菩提道次第广论手抄稿:旧版第十九卷A面
（手抄稿 第三册 p75）[00:09]
出家的时候，一个是亲教师，一个是阿阇黎，沙弥剃度的时候要两个，如法的是要两个。然后呢受戒了，受戒的时候是羯磨、教授，这样，所以一个是授戒的，一个是教授；还有呢，授经的阿阇黎，所以古代他要传经很慎重；还有一个依止阿阇黎，一般说有五种。真正出家，在自己没有正式认识通达之前的话，一定不能离开，一定不能离开。在这种情况之下，所以说，喏！不管这个亲教师也好，阿阇黎也好，我们就把他当作佛一样，这样地来恭敬、承事他。你能够对自己的亲教师，以及依止的阿阇黎这样的话，那么不管这个阿阇黎的情况如何，你却是在增长法身慧命，增长法身慧命。[01:20]
这个世间哪，我们中国人有一句话“百善孝为先”，它所有的好事当中，孝第一。然后呢，平常我们流通得最广的，像什么《感应篇》，什么《阴骘文》啦，这我们中国千百 (p76) 年来很盛行的这种。找了很多这种印证典型的故事，说某某地方一个孝子，得到天的保佑等等，实际上这是因果，凡是真正大孝的人，他得到世间最好的回报。现在我们要增长法身慧命，法身慧命从哪来的？师长，所以这个师长是自己法身慧命的父母。你对世间的父母，这养你这个生身，这是一世，你对他的伤害以及对他恭敬报恩，就产生这么大的善、恶的效果。现在这个法身慧命的父母，你可想而知，对他做任何一点善、恶，所产生的这个善、恶之果报，不得了地严重，不得了地严重啊！[02:58]
所以我们真正了解了这一点以后，不管这个老师多差，我们就会当佛这么看待。所以我们不能做的，还是我们自己愚痴。现在有很多人常常说：“他有什么了不起？我凭什么恭敬他？”他说起来好像自己很得意—那慢心很好，实际上这是最可怜、最愚痴的人！他如果真的有智慧了解一点的话，是不管他怎么了不起，乃至于起不了，一点都不行，我还是对他无限地恭敬。你能够这样地恭敬的话，功德是你的，他分不去，他分不去！这个道理前面一再说明。所以我们为什么平常的时候要多思惟、观察，就是这个道理。你不断地脑筋里把这种正知正见摆在脑筋里观察，这个正知见正在现行，遇见事情的时候，自然而然这个正知见相应的事情，这个业就派上用场了，换句话说，你就造了善净之业。反过来，你心里面不在这样想，你就想啊，在烦恼上面转：“哼！这个人有什么了不起，我还 (p77) 不是比他强。”你真的这样想的话，那一碰到那个事情，你一定随顺这个恶法而去，结果我们披了这件衣服，而行持是这样的话，只有一条路—堕落，只有一条路，堕落！[04:44]
所以我现在非常同情很多同修们以这种眼光看人，因为我以前一直犯了这个毛病，啊！总觉得走遍天下，没有一个人当得上我瞟一眼的，不要说正眼看他一眼。现在想想、看看自己完全错、完全错，是不晓得错到哪里去，一直现在为了这个事情痛悔！这个习惯好难改！所以我在这里特别说明。我们能够尊重别人，这个结果还是我自己好，因为你好了，你回过头来还要还人家，那个就是帮助别人的时候。你把这两件事情彻底圆满做成功的时候，你就是佛。一般人尚且如此，何况受过法恩的人，乃至于一四句偈尚且如此，何况是我们的师长。这个道理懂得了，下面又告诉我，还有这样的好处喔！[05:48]
p. 34 (4)
Think that you will complete the collections that lead to enlightenment and eliminate the afflictions that you still have in dependence on this.
【由此因缘菩提资粮，未圆满者悉能圆满，烦恼未断悉能断除。】
我们现在修学佛法最大的困难是什么？障碍未除，资粮未聚。所以烦恼未除要除掉它，那么除掉了以后，我们得到的叫断德，断德；资粮未聚我们要想集聚，那个就是，换句话说智德跟恩德。现在呢，妙极了！你能够承事恭敬你的师长的话，以这个因缘，这个“菩提资粮”不圆满的是“悉能圆满”。这个本论的这个文字，它很多地方一点都不含 (p78) 糊，所以“圆满”的话，不是说你得到一点点，从这个上面，乃至于可以得到圆满的资粮。这个不是本论哦，是本论引那个经哦，换句话说，这个经上面说得清清楚楚的，在密教里边这一点说得很清楚，在显教里边大家不大强调这一点。实际上这一本经是我们显教的大乘经，是我们三藏—《宝云经》，你们去看。[07:29]
密教里边它说“即身成佛”，这个即身成佛，平常的时候跟我们的禅宗当中见性成佛不一样。“见性成佛”是见到佛性，那个是见道的情况，见道就是当你初地见道的时候，那个佛性跟佛圆满的时候，佛性彻底相同，无二无别，质完全一样，是量是有差别的。而密教里所谓即身成佛的话，这个就高了，高很多、高很多，不一定就是我们释迦世尊那个圆满佛，释迦世尊那个圆满佛—自、他都圆满，实际上他密教里所成的佛是自圆满。譬如说《法华》上面说：释迦世尊无量劫不晓得多少以前，就已经成了佛了。那个时候成的佛可能就是自圆满，换句话他自己的二障已经断尽掉了，可是度人很多功德，的的确确那个时候不一定是为圆满。从此以后他一直不断地在生死当中，佛永不涅槃，永远度生死。当那些人的因缘具足的时候，他又示现一次又成佛，完了以后再来，又示现再成佛，就是这样。[08:52]
那么这个密教里边，它为什么这么容易呢？就是从那个承事善知识上面，这个经上面 (p79) 就很明白地给我们说明。所以《密勒日巴尊者传》上面这一段公案，它就说明这个。这一种情况在密教里边说得比较详细，有这么大的好处啊！这个好处之大是不得了，要我自己去做的话，唉呀，不晓得多辛苦啊！要舍多少头目脑髓等等。当然这个不是那么简单，不要就是我们听见三两句话以为内涵就在这里了。你真正把本论完全学完了，进一步，如果自己觉得力量够，那个时候再向上谈到密，那个时候才真正圆满了解这几句话。不过眼前我们先应该有正确的认识，依止这个善知识有这么大的好处！除了这个《宝云经》以外，《华严经》是最典型的例子，很多大乘经典上面，都有这种类似的说明。可是因为平常我们没有深入经藏去研究，所以这里特别说。然后烦恼没有断除的“悉能断除”，能够完完全全地断除。啊，这个好处之好是不得了地好啊！所以[10:28]
Then you will obtain pleasure and joy. With respect to virtue act in accord with the gurus' words, but do not act in accord with the gurus' words with respect to nonvirtue.
【如是思已，便能获得欢喜踊跃，于诸善法应随顺行，于不善法应不顺行。”】
上面这一个你能够了解了以后，那好！哎呀，我们“欢喜”得不得了！当你心里欢喜得不得了，你情不自禁地“踊跃”—手舞足蹈，是这样啊！情不自禁地无比地欢喜，真实地欢喜。我们现在所以不得欢喜的话，就是内心当中都是烦恼，跟法不相应。因为跟烦恼相应，所以一点的……本来是很好的好事情，你把它看成坏事，害了，所以我们都随顺不善之法！他现在了解了这个以后，随顺这个善法，不善法是不随顺；现在因为我们不了解，所以我们随顺 (p80) 不善法，我们都是随顺那个不善法。而这个不善法究实说来是什么啊？就是我们的知见，就是我们的无明，我们还觉得很对咧，“欸！这个家伙莫名其妙，我凭什么要恭敬他？”唉，阿弥陀佛，我要学佛啊！不恭敬他恭敬谁啊？人人都要恭敬，这个是我们应该了解的一点。[11:54]
说到这里这个地方也顺便提一下。说真正的善巧好的教授，它就有这样的好处，它不是说强迫你，让你做一个很难做到的一个理论，哎呀，这个很艰深的一个事情要你去做，不是的！把要你做的这个事情的道理，事先先告诉你说：“你这样做你有什么好处，你不这样做又有什么坏处。”当你道理即了解了，又了解这样做了以后的好处，不这样做的坏处以后，自然而然，教你做起来就轻松容易得多！然后你去做的时候呢，它层次又很分明，不是一口气教你做最难的，教你做容易的。等到你容易做了以后，你真的是体会到：“啊，一点都没有错，原来千真万确！我以前的了解是不正确的，现在得到了这个正知见，原来有这样的好处啊！”你是越做是越欢喜。[13:08]
那时候心里产生一个什么现象？喏，自然而然对你以前错误的这个见解，或者不认识的这种状态改善了。那个时候你就觉得：“哎呀，真颠倒啊！以前我一直以为这样对、那 (p81) 样对，原来是我的见惑、思惑在无明当中啊！”第一个你对自己的信赖可以慢慢地净除、减少，而这个我是生死的根本哪！平常的时候无缘无故教它拿去，绝对拿不掉的，可是是现在非常善巧。不懂道理的时候去拿时的话，逼着你是痛苦的，欸，你懂得了道理去拿的话，你很辛苦当中，但是你觉得这个里边有甜头，是越吃越甜哪！这样。在这种状态，障碍渐渐减少，然后你的能力是渐渐增高，这样的呀！所以一步一步上去，在不知不觉当中，你跟佛法就相应了。[14:22]
所以如果得不到这个，什么现象呢？平常我们总是说一个很高的理论，讲起来大家都知道的：“哎哟，佛！”什么叫佛？“自利利他，然后自觉觉他，觉行圆满嘛！”嘿！两句话说完了。等到做的时候，总是：“哎呀，阿弥陀佛！我是凡夫，教我怎么做得到呀？”一点小事情都是好像太空火箭一样，推得远远地。所以尽管你讲得头头是道，始终在原地踏步，一动不动。原地踏步还算是好的，他还是肯去踏哟！或者是去拜佛，或者是念佛：“哎哟！我一天拜多少佛，我一天念多少佛，念多少经，我怎么怎么……打坐可以打一个不倒单。”嗯！烦恼是一点都没有动。[15:14]
现在这里不是，现在这里不是，还很清楚、很明白地告诉你这些道理、那些次第。也许你并没有不倒单，乃至于佛都没有拜一拜，但是你心里面清楚明白了，到那个时候你发 (p82) 自至诚恭敬地，啊，对这个佛的无比地敬仰，无比地赞叹！如果你看见佛像，你跑得去啊那个一拜，这个力量不得了地大，到那个时候你自己会晓得。不要等到你拜佛，你心里就欢喜呀！然后你住在这个僧团当中，你处处地方感觉得僧团之美，没有一个地方例外的，都在给你机会净除你的烦恼，增长你的功德，从哪里开始？就这个地方—正知见。所以目前我们真正重要的，要摸到这个东西，下面继续看：又引经[16:22]
Also the 《Questions of Householder Ugra Sūtra》 says: O householder, some bodhisattvas strive diligently at receiving oral transmissions of teachings and doing recitations. They might have masters from whom they have heard teachings, obtained oral transmission, or absorbed a verse of four lines that contains a teaching on generosity, ethical discipline, patience, joyous perseverance, meditative stabilization, and wisdom, or the accumulation of the collections of the bodhisattva path. They should respect them because of these teachings.
【《猛利问经》亦云：“长者，若诸菩萨求受圣教，及求读诵。若从谁所听闻受持，施戒忍进定慧相应，或是集积菩萨正道资粮相应，一四句偈，即应如法恭敬尊重此阿阇黎，”】
又引一个经，说现在这个菩萨，修学菩萨的人要求“圣教”、要“求读诵”—读诵就是先要懂得怎么念，然后就这个道理。如果在这种情况之下，从哪一个人那一方面听到的，不管他告诉你的是什么内容，布施、持戒……六度等等，总括起来，这些无非都是积聚菩萨的“正道资粮”。不管内容是什么，只要跟这个法相应的，少到“一四句偈”—通常所以说一四句偈，它有一个原因的，就是说一个偈子当中，它就能够包含一个完整的内容，他只要是听到一个完整的内容的话，那就对了嘛！那就是让你积聚菩提资粮。[18:02]
(p83) 所以这一四句偈，也不一定是说一定要四句，一定要四句，也不一定是这个情形。譬如说：我们中国祖师，随便普通的话，三句也好、两句也好，但是他的确有一个真实的内涵，使你能够开窍，把你引导上去，就是这个道理，这样。有的时候乃至于话都不讲，拿起个棒大喝，把你大喝一声，一棒打下来，欸，你开了个窍了，就对了嘛！最主要的是指这个而言。那么在这种情况，“即应如法恭敬尊重此阿阇黎”，要恭敬、尊重，要什么？如法，这是唯一的报答的方法，唯一的报答。你能够如法地去恭敬尊重，妙了，却是增长你自己法身慧命，增长你自己法身慧命！[19:05]
所以现在处处地方我总是要特别提醒，我们一开始的时候，虽然目标晓得佛，佛要彻底去掉这“我”，但是我们学佛的时候，不是说把文字上面的“无我”两个字盘着个口头。把那个无我盘着口头，你心里害怕得要命，唉，这个我这么大，叫你拿掉这个我，痛苦不堪！不是的。刚开始的时候，是目标放正了，然后处处地方还是为你着想。嗨！你如果得到了正知见的话，你会发现真正为你着想，这样做最好，于是你越做越起劲。等到你越做越起劲的话，那个我相对地渐渐在减轻当中，然后你跟法相应的能力渐渐增长当中，到那个时候拿掉这个我，轻而易举！所以说正确的教授，都有这个特质在里头。所以我们平常的讲、听等等，如果说结结缘，哪一个都非常好、非常赞叹，如果从这个里边深入的 (p84) 话，这个是抉择的标准。那么下面再看，说：[20:22]
The bodhisattvas might serve and venerate these masters without deceit. They might do so with all forms of gifts, respect, and worship for eons equal in number to the words, sentences, and letters in the verses that they were taught. Yet, still, O householder, they have not developed the respect for these masters that a master deserves. Since that is the case, what need is there to mention improper expressions of respect?
【随以几许名句文身开示其偈，假使即于尔所劫中，以无谄心，以一切种，利养恭敬及诸供具，承事供养此阿阇黎。长者于阿阇黎，作应敬重阿阇黎事，犹未圆满，况非以法而为敬事。”】
说，看那个阿阇黎给你多少开示，假定说以那么多开示，你就把……譬如说跟我们讲一段话，那么你就要一劫，假定讲两段话或者这个时限来看，假定跟你讲这么一点东西的话，你就要拿这么长的劫数，干什么？去供养、承事他。而这供养承事要什么？“无谄心”、“一切种”。这个无谄心就是心里面，的的确确不是委委屈屈的；而这个“谄”的真正是，表面上面做得恭恭敬敬，心里面不晓得打什么鬼主意，这个就是谄。不！你就从心底正直地觉得，一心一意要去恭敬供养，这是心理上面。行为上面呢，“一切种”，在任何情况之下，各式各样的事情去供养他。你这样供养、恭敬还不圆满，为什么？跟这个法还不相应，还不足以还报这个阿阇黎对你的真正的好处，何况你非法！现在我们不要说非法的就恭敬哪，现在我们恭敬根本谈不到，我们却是如法地去毁谤，如法地去损害我们的师长，是这样啊！那个真是绝大的错误。所以现在我们常常自己觉得：“哎呀，不理想啊！” (p85) 没有别的，就是我们自己的恶因，感得现在的恶果。[22:30]
可是我们很幸运哪！尽管哪，尽管比之正法的时候、像法的时候不如，可是我们在末法当中还是第一流，最好的佼佼者，这是千真万确，这是千真万确的。所以这一点我们自己还要自庆、自幸，努力啊！趁现在在末法，尤其是在末法的条件之下，不但出了家，而且能够听到这么圆满的教授。我想我们在座的很多人，都有同样的感觉：“有很多听尽管听得高明，做也总归觉得做不到呀！”现在这个地方，好在什么地方呢？欸，这个道理听起来是头头是道，然后做起来的话呢，却你可以一步一步地踏上去！然后呢，还有这么多事实的证明，经这么说，祖师这么讲，祖师的行持摆在那里，每一个地方给你一个千稳百当的证据、理路以及走法。所以在这一点上面，我们要感到无比地庆幸，然后努力去走！[23:49]
这个是我们亲近善知识，应该有什么心理上的认识，心理上准备，以及修持这个内心上头的状态—心相。怎么样把以前错误的改正过来，怎么样把错误的习气消除掉，怎么样把正确的认识增长它，使它从现行不断地增长。第二段当中说修信，第三个呢，「随念恩」。[24:29]
c) Remembering the teacher's kindness and being respectful.
【◎ 第三随念恩者。】
(p86) 他除了上面说对善知识要修那个信心以外，下面还告诉我们念他的恩。它一个特别的好处，当你一想到念他的恩的话，你自然而然对他的感激、恭敬、信心都起来了。所以世间事情为什么讲那个孝的时候，孝当然有种种的好处，他有两种方式来策励我们：一种呢，就说父母对我们的恩有这么多的好处，哎呀！你想到这么多的好处啊，你不知不觉自然而然会对他一心地无比地爱、戴、敬仰，这是一种。还一种呢，把世间因果告诉你，说你如果能够这样做的话，啊，对你有这么多的好处，总归是这个！所以我们常常说“先以欲钩牵，后令入佛智”，这个才是真正的先以欲钩牵！但是这个有次第的，第一步的欲钩牵是世俗上面的、看得见的，现在这个地方是精神上面的、心灵上面的欲钩牵。佛法是从这个地方来的，对不对？那现在我们坐在这里听，很清楚、很明白，啊，原来这样对我们有这么大的好处啊！我们不要随便看那欲钩牵这个字，它还有这么深的意思，所以念他的恩，念他的恩。[26:07]
下面他讲的这个念他的恩，我们现在这个地方，下面的文不详细讲，总共的从两点上面来说。一点，我们眼前看得见、感受得到的，譬如像自己的父母。哎呀，我们也不妨去看一看：现在要我们自己把一点好东西让给别人，喔，心里面不晓得是多少地一百二十万分地不愿意！不要说自己东西让给别人，看见旁人多拿一点，自己心里还在嘀 (p87) 咕。那个父母怎么样啊？嘿！他把所有的好东西，都省下来给子女吃。哪有一个没有父母的？你想到这里，你能不感激自己的父母吗？然后我们做一点小小的事情，哎呀！总觉得我已经做得太多了—他在那里玩；父母可不是，那子女让他玩，什么苦事情都是他做，他做完了还专门赚了钱，哎呀！赶快买一个玩具来让那个宝宝去玩一下。想想我们呢？这是一种念恩的方法—从眼前的果地上面去看。[27:30]
另外一种从因地上面去看，我们看，当你能够对自己的父母感恩、报恩的时候，你种了这个因，将来得到那个果报，是不得了地大！现在我们人人不是要去赚钱吗？要赚这个地方赚的法财。所以你平常做一点事情，积累功德是千辛万苦，但是如果说你能够报父母的恩，然后这样去做的话，哇，那是不得了的果报呀！现在报法身父母的恩，那更是无量无边，这个法身父母谁啊？师长。所以经上面太多地方告诉我们，你供养师长的这个福报，没有一个人能比的，供佛的这个果报不如供师长，尤其大乘经典里面。[28:31]
我们都想它不懂：“这个佛是个圆满，那这个师长他是一个凡夫乃至于，怎么会供养那个师长功德比佛还要大呀？”比佛还要大！这个要说一下。假定你没有正确的认识，你拿凡夫的心情去供养的话，那个没有用。那个当然还是有好处的啦，不会比佛来得大，如果说你有了正确的认识，你把他看成佛，而这是个你的师长，你这样去供的话，的的确确 (p88) 这个功德比供佛还要大。而且这个话，不是普通的经典，是大乘圆满了义经讲的，后面会引证它。[29:16]
19a Commentary
ENGLISH LR V.1 P.82 (COMMENTARY V.3 P.75) [00:09]
At the ordination ceremony for novice monks, the proper method requires two [teachers]. The ordination includes bestowing of precepts and instructions; thus one [teacher] bestows the precepts, the other gives instructions. Moreover, there is the scripture instructor [also known as acharya]. In ancient times, the transmissions of scriptures were done with great caution. In addition, there is also the reliance teacher. In general, there are five [kinds of teachers]. After ordination, before we actually understand and become adept at the teachings, we must not depart [from these teachers], must never leave [them]. Under this circumstance, that is why, well! Regardless of whether it is the abbot or any of the teachers, we respect and serve them as the Buddha. If you can venerate the abbot and our reliance and scripture teachers in this manner, then regardless of the state of this teacher, your Dharma-form-and-wisdom-life will increase – that is enhancing your potential Buddha nature. [01:20]
In the mundane world, we Chinese have a saying, "Filial piety is the chief of all virtues" - amongst all virtues, filial piety is the primary one. Moreover, there are widely circulated texts such as the Treatise of the Exalted One on Response and Retribution (感应篇), The Articles of the Unpublished Merits ( 陰 騭 文 ), etc. These were widely prevalent in China for thousands of years. There are many classical stories in these books that illustrate this – the stories would start out by saying at a certain place there was a filial son, who was blessed by deities and so forth – actually, these stories illustrate cause-and-effect. Those people who are truly filial will, in return, receive the best tribute of the mundane world. Now, we wish to enhance our Dharma-form-and-wisdom-life, where does this come from? It comes from the Teachers. So the Teachers are the parents of our Dharma-form-and-wisdom-life. Toward your worldly parents who nurtured your physical form during this lifetime, if you either harm or respect and have gratitude towards them, it will produce great non-virtuous and virtuous effects, respectively. Now, with respect to the parents of [our] Dharma-form-and-wisdom-life, you can imagine that by applying any tiny bit of virtuous or non-virtuous actions, the resulting comparable effects will be extremely serious, extremely weighty! [02:58]
Thus, upon our true understanding of this point, regardless of how terrible the teacher is, we will still view him as the Buddha. The reason that we are not able to do so is still due to our own ignorance. Nowadays, many people often say: "What is so great about him? Why should I pay him respect?" When one says this, he would seem quite pleased with himself – as though arrogance were good. But in fact, this person is very pitiful and foolish! If the one who made this comment truly has the wisdom to understand a bit more, regardless of how great the teacher is, or even if the teacher is totally incompetent, I will still pay the teacher boundless respect. If you are able to do so, the merits are yours. He can’t take it away from you - the credit is not his! This concept has been repeatedly explained before. So the reason why we need to constantly contemplate and analyze is right here [merits are accumulated via veneration]. You must be continuously mindful and vigilant of the proper perception. When the proper perception manifests in your mind, upon encountering the external condition, you will naturally act according to the proper perception. It will be put to use as you commit the karma. In other words, you have created virtuous and uncontaminated karma. Conversely, if your mind does not function this way and instead, you are engrossed with afflictions, thinking: "Well! What is so great about this person? I am much better than him!" If you really think it this way, then when the condition arises, you will definitely pursue non-virtue. In the end, while we don this robe yet behave in this manner, then there is only one direction ― to fall into the miserable realms; that is it: down fall to the unfortunate realms! [04:44]
So now, I sympathize with many fellow practitioners who view others with this kind of attitude. Because I used to have this tendency, well! I would feel that I have traveled all over the world, but I have not found one person that is worth a glance. Not to mention my gazing at him. Now that I reflect on it, I see that I am totally wrong and mistaken. Who knows how far off I was. Up until now, I still regretfully confess! This tendency is very difficult to change! Hence, I specifically explain it here. If we can respect others, eventually the benefit is still ours. Because, once you have been benefited, later on, you will naturally repay others. That is the time to help others. When you successfully bring these two [respecting others and helping others] to perfect completion, you are Buddha. This not only applies to ordinary beings, let alone for those who have benefited [us] with the Dharma teaching. This is even the case if someone has only given us a four-line verse, much less toward our teachers. Now with this understanding, next the text is telling us that there are still more benefits![05:48]
Think that you will complete the collections that lead to enlightenment and eliminate the afflictions that you still have in dependence on this.
What is our greatest difficulty in studying and applying Buddha Dharma now? It is that [our] obscurations have not been cleared away and merits have not been accumulated. So, the afflictions that have not been cleared away need to be cleared away. After eliminating them, we attain the good quality that arises from the elimination of afflictions - the merits attained by the elimination of afflictions. For those aspired accumulations of merits - in other words, wisdom merit and compassion merit. As for now, how nice! If you can serve and respect your teachers with this causal condition, for the "collections that lead to enlightenment" that have yet to be perfected, "you will complete" them. This Lamrim text is never ambiguous - the word "complete" does not mean that you just accumulate a small portion. In the text, it states clearly that the complete collections can be perfected. This source in the Lamrim text is not from commentary but from the Sutra. In other words, it is clearly stated in the sutras. In the Vajrayana teachings, this point is explicitly explained. In the Paramitayana practices, most people do not emphasize this point. Actually, this sutra is from Mahayana’s Paramitayana section. It is the Cloud of Jewels Sutra of the Tripitaka [Three Scriptural Collections]. You may want to read it yourself. [07:29]
In the Vajrayana, it speaks of "achieving Buddhahood in one lifetime." It is different from Zen Buddhism’s "penetrating the true nature of reality and achieving Buddhahood." The latter is seeing Buddha-nature, which is the state of the Path-of-Seeing. At this state of the Path-ofSeeing, the beginner’s Buddha-nature and the final stage of completion of the Buddhahood, the thoroughness of Buddha nature is the same – identical with exactly the same quality - yet the quantitative measurement is different. In the Vajrayana, the so-called "achieving Buddhahood in one lifetime" is at a higher level, much higher, a lot higher. It does not necessarily refer to the perfectly complete Buddha, who is the worldly venerated Shakyamuni. He is the worldly Revered One. Shakyamuni is complete in benefitting self and others. In fact, attainment in the Vajrayana teachings is to be complete in benefitting the self. In the Lotus Sutra, it says: “the worldly Revered One Shakyamuni had already achieved Buddhahood countless eons ago.” The achievement then could have been Buddhahood complete in benefitting the self. In other words, he had already removed the two obscurations [obstruction of afflictions and obstruction of knowledge]. But the many good qualities of how to induce others may not have been complete. So thereafter, he continued to dwell in cyclic existence. Buddha never passed into nirvana and will forever work to save sentient beings from cyclic existence. When these beings are endowed with sufficient causes and conditions, he will manifest again as Buddha. He will repeatedly manifest and show the process of attaining Buddhahood. Just like that. [08:52]
So why is the achievement so easily accomplished in Vajrayana? It is due to the premise of serving the virtuous teacher. This is clearly expounded in sutras. Hence, there is a story in the Biography of Venerable Milarepa, which was on this topic. This situation is explained in more detail in the Vajrayana teachings. There is such great benefit [to relying on the teacher]! This benefit is so huge that if I were to do everything myself, alas, it would be unbelievably difficult! I would have to give away countless bodies, eyes, heads and marrow. Of course [to rely on a teacher] is not that easy either. Just because you had heard two or three phrases, don’t think that’s all [about Buddha’s teachings]. When you earnestly complete the study of entire Lamrim text; moreover, if you feel you have what it takes, at that time you can consider learning the Vajrayana teachings. That is when the true understanding of these statements [from the above quote of Cloud of Jewels Sutra] will arise. However, for now, we need to first obtain proper recognition of how relying on the virtuous teacher has such great benefits! Other than the Cloud of Jewels Sutra, the Array of Stalks Sutra is the most classical example of this. Many Mahayana scriptures have similar explanations. But because we don’t usually have indepth study of the collections of scriptures, so [Lama Tsongkha-pa] specifically clarifies it here. Thus, for the afflictions that remain, you can "eliminate the afflictions that you still have" – they can be removed completely. Wow! This benefit is incredibly great! Therefore, [10:28]
Then you will obtain pleasure and joy. With respect to virtue act in accord with the gurus' words, but do not act in accord with the gurus' words with respect to nonvirtue.
For the above idea, if you understand it, then that is great! Wow, we are filled with incredible "pleasure and joy"! When your heart is filled with incredible pleasure, you cannot help but feel "joy" waving your hands and dancing with joy, just like that! [We would be] unable to control [our] matchless and genuine joy. Our displeasure now is due to our minds are filled with afflictions and do not accord with the teachings. Since we accord with afflictions, thus even with the slightest … what was meant to be something virtuous, you perceive it as non-virtuous; and then it would be harmful. Therefore we usually accord with non-virtue! With this understanding, he will abide by virtue instead of the nonvirtue. Now it is because we do not understand, that we accord with non-virtue. We all accord with non-virtuous actions. Exactly what are these non-virtuous actions? They are our views, namely our ignorance; yet we feel quite right about it, "Well! This guy is acting strangely for no reason, why should I pay him respect?" Sigh, Amitabha Buddha, I am the one who wants to learn from Buddha! If I do not respect him, then who else would I respect? We must respect everyone; this is what we should know. [11:54]
By the way, [I] will mention it here in passing. Truly skillful instructions are endowed with these advantages. It is not to force you to practice a principle that is very difficult to do. Alas, asking you to accomplish something extremely difficult, not so! It specifies the reasoning of the given task ahead of time. It will first tell you "If you do this what are the benefits, and if you don’t do this, what are the disadvantages." Once you understand the principles of how to do it as well as the benefits of doing so and disadvantages of not doing so, then naturally, it becomes easier and simpler for you to engage in it! Thus, when you actually practice it, the sequence of the stages will be very specific. It will not ask you to accomplish the most difficult task all at once, but instead, it will ask you to practice beginning from the easier ones [first]. Once you have completed the easier tasks, you will come to realize: “Ah! It is absolutely right, so it is very true! My previous understandings were incorrect. Now with this proper perception, it turns out there are these great benefits!” Thus the more you practice, the more joyous you would feel. [13:08]
What would your state of mind be at that time? Well, you will spontaneously adjust your attitude toward either your previous incorrect views or lack of understanding. At that time you will feel: "Alas, how confusing! In the past, I always thought this was right or that was right, but actually they were my afflictive-view and afflictive-sentiment in the midst of ignorance!" The first thing that happens is that your reliance on “the self” can be gradually purified and reduced. This egoistic self is the root of cyclic existence! Normally when one is asked to remove the egoistic self without knowing the cause, it is absolutely impossible. Yet now, skillful means can be applied. If you remove it without knowing the reason, pressuring yourself to do it will bring suffering. Ah, if you understand the reasoning, even though the process may be arduous, you will taste the sweetness [of your cultivation]. The more difficult it is, the sweeter it is! That is how it works. In this case, obstacles are gradually reduced and your abilities will gradually increase. This is how it works! Thus, advancing step by step, unknowingly, you become aligned with the Buddha Dharma.[14:22]
If this [skillful instruction] is not available, then what would happen? Often we always speak of a profound concept. When we talk about it, everybody seems to know, "Well! Buddha!" What is Buddha? "[He is one who] benefits self and others; one who enlightens self and others. He is perfectly enlightened!" Hey! The description is completed in two sentences. At the time of application, there is always [this mentality], "Alas, Amitabha Buddha! I am only an ordinary being. How do you expect me to do this?" With any small thing, you push it far away as though it was a rocket in space. Although you speak as though you know what is going on, in actuality, you are just marching on the same spot, not going anywhere. Marching on the same spot is considered not that bad, at least one is willing to march! One may prostrate to the Buddha or chant the Buddha’s name: "Wow! Every day I have prostrated to the Buddha so many times; I have recited Buddhas' name so many times daily and recited so many sutras, I do this and that…I can meditate without having to lie down to sleep." Well! The afflictions have not budged one bit. [15:14]
Now, this is not the case here, it distinctly and clearly explains the concept and sequential stages to you. Maybe you are not at the level of meditating without having to lie down, or perhaps you have not prostrated to the Buddha even once, but deep down inside, once you know clearly, then at that time you will venerate sincerely. Ah, you will pay immeasurable respect to the Buddha and offer peerless praise! If you see Buddha’s image and you proceed to prostrate, this will produce incredible power. At that time, you will know it yourself. Even before prostrating to the Buddha, your heart would be filled with joy! Thus, when you stay within the Sangha community, you will experience the beauty of the Sangha community in every aspect without any exception - everything [within the Sangha community] gives you opportunities to purify afflictions and increase your merits. Where does it begin? It begins right here the proper perception. Therefore, what is most important for us now is to have this recognition. Next, the text continues to quote from the sutra. [16:22]
Also the Questions of Householder Ugra Sūtra (Gṛhapaty-ugra-paripṛcchā-sūtra) says:
O householder, some bodhisattvas strive diligently at receiving oral transmissions of teachings and doing recitations. They might have masters from whom they have heard teachings, obtained oral transmission, or absorbed a verse of four lines that contains a teaching on generosity, ethical discipline, patience, joyous perseverance, meditative stabilization, and wisdom, or the accumulation of the collections of the bodhisattva path. They should respect them because of these teachings.
The author quotes from another sutra, saying now this Bodhisattva – those who wish to train on the Bodhisattva path will be seeking “oral transmissions of teachings” and "doing recitations." To recite, first [we] need to know how and the principles of it. Under these circumstances, regardless of from whom or what aspect of the teaching was heard, it doesn’t matter whether the content was on generosity, ethical disciple …… the Six Perfections, and so on – in summary, these are all “the accumulation of the collections of the Bodhisattva path." No matter what the content is, as long as it accords with the teachings even if it is as little as "a verse of four lines" - usually, when we refer to a verse of four lines, there is a reason - a verse embodies a complete concept. As long as one has listened to a complete concept, then that should be righteous! It is for you to accumulate the provisions for the Bodhi path. [18:02]
Thus, this verse of four lines does not necessarily mean that it has to be four lines. For example, the great masters in China may use the colloquial language of two or three lines, yet these great teachers actually provided authentic content that would enable you to have a breakthrough and guide you to advance forward. That is the logic [behind the verse of four lines], just like that. Sometimes, without even saying anything, [the teacher] picks up a stick, yells at you and strikes you with the stick. Well, from that, you could have a breakthrough and that is it! This is the most important aspect of this reference. So, under these circumstances, "they should respect them because of these teachings", one must respect and venerate [the teacher], what should be done? [Abide by] the teachings, this is the only way to repay [him]. If you can properly abide by the teachings to respect and venerate, then miraculously, your *Dharma-form-andwisdom-life will be enhanced!
[*Dharma-form-and-wisdom-life: refers to our Dharmaform lives on wisdom][19:05]
Thus now in many instances, I always specifically remind [everyone] that in the beginning, although our goal is Buddhahood and Buddha has totally removed this “egoistic self” – but when we learn Buddhism, it is not about merely uttering the word "selflessness" verbally. When you keep repeating and speaking of selflessness, your mind will be terrified. Alas, this "self" is so huge and for you to get rid of it causes unbearable suffering! No, it is not like that. In the beginning, [the teacher] will help [you] set the proper goal, and then be considerate of you in all aspects. Well! Once you have obtained the correct view, you will discover that the best way to be genuinely considerate of yourself is heading this direction. Consequently, you would engage in it with more and more vigor. When you engage in it with more and more vigor, the “self” will comparably shrink, and then your ability to align with the teaching will gradually increase. At that time, removing the “self” becomes very easy! All proper instructions have this characteristic. Therefore when we normally speak, listen, and so on, if it is meant to plant a seed, then any instruction is excellent and worthy of praise. However, for in-depth [study] it involves a judgment of standard. So, next it says: [20:22]
The bodhisattvas might serve and venerate these masters without deceit. They might do so with all forms of gifts, respect, and worship for eons equal in number to the words, sentences, and letters in the verses that they were taught. Yet, still, O householder, they have not developed the respect for these masters that a master deserves. Since that is the case, what need is there to mention improper expressions of respect?
This says, look at how many teachings have been imparted to you by the teacher. If these many teachings have been imparted, you then … … for example, if one segment was explained, then you will need to do this in return for one eon; if it was two segments or if you go by measuring the timeframe; if he has said a few things to you, you will need to do this for such long eons of time, doing what? [You will need] to offer and venerate him. And how would you need to offer and venerate? [It needs to be done] "without deceit" and "do so with all forms of gifts, respect, and worship." This “without deceit” in your mind is definitely not the feeling of being taken advantage of. “Deceit” is actually appearing to be respectful externally while plotting something else in the mind. No! From the depths of your heart, you wholeheartedly want to venerate and offer. This is the mental aspect. With regards to action - "with all forms" - under any circumstances, you will make offerings with all kinds of things. But to make such an offering and veneration is still not enough. Why? If you are not aligned to the teachings, then you will fall short of repaying the true kindness that the teacher has shown you. Not to mention if we pay improper respect! Now, let us not even talk about improper respect, as at the present time, we cannot begin to claim we have respect, whereas we use the teachings to slander our teachers - we apply the teachings to harm our teachers. This is how we are! This is truly a grave mistake. Hence, now we often feel that: "Alas, the [condition of learning] is not perfect!" This is nothing but our own nonvirtuous causes that have issued the current non-virtuous effect.[22:30]
However, we are very fortunate! Although, we cannot compare our time with the Age of Buddha’s actual teachings, or the Age of Semblance teachings; yet within the degenerate time we are at the top, the cream of the crop. This is absolutely true, very true indeed. Therefore, with regards to this, we should congratulate ourselves, feel fortunate and work hard! Take advantage of the opportunity during this degenerate time, especially during the conditions of the degenerate time, to not only become ordained but also be able to hear such quintessential teachings. I believe that many of us here share this common feeling: "Although [I] have heard many brilliant teachings, I am still not able to apply accordingly!" But for what we have now, why is it so excellent? Well, these principles are logical and well reasoned. And then when you apply them, you can advance step by step! Furthermore, there are so many facts validating what the sutras say and what the great teachers say. The conduct of the great Masters was revealed in every aspect to give you very solid evidence, reasoning and ways to apply. Therefore, from this perspective, we should feel incredibly fortunate and strive to advance on the path! [23:49]
So, this section covered: when we rely on virtuous teacher what the proper mental recognition, mental preparation, and the types of mental cultivation we should engage in – the subjective aspects [that we should have] in our minds. [It tells us] how to adjust our past mistakes - how to eliminate erroneous latent propensities - as well as how to enhance proper recognition and constantly enhancing it. The second section is about training in faith.[24:29]
C) Remembering the teacher's kindness and being respectful.
Other than the aforementioned training in faith towards the virtuous teacher, next it teaches us to remember his kindness. There is a special benefit for so doing. When you are mindful of his kindness, you will spontaneously generate gratitude, respect, and faith towards him. Therefore, this is why the mundane world speaks of filial piety. Of course, filial piety has all kinds of benefits. There are two ways in which it exhorts us: one of them is, parents benefited us so much, wow! When you think of all the benefits, you will unknowingly and wholeheartedly love, venerate, and respect them. This is one way. Another way is to tell you the laws of cause and effect in this world. It tells you that there are all these benefits for you if you do this. So it always comes down to this! Thus, we often say: "first inspire with the *hook of inspiration, then guide by the wisdom of the Buddha." This is truly the first inspiration! However, there is a sequential order. The first step of aspiration the hook of inspiration is common to the mundane world, something you can see. Now here it refers to the spiritual aspect - the mental hook of inspiration. This is where Buddha Dharma arises from, right? So now, as we sit here and listen, it is very clear and obvious, ah, so it has great benefits for us! We should not overlook this "hook of inspiration." It has embedded profound meaning. Thus, we should be mindful of his kindness - remembering his kindness.
[*Hook of inspiration: the method to trigger our aspiration for spiritual advancement] [26:07]
Next, the author talks about remembering teacher’s kindness. I will not explain this next part of the text in detail. In general, we can take this from two perspectives. First is what we can see and feel presently such as our parents. Well, we might as well take a closer look: if we now need to give any small nice thing to others, oh, we are extremely reluctant in our minds! Not to mention giving away our possessions to others, even when we see others take a bit more, [we] would grumble. Whereas what about [our] parents? Hey! They would save all the good things for their children to eat. What thing did not come from our parents? With this in mind, how can you not be grateful to your parents? And then, when we undertake some trivial task, alas! We would always feel that we have done way too much – while others are having fun. Parents are not like that at all. [They] would let their children play, and do all the hard work themselves. After they are done working, [they] have to make money, well! Hurry up and buy a toy for the baby to play with. And what about us? This is one perspective of remembering his kindness – to view it from the effect stage in the immediate present. [27:30]
The other perspective is to look at the causal stage. Let’s take a look: once you are able to appreciate the kindness of your parents and repay their kindness, with the planting of this cause of yours. Later, the karmic effect that you will obtain will be incredibly huge! Doesn’t everyone want to make money now? And this earning here refers to Dharma wealth. So for your routine tasks, it is painstaking to accumulate merits. However, if you can repay the kindness of your parents and carry it out accordingly, wow, that effect will be incredible! Now, repaying the kindness of the parents of the un-manifested inconceivable aspect of Buddha in this way, wow, the [karmic effect] is even more immeasurable! Who are these parents? They are [our] Teachers. Therefore, the sutras have explained this in many aspects by telling us that the blissful merits from offerings made to the Teachers are unexcelled. The effect produced from offerings made to the Buddha is even less than the offerings made to the Teachers. This is specifically explained in the Mahayana sutras. [28:31]
We may not be able to comprehend this: "This Buddha is perfect, whereas the teacher is an ordinary being. How can the merits of offerings made to the Teacher be greater than offerings made to the Buddha?" This requires explanation. If you do not have the proper understanding and offer to the Teacher as though he is an ordinary being, then the effects will not arise. Of course, there will still be some benefits, but it will not be greater than offerings made to the Buddha. Once you have proper understanding and you regard him as the Buddha, since he is your teacher and you offer with this mentality, these merits will certainly be greater than offerings made to the Buddha. Furthermore, this is not stated in the common sutras, but in the Mahayana-Definitive sutras. This will be validated later.