菩提道次第广论手抄稿:旧版第二十卷B面
P. 37 (9)（手抄稿 第三册 p127）[00:18]
从上面的嘴巴一直忙到那个地方，忙到脚底。唉，好像一点修行的时间都没有；我呢，这跑得来就听老师讲法，讲完了去修行。结果成就啊，我远远不如他们两个！”
这段公案，你们好好的去看。现在我们很多人觉得，懂得了一点点，自己关起门来去闭关去自修，不要说你没有听懂，你听懂了，这样去修都成就不一定高。越要向上爬，越是这个样。善财童子是个典型的例子，他不是说跑着去听见一个善知识，听见以后然后他就继续的关起来，跑着就去闭关去了。不是的，他第一个善知识参完了参第二个，第二个参完了，参第三个，到最后一个参，然后参了普贤菩萨，以十大愿王导归极乐，他还没停！最好的例子。所以这一点我们心里上应该有的认识，下面还有很多，他为什么要这样做？目前内容我们还不知道，但是至少这个概念放着，他为什么这样？我应该怎么样？所以我们现在对佛法本身的了解是有一个很大的距离。[01:21]
(p128) 我还记得自己一个经验，离开现在二十多年了，离开现在二十多年了。那个时候我刚出家，因为受这个时下的影响，总觉得现在这个环境不太好，真正想修行的人一剃头马上闭关，住茅篷。我也这样，一心一意呀，师父剃完了头我就住茅篷。那个狮头山，我在狮头山元光寺，家师是上本下明老和尚，他已经走了好几年了。那个地方样样东西是坐享现成，唉，我也可以说家师待我仁至义尽。那时候我完全不懂啊，我居然还要去住茅篷，闹着要去住茅篷。那时候他们是十二点钟吃饭，我因为要持午，一定要十一点半，他专门下面人十一点半把饭送上来，我居然那时候还，居然还良心发现，说：“啊！还让他们送上来不好，我自己去拿。”现在是越想越可笑，越想越颠倒，越想越懊悔！然后下面我一个人先吃，他们还特别弄好的，就这样，我心里还不满意，总觉得他们都不如法，他们都不如理！就是这样，所以我还要去住茅篷！[02:37]
结果我师父大概也忍无可忍，他老人家真好啊！他后来说：“那你要住茅篷，你就去住嘛！”欸，那天我看到那口气，他也不会像我这样的糟糕，他还是很婉转的，这意思就是这样。后来我想：“对呀！那我真的去茅篷，现在一切坐享其成。就是我下面去拿，他样样都弄好了。我住这个茅篷，吃哪来啊？其他东西能不能来？”我想了半天，我不要住了。我也没讲要离开，他看见我弄了几天，他也没讲，笑了一下。旁边有人告诉我：“某 (p129) 人啊，你现在不去住茅篷啦！”我就想：“欸，不行、不行！”欸，那个时候就旁边有人要去住茅篷，我心里又痒痒的，后来我就想：“让他先去，去成了我也跟着去。”结果幸好没有去。整个过了一、二十年以后，往后我们当然中间也有机会见面，见了面以后，他懊悔了：“唉呀！某人啊，结果我就这样拖死在这里，自己说当初跑得来好想用功，结果用了半天呀！刚开始好像有一点样子，到后来就这个样，到后来就这个样。”等到我跟《菩提道次第广论》，一讲，啊！他本来对我来说是个上座吧，我刚开始的时候，他很多地方提示，告诉我，我也一心一意地听从他。他听了以后觉得闻所未闻哪！跑得来天天恭恭敬敬地听，我还觉得心里很过意不去。我说：“这个不是我的，这个是大师佛陀圆满的教法。” [04:15]
我就随便自己想起这段公案，给你们提一下，但愿在座的诸位，不要犯我这个错误。至于说刚才弄了半天，大家还是这个样，我想这一点在座的我们有几位同修，说不定有这个经验，或者少—乃至一年、二年，多—三年、四年弄了半天，好像还是这个样子。但是你真正亲近了善知识以后，会不一样，你会日日夜夜感觉不一样。我刚才曾经跟你们说过，将来有机会我告诉你们这几个例子，你们会看得见。所以这个有机会的话，要看你们是否努力哦！不努力你们看不见，一点看不见，真的努力了，相应了，你会看得见。所 (p130) 以我说一直到现在我看见的那些人就是这样，他就是跟着那个老师身边。哎哟，那个老师怎么骂也骂不走，打也打不走，就这样。欸！结果他有成就了，那成就了也不出来。这种人将来要嘛不出来，一出来的话，那这是佛门龙象，马上对佛法上面有大贡献。[05:22]
这个是对善知识的，有怎么样的心理上的认识，以及身口上怎么样的行持。再下面，说道理了解了，进一步告诉我们说，亲近善知识有什么好处，以及不亲近有什么害处。看：[05:44]
p. 37 (9)
d. The benefits of relying on the teacher.
【◎ 第四亲近胜利者。】
亲近善知识的殊胜的好处。[05:49]
By relying on the teacher, you will come closer to buddhahood; you will please the conquerors; you will not be bereft of future teachers; you will not fall into miserable realms; neither bad karma nor afflictions will overpower you; through mindfulness of the bodhisattva deeds and by not contradicting them your collection of good qualities will continue to increase, and you will reach all of your provisional and final goals;
【近诸佛位，诸佛欢喜，终不缺离大善知识，不堕恶趣，恶业烦恼悉不能胜，终不违越菩萨所行，于菩萨行具正念故，功德资粮渐渐增长，悉能成办眼前究竟一切利义。】
第一个“近诸佛位”。我们到这里来干什么？要学佛！我们现在虽然要学佛—是！目的没有错，认识好像也对；是弄了半天哪，就是想是想的，真正做的时候总觉得：我是 (p131) 凡夫嘛！一步都踏不出去。好一点的，在原地踏步，踏了半天，还在原地；否则就坐在地上，干脆就是这样。他现在不！他步步上进，步步上进什么？近诸佛位，这么简单，就这样！而且走的是直路。因为你如理地上去了，所以“诸佛欢喜”。啊，对呀，对呀！你这就对了！[07:03]
还有呢？“终不缺离大善知识”，因为你结的缘就是这样嘛！一直在善知识身边，这个业感缘起就是这样，你不会离开他，不会离开他，不管是异熟，不管是等流。你能够接近善知识，当然你不会堕落恶趣啊！坏的、业障慢慢地消除，“恶业烦恼悉不能胜”，烦恼也不会影响你，恶业当然也不会。现在我们一天到晚在恶业烦恼当中转，你有了善知识，这个就挡住了。你的行为呢？就不会违菩萨所应行的，在家菩萨—在家菩萨戒，出家菩萨—出家菩萨戒，做得很正确。[07:51]
“于菩萨行具正念故，功德资粮渐渐增长”，因为你能够亲近善知识，得到善知识的教导，所以你认识也好，起心动念都是跟应该有的这个行为相应的，这个是“正念”，这点很重要；所以你由于这个正念的关系，所以你行持自然都在净除烦恼，集聚资粮，所以这个是“增长”。因为你净除烦恼，集聚资粮，所以你的感的果—眼前的、究竟的，一直在增长当中，样样都成就，“悉能成办现前究竟一切利义”。这么多的好处，这么多的 (p132) 好处！不是到究竟才行哦，眼前就好、眼前就好。[08:46]
after obtaining virtue through serving and respecting the teacher with thought and practice, you will accomplish others' welfare, as well as your own, and complete the collections of merit and sublime wisdom.
【承事师故，意乐加行悉获善业，作自他利资粮圆满。】
啊！你这样一来的话，心理上面以及行为上面都是好的，都是好的。于是在这种状态当中啊，你要求的自利利他，现在我们做的自利利他在资粮，资粮顺了，将来果自然顺，都圆满，这么大的好处！关于这个好处，要自己细细地去想。你想得越多，你越欢喜啊，欸！这个效果就越大。那个时候你亲近起来的话，你不会觉得这是负担，觉得这是庄严。那时候你就越做越起劲，那时候你就觉得越做越起劲。那时候你才感觉得像，像我们常常用的个比喻，做生意一样，啊！你觉得在赚钱，虽然你忙了半天，财源是滚滚而来，是越做越起劲！就这个。下面我们继续说下去：[09:49]
In that vein the 《Array of Stalks Sūtra》 says: Child of good lineage, bodhisattvas whom teachers properly support do not fall into miserable realms. Bodhisattvas whom teachers take into consideration do not contradict the bodhisattva training. Bodhisattvas for whom teachers care are elevated above the world. Bodhisattvas who have served and respected their teachers act without forgetting any of the bodhisattva deeds. Bodhisattvas whom teachers fully look after are not overcome by bad karma or afflictions.
【如是亦如《华严经》云：“善男子，若诸菩萨，为善知识正所摄受，不堕恶趣。若诸菩萨，为善知识所思念者，则不违越菩萨学处。若诸菩萨，为善知识所守护者，胜出世间。若诸菩萨，承事供养善知识者，于一切行不忘而行。若诸菩萨，为善知识所摄持者，诸业烦恼难以取胜。”】
(p133) 这段话现在解释一下。如果说，“诸菩萨”，就是修行菩萨的人，修行菩萨的人—我们现在在座的都是因地当中准备走这条路的人，假定说你能够得到善知识的摄受的话，那绝不堕落恶趣、绝不堕落恶趣！不过这地方要晓得哦，不是靠善知识的功德，而是善知识—你能够如法受他摄持，如法受善知识摄持的条件，非常重要。善知识尽管可以摄持你，告诉你：“某人啊，你应该这样做啊，不要这样做啊！”你眼睛一瞪，心里面嘀咕半天，那一点用场都没有。他下一次他也不会跟你说了，你要去磕头他也不会摄受你。不是他不摄受你，你排拒了，没有用，你排拒了，你没有用，这我们要了解的。[11:08]
如果说，你能够为善知识所摄受，还有为“善知识所思念者，则不违越菩萨学处”，如果善知识思念你的话，你不会违背。的确的，说善知识思念，他觉得孺子可教，他会处处地方注意你，很多事情他看见了，他会来告诉你。假定说，他告诉你的话，你心里面跟他一瞪，你还给他嘀咕，他还能告诉你吗？所以我们处处地方要晓得，不是人家不摄受啊！[11:39]
就像我们也有几个经验，人家常常说：“哎呀！我有错误希望你告诉我。”的确有太多这种好心的人，我当年也是如此，我一直说，哎呀！老师或者某法师啊，请你告诉我，可是人家始终不告诉我。到后来，偶然我了解了，不是不告诉我，有的时候他绝对不会(p134) 说：“欸，某人呀！你不是要我说你的错误，我告诉你，你坐下来我告诉你。”他不是这样的。等到你真有错误的话，他来告诉你，然后你就种种理由，“欸！我没有错呀！这个我对呀！”唉！他一听，好了，他看得清清楚楚，他真实告诉你的，都是你的理由，他下次就没有话好说了—你对！你对！所以上次告诉我们，我们中国历史上“千金市骨”的公案，为什么？就算他说错了，你也至诚恭敬地听他，他觉得孺子可教，他就告诉你。有很多事情，我们看不见的，很多看不见的，很多看不见的。尤其是修行这个事情，你不比较的，绝对看不见，这是我的经验。[12:40]
我刚才告诉你，我当初出家了，听大家说：“哎呀！出了家马上闭关。”就一心一意想闭关。可是有经验的晓得闭关不好，他告诉你：“不要闭关。”那时候我心里想想：“不要闭关，留在这里侍候他！”就是这种想法欸！但是他真正的状态我就是看不见。所以我现在告诉你啊，的的确确，然后我还觉得满好咧！还不是瞪大了眼睛把这个话直直地说，还说不出口，我找了种种的理由啊！他看看：“是啊！你不是说，你有错误要跟你说吗？真正你有要跟你说的时候，你听不进；然后稍微认真一点的话，你生烦恼，然后背后嘀嘀咕咕。”他下次：“好、好、好！你好、你好！”那注定你就完了！这个地方我们要从这个地方去认识，这一点都不是笑话。[13:27]
(p135) 所以我现在自己看看自己的以前犯的错误，现在这儿大部分年轻都是犯这个错误，我不晓得怎么帮忙他们。不要说佛菩萨，佛菩萨要求的条件更高。不是要求高耶，他可以让你达到更高的标准耶！你这么一点点都做不到，你就想到……跨一步都跨不开，你说我居然一步能够爬到天上去，那不是笑话吗？所以说这个地方，不是善知识不思念我们，看看我们自己，具不具跟善知识修学的条件呀！所以他前面不先说老师什么相，先说弟子应该具足什么条件就在这里呀！所以大家不要忙别的，就忙自己先成为一个弟子相。[14:19]
"若诸菩萨，为善知识所守护者，胜出世间。"欸！这个时候，世间没有一个能比的。你别看在善知识面前做他一个侍者，或早晨起来要给他清洗厕所等等，那个比做大总统还要好，这千真万确的，比做百万富豪还要好！“若诸菩萨，承事供养知识者，于一切行不忘而行。”又对了！这是应行的，绝对不怕！你错了，他会时时点醒你，这个环境当中，他会不允许你错。“若诸菩萨，为善知识所摄持者，诸业烦恼难以取胜。”业、烦恼难以取胜，你就成就了嘛！[14:59]
"若诸菩萨，承事供养知识者，于一切行不忘而行。"，又对了，这是应行的，绝对不怕，你错了。他会时时点醒你，这个环境当中，他会不允许你错。
"若诸菩萨，为善知识所摄持者，诸业烦恼难以取胜。"，业烦恼难以取胜，你就成就了吗？
p. 38
And also: Child of good lineage, the bhagavan buddhas are pleased with bodhisattvas who have engaged in what their teachers teach them.
【又云：“善男子，若诸菩萨，随善知识所有教诫，诸佛世尊心正欢喜。】
你只要能够听着善知识的告诉你的话，那个“诸佛世尊心欢喜”。佛世尊欢喜的什 (p136) 么？欢喜你早一点成佛嘛！你能够听着善知识的教诫，你真的做到，当然佛菩萨欢喜。所以我们真正地供养不是说：今天你煮了好几个好菜跑得去；哦，这个敲打念唱很好的，让他吃一餐。我们世间的那些东西，不要说佛菩萨没有这个胃口，到天上面他来闻的话，哎呀，那个味道是没办法忍受啊！那个天上东西佛菩萨去闻起来，就像天上闻我们一样。我们真正的供养是什么？如法照他的教诫，这样。所以我们刚才说的，佛菩萨欢喜的，不是欢喜我们炒几个菜；而佛菩萨欢喜的，欢喜我们至诚恭敬地去供养他的“心”！这个你要了解的。所以他还是欢喜我们这么认真地去做，我们不要说：“啊！那既然这样，我们不供养了。”那你就错了！这个概念错一点点哪……。就是你今天有好的，最好的东西供养；今天没有的、最差的，你还是至诚恭敬地跑得去敲打念唱，板眼一点都不错。对，最好！这个概念要分得很清楚。下面继续下去，[16:26]
Bodhisattvas who are content not to contradict their teachers' words will come closer to becoming an omniscient one.
【若诸菩萨，于善知识所有言教，安住无违，近一切智。】
喏！把善知识告诉你的话，你能够不违背，“安住”，安住两个字，不容易哦！先要认识，认识了以后，内心上去操持，一心摆在心里面，不跟它相违背。不违背啊，“近一切智”。欸！你就靠近，你就差不多了。一切智—佛。“于善知识”……这地方的一切 (p137)智，我们要了解啊，因为这个顺了文气，这个一切智不是说三智（编者按：一切智、道种智、一切智智）当中的一切智；一切智智的一切智—佛的智慧智。
Teachers will be closer to one who has no doubt about their words. Bodhisattvas who bring to mind their teachers will fulfill all of their aims.
【于善知识，言教无疑，则能近于诸善知识。】
下面又说，对善知识的言教没有一点怀疑则乃能亲近，否则你会心里又想：“欸！他告诉我这个，他有什么动机啊？”你心里一个怀疑，完了！真正我们修的，修的心法。你心里一念的疑念的话，你就没办法靠近善知识，这么个严重法。所以我们真正第一件事情为什么要修信啊？“信”这东西就净化所有的一点点疑虑，这个东西跟烦恼相应的。不管用什么方式来对你，你对他的信心，绝不动摇！所以他前面告诉我们像九心—像金刚心、像孝子心、像轮围山心、像犬心、像乘心，为什么原因啊？像除秽人心，不管再做，再做肮脏的事情，你觉得：啊！还是谦恭卑下。像狗一样，不管他怎么骂你、踢你，心里面绝不动摇；不管遭遇到多少困难，你绝不退却，乃至于心里面没有一念疑念！欸！对了，这时候你才能亲近善知识。还要什么？[18:10]
【作意不舍善知识者，一切利义，悉能成办。”】
不但是不能疑，还要起心动念，“作意”就是你起心动念的、主动的心。一直在想： (p138) 哎呀，你绝不可以离开善知识！绝不可以离开善知识！平常我们心里面是什么状态呢？在无记当中，那个是真正努力的时候！所以为什么叫“思惟”，就是说心里经常这样想：啊！我要亲近善知识。假定你把那个善知识看成阿弥陀佛，那时候你就是“南无阿弥陀佛”，所以这“南无”两个字有特别意义哦！你如果说心里面，的确我一心皈投依靠阿弥陀佛—有了这个心意的话，那个“南无”两个字可以不要；如果没有的话，那个“南无”两个字加进去，那就是“作意不舍善知识”。[18:55]
如果说你能够认真这样去做的话，阿弥陀佛就在这个世间，用不着到极乐世界，要到几十年以后，眼前就有。为什么？没有一个佛例外的，佛佛道同。像我们释迦世尊一样，“毗卢遮那佛遍一切处，其佛所住名常寂光”。说得很清楚嘛！哪里不是！我们释迦世尊，现前；阿弥陀佛，现前。因为我们的心里面疑念没有净除，所以远离。碰见一点小事情，我们就想：哎哟，这个营养不行哦！到那时候损失了自己哦！你那个时候不尊重着戒，你起的这个念头，这个疑嘛！他叫你戒当中，戒你什么？戒你贪瞋痴，戒你的见烦恼、思烦恼。可是你那时候在见烦恼当中，对不对？千真万确的事实。所以念佛不难欸！难是难的不懂得念佛的道理，你能够真正地懂得的话，那的的确确修行是最容易、最快乐，也最方便的事情。那么今天就到这个地方。[20:04]
(p139) 请翻到《菩提道次第广论》三十八页。那个修学佛法的根本，我们现在了解就是在善知识。那么关于这个亲近善知识，我们前面已经大概的有一个基本的概念。这个，经常有一些同修，后面慢慢地上来，那么假定说，他是偶然来旁听一堂、两堂那没关系。如果说是后面来听的同修，前面的还没有听过的，都要从头开始补听，这样它才有价值，才能够得到完整的概念，这个非常重要啊！那么在座的好像有三位、有三位。那个完了以后你们要从头开始，没有听到听一下，今天我们继续说下去，三十八页第三行。[21:17]
And also the 《Sütra of Showing the Tathâgata's Inconceivable Secret》 says: Sons and daughters of good lineage, rely upon, become emotionally closer to, serve, and venerate the guru with great respect. If you do so, your thought will be virtuous through hearing virtuous teachings, whereby your practice as well will be virtuous.
【《不可思议秘密经》中亦云：“若善男子，或善女人，应极恭敬，依止亲近承事尊重。若如是者，闻善法故成善意乐，及由彼故成善加行，由是因缘，造作善业，转趣善行。】
到这里，另外引经上面的告诉我们一段话，说不管是善男子、善女人—这个地方“善”字，我们现在有一个进一步的认识。以前我们平常经上面总是看，哦，善男子、善女人！我们随便开口就善男子、善女人，现在我们了解，这个“善”字的意义，有它程度深浅的不同。普通我们说的“善男子、善女人”，这是一个口头上面的习惯，也就是给大家一个好的印象。现在我们这里了解，这个“善”字—具有种性的修学佛法的补特伽罗 (p140) 这个人，那么具要什么条件呢？一定是前面断器三过、具六种想，乃至于要具弟子相，具弟子的四个相，这个才成“善男子、善女人”。所以这个关键非常重要。平常我们总说修学佛法了，为什么得不到好处呢？就是那个“善”字的定义不知道。或者应该这样说，就是“善”，究竟我们内心上面到了什么程度，那个时候你才能够承受听闻佛法？大家都没这个准备，就想去求佛法了，那所以得不到好处。所以说，没有听的同修一定要前面听一下，那个时候才晓得我自己的条件如何？假定你条件不具足的话，很明白、很清楚，那个甘露下下来对我们一点用场都没有。[23:42]
那么现在这一种具足条件的善男子、善女人，真正修学佛法了，第一个就要亲近善知识。那么亲近善知识，他应该绝端地恭敬这个善知识，以这样的心情去依止他、去承事他。你只要能够这样做到的话，那下面好处就跟着来了，什么呀？“闻善法故，成善意乐”，善知识之所以成为善知识的原因，必定能够如法地把这个三宝当中的正法，能够传递到我们身心上头，这个是善法，这个是善法。因为你听到了这个善法，于是你的概念就跟他相应了，所以“成善意乐”，这是第一个重要的概念。[24:45]
那么平常我们的内心状态是什么的意乐，我们立刻可以检查一下，立刻可以检查一下。现在听法的时候，比较好的，那是专心一致地在听闻这个佛法，这个就是所谓善意乐 (p141) 当中的一种。但是你不听佛法的心里是什么状态？我们自己糊里糊涂，那就是一种“痴”相。这个还谈不到深细的无明哦！只是无明的粗显的行相，就痴痴呆呆那个样，自己还觉得满好。凭这个你怎么修行？然后当你不痴呆的时候，有外境引动的时候，不是贪、就是瞋—看这个境界很欢喜，那贪相应的现象；如果看见这个情况是不欢喜，觉得讨厌，那就是瞋相应法。然后心昂的时候是贪瞋，心沉下，低的时候呢，昏沈、睡眠，这个都是在三毒当中，这都是染污之相。[25:57]
乃至于我们平常都不知道，不要说这种状态，你就是念佛，嘴巴里面虽然在念，心里面不外还是这种散乱昏沈相。“善”吗？根本谈不到，如果没有善知识的引导，不知道！而要得到善知识的引导，还非要自己具足弟子的条件，那个时候说了，你才能够听得进，要不然人家说你的话，心里还不服气，这个状态。所以他必须要的条件，这个次第是一点都不能错！那么到了这个时候，你因为你有了事先的准备，一心恭敬，而这个善知识也的的确确是具足条件的。不要说最完整的善知识一定是佛地，乃至于这种十地以上的权位菩萨，就比较差一点的，一定都是大地菩萨，当然来告诉你的绝对没问题的。所以你必然会有正确的认识，把我们心里面一向杂染的跟三毒相应的这个意乐，改过来了—善意乐。而我们一切的行为，它真正的枢纽引导者是什么？就是我们的心意呀！当你那个心意一改 (p142) 变过来，你的行为也成“善加行”。所以由于这个意乐善了，加行当然善。[27:30]
那平常我们的意乐是什么意乐？痴痴呆呆坐在这个地方，觉得没什么事情嘛想睡觉；一个人跑过来嘛，大家好高兴就聊天。有一样东西引动你，哎呀！跑得去真高兴，这样；否则你觉得不对劲的话，你心里面就瞋心。就是因为我们的意乐都是在三毒当中，所以我们自然而然那个行为都也是染污的恶加行，所以这个正反之间这么差。由于这样的加行，那么身口意三业造的是什么啊？就善业！造的善业。关于业的详细的内容，一直到后面讲到业的时候，那个法相、行相分得非常清楚，每一位同修 [28:28] 你们会清楚明白的晓得我现在造的业。
20B Commentary
English LR v.1 P.87 (commentary v.3 P.247) [00:18]
For this story, read it thoroughly. Presently, many of us think that we have some understanding and then enter a retreat to practice by ourselves. Needless to say, you may not have heard it correctly and, even if you had heard it right, practicing in this manner may not lead to great achievement. The more advanced you become, the more likely this is to happen. Youthful Sudhana was a typical example; he didn’t go to listen to a virtuous teacher and then lock himself up in a retreat. Not like that. After learning from the first teacher, he moved on to the second teacher. And after the second, [he] moved on to the third, and so on up to the last one. Finally, he then went to Samantabhadra Bodhisattva and studied the Ten Great Vows [Seven Branches of Worship] to be guided to Pure Land. He did not stop there – an excellent example! So, for this, we should recognize within. There are more examples later, why did he do so? For now, we don’t understand the exact intention, but at least keep this concept in mind – why did Youthful Sudhana do that? What am I supposed to do? Therefore, our understanding of the essence of Buddha Dharma has a great gap. [01:21]
I still remember one of my personal experiences; it was more than 20 years ago. At that time, I was newly ordained and, due to the influence at that time, I felt that environment was not very good. I thought that a true practitioner should go into retreat immediately after ordination and stay in a hut. I was also like that: had my mind set on this – after having my head shaved by the Master, I would go and stay in the hut. That was at Lionhead Mountain, and I was in the Yuan-guang Monastery there. My teacher was Venerable Ben-ming, and he passed away many years ago. There, everything was readily available; I must say that my Master treated me with extreme benevolence. At that time, I did not know much and I actually requested to live in a hut, I even fought to stay in one. Back then, their noon meal was served at 12 p.m. Because I wanted to observe my noon precept, I insisted on eating at 11:30 a.m., and my Master had someone specifically deliver my meal at 11:30 a.m. Surprisingly enough back then, I actually thought I was being conscientious about this and said: “Oh! To make them deliver it is not good, I will go and pick it up.” Now the more I recollect this, the more I feel that it was so ridiculous, so very absurd, and so regretful! Thus, I was eating alone ahead of time, and they had to specifically prepare my meal, just like that. Yet I was still not pleased, always thinking that they were not in concordance with the Dharma, and not applying accordingly! Just like that, so I still wanted to stay in the hut! [02:37]
Eventually, my Master probably couldn’t take it anymore. He was so nice! Later, he said: “If you want to stay in the hut, then you just go ahead!” Well, that day I sensed from his tone of voice, which wasn’t like my terrible attitude. He was still very tactful to show his intent! Later I thought about it: “Well it is right! If I really went to the hut, everything is readily available now. Even if I went down to pick up [my food], he would have everything prepared. If I stayed in the hut, where would the food come from? What about the source of other necessities?” After pondering this for a long time, I decided not to go. I also did not request to leave. My Master observed me for a few days, and did not say anything, just smiled. Those around me said: “So and so, now you are not going to stay in the hut!” I thought: “Well, no, can’t do that!” Alas, at that time there was another person who wanted to stay in the hut. My mind swayed again. Later, I thought about: “Let him go first, if that works I will follow suit.” Luckily, I did not go. After a decade or two later – of course in these years between we did have the opportunity to meet each other – after we met, he was remorseful: “Alas! So and so, as a result, I remained in that same state. Initially, the commitment was to study hard and strive earnestly! At first, there seemed to be some signs of achievement, yet later it turned out to be like this, that is all.” Only after I introduced him to the “Lamrim,” upon hearing it, wow! He used to be more senior than me. When I first started, he provided much guidance to me, and I listened and wholeheartedly took his advice to heart. After hearing [Lamrim], he felt that he had never heard of it before! He came daily to listen with great reverence, and I really felt quite apologetic. I said: “The teachings are not mine, it is Lama Tsong-kha-pa and Buddha’s perfect Dharma.” [04:15]
I just by chance thought of this story and mentioned it to you. I sincerely hope that all of you here will not make the same mistake as I did [to retreat in a hut before proper preparation]. As for the aforementioned spending a great effort without much result, everyone is still doing this. I believe for this point, some fellow practitioners here may have this kind of experience. [This mistaken perception] may last one to two years at the least or even three to four years at most – it seems like [your practice] remains in this state. But once you truly rely on virtuous teachers, it will not be the same. Your feelings will be different day to day. I have already explained this to you. If there is an opportunity in the future, I will give you more examples and you all will be able to see it. As for this opportunity, it depends on how hard you strive! Without any effort, you will not be able to see it, not at all. Only with earnest effort and becoming concordant to it will you then be able to see. So far, what I have noticed that the practitioners who are just like this always stay by their teacher’s side. Well, no matter how the teacher berates him, he will not leave and, even if he is beaten, he will not leave, just with this attitude. Well! As a result, the disciple achieves attainments. Even with these achievements, they will not reveal it. These practitioners may remain hidden. If they reveal themselves, they could all be great Dharma Gurus and immediately benefit Buddha Dharma with great contribution. [05:22]
This is with regard to the virtuous teacher and what the proper recognition for their mental, physical, and verbal practice should be. Next, with this conceptual understanding, it further tells us the benefits of relying on virtuous teacher, as well as the faults of not relying. Let’s look at the text: [05:44]
d. The benefits of relying on the teacher
This refers to the laudable benefits of relying on a virtuous teacher.
By relying on the teacher, you will come closer to buddhahood; you will please the conquerors, you will not be bereft of future teachers; you will not fall into miserable realms; neither bad karma nor afflictions will overpower you; through mindfulness of the bodhisattva deeds and by not contradicting them your collection of good qualities will continue to increase, and you will reach all of your provisional and final goals;
The first one is “you will come closer to Buddhahood.” What are we here for? To learn to become a Buddha! Although our present purpose is to learn to become Buddha – yes! The purpose is right and the recognition seems to be right, too. But after trying for quite a while, what were contemplated remains only as thoughts. Whereas in actual practice, there is the feeling of: I am just an ordinary being and unable to move forward! Those who are slightly better are remaining in status quo for a long time. Or they are just simply sitting there, just like that. No, not so! This practitioner advances step-by-step, progressing toward what? Nearing Buddhahood. It is this simple, just like that! Moreover, this is taking a direct route. For one who applies accordingly, that person will “please the conquerors.” Ah, this is the proper and correct way! You are doing it right! [07:03]
What else? “You will not be bereft of future teachers” because you created the condition in this way! Always be near the virtuous teacher, this is how the karmic effect of dependent-arising works. You will not be apart from the virtuous teacher, will not leave his side, regardless of fruitional or concordant effects. As long as you get to be close to a virtuous teacher, of course you will not fall to the miserable realms! Negative karmic obstacles will gradually be eliminated, “neither bad karma nor afflictions will overpower you,” afflictions will not affect you, and of course negative karma will not affect you either. For us now, we are constantly revolving among negative karma and afflictions. Once you have a virtuous teacher, these will be blocked. What about your conduct? You will not contradict the Bodhisattva deeds. For lay practitioners, observe the lay Bodhisattva vows. For renunciates, observe the monastic Bodhisattva vows. Correctly abide by these. [07:51]
“Through mindfulness of the Bodhisattva deeds, your collection of good qualities will continue to increase” because you are able to rely on a virtuous teacher and have received the teacher’s guidance. So if you can recognize it, that is also good, and if your mental activity conforms to what is proper, this is “mindfulness.” This concept is very important. Thus, due to your mindfulness, your action will naturally be purifying affliction and accumulating merits. Thus, this is about “increase.” Because you cleared away afflictions and accumulated merits, the effects you will reap – both provisional and final – are constantly increasing. Achieving them one by one, “you will reach all of your provisional and final goals.” Such abundant benefits, many advantages! It does not necessarily mean that you must wait until ultimate achievement, the provisional benefit is immediate – the benefit starts now. [08:46]
after obtaining virtue through serving and respecting the teacher with thought and practice, you will accomplish others’ welfare, as well as your own, and complete the collections of merit and sublime wisdom.
Ah! By doing this, both your thoughts and actions will be benefited and they are all virtuous. Thus, under these conditions, your aspiration is to benefit the self and others. To do so, we are engaging in accumulating the provisional merits now. Once the favorable conditions are fulfilled, the future effects will naturally be favorable and can be perfected, such great advantage! As for the benefits, one needs to contemplate profoundly. The more you reflect on it, you will be more joyful, ah! The effect will be greater. By then, your reliance will not be a burden – rather, you will see it as a privilege. Then, the more you engage, the more enthusiastic you will be. That will be the time you have the same sense of our common example of doing business, well! Your feeling will be like making a profit. Although you are busy with it for quite a while, the profits keep rolling in, and the more enthusiastic [you] become! This is how it works. Next, let’s continue: [09:49]
In that vein the Array of Stalks Sutra says:
Child of good lineage, bodhisattvas whom teachers properly support do not fall into miserable realms. Bodhisattvas whom teachers take into consideration do not contradict the bodhisattva training. Bodhisattvas for whom teachers care are elevated above the world. Bodhisattvas who have served and respected their teachers act without forgetting any of the bodhisattva deeds. Bodhisattvas whom teachers fully look after are not overcome by bad karma or afflictions.
Let’s clarify this section. “Bodhisattvas” are practitioners cultivating the Bodhisattva deeds, those training to become Bodhisattvas. All of us here now are preparing to take this path at the causal stage. If virtuous teachers properly imbue you, then the downfall to miserable realms will not take place, you will never fall to the lower realms! However, here [we] need to be aware that it is not dependent on the teacher’s good qualities. Rather, you should be able to accept the teachers’ guidance. The condition to properly uphold the virtuous teachers’ guidance is very important. Although the teacher may guide you, telling you: “So and so, you have to do it this way instead of that way!” You stare at him and grumble within for some time, this attitude is of not much help. The next time, he will not give you advice even if you bow to him. It is not that he does not want to guide you, but that you have rejected it. The help is not there; your rejection is not helpful. We have to understand this. [11:08]
If you can be imbued by virtuous teachers, as well as “Bodhisattvas whom teachers take into consideration do not contradict the bodhisattva training.” If your teacher keeps you in mind, you will not contradict him. Actually, to say that teacher keeps you in mind means that he considers that you can be taught, and he will be mindful of you in all aspects. In every aspect he sees, he will let you know. If he tells you yet you are defiant in your mind and grumble, can he continue give you advice? Hence, we must know in all cases that it is not that others don’t want to guide you! [11:39]
This is much like some of our experiences. People often say: “Well! Please tell me if I have done something wrong.” Indeed, there are many with such good intention, and I was one of them back then. I always asked, “Alas, Teacher or certain venerable, please tell me.” But they just wouldn’t tell me. Later, incidentally I realized that it is not that they wouldn’t tell me, but most of the time he would absolutely not say: “Well, so and so! Didn’t you ask me to point out your mistakes? Let me tell you, you sit down and hear me out.” It does not happen like that. When you really make a mistake, he comes to tell you, and then you get defensive with all sorts of excuses. “Well! I am not wrong! I am right on this!” Alas! Upon hearing, well, he clearly recognizes that when he tells you the truth, you respond with excuses, so the next time around he has nothing to say – you are right! You are right! As mentioned last time, in our Chinese history, there was the story of “Generous asking price for skeleton of stallion.”* Why? Even if his speech is flawed, you still sincerely and respectfully listen to him and, when he believes that you are teachable, then he will teach you. There is much that we are not able to sense, much that goes unnoticed by us – a lot that [we] overlooked. Especially with applying the teachings, you will never relate to it without making comparison. This is my experience.
[*A generous asking price for skeleton of stallion: a man was looking to buy a stallion without luck, so he offered high price at the marketplace for the skeleton of a dead stallion. Words spread, so a horse breeder came to him with great horses. The moral of this story is for us to be sincere practitioners, and more goodness will follow.] [12:40]
As I have just mentioned to you, when I was first ordained, I heard people said: “Well! Once ordained, one should go into retreat right away.” Thus, I set my mind on going into retreat. However, the experienced practitioners knew that a retreat was not proper [at this point], and they would tell you: “Do not go into retreat yet.” At that time, I thought, “No retreat would mean I can just stay and serve him!” Such was the attitude! But I could not recognize his true intent. So I am telling you now, truthfully enough, I still thought that it was proper! I did not stare at him with wide eyes, and I did not directly tell him this, I could not say it that way. I tried to find all kinds of excuses! He took a look, “Well! Didn’t you say to tell you when you made mistake? When you really made mistakes, you wouldn’t listen. Moreover, if you were told in a more serious tone, your afflictions arose, and you would mutter behind my back.” The next time he would say: “Fine, fine, fine! You are good, you are fine!” Then for sure you are done with it! We should recognize from this angle, this is definitely no laughing matter. [13:27]
So when I reflected on my past mistakes, here many younger generations are making the same mistakes and I don’t know how to help them. Not to mention the Buddha and Bodhisattvas, their requirements were even more stringent. It is not about stricter qualifications, but that they are able to help you reach a higher standard! If you can’t even achieve this much and you are thinking… if you cannot even move forward a step, yet you actually claim the ability to reach heaven in one single stride, isn’t this absurd? So here it is not saying that virtuous teachers are not mindful of us, but that we should evaluate ourselves to see if we have the qualities to abide by their teachings! So, in the beginning, the author didn’t specify a teacher’s qualities right away. Instead, he explained the characteristics of a qualified disciple! So all of you should not focus on anything else, just set a priority to fulfill the qualifications as a disciple. [14:19]
“Bodhisattvas for whom teachers care are elevated above the world.” Well! By then, there is nothing in the world that can be compared to this. Don’t overlook the responsibilities of the attendant of a virtuous teacher; they get up early in the morning to clean the teacher’s toilet, etc. This is far better than being a president, this is so very true, and it is far better than being a multi-millionaire! “Bodhisattvas who have served and respected their teachers act without forgetting any of the bodhisattva deeds.” This is also accurate! This is what should be adopted; there is no need to be timid! When you have wronged, he will be there to remind you. In this environment, he will never allow you to err. “Bodhisattvas whom teachers fully look after are not overcome by bad karma or afflictions.” Once negative karma or afflictions cannot overcome you, then you have achieved! [14:59]
And also:
Child of good lineage, the bhagavan buddhas are pleased with bodhisattvas who have engaged in what their teachers teach them.
As long as you abide by the instructions from a virtuous teacher, then “the Bhagavan Buddhas are pleased.” What pleases the Bhagavan Buddhas? They are pleased to see your attainment of Buddhahood as soon as possible! If you have the ability to listen to the instructions of virtuous teachers and truly apply it accordingly, of course Buddhas and Bodhisattvas are pleased. So our truthful offering is not to say: today you have cooked a few good dishes, played the Dharma instruments well and chanted well, and followed by offering a good meal to him. With regard to these mundane tastes, not to mention that the Buddhas and Bodhisattvas do not have an appetite for this. Even the smell of deity realms is unbearable to Buddhas and Bodhisattvas! The smell of the deity realms for the Buddhas and Bodhisattvas is the same as our smells to the deities. What should be our true offering? To engage and apply according to teachers’ teachings, that is it. As we have just mentioned, the Buddhas and Bodhisattvas are pleased not with our vegetable dishes; they prefer our sincere and respectful “attitude” in offering! This is what you should understand. Thus, they still prefer us to apply earnestly, and we must not say: “Well! In this case, we should not offer.” Then you are wrong! This concept is somewhat off… When you have good things today, offer the best; otherwise the bottom line is you still need to play the instrument and chant with greatest respect without any flaw. Yes, provide the best! This concept should be differentiated very clearly. Let’s continue, [16:26]
Bodhisattvas who are content not to contradict their teachers’ words will come closer to becoming an omniscient one.
Well! Take what your teachers tell you, and do not contradict them. “Content” – this word content is not easy! First, understand it, then keep it in mind for practice and mindfully uphold it without contradicting it. When you do not contradict it, you will “get closer to omniscience.” Well! You will come closer and you are doing it right. “An omniscient one” – the Buddha. “The virtuous teachers”… Here, the reference of the “omniscient one” we need to understand it is not referring to the three wisdoms.* Omniscience is the wisdom of the Buddha.
[*Three wisdoms:
1. 一切智 wisdom of emptiness/sravaka and pratyekabuddha knowledge;
2. 道種智 perfection of wisdom/Bodhisattva-knowledge
3. 一切智智 omniscience/Buddha-knowledge] [17:05]
Teachers will be closer to one who has no doubt about their words.
Next, it also says that if you have no doubts about the teachers’ instructions, then getting closer to them becomes possible. Otherwise, you will think: “Well! He told me this, what is his intention?” Once you have doubts in your mind, then it is hopeless! Our actual practice should be the training of the mind. With one thought of doubt in mind, you will not be able to get closer to the teacher. It is this serious. So this is why the very first practice should be the training of faith. “Faith” is a tool to purify any trace of doubt, this doubt accords with affliction. No matter what approach you have been taught with, your faith toward him must be absolutely firm! Therefore, earlier on, the author taught us the nine attitudes – the attitude like a diamond, the dutiful child, the foothills, a dog, and a ferry. What are the reasons for them? With an attitude like a sweeper, no matter how filthy the tasks are, you feel: Wow! You will still handle it with modesty. Just like the attitude of a dog, no matter how your guru berates you, kicks you, you will not waver. No matter how much difficulty you encounter, you will not retreat and, in your heart, there is not even a trace of doubt! Well! This is the right thing to do. By then, you will become closer to the teacher. What else? [18:10]
Bodhisattvas who bring to mind their teachers will fulfill all of their aims.
Not only should you have no doubt, but also keep [your teacher] in your thoughts. “Bring to mind” relates to your mental activity, your initiative. Constantly think: Well, you definitely must not leave the teacher! Never ever leave the virtuous teacher! Normally, what is the state of our mind? It is an ethically neutral state. That is actually the time to strive hard! Thus, this is why it is called “reflecting.” That is, constantly have the thought of: Well! I want to be closer to the teacher. If you view your teacher as Amitabha Buddha, then you say “Na Mo Amitabha Buddha.” These two words “Na Mo” have a special meaning! If you really mindfully and sincerely take refuge in Amitabha Buddha wholeheartedly, with this intent, then the two words of “Na Mo” can be done away with. Otherwise, include the two words of “Na Mo,” which is to “bring to mind their teachers.” [18:55]
If you can earnestly apply in this manner, then Amitabha Buddha is in this world. You don’t need to wait until arriving at the Pure Land, which may be decades from now. You can experience it now. Why? No Buddha is an exception; all Buddhas follow the same path. Like our Teacher Shakyamuni, Vairocana Buddha* is omnipresent, the place he resides is the realm of eternally quiescent light.” It has been clearly stated! Buddhas are everywhere! Our Shakyamuni Buddha will appear, and Amitabha Buddha will appear. Because the doubt in our minds has not been purified, they remain distant. Encountering any trace of arising condition, we will think: “alas, this is not nutritious enough!” At that time, the loss is ours! When the thought of your disrespect toward the precepts, having this arising thought is the same as having doubt! Among the precepts you were taught, what are you disciplining? Discipline your attachment, hostility, and ignorance, discipline your afflictive views and afflictive sentiments. But, at that given moment, you are [usually] in the midst of affliction, right? This is definitely true. Thus, mindfully chanting Buddha’s name is not difficult! The difficult part unbeknownst to the reason for chanting. If you can truly understand, then cultivating accordingly is absolutely the easiest, happiest, and most convenient task. We will stop here for today.
[*Vairocana Buddha is the Dharma form of Shakyamuni Buddha] [20:04]
Please turn to the Lamrim [page 88]. The root of studying Buddha Dharma: now we know it is to rely on the virtuous teacher. As for relying on the virtuous teacher, our earlier discussion already provided a basic concept. With respect to this, often there are some fellow practitioners who have just joined. If he occasionally attends the class as an observer, then it doesn’t matter. Otherwise, for those fellow practitioners who joined later and have missed the previous sections, they need to listen from the beginning to make it up. This way, the value of this study will arise, and one will be able to obtain the complete conceptual framework, this is very crucial! Looks like there are 3 of you, 3 people. After this session, you should start from the beginning to catch up the missed portion. Today we will continue on [v.1 page 88 line 4]. [21:17]
And also the Sutra of Showing the Tathagata’s Inconceivable Secret says:
Sons and daughters of good lineage, rely upon, become emotionally closer to, serve, and venerate the guru with great respect. If you do so, your thought will be virtuous through hearing virtuous teachings, whereby your practice as well will be virtuous. Then, through creating virtuous karma and becoming virtuous,
Up to now, it quotes another sutra to tell us this: regardless of whether or not you are a son or daughter of good lineage – for the term “good lineage,” we now have further understanding. In the past, we often read from Sutras about sons and daughters of good lineage! We often randomly apply the term of sons and daughters of good lineage, now with our understanding of the meaning of this “good lineage,” there are different levels. Generally, our term of “sons and daughters of good lineage” is a verbal habit, and also forms a friendly impression. Here, we understand that this “good lineage” comprises characteristics of persons studying and practicing Dharma. Then what is the qualification? It has to be according to the aforementioned abandonment of the three faults of a vessel, reliance on the six ideas, having the defining characteristics of the student, and being endowed with the four characteristics of the student. Thus, the qualification of “sons and daughters of good lineage” is achieved. So this point is very crucial. Usually, we say that we are studying Buddha Dharma, yet why are we unable to obtain benefits? That is due to the lack of understanding of the term of “good lineage.” Or perhaps we should put it this way – for this “good lineage,” how much of this should be achieved in our minds before we are able to accept Buddha’s teachings? Most people lack this preparation and went ahead to beseech the teachings. Thus, the benefit will not arise. Therefore, it is required for those fellow practitioners who have not listened to the earlier sessions to make them up by listening to the previous recordings. By then, you will know [the answer to]: where are my qualifications? If your qualifications fall short, it is very obvious and clear that even the falling nectar will not help us at all. [23:42]
So now, for these qualified sons and daughters of good lineage who are truly studying and applying Buddha Dharma, the first thing is to be close to the virtuous teacher. To be closer to the virtuous teacher, one should absolute pay respect to the teacher, with a mentality of relying on him and serving him. So long as you are able to do all of these, then the remaining benefits will follow. What are they? “Your thought will be virtuous through hearing virtuous teachings.” The reason a virtuous teacher is able to become one is because he can properly deliver the essence of the teaching of the Three Jewels to our minds. This is the virtuous teaching. Because you listened to this virtuous teaching and, as a result, your perception conforms to Buddha’s, hence “your thought will be virtuous.” This is the primary concept. [24:45]
What is our usual state of mind? We can examine right now, a prompt check up. Now, while listening to the teachings, the better ones will listen to the Buddha Dharma with full concentration, this is known as virtuous attitude. But when you are not listening to Buddha Dharma, what is your state of mind? Our muddle-headedness is a sign of “delusion.” This is not even at the level of subtle ignorance! This is only the coarse state of ignorance, which is in the state of dim-wittedness. However, one may feel pretty good about it. Based on this, how can you apply the teaching? Then, when you are not in the state of dim-wittedness, when triggered by external conditions, you will act with either attachment or hostility. When you see favorable conditions with joy, you accord with attachment. When you see unfavorable conditions, you react with disgust, and then this is in accord with hostility. Therefore, when your mind is excited, you are either attached or hostile. When dispirited and depressed, you react with laxity or drowsiness. These are all the 3 mental poisons; and they are all signs of contamination. [25:57]
Often we don’t even notice this, let alone the situations mentioned earlier. Even if you are chanting Buddha’s name, although you are verbally chanting, the mind is nevertheless in a state of distraction or laxity. Is this “virtue”? Not even close, if not for the guidance of the virtuous teacher, this would be unknown [to us]! And in order to have the guidance of the teacher, it still requires that we have the requisite qualifications as a student. Only then will you be able to absorb the instruction of the teacher. Otherwise, whatever they say about you, you will still be unconvinced. Therefore, the required qualification is needed; this sequence must be flawless! At that time, due to your preparation ahead of time, you will mindfully pay respect. And this virtuous teacher has to be truly endowed with the proper qualifications. The most qualified virtuous teacher must be Buddha or the Bodhisattvas of the tenth level and above. Even the lower level ones are those that have entered the Bodhisattva levels, of course their advise to you will be perfectly suitable. Hence, you will develop proper recognition and transform our usual tendency of accord to the three mental poisons – invert to virtuous motivation. As for all of our deeds, what is the key guidance? It is our motivation! Once your intention is transformed, your behavior will also become “virtuous practice.” Because the attitude is inverted, of course the practice will become virtuous. [27:30]
Thus, what is our usual motivation? Sitting there in a state of dim-wittedness, feeling that there is nothing to do but sleep. When someone comes over, thus everyone chats happily. When something gets your attention, well! Engage with great joy, just like that. Otherwise, when something disturbs you, the hostile feeling will arise within you. This is due to our thoughts being immersed in the three mental poisons; naturally our deeds become contaminated and non-virtuous. This is the difference between the positive and negative. Due to such practice, what are the three karmic doors of the body, speech, and mind engaged in? The engagement is virtuous karma! Engaging in virtuous karma. With respect to the details on karma, it will be discussed in the karma section where the Dharma characteristics and concordant behavior will be clearly distinguished.