菩提道次第广论手抄稿:旧版第十三卷A面
（手抄稿 第二册 p147）[00:13]
这个大中小各有不同，在这么百逾缮那之内，那个魔及魔众都不能来；纵算来，他也不能障碍，所以我们应该诵咒。然后呢，其次，[00:28]
p. 22
Then, with a radiant face, teach, using examples, reasons, and scriptural citations and other accessories for ascertaining the meaning.
【次以舒颜，具足审定义理所有喻因至教，而为宣说。】
真正讲的时候要这样哦，要审定这个义理，说现在我们讲的这个真正的内涵是什么，这个很重要，这个很重要。这一点《阿底峡尊者传记》一开头的时候就说明，佛法有没有，靠什么？靠教法住世与否—这个教法，就是教理所说的真正的内涵，这一点是靠有否师承，有否传承。我们千万不可以依自聪辩哪！自己看了也觉得这个样，觉得那个样。如果我们用这种方式的话，那就现在产生了这个流弊—尽管教法处处皆是，但是修行啊是两件事情，而这个就是它的问题所在。乃至于说譬如“法相”，本来是修行最好的指(p148) 导，因为你不得真实的内容啊，就变得苦苦恼恼，背这个名相，背得其苦无比。差别在这里，这个才是我们讲说之前应该确定的。[01:50]
你能够确定了以后，那么就是你文词不美也没关系。所以他上面告诉我们，那个讲法师，你不要觉得：啊！他的言词这么差、不文雅。他只要指出来那个道理，真正地合理合义就好。然后呢，义理固然没有错，还要“因、喻、至教”，要几样东西：这个理路非常清楚，这个非常清楚的理路。还要用种种比喻，因为佛法是很高深的东西，你要用容易明白的事情作为比喻，让学的人了解你所说的这个前后必然的关系。然后呢，这道理是这样，来说明这个圣教，然后引用这个圣教，这样地去宣说。下面引经，[02:44]
The Lotus Sũtra says: The learned always give without jealousy Sweet-sounding teachings with manifold meanings. Having thoroughly cast aside laziness as well, they are not dispirited to repeat teachings again and again. The learned give up all that is repugnant And cultivate the power of love toward those around them. Day and night they cultivate the supreme teachings. Using millions of examples, the learned Bring joy and delight to those listening to their teachings. They never have the slightest desire for worldly gain: Not thinking of sustenance—hard or soft foods, or drink, of clothing, or bedding, or religious robes, Or even of medicine to cure an illness— They ask nothing at all from those listening to their teachings. Rather, the learned always think, "May I myself and all living beings achieve buddhahood," and, "Whatever teaching I impart in order to help the world is a completely favorable condition for my happiness."
【《妙法白莲经》云：“智者常应无嫉妒，说具众义和美言，复应远离诸懈怠，不应起发厌患想，智者应离一切戚，应于徒众修慈力，昼夜善修最胜法，智以俱胝阿庾喻，令众爱乐生欢喜，于彼终无少希欲，亦不思欲诸饮食，啖嚼衣服及卧具，法衣病缘医药等，于诸徒众悉无求，余则智者里愿自，及诸有情当成佛，为利世故而说法，思彼即我安乐具。”】
那个是在《妙法莲华经．安乐行品》当中，说末世菩萨弘法，尤其是弘大乘经典的四 (p149) 安乐行当中……。不过这个经，是经过印度传到西藏再转回来，所以这个翻译的文句，字句有一点不太相同，内涵却是一个。真正有智慧的人—这个智慧不是世间的智慧，世智聪辩的智慧哟，具佛法正知见的智者，应该没有这个毛病。然后呢，种种的“众义”，这个意义要非常圆满；“和美”，讲出来的话—和、美。“复应远离诸懈怠”；不要厌患。“应离一切戚”，一切戚就是不相应的，这个都是。然后对于听的人要有“慈力”，这个是我们真正重要的说法的最主要的条件。如果你没有慈悲心的话，我们会想：你也不求名也不求利，什么都没有，说了个半天我干什么？累嘛累得要命！欸，这慈悲，为了他们好呀！就像父母一样，天下没有一个父母例外的，一心的精力都为了子女，为什么？就这个。所以这个修慈悲心，为什么修慈悲心的七因果当中，第一个，就把一切众生看成父母，就是这个道理。那么现在我们既然要救他们，要讲说法，也要有这种心力。“昼夜善修最胜法”，这样，自己讲，也这样认真去做，这个最殊胜的。[05:19]
以种种“俱胝阿庾喻”，“俱胝、阿庾”，那两个都是印度的数目字，大数目字，种种譬喻令一切众生爱乐欢喜，这个才是我们讲法的目的，而不是对他们有所希求世间的事情，不是。不要什么？不管是饮食、衣服、卧具等等，“于诸徒众悉无求”，这样。那么真正的要什么？“余则智者恒愿自，及诸有情当成佛”，无非是一个目标—自他成佛。 (p150) 为了这个目的，这个真正利益世间，所以要说法，这样的说法这是我的“安乐具”，所以称它为叫安乐行，这个才是我们的安乐行。最后一个，那么什么样的对象该说，什么样的不该说呢？下面说，[06:21]
4. Differentiating between those to whom you should and should not explain the teaching.
【◎ 于何等境应说不说，所有差别者。】
什么对象不讲，什么对象讲。[06:27]
as Gunaprabha's Sūtra on the Discipline (Vinaya-Sūtra) says,
【如《毗奈耶经》云：】
戒经上面说：
"It should not be done without request."
【“未请不应说。”】
佛法这东西要请的，佛法这东西要请的，这点我们很重要。现在送上门来自己还不愿意，实在是觉得很有意思的事情，很有意思的事情。对于这一点，大家也是，真正想学的人，这一点务必要注意！总觉得好像委委屈屈啊，这个实际上说起来的话，是伤害了自己，伤害了自己。那以后如果说有机会的话，的确这个地方要把它净除掉，要把它净除掉。[07:03]
Do not explain the teachings without being requested to do so.
【谓未启请不应为说。】
如果没有请的话不要说，不要说。也许我们说：“啊，你不是慈悲吗？”错了，不 (p151) 是！我们不了解真正慈悲的行相，我们常常是方便出下流。这世间很明白，母亲是最慈悲的，但是母亲教不好孩子的，溺爱教出来的孩子都是孽子，这个不是很明白吗？例如我们中国的历史上面看看，昨天说的那个道宣律祖是这样的。欸，要我们世间的眼光来看，这个师父真不像样，就硬是不要那个徒弟，怎么求，不理他，最后终于把他锻炼成功一代伟人，这样啊！[07:49]
我们当年禅宗的“河西狮子”，这个公案也是一样。他们三个人约定去参那个汾阳昭庆禅师，然后从南方跑得去，所谓河西就是河套以西，现在的陕西那个地方，山西、陕西，那儿冷得不得了啊！南方去啊，是千辛万苦，冰天雪地，这样的。不像我们现在，好简单啊！飞机，飞机下来汽车，这样，这样的！虽然没有汽车，没有小包车嘛，有公共汽车；那时候没有，两只脚硬跑啊，还得去讨饭哪！跑到那个地方去已经夜里了，夜里了跑得去一看，“这三个冤鬼！”叭！把门一关，关在门外头。要我们的话，说：“啊！这个大善知识，跑得去亲近，就这么个残忍啊！”我们不把他骂一顿才怪咧！他们三个人说：“好、好，到了这个地方，那好好好，这个地方安安心心就去住一夜，明天再说。”[08:52]
结果到了第二天，那个大禅师打开窗子一看—这个冤鬼还没走！刚刚洗过脸，一盆冷水“叭！”一下泼出去倒那三个人。这一下啊，三个人当中两个人受不了了，两个人都 (p152) 跑掉了，最后第三个还是挨在那个地方。看见这个冤鬼还没有走，“好好，没有走就让他进来。”后一跟，跟了几年。有的时候忙了半天跑得去，一跑到老师面前，老师便将他痛呵一顿。忙了几年！最后河西狮子—一代大善知识，都是这样出来的。[09:25]
所以我们现在不了解真正的佛法。我鼓励你们看这个《密勒日巴尊者传》，绝对不是说要看密宗怎么样，最主要的眼前一段，他经过这么样严格的锻炼，才锻炼出这样的人才来。但是这个现在我们看过了暂时不必忙，我们一定要把那个教法内容真正了解了，那个时候你才晓得：哦，为什么！为什么是百炼金钢。天下没有一样东西例外的，没有一样东西例外的，你必须经过这样地炼，才炼得出来。要不然哪，为什么要不然不成材呢？这我们要了解。我们现在的心里上的起心动念，请问是什么？什么？想想看，我想我们大家都了解吧！什么东西啊？两样东西。这是我自己的感觉，我多少年来的毛病，到现在一直懊悔，一直努力做的就是这个：软暖习气；见烦恼、思烦恼。祖师也都是告诉我们是这个，舍不下，不但舍不下还要保护它，以种种理由，种种理由。[10:42]
我记得我刚出家的时候啊，二十多年以前了。我出家在狮头山，狮头山啊，我是跟我师父住在后面那个小茅篷里面，那前面的大众啊总承蒙他们很看得起。那时候刚出家，很固执也是很固执啊，现在想起来也是很糟糕。喔唷，我师父捡了一件破衣服穿在身上觉得 (p153) 很好，好衣服就是不肯穿。现在才了解：随分，没有好衣服就穿破衣服，有好衣服就不妨穿个好衣服。那个时候就觉得破衣服才可以，吃东西啊都是这个样，你还自以为修行，觉得这样。那么下面有人劝，说这个身体很重要啊，借假修真啊，就这样！好，我就跟他们辩论，反对说：“借假修真，其实我们认假作真！”说得头头是道。等到我过了几年想想啊，我真的像我说得那么好吗？不是，欸，不是欸！那时候我虽然嘴巴里说得很对，这是什么？见烦恼，非常厉害，非常厉害！平常我们就是这个样，第一点难，难就是难在这个地方。[11:54]
所以说他为什么要请的原因就是这个样，道理是这个。所以龙树菩萨一开头的时候也告诉我们，乃至于我自己的经验，我自己得到受用的也是这样，得到自己受用的。我只说出其中一个公案：有一次我听我的老师说，听我的老师说，他的一个老师，这个人是非常了不起的人，要来。那么事先的确也有很多迹象，那时我心里已经一心对他仰望、对他恭敬。这个心情啊实在是我无法说得明白，但是你们只要真正去做的话，你们也会感觉得到。很早以前啊我就一直在盼望，什么时候就想，啊！拜佛的时候就求这个。然后那天去的时候啊，事前洗了个澡，头发剃得干干净净，然后也是做了一些供养在那里，这都是一个人偷偷地做，也没有人看见。然后跑得去，跑每一步路，我自己现在还记得，那个时候 (p154) 就好像踩在地上那个脚特别有力那种感受。这个的的确确，当你心里面啊一提起，这个情况就完全不一样，就不会那么觉得轻飘飘，有也好，没有也好，那个感受就完全不一样。然后坐在那个地方，一心一意地。[13:15]
啊，那个地方听的人非常多！我就坐在那里，然后就开始讲。讲的内容是平淡极了可以说，好平淡、好平淡！就是这么个平淡的，他就说：“现在的人哪，世间大家充满了烦恼啊，其实我们对象没认清楚。”大意如此啦！“往往觉得责备对方。不是的，真正关键还是自己内在，你只要把自己树立在你心上的那个藩篱拿掉，就对！”他就举一个比喻，说：“你看见一个人的话，总觉得对面好像对方先要向你笑一笑，敬礼你才向他笑，你何不先向他笑呢？这么简单的！你先以你相应的法对他，你做对了，自然而然这个反应是会很好的。”就这么平淡！[14:18]
我只是讲那个内容哦！欸，妙了！我第一次真正我自己觉得跟法相应，就是这种感受：忽然之间身心上面就像，啊，我也说不上来啊！真说不上来，就浑身融在一个什么里边，这个一身就充满着这种欢喜，我无法说得明白，欢喜得不得了！这个境界维持了好几天，维持了好几天。然后回过头来，我就觉得那经上面讲的这个道理，它不是个道理，体会得很清楚。随便看见一个东西，就觉得经上的妙意啊，处处地方都现起来了—啊，原 (p155) 来就是这个！那个还是很简单的哦，不是说有什么修证，我好几次都是这样。所以以后晓得啊，原来这么好，恭敬、专诚，专诚。怪不得这个老比丘，人家跟他开玩笑，他也这样的，何况是真正一个说法有成就的人。所以说，真正重要的在这个上头，我因为得到了这种好处以后，所以我常常在求。[15:28]
有一次遇见一个老师之一，老师就问我：“最近怎么样啊？这里生活如何啊？”那个生活非常苦啊，他们也晓得，我年纪嘛又大了，身体嘛又不好。我以前在美国这个环境过惯的，非常好的环境，后来我到那个地方去，那个地方苦得不得了。我早晨起来的饮食啊，一杯茶一个大饼；然后中午馒头，一碟菜。所谓那个菜的话，简单极了！今天洋芋就是洋芋，明天茄子就是茄子，后天白菜就是白菜，放点盐、放点油煮一煮，向来就是这样，转来转去就是这个。到了晚上呢，白饭、汤，那个汤就是加点盐嘛，就是这个样子，就这样。然后就是有的时候啊，人家同学拿几粒岩盐，大家好高兴，大家就抢着盐来吃吃，你可想而知那个生活单纯到这个程度，但是同学没有一个人叫怨的。[16:24]
所以我的老师之一，跑得来就问我，他说：你怎么样啊？他们也有人说啦，哎呀，他总是叫他叫我多买一点营养，我就不要，我已经欢喜得不得了，这样。所以他问起了我，我就跟他说，我说：“在这里啊，样样欢喜、样样满意，要求一样东西。”他说：“求(p156) 什么啊？”“希望师长的加持。”听了一下，他眼睛一瞪，“加持？是你自己加持你自己啊，这个还有求的吗？”一句话！当时我在那儿好像打了根闷棍一样，我还觉得很欢喜咧！说实在的话。但是完了以后我想到：一点都没错，你自己加持自己。靠什么啊？三个字—专、诚、净信，记牢！所以说，我们现在最起码的啊，“未请不应说”。[17:28]
Do not explain the teachings without being requested to do so. Even when requested, it is necessary to investigate to see whether or not the potential student is suitable to receive the teachings.
【谓未启请不应为说，虽其请白亦应观器。】
就是请白了，还要看他的是器非器哦！尤其是这种器很高的，这种器啊请了以后也不说，要磨折他，这个理由。反过来呢，[17:50]
And even when not requested, it is appropriate to explain the teachings to someone only if you know them to be a suitable recipient. Concerning this, the 《King of Concentrations Sũtra》 says:" Should someone request you to bestow the teachings, first say, "I am not trained extensively." Then say, "You are knowledgeable and wise. How can I explain the teachings to one as great as you?" Do not impart the teachings casually, But only after you have investigated whether the listener is a suitable recipient. If you know that the listener is a suitable recipient, explain the teachings even without a request.
【若知是器，纵未劝请，亦可为说。如《三摩地王经》云：“若为法施故，请白于汝者，应先说是语，我学未广博，汝是知善巧，我于大士前，如何能宣说。汝应说彼语，不应忽尔说。观器而后行，若已知是器，未请亦应说。”】
那么后面引一段经来说明。假定是你为了法施来讲法，那么对于来请你说的这个，你前面先应该说：“哎呀，我……。”自己谦虚一下，说：“我自己学得没有广博，而你是个善巧的人啊！像你这样一个了不起的大菩萨前面，我怎么能讲呀？”说这个讲法的人应(p157) 先说这个，不要说就匆匆忙忙地就说出来，应该先观察那个对方是器非器，如果晓得他是一个器具，那么不请也应说。[19:00]
这个里边也引一段公案，引一段公案。现在你们手上有一本《宗喀巴大师应化因缘集》，这个宗喀巴大师有两个大弟子，上首弟子。你们翻开那个大师的传，有的人带来，有的人没带来，没带来回去的时候看一下。那个第一页有一张照片，那个照片的下面有两个人，有两个人，这两个人就是大师的两个上首弟子，他的整个的教法就在这上面，这样。一个叫贾曹杰，一个叫克主杰。这个贾曹杰啊，就是能够圆满传承宗喀巴大师佛法的这个弟子；克主杰是对大师教法最纯正的保留者，他们两个对于大师的教法，有最了不起的贡献。[20:10]
这个贾曹杰第一次去见宗喀巴大师的时候啊，还有这么一段公案：他自己是这个后藏不晓得哪一部分，最了不起的一个大学者，听见人家说，说宗喀巴大师这个人何等了不起，他心里不服气：“真的这么好吗？我就不相信，我就要跑得去看看他！”就这样。那天他就怀了这种心情跑得来，宗喀巴大师正好在那地方讲说，结果啊外面进来一个人，那就是那个贾曹杰，大摇大摆地上来。宗喀巴大师一看那个对方上来了以后，他连忙从座位上下来，旁边坐一个小座，就坐在那个地方，然后继续地讲下去。那一位老兄啊，他居 (p158) 然就乒乒乓乓跑上去，坐在那个宗喀巴大师让出来的那个大座上面，就坐在那个地方，很神气地听。结果，一座还没听完啊，他就下来了，等到听完一座，就跪在宗喀巴大师前面—啊！这个教法是闻所未闻，义理广、深，这样啊！从此以后他一生就完全跟着宗喀巴大师，而把宗喀巴大师的教法弘传。[21:23]
所以我说，不怕我们没有慢，就怕我们慢错了！真正重要的我们要用对，真正要用对，这个才是真正重要的。真正修学佛法最怕的人是什么？怕滥！不怕这个人狷，不怕这个人狂，世间也是这样，世间也是这样。我这个地方随便这么提一下，那个是想到了。这个上头告诉我们，我们讲法的时候应该这样。但是假定说你确定晓得这个器的话呢，那么有另外一种方法，那是鉴别了以后，那是鉴别了以后。譬如说，我们刚才说那个祖师，中国的祖师对那个弟子，晓得那个弟子成气候的人，那你不必跟他谦虚，你就磨折他，结果他就成了材了。[22:12]
Further, Gunaprabha's Sūtra on the Discipline says:
【复次《毗奈耶经》云：】
《戒经》上面也告诉我们，这个是《戒经》上面的一个条规，这个念一遍大家就晓得了。诸位还没有受戒的人，将来你们出了家受戒都晓得，目前呢，听一下就行。[22:28]
While standing, do not explain the teachings to one who is seated; while seated, do not explain the teachings to one who is lying down; while you are seated on a low seat, do not explain the teachings to someone on a high seat. It is the same also with regard to bad and good seats. Do not explain them to someone walking in front while you walk behind. Do not explain them to someone walking on the path while you walk on the edge. Do not explain them to someone whose head is covered or whose upper or lower robe is pulled up, whose upper robe is folded and placed on the shoulder, or whose arms are crossed in front with the hands on the shoulders, or whose hands are clasped behind the neck. Do not explain them to someone with a topknot, wearing a hat, wearing a tiara, or whose head is wrapped in cloth. Do not explain the teachings to someone riding an elephant or a horse, to someone sitting in a sedan chair or carriage, or to someone wearing shoes or boots. Do not explain them to someone holding a staff, an umbrella, a spear, a sword, or other arms, or to someone wearing armor. It is suitable to explain the teachings to those who are the opposite of these. Further, these instructions apply to persons who are not sick.
(p159) 【“立为坐者不应说法，坐为卧者不应说法，坐于底座为坐高座不应说法，妙恶亦尔。在后行者为前行者不应说法，在道侧者为道行者不应说法，为诸覆头抄衣双抄抱肩及抱项者不应说法，为头结髻着帽着冠着鬘缠首不应说法，为乘象马坐辇余乘，及着鞋覆不应说法，为手执杖伞器剑钺，及被甲者，不应说法。”返是应说，依无病也。】
这是《戒经》上面的，就是说如果他站得比你高，你说法的人站得低，你不可以跟他说。这个倒不是在这个地方较量高下，表示尊重法，在任何一个情况之下，我们重法就是这样，对这个法要无比地敬重。所以平常我们请法的时候啊，也应该了解，要至诚恭敬地去请。不要随随便便的，好像无所谓的时候：“欸，这个怎么讲，这个怎么弄啊？”这个不可以、不可以，千万注意！反过来呢？它下面，“返是应说，依无病也。”意思说假定说上面之所以这样的话，因为他有正常状态当中，所以不可以；反过来，假如这个人有病的时候，那就不受，这是戒上面的开缘，戒上面的开缘。譬如说，我们现在一个人病得半死，躺在床上，照理说的话，他躺在那里你不能跟他站在那里说的，但是一个人病得要死你跑得去的话，这个是开缘，是这个意思。[24:32]
(p160) 那么前面是讲怎么讲、听怎么听，最后呢完结了。平常我们讲说的时候一定有一方讲，有一方听的人，我们讲完了、听完了马上会说：算了！实际上不，讲有讲的仪轨，听有听的办法，讲完、听完以后还有一个。现在我们有没有？有的，我们就把它唱一个回向偈，这个有大道理。但是呢这个回向偈我们的形式是有的，内容啊不一定有。下面就告诉我们怎么样跟那个内容配合，如果你真正地能够配合的话，这个讲也好、听也好，就功德就无量。[25:20]
p. 23 (2)
C. How a session should be concluded in relation to both hearing and explaining the teaching?
【◎ 于完结时共作轨理者。】
讲完了怎么办啊？[25:24]
With strong aspiration dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.
【由讲闻法所获众善，应以猛利欲心回向现时究竟，诸希愿处。】
讲法也好、听法也好，都有绝大的功德。这个功德啊，我们不要白白地让它去。你白白地也有的，但是你要晓得善巧地利用它，这样才能增长无尽；你不晓得善巧地利用的话，三世怨，三世怨。我先说一个三世怨的故事。这个憨山大师，他已经成了名了，成了名了，非常了不起！然后从北方经过江南的时候，那个时候，在杭州停了一下，啊，不晓得多多少少人，不晓得杭州、是哪里，我一下记不住了，不晓得多少人哪就来听法。有 (p161) 一个人姓刘叫刘玉寿，他那一天来问那个憨山大师：“我今天早晨做了个梦，梦当中说有一个人长得很魁梧，但是呢他那个嘴巴凸出来，很尖地凸出来，像个猪嘴巴一样那种味道。”他跟这个刘居士讲：“我在唐朝的时候，有一次听一个法师讲一座经，我就跑得去听了一下，因为这个功德，所以转生就到了宋朝去投为一个大将。”谁啊？曹彬。[27:01]
曹彬是宋朝宋初的一个很有名的大将，那个时候攻那个江州攻不下，久攻不下；最后把那个江州攻下来了以后啊，他发了一个大瞋心，就把城里的那些人统统杀光，就这样，屠城。因为这样的因缘啊，受尽无比的痛苦，完了以后啊，生生世世投猪。“明天一大早我是要被杀的那个猪，这个跟你有缘，要祈求你救我一救。”那个梦做完了就醒过来了，真的醒的时候，就听见，他那个时候住在船上面，江里面来嘛，啊，听见那个猪哇啦哇啦叫。哎呀！他就想起那个梦，赶快他就跑到那家人家去，就想去救那个猪，跑得去那条猪已经宰掉了。他就问那个大师，我这个梦是怎么一回事情啊？大师就告诉他：“是啊，是，没错。那个时候听法那个人就是被宰那个猪—就是前生那个，说法那个人就是你啊！”[28:07]
就是那么普普通通听到，就有这样大的功德，千真万确的。不过在这种情况之下，你不晓得怎么回向，这个叫三世怨。他听了一座就得到这么好的福报，结果得到了福报是 (p162) 造罪，造了罪啊，然后受尽地狱苦报，然后呢一世一世被人宰！我们现在应该怎么办呢？“应以猛利欲心回向现时究竟，诸希愿处。”我想这个留着明天讲，因为这两句话，值得我们好好地认真每次去用功，对我们有很大的功德。[28:49]
13a Commentary
English LR v.1 p.65(COMMENTARY V.2 P.147)[00.13]
[If they were] within one hundred leagues, the demons of the demon realm would not come. Even if they were to come, they would not be able to cause any difficulties. This is why we need to recite the mantra. Then, next [00.28]
Then, with a radiant face, teach, using examples, reasons, and scriptural citations and other accessories for ascertaining the meaning.
During the actual teaching, [we] need to ascertain the reasoning. Now, what is the actual content of our teaching, this is very important, it is crucial. This point was clearly explained at the beginning of the Biography of Venerable Atisha. What does Buddha Dharma rely on to exist? It relies on whether there is Dharma in this world. This Dharma is the tenet that delivers the true intent of the teachings and relies on the teachers of the lineage and the [purity of the] lineage. We must never just rely on personal intellectual wits – that is personal feeling of this or that. If this is what we are doing, then the flaws will arise – although the teaching is everywhere, applying it is a different matter, and this is where the issue lies. Even though, for example, ‘’Dharma characteristic” was originally the best guidance for practice, because you have not obtained true understanding, you turn to memorizing the terminology with great distress, this is different [from proper application of the guidance]. This is what we have to ensure before giving explanations [of the teachings]. [01.50]
Once you are certain of this, it doesn’t matter even when your expression is not eloquent. As mentioned earlier, you should not feel, “Well! The teacher speaks harshly or unpleasantly.” As long as he points out the logic and truly abides by proper reasoning, then it is fine. Moreover, even when the logical reasoning is correct, the qualifications of ‘’reasons, examples, scriptural citations” are still required. This well-reasoned logic is very clear, the rationale is very clear. Various examples are also required, for Buddha Dharma is very profound. You need to use examples that are easily understood to allow the learner to comprehend the necessary relationships from beginning to end. Then, apply this reasoning to deliver this sublime teaching and quote from sublime sources to explain. This is the way to teach. Next, it refers to a sutra. [02.44]
The Lotus Sutra says: The learned always give without jealousy
Sweet-sounding teachings with manifold meanings.
Having thoroughly cast aside laziness as well,
They are not dispirited to repeat teachings again and again.
The learned give up all that is repugnant
And cultivate the power of love toward those around them.
Day and night they cultivate the supreme teachings.
Using millions of examples, the learned
Bring joy and delight to those listening to their teachings.
They never have the slightest desire for worldly gain:
Not thinking of sustenance – hard or soft foods, or drink,
Of clothing, or bedding, or religious robes,
Or even of medicine to cure an illness –
They ask nothing at all from those listening to their teachings.
Rather, the learned always think, “May I myself
And all living beings achieve Buddhahood,” and,
“Whatever teaching I impart in order to help the world
Is a completely favorable condition for my happiness.”
This is from [the middle of chapter 14] of The Lotus Sutra, which talks about the Bodhisattva’s teaching of Dharma during a degenerate time. It describes the four blissful deeds to promulgate Mahayana scriptures. However, as this Sutra was spread from India to Tibet and back [to China], the translation has produced slightly different wording but the content remains the same. A person with true wisdom – this wisdom is not worldly wisdom or intellectual wits – is one who is endowed with proper perception of Buddha Dharma wisdom without any flaws. And then the content in “manifold meanings” must be perfect. “Sweet-sounding” refers to what is spoken: harmonious and pleasant. “Having thoroughly cast aside laziness as well” refers to not becoming dispirited. All that is repugnant in the “give up all that is repugnant” refers to what is not resonating to [the teaching], and all of these [must be perfected]. Also, there must be “the power of love and compassion” toward those who have come to listen. These are the most important and primary qualifications for us to explain the teachings. If [the instructors] do not have the power of love and compassion, we would think: [the instructors] are not seeking fame or profit and without any expectation after all this talk, what for? All this effort has exhausted [the instructor] to death! Well, the compassion [of the instructor] is to benefit [the listeners]! Just like parents, without exception, devote their entire effort to their children, why? The cause is this [compassion]. Thus, in cultivating the power of love and compassion in the seven causes and effects [v.2 p.38], the first one is to regard all sentient beings as parents – this is the reason. As we want to liberate a sentient beings, the explanation of the teachings needs to have this mentality. It is extraordinarily excellent if we earnestly teach and act on “day and night they cultivate the supreme teachings.” [05.19]
“Using millions of examples” for kotis and ayutam are units of measurement used in India – huge numbers, all sorts of examples applied to please all sentient beings. This is our purpose of explaining the teaching instead of catering to worldly desires, not like that. What should be ignored? Regardless of food, clothing, or bedding, etc., “they ask nothing at all from those listening to their teachings,” this is the attitude. Then what is truly required? “The learned always think: May I and all living beings achieve Buddhahood.” The only goal is to achieve Buddhahood for self and others. For the sake of this goal, to truly benefit the world, the teaching must be imparted. Explaining the teaching in this way is how we rely on ‘’happiness.” Thus, it is called ‘’blissful deeds.” This indeed is our blissful action. The last one is who we should and should not impart Dharma to. Below, it says… [06.21]
4. Differentiating between those to whom you should and should not explain the teaching
Who should we teach? Who we should not teach? [06.27]
Do not explain the teachings without being requested to do so; as Gunaprabha’s Sutra on the Discipline (Vinayasutra) says, “It should not be done without request.”
It is stated in the Sutra on the Discipline that Buddha Dharma must be requested, Buddha’s teachings must be invited, this point is very important to us. If the teaching were delivered to [our] door today but [we] were unwilling to accept it – this is indeed a very intriguing and interesting situation. This point applies to all of us, for those who really want to learn should pay attention to it! If [you] constantly harbor the feeling of having been mistreated, actually it is harming yourself and injurious to yourself. Later, if the opportunity arises, [we] definitely would have to cleanse and purify this. [07.03]
It should not be done without request. If there is no request, don’t teach. We may say “Well, aren’t you [supposed to be] compassionate?” This is wrong, it is not so! We lack the understanding of the true characteristic of compassion. Too often, we are too lax in skillful means, which leads to downfall. It is clear that mothers in this world are the most compassionate, but it is difficult for a mother to discipline her children, the spoiled ones are all indulged, isn’t this very clear? For instance, in our Chinese history, Venerable Daoxuan, the patriarch of precepts, was mentioned as one example yesterday. Well, from our worldly view, his Master was truly unreasonable - he absolutely refused to take in this disciple. No matter how much [the disciple] begged, [the Master] ignored him. Eventually, [Venerable Dao-xuan] became a great being of his time, such is the story! [07.49]
In our [Chinese] Zen lineage there was the ‘’The Lion of Hexi” story, which is similar [to the story of Venerable Dao-xuan]. There were three monks who arranged to pay their respects to Zen Master Zhao-qing of Fen-yang [name of the place], so they traveled from the south. This He-xi was the west of Hetao [the Great Bend of the Yellow River in Inner Mongolia], which is near the present Shan-xi [province] area. That area is extremely cold! To travel from the south was full of hardship; a land covered with ice and snow, those were the conditions. It was not like what we have now, very simple! Take a flight and then ride in a car, just like that! Even if there may not be cars or charter buses, there may be public transportation. Back then, these were not available, so they relied on their two legs to walk. On top of that, [they] had to do their alms rounds! By the time they arrived [at the monastery of Zen Master Zhaoqing], it was well into the night. [When the Zen Master] took a look, “These three spirits of grievance!” Slam! The door was shut and they were left outside. If it were for us, [we] would say: “Ah! This great virtuous teacher, [we] came all the way here to rely on him, how cruel is this!” There is no doubt that we would definitely condemn him! Those three [monks] said, “Alright, well, since [we] are already here, then that is fine, [we] will stay here for a night to rest well. [We] will discuss it tomorrow.” [08.52]
The next day, the Zen Master opened the window and found that the three “spirits of grievance” were still there! Using the basin of cold water he had just used to wash his face, “Splash!” All of a sudden, he dumped it on the three. As a result, two out of the three could not handle it and they both left. The third one stayed to endure [this treatment]. [When the Zen Master] saw that this ‘’spirit of grievance‘’ was still around – “very well, since he did not leave, let him in.” This started a relationship between master and disciple that lasted for years. Sometimes, after being busy for most of the day [the disciple] would go to the teacher, and the Master would give him a good excoriation. [The disciple] put in a few years of hard work! Finally, “The Lion of He-xi” – the great virtuous teacher of that time – was created. [09.25]
So, these days, we lack true understanding of Buddha Dharma. I encourage you all to read The Biography of Venerable Milarepa. This is definitely not about Tantric Buddhism. The main thing is to learn from the section relevant to the current topic – how he went through strict training to become such a talented being. However, for now, after reading it, we should not jump to begin yet. We have to make sure that we thoroughly understand the content of the teaching. By that time, you will know: oh, [this is] why! Why the lengthy training can produce steel-like qualities. There is no exception in this world, absolutely no exception at all. You must endure such training to transform. Otherwise, how can one attain achievement? This we should understand. May I ask, what is in our mental streams now? What? Think it over; I believe we all can understand! What is in there? It contains two things*. This is speaking from my own experience, for years I have had this flaw that [I am] still repenting. I constantly strive on it: the tendency of being attached to comfort1 , afflictive view and afflictive sentiment2 . All the teachers of the lineage are pointing out this same tendency to us – [we are having] hard time abandon them. Not only [are we] unable to let go, but [we] also protect them with all sorts of excuses, all sorts of reasoning. [10.42]
[*1. The tendency of being attached to comfort
2. Afflictive view and afflictive sentiment]
I remember when I was first ordained over twenty years ago. I lived at Lionhead Mountain. There, I stayed with my Master in a little thatched hut, and really appreciated the respect from those laypeople that lived in front [of the hut]. As a newly ordained monk, I was very stubborn – too stubborn. Now, when I think of it, it was very terrible. Wow, I would pick up my Master’s tattered and torn robes to wear them and felt good about it. I refused to wear good robes. Now I am just beginning to understand – abiding by the arising conditions – when there are no good robes, then wear the torn ones; if good robes are available then wear them. During that time, I thought that torn robes were the only choice; eating food was the same way. I thought that being a practitioner was just this way. Later, someone advised [me], they said that physical well-being was very important – to utilize this impermanent form to attain wisdom of emptiness – this was the advice! Well, I debated with them, objecting, “Utilize impermanence to attain wisdom of emptiness, actually, we have mistaken impermanence as true nature!” It seemed clear and logical. Not until a few years later, when I reflected on it, was I really as good as what I said? Not so, alas, not at all! That time, although I talked about reasoning, what was I saying? Afflictive-view and [it was] very serious, too serious! Often, our attitude is like such, the first obstacle is right here. [11.54]
So this is why the teaching needs to be requested, this is the reason. Nagarjuna Bodhisattva told us this in the very beginning. Even from my own experience, the benefits I have received are similar – this benefit is for the requester. I will relate one story: once, I heard from my teacher who said that one of his teachers – this teacher [of his] was very remarkable – was coming. There were indeed many indications in advance, at that time I already wholeheartedly admired and respected this great teacher. I can hardly express this mentality, but, if you try sincerely, you will all experience it. For many years before that, I was continuously expecting, constantly mindful of [meeting this great teacher], ah! When prostrating, this is what I prayed for. On that meeting day, before leaving, I bathed, shaved, and presented my offering; I did all this by myself without letting others know. While on the way, every step – I can still recall that time – when they touched the ground, my feet felt like they had special strength. This feeling was so real, when you are mindful; the entire situation is totally different. It was not the feeling of lightness – regardless of whether the feeling was there or not. The feeling was totally different. Then, [I] sat there mindfully focused. [13.15]
Well, there were many people there! I sat there and the talk began. The content of the speech was extremely simple; very, very simple! Just such simplicity, he said: “Nowadays, the world is filled with afflictions, actually we don’t have proper recognition of our object.” That was the general content! “And, [we] often blame others. This attitude is not right; the actual key is within the self. As long as you remove the fence you have built within your mind, then it should be right!” He gave an example: “When you meet somebody, [you] always feel that the other person should smile at you first and bow to you, then you will smile back. Why don’t you smile at him first? As simple as this! You apply your preferred treatment toward him. By doing it right, naturally, the effective response will be positive.” Just this simple! [14.18]
I am only talking about the content! Well, it was wonderful! The first time I had ever experienced accordance with the teaching, it was just this feeling: all of a sudden, my entire being was filled with, ah; it is hard for me to describe! It is really hard to express, it was like my entire being was immersed in something. My entire being was filled with this kind of joy; I cannot depict it clearly, extremely delightful! This mind state lasted for a few days, remained for a few days. In retrospect, I truly realized that the mind state described in the Sutras was not merely reasoning – it could be experienced. Whatever I saw, I could sense the profound intention in the Sutra. This sensation appeared everywhere – ah, so that was how it works! This [realization] was considered a simple one, it did not represent any attainment; I do have many similar experiences. Later, I realized the wonder of paying respect with mindful sincerity. No wonder that elder monk behaved like this when the others played pranks on him, to say nothing of a genuine, qualified Dharma instructor. So the key lies here. Due to obtaining this type of benefit, I often pray [for the yearning of the teaching]. [15.28]
Once, I met with one of my teachers and he asked, “How are you? How is life here?” Life was hard over there, they knew that too. I was advanced in age and poor in health. I used to live in America, in a very comfortable environment. Then, I went to this place and life was very hard. When I got up in the morning, breakfast was a cup of tea and a big biscuit. For lunch, it was just a steamed bun and a plate of vegetables. The vegetables were simply cooked! Today was potato, tomorrow was eggplant, and the day after was cabbage – all cooked with a little salt and oil, always like that, rotating between these options. In the evening, dinner was plain rice and soup with just a little salt. That was all, just like this. Sometimes, a classmate might bring in some rock salt, much to everybody’s delight. Everybody fought to have some. You can imagine the simplicity of life there. But nobody complained. [16.24]
So this teacher of mine came to ask me, he said: how are you? Some people there, well, they told the teacher to ask me to buy more nutritional supplements. I did not want to, because I was very pleased to be there. Since he asked, I replied, “Over here, there are all kinds of happiness and satisfaction, except for one thing.” He said, “What is it?” I replied, “To be blessed by the teacher.” Upon hearing this, he stared at me, “Blessing? You have to bless yourself, does this need to be bestowed?” Just this one statement! Right then, it was like a stick had hit me, I was feeling pretty good about it! I was telling the truth. Afterwards, I thought about it and totally agreed. You have to bless yourself – by relying on what? Three words: focus, sincerity, and pure faith; remember these well! So, at the very least for us now: “do not explain the teachings when they are not requested.” [17.28]
Even when requested, it is necessary to investigate to see whether or not the potential student is suitable to receive the teachings.
Even if [the teachings are] requested, it is necessary to see if the student is a suitable vessel! Especially for those who might be highly suitable do not impart teaching to him even if [the student] requests it. Make it difficult for him and this is the reason. On the other hand, [17.50]
And even when not requested, it is appropriate to explain the teachings to someone only if you know them to be a suitable recipient. [19.00]
Concerning this, the King of Concentrations Sutra says:
Should someone request you
To bestow the teachings, first say,
“I am not trained extensively.”
Then say, “You are knowledgeable and wise.
How can I explain the teachings
To one as great as you?”
Do not impart the teachings casually,
But only after you have investigated whether the listener is a suitable recipient.
If you know the listener is a suitable recipient,
Explain the teachings even without a request.
Thus, [the author] follows this by quoting from a Sutra for explanation. If you are here for the sake of giving the teaching, then you should address the requester [prior to the teaching]: “Alas, I am…” Be modest and say, “My knowledge is limited, and you are such a skillful practitioner! In the presence of such a great Bodhisattva like you, how can I give teachings?” As the instructor, this should be addressed first, instead of hastily starting the teaching. First, observe if the other party is a suitable vessel for the teaching. If it is recognized that he is a vessel, then teach even if it was not requested. [20.10]
Here, I will tell a story. Now, you all have the book of the Biography of Lama Tsong-kha-pa. This Lama Tsong-kha-pa had two primary disciples, senior disciples. You can turn to the book, some have the book with them, some do not; those who did not bring the book, go home and read it. On the cover there is a picture, there are two people on the bottom of the picture. These two are Lama Tsong-kha-pa’s primary disciples. Tsong-kha-pa’s entire lineage was passed down to them, in this way. One of the disciples is called Gyeltsabjey and the other is Kaydrubjey. This Gyeltsabjey was the disciple who would transmit the complete set of the Great Master’s teachings. Kaydrubjey was the upholder of Tsong-kha-pa’s teachings in their totality. Both of them offered extraordinary contributions to Lama Tsong-kha-pa’s teachings. There is a story about first time Gyeltsabjey went to meet with Lama Tsong-kha-pa. Gyeltsabjey was a renowned scholar somewhere in Tibet, and when he heard how great Tsong-kha-pa was, he was not convinced: ‘‘Is that so? I don’t believe it. I have to go and see for myself!” This was his attitude. One day, harboring such a mentality, he arrived to see Tsong-kha-pa, who happened to be giving a teaching in that place. A person, Gyeltsabjey, swaggered in. As soon as Tsong-kha-pa saw him approach, he quickly got up from the higher throne and sat on a lower throne to the side, sat there, and continued with his teaching. This Gyeltsabjey surprisingly entered loudly and sat on the higher seat vacated by Tsongkha-pa and pretentiously listened. Then, before the end of even one session, Gyeltsabjey got off the throne. At the end of the session, he knelt in front of Tsong-kha-pa. Well! This teaching was never heard before, such extensive and profound teachings indeed! Thereafter, he devoted his entire life as a disciple of Tsong-kha-pa and promulgated Tsongkha-pa’s teachings. [21.23]
This is why I said that we should not be concerned about being arrogant but about applying it in a wrong way! The key is to apply it properly – it has to be done right – this is most important. Who is the most troubling person in serious study of Buddha Dharma? Be concerned about those who lack motivation! Don’t need to be concerned about the timid ones, don’t be concerned about those wild ones; it is the same in our world, the worldly concern is the same. I am briefly mentioning it in passing, since I happened to think of it. Here, the text tells us what to do when we are explaining the teaching. However, suppose you are certain about the potential [of the student], then there is another approach that has been verified, that has gone through verification. For instance, the aforementioned great teacher and forefather, the ancient Chinese master in the history treated the disciple – [he] knew the disciple was qualified – so he did not need to be gentle with [the disciple], [the teacher] tormented the [disciple]. Eventually, [the disciple] attained [his] achievement. [22.12]
Further, Gunaprabha’s Sutra on the Discipline says:
In the Sutra on the Discipline, this is one of the tenets in it. By reading it, we should be able to understand. For those who have yet to receive the precepts, you would know about this after your ordination. For now, just listen to it will do.[22.28]
While standing, do not explain the teachings to one who is seated; while seated, do not explain the teachings to one who is lying down; while you are seated on a low seat, do not explain the teachings to someone on a high seat. It is the same also with regard to bad and good seats. Do not explain them to someone walking in front while you walk behind. Do not explain them to someone walking on the path while you walk on the edge. Do not explain them to someone whose head is covered or whose upper or lower robe is pulled up, whose upper robe is folded and placed on the shoulder, or whose arms are crossed in front with the hands on the shoulders, or whose hands are clasped behind the neck. Do not explain them to someone with a topknot, wearing a hat, wearing a tiara, or whose head is wrapped in cloth. Do not explain the teachings to someone riding an elephant or a horse, to someone sitting in a sedan chair or carriage, or to someone wearing shoes or boots. Do not explain them to someone holding a staff, an umbrella, a spear, a sword, or other arms, or to someone wearing armor.
It is suitable to explain the teachings to those who are opposite of these. Further, these instructions apply to persons who are not sick.
This is from the Sutra on the Discipline. It says that if he is standing higher than you, as the one who is explaining the teaching, standing in a lower position, you should not teach. This is not meant to compare heights – it is to show respect for the Dharma. In any circumstance, we should respect Dharma in this manner – treat this Dharma with immeasurable respect. So, normally, when we beseech Dharma, [we] should request it with utmost respect. Do not be careless or indifferent: “Ah, how to explain this, how to manage it?” This attitude is wrong; it should not be like this, pay close attention! What about the opposite situation? “It is suitable to explain the teachings to those who are the opposite of these. Further, these instructions apply to persons who are not sick.” This means that the reason of the aforementioned is because he is under normal condition thus above conditions are not premised. However, if the person is sick, the same constraints do not apply. This is permitted in the precepts - allowed in the discipline. For example, there is a sick person lying in bed about to die. Normally, he lies there and you are not suppose to explain the teachings to him while you are standing. But, if there is a dying person and you are near him, it is permitted; this is what it means. [24.32]
The above section is how to explain and how to listen. At the end is the conclusion. Typically, when speaking, there must be a speaker and another party as the listener. Upon completion of explaining and teaching, the immediate response will be: it is done! Actually, there are proper rites for explaining as well as proper attitudes to listen. After explaining and listening, there is one more thing. Do we have this application now? Yes, we recite the verse of dedication, which has great meaning. However, we may have the formality of dedication, but do not necessarily grasp the content. Next, it will show us how to abide by the intended content. If you can truly abide by it, no matter whether [you are] explaining or listening, the merits will be immeasurable. [25.20]
C. How a session should be concluded in relation to both hearing and explaining the teaching
What should be done upon completion of the explanation? [25.24]
With strong aspiration dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.
Both explaining and listening to the teachings have tremendous merits. These merits, we should not wastefully let them go. There are people like that, but you should skillfully make good use of them, they will thus multiply infinitely. If you do not know how to apply them properly, the result will likely be the plight of three lifetimes, trouble for three lifetimes. Let me tell you such a story. This Venerable Han-shan [a Ming Dynasty high monk in China] became well known, very famous and remarkable! Once, he traveled from the north to the south [of China]. [He] stopped in Hang-zhou, wow, many came – it is unclear if it was Hang-zhou or somewhere else, I can’t remember exactly – many came to listen to his teaching. There was a man called Liu Yu-shou who came to ask Venerable Han-shan: “I had had a dream this morning. In the dream there was a strong man with a protruding mouth that looked like pig snout.” [The pig-man] told Liu: “In Tang dynasty, I once heard about a monk’s teaching of a sutra, so I went to listen. Due to this merit, I was reborn in the Song dynasty and became a general.” Who was this general? Cao-han.[27.01]
[Note: according to Chinese history, this曹彬 should be曹翰. 曹彬 is a different historical figure]
Cao-han was a famous general during the Song dynasty; at that time, [he was] fighting to seize a city. [He] fought for a long time with no progress. Finally, [he] seized the city and swore viciously to kill everyone in it. Just like that – the city was annihilated. Due to this cause, [he] suffered immense misery, and then was reborn as a pig for many lifetimes. [In the dream, the pig-man said to Liu] “In the morning, I am the pig that will be slaughtered, which has some previous connection with you [Liu], please come to my rescue.” [Liu] woke up from that dream and heard – he was staying on a boat traveling on a river – wow, the grunting noise of the pig. Alas! He remembered the dream and ran to the family who raised the pig, with the intention to rescue it, but the pig was already slaughtered. [Liu] went to the Venerable teacher [Hanshan] and asked, what was the dream about? The Venerable told him, “Well, yes, it was true. At that time, the one who listened to the teaching was the slaughtered pig – the pig’s previous life was the man who listened to the teaching. The one who gave the Dharma talk was you!” [28.07]
So even a mediocre listening to the teachings will have great merits, [the power of the merit] is definitely so. However, in these circumstances, if you do not know how to dedicate, then it is called the plight of three lifetimes. He listened to only a single session of the teachings and yet received such blissful merits; however, there were nonvirtuous deeds, wrongdoings – so this resulted suffering in the hell realms, followed by being slaughtered for many lifetimes! What should we do now? “With strong aspirations, dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.” I think we will continue tomorrow, because these statements deserve our earnest reflection to study carefully every time we apply them, which will bring us great merits.
