菩提道次第广论手抄稿:旧版第十三卷B面
（手抄稿 第二册 p163）[00:07]
每次去用功，对我们有很大的功德。现在《菩提道次第广论》二十三页。与这个殊胜相应的大法，应该怎么听、应该怎么讲。这个准备现在我们才知道，原来对我们这样地重要！实际上呢，大乘经典上面处处都是这样告诉我们，但是我们从来不知道，这个原来对我们有这么大的关系。既然我们不知道前面有这么大的关系，我们又没有准备，你在这种状态当中，你听再多、听再深的经，却没有用处，原因在此。那么不但听之前，讲的之前，要有这样的准备，有了这样的准备，那么你听的时候、讲的时候，马上受用。而且听完了以后它还有，听完了以后还有继续地应该这样的做法。所以，当时固然受用，完了以后啊，继续在身心上面不断地增长，这是为什么他们能够如法如理地身心就跟佛法相应。而我们呢，就因为事前既没有准备，中间也不晓得怎么样跟法相应，听完了以后书本一阖，所以依旧如此这般，依然故我，跟 (p164) 法始终没办法相应。所以看！真正听闻正法之前这么重要。[02:00]
现在呢，我们懂得了，说“由讲闻法所获众善”—讲也好，听闻佛法也好，有这么大的殊胜的好处。这个众多的好处啊，后来应该怎么办？怎么样使它在我们身心上面啊，深深地种在八识田中，乃至于让它继续保持这个现行。如果你能够使法继续保持现行，那就是我们的最佳的修行，自然而然，你会二十四小时都在积聚资粮，净除罪障，层层无穷地增上。所以他讲完了以后啊，他有一个“回向”，这个回向，这里告诉我们应该怎么样的一个内容相应，那么这样的话，才跟我们现在的所谓一个回向有不同，产生真实的功效，产生真实的功效。[03:09]
p. 23 (2)
With strong aspiration dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.
【应以猛利欲心回向现时究竟，诸希愿处。】
告诉我们应该，这个是我们该做的。“猛、利”、“猛、利”，这二个字，可以作为两个情况讲，可以作为一个情况讲，那么现在说一下。“猛”呢就是勇猛，精进的一种状态，精进的状态。这种心理上面啊，就是充满着一种向上、向前的这种力量，这种强劲的心志。可是单单那个莽撞地冲还不行，要什么？要非常明利，要非常明利。你所以能够明利，那个是什么啊？得到正见、智慧。然后呢有了这个正见，有了这个智慧相应的，再加上强悍的、向上的推动的力量的话，事情就成功了，事情就成功了。我们做任何事情一样，开车子，欸，一定要把那个舵— (p165) 驾驶盘把得很准，把准了以后，然后呢这个气缸的力量很大，然后你走在那大路上面啊，那非常快速，所以这个要我们体会到的。[04:41]
同时这个时候，我们当时啊，也可以拿来观照我们的一个心理状态。我们平常的心理是什么？利不利？猛不猛？不，不相应！这就是我们无始以来的习气使然。有的时候我们心里也有猛的，但是我们这个猛啊，跟法不相应。平常我们最猛的时候—发大脾气的时候，那个时候心里很猛！实际上这个是使得我们下地狱的，所以我们要把它转过来。还有呢，贪的时候也很猛，所以说为什么我们修学佛法叫转，也就是说把那个错误的把它转过来—转染成净。你还是用同样的一样东西，像汽车一样，本来呢，向那个方向开的，你把它转过来，向那地方开。向那地方开的是坏的，三恶道，就是不在三恶道，轮回生死；向那个地方转的话，然后呢从善道而跳出轮回，就是这个！然后利不利，就是拿智慧来说的话，一片迷糊。所以不是我们没有这个能力，而是说我们用错了地方。你了解了这一点，才晓得哦，修学佛法为什么是正见第一。[06:10]
平常我们除了这个猛、利的贪瞋以外，剩下来的时间，心里不是痴痴呆呆，就非常惶恐，不晓得如何是好！那个时候你怎么办呢？不是在猛利的贪、瞋当中，剩下来的时间，大家东啊去找一个人聊聊天，西啊去找一个人望一望、打打秋风，就是这样。所以这个情 (p166) 况啊，这是一种最大的损失，最大的损失。那因为无始以来的习气养成功了以后，懂了这个道理，一下还改不过来，这就是修行的关键所在。所以现在我们懂得了，怎么办呢？要猛利！[06:52]
下面“欲心”，这个“欲”还是什么？我们心理的行相，就是这个，方向不同。行相，还是跟我们的贪染之心，不过这个贪染是向那边的，现在的欲是善法欲向那边的，我们现在要去做的，一心要去做这个。所以他所指的方向说，“回向现时究竟诸希愿处”，不但是说我们要究竟要成佛，眼前都需要！而是眼前的因对了，才能够得到究竟的果。同样地，你眼前做的，做对的，必定达到究竟的果；你如果眼前做错的话，叫“三世怨”。所以分开来讲是眼前、究竟是二件事情，因果不同，可是这个方向却是一致，一定这样，这个我们要了解的。如果你了解了这一点的话，那必然是就是这个！[07:56]
那么我们眼前受到的什么好处呢？这个当下也可以体会得到。眼前，你如果做对的话，那个时候你的心理上的一个状态啊，法喜充满。也许你在这个地方做得很辛苦哦，但是你就很欢喜。如果你这样的话，那这个结果，将来一定会步步引导你上究竟之路，这么清楚、这么明白。而实际上呢，不要等到究竟的这个果报出现的时候，那个花报出现的时候啊，很快的眼前，这个就是眼前所能够感受得到的。那么平常我们有没有？有！佛法上 (p167) 面不一定，世法上面处处都是，世法上面处处都是。今天你跟人家做一件什么事情，譬如说彼此有胜负可分的，你做得非常辛苦，然后你啊，把这件事情做好了，克服了困难，或者是打球当中打胜了，问你做得辛苦不辛苦？当然辛苦！可是你那个时候心里面，非常欢喜！所以任何一个时候都是相应的。现在我们要战的不是世间那个敌人，而是我们烦恼的敌人。辛苦不辛苦？当然辛苦了！但是那个时候你心里很欢喜啊！就是这样，这个就是我们眼前的，眼前的。[09:23]
然后呢，同样地因为你这样去做，我们举一个比喻吧！譬如说你眼前做事做得很好，人家觉得：哎呀！这个人很好。上面的人他也肯不断地来保护你、提拔你；旁边的人拥护你；后面的人跟着你，这就是眼前的花报啊！不是很明白吗？然后你这样上去的，将来最后究竟的时候，你成就的就是佛果，周围的就是菩萨、声闻、缘觉等等，这是究竟的。所以，这个才是我们真正所希望的、所愿求的地方啊！要这样去回向啊！[10:03]
当你心里面去这样地回向的时候，然后呢要猛利！这个“猛利”还有它特别的一个意思哦。我们真正的业力—一直讲业，染也是业，净也是业，这个业的真正的枢要在哪里？就是我们的心念，这样。如果你轻轻松松这样的话，浮浮泛泛的话，这个没有太大的力量；如果你心情比较强的话，力量就强了，你愈强，这个力量就愈大。所以你回向的时 (p168) 候也是一样：“啊！我听完了，一心一意，我要这样！要这样。”你如果能这样的话，这个功德就很大，就很不可思议。[10:49]
If you explain and listen to the teachings in such a manner, then you will unquestionably receive the aforesaid benefits even from a single session.
【若以是轨讲闻正法者，虽仅一座亦定能生如经所说所有胜利。】
假定你以这种轨则、这个道理，去听也好，去讲也好，讲什么？“正法”。这个“正”字很重要，这个“正”字不是说一定翻开佛经叫正法，就是说你是不是跟它如实相应，这个叫正法。如果讲戒的话，“法”对不对，“体”得不得，“行”顺不顺，“相”圆不圆。这四样东西所谓法、体、行、相，对了—正法，有一点似是而非的—像法，再不然的话就错了，单单摸一个行相那不对，但是它也有它的好处。你只要在这种状态当中，只要一座，你哪怕是听一座、讲一座，“亦定能生如经所说所有胜利”，他就能够得到殊胜的大利益。经上面告诉我们，讲说、听闻一座佛法的功德不得了地大！不得了地大，不得了地大。平常我们说持戒一天一夜生天什么等等，你如果这样的话，一定也是一样的，这个这么大的功德，啊！这个佛法的珍贵，实在是无比地呀！[12:27]
You will clear away all the karmic obstructions that have accumulated through not taking to heart the instructions on hearing and explaining the teachings and that result from not respecting the teachings and the teacher and so forth. Further, you stop new accumulation of these obstructions. Also, insofar as you have taken to heart this way of explaining and listening to the teaching, the instructions that are explained will benefit your mind.
【若讲闻法至扼要故，依是因缘，则昔所集于法法师，不恭敬等一切业障，悉能清净，诸新集积亦截其流。又讲闻轨至于要故，所讲教授于相续上，亦成饶益。】
(p169) 分成功这样的三个层次。假定说你讲也好、听也好，能够真正做对，把握住这个重点的话，由于这样的因缘啊，你以前造的这个种种的业障，这业障当中，它一样东西代表—不恭敬，对法跟法师的不恭敬。因为这个是最严重、最严重的，其他的再怎么大的罪恶，比起这个来，那很小、很小。所以经上面一直说，五无间罪，佛菩萨能救你，你谤法跟这个，那个就没办法救你，你对法跟法师的毁谤，没办法救。所以平常我们这一点不大注意，这是轻忽啊！轻视那个法啊！那是好可怕、好可怕！所以说，谤法这个罪尚且能够清除掉，何况其他的小罪，这样啊！这个意思是这样，那么这第一点。所以这个业障“悉能清净”，只要讲、听哦！我们现在要去忏悔的话，哎呀，磕头啊！磕上多少时候，都弄不起来，但是他听一座、讲一座，就有这样的功德。也许我们会心里面会怀疑：会有吗？会！确定告诉你会。问题是大家现在还不相应，你真正地如法去做的话，它就会有这样大的功德。[14:25]
还有呢，“新集积亦截其流”。既然你正式地了解了，你当然不会再犯，所以再犯的原因，因为你的习气还在，这个业习气很大。现在你能够清净的话，那个业习气，就把它斩除掉了；那你既然斩除掉，你理路也懂了，它自然，修，后面就不会跟上来了！这样啊！平常的时候我们听懂了，做不到，现在你如果前者做到了的话，下面的跟着也做到 (p170) 了，就有这么大的好处。[14:58]
这个话要再说一遍的，平常我们所以听懂了做不到的原因，就是理路你虽然懂了，可是因为你的习气，我们的习性啊，还是跟以前老习惯相应的。听完了书本一阖，那个脑筋里面的现行的心识，还是这个老习气相应的，这个就是什么？就是我们的所谓“业习气”，这个就是一种障碍，这个障碍。所以这个业的习气它有个特别的名字叫“等流习气”，或者就是“等流的果”，所谓异熟、等流、士用增上，这个情况，这样。你假定说照着这样去做的话，能够忏悔干净的话，欸！它那个等流的习气就截断了！截断了的时候，它不会再继续地向前推动。所以你只要第一点做到了，你停下来了以后啊，那个时候你心里面的生起的现行，就是跟法相应的现行，它也做到了！这个好处这样大欸！那么这第二个。[16:02]
第三“又讲闻轨至于要故”，因为你讲对了、听对了，所以他所讲的这个重要的内涵，在你的身心上面，也能够真正地饶益了，那个时候才真的有用，你的障碍在的话没有用。什么叫“饶益”？什么好处啊？那时候就是你的的确确跟法相应了！我们修行真正地祈求的目的就是这个东西。你自然清清楚楚、明明白白，觉得是不断地在增长功德，这个罪障就挡不住你了。[16:34]
(p171) 平常的时候我们尽管说不要贪啊，但是好的、可爱的境界现起，你就是根本不晓得自己在贪，完全跟着它跑掉了都不知道。叫它不要瞋啊，你根本不晓得自己在瞋，还觉得很有道理，完全跟着它跑掉了，百分之百做了它奴隶都不知道。那个时候你如果真正地讲、听的道理在相续上面得到饶益、得到好处的话，欸，那个时候你就不跟它跑了！不要说你能够认得它，认得已经不容易了，就是拿你莫奈何。贪心，再好的境界摆在那里，你会很轻视它，笑笑：“哈！以前啊，老被你抓着去做你的奴隶，现在，根本不动摇。”你有了这个本事，那个时候你才可以做它的主人。现在我们眼前说起来，我们是烦恼的奴隶，我们说我、我、我，实际上我们做它的奴隶啊；世间的人来说是，我们说是金钱的奴隶。你有了这个本事，你不被它动，那个时候你进一步，才可以做它的主人啊！佛法在这个上面讲的。修行也好，讲说也好，弘法也好啊，就是指这个而言。总结起来，[17:47]
In general, after all the former excellent beings realized this, they practiced earnestly;
【总之先贤由见此故，遂皆于此而起慎重。】
以前的前辈、祖师大德，见到了这个道理，所以对这一点非常慎重，非常慎重。就见到了这么多人讲法、这么多人听法，讲了半天、听了半天啊，戏论！为什么？事前没准备好。所以这个地方非常重要、非常重要。[18:15]
in particular, the former gurus in the lineage of these instructions made very earnest and great effort in this activity.
(p172) 【特则今此教授，昔诸尊重殷重尤极。】
特别呢，现在我们本论给我们的一个教授。那个以前的，凡是前面那些“尊重”—尊重就是师长，那个传承当中的师长，最主要的。凡是这个地方称为的“尊重”，都是有修有证的这个传承相应的历代祖师—就是这样，特别重视，特别重视。事实上有它的原因，有它的原因，我们只要轻轻一想就知道。阿底峡尊者他接受大、小、性、相、显、密，所有各宗各派的传承，没有一点遗漏。他把各宗各派的长处，统统归纳起来，用上；各宗各派的缺点，统统归纳起来，能够用在指导我们后人怎么去避免、改善。所以这个地方，我们不妨用一个我们可以体验得到的小事情来说一下，说这个完结的时候，应该相应是什么状态，相应是什么状态。[19:36]
现在它这个地方讲的法，我们现在呢，看看我们的法。我们对这个正法、净法，的的确确还没有相应，我们在这儿起步，要学跟它相应。那我们相应的呢，就是染污世间法，这个是相应的。而我们的心理，只是一个—你向那边叫正法，向那边的话呢，就是属于世间法。我们不妨看看我们这个心里的力量如何，譬如说我们今天在这儿看球。我说青少年棒球在美国比赛；假如你欢喜篮球的话，今天看一场篮球；假定你欢喜看电影的话， (p173) 你看一看电影。你说：“喔唷！这一场比赛是一个国际级的，然后呢，国际的争夺的冠军赛！”本来你无所谓的，一听的话，“哇，那个好、好、好！”那个别的事情放一边啊，你要想办法去听那个东西去了。总是引发你欢喜的，或者你欢喜看电影，或者你那个。如果你前面了解了这个，你会把那件事情排开了，去一心一意地想看这个电视，想看这个电影。我想我们可以体会得到这个心情，这是什么？就是说，听闻的之前，先说这个听闻佛法的殊胜的利益。[21:00]
换句话说，欸！你要勾动你心里边的这个善法欲，那个时候你别的事情不管了，全部精神去听、去看！这样。然后呢，听的过程当中，它也有它的法的本身如何地殊胜，啊！是这样！那个时候，更引发你。然后呢表演那些人啊，的的确确也不负所望，当然，现在表演那个佛菩萨当然不负所望。而讲说的人呢，他譬如说拿着这个镜头，的的确确把那个精要的东西能够啊，一一地透过这个电视表达给你。那个时候，自然而然吸引你全部精神贯注，乃至于你忘记掉你在这儿看，你全部的身心跟它在一块儿了。他高兴的时候你也鼓掌，啊！这个高兴得不得了；他万一不对的话，你也愁眉苦脸的，好像自己失败。如果说你看电影的话，看到感动的地方啊，说不定你会流泪，我想这我们人人都有这个经验吧！这说明什么啊？说明什么？你的心跟他相应了！这么简单，这么简单。[22:10]
(p174) 现在，如果你听闻佛法也这么相应，这是什么状态啊？简单极了嘛！做到了嘛！现在就是做不到啊，你听完了书本一阖你就跟它不相应，不晓得到哪里去了。假定说你听的之前，事先准备好，听的时候有劲的话，听的时候多多少少还有一点，听完了就不行了。可是像刚才这种东西，欸！你听完了以后，哎呀！这心里面真是欲罢不能啊！就是坐在这个电视机前面就舍不得，乃至于关掉了，大家还在谈。回去三天当中啊，不想别的，就想这个事情，我们人人有这个经验吧！就是这个！这是我们的心理。非常清楚，你现在只要善巧运用，我们怎么做不到？当然做得到，绝对可以做得到！所以在佛经里面有太多这种公案：他宿生，或者是供养，或者听法，或者生一念随喜心，然后呢，啊！多生多劫地受了福报，到最后福报尽了，这个因缘成熟了，小乘的证罗汉果，大乘的他也上去，大乘的不要等到后来啊！[23:25]
所以这个地方看看，为什么我们讲了这么多、听了这么多，一点都不得受用？哪里呢？就是这个！所以我们看经的时候总是：“谛听、谛听、善思念之。”一句话就带过去了，有这么大的道理，有这么大的学问呢！我们有这么大可学的东西在里边哪！这些东西都没有的话，你讲经说法说些什么啊？听经是听些什么啊？留一点种子还是好的，就是如此而已。可是当这个种子真正要发芽、增长的时候，还必须经过这个呢！那是我们现在在 (p175) 这里正在研习的。继续下去。[24:04]
This is a great instruction.
【◎ 现见此即极大教授。】
喏，眼前事实证明，这个事情就是非常重大的、主要的，精义、精要在这个地方。[24:19]
You will not transform your mind without being certain about this. Without that certainty, no matter how extensively you explain the profound teachings, these very teachings often serve to assist your afflictions, like a helpful deity that becomes a demon.
【谓见极多由于此事未获定解，心未转故，任说几许深广正法，如天成魔，即彼正法而反成其烦恼助伴。】
说现在，就看到太多因为对上面这个道理，没有得到正确的认识，没有正确地了解，这第一步。这个主要的是靠闻，就要靠善知识指导。这个地方特别说一下，不是没有善知识，我们现在刚强难调，善知识在眼前哪，你把他一脚踢得开开、踢得远远的，只有一个“我”，这是跟法不相应，原因在此。那么然后呢，你听懂了、了解了以后，进一步还有一个方法—心要转。如果是你懂了，心转了那就相应；否则的话不管说多深、多广、多大、正确的法门，没有用！不但没有用，反而还受害，“如天成魔”。“天”是专门帮助我的，天是帮助我的。有二种天，世间的天是外护，“第一义天”那就是佛菩萨，引导我们的，帮助我们的，就是这个天。“魔”呢！恰恰相反，是专门跟你捣蛋的，把你拖下来的。本来这个佛法是帮忙你向上的，因为你没有得到这个善巧，不晓得如何去听、如何去 (p176) 讲，结果听了法、讲了法以后，嗨！不但没有帮忙你，反而害了你啊！。[26:07]
所以在这种状态中，这个正法反而帮助你增长烦恼啊！我们听了这个佛法以后，就是这样：“喔唷！这个佛法的道理是这样啊！”听完了以后，拿这个照妖镜到处去照，照照天下都是妖魔鬼怪。然后听懂了又讲给别人听的话，然后自己的增长名闻利养，都从这上面来，就是这样。这个情况，不管你听也好、讲也好啊，下面一生非常可怕。尽管到最后的结果还是上来的，那谁愿意？谁愿意地狱里面吃尽了苦头，然后再来重修这个道呢？这个所以说即彼正法反而助长我们的烦恼啊！所以下面，[27:00]
Consequently, it is said, "If you mistake the date from the first day of the lunar month, the error lasts until the fifteenth day."
【是故如云初一若错乃至十五。】
这个是他们的当地的一句土话，说你做这件事情哪，一开头错了，一错错到底。因为印度人的习惯哪，佛世的时候，他那个月不是说一月一月，说白月从没有到满，黑月从没有到满，就是这样。上半月是白月，下半月是黑月；上半月这个白月是一点点到圆满的，下半月那个黑月是一点点到圆满的。所以换句话说，不管是白月、黑月，它这个只有十五天，你第一天错了，以后一直错下去。那么现在我们也是一样，是啊！不是没有正法，而是说你一开头的时候怎么去听、怎么去讲不知道，所以这个正法，弄到你身上变成功魔， (p177) 别人是成佛的呀！所以我们现在怪，动不动就是怪，有很多人说东怪西怪，我现在他一说啊我心里真难过，我以前一直犯这个毛病，现在要改啊，真的好难！我已经发现这个问题不在外头，在我自己错误，完全在我自己身上。所以说，记住这个话：[28:22]
Thus, those with intelligence should work at this way of successfully hearing and explaining the teachings
【故此讲闻入道之理，诸具慧者应当励力。】
真正讲、闻这个道理，如果想真正修学佛法的人，那么这些人─真正具足智慧的，要努力！[28:52]
13b Commentary
English LR v.1 p.66 (COMMENTARY V.2 P.163) [00.07]
Now let us turn to [page 66] of The Great Treatise on the Stages of the Path to Enlightenment. [We] need to know the importance of preparation in listening and expounding this extraordinary teaching. Right now, we are only becoming aware of this preparation and how important it is! Actually, many sutras have told us this, but we were never aware of how major its impact is on us. Since we do not know the great impact of preparation and we are not prepared, in this situation, it becomes useless for you to hear any more profound teachings and it is not useful to do so. Not only is preparation required prior to listening to and explaining the teachings, but also with such preparation we will reap the benefits at once in both listening and explaining. There is more after listening to the teachings – continue to apply accordingly. Therefore, not only will there be immediate benefits, but our minds will also grow. This is why [great practitioners] can mindfully resonate with the teachings. Whereas for us, due to lack of preparation beforehand and not knowing how to be in concordance with the teachings during the session, in the end, we close the text and return to our old self – completely unable to resonate with the teachings. Thus, look! The preparation in listening to the teachings is very important. [02.00]
Now, with our understanding, “the virtues that have arisen from explaining and hearing the teachings” refers to the extraordinary benefits arising from both explaining and listening to the teachings. What should [we] do with such bountiful benefits? How can we implant them deep into our consciousness and thus maintain momentum and growth? If you are able to maintain this momentum, that would be the best way for us to practice – naturally, you will be accumulating merits day and night and clearing away karmic obstructions, continuing to advance without limit. So, after explaining the teachings, there is the “dedication” section that shows us how to be in accord with its content. In this way, it is not the same as the so-called dedication we do now for generating true efficacy. [03.09]
Let’s look at the text: “with strong aspiration dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.” This tells us what we should do. “With strong aspiration,” these [three] words can be described by one or two conditions. Let’s go over it now. “Strong” means mentally strong with joyous perseverance. A mental attitude filled with force to advance upward and forward – this is a type of powerful will. However, having only an impetuous rush is not sufficient, what is required? It requires being very clear, with great clarity and lucidity. Why are you able to have great lucidity? It is being endowed with correct views and wisdom. Moreover, with the correct views to accord to wisdom, and enhancing courage and the propelling force, things will be successful. Regardless of what we do, like driving, well, there must be accurate manipulation of the steering wheel, and, then with the speed coming from the power of the cylinders, then you are driving on the road. This requires our experimentation. [04.41]
At the same time, we can also use it to observe our own mental states. What are our minds like most of the time? Is there clarity? Is there strength? If not, then there is no concordance! This is due to our latent tendencies from beginningless time. Sometimes we do have mental strength, but it is not concordant with the teachings. Usually, the most fierce time is when we are angry, that is the force within! Actually, this will lead us to hell. Hence, we have to reverse it. Moreover, our desire is also powerful; this is why we refer to applying Buddha Dharma as transformation. That is, to reverse the wrongdoing to purify it. You still utilize the same object, like driving a car, but the original direction is turned around. The first direction is wrong; it is headed toward the miserable realms or still within cyclic existence. Once turned around, the direction will be the fortunate realms and then liberation, this is how it works! As for clarity, from the view of wisdom, [we are] still enveloped in a daze. Thus, it is not because we lack the ability, it is because we have applied it incorrectly. With your understanding, then you will recognize why the correct view is primary in learning Buddha Dharma. [06.10]
Often, other than the fierce, sharp desire and anger, the rest of the time, the mind is either dull or filled with panic, not knowing what should be done! At that time, what should you do? Being either in the middle of strong and forceful desire or anger, the remaining time is occupied by gossiping with someone here and there, just like that. So this situation is the greatest loss, very damaging. This is due to the form of latent propensity developed since beginningless time. Now, with this realization, [this habit] is difficult to change right away – this is a crucial point of practice. So, now that we have this understanding, what should be done? Have a strong and fierce mentality! [13B,06.52; Original Commentary Script Vol 2, P 166 L4] Next is “aspiration.” What is aspiration? It is our mental attitude – which is a different direction. This attitude is still like our desire and attachment. However, the direction of attachment is [toward cyclic existence] and now this aspiration is in the direction of yearning for virtue. This is what we need to focus on now, what we need to engage in mindfully. Thus, the direction refers to “dedicate the virtues that have arisen from explaining and hearing the teachings to your temporary and final objectives.” Not only do we want to ultimately achieve Buddhahood, but [these virtues] are needed right now, too! Once the immediate cause is correct, the ultimate effect will then become possible. By the same token, if you are doing it right at this moment, the ultimate effect will eventually be achieved. However, if what you do right now is wrong, it is considered the “plight of three lifetimes.” Therefore, this can be divided into the immediate present and ultimate achievement as two stages – each with different causes and effects, but the same direction – we must know this. Once you have this recognition, then things will certainly work accordingly! [07.56]
What benefits do we have now? These can be experienced immediately. For now, if you do it right, then your mind will sense the fulfillment of Dharma joy. Even though you went through a lot of hardship, you feel joyful. If you continue, the effect will lead you to advance step-by-step, progressing on this ultimate path; this is very clear and obvious. In fact, [you] do not have to wait for the ultimate effect to arise; the fractional effect arises very quickly right now and can be experienced immediately. Do we usually have this [kind of experience]? Yes. Maybe not within the scope of Buddha Dharma, but it is in many worldly aspects, it is very common conventionally. If you are working on something with others – for instance, some competition – you work very hard and achieve it through overcoming difficulties. It could be winning a ball game. [Let me] ask you, how hard is it? Naturally, it is tough! However, at that time, [you] feel very joyful! So, any moment is in accordance [with our mental aspiration]. Now, we should not battle with worldly enemies, our afflictions are the enemy. Will it be difficult? Of course it is tough! But your mind will be delighted! This is how it works and this is our [task] for now. [09.23]
Moreover, because you are engaged in this manner, let’s apply one example! For instance, you are doing a great job now, others feel: well, this is a fine person. Your superior will be willing to constantly protect and promote you; your peers will support you and new colleagues will follow you – this is the immediate fractional effect! Isn’t this clear? Thus, you advance accordingly and, eventually, the effect you achieve will be Buddhahood. Your peers around you will be Bodhisattvas, sravakas, and pratyekabuddhas and so on – this is the ultimate [effect]. Hence, this is our actual wish and aspirational goal! Dedicate accordingly! [13B,10.03; Original Commentary Script Vol 2, P 167 L12] When you dedicate with this mental attitude, strong aspiration is required! This “strong aspiration” has a specific meaning. In our true karmic force – [we] talk a lot about karma – contamination is also karmic activity; purification is part of karma too. What is the actual key to this karma? It is our mindfulness; that is it. If you float about, this strength is not powerful. If your mental attitude is stronger, the force will be stronger, too. The stronger [your mental attitude is], the more powerful it becomes. This is the same at the time of dedication: “Ah! Upon hearing it, I want to mindfully abide by it! This is the way to go.” If you are able to correspond accordingly, the merits will be incredibly great. [10.49]
If you explain and listen to the teachings in such a manner, then you will unquestionably receive the aforesaid benefits even from a single session.
If you listen or explain in such a manner and follow such logic – explain what? To explain “the specific teachings.” This “specific” teaching is very important. The word “specific” does not necessarily mean that opening the sutra is considered as specific teaching; it refers to whether you are actually corresponding with it. This is what is considered as the sublime teachings. If the explanation is about precepts: is the “Dharma” accurate, is the “essence” obtained, are the “deeds” aligned, and is the “sign of internal qualities” perfected. When these four – known as Dharma, essence, deeds, and sign of internal qualities – are properly upheld, then it is the actual teachings of the Buddha. If it is apparently right but actually wrong, then it is only resembles Dharma and the rest is flawed. Just imitating the sign of internal qualities is not in accordance, but it will have some benefits. As long as you uphold this attitude for just one session – even if you only listened to or explained one session – “then you will unquestionably receive the aforesaid benefits even from a single session.” The benefit attained is great. According to the sutra, to explain or listen to one session of Buddha Dharma has incredibly huge merits! Extremely great [merits]. Often, we refer to upholding the precepts for an entire day or so and, if you are able to do so, the benefit is certainly great, ah! The preciousness of Buddha Dharma is truly peerless! [12.27]
You will clear away all the karmic obstructions that have accumulated through not taking to heart the instructions on hearing and explaining the teachings and that result from not respecting the teachings and the teacher and so forth. Further, you stop new accumulation of these obstructions. Also, insofar as you have taken to heart this way of explaining and listening to the teaching, the instructions that are explained will benefit your mind.
It is divided into these three aspects [purifying previous karmic obstacle, stopping new accumulation, and being mindful of the teachings]. Regardless of whether you are explaining or listening, as long as you abide by the key points truthfully, because of this cause and condition, all the karmic obstacles from your previous actions are represented by one thing – not respecting the teachings and the teacher. This is the most serious and severe [among all obstructions], any other great misdeeds are very minimal compared to it. So, in the sutra, it repeatedly says that Buddha can rescue you from the five heinous misdeeds [v.1 p. 389 #195 and p.341 #240]. However, upon slandering the teachings and teacher, [even Buddha] cannot help you, [you] cannot be helped. Thus, for this point, we usually pay very little attention; this is considered negligence! Being negligent toward the teachings! That is very terrible and awful! Hence, the wrongdoing of slandering the teaching can be purified, to say nothing of other minor misdeeds; this is the way it is! So this is the meaning for the first point. Thus, “clear away all the karmic obstructions” just by explaining and listening! For us to repent now, well, prostrate! [We] may prostrate for a long time, but purification may not happen. Whereas by listening and explaining one session [with proper attitude], this type of merit will arise. Maybe we have this doubt in mind: is that possible? Yes, it is possible! [Let me] tell you, it is definitely possible. The problem is that [you all] are not quite aligned yet. Once you apply accordingly, the effect of great merits will arise. [14.25]
Moreover, “you stop new accumulation of these obstructions.” Since you understood it properly, of course you will not transgress. The reason for relapse is because of your remaining habitual tendencies, which can be of great magnitude. Now, if you are able to purify the habitual tendency then the [tendency] can be removed. Once you remove it, you will have an understanding of the logic and, naturally, [you will] apply properly so the relapse will not occur again! This is how it works! Often, we hear and understand but are unable to carry it out. Now, if you are able to achieve the first point [explain and listen to the teaching], the following points can be achieved accordingly, the benefit is very great. [14.58]
Let me repeat it again: the reason we usually hear and understand but are unable to apply it is because, although you recognize the theory, your latent propensity still aligns with the old habits. After listening to the teaching and closing the text, the momentum in your mind still corresponds with old habits. What is this? It is what we refer to as “karmic propensity,” which is a type of obstacle. Thus, this karmic tendency has a specific name of “concordant propensity” or “concordant effect” – part of the known: fruitional, causally concordant, and environmental effects [v.1 p.236]. If you can abide accordingly to purify via confession, well! The concordant propensity can be severed! Once it stops, it will not continue forward. Thus, as long as you can achieve the first point – stop [your disrespect] – by then, the momentum in your mind will correspond with the teachings and [alignment with the teaching] is also achieved! The benefit is very great! This is the second point. [16.02]
The third one is, “insofar as you have taken to heart this way of explaining and listening to the teachings.” Because you are able to explain and listen properly, the content will truly benefit you both physically and mentally. That will be the time for actual efficacy – as long as your obstacle is there, it is useless. What does “benefit your mind” mean? What is the advantage? That is the time when you are conscientiously aligned with the teachings! The actual purpose of our practice is sincerely aspiring for this cause. [By then,] you will clearly and definitely sense the constant increasing of merits and the obstacle will not block you. [16.34]
Usually, we say that we must not have attachments. However, when the preferred and favorable conditions arise, you are totally unaware of being in the midst of attachment – [you are] completely dragged into it unknowingly. [You] try not to be angry, yet you don’t even realize that you are submerged in it. [You] still feel that it is reasonable, one hundred percent a slave of anger without realizing it. At that time, if the concept that you have sincerely explained and listened to has benefited [your] mental continuum, well, and then you will not go along with it! Not to mention that you are able to recognize it – which is already not an easy task – [the anger] cannot influence you. Attachment, regardless of how favorable the object there is, you will despise it with a laugh: “Ha! You have always captured [me] as your slave. Now [your] influence will not work.” Once you have this capacity, then you are the master. For us now, we are the slaves of affliction. We express this me, me, me; actually we are slaves to it. For worldly beings, we are the slaves of money. If you have the ability not to be swayed [by money], then next you can be the master! Buddha Dharma is also built on this concept. Regardless of whether it is about practice, explaining, or promulgating the teachings, it all refers to this same concept. In summary, [17.47]
In general, after all the former excellent beings realized this, they practice earnestly;
The former practitioners and great teachers of the lineage realized these concepts and, thus, put a lot of emphasis on this point. [They] noticed that, after much explain and listen to the teachings for a while – farce! Why? It is due to lack of preparation ahead of time. So this point is very important and crucial. [18.15]
in particular, the former gurus in the lineage of these instructions made very earnest and great effort in this activity.
In particular, we are now studying the instructions from this Lamrim. The “gurus” from before – guru means teacher, especially those in the lineage – are the most important. The so-called “gurus” here refers to former teachers of the lineage with both scriptural and experiential knowledge. They put extra emphasis and importance on this. Actually it has a specific reason – we can figure it out by putting some effort into contemplation. Venerable Atisha was the upholder of Mahayana, Hinayana, profound-view, extensive-deeds, Sutrayana, Tantrayana, and so on and so forth lineages, without any left out. He compiled and used all the advantages of each school for application and compiled all the disadvantages from all of the schools to guide the later generations like us how to avoid them and make improvement. So, here, we might as well apply one scenario within our experience to understand the state of resonate accordingly – the state of concordance. [19.30]
Here, with the teachings that [we] are discussing… as for us now, take a look at our current state. As a matter of fact, we have not aligned with the sublime and purified teachings yet – we are only starting to learn how to correspond to them. Thus, our concordance is based on contaminated worldly teachings – this is what we are resonating to. And our mental states are capable of being directed toward either sublime teachings or the worldly teachings. We might as well look at our mental powers by using the example of watching a ball game here today. I am referring to the youth baseball team playing in the United States. If you like basketball, you will watch it today. If you prefer watching movies, you will do that. You reply: “Wow! This is an international game for the international championship!” You have no preference [for either team] in the first place and, upon hearing this, “Wow that is great, awesome!” Everything else is set aside, you have to find a way to hear [the game]. The trigger will always be your attachment – either the movie or something else. With the preceding understanding [of how great the game is], you will rearrange things to focus on watching TV or a movie. I believe we are able to recognize this mentality, what is this mentality? It is to say, prior to listening, first explain the specific advantage of listening to the Buddha Dharma. [21.00]
In other words, well! You need to generate this yearning for virtue in your mind, and then you will let go of everything and devote your complete attention to listening and watching! Just like that. Moreover, during the course of listening to the teachings, there are specific benefits initiated by the teaching itself, ah! This is how it works! At that time, you will be engaged even further. Of course, those ballplayers are definitely not disappointing – certainly the performing Buddhas and Bodhisattvas now are definitely not disappointing. As for the teacher – for instance, he is facing the camera – he is certainly capable of delivering the essence [of the teachings] through the television to you. At that time, naturally, your entire attention will be occupied or you even forget about what you were watching and your physical and mental being becomes absorbed in it. When the performer is happy, you applaud, ah! How happy it is! If the performer changes moods, you will also become sad as though you have also lost. If you are watching a movie, when it is touching, you may have tears running down your face. I believe we all have this experience! What does this explain? What does it tell us? Your mind resonates with it! It is as simple as this, just this simple. [22.10]
Now, if you listen to Buddha Dharma with this kind of resonate, what will be the situation? It is very simple! [You] have achieved [engaging in the teaching]! However, the resonating is not there yet – after hearing the teachings, you close the text and do not act in concordance with it, the teachings are nowhere to be found. If you have preparation prior to hearing and listen with interest, the teachings will remain while listening at the very least, but not afterwards. Whereas the aforementioned case, ah! After you hear it, alas! It is hard for the mind to let go! Just sitting in front of the television set, reluctant to move; even after it is turned off, everyone is still talking about it. Three days after that, thinking of nothing but this, we all have had this type of experience! Just like that! This is our mentality. It is very clear that, for now, as long as [we] properly utilize the opportunities, how can we not attain it? Of course attainment is possible; it is definitely possible! Hence, there are too many such examples in the sutras: in Buddha’s previous lives, through making offerings, beseeching teachings, or generating a joyous mentality, and then, ah! [Buddha] benefited for many eons after that. Eventually, [Buddha] exhausted the [worldly] blissful merits and reached the maturation of the causes and conditions, he achieved both arhatship of the Hinayana as well as the Mahayana attainment. The attainment of Mahayana does not need to wait for later! [23.25]
So, take a look here, why is it that we have talked and heard so much yet have not received any benefit? What went wrong? This is [the cause]! So we always see this in the sutras: “Listen well, listen well, and hold it in your mind.” Such a short phrase brings so much reason and knowledge! There is a lot for us to learn in it! Without this, what is there to talk about in your explanation of the sutras? What is there to listen to in the teachings? If there is any seed that remains, it is considered not too bad, that is all. However, when the seed is about to sprout and grow, [we] still need to go through this process – which is what we are studying right now. Continue… [24.04]
This is a great instruction.
Well, it is evident that this instruction is very important – it has all the primary essences. [24.19]
You will not transform your mind without being certain about this. Without that certainty, no matter how extensively you explain the profound teachings, these very teachings often serve to assist your afflictions, like a helpful deity that becomes a demon.
These days, [we] see too many cases like those mentioned above due to lack of proper recognition and understanding [of the concept of how to listen and explain], which are the first steps. These mainly rely on listening and guidance from excellent teachers. [Let me] specify here, it is not the lack of excellent teachers, it is our untamed stubbornness – excellent teachers are in front of us, yet you push them far away. It is all about this “I,” which is the cause of not aligning with the teachings. Moreover, after your recognition and comprehension, there is another advanced approach – the mind needs to be transformed. If you understand and transform the mind, then [you will] be following the teachings. Otherwise, regardless of how profound, vast, grand, or accurate the Dharma teachings are, they are of no use! Not only are they not useful, they may bring more harm – “a helpful deity that becomes a demon.” The “deity” is specifically here to help us. There are two types of deities: the worldly deities are the protectors; “the highest deity” are Buddhas and Bodhisattvas that guide and help us. As for the “demons,” they are just the opposite – they specialize in making trouble to bring you down. The intention of Buddha Dharma is to help you advance but, due to your lack of proper comprehension – not knowing how to listen and explain – after hearing or explaining, sigh! Not only did you not benefit from it, rather, you were harmed! [26.07]
So, in this situation, this Dharma, instead of helping you, increases your afflictions! After we listen to the Buddha Dharma, we may have the reaction of: “Wow! The concept of the Buddha Dharma is such!” After listening, then [we] take this magic mirror everywhere to reflect on everyone to be judged as a demon or goblin. Moreover, after gaining an understanding from listening, then, in turn, explaining to others to increase personal fame and profit, [this is how afflictions] arise, just like that. In this circumstance, whether you listen or explain, the next rebirth will be very dreadful. Although, eventually, the advancement will happen, but who will want to do so? Who will be willing to suffer throughout the hell realm and start all over on this path again? This is to clarify “these very teachings often serve to assist your afflictions!” Therefore, next, [27.00]
Consequently, it is said, “If you mistake the date from the first day of the lunar month, the error lasts until the fifteenth day.”
This was the local expression at that time. It means that if you made mistake in the beginning, it will be wrong all the way to the end. The culture in India during Buddha’s time counted the month as the first quarter of the moon to the third quarter of the moon. The first half of the month was the first two quarters, and the remainder of the month was the last two quarters. The first half of the month the moon was gradually waxing, and the latter half of the month the moon was gradually waning. In other words, regardless of whether it was the first or second half of the month, there were only fifteen days – if you were wrong on the first day, it would continue on. So it is the same for us, right! It is not a lack of the teachings, the key is that you don’t even know how to listen to or explain the teachings from the very beginning. So the sublime teachings turn you into a demon, whereas others attain Buddhahood! Thus, we often blame others left and right for no reason. Now, I hear people like this and really feel sad, I was like that before. Now [I] need to change and it is not easy! I already discovered that this is not an external issue, it is my own mistake, and the responsibility is totally mine. [28.22]