菩提道次第广论手抄稿:旧版第十五卷A面
（手抄稿 第二册 p219）[00:12]
跟烦恼相应的，这个不行。所以他真正的说法—悲愍。这个等起心的话，就是你说法的时候你的心里的动机，以及这个说法的时候，前面的动机固然是，后来相应的那个心理状态始终就这个，是清净的。这个什么才是清净呢？“不顾利养恭敬”，不是为烦恼，而是由什么？“由慈悲”，就是你的的确确一心一意为了别人，来帮忙别人。这个慈悲也有它特别的理由，应该说应该特别的标准，这个标准我们到后面才慢慢地、一步一步地去了解它。[00:53]
p. 26 (7)
Bo-do-wa said to Jen-nga-wa, "Son of Li-mo, however many teachings I have explained, I have never taken pleasure in even a single thanks. All beings are helpless." A teacher should be like this.
【是须犹如博朵瓦告慬哦瓦云：“黎摩子，任说几许法，我未曾受赞一善哉，以无众生非苦恼故。”】
他们师兄弟两个说：“某人哪！我现在不管说多少法，我心里面从来没有受一个善哉！”人家当然一定会称赞他，哎呀，说：“你说得好！”尽管人家说，但是他心里面清楚明白，清楚明白，他心里晓得：我说法不是受这个！为什么？因为他感觉众生的苦，他(p220) 是由悲心。这有什么好处呢？就是如果在这种情况之下，你心里面一定是把持这个佛法的根本，安住在这个上面，你不会动摇。否则的话，我们说法的时候不知不觉就偏向于我们所好的─啊，这样！今天假定说我有名相应、利相应的话，今天为了化一个缘特别赞叹布施，明天又为了这个又特别说这个；今天心里面啊，绮语很欢喜啊，就天花乱坠说了一大堆，明天不高兴了以后，就闭上了嘴巴就睡大觉！这个东西自然而然不相应；听的人也一样。这主要的原因我随便一提，这个是悲愍。下面是：[02:17]
"Energetic" refers to constant delightin others' welfare. "Has abandoned dispiritedness" refers to never being tired of giving an explai nation again and again—to bearing the hardships of explaining.
【◎ 具精勤者，谓于利他勇悍刚决。远离厌患者，数数宣说而无疲倦，谓能堪忍宣说苦劳。】
这个不但有悲心，还要精进─具精勤。真正讲法的时候，喔，这个帮助别人是不容易的事情啊！不容易的事情啊！我想我们大家都有这个经验，那不要说说法，我们这里最简单的就是烧饭，啊，发好心地去烧饭，跑到厨房里，唉，这件事情是难哪！他要淡的、他要咸的，他要什么煮得烂一点、他不要煮得太烂，你不晓得怎么是好。没有做的时候很发心，做了两天心里面就说受不过。[03:06]
佛法也是一样的，要去调伏别人，为我自己的……自己的烦恼你可以这么说，为了帮助别人的情况就完全不一样。所以说这个真正修学佛法，自利固然难，利他是更难，那时 (p221) 候要把那个大悲心具勤地……要想帮助人的话，不但要大智慧，而且要大精进的力量。所以在利他当中勇、悍、刚、决！这“勇”是勇猛直前；“悍”是不怕一切；“刚”的时候绝不摧折；果断决定。[03:43]
远离“厌患”，不要想这个不行，那个不行。这个单单说远离厌患不容易的，后面他又告诉我们种种善巧，你了解了这善巧，照着这善巧去做的话，你自然会做到。要不然单单看文字上面，我们现在听起来、看起来觉得：唉呀，很过瘾，做起来的话，还没有做已经望风披靡地逃走掉了。所以在这种情况之下，能够绝不怕。“数数宣说而无疲倦，谓能堪忍宣说的劳苦”。这已经是完全了，具勤是第五个，离厌是最后一个，这个就是十相，这个十相已经圆满具足了。[04:42]
Bo-do-wa said: These five qualities—loving concern, knowledge of reality, and the three trainings—are foremost.
【博朵瓦云：“三学，及通达实性，并悲愍心，五是主要。】
那么这里边三学及达实性、悲愍这个是最主要的，最主要的，其他的辅助。他就举了一个：[04:54]
My master Shang-tsän is not very learned with regard to all the scriptures and cannot withstand dispiriting circumstances. Therefore, he does not even thank those who help him. However, since he has these five qualities, he is helpful to whomever is in his presence.
【我阿阇黎向尊滚，既无多闻复不耐劳，虽酬谢语亦不善说，具前五德故，谁居其前悉能获益。】
(p222) 博朵瓦的有一个老师，有一个老师，他的依止的老师向尊滚。他这个人啊，他实际上并没有多闻，而且也不耐劳，啊，是不耐劳；平常讲话就算应酬语他也是说不来。但是他前面上面这个说的三学有、又有达实性，又有悲心。任何人你只要跟他一起的话，就得到好处─善知识就是这样。我现在想起来了！仁法师也是一样，他这应酬话他也不大善巧。平常跑得去，我很少看见他跟人家说应酬话说它个五分钟，通常三句话说完了，没有了，好了！坐在那里你坐五分钟，他就嗯，就是这样。以前我曾经看过弘一大师的传记，哦！我觉得现在还是有这种人，还是有这种人，但是呢跟着他就有好处啊！[06:04]
Nyendön
【咛敦】
下面是另外一个人。[06:07]
does not have any skill in speech at all. Even when giving a single dedication of an offering, he can only think, "None of these people here understands what I am saying." But, as he has the five qualities, he is helpful to whomever enters his presence.
【全无善说，虽说施愿，唯作是念今此大众皆未解此，余无所知，然有前五，故谁近能益。”】
另外一个叫咛敦，这个人也是一样的，不善辞令，那完全不善辞令。就算施愿─就说施主来，然后给他祝愿，那个时候我们通常说：“三宝加持你，或者增福延寿……”这 (p223) 一类。这种话他都说不来，他说完了以后，人家也不知道他说些什么，就这样。这么样的一个人！欸，但是因为他具有前面这个五个条件，所以任何人不管是哪一个，能够亲近他就得到好处，就得到好处。这个就是前面告诉我们这个善知识的那个行相，善知识的那个行相。举了例子，举了例子，博朵瓦告诉我们的两位善知识。下面我们看这个文：[07:23]
This being the case, those who achieve their own livelihood by praising or explaining the good qualities of the trainings, while not striving diligently to practice them, are not suitable to be teachers. That sort of meaningless praise is only words.
【如是若于诸所学处，不乐修行，唯赞学处所有美誉，或其功德以谋自活者，则不堪任为善知识。】
像上面我们说的这些，假定说他对于这些前面所说的，他并没有认真地修行，乃至于心里面也并没有好乐，好乐一心一意去修行，只是说赞美这个，赞美这个学处，说这样有什么好，有什么好。这个概念我们要很清楚、很明白地自己去体会，去认识它。也就是我们修学佛法的人，我们每一个人，都对于佛法有很大的景仰心─啊，就这个佛陀真伟大，真了不起。这个心情啊─对于三宝的赞美，但是更重要的我们要怎么样去学习，怎么样去学习，这个是两件事情，这是两件事情。[09:10]
所以在《高僧传》上面有这么一个公案：有一位大德他一生成就很高，那么临终的时候，很多弟子、七众信徒就向他请开示。向他请开示，大家总觉得，这个了不起的大德， (p224) 有修有证，这个开示总是非常玄奥的。结果啊他说了四句佛的略教戒经：诸恶莫作，众善奉行，自净其意，是诸佛教。大家听着再讲下去，没有了！大家心里面就觉得好像很失望，说：“怎么？讲了就是这个？”“唉！”说：“你们大家不错，都仰望说这个善知识想来求他，所以大家都晓得恭敬有道的人。你们不晓得照着去，他是怎么成就的。所以说‘人皆知敬有道者，不知行之自得道也’。”我写在黑板上，就是这样。每个人都晓得说尊重、恭敬、赞叹有道的人，说，哎，这个人了不起、不了起！却有一点事情对我们更重要的：你呀，自己去做的话，那么你也能够有这样的成就。[11:04]
是！让我们赞叹等等有绝大好处，因为这个做为我们一心仰求的目标，做为我们心目当中祈求的一个目标，这样。可是真正要做到它的话，是什么？你认真如法去做，这个才是我们重要的事情。所以这位大德说完了以后，下面加了两个字：“唉呀，真可惜啊！真可惜啊！”这个“悲夫”就是，那个是文言。换句话说：“你们真正照着去做，是你们成就。你别看这么简单的几句话呀！”简单的几句话说起来好容易，你可以把它说得天花乱坠，但是于事实有补否？有没有真正的帮助？没有！这一个是最值得我们警惕的。[12:08]
所以我们真正要在这个地方重要的，不要对别人去评头论足，他好，赞叹不已，他坏，你就说他。你自己看，我应该怎么办？“见贤思齐焉”。看见他精彩，想：我怎么样 (p225) 才能够跟他学，他为什么能够做到，找到他做到的因，你能够努力去做，你就是他，就是佛。“见不贤是内自省也”，看见人家不对，自己反省，说：“啊，我可不要这样！”我们不要去评头论足别人，那是一点意思都没有，一点意思都没有。[12:58]
所以这个地方，注意！我们真正应该好乐的地方是要好乐修行，因为要修行所以才必须要多闻，这个是重要的。所以这个多闻是修行必须的，如果说我们不幸弄错了，听懂了以后讲给别人听的话，唉，实在非常可惜。产生什么毛病呢？“唯赞学处所有美誉”─就在那“哎呀，这个佛法好啊！”到处劝人，到处说什么。自己不乐修行，这个是一个损失，这是一种。“或其功德”，或者呢，赞美这个功德，说：“唉呀！你这样去做有多少功德，某人啊有多少大的成就。”干什么？“以谋自活”、“以谋自活”。这个地方说得更实在，更实在！前面有的时候我们说名闻利养什么等等，是各式各样的，总之一句话，我们弄这个东西是为了什么？为了这个。错了、错了！这种情况“则不堪任为善知识”，这种人不能做为善知识。下面说：譬如有人，[14:20]
It is similar to someone makes a living by explaining the good qualities of sandalwood,
【宛如有人赞美栴檀，谋自活命。】
p. 27
and when someone who diligently seeks sandalwood asks him, "Do you have any sandalwood?" and that person replies, "No."
【有诸欲求妙栴檀者，而问彼曰：汝有檀耶？答曰实无，此全无义唯虚言故。】
(p226) 就好像有人说：“哎呀，这个檀香，栴檀香是多好啊！”他为什么要这样去做？嘿，是为了卖狗皮膏药，自己求活命。那么有的人真的要求这个妙栴檀的就来问了：“你有吗？”“没有，那是没有。”那这种情况之下都是空话、都是空话，这毫无真实意义。这个栴檀不一定，也不仅仅是我们现在点的檀香，佛法里面通常讲的栴檀是牛头栴檀，这个香它可以摧毁一切毒、一切毒，它一点点东西你碰上的话，什么毒都消除掉了，香味那更是不在话下。[15:31]
在我们中国历史上面曾经有过这么一次，汉朝、汉朝，那时候有一个西域的使者来进贡。那么进贡的时候，这个里边有─那个名是“牛头栴檀”，那个牛头栴檀列出来的份量多少？四铢，金字旁一个朱字，四铢。我们说斤、两；两下面是钱，钱下面是什么？分，分下面铢。那个小得简直，一钱已经少得一点点了，钱下面是分，分下面是铢。换句话说，一两是十钱，一钱是十分，一分是十铢，换句话说只有一两的千分之四，这一两已经不得了的少，千分之四。那么那个时候这个朝廷的规矩，进贡再名贵的东西，它一定有最低的限度，所以它不上两，不晓得什么东西，根本就这个你啊太开玩笑了，但是不晓得这是无价之宝。所以那个时候这个官不晓得什么名字，相当于现在我们的外交部，那时候也就是礼部，先朝觐那个皇帝之前，先要经过这个礼部的大臣。那么然后各式各样有关 (p227) 的，一看！说这个四铢，这个不行，不够那个规定！就没有让他进贡。[17:14]
那么那个使臣非常聪明，非常聪明，没办法进贡也就算了。那天早晨他就把那个四铢当中拿出来好少、好少，象征性的一点点，他就把那个牛头栴檀一点！一点啊，整个那个方方几十里路都是那个香味，那种香味─此香只应天上有。那个上早朝的时候大家闻到，说这个从来没有闻到过这么个美妙的香法，而且人人闻到了。大家就问了，说：“这很吉祥的祥瑞，那个香哪来的呢？”大家不知道、大家不知道。那个时候，那个使臣也在那个朝廷上面，那个样子、表情很特别的样子，所以旁边那个礼部的大臣就想这大概有关系，就问问他。他们当时说：“现在不便说。”那么退了以后就问他：“怎么，你晓得吗？”“是。”“这什么东西呀？”“就是我送来进贡的。”“欸，你怎么送来进贡的你怎么不来贡啊？”“按照这个天朝上国的规定，说不上两是不行，我现在这个只有四铢，那我没办法。”“啊，那这个事情好像有例外。”那么就报告，结果接受下来了。这个中国历史上曾经出现过这么一个公案，这个牛头栴檀。所以这个东西，说要真正求这个妙栴檀，有这么一件事情。[18:48]
我们现在这个是一个比喻，实际上就是说，这个有非常殊胜的种种的功效，但是要真实的东西，真实的东西，不是我们嘴巴上面讲。然后讲或是自己羡慕而赞叹，乃至于为了 (p228) 自求活命，不管是名闻利养，空话、戏论！下面引经证：[19:14]
As the 《King of Concentrations Sūtra》 states: In later times there will be many monks without vows. Wanting to say, "I am learned," they will praise ethical discipline, but will not strive diligently at their own ethical discipline.
【《三摩地王经》云：“末世诸苾刍，多是无律仪，希欲求多闻，唯赞美尸罗，然不求尸罗。”】
就是说末法的时候，不要说一般人，就是那个苾刍出家人，苾刍本来他一心一意要求得解脱，一心一意求得解脱，所以要照文字是要深入义理的，可是到了末世的时候，没有律仪，乃至律仪都没有。律仪是什么？上次我曾经简单地提过，大家了解不了解，什么是律仪？平常我们说是戒，这律仪有几个名词叫律仪、非律仪，然后非律仪非非律仪。这个我暂时还不说，下一个礼拜开始，我们这里啊，再不然再下面，我们这里会有覆讲或者有温习，晚上还有课，那个时候我会提出几个问题来问你们的。所以尤其是前面那个老同学，我希望你们可以好好地温习一下，如果不太了解，不妨翻翻字典。这地方只是简单地说─戒，平常说是戒。[20:40]
那么他说，末法的时候苾刍都是没有戒，只是求多闻。这个戒跟多闻在这个地方我们感受当中好像是两件事情，是的，你不了解是两件事情，你真正了解的话是一件事情。你要想真正地戒学得好，这一定要有正确的认识，这个正确的认识要透过多闻。现在呢你(p229) 了解了以后多闻，闻了以后，你不去做，那没有用、没有用！所以前面已经一再地说，这个戒、这个律仪，不是说我们今天剃了头了，说：“你戒腊几年了？”“我是十年，你十五年。”这个是形相，真正有它的特别的内涵，这个才是真正的尸罗、律仪。所以我在黑板上写这几样东西，你们看一看。这个古人解释“戒体”叫“无作戒体”。为什么叫“无作戒体”？为什么戒能够防非止恶？真正要学的三学，为什么一定要从这个地方开始？这个就是我们的关键所在。所以它这个地方讲的尸罗，整个地来说就是佛法，因为这个佛法一定是从这地方进去的。如果这个都谈不到的话，下面根本就不谈；这个有的话，下面跟着自然会来。[22:18]
这个原因，所以经上面悬记是这个样，说“唯赞美尸罗，然不求尸罗”，这种状态。那么有的人又会这样想：“哎呀，经上面佛都悬记了，所以我们就不管了啦！”这个现在有很多人是有这种概念，这个概念务必要改过、务必要改过！修学佛法的人，跟世间不同，在什么地方？世间的一般人整个地拨无因果，否定这个三世的概念，这是最愚痴的人。另外一种世间的人的话呢，他讲命运，讲命运又变成三世的定命论，换句话说样样是命，命定死的，实际上这也是个错误。[23:14]
所以有一本好书《了凡四训》，我想大家大部分同学都了解。他前半生听了算命先生 (p230) 的话，就是算得死死，结果遇见了云谷法会禅师以后，了解了佛法以后，把佛法来解释，整个命运改了。说明什么？说明佛法的真正的特质，什么？讲业感缘起，拿我们世俗通常的话─因果报应；既然有因果报应的话，你有这样的因，就感得这样的果报。因哪来的？你自己造的。宿生造的是无可奈何，也不必去管；可是同样的今生也是因，所以你只要努力下下去就改了，不是很明白吗？所以因为我们以前无始以来所积累的别业也好、共业也好，而感得现在这个时候的末世。是，如果你是个凡夫的话，那注定就这个样子。既然你已经在修学佛法的话，请问：你让命运摆布，还是你创造命运？佛法的特质告诉我们，欸！业感缘起，然后这个业的因就操纵在自己手上，你只要自己能够努力，马上改善。[24:43]
袁先生是个凡夫，他懂得这么简单的道理，照着去做，命运改变了；我们现在修学佛法的人，还作为人天师表，居然也说：“啊！这个命。”不过命是这样，我们就这么守在那里，让那个命来摆布，这是佛法吗？这是佛法吗？不管这个算命的人谁算的，一个普通的算命先生，跟佛算的都是一样，对不对？所以大家现在听了：“唉呀，现在末法了，算了、算了！”这话完全错了。那么难道不是末法吗？不，我们要了解是末法，这一点是绝对没问题，佛讲的；这个话：“现在末法了，赶快努力啊！”你就应该这样，这个才是佛 (p231) 法的真正的真义！所以我了解了，正因为末法所以我们更要努力啊；你只要努力，你就向上了。[25:40]
所以经里面说的好多地方，正法的时候也有末法，你不照法去做的话，一样嘛；反过来，末法的时候如果你行持认真的话，正法就住世了，这完全靠你自己。尽管眼前的果报的行相是莫可奈何，因为这是以往的因已经种下来了，当那个因感得异熟的时候，我们没有力量能够转变它；但是现在眼前的因，却是在我们的起心动念，然后由起心动念而身口行为，就在这里。你自己清清楚楚、明明白白说，我现在从起心动念开始，这个行为，跟正法相应的，这就对了嘛！这就对了！所以这个地方要了解，顺便说一下。不要说：“末法啦，佛已经说这样了。”不是、不是！这个概念后面还要继续地讲。那么戒是如此，根本是如此，更深一层的“定、慧、解脱三种”，也是这个样，“亦如是说”。这不对！[26:58]
Having also said this concerning concentration, wisdom, and liberation, the 《King of Concentrations Sūtra》 states: Some people express the good qualities of sandalwood saying, "Sandalwood is like this: It is the pleasant aspect of incense." Then some other people might ask them, "Do you possess a bit of that sandalwood which you so praise?" They then reply, "I do not have the incense that I praise to gain my livelihood."
【次云：“如一类士夫，称扬栴檀德，谓栴檀如此，香相极可爱。次有诸余人，问如所称赞栴檀少有耶，诸士夫此问，答彼士夫云，我是称赞香，以求自活命，非我有其香。】
那么其次又说，就像有一类人啊称扬赞叹，啊，说这个栴檀的功德是不得了，有 (p232) 种种的好处，还这样地香呀！那么那个时候就有别的人问：“你说这个东西这么好，你有吗？”他说：“对不起，我称赞那个香，只是为了自己求活命啊，不是我真的有这个香。”这个人还不错，这个人还很老实啊，要我们真的那样子老实的话，那还不错咧！很可惜的话，乃至于我们连他这一点老实都没有。那么下面说：[28:06]
Just so, in later times there will arise Monks who do not strive at yoga and make a living by praising ethical discipline. They will have no ethical discipline.
【如是末世出，诸不勤瑜伽，以赞戒活命，彼等无尸罗。”】
等到末世是什么现象呢？也就是这种现象，末世就是这种现象，那些人啊不认真去修学。“瑜伽”就是相应，什么叫相应呢？就是你了解了这个道理，怎么样跟这个道理相应：喔，这个道理告诉我们，我们现在这种行相，都在烦恼杂染当中，如何去转染成净；然后你照着去做，跟这个道理相应了，这个就是我们该做的事情，这个就是我们应该精勤努力的事情。但是我们现在不，所以说“不勤瑜伽”。欸，不勤，但是呢就赞那个戒，称赞说：“哎呀，这个好！”到处去讲，到处去说，到处去弘，这种状态，那个是非常可惜，实际上没有真的内涵的。
The sūtra states the same for the remaining three qualities—concentration, wisdom, and liberation.
【所余三种亦如是说故。】
那么戒以外的三样，定、慧、解脱也是这个样。所以[29:33]
The guru who helps you to achieve liberation is the foundation of your deepest aspiration.
【如是修行解脱之尊重，乃是究竟欲乐之根本。】
15a Commentary
English LR v.1 p.73(COMMENTARY V.2 P.219)[00:12]
This motivation is the intention when you are explaining the teaching. And, while giving teaching the preparation certainly [is important]. The corresponding mental attitude afterwards should always be purified. What is purification? It is not to “look for gain, respect, and so on.” If not for these afflictions, instead what should it be? It should be “love and compassion”; that is, you mindfully for the benefit of others and help others. This love and compassion also has a specific reason or should have a specific standard. We will gradually understand this standard step by step in the future.[00:53]
Bo-do-wa said to Jen-nga-wa (sPyan-snga-ba), “Son of Li-mo, however many teachings I have explained, I have never taken pleasure in even a single thanks. All beings are helpless.” A teacher should be like this.
These two Dharma brothers said, “So and so! Regardless of how many teachings I have explained, I have never taken pleasure in even a single thanks!” Others would certainly praise him by saying, “You explained well!” Although others said this, he was very clear within, very aware in his mind: “My explanation (of the Dharma) is not given for this purpose!” Why? Because he sensed the sufferings of the sentient beings, that is generated from his compassion. What is the benefit here? If you find yourself in such situation, you must uphold this foundation of the Dharma in your mind. Hold on to it so you that you will not be swayed. Otherwise, when we are explaining the teaching, unknowingly, we may lean toward our preference, well, just like that! If there is any fame or profit today – for the sake of fundraising, one deliberately praises generosity today and tomorrow praises something else. Today, [one is] in a good mood and will exaggerate a great deal for the pleasure of senseless speech. Tomorrow, the mood is not right, [one will] close the mouth and go to sleep! This of course is not in accord [with the teaching]. The same applies to the audience that is listening. This is the main reason why I bring it up. This is about “possessing loving concern.” Next, [02:17]
“Energetic” refers to constant delight in others’ welfare. “Has abandoned dispiritedness” refers to never being tired of giving an explanation again and again – to bearing the hardships of explaining.
This is not only possessing compassion, but also requires diligence – being endowed with energy. At the actual session of explaining the teachings, well, it is not an easy task to help others! A tough task! I believe we all have this experience. Needless to say about explaining the teachings, here [in the monastery], our easiest task is cooking. Ah, aspired to cook and hence go to the kitchen. Sigh, it is a difficult task! One wants bland food, another wants flavorful food, another wants something soft, yet another does not want soft food. Thus, you do not know what to do. Before doing all of this, [your] mind is filled with aspiration but after two days, [you] claim to have had enough. [03:06]
It is the same with Buddha Dharma. To discipline others – for the sake of taming my own affliction [I] may say this – however, to help others, it is totally different. Thus, for earnest application of Buddha Dharma, although benefiting the self is hard, to benefit others is even more difficult. At that time, when trying to help others with energetic compassion, more than great wisdom is required; great joyous perseverance is also needed. So while helping others, be brave, intrepid, unyielding, and determined! This “brave” is forging ahead; the “intrepid” is fearlessness; “unyielding” is not breakable; and with assertive determination.[03:43]
Stay away from “dispiritedness” – never think this is impossible or that is impossible. It is not easy to abandon dispiritedness. Later, the author will teach us all sorts of skillful means, once you understand it and apply accordingly, you will naturally become proficient. Otherwise, just by reading the text, we have heard and read it. Now we feel, how satisfying. However, at time of application before even starting, you have already fled at the sight of it. Therefore, in this situation, not being able to flinch from it “refers to never being tired of giving an explanation again and again – to bearing the hardships of explaining.” This concludes [the ten qualities], energetic is the fifth one, abandoning dispiritedness is the last. There are a total of ten characteristics – these ten are endowed with encompassing fulfillment. [04:42]
Bo-do-wa said: These five qualities – loving concern, knowledge of reality, and the three trainings – are foremost.
Among them, the three trainings, knowledge of reality and loving concern are foremost, the primary; the rest are supplemental. He then cited an example: [04:54]
My master Shang-tsun (Zhang-btsun) is not very learned with regard to all the scriptures and cannot withstand dispiriting circumstances. Therefore, he does not even thank those who help him. However, since he has these five qualities, he is helpful to whomever is in his presence.
Bo-do-wa had a teacher, a teacher that he relied on – Shang-tsun. This teacher actually was not very learned and could not withstand laborious work. He was not good at normal conversation, even at social greetings. However, he possessed the aforementioned three trainings and knowledge of reality, as well as loving concern. Anyone close to him benefited – virtuous teachers are like this. Now, I recall Venerable Ren was the same. He was not skilled in social greetings either. Often seeing him, I rarely noticed him chatting socially for more than five minutes. Most likely after three statements, it was over. That was it! You might still sit there for five minutes and he remained as he was. I once read Venerable Hong-yi’s biography. Well! I believe there are people like [Venerable Hong-yi], still people like that. By relying on him, the benefits will be [ours]! [06:04]
Nyen-don (gNyan-ston) ,
Next is another teacher. [06:07]
does not have any skill in speech at all. Even when giving a single dedication of an offering, he can only think, “None of these people here understands what I am saying.” But, as he has the five qualities, he is helpful to whomever enters his presence.
This other teacher is Nyen-don, he was also the same - not skillful in speech, totally not good at conversation. Even to dedicate the offering – that is when the benefactors come and to bless them, we usually will say, “May the three Jewels bless you or may you have more blissfulness and longevity…” and so forth. He was not able to say this, and [even if] he said it, people could not understand what he was saying, just like that. [Nyen-don] was such a person! Well, due to his endowment of the five qualities above, for anyone around him, it didn’t matter who it was [because] the benefit was there. This is the characteristic of virtuous teachers stated earlier - the qualifications. The two examples of virtuous teachers were brought to us in the quote by Bo-do-wa about the two teachers. Let’s look at the text below. [07:23]
This being the case, those who achieve their own livelihood by praising or explaining the good qualities of the trainings, while not striving diligently to practice them, are not suitable to be teachers.
He does not practice seriously and is not even inspired to practice delightfully and single-mindedly, but merely praises this and admires the teaching by talking about what are the benefits, what are the benefits. We have to be very clear about this concept, experience and recognize it very clearly and explicitly. That is, for us Dharma practitioners, each one of us has great admiration towards the Buddha’s teaching – ah, Buddha is so remarkable, truly extraordinary. This is an attitude of praise of the Three Jewels, but what is more important is how should we learn [from the Three Jewels], how to study. These are two different things , these are two separate matters. [09:10]
Therefore, in the Biographies of Eminent Monks, there was such a case: one great practitioner had high achievement in this lifetime. Prior to his passing, many monastic and lay disciples came to request his teaching. Imploring his imparting of the teachings, everyone felt that this was a great practitioner with experiential accomplishment so this imparting of the teaching should be very profound. However, he quoted four verses from the Sutra on Precepts: “Refrain from all nonvirtuous, engage in all virtues, and purify one’s mind, this is what Buddha taught”. All of them listened for more to be said, but that was it! All were disappointed and said, “What? That is it?” (This great practitioner’s comment was,) “All of you are pretty good (practitioners), and everyone looks up to this excellent Teacher to learn from. Meaning that, everyone pays respect to those with moral integrity. Yet you don’t know how to apply (the teachings) accordingly, how he attained such achievement. Hence, there is a saying: “Everyone knows to respect those with moral integrity, yet not realize by abiding (the teachings), one can achieve the same.” I wrote this on the board, just like this. Everyone knows to respect, venerate, and praise those with moral integrity by saying, “Ah, this person is remarkable, remarkable!” However, there is one thing that is more important for us: if you apply it (the teachings) accordingly, then you can also have the same achievement.[11:04]
Certainly, to praise and so on is extremely beneficial because this will be a goal that we seek wholeheartedly, become the purpose of our aspiration, just like that. But if you really want to accomplish this, what would it mean? You will have to conscientiously practice according to the teaching. This is what is important. Thus, after this great teacher finished speaking, he added: “Sigh, it is truly pitiful! Very pathetic!” This “lament” is a classic Chinese expression. In other words, “If you all sincerely apply it accordingly, the achievement will be yours. Don’t overlook these simple statements!” These few statements were easily said and you can give an extravagant account of them like falling flower petals from the sky, but in reality, will that be of any value? Will it truly help you? No! This is a noteworthy precaution for us. [12:08]
Therefore, what is important for us now is not to criticize others from head to toe. When someone is good, [we would be] full of praise. When he is not good, [we would] criticize him. You need to examine yourself [and think] what should I be doing? [We should] “emulate the virtuous.” Seeing his brilliance, think : how can I learn from him; how did he accomplish it? Look for the cause of his success. If you are able to strive at it, you will become like him – that is achieve Buddhahood. “When seeing non-virtuous ones, reflect within”, when seeing others’ flaws, reflect on the self by saying: “Well, I should not be like that!” We should never criticize others from head to toe, which is completely meaningless, absolutely senseless. [12:58]
Pay attention here! What we should be inspired to do is to develop the yearning to apply the teaching. It is because we want to apply the teaching so [we] need to listen to more teachings. This is important. Hence, to be very learned [with regards to the scriptures] is necessary. However, if we unfortunately get this wrong and just explain the teaching to others in our own interpretation, sigh, this is very pitiful. What kind of fault will this produce? You would be “praising the trainings” – that is to say, “Well, the Buddha Dharma is great!” and [attempting to] convince others everywhere, but lacking personal aspiration in applying it. This is a loss. This is one kind. Or, you may be “praising or explaining the good qualities of the training,” by saying, “Well! If you do it this way you will accumulate great merits; for so and so [did it] and has high advancement.” What would you be doing this for? It is to “achieve one’s own livelihood” – to make a living out of it. This explanation here is even more practical, very pragmatic! The earlier reference of fame and profit, so on and so forth can be summed up into one statement: what is the purpose for us to [praise] it? [If it] is for the sake of this [fame and profit] – it is incorrect, it is wrong! In this situation, one is “not suitable to be teachers.” This type of person cannot be an excellent teacher. Next it says: [14:20]
That sort of meaningless praise is only words. It is similar to when someone who diligently seeks sandalwood asks one who makes a living by explaining the good qualities of sandalwood, “Do you have any sandalwood?” and that person replies, “No”.
It is just like someone saying: “Wow, this sandalwood incense is very good!” Why does he do so? Well, it is for the sake of promoting quack remedies as a way of making a living. Hence, people with true interest came and asked, “Do you have [this incense]?” “No, don’t have it.” In this situation, it is all empty talk – meaningless, idle talk. This sandalwood is not necessarily the kind of incense that we burn now. In Buddha Dharma, the sandalwood is referred to as a special Santalumalbum that can destroy any poison – all poisons. With one little touch, any poison will be eliminated. No more needs to be said as to how fragrant it can be. [15:31]
In Chinese history, once during the Han Dynasty, there was an envoy from the Western Regions that traveled to offer a tribute. In the offering tribute, there was the “special Santalumalbum.” How much was there? A total of about 0.2 grams. [In the ancient Chinese weight measuring system,] a catty (斤), fifty grams (兩), five grams (錢), and what is next? It is 0.5 grams (分) followed by 0.05 grams. This 0.2 grams is a very small amount – fifty grams is already a very small amount, needless to say that it is further divided into 0.4 percent [of the total]. Back then, the royal system for any precious tribute had a minimum quantity. Thus, this was not even fifty grams. It was unknown to the minister – [the Santalumalbum incense was treated] as a joke instead of recognizing it as a priceless treasure. At that time, that official, whose title was unknown – he should have been equivalent to our present Ministry of Foreign Affairs. At that time, there was the Ministry of Rites in China. Prior to paying respect to the emperor, one first had to encounter the chancellor of the Ministry of Rites. So [the minister of rites] examined all related items and rejected the 0.2 grams tribute. The amount did not qualify! Thus, the tribute of incense was not accepted. [17:14]
That envoy was very clever, very smart. Since the tribute was not accepted, it was fine. The following morning he took out a very, very small amount of the incense to represent the 0.2 grams of the special Santalumalbum and lit it. Once lit, the entire area, scores of square kilometers, was filled with the fragrance. The aroma was heavenly. That morning at the palace assembly, everyone smelled it and wondered where this never-before-smelled fragrance came from. Everyone asked: “This is an auspicious sign. Where did the fragrance come from?” No one knew – it was unknown to them. At that time, the envoy was in the assembly, [his] manner and facial expression was very unique; hence, the chancellor of the Ministry of Rites who was beside him thought the envoy probably had something to do with it and asked him about it. The envoy replied, “It is inconvenient to talk now.” So after the assembly was over, the chancellor asked: “So you know about it?” “Yes.” “What is it?” “This is what I offered as tribute.” “Well, why did you not bring it in together with other tributes?” “According to the royal rules, the tribute has to be at least fifty grams; now I only have 0.2 grams, I can’t do anything about it.” “Ah, this qualifies as an exception.” So it was reported and finally accepted. Such a case of the special Santalumalbum incense appeared in Chinese history. Therefore, with regard to this incense –when in search of the precious sandalwood, there was a case like this. [18:48]
We now have this as an analogy. In fact, it tells us that [the incense] has all sorts of auspicious effects; however, it must be real, must be authentic. It is not just something we talk about, or personal admiration or praising, or even doing it for the sake of personal livelihood, be it for fame, honor, profit or gains. All of this is empty talk and a mere elaboration of words! Next, it cites from the scriptures to validate: [19:14]
As the King of Concentrations Sutra states:
In later times there will be
Many monks without vows.
Wanting to say, “I am learned,”
They will praise ethical discipline,
But will not strive diligently at their own ethical discipline.
Having also said this concerning concentration, wisdom, and liberation,
This is talking about the degenerate time – not to mention ordinary beings, but even for monastics – monastics are meant to wholeheartedly strive to attain liberation. Hence, [monastics] have to understand the teaching profoundly. However, in the degenerate time, there are no vows, or there won’t even be any vows. What are the vows of ethical discipline? I mentioned it briefly last time. Does everyone understand what are the vows of ethical discipline? Often, we refer to them as precepts. There are several terms: vows, not considered as vows, and not considered as vows but similar to a vow. This will not be discussed for now. We will have review sessions starting next week or the week after. There will be evening classes. At that time, I will bring questions to ask you all. Especially those classmates who have been here longer, I hope you will thoroughly review the materials. If anything is unfamiliar, please look it up in the dictionary. Here, this section just briefly mentions ethical discipline. We would often refer to them as precept. [20:40]
So in the text, it says in degenerate times, the monastics do not possess the precepts but only seek scriptural learning. The precepts and being learned in the scriptures here, we may take them as two separate things. Certainly, if you do not understand them, then they are two different things. If you truly understand, you will know that they are the same thing. If you truly aspire to study the precepts well, proper recognition is required. This proper recognition arises from study. Now you understand and study more and after that, if you do not apply it, it is of no value and useless! So the preceding concept was already repeatedly mentioned. This vow or precept does not mean that we shaved our heads today and asked, “What is your monastic age?” “I am ten and you are fifteen years.” This is the external appearance. There is a special meaning behind it. This is what sila truly is, what the precepts are. So I wrote these terms on the board. You can take a look. Ancient practitioners explained “essence of the precepts” as “the invisible moral essence of ethical discipline.” Why is it called the “invisible moral essence of ethical disciple”? Why can the precepts prevent wrongdoings and stop non-virtues? Why is it to truly study the three precious trainings, we must begin from here? This is where the key lies for us. The reason why they mention sila here – if you speak of it in its entirety, it is Buddha Dharma. It is because this is a necessary entry point for Buddhism. If this is missing, then there is no need to talk about anything else. If you have this, then the rest will naturally follow. [22:18]
This is the reason. Hence, in the sutra, it was prophesized that “praising ethical discipline, but not striving diligently at applying ethical discipline.” This is the condition. Therefore, some may think, “Well, since the sutra already predicted it, so we should just not care anymore!” This is a view that many possess nowadays. This view must be changed, have to be replaced! How do the practitioners of Buddha Dharma differ from people of the mundane world? People of the mundane world may totally deny cause and effect and also negate the concept of the three lifetimes [past, present and future lives]. These are the most ignorant ones. Whereas other people may talk about fate, but this belief in fate becomes a belief in the predestination of the three lifetimes. In other words, everything is predestined. The fate is sealed. This is actually erroneous, too. [23:14]
Hence, there is a good book, Liao-Fan’s Four Lessons. I believe that majority of you know it. In the first part of his life, he listened to a fortuneteller who foretold a fixed destiny. However, after he met Yun-Gu-Fa-Hui Zen Master, he began to understand Buddha’s Teachings. By applying the concepts of the Teaching, he completely changed his destiny. What does this mean? It means that the true characteristic of Buddha’s Teaching, is? It is karma and dependent arising. In worldly terms, it is cause and effect. Since there is cause and effect, for a particular type of cause, a resulting effect will correspondingly arise. Where does the cause come from? You created it yourself. What was done in past lives cannot be changed, so leave it as is. However, this life is similarly a cause. As long as you strive, then things will change. Isn’t this very clear? So,the karma we have accumulated from beginningless time, be it specific karma or collective karma, we have consequently been born in this age of degeneration. Yes, if you are an ordinary being, then you are destined to remain like this. Since you are already applying Buddha Dharma, then may I ask: “do you want to be controlled by fate or do you want to create your own destiny?” The characteristic of Buddha Dharma tells us, well! It is karma and dependent arising, and the causes of karma are in our own hands. As long as you make effort, the improvement is immediate. [24:43]
Mr. Yuan (Liao Fan) was an ordinary person. He understood this simple concept and applied accordingly. Thus, his destiny was transformed. Whereas we Buddha Dharma practitioners - even those aspiring to be the teacher-of-human-and-deity – surprisingly may say, “Ah! This is fate.” Since fate is such, we just sit there and let it controls us. Is this Buddha Dharma? Regardless of who the fortuneteller is, whether it is an average fortuneteller or Buddha, they could give the same prediction, right? So when everyone hears this now, [they would say], “Sigh, it is the degenerate time. Just let it go, leave it be!” This statement is totally wrong. Is it not the degenerate time? Not so. We have to understand what is degenerate time, this is indisputable. However, Buddha said, “Since it is the degenerate time, you must quickly strive!” This is what you should do. This is the true intent of Buddha Dharma! So my understanding is: “it is precisely because of this degenerate time that we have to work even harder.” As long as you strive at it, you will be able to advance. [25.40]
Thus, in the sutra, it states in many sections that there are also degenerate times even during the Buddha’s time when the sublime teachings existed. If you do not put the teachings into practice, it is the same [as degenerate times]. On the contrary, during the degenerate times, if you sincerely uphold the teaching, then the sublime teaching from Buddha’s time will remain. It is entirely up to you. Although the present effect cannot be changed, as this is due to the causes planted in the past which have reached its fruition and we are not able to change; however, the immediate cause is in every thought of ours, and then it influences each physical and verbal behavior at this very moment. You will be clearly and assertively thinking, “from now on, starting from my thoughts, my actions will abide by the sublime teaching of Buddha’s time; then this is right! This is the way to go!” So here, [this is what we] need to understand, just to mention it on the side. Never think: “This is degenerate time, Buddha already said so.” No, not like that! This concept will be further discussed later. Thus, the precepts are as such – the root [of the three precious trainings]. The higher trainings, “concentration, wisdom, and liberation” are the same as well. “Having also said this concerning” [the following attitude] is incorrect! [26:58]
the King of Concentrations Sutra states:
Some people express
The good qualities of sandalwood
Saying, “Sandalwood is like this:
It is the pleasant aspect of incense.”
Then some other people
Might ask them, “Do you possess
A bit of that sandalwood
Which you so praise?”
They then reply, “I do not have
The incense that I praise
To gain my livelihood.
Moreover, just like some people will admire and praise, wow, the good qualities of sandalwood – endowed with all kinds of benefits and such fragrance! Thus, some others may ask, “You mentioned that this thing is so great, do you have it?” The reply is, “Very sorry, I only praise of the incense for the sake of my livelihood, I do not really have this incense.” This person is actually not that bad. This person is considered pretty honest. If we were that honest, then it would not be bad! It is a pity that we don’t even have this least bit of honesty. Hence, next it states: [28:06]
Just so, in later times there will arise
Monks who do not strive at yoga
And make a living by praising ethical discipline.
They will have no ethical discipline.
The sutra states the same for the remaining three qualities – concentration, wisdom, and liberation.
What is the sign of a degenerate time? Just like the degenerate conditions: these people are not sincere about study. “Yoga” means to accord. What is accordance? It is, once you understand the concept, how do you accord with the concept? Oh, this concept tells us that our present state is in the midst of afflictions and defilements, how to transform and purify, and then you abide accordingly to align with the concept. This is what we should do, what we should strive at diligently. However, we do not act this way now. Thus it says, “do not strive at yoga.” Well, [we] do not strive [at application]. Yet [we] just praise the precepts by saying, “Wow, it is great!” Bragging about it to everyone and everywhere – these attitudes are very pathetic, totally lacking the true essence [of the teaching]. “For the remaining three qualities,” other than ethical discipline, the same [concept] applies to the other three: concentration, wisdom and liberation. Therefore,