菩提道次第广论手抄稿:旧版第十九卷B面

（手抄稿 第三册 p89）[00:14]

而且这个话不是普通经典，是大乘圆满了义经讲的，后面会印证它。所以我刚才拿世间的标准来说：你普通做一点好事，那个果报不大，可是如果你孝顺或者是损害父母的话，哇，那这个回报不得了地厉害！世间的父母如此，法身的父母亦复如此。关于这个道理，讲后面这个关于业报的时候会特别说，特别说。那么所以现在我们看，要帮忙我们，这是一个非常巧妙的方法—你念他的恩。现在我们把文字念一遍。[00:47]

p. 34(10)

The 《Ten Teaching Sūtra》says: I have wandered for alongtime through cyclic existence, and they search for me; 

【《十法经》云：“于长夜中，驰骋生死寻觅我者，】

我们在无明长夜当中，一直在生死当中，谁来寻觅我们啊？善知识。[00:59]

(I have been asleep, having been obscured by delusion for a long time, and they wake me; 

【于长夜中为愚痴覆而重睡眠，醒觉我者，】

我们一直为这个无明长夜掩盖着，善知识来觉醒我。[01:11]

they pull me out of the depths of the ocean of existence; 

(p90) 【沉溺有海，拔济我者，】

我们在三有苦海当中，头出头没，救我们的。[01:19]

p. 35

I have entered a bad path, and they reveal the good path to me; they release me from being bound in the prison of existence; I have been worn out by illness for a long time, and they are my doctors; they are the rain clouds that put out my blazing fire of attachment and the like. Develop the following ideas with respect to your teachers. 

【我入恶道示善道者，系缚有狱解释我者，我于长夜，病所逼恼为作医王，我被贪等猛火烧燃，为作云雨而为息灭，应如是想。”】

就是这样想：啊！没有一点例外，所有的好处，所有的好处，都是善知识。这个恩是不得了，是无量无边啊！善知识用什么方式给你这个恩啊？就是如法地告诉你，因为这样，所以乃至一四句偈，你只要听到了照着去做，你就有这样的好处。所以他破不破戒，他怎么样，又有什么关系啊？这个道理就是这样。也许我们现在说：“啊，现在听了这个教授很好！可是有很多人这个没有完整的教授。”对不起，不是他没有完整的教授，我们没有足够的善根，我们没有足够的善根！所以如果你自己能够如法地净除烦恼，增长功德，到了这种状态，你随便人家跑着去念《华严经》也好，《金刚经》也好，一念，你就开悟了，对不对？那是一定应该这样啊！[02:43]

所以你想到这地方要了解，这为什么平常我们听那个经不行啊？那还是我们自己的障碍。所以你了解了这一点，是拼命净除都来不及啊！你现在不去净除，反而增加你的障 (p91) 碍，不是颠倒吗？所以不管……你真正了解了，如法了解了以后，不管哪一个层次，非常清楚、非常明白。所以像前面那个桑朴瓦这样，欸！他跑到任何地方去，一个在家人的讲经，哎呀，他也跑得去听，为什么？他就尝到那个法味，就感念这个法的恩。现在我们听来听去，觉得没味道，不是他讲得不好，佛的话哪有不好的，是我们的烦恼太重啊！这是我们应该正确了解的。下面又说：[03:41]

Also the 《Array of Stalks Sūtra》 says: Youthful Sudhana, remembering the following, you will weep. 

【《华严经》说：“善财童子，如是随念痛哭流涕。】

看！“随念”痛哭流涕，他为什么要痛哭流涕啊？他念了以后。随什么？随善知识的教诫，这个教诫是如理如法的；然后想到了，哎呀，以前没有听善知识的，错误啊！现在听见了善知识的，高兴啊！所以叫“悲欣交集”，这必然的现象。下面就，[04:16]

the teachers are those who protect me from all miserable realms; they cause me to know the sameness of phenomena; they show me the paths that lead to happiness and those that lead to unhappiness; they instruct me in deeds always auspicious; they reveal to me the path to the city of omniscience; they guide me to the state of omniscience; they cause me to enter the ocean of reality's sphere; they show me the sea of past, present, and future phenomena; and they reveal to me the circle of the noble beings' assembly. The teachers increase all my virtues. 

【诸善知识，是于一切恶趣之中，救护我。令善通达法平等性，开示安稳不安稳道，以普贤行而为教授。指示能往一切智城，所有之道，护送往赴一切智处，正令趣入法界大海，开示三世所知法海，显示圣众妙曼陀罗。善知识者，长我一切白净善法。”】

(p92) 这个文在这里不解释。但是，当本论讲完了以后，你们回过头来再一看，清楚明白，非常清楚、非常明白。这地方我只是这么说，你只要照现在的次第，能够认真地听，听完了好好地思惟，思惟了照着去做，自然而然，我们每一个人，都会像善财童子一样—“随念”善知识的教诫痛哭流涕，然后一步一步向上，啊，欢喜啊！会这样。那么，所以他下面说：[05:34]

Recollect your teacher's kindness in accordance with this statement. 

【应如此文而正随念。】

应该像前面善财童子所说的，我们也如理如法地随着这个法义，摆在心里面，如法地忆念。不同的呢？[05:52]

Personalize it by replacing "they" with "these teachers" in all of the phrases describing the teachers' kindness. 

【一切句首，悉加“诸善知识是我”之语。】

哪一句当中都是这样：啊！一切善知识是我的这个—我在生死当中，他来救我；我在长夜的苦恼当中，他来救我；我为烦恼火的烧燃，他作雨云来息灭；我要到一切智的佛地去，他指示我，他护送我；能够让我进入法界大海；能够让我了解一切佛法；能够让我到众圣处所。噢，下面有一个地方大家不懂，“显示圣众妙曼陀罗。”，这个曼陀罗，翻成功我们中文叫坛城，“显示”就是说这个佛菩萨所住的地方，佛菩萨所住的地方。换句话 (p93) 说，哪！照着这个法，你能够达到这个就是净土。我们现在希望到净土，哪！善知识就指给我看了。至于：[06:58]

Then picture before you your teachers. Saying the sūtra's words out loud, concentrate one-pointedly on their meaning. In this same way, substitute these words in the former Sūtra [the 《Ten Teaching Sūtra》 ], as well. 

【于前作意善知识相，口中读诵此诸语句，意应专一念其义理。于前经中，亦可如是，而加诸语。】

这个三句话，就是他们真正修行。将来我们慢慢地、慢慢地，如果说能够如理步上去的话，我们每一位都可以修到这个程度。怎么样呢？就是你先观想，说前面是善知识。通常我们观善知识的时候，这样—比如说师长，我们的师长就是释迦世尊；或者如果说你专修观音法门，说这个善知识就是观世音菩萨，这是观世音菩萨示现的这个师长的相。或者你把师长的相看成你所想的—阿弥陀佛也好，释迦世尊也好；或者你把阿弥陀佛想成：啊！他现在示现这个相在前面。所以说在前作意善知识的相，然后呢嘴巴里念，心里面专一地忆念你所念的这个。[08:07]

你能够如理这样去做的话很容易，不要太艰难的状态，你能够见到。要念观世音菩萨，观世音菩萨见到，要念阿弥陀佛，阿弥陀佛见到，只要大家认真地去做，绝对都有这个机会。当代有这种人，你不要看这种人，喔唷，高不可攀的大成就者，不是！而却是学的人，学 (p94) 的人，年纪也说不定跟在座差不多，三十几岁也有，四十几岁也许，这都是我亲眼看见的，绝不骗你们。你们好自为之，好自为之，将来我们都有这一天。这个所以我常常说：“往生净土不难！”你想嘛，你念阿弥陀佛，阿弥陀佛在你眼前的话，这不是很容易吗？这样啊！何至于说我们念了一辈子，到临终的时候手忙脚乱，叫人家来给我助念，还不晓得到底去不去，这个是我们不得已的办法。现在我们继续下去：[09:23]

Furthermore, the 《Array of Stalks Sūtra》 says: I, Sudhana, have come here thinking one-pointedly, "These are my teachers, instructors in the teachings, the ones who totally reveal the good qualities of all things, and then fully teach the bodhisattva way of life." 
"Because of giving birth to these qualities in me, they are like my mother. Because of giving me the milk of good qualities, they are like my wet nurses. They thoroughly train me in the branches of enlightenment. These teachers turn away agents of harm; Like doctors, they free me from old age and death. Like Indra, the chief of the deities, they let a rain of nectar fall; Like the full moon, they fill me with the white teachings of virtue; Showing the way toward peace, they are like the light of the sun; With regard to friends and enemies, they are like mountains; They have minds imperturbable as the ocean; They wholly care for me and are like pilots of a ferry." Thinking in this way, I have come here. 
"These bodhisattvas have caused my mind to develop; They have produced my enlightenment as a buddha's child; Therefore these, my teachers, are praised by the buddhas." With such virtuous thoughts, I have come here. 
"As they protect the world, they are like heroes; they are captains, protectors, and refuge. They are an eye providing me with happiness." With such thoughts, I respect and serve my teachers. 
In accordance with this statement, you too should remember your teachers' kindness with these verses, using a melody and substituting yourself for Sudhana. 

【◎ 又如《华严经》云：“我此知识说正法，普示一切法功德，遍示菩萨威仪道，专心思惟而来此。此是能生如我母，与德乳故如乳母，周遍长养菩提分，此诸善识遮无利，解脱老死如医王，如天帝释降甘雨，增广白法如满月，犹日光明示静品，对于怨亲如山王，心无扰乱犹大海，等同船师遍救护，善财是思而来此，菩萨启发我觉慧，佛子能生大菩提，我诸知识佛所赞，由是善心而来此。救护世间如勇士，是大商主及怙依，此给我乐如眼目，以此心事善知识。”应咏其颂而忆念之，易其善财而诵自名。】

仍旧引《华严经》上面这么一段，我这地方也不一句一句来解释，随便地看一看。说这个知识告诉我们如理的正法，这个“正法”两个字，现在我们渐渐有个概念。不是说 (p95) 我们翻开经典上面，把这个文字这么念一遍，乃至于把这个文字，像我们想像当中解释一下，不！的的确确要这样如理如法地，乃至于如果说你心里上面有了正确的验证以后，那个时候说出来的话，那就是慢慢地相应了，圆满正确了。这一个道理—“普示一切法功德”，所有在任何一件事情上面，任何一方面的功德，他在各方面告诉我们，告诉我们。[11:58]

我们现在修行，现在修行觉得难，假定说你得到了这个正确的认识以后啊，不难，而且是最容易。因为我们任何一件事情上头，你面对的不管是有形无形，张眼闭眼，睡着以及起床，这个所对的事情叫作法，法没有别的，就这些事情。而不了解之前，一直在无明当中，增长染污；了解了以后，你如法去做的，增长功德，都是靠这个东西来的，都是靠这个东西来的！因为你能这样，所以你忆念：“哎呀，对啊！我这个善知识告诉我任何一件事情……我们现在是在烦恼当中，只有靠着善知识，转烦恼作为功德，转过患为功德，啊！美不可言，美不可言！”这样。所以每一个地方，你这么去念。为什么经上面很多地方，在我们看起来，好像重重叠叠？它这个有很多意思，它每一句话，一层一层地深，一层一层地广，这是一种。还有一种呢，对我们凡夫来说的话，欸，你这么念下去的时候，说不定什么地方，跟你相应的，你能够处处体会。还有，得越长越多的话，不是能够增长你的功德智慧，越长越多不是越好吗？所以啊，它每一个地方，都有它的特别的意义，都 (p96) 有它这个特别的意义！[13:51]

现在我们就应该像那个善财童子那样。那么这些东西最主要的在什么地方呢？都是在后面那个〈入法界品〉，〈入法界品〉这个善财童子五十三参，所以信解行证—前面告诉我们的道理你“信”得过，你了“解”了，告诉你修“行”的方法，最后实际上验“证”了，就这个样！这个最早的时候，在《华严》六十七卷上面，说福城东，这个文殊师利菩萨来告诉善财童子，然后呢，一个一个善知识，不断地上去。善知识怎么教诫善财童子，善财童子学了一些什么，然后呢他怎么样地体验，怎么样地感受。如果我们有机会，可以好好地去看一下，否则的话呢，就是眼前你能够把本论告诉我们的内容正确地了解，能够一步一步深入的话，已经足够我们受用，而且受用不尽哪！[15:11]

所以目前平常的时候，记住！把主要的时间应该摆在这个上头，不要单单听，听完了以后书本一阖，效果往往不大。如果你听完了以后，事情再过了一下，不是说马上就看，过了十分钟，等过了半个钟头，再看一次，印象就深。如果你事前能够好好地念、看，尽管不懂，可是一听的话，那时候境界又很不一样。听过了再温习一下，那个效果就非常大、非常大！到了那个时候，你会有绝不一样的这个进度。你同样地去念佛，同样地参禅，同样地学教，这个效果就完全不一样，因为你的心智那时候就变得非常利了，变得非 (p97) 常利了。[16:04]

譬如我们现在眼前也是这样，你同样地用汽油，你把那个汽油摆在普通的那个“碰碰车”上面，这种开法；摆在你那个摩托车上面，也是一种；摆在那个汽车上面，因为引擎的不同，所以效果不一样。现在我们那个引擎是个老爷引擎，坏得不能再坏，所以第一件事情—我们所谓的引擎就是我们的心智、我们的相续，你先把这东西净化，净化了以后，然后把这个东西，法又加进去的话，哇，那效果就很大、很快！所以目前我们生活当中，为什么要尽量地简化，而精力集中摆在这个上头的原因在此。我们现在休息几分钟。[17:00]

上面是说，关于亲近善知识，我们概念上头、心理上头应有的认识。照着这个认识，如何去修习、改善。那么，下面进一步呢，就是讲行持，怎么去行持。所以第二，[17:33]

2) How to rely in practice? 

【◎ 第二加行亲近轨理者。】

亲近这个善知识的道理，以及行持的方法是怎么样的。他下面引这个：[17:47]

Aśvaghosa's 《Fifty Verses on the Guru》 says: 

【如《尊重五十颂》云：】

这个是印度马鸣菩萨所造的，怎么样亲近一个善知识，这个是大乘的，而密教当中特 (p98) 别重视。应该这样说，就是行持得越高，他这个规则是越严峻、越严峻。我们看：[18:15]

What need is there to say much here— Do whatever pleases your gurus; Eliminate all that displeases them. Analyzing this, strive at it. Once you have understood Vajradhara's statement, "Attainments follow proper reliance on the master," thoroughly please your gurus in all things. 

【“此何须繁说，励观彼及彼，应作师所喜，不喜应尽遮。金刚持自说，成就随轨范，知已一切事，悉敬奉尊长。”】

说，这个还用得多讲吗？他为什么说这句话呢？说现在既然你们是大乘行者，乃至于直到最高的地方去，这种道理的话，应该很清楚、很明白，不必多讲。要做些什么呢？就是你努力地—这个“励”不是马马虎虎，你全心全意地去“观彼及彼”，这两个彼，一个就是善知识，一个就是善知识所重视的法，一个是善知识这个人。前面已经告诉我们，我们亲近善知识，舍自自在，一切都要承事、恭敬、供养这个善知识。那么，外面的身体上面的供养，这是一个；里边如法供养的，这是一个，我们真正修学佛法的人，应该观这个。观了以后，这样去做，应该去做师长所欢喜的，不欢喜的事情“应尽遮”，完全不要做，完全不要做。[19:54]

那么，这个从前面一路上面下来，我们了解了，必然是什么啊？这个善知识有这样的条件，你才能跟他。而这种有条件的善知识，他圆满的是佛。当然！佛的希望—希望你成佛，所以你当然会从发自内心地愿意跟他。其次，佛所了解的，也彻底地一点不错 (p99)地告诉你怎么成佛，所以在这种状态之下，你只要肯跟他，一定行！尤其是我们现在起心动念，都是凡夫，为了我结果是害了我，所以唯一的办法，你只有听从善知识的教诫。但是如果是你马马虎虎，一个不小心，欸，这个“我”又冒出来了，所以如果说你不精进的话，不行！这是为什么要告诉我们应“励”，换句话说，努力地。这个亲近善知识不是含含糊糊的，不是说我们现在，哎哟，我把时间省出来一部分，给善知识跑得去，侍候他一点点哪！不仅仅是如此。刚开始是的，刚开始我们不是一口气就可以达到最圆满的，一步登天不可能，那么我们慢慢地学习。真正到深的时候，他会全部精神注意、了解善知识要什么，善知识希望的是什么，就这样。你能够这样去做的话，啊，那就对！[21:41]

为什么要这样去做呀？哦，下面告诉我们，“金刚持”自己亲口说的，这个就是报身佛，报身佛亲口说的。化身佛说的，容或是不究竟的、不了义的、三乘与共的，报身佛说的都是最彻底究竟的。说你的成就完全看你这个所跟的依止规范师，了解了这一点以后，什么事情“悉敬奉”—没有一点剩余，没有一点例外，百分之百地至诚恭敬，供养这个善知识。[22:29]

p. 36

In brief, you must strive to achieve what pleases your gurus and eliminate what displeases them. 

【总之应励力行，修师所喜，断除不喜。】

(p100) 就是这个。要努力呀！这个师长所欢喜的，努力；不欢喜的，去断除。什么，“所喜”的是什么呢？[22:43]

The three avenues to achieving what pleases your gurus are offering material gifts, respecting and serving with body and speech, and practicing in accordance with their words. 

【作所喜者，谓有三门，供献财物，身语承事，如教修行。】

分三部分：第一个，“财物”统统供养善知识，这个是外面的；里边呢，“身语”都侍候他；最后，如教奉行，这三个次第，这个三个次第。前面这个“供献财物”，是对自己集聚资粮；“身语承事”，然后是调伏粗猛烦恼；“如教修行”，是一路直超，这个必然的次第。所以我们要了解的，你必定认得了这个以后，你了解得越深，你那时候去做的时候才好。要不然我们无缘无故，我自己不享受，供养你为什么啊？自然而然会有别扭的。所以你有正确的了解了以后，那个时候就会很高兴地去做，也做得会很好。[23:43]

This is also stated in Maitreya's 《Ornament for the Mahāyāna Sūtras》: Rely on the teacher by way of respect, material things, service, and practice. 

【如是亦如《庄严经论》云：“由诸供事及承事，修行亲近善知识。”】

说这个经论上面怎么告诉我们，怎么亲近这个善知识呀？是这样的作法：“供事、承事”。换句话说，就前面说的，外面以财物，什么东西都供养，然后你乃至于自己亲身，最后如教奉行。[24:13]

And also: A steadfast person who practices just as taught by the guru pleases that guru properly. 

(p101) 【又云：“坚固由依教奉行，能令其心正欢喜。”】

这个你一切的成就都是什么？“依教奉行”。这样的话，欸，善知识就欢喜了。真正的善知识欢喜的什么？你成佛嘛！你能够这样去做，你能够“坚固”，当然善知识会欢喜。所以这个佛陀，你供养他什么东西，他不一定欢喜，你依教奉行，他是最欢喜，这个是佛陀真正伟大的地方！他现在为了救我们示现一个凡夫相，当然他的欢喜也是这个，这个才是我们真正要修行的。[24:53]

1) Offering material gifts. 

【◎ 其中初者，】

初，就是财物贡献。《五十颂》当中也说，[24:58]

The 《Fifty Verses on the Guru》: If you always rely on your pledge master By giving things not normally given — Your child, spouse, and your own life— What need to speak of ephemeral resources? 

【如《五十颂》云：“恒以诸难施，妻子自命根，事自三昧师，况诸动资财。”】

“恒”这个字，不管是身、心两方面，一直不断绝地一念都不忘失，时间上面一直这样。拿什么呀？最难布施的东西—自己的外财，这个外财当中，最亲近自己的妻儿子女，都拿来供养；乃至于内财，就是自己的身命，都拿来供养自己的“三昧师”。三昧师就是密教当中的老师，他为什么这个地方要特别指密教的老师呢？因为真正密教的老师， (p102) 那是佛示现的凡夫相，这个所以当你真正遇见这种情况之下，就应该这样。所以善财童子五十三参，所参的那些就是，就是这一类善知识，他的的确确，有这样的弟子，有这样的老师，就有这样的成就。这个就是我们的榜样，何况是“动资财”，何况其他的呢？[26:16]

And also: Offering to your pledge master constitutes continuous offering to all the buddhas. Offering to them is the collection of merit; from the collections of merit and sublime wisdom comes the supreme attainment. 

【又云：“此供施即成，恒供一切佛，此是福资粮，从粮得成就。”】

这样的供养布施，成功什么？“供一切佛”。哪！现在供一个佛的功德已经不得了了，你现在只要供养你的自己的老师的话，等于法界一切诸佛统统供养了！所以这个地方的证明，就是因为你得了这个资粮，有那个资粮就得成就。现在我们要求佛，要福资粮圆满，要智资粮圆满，你能够供养这个你这样的上师的话，福资粮就圆满，真快！平常我们，哎呀，那不晓得要多少时候，现在如果真正遇见老师，你就这样，就得到这个好处。[27:04]

在这里大家会问：哎呀，对呀，没有错啊……。现在暂时不了解的不谈，了解了信得过了，说一点都没有错，那我想，我赶快去找这么一个老师！一想，说：“我自己剃头的这个老师可不是这样的，那个不要去供养他。”这个概念表面上面看起来好像对，其实完全错、完全错！任何一件事情，一定要有个层次，一定要有个层次。真正的佛菩萨在前面，你也不认识，说实在的。实际上呢，你所以能感得佛菩萨，一定要有你的业。现在剃 (p103) 度你的人，这个是引进门的第一个人，你对他这个恩你都不知道、不去感，你找到佛，你能找得到吗？[27:52]

所以刚才说的，我们世间真正最大的大恩人—父母。我还记得很有意思的一个公案，那出在我的家乡，事情离开现在七十年以前大概。喔唷！那个时候，刚在这个清末民初的时候，很多人到国外去留学。那这个现在当然是，那普通的学说，普通人念大学都不稀奇。那个时候，这个念小学都不容易呀，居然一个民间的一个人，栽培一个子女，去留学。最好的中学，最好的大学—那是清华，我想大家还了解，到现在清华、北大的声名都始终非常高，然后最后留学。留学回来了以后，这个父母是非常欢喜，他一生的心血，都摆在这个儿子身上。回去了以后，那个父母看见儿子回来了，好高兴，招待亲友给他吃饭，他不愿意。说嫌那个父母，这个也不对，那个也不对，知识也不好，什么也不好！你们想想看，要你们看见这种人怎么说啊？[29:19]

19b Commentary

ENGLISH LR V.1 P.83 (COMMENTARY V.3 P.89)[00:14]

So I just used the worldly standard to explain: for your average kind deed, the karmic effect is not great. However, if you are filial toward or harm your parents, well, the effects are incredibly powerful! This is the case with worldly parents, and the same applies to our Dharma parents. As for this concept, it will be specified later in the karma section, it will be specifically explained. So now let us take a look, this is a very skillful means to help us – to be mindful of others’ kindness. Now, let us read the text. [00:47]

The Ten Teaching Sūtra says:

Develop the following ideas with respect to your teachers. I have wandered for a long time through cyclic existence, and they search for me;

We have been in the long dark night of ignorance, continuously wandering in cyclic existence, who comes to search for us? The virtuous teacher. [00:59]

I have been asleep, having been obscured by delusion for a long time, and they wake me;

We have always been obscured by this long dark night of ignorance; it is the virtuous teacher who comes to wake me up. [01:11]

they pull me out of the depths of the ocean of existence;

We have been drifting up and down in the ocean of cyclic existence, and they come to save us. [01:19]

I have entered a bad path, and they reveal the good path to me; they release me from being bound in the prison of existence; I have been worn out by illness for a long time, and they are my doctors; they are the rain clouds that put out my blazing fire of attachment and the like.

Think of it this way: Ah! There is no exception – all benefits and advantages come from virtuous teacher. This kindness is incredible, immeasurable and boundless! In what manner did the virtuous teacher benefit you with his kindness? By explaining the proper teachings to you; for this reason, even if it is a verse of four lines, as long as you hear it and apply accordingly, then the benefit is yours. Thus, whether he has faulty discipline or not, or whatever else, does it matter? That is the concept. We may say that: "Ah, now having listened to this instruction is great! But many [teachers] have yet to obtain the teachings in their entirety.” Sorry, but it is not that he does not have the entire obtainment; it is our lack of virtuous roots and our insufficient good qualities! So, if you are able to abide by the teachings to purify afflictions and increase the merits, at this state, regardless of whether you randomly recite with others the Array of Stalks Sutra or the Diamond Sutra, upon chanting it, you will be enlightened, right? That is the way it should be! [02:43]

So upon thinking of it here, you should realize, why is it that we often cannot comprehend the sutra? It is still due to our own obstacles. Hence, once you understand this, strive to purify even at risk of your own life! Now, instead of purifying, you are actually increasing your own obstacle, isn’t this absurd? So, regardless … once you truly understand, have properly comprehended it, then, no matter at what level of understanding, it will be very clear and very obvious. This is why Sung-pu-wa was mentioned earlier, well! Wherever he went, even if it were a layperson explaining the teachings, ah, he would go to listen, why? Because Sung-pu-wa benefited from the taste of the Dharma and he reflected on the kindness of the teaching. Now, we listened and listened but it is still flavorless. It is not that the teachings were explained poorly; Buddha’s speeches are flawless. It is due to our weighty afflictions! This is what we should properly recognize. Next, it continues to say: [03:41]

Also the Array of Stalks Sūtra says: Youthful Sudhana,

Look! "Mindfully," you will weep. Why did [Youthful Sudhana] weep? After he read the text, what followed? [He] followed the personal instructions of the virtuous teacher. These personal instructions accord with the teachings. With this thought, well, what a mistake to not abide by the virtuous teachers! Now hearing the teachings from virtuous teachers, how joyous! Hence, this is known as the "mixture of sorrow and joy," which is inevitable [reaction when the virtuous root is initiated]. Next, [04:16]

the teachers are those who protect me from all miserable realms; they cause me to know the sameness of phenomena; they show me the paths that lead to happiness and those that lead to unhappiness; they instruct me in deeds always auspicious; they reveal to me the path to the city of omniscience; they guide me to the state of omniscience; they cause me to enter the ocean of reality's sphere; they show me the sea of past, present, and future phenomena; and they reveal to me the circle of the noble beings' assembly. The teachers increase all my virtues. Remembering this, you will weep.

The text will not be explained in detail here. However, upon completing the discussion of this treatise, you should revisit it again and to clarify and understand it clearly - it should be very explicit. Here, I just it and all you have to do is to abide by this systematic order. If you can, listen attentively, contemplate well after listening, and apply accordingly upon contemplation. Then, naturally, each of us will become like the Youthful Sudhana, "mindfully" following the personal instructions of virtuous teachers and weeping. Thereafter, advancing one step at a time, ah, how joyful! This will be the effect. Thus, the text follows: [05.34]

Recollect your teacher's kindness in accordance with this statement.

We should follow what Youthful Sudhana stated earlier. We also follow the meaning of the teaching accordingly, uphold it in [our] minds, and recollect mindfully. What should we do differently? [05:52]

Personalize it by replacing "they" with "these teachers" in all of the phrases describing the teachers' kindness.

Each phrase can be said this way: ah! All virtuous teachers are like this  protecting me from cyclic existence, they come to save me. I have been in the midst of long nights of suffering, and they have come to save me. I have been burning by the blazing fire of afflictions, and they quench it with rain clouds. I want to advance to the omniscience of the Buddha Realm, and he gives me direction and escorts me, enabling me to enter the ocean of reality’s sphere, enabling me to understand all Buddha Dharma, and enabling me to reach the abode of noble beings. Oh, you may not understand the statement "they reveal to me the circle of the noble beings' assembly." This "circle", when translated into Chinese is called "mandala”, which “reveals” the place where the Buddhas and Bodhisattvas reside, Buddhas and Bodhisattvas stay in that place. In other words, well! Abide by the teaching, and you will be able to reach this Pure Land. Now, we wish to go to the Pure Land, well, the virtuous teachers have pointed out to me [how to get there]. As for:[06:58]

Then picture before you your teachers. Saying the sūtra's words out loud, concentrate one-pointedly on their meaning. In this same way, substitute these words in the former sūtra [the Ten Teaching Sūtra], as well.

These three statements are precisely for their actual practice. Later, when we gradually advance - if proper advancement is available - then each one of us will be able to reach this level. How can it be accomplished? You first have to visualize the virtuous teachers in front of you. Usually, when we visualize our virtuous teacher in this manner – for example, our teacher is the Shakyamuni Bhagavan. Or, if your primary practice is the Dharma paths of Avalokitesvara, then the virtuous teacher is Avalokitesvara - this teacher is the manifestation of Avalokitesvara. Or you can view your teacher as the image you select, perhaps as Amitabha Buddha or Shakyamuni Buddha. Or you may visualize Amitabha Buddha: Well! Amitabha Buddha manifested this way before me. Thus, mindfully envisage the appearance of the virtuous teacher, and then recite mindfully in accordance to the chanting. [08:07]

If you can properly practice in this manner, it will be very easy and without too much difficulty, you will be able to achieve it. If you pray to Avalokitesvara, you will see Avalokitesvara Bodhisattva. If you pray to Amitabha Buddha, Amitabha Buddha will appear. As long as everyone works on it earnestly, the opportunity to see [them] will absolutely be there. There are these types of practitioners at this present time; don’t consider these people to be eminent and unapproachable, not like that! No! On the contrary, they are learners, people who are learning, and they could be about the same age as those of you sitting here, some are in their thirties and some in their forties. This is what I have seen with my own eyes, absolutely not fooling you. You just try to do your best and we will all reach it one day. That is why I often say: "It is not difficult to be reborn in the Pure Land!" You think about it, you chant Amitabha Buddha’s name for Amitabha Buddha to appear in front of you, wouldn’t it be very easy? It is just like that! It won’t be that we chanted for our entire lives, but in our final moments, we become totally confused with chaos and rely on others’ assistance for the chanting. In the end, it is still uncertain whether we can be reborn [in Pure Land]. This is our last resort [prior to our ultimate enlightenment]. Now, let us continue: [09:23]

Furthermore, the Array of Stalks Sūtra says:

I, Sudhana, have come here

Thinking one-pointedly, "These are my teachers, instructors in the teachings,

The ones who totally reveal the good qualities of all things,

And then fully teach the bodhisattva way of life."

"Because of giving birth to these qualities in me, they are like my mother.

Because of giving me the milk of good qualities, they are like my wet nurses.

They thoroughly train me in the branches of enlightenment.

These teachers turn away agents of harm; Like doctors, they free me from old age and death.

Like Indra, the chief of the deities, they let a rain of nectar fall;

Like the full moon, they fill me with the white teachings of virtue;

Showing the way toward peace, they are like the light of the sun;

With regard to friends and enemies, they are like mountains;

They have minds imperturbable as the ocean;

They wholly care for me and are like pilots of a ferry."

Thinking in this way, I have come here.

"These bodhisattvas have caused my mind to develop;

They have produced my enlightenment as a buddha's child;

Therefore these, my teachers, are praised by the buddhas."

With such virtuous thoughts, I have come here.

"As they protect the world, they are like heroes;

They are captains, protectors, and refuge.

They are an eye providing me with happiness."

With such thoughts, I respect and serve my teachers.

In accordance with this statement, you too should remember your teachers' kindness with these verses, using a melody and substituting yourself for Sudhana.

Still, it quotes from the same section from the Array of Stalks Sutra; I will go over it briefly instead explain it line by line. It says that the teachers have given us sublime teachings. As for these two words "sublime teachings," now we gradually have an idea of this concept. It is not referring to opening the scriptures and then just reciting the text once or even interpreting the text based on our perceptions, not so! [We have to] truthfully and properly abide by the teachings. After you have attained experiential knowledge within, then the words spoken [by you] will gradually accord [with the teaching] – becoming closer to perfection. This concept  "the ones who totally reveal the good qualities of all things" – is that, with regard to everything and every aspect of merits, Sudhana will reveal to us and tell us in all aspects. [11:58]

In our current practice, we think that it is difficult now. If you have acquired the proper recognition, it is not difficult; instead, it will actually be the easiest. This is because everything we engage in, regardless of whether it is tangible or intangible, with eyes open or shut, asleep or awake, the appearing object is called phenomenon. The phenomenon is nothing other than this [reliance]. Before you have this understanding, you are continuously submerged in ignorance, fostering contamination. Upon understanding, you properly abide by it to increase merits. This reliance is all based on the teachings! Because you are able [to practice in this manner], contemplate: "Ah that is right! My virtuous teacher taught me everything…we are now in the midst of afflictions; we can only rely on the virtuous teacher to transform affliction to merits, and to convert flaws into merits. Ah! The beauty is beyond description, this is too wonderful to describe!" Just like this. Therefore, in every aspect, you read it in this manner. Why is it that there are many instances in the sutras they seem to be heavily layered to us? There is a lot of embedded meaning. With each statement, the content gets deeper and wider with each layer. This is one perspective. For the other one, to us ordinary beings, well, you may be consistently chanting, maybe some section accords to you and triggers your realization. Furthermore, isn’t it the case that the more and the longer [the chanting is], your merits and wisdom will further develop? So isn’t it the case that the longer and more there is, the better it is? So with every aspect, there is a special meaning; it all has its significant meaning! [13:51]

Now, we should be like the Youthful Sudhana. Where are all these key points recorded? They are all in The Chapter on Entering the Dharma-realm. In this chapter, Youthful Sudhana visited 53 teachers. Hence, with faith, understanding, application, and realization – the reasoning previously revealed to us: you have "faith," you "understood," and you were taught how to “practice,” and you actually become "realized" in the end. That is the process! In the beginning, chapter sixty-seven of the Array of Stalks of Sutra says: to the east of the city of Dhanyakaranagara (福城), Manjusri Bodhisattva spoke to Youthful Sudhana. Thereafter, [Youthful Sudhana] visited virtuous teachers one after another and advanced continuously. [It describes] how virtuous teachers instructed Youthful Sudhana, what Youthful Sudhana learned, in what manner he experienced realization, and what the mental process was. If we have the opportunity, we should try to study it well. Otherwise, if you can properly understand what this treatise is telling us, and are able to progress profoundly one step at a time, there will be enough to benefit us - the benefit s boundless! [15:1]

So, at the present time, constantly remember this! The primary allocation of time should be applied here. Do not merely listen and, upon hearing, close the text. This effect will not be great. If, after you listened, wait for a short while, it does not have to be immediate, after ten minutes or half an hour, then read it once again. The impression will be enhanced. If you can be well prepared by reading ahead, even without understanding it, by the time you listen to the teachings, it will make a great difference. If, after listening, you review it again, then the effects will be very great, much greater! By then, you will definitely have very visible progress. Regardless of whether you are chanting Buddha’s name, doing Zen meditation, or studying the tenets that you are learning, the effects will be completely different. This is due to your mental condition becoming extremely favorable and sharply available. [16:04]

For instance, it is the same for us now. If you use gasoline, if it is used in “bumper cars”, that is one way to power it, if you put it in motorcycle and that is another way. Put it in regular cars but, because engines vary, the effects will be different. Now, our engine is a very old one, worn to a decrepit condition. So the first thing – the engine represents our mental cognition, our mind stream. You must purify it first, and then apply the teachings. Wow, the effect will be powerful and efficient! In our daily lives now, why do we need to simplify and focus? This is the reason. Let’s take a break now. [17:00]

The above is about relying on a virtuous teacher, we should have proper recognition in our mind. Abide by it to cultivate and improve. Then the next step is about the application, how to practice. Thus, [17:33]

2) How to rely in practice

This is the concept of how to rely on a virtuous teacher, and how to uphold this in application. The author cited the following: [17:47]

Aśvaghoṣa's Fifty Verses on the Guru (Guru-pañcāśikā) says:

Aśvaghoṣa Bodhisattva compiled it with regard to how to rely on virtuous teachers. This is a Mahayana text, [relying on the teacher is] especially emphasized in the Vajrayana teachings. It should be put in this way: the higher you go in terms of practice, the more rigorous the rules, the stricter the precepts are. Let us read: [18:15]

What need is there to say much here ―

Do whatever pleases your gurus;

Eliminate all that displeases them.

Analyzing this, strive at it.

Once you have understood Vajradhara's statement,

"Attainments follow proper reliance on the master,"

Thoroughly please your gurus

In all things. It says, is there any need to say more? Why did he make this comment? Now, since you are Mahayana practitioners or even higher than that, these concepts should be very clear and obvious, there is no need to elaborate. What is needed then? Your effort – this "strive” is not to be taken lightly, you must wholeheartedly devote yourself to "analyzing this, strive at it." With regard to the "this" and "it," one refers to the virtuous teacher and the other refers to the teachings that the virtuous teacher emphasizes. One refers to the virtuous teacher in person. As the aforementioned sections told us, in our reliance on the virtuous teacher, [we should] forsake our preference, and, in every aspect, serve, respect, and make offerings to the virtuous teachers. Thus, the external physical service is one [way to serve the teacher]; the internal aspect is to offer proper practice, which is another aspect. For those of us who sincerely practice Buddha Dharma, this should be analyzed. Upon analyzing, practice accordingly, and do whatever pleases the teachers and "eliminate all" things that displease [them]. Completely do away with it, do not engage in it. [19:54]

Thus, from the previous sections, we understand what is consequential? The virtuous teacher must be endowed with certain qualifications, and then you can rely on him. And, for those qualified virtuous teachers, when [they] become perfected [they] are Buddha. Of course! Buddha’s wish is for you to achieve Buddhahood, so you, of course, will mindfully want to rely on him. Furthermore, Buddha will completely and flawlessly reveal to you how to achieve Buddhahood. Therefore, in this circumstance, as long as you are willing to rely on him, achievement is certain! Especially for us, our mental momentum is only at the level of an ordinary being, whatever self-centeredness we do for ourselves ends up being harmful. Hence, the only approach is to listen to the personal instructions from virtuous teachers. But if you are careless and not mindful, alas, this "me" will become dominant again. Therefore, if you do not strive diligently, it will never work! This is why the text told us to "strive" at it. In other words, you must work hard at it. This reliance on virtuous teachers is not a matter of ambiguity. It is not like, well, I spare some time to pay the virtuous teacher a visit and serve him a little bit! It is not just like that. In the beginning, yes, we cannot expect to achieve it in one breath. It would be impossible to reach the sky in a single bound. Thus, we progress gradually. By the time we reach the profound stage, one will focus the entire attention on understanding what the requirements of the virtuous teachers are, what their aspirations are, this is how it works. If you abide by it accordingly, ah, then that is correct! [21:41]

Why do we need to do this? Well, below it tells us that "Vajradhara" said so, he is Sambhogakaya Buddha – said by this blissful form Buddha himself. The words of a Nirmaṇakaya Buddha may not be perfectly complete, may be of provisional meaning, or may be common to all three vehicles. However, the Sambhogakaya Buddha’s speech is complete, perfectly thorough. Your attainments are totally dependent on the root guru. With this understanding, for anything, you must "thoroughly please" – without any reservations and no exceptions, with hundred percent sincerity, venerate to offer the virtuous teacher[22:29]

In brief, you must strive to achieve what pleases your gurus and eliminate what displeases them.

Precisely this. [You] must strive hard! This will please your teachers. Eliminate what displeases them. What would "please" them? [22:43]

The three avenues to achieving what pleases your gurus are offering material gifts, respecting and serving with body and speech, and practicing in accordance with their words.

There are three avenues: the first is to offer all "material gifts" to the virtuous teacher; this is the external aspect. For the internal aspect, serve him with "body and speech." Lastly, practice in accordance with their words – these three avenues or stages. The first one, "offering material gifts," is to accumulate personal merits. "Respecting and serving with body and speech," is to quell coarse afflictions. "Practicing in accordance with their words" is to excel on the path. These are the necessary steps. Thus, we must understand, once you recognize this, the deeper you understand it, the more benefit that will arise. Otherwise, why should we, for no apparent reason, forsake our own enjoyment and offer it to you? Of course, you will feel awkward and uncomfortable about it. So, once you have the proper understanding, at that time you will engage with great joy and do a very good job.[23:43]

This is also stated in Maitreya's Ornament for the Mahāyāna Sūtras:

Rely on the teacher by way of

Respect, material things, service, and practice.

What did the scriptures tell us about how to rely on a virtuous teacher? This is how: "respect, material things, service." In other words, as mentioned before, offer all of the external material goods and then even serve [the teacher] in person, followed by practicing in accordance with his words. [24:13]

And also:

A steadfast person who practices just as taught by the guru

Pleases that guru properly.

What are all of your attainments? Practicing according to the guru’s words. If this is so, the excellent teacher will be pleased. What pleases a true excellent teacher? When you attain Buddhahood! If you can practice in this way and be “steadfast”, of course, the excellent teacher will be pleased. Thus, Buddha may not be pleased with any of your offerings, but if you practice as taught by the guru, he will be most pleased. This is the true greatness of Buddha! In order to liberate us, Buddha manifested as an ordinary being. Of course, this also pleases him. This is what we should truly cultivate (Practicing accrding to the guru’s words).[24:53]

1) Offering material gifts.

First is the offering of material gifts. [24:58]

The Fifty Verses on the Guru:

If you always rely on your pledge master

By giving things not normally given ―

Your child, spouse, and your own life ―

What need to speak of ephemeral resources?

This word "always," regardless whether it is referring to the body or mind, the remembrances will be continuous and mindful throughout time. Offer what? The things that are the hardest to give away – our external possessions, among these external possessions, even those closest to you like your spouse and children, offer them all. Even for internal possessions, which are from our personal lives, offer yourself to your "pledge master." The pledge master is a Vajrayana teacher. Why does it specifically mention the Vajrayana teacher here? The true Vajrayana teacher is Buddha’s manifestation in the form of an ordinary being. Hence, this should be your proper attitude upon encountering such a situation; this is what should be done. Therefore, in the 53 visits of the Youthful Sudhana, all the visits were to this type of virtuous teachers – so it is true that such qualified disciples will have such qualified teachers and such achievements. This is our role model, needless to mention [the offering of] "ephemeral resources" or anything else. [26:16]

And also:

Offering to your pledge master constitutes

Continuous offering to all the buddhas.

Offering to them is the collection of merit;

From the collections of merit and sublime wisdom

comes the supreme attainment.

What does this kind of offering achieve? "Offering to all Buddhas." Well! Now, offering to one Buddha is considered extremely incredible, yet all you need to do is to make offerings to your teacher, and this is equivalent to making offerings to all the Buddhas of the Dharma Realm! So, here, this proves to us that because you have accumulated the merits, your achievement is possible. Now we want to achieve Buddhahood, which requires accomplishing both perfect blissful merits and wisdom merits. If you can make offerings in this way to your guru, these collections will be completed, how fast! Normally, well, who knows how long will it take for us. Now, with a truly qualified teacher, you apply accordingly and such benefit can be achieved. [27:04]

Here, you may ask: “Ah, that’s true, there’s no mistake …” For now, [let’s] not talk about not understanding this concept. For those who understand the concept and have faith in it, consider this concept absolute right, then, I believe [they will] want to quickly find such a teacher! Upon having this thought: "However, the teacher who ordained me is not like that. So, I do not want to make offerings to him." This concept seemingly appears to be correct, but actually, it is completely wrong, totally wrong! Every thing requires proper steps must be with stages. If there is a real Buddha or Bodhisattva in front of you, honestly speaking you may not recognize them. In fact, the reason you have encountered a Buddha or Bodhisattva is due to your karmic deeds. Now, the one who ordained you is the person who first guides you to the entrance [of Buddha Dharma], and you don’t even appreciate this kindness. Once you find Buddha, [with this attitude] will you be able to find Buddha? [27:52]

Thus, it is said earlier that, our greatest worldly benefactors are our parents. I still remember an interesting and meaningful story. It occurred in my hometown and was probably about 70 years ago. Wow! Back then; it was at the end of the Manchurian dynasty and the beginning of the Republic when many went to study abroad. Of course, nowadays, attending a university is common and not a rare phenomenon. But at that time, it is not easy even to attend elementary school. Surprisingly enough, there was this common person who sent one of his children to study abroad for advanced education. [This child attended] the best high school and the best university  Tsinghua University. I believe everyone can understand even now the reputation of this university, along with Beijing University. Both are still very prominent, so he studied abroad. Upon returning, the parents were very pleased, their entire life focused on this son. After he returned, the parents were very happy to see the son come home, and they invited relatives and friends for a meal, but the son disagreed. He thought about his parents – this is not right, that is not right, lacked knowledge and so forth! You think about it, if you were there, what would you think about this son?