，当年印度都有。你能够这样一做的话，那个“百逾缮那”，逾缮那，平常我们说 (p143) 由旬，由旬，四十里，六十里，八十里，就是轮王巡回的这个一个里程，那么这个大中小各有不同。[28:04]
12b Commentary
English LR v.1 p.63(COMMENTARY V.2 P.125) [00.03]
Venerable Atisha had many extraordinary disciples and he often visited them. One day, he went to visit Ben Kungyal. Ben Kungyal was so delighted to see his teacher, he wanted to pay the teacher great respect. [The teacher] asked, “What have you done lately?” [Ben Kungyal replied,] “Well, just these.” His teacher did not know [what he was referring to] and looked at the wall, which was filled with black dots and white circles. “What! You have been busy the last few months with these?” “Well, yes! Just these!” [Ben Kungyal] reacted with great enthusiasm! [The teacher] was not pleased, “What is going on with this?” So Ben Kungyal then explained this and that. [The teacher said] “Oh. Yes! Yes!” and [the teacher] prostrated to the wall, [Ben Kungyal] was such a true practitioner! So we shouldn’t say: “hey, now I recite so many mantras each day, and, hey, I can sit in lotus position for so long; then my chanting is correct and yours is not!” I believe [this is the sign] that we are taking a detour on the path. [00.58]
Ben Kungyal later became a renowned teacher in his time. There were all kinds of stories about him that are still spreading now. Each of his stories is very touching. Once, he was with the Sangha community to receive offerings, and there were many monks. Since he was ordained later than others, he was seated in the back. The arrangement of their dining hall was like what we have now [by ordained seniority]; their arrangement was considered pretty good… The way Tibetans have their tea – when offering, they used butter tea, the top layer is thick with butter and the amount of butter gradually decreases toward the end of serving the tea. He sat in the back waiting patiently; at first, concentrating on studying, but later, the next thought arose, “[My] stomach is hungry and cold. Alas, by the time it will be my turn, there will be no more butter left on the top.” With this thought, he felt, “Ah! Ben Kungyal, here you go again!” So he vigorously glared with widened eyes, and took his alms bowl “pa!” flipped it over. [With the bowl] turned over, when the server came by: “Hey, you, it is your turn, take out your bowl!” He replied, “That terrible person has already eaten, he needs to starve today.” That server didn’t know what he was doing: “You take it out!” “No, that terrible person has eaten already; he must starve well for one day!” Due to his generation of such a thought, he left his bowl that way. Thus, he eventually became a great virtuous teacher of his time – a model practitioner. [02.13]
Buddha taught us that he does not fear being bad. During Buddha’s time, Angulimala [鴦堀摩羅 v.1 p.256; a ruthless killer] was so vicious, and there were all sorts of people like him. But later, they all became remarkable achievers. The concern is in being unwilling to transform, refusing to improve. Regardless of how intelligent you are this [unwillingness] would be of no use. Sunakssatra (善星⽐丘), and Devadetta ( 提婆達多) mastered reciting sixty thousand verses and thoroughly knowing everything, yet they were reborn into the unrelenting Hell (阿⿐地獄) [due to lack of appropriate practice]. Therefore, this text is specifically telling us what we should truthfully apply and earnestly work from here on! At this time, we should properly listen to the teachings and apply accordingly. [02.52]
The Garland of Birth Stories:
When I see the form of my misconduct
Clear in the mirror of the teachings
I develop a feeling of regret
And turn my mind toward the teachings.
The Dharma mirror illuminates the reflection of my despicable and abominable behavior. That is the time that I should be truly resentful and disgusted. So for a true practitioner, this attitude is required. Wasn’t it the sixth patriarch (六祖⼤師) that said, “For a true practitioner, [you] will never see the faults of others.” Regardless of whether it is an Indian, Chinese, or any practitioner, it all should be the same – a true practitioner would not see the faults of others. Why? There isn’t even enough time to reflect on the self! Once you have properly followed the teachings, then, upon seeing other [suffering] beings, [you] can hardly wait to help them! That is absolutely true! After you have properly helped others, you will achieve [your] Buddhahood. And life after life, continuing with this task, this [achievement] is certain. So this [reflection in the Dharma mirror] has to be our first step. And then, “develop a feeling of regret,” what is this regret for? Regret that I am not any better, and then mindfully focus on relying on the teachings. [04.00]
With this statement Saudasa requested that Prince Sutasoma bestow the teachings.
Previously, it was said that Saudasa invited Prince Sutasoma. Prince Sutasoma was a Bodhisattva, and Saudasa beseeched teachings from him. [04.09]
[Note: Saudasa was half human, half beast, and a cannibal. Once, he captured the Prince and was going to cook the Prince for a meal. The conversation between them changed Saudasa’s mind, he turned around and asked the Prince to teach him.]
Thereupon, the bodhisattva prince, knowing Saudasa’s state of mind – that is, knowing that Saudasa had become suitable for hearing the teachings – gave him the teachings.
Know that Saudasa, well, had become qualified! How was he qualified? It was mentioned earlier – we must eliminate “three faults of a vessel and rely on the six ideas.” So Buddha always specifically stated in Mahayana sutras, “Listen well! Listen well! Properly reflect on it.” [You] must listen well, earnestly listen, and listen through and through! [Buddha] repeatedly instructed with the double “Listen well! Listen well!” without being nonchalant or careless. What should be done after hearing? These words contain all the necessary applications. “Thoroughly contemplate and keep it in mind!” “Thoroughly” means being skillful in decision making – to contemplate and, once contemplated, wholeheartedly remember it. This mindfulness follows contemplation and, once mindfulness is in place, then concentration and wisdom will ensue. And then the effect of concentration and wisdom will arise. With the aforementioned preparation, then he [the teacher] will carry on with the next teachings. Thus, you will naturally accord with it, so this is about how to explain it. Here, [this chapter] is about hearing. The reason we are unable to receive benefits now, the flaws have been pointed out earlier very clearly and explicitly. I am very delighted that I have this opportunity to understand how to advance profoundly, to identify the flaws. So today, from here on, together we can all explore this in depth. [05.38]
In brief, develop the spirit of enlightenment, thinking: For the sake of all living beings, I will attain Buddhahood.
In brief, to sum it all up, what is the main framework for us to initiate sincere aspiration? I, for the sake of all living beings, must attain Buddhahood in order to benefit all beings. [05.54]
In order to attain this, I must train in its causes;
You want to become a Buddha, Buddhahood is the effect, and so what would the required seed be? What should be done at the causal stage? [06.07]
for this, I must know those causes.
You must know the causes first, and then apply accordingly. [06.12]
For this, it is evident that I must hear the teachings.
In order to know [the causes], hearing the teach [06.16]
Therefore, I will listen to the teachings.
Listen to the teachings and the systematic application will be applied accordingly. [06.23]
Remember the benefits of hearing. Eliminate the faults of a vessel, and so forth, and listen with great delight.
Going through the process of hearing, [the author] started with the benefits of hearing, and, with this, the attitude of great delight is then gradually initiated. “Great delight” is joyous perseverance – so it is called “aspiration relies on faith, diligence relies on aspiration.” (信為欲依, 欲為勤依) Once you hear clearly, then you generate faith, wow! Feeling this is truly what inspires you. Moreover, the aspiration will be closely followed by diligent engagement – acts of joyous perseverance. And then, listen with intention to abide by it. What to abide by was described as the first step of preparation; that is, “eliminate the three faults of a vessel and rely on the six ideas.” Really listen in this way; this is the reasoning behind hearing [the teachings]. [07.12]
B. How to explain a teaching in which both the teaching and its author are great
How to explain a teaching: well then, how to explain? What should be included in the explanation? Usually in Mahayana teachings, there are two approaches: one approach is to follow those best at explaining, and another is to teach after you have achieved perfect attainment. Buddha applied both at the same time; [he] worked on both at once. Even though your ultimate purpose of teaching is to help others, the end result is certainly to teach others. Learning as you are teaching has two reasons: one is personal fulfillment, also known as learning from the teaching experience. While teaching others at same time, you will receive more benefit than others; this is the first reason. Second, since we are applying the perfect Mahayana Buddha path, [you] will more or less explain it within your capacity. This is to plant a seed at the causal stage; that is how it works. However, be aware of the differences – you should realize at what point you are able to teach, and, at that point, gradually deepen the level of your instruction, this must be understood. [08.22]
So here, it is saying that even though we are taking the beginning steps, we should more or less know how [to explain the teachings to others]. However, with this understanding, be cautious! Do not do the following: as a beginner – prior to being fully qualified – take the qualification in the text as the high standard to measure others, and that is completely wrong. Always remember, Buddha Dharma is for personal purification. The qualification to explain should be applied to ourselves prior to giving instructions – well, am I qualified? If not, then stop for a while, my ability to teach is at this minimum qualification. It is not as though I read this in the book and immediately repeat it to others; this would make us like a record player. People describe how parrots learn to talk, talking parrots; at least the parrot has a mind, whereas the disc is like a piece of wood. We are indeed like a piece of wood. Come to think of it, by doing this [being like a disc], then it would be a loss for both self and others. Therefore, what is the proper way of explaining? It is divided into several parts: [09.22]
There are four parts to the explanation:
1. Contemplating the benefits of explaining the teaching
2. Developing reverence for the Teacher and the teaching
3. With what sort of thoughts and behavior you should explain the teaching
4. Differentiating between those to whom you should and should not explain the teaching
First, “contemplating the benefit of explaining the teaching” – explaining that the teaching has sublime benefits, which are extremely great. Second, “developing reverence for the Teacher and the teaching.” Before teaching, [we] should develop reverence – “teacher” is the Buddha – toward Buddha and Dharma. Before the teaching, well, what about the actual explanation of the teaching? “With what sort of thoughts,” what should the mentality be? Giving teachings is performing the actual deed, the thoughts are in the mind, and “behavior” is how the action should be conducted. “Differentiating between those to whom you should and should not explain the teaching,” to the audience, under what circumstance [one] should or should not explain, how should this be differentiated? Now, here are the four sections, [we] will briefly go over them: [10.08]
1.Contemplating the benefits of explaining the teaching It is very beneficial to impart the teachings without concern for worldly things - profit, honor, fame, and the like.
The benefits from imparting the teachings are extraordinarily great, but what must be required? Well, in spite of these [worldly things]. If your concern is profit, honor, fame, or the like, then these afflictions are considered contaminated – teaching with impure motivation, this should be avoided, don’t do it this way! However, this is easier said than done. What is truly important is that we should use this teaching to examine ourselves within. If you do not examine [yourself], the recognition will not arise. Without introspection [you] will not recognize [the contamination]. We always think: alas, I am a Dharma master and [I] have to salvage others. Actually … the intention is good. But the real issue is the mental intent – unable to distinguish contamination from purification, cannot tell them apart. Once you can distinguish between them, then it is evident and clear. When a thought arises in the mind, you would recognize, well, identify which one is most important. By then, if you are able to practice accordingly, the merits will be sublime, extraordinary merits, and inconceivably auspiciousness! [11.14]
For, as the Exhortation to Wholehearted Resolve says:
Maitreya, there are twenty benefits of the generosity with which you give a gift of the teaching without concern for material things, profit, or honor.
Ajita is also known as Maitreya. Here, Buddha told us that Maitreya said this “teaching without concern” is pure Dharma giving – giving teaching without tainted intention. In other words, [teaching] without any contamination. Often we tend to explain the teaching with an impure attitude, to teach with contamination, the mind is impure – attached to the aforementioned [worldly expectations] when teaching. Also there is another flaw, when you are with expectation; you will distort the Buddha Dharma. For example, today for the sake of certain object, so [you] praise generosity. When you need something you will praise that item. Unknowingly you formed [the habit]; this is pretty bad, very bad, really awful, and very dreadful! So this point requires special attention, what is pure Dharma giving; that is, all [the worldly expectations] are not needed. Here are twenty notable benefits. It lists the benefits below: [12.12]
What are the twenty? They are as follows. You will come to have (1) recollection; (2) intelligence; 3) understanding; (4) stability; (5) wisdom; (6) supramundane wisdom; (7) little desire; (8) little hatred; and (9) little ignorance. Also (10) demons will not find an opportunity to harm you;
Demons are evil spirits in general, including the demon king.
(11) the bhagavan buddhas will think of you as a precious, only child; (12) nonhumans will guard you; (13) deities will bestow charisma and power on you; (14) enemies will find no opportunity to harm you; (15) friends will remain steadfast; (16) your words will be trusted; (17) you will attain fearlessness; (18) you will have abundant happiness; (19) you will be praised by the wise; and (20) your gift of the teaching will be worthy of remembrance.
The last part, “your gift of the teaching will be worthy of remembrance,” means the ability to offer Dharma teachings. These twenty benefits will not be discussed further. [ 12.45]
Develop belief in the benefits of explaining the teachings from the depths of your heart as they are set forth in many collections of sutra.
Other than these twenty, many Sutras have frequently mentioned the extraordinary benefits of explaining the teaching. Regarding this, we should develop a sincere and laudable aspiration to study as well. [13.21]
With regard to the fourth benefit above, “you will come to have stability,” it is translated in the new translation of Santideva’s Compendium of Trainings (Siksa-samuccaya) as, “you will come to have belief,” and in some old translations as, “you will come to have diligence.”
[13.40]
The aforementioned “stability” was an older translation. These twenty are the extraordinary benefits of explaining the teachings. Regarding this, we should strive with our best abilities to start from hearing and then, upon having some understanding, and then these [twenty benefits] will gradually and gradually developed. This development will be very advantageous for us. [14.11]
2. Developing reverence for the Teacher [Sakyamuni Buddha] and the teaching
How should we develop reverence and offer to Buddha and Dharma? [14.18]
When the Bhagavan [Buddha] set forth the Mother of Conquerors [the Prajnaparamita], he performed such acts of respect as arranging the throne himself.
When Buddha taught Prajna [Perfection of Wisdom], he personally prepared the teaching throne. Why? He paid respect to the teachings! Therefore, [14.31]
Likewise, since the teachings are respected even by buddhas, when you explain the teachings, be very respectful of the teachings and the Teacher [Sakyamuni Buddha] as well, remembering his good qualities and kindness.
[We] should know that “the teaching” is the mother of Buddha. All Buddhas are without exception, they are all produced by the Dharma – listening to the teachings and then practicing Buddha Dharma accordingly, [Buddhas] were born from [applying] the teachings. Thus, for us now, we should pay the utmost respect to the teaching. This is the reason - the reasoning is right here. For those giving teachings, their qualifications may vary, but the teaching is instructed by all Buddhas, the Dharma is all Buddhas’ instruction, this we have to distinguish clearly. From the perspective of the teaching, in order to accord to all of it, there are variations – from Mahayana to Hinayana, which include sravakas, pratyekabuddhas, and Bodhisattvas – from Maha to Hina. Then the difference between Sutrayana and Tantrayana, and the difference between profound-view and extensive-deeds – they are all for the sake of accommodating various capacities. The ultimate perfection state is all the same. Each of these has its particular adaptability; we should never randomly criticize. If the tendency is there, then you should be careful. It is obvious that our level of wisdom is shallow, thus [we are] unable to fathom why Buddha arranged the teachings this way. Once the understanding is there, and then random criticism will not happen this is to your advantage. Otherwise, we would be apt to criticize at every turn “this is Mahayana, this is Hinayana…” It is not advised for Mahayana to slander Hinayana, yet there are many Hinayana practitioners slandering Mahayana that is even more absurd! [16.03]
Therefore, last time, I shared a particular story with everyone. There was this Vimalamitra, he was such a great achiever in all of India. But, just because [he] slandered Bodhisattva Vasubandhu and Mahayana teaching, he immediately descended to the Avici [unrelenting] Hell! It was this serious. Hence, heed this obstacle of slandering the teaching! Whenever we have this idea in mind: “Well, I am a Zen practitioner, he chants Buddha’s name, which is for old men and old women.” Then you should immediately be aware, “[I have] wronged! Wronged! This is the contamination in my mind.” By the same token, it is the same with your chanting of Buddha’s name – never slander anyone! You can only say, “Well, I do not have enough ability now so this is only what I can apply; when I become capable, I will learn that, too.” Then you are right, this is right. Therefore, this reverence is most important, if you can be respectful, then there will be benefit. Hence, you pay great respect to the teachings! Great reverence! And be mindful of Buddha’s good qualities and kindness. Just by being mindful of these, that is great reverence. To us, the merit of being mindful of the good qualities of the three Jewels has an incredible effect, peerless effect. Later when [we] discuss taking refuge, this will be mentioned. Thus, I will not explore in further detail. [17.21]
We usually talk about taking the three refuges, the three Jewels. While truly taking the three refuges and be mindful of them, your mind will be aligned with them. At that time, your heart will be filled with incredible joy. This is the immeasurable merit. Therefore, taking refuge truly has immeasurable blissful merit, yet you need to know how to take refuge, how your mind functions. By then, regardless of what you are engaged in – sitting here listening – no matter what you are listening to, your mind will resonate to it with joy. Even sleeping is the same. Whatever [teaching] you are engaged in, the feeling of: “ah, I am adapting to the teaching.” With this attitude toward the teaching, this joyfulness and merit will readily deliver you to Pure Land, such greatness! Therefore, we should be skillful in practicing. Chanting Buddha’s name is very easy. Even if you are not inspired to be reborn to Pure Land, the same applies to the other [aspirations] – your attainment arises from this application. Thus, it is absolutely true that all conventional and ultimate good qualities arise from [relying on] the three Jewels. [18.16]
3. With what sort of thoughts and behavior you should explain the teaching
As for the teaching, what should our attitude be when explaining? The attitude, which means mental state, and performance are physical and verbal activities. [18.26]
With regard to your thoughts, develop the five ideas set forth in the Questions of Sagaramati Sutra
In our thoughts, we should possess the five ideas. In hearing the teaching, there are six ideas. The first of the six ideas is considering yourself as a sick person. Now, explaining the teaching to others the [speaker] is the doctor, instead of the thought of being sick. This is for the doctor to heal others’ illnesses.[18.47]
- think of yourself as a doctor,
This is the first idea, [consider] oneself as the doctor. Because I am the doctor, so prior to starting the doctor’s work, first ask yourself: “am I a quack or truly endowed with the ability to cure others?” This is the first important task. And then, [19.05]
the teachings as medicine,
If I am truly a doctor, then the prescription should cure others. Otherwise, the prescription will not necessarily help. This is very important. Therefore, true Buddha Dharma should liberate others – Dharma is the medicine. [19.23]
those listening to the teachings as sick persons, and the tathagatas as excellent beings, and wish that the teachings remain for a long time.
These are the same [as the six ideas]. [19.31]
Cultivate love for those who have gathered to listen.
Other than this, [the attitude] toward the disciples, who are listening and learning, [19.36]
Why are you explaining [the teaching] to [the listeners]? It is not for honor, fame, or profit, not for these. It is for the purpose of rescuing him with compassionate love. Due to your endowment of this quality, so you are able to. [19.52]
Give up jealousy that fears the superiority of others; the laziness of procrastination; the dispiritedness of being tired due to explaining something again and again;
Do not argue with others – ah, I am right and he is wrong – or hold a grudge against others. When others are wrong, spiting them – none of this. This worldly expression is often used, “scholars have disparaged each other since ancient times.” (⽂⼈相輕, ⾃古皆然) Or we may say: “from time immemorial, scholars have mocked each other.” (⾃古⽂⼈相 輕) This is the worldly sign. Buddha Dharma is not like that. Praise each other, the reason is right here. Once you truly align with it, this [attitude] will naturally happen. Otherwise, if we are not in concordance, then, by the same token, we will spite others and feel that I am better off. This [wrong attitude] will harm and hinder us. And then, by the same token, [we are] still procrastinating with laxity - alas taking it easy with slacking attitude - none of this will happen. On the contrary, [you] will not be dispirited in explaining the teaching over and over again. Also, [20.42]
praising yourself and listing the faults of others;
All this can be avoided: praising the self and listing others’ faults. We should know this. [20.50]
stinginess with regard to explaining the teaching; and concern for material things such as food and clothing.
These are all eliminated; eliminate all of these. [20.59]
Then think, “Just this merit from teaching in order that others and I attain buddhahood is a favorable condition for my happiness.”
So are we truly expecting nothing? Yes, it can also be said that there may or may not be an expectation. What does this mean? Let’s put it this way, “Why am I doing this? It is simply for the sake of achieving Buddhahood for self and others.” This is, to some extent, having anticipation. Whereas the true state of Buddhahood is not about gaining - so it is known as not having anticipation. Between having and not having anticipation, we should not judge by using our present perception. Our perception is not quite accurate yet. How to have the [proper] expectation and what is not to be expected; and we often make mistakes and become infatuated. We should earnestly continue to study. As for the anticipation, there is a strict definition for it, and this strict definition is referring to the sign of our mental concordance. At that time, abide by the recognized characteristics accordingly, and then [you] are on the right track. [22.01]
Because of the merit of explaining the teaching – our explaining the teachings are certainly meritorious – this provides us with favorable conditions for happiness; instead of the honor, fame, or profit presented to us - this is our highest goal. So [we] often say: “Well, I need to expect nothing.” For us ordinary beings to have no gain is very difficult! Thus, upon acquiring a speck of instruction, now [I] really feel delighted, and this is with anticipation! Anticipate what? Anticipate that [mentality of attaining Buddhahood]; because of my pursuit of this and setting a high goal here, petty fame, honor, and profit will not be in [my] way. This is absolutely true from my personal experience. Often, when you are told to forsake something, it is very difficult. Thus, Venerable Yin-guang (印光 ⼤師) specifically said: “For the old farmer in the countryside, you tell him to just cultivate and don’t worry about harvest.” So, after days of hard work, you are not concerned about rewards, could that be possible? We are all ordinary beings, just like the old farmer in the countryside. You say, “Well! Now you are without expectation, you don’t need to worry. Just apply the teaching.” This is really difficult and it is impossible to ask you to forsake fame, honor, and profit. Whereas now it is not so – you are asked to forsake petty fame and profit, and set for great fame and profit, just like that. Thus, the advantages are revealed here, so, naturally, you will forsake [the petty aspirations]. [23.15]
Thus the karmic stories that Venerable Yin-guang (印光⼤ 師) taught us in the beginning make great sense. For example, in this place, the teaching was always taught in this manner. Our elder abbot was always…I admire and praise him so. At first, [the elder abbot] taught Ksitigarbha Sutra, and, in the Precepts for Novice Monks (沙彌律儀), there were many stories about cause and effect. No lectures in the beginning, just telling you: “Well! You abide by this, forsake the petty fame and profit for now, bigger and better profit will arise.” To earnestly study Buddha Dharma, just bigger and better is not enough, it needs to be even higher than that, higher to a peerless level. Especially with this grand purpose of yours, this grand purpose must be very specific and tangible! By then, it will be very easy to apply the [teaching] to replace [the petty goals] you have now. Be encouraged by this aspiration for virtue (善法欲), especially since the Mahayana does not teach us to eliminate but to purify – to transform this desire into pursuing unsurpassed enlightenment, the unsurpassed aspiration for virtue, and to cultivate great joyous perseverance. Ah, this is of great power, truly great! [24.15]
So here is an example. For instance, in our country, the slopes of the hills here are very steep, alas, every year after the typhoon it is terrible! Wow, the falling landslides washing away good soil. Don’t underestimate the soil it is a valuable asset. Whether there are diamonds and the like, it does not matter. If we were to lose all the topsoil, there would only be desert left in the future. Then we would not be able to survive, that is a fact. Ah, now some [engineers] have a very skillful method, what should be done? Grow a forest above and build a dam. By doing this, the engineers skillfully irrigated the rainwater through the forest and the topsoil is protected, and then the dam captured the water. Thus, [they] converted what was originally harmful to generate powerful electricity. [25.08]
Now the attachment in our minds is the same, you do not eliminate or sever it right away. You skillfully transform it from what was originally very harmful into something very beneficial – this is truly Buddha Dharma. So the teaching tells us in every aspect “to transform afflictions into enlightenment, and convert flaws into merits.” In the end, “affliction is enlightenment,” and there is no need for you to transform it because it was enlightenment to begin with – the transformation is due to being in the midst of confusion and ignorance. This is great, how nice! Thus, [great teachers] told us, “Well! [If] you have to have desire, desire this [aspiration for virtue].” The only fear is that you lack this attachment [of virtue]. However, [great teachers] do not use [the word] desire - because by using it our existing latent propensity will unknowingly arise - but in different terms: aspiration for virtue, to replace this desire. [25.57]
With regard to your behavior,
The above speaks of the attitude. What about performance, how should we behave? [26.03]
wash and make yourself clean. Then, after putting on unsoiled clothing, sit upon a teaching seat and
English LR v.1 p.65
cushion in a place that is clean and attractive.
This is the way [we should behave]: first [we] need to purify physically and verbally. Not just internally, but also the outer clothes. Not just physically, but also our teaching environment, doing this gradually. Since our monastic vows have various restrictions, no singing, dancing, etc., but we are encouraged to praise Buddha, praising Buddha is allowed. So we often say that, as the monastics, [we] cannot interfere with the village of spiritual entities and deities, and area of grass and trees, but there is an exception with maintaining the monastery. It is allowed to adorn the monastery! In that case, such is the attitude. So for us to absolutely respect Dharma, we should behave according to this. Further, it says: [26.57]
It is said in the Questions of Sagaramati Sutra that if you recite the mantra for overcoming demons, then demons and deities of the demon class within a radius of one hundred leagues will not come. Even if they do come, they will be unable to cause difficulties. Therefore, recite that mantra.
During the actual session, begin with chanting the mantra. For instance, we are reciting the Diamond Sutra. Before that, the preparatory rite is always something like the Settling the Earth Mantra (安⼟地真⾔), to settle something, and then eradicate disaster, eight vajras, etc. Purify verbal karma and purify physical karma, they all have their absolute great merits and great reasoning. Due to our current teachings being fragmented, the set of rites are incomplete, compared to when they existed in India [during the Buddha’s time]. If you can do this, then in “a hundred leagues,” this term “league” is often equivalent to forty, sixty, or eighty kilometers. It is a measure of distance for the universal monarch to roam, and their differences are great, medium, and small.