菩提道次第广论手抄稿:旧版第二十一卷A面
P. 38 (5)（手抄稿 第三册 p145）[00:05]
你们会清楚明白地晓得我现在造的业，染、杂，还是清、净，那么清楚。因为你造的善业，根据了上面这样来，自然而然“转趣善行”。一切慢慢、慢慢地向这一方面去，一切因、果等等，这个次第这么清楚。这是你自己的，纯粹属于你自己的。下面呢？[00:37]
p. 38 (5)
Then, through creating virtuous karma and becoming virtuous, you will please your virtuous friends. You also will not bring suffering upon others or yourself because you will not create nonvirtuous karma but will only cultivate virtue. As a result of guarding others and yourself, you will complete the path to unsurpassed enlightenment, and therefore will be able to work for the welfare of living beings who have entered wrong paths. Thus, once bodhisattvas have relied on the guru, they will complete all their collections of good qualities.
【能令善友，爱乐欢喜。由是不作恶业，作纯善故，能令自他不起忧恼。由能随顺护自他故，能满无上菩提之道，故能利益趣向恶道诸有情类。是故菩萨应依尊重，圆满一切功德资粮。】
像这样来的话，纯粹都是善的，你自己是善的，还有呢？引发你行为的最重要的，什么？你的同伴。因为你自己善了，自然而然你跟那些善友相应。善友也欢喜，你也欢喜 (p146) 他。反过来，对不起，我们欢喜的就是大家高兴，啊！聊聊天、开开玩笑、说说人家闲话—这恶友。所以真正的这个彼此之间，最重要的两个关键就在这里。因为你自己也好，你周围的这个同伴，上面的善知识，当然是善知识，然后你的同行的、周围的同行善知识也都是善的，那种情况之下，你不会作恶，都是纯善的。[01:55]
我们平常常常说：到了极乐世界，就没有你造恶的地方。哪！就是这个情况。假定你能够把握得住这一点的话，在这个娑婆世界，何尝有你造恶的地方？在娑婆世界不但没有造恶，还有比极乐世界更超胜的地方。极乐世界，是的，它没有地方让你去造罪，但是你要增长功德就很难了。我不是说极乐世界不增长，当然一直在增长功德，比之于如法修行的娑婆世界的那种真正的修行人要难、要难。为什么？没有这个境界引发你，你本来在这个地方，所以这个力量不强；而在娑婆世界，你如法地去这样行持的话，坏的境界固然不能引动你，不但不能引动你，而且坏的境界碰到你身上，都转化成功好的境界，这个却是极乐世界绝对没有的，这个才是我们这个地方的真正重要。[03:02]
好处都从哪里来啊？嘿，依靠善知识！要依靠善知识，你必须要自己具足这个条件。能够这么一来，“能令自他不起忧恼”，为什么不起忧恼？跟法相应。法的特质是什么？它能够净化杂染、净化烦恼。这个烦恼跟杂染就是忧恼的根本，没有了，当然你自己也不(p147) 会有，你也不会让人家生起忧恼。那个时候真是“随顺护自他故”，那个才是真正地保护自己、是保护别人。[03:49]
我们世间也有保护的，喔！我这个国家，你随顺我这个国家法令，这个国家的法令在保护你。小的呢，这个团体，乃至于黑道的兄弟们，他也是这样，你参加我这个团体，他会来保护你的，但这个不究竟，这个不究竟。而且世间的所有这种保护，得到了一点小的好处，付出无量的代价；佛法恰恰相反，刚开始做的时候满辛苦的，但是得到真正圆满的保护、究竟的保护。而且得到的最后好的结果，比之付出的代价那个大得太多、太多，换句话说，你虽然修行的时候一点辛苦，可是这个辛苦比之于你的收获是微乎其微。现在我们不懂这个道理，所以贪眼前的便宜，那是害了。真正修行的话，眼前是苦的，但是那个收获是非常地了不起，大而圆满！你能够这样做的话，那是能够圆满无上菩提的道，这个就是你真正的修道了，走上这条道路，步步上升。[05:01]
所以因为你能这样的话，“故能利益趣向恶道诸有情类”，当然我们现在修行，当然好！你能够这样的话，那些人你才能够帮助他，这个才是真正的弘法利生啊！真正的弘法利生是这样来的，是自利而利他。你自己都做不到，谈什么利益啊？这不是很明白吗？而自己要做到呢，就是像上面。[05:29]
(p148) “是故菩萨应依尊重”，所以真正想修学圆满佛道，要求自利、利他的那些人，这个就是菩萨，决定应该依止这个大善知识。那么这样的话呢，能够“圆满一切功德资粮”，这个就是修学佛法中的因地当中必需要的。这个经上面。前面这个理论，然后呢祖师告诉我们的这种引经上面一一证成，这个次第这么清楚。[06:06]
Furthermore, by respecting and serving your teachers you exhaust karma whose effects you would otherwise experience in the miserable realms. Your action of serving the teacher expends these miserable effects and replaces them with only slight harm to your body and mind in this lifetime, either in actuality or in dreams.
【复次由其承事知识，应于恶趣所受诸业，于现法中身心之上，少起病恼，或于梦中而领受者，亦能引彼令尽无余。】
上面这个是主要的说集聚资粮方面。我们晓得集聚资粮跟清除罪障，是可以说一而二、二而一，好像我们去赚钱，你赚了钱，你这个债还没有还清之前，这个叫作好像没有赚到，还了债，实际上你还是赚到了。等到你债还清楚了，那个时候纯粹是集聚资粮，好像在上面正的方向是增加了。当然这个里边有它不同的细的差别，但是有它共同的特点。[07:00]
那么上面主要的是说正面，下面这地方是另外一面。你的很多罪障，也由于亲近知识、承事善知识，那么在这种状态当中，本来你应该到恶趣当中，受三恶道的种种这种恶业。喔哟，这个是非常可怕！非常可怕！关于这一点，我们平常一定要好好地多修习，那个才能够体会得到三恶道的可怕。否则我们尽管嘴巴上面三恶道、三恶道，总觉得好像不 (p149) 关痛痒那样，所以心里面，它也不会有策励、推动我们的力量，我们就不知不觉之下去造罪去了。你如法地去修持，那个时候你才真正地感到三恶道的可怕，那个时候就认真修行。因为你能认真修行，所以把那些堕三恶道的因去掉了—眼前的；以往的呢？你也能够忏悔干净了。这是对我们是最大的收获，最重要的一件事情，修行佛法第一件重要的就是这个。[08:12]
那么说因为你现在能够承事善知识，所以本来要堕落恶趣的这样可怕的，欸，你现在身心上面稍微起一点病、恼，病是身上的痛苦，心里面跟着烦烦恼恼的，就是这样。你稍微起一点，乃至于梦当中受一点这种恶劣的情况，都能够把这个在三恶道当中受的业清净。这个可便宜占大了！这便宜可占大了！我们在这个地方，如果你们曾经看过经论上面说三恶道痛苦的话，这个地方可以思惟一下，否则等到后面了解了三恶道的情况，回过头来再看，那个时候才晓得。[09:03]
同时你们也不妨自己试一试看：当天气热得要命的时候，你不要去吹电扇，也不要用冷气。其实我们这个电扇跟冷气现在才有耶！叫你晒个太阳你就受不了，天气很冷的时候，叫你穿一件单衣，你说不定就很难受。那种感受比起地狱里来的话，啊！那像天堂一样，那是绝对像天堂一样，我们都受不了，喔，一点点事情啊就受不了了，这样。吃东西 (p150) 少吃一点啊，就受不了了，那个饿鬼是长劫饿的，这样啊！长劫这样饿啊！现在你能够承事善知识，把那些绝大的痛苦在稍稍的情况之下，就消除掉了，换句话说，这件事情实在是一本万利！下面继续，[10:05]
In addition, the benefits of respecting and serving your teachers are tremendous, such as a collection of virtue which surpasses even the roots of virtue that you derive from making offerings to limitless buddhas, and so forth.
【又能映蔽供事无量诸佛善根，有如是等最大胜利。】
他下面总结。供养承事佛陀的这个善根啊，不得了！他现在不是供养一个喔，供养无量诸佛的善根。“映蔽”是什么？那就是遮盖这个意思。平常我们常常说映蔽，比如说我们日光灯，当太阳出来的时候，那个日光灯的光都被那个太阳映蔽掉了，遮住了，换句话说，完全看不见了。现在呢？你供养无量诸佛的这个善根，你只要供养你所亲近的这个善知识的话，这个功德超过。哇！这一点哪，我们有的时候的确无法想像。不要说供养佛，我们看佛经上面很多例子，很多人不是供养佛，供养一个罗汉，供养一个辟支佛，乃至供养一个如法修行的人。啊！那个福报就大得不得了。我们上次曾经讲的阿耨楼陀尊者，就是九十一劫以前，供养一个辟支佛一钵的稗子饭。稗子喔，还不是米饭喔！然后呢九十一劫呀！一直天上、人间，再没有穷过。你看看那个辟支佛怎么能跟佛比啊？然后呢要无量诸佛，这个福德之大不得了，现在你供养善知识，超过！千真万确，经上面处处地方这么说。[12:00]
As the 《Sūtra of Ksitigarbha》 says:
(p151) 【《地藏经》云：】
下面又引《地藏经》：[12:02]
Those whom the teachers care for will purify the karma that would otherwise cause them to wander through the miserable realms for ten million limitless eons. They purify this karma with harm to their bodies and minds in this lifetime. This harm includes sickness such as an infectious disease with fever and calamities such as famine. They may purify their karma by merely undergoing something as little as a dream or a scolding.
【彼摄受者，应经无量俱胝劫中，流转恶趣所有诸业，然于现法因疾疫等，或饥馑等，损恼身心而能消除，下至呵责，或唯梦中亦能清净。】
假定说那个善知识摄受了你，那个是真正的善知识，你去依止一个善知识，善知识说：“好、好，你可以了。”跟着他，那个他摄受。真正能够摄受的话，那么在这种情况之下，先说反面消除你罪障，本来你这个罪障要经过什么？“无量俱胝劫，流转恶趣”的这样的恶业，这个是非常可怕、非常巨大的这个！就算我们这一生一直把你呀这个苦刑，那也不过是最长一百年，然后真正恶道当中一动就是“劫”。无量俱胝这个数字，你无法想像、无法想像！[13:18]
所以我常常说，我们不妨自己试一试看，拿一把刀把那个手上面割一条缝，然后弄点盐巴放在那里试试看，我们一分钟都受不了，一分钟都受不了！而这种感受比之这个三恶道来，那不晓得舒服多少倍，你完全无法想像地舒服啊！它现在呢？要比这不晓得大上多少倍的这种恶业，因为你承事、供养善知识，结果那些恶业，就在现法当中，就是我们现 (p152) 生受一点小小的病苦，乃至于饿一点，换句话说，身心上面稍微一点的损恼—消除掉了！[14:01]
所以前面一再告诉我们，我们亲近善知识，要“视为庄严，莫觉如担”哪！我们现在千万不要亲近善知识，还自己觉得这个不行、这个不好，住又住得不舒服，吃又吃得不痛快，等一下这个热又不行、冷又不行。这个完全是内心腐烂之相，这个是对我们一种最大损失啊！除了这个以外，下至呵斥，这个善知识对我们的呵斥，这样。[14:36]
这个呵斥那段公案，我建议你们看的那些祖师的传记，在在都说明。其实除了这个呵斥以外，其他很多的苦恼，身心上的苦恼，对我们就是最大的收获，最大的庄严。“或唯梦中亦能清净”，这是消除罪障的那一面。集聚资粮呢？下面：[15:02]
They produce more roots of virtue in one morning than those who give gifts to, worship, or observe precepts from limitless tens of millions of buddhas. Those who respect and serve their gurus are endowed with unimaginable good qualities.
【虽于俱胝佛所，种诸善根，谓行布施，或行供养，或受学处，所起众善，然彼仅以上半日善，即能映蔽，承事尊重，成就功德不可思议。】
关于集聚资粮方面，喏，经上面马上证明。说你在“俱胝”—也是无量的佛那个地方啊种种种的善根，包括什么啊？布施、持戒、供养，这样，这么多，受学学处，所有的众善，各式各样的善，这个是不得了的一件事情，不得了的事情！现在我们，你只要承(p153) 事这个善知识，做半天，只要做半天，就得到的功德，能够超过了供养俱胝佛所行的这么多、很多好处。这个功德是不可思议，你无法想像地多，无法想像地多！这个引《地藏经》，又继续又说：[16:13]
And also: Notice that all of the buddhas' immeasurable good qualities of transforming others' minds arise from this proper reliance on the teacher. Therefore, rely on, become close to, serve, and venerate the guru, just as you would the buddhas.
【又云：“诸佛无量功德神变，应观一切悉从此出，是故应如承事诸佛，依止亲近供事尊重。”】
一切佛的所有的功德，所有的神变，换句话说所有的佛成就的一切，哪里来的啊？都从这个地方来的，这个我们应该了解，都从亲近善知识来的。前面已经简单地说过了，这一点我们务必要知道。不过前面说的是一个大概的总纲，在我们没有正确认识之前，对这点只能说，由于前面的经论佛菩萨的开示，来增长、来启发我们的信心。而我们继续学下去的话，我们会如实地了知，喔！为什么这样，到那时候，我们信心增强，功德增长，到那时候你就会完全不动摇。现在容或还会怀疑，说：“会吗？”但愿你们有这个怀疑，然后根据着这个怀疑努力去追寻，不要糊里糊涂：“啊，听见了，我信得过。”这个没有用，这个没有用！真正的信得过，你的的确确把这个道理如实地了解，然后清楚明白地感受到，在任何情况之下绝不动摇，那个才是真的。不是说我嘴巴我信得过，说过了以后， (p154) 等一下碰见了小小的事情，哎呀，你又烦烦恼恼的这样，不去毁谤那个善知识已经算很好了。这个完全是一点点浮面上的浮想，只是如此而已。[18:15]
所以我们对于这一点，啊！有了正确的认识以后，你自然而然会照着去做。那么在没有认识之前，我们产生了这个信心以后，也愿意去做，所以说现在我们应该什么？应该像承事佛那样地去亲近、依止、供养这个善知识。上面是经，下面是论，换句话说：佛是怎么讲的，菩萨是怎么讲的。他每一个地方层层给我们说明，来加强我们的认识、增长我们的信心。[19:02]
p. 39
Also, the 《Garland of Birth Stories》 states: Any intelligent person should not be distant from excellent beings And should rely on these virtuous beings in a disciplined manner. Once you are close to them, particles of their good qualities Will stick to you automatically.
【《本生论》亦云：“悉不应远诸善士，以调伏理修善行，由近彼故其德尘，虽不故染自然薰。】
在任何情况之下，“悉”，换句话说，任何情况之下，绝不可以远离诸善士。这个“诸善士”包括你的尊重，以及你的同行善知识。换句话说，修行你绝不可以离开善知识，你一离开善知识，修行绝不成就。除非你自己有了相当成就，到了地上的菩萨，那可以远离，并不是一切时远离喔！不是一切时远离。真正说起来，到了地上的菩萨，他一切时都在亲近善知识，不过以我们眼前的眼光来看，我们看这个标准来看，那个时候他地上 (p155) 的菩萨可以离开佛菩萨到众生当中，实际上那个时候众生对他来说也是善知识。[20:06]
这一点我想我们容或不太了解，为什么这个众生是他的善知识啊？地上菩萨行什么？广行六度。你如果在佛国土当中，还要你这个菩萨来布施吗？对呀！一定要在这个染污的秽土当中，穷苦当中啊！所以他缺财嘛，你布施财；缺法嘛，你布施法；他有所畏惧嘛，你布施无畏。你跑到净土当中，佛—你去受他布施耶！因为你到这个地方，在染污世界当中布施了，所以成就你的功德，所以那些人是你的善知识！但是在菩萨是这样的，在我们看起来，觉得他离开了佛了。所以我说到了那个时候，我们容或看见他离开善知识，实际上他还是不离善知识，这个地方可以晓得。所以在任何情况之下，绝不可以远离“诸善士”，不可以！[21:14]
那么怎么办呢？在我们现在这个情况之下，以及一直上去，“以调伏理修善行”。什么叫调伏理啊？平常我们说—戒，戒。你可以说广义地来说，所有的佛法；狭义的来说是戒，而这个广义的调伏是从戒开始的。我们为什么要修行啊？因为是烦恼杂染之行，都是恶的，随顺着我们自己，我想这个样、我欢喜那样、我要那样，这样才配我胃口。对不起，这个都是杂染、染污之法。现在你有正确的了解了，起心动念觉得：哎呀，不对呀！这个又随顺着我见，这个随顺着说我惑，或者思烦恼，或者见烦恼—见烦恼是我的见解 (p156) 如此，思烦恼是贪瞋痴慢等等。正确地认识，然后呢把它去克服，这个叫调伏，这个就是戒，这就是戒，戒的真正的行相是这个！那么你怎么知道呢？你怎么知道这个？平常我们说我们当然理所当然的，你怎么知道那个我不对呢？这个没有善知识的引导是绝无可能！所以不离开善知识，他指导你、告诉你正确地认识了以后，如法地去调伏，以调伏的理，如理地调伏自己的杂染烦恼之行。这个时候你的行为就改过来了，所以这个本身就是“修善行”—靠善知识！[23:05]
所以说“由近彼故”啊！因为靠近了善知识，“德尘”，这个功德，他用个尘字，美不可言！说平常我们做很多事情，慎重其事地这样来，好像有个收获。现在如果你亲近善知识的话，你处处、处处地方啊都是增长功德，就像我们处处地方碰见那个灰尘，他现在处处地方碰上的都是功德，这么好啊！所以千真万确，你如果弄对了，由善知识能够如理如法地亲近承事、供养，照着去做的话，廿四小时吃饭、睡觉无时不在增长功德。就像灰尘一样，你跑也跑不了，就碰到哪里就沾到哪里，这么个好法！[24:02]
说“虽不故染自然薰”哪！嘿嘿！这么好法。我们现在，你拼命地努力，弄来弄去薰染了恶法，原因在哪里？在这里。这个上头那个行相指得多清楚啊！行相指得多清楚！不过这里有一点要说一下，尽管行相清楚了，听的时候，的确觉得好。但是我们不是说马(p157) 上做到喔！为什么？无始以来的习气。只要你们听得欢喜了解了以后，那个时候你们马上有个感受，觉得：喔，原来这么好。我想在座后面的几位初修的人，你们也可以说幸运，一开始就听见这么好的、圆满的教法，还不一定了解这个真正的可贵。前面有几位久修上座，我想也许可能心情不太一样。在以前的经验比之于现在，一听的话，哇！立刻晓得为什么以前虽然想修，爬不上去，原来这个道理是这么清楚、这么明白！就是这样。[25:20]
所以很多以前想修的人，大家觉得很想修，弄了半天，就是好像没有味道，摸也摸不进去，舍嘛，又舍不得，爬嘛，又爬不上。现在这地方都告诉你道理在这里，这么清楚、这么明白。而这个道理不是讲个空话，每一个地方就是把心理的行相指出来，清清楚楚。你不认真去想，那也就罢了，也没有用；如果你认真去想，你立刻就感受到，啊！在你身心上面，就是这样。而要认真去想的条件是什么？前面告诉我们的，断三过、具六想，还要具足弟子的行相，就是这些。[26:12]
那么上面是佛的经、菩萨的论，下面又有祖师亲自的验证，告诉我们这个话，一层一层地，从深到浅，从浅到深。从深到浅、从浅到深是为什么？说理呀！从说明这个道理，然后引论跟经来证成；然后反过来也是，把这个经上面的道理说明了以后，再一步一步地推下来，因为根器的不同，层次的不同，所以自然而然它这么清楚明白。最上根的听了个 (p158) 经了解了；不行，菩萨的论，解释知道了；再不行，那么祖师们也跟我们最近，也可以说跟我们最相应。这是为什么他一而再、再而三，这个层次也有它的这样的特别的意义在里头。那么祖师怎么讲呀？说：[27:23]
Bo-do-wa said: For the most part, we are in great danger of becoming like a worn animal skin. Just as when you drag a worn skin over the ground, debris sticks but gold coins do not, so it is that if you rely on teachers only occasionally their good qualities do not stick to you but each slight fault does. Therefore, to be successful, rely continuously on your teachers.
【博朵瓦云：“我等多有破衣之过，如拖破衣，唯着草秽，不沾金砂。其善知识，所有功德，不能薰染，略有少过，即便染着。故于一切略略亲近，悉无所成。”】
说我们就像破衣裳的那个过失，那个破衣裳怎么样？拖个破衣，破衣啊，平常我们穿的衣服满好，下面撕破了拖在地上。结果那个拖在这个地上面，拖到那里，那个下面那个地上那个杂乱一起都沾上了。我们现在比较好了，那下面还有磁砖哪，扫得干干净净。如果我们到乡下去的话，那个地上面灰尘、然后呢牛屎，一塌糊涂，你跑到哪里这些东西就沾到哪里，好的东西一点都沾不上的，好的东西一点都沾不上。那么我们现在也是一样，说善知识的功德你都沾不上，而一点的过失你就被染上了。[28:27]
他为什么要说这个话？这是他自己的切身的体验，以及他教诫弟子的所看到的，用在我们眼前怎么样？就是前面所说的，我们不妨回忆一下。如果你自己不具足这个条件的话，善知识的真正的功德在哪里，你看不见，但是善知识稍稍有一点过错你完全看见了，然后呢 (p159) 心里还嘀咕，然后你要去诽谤他。啊！本来依靠的善知识，能够清净我们所有的罪障，结果因为你自己条件不够，他教你说这个不可以、那个不可以，这个要做、那个不可以做。本来这些都是帮忙你修行，现在受不了，觉得：“哎哟，这样，这个地方这个人慈悲，这个善知识不慈悲……。”你心里嘀咕什么等等的话，不但没有帮忙你净除罪障、步步上升，而且你造了无量无边的罪过，由此堕落。所以他说像那个破衣服一样，好的你就是弄不上，坏的一点点你都碰上了。好可怕，所以在这里告诉我们略略亲近，悉无所成。前面讲的道哩，你略略的，意思一下。[29:48]
21A Commentary
ENGLISH LR V.1 P.88 (commentary v.3 p.266) [00:05]
You will become clearly aware: what kind of karma I am engaging in now – tainted, contaminated, or pure and clean. It will become very clear. Because of the virtuous karma you have created, based on the aforementioned [teachings], you will naturally “become virtuous.” All aspects will gradually, gradually move in this direction, all causes, and effects, etc. The sequential order is this clear. This is for yourself, completely for your own sake. What is next? [00:37]
you will please your virtuous friends. You also will not bring suffering upon others or yourself because you will not create nonvirtuous karma but will only cultivate virtue. As a result of guarding others and yourself, you will complete the path to unsurpassed enlightenment, and therefore will be able to work for the welfare of living beings who have entered wrong paths. Thus, once bodhisattvas have relied on the guru, they will complete all their collections of good qualities.
If you can be like this, and everything is virtuous, then you will become virtuous. What else? What is the most important influence on your behavior? The companions you are with. Because you become virtuous, naturally, you accord with those virtuous friends. Those virtuous friends will be delighted and you will like them, too. Conversely, sorry to say but our preference is for everyone to be happy, well! Chatting and joking around, and gossiping about others – these are non-virtuous friends. So, truthfully, between the self and others, there are two key issues. Since you are virtuous, the friends around you and your teachers, of course, are virtuous. And then your companions, those virtuous companions, all possess good qualities. [01:55]
In such circumstances, you will not engage in misdeeds, you will only cultivate virtue. We often say: when we get to Pure Land, there is no place for you to engage in non-virtues. Well! This is exactly the situation here. If you can ascertain this point, although you remain in this saha world [as opposed to Pure Land], where can you commit non-virtuous actions? In this world, not only is there no place for nonvirtuous deeds, there is more advantage than Pure Land. In the Pure Land, true, there is no place for you to engage in sin. However, it is very difficult for you to multiply merits. I am not saying that there is no increase; of course, merits will grow constantly. But compared to those true practitioners who properly abide by the teachings in the saha world, it is hard, much harder. Why? The environment is not conducive to trigger the causes. Once you are in the Pure Land, the force [for virtue] is not strong. Whereas in this saha world, if you practice properly, the nonvirtuous conditions will not only be unable to affect you, but they will also transform into favorable conditions when you encounter adversity. This is absolutely not possible in Pure Land. These are the key points for being where we are. [03:02]
Where do all benefits come from? Well, they arise from relying on a virtuous teacher! To rely on a virtuous teacher, you must be endowed with the qualifications. Upon doing so, then “you will not bring suffering upon others or yourself.” Why is that? It is because you are aligned with the Dharma. What is the characteristic of the Dharma? It can purify contamination and affliction. Affliction and contamination are the roots of all suffering. Once purified, of course, you will either cause yourself or others to suffer. By then, it is truly “guarding others and yourself.” That is truly protecting self and others. [03:47]
In our world, there are protections, too. Well! In my country, if you follow the laws in the country, this country’s laws will protect you. In a smaller setting or group, even the brothers of a gang, it is the same. If you join my group, you will be protected. However, it is flawed, it is not complete. And in all the worldly protections, to gain one small advantage, the cost is immeasurable. Buddha Dharma is just the opposite. Initially, it will be hard work, but the protection is truly perfect and thorough. And, in the end, the reward is the best – it is much greater than the cost, much greater. In other words, it may be a bit arduous during your practice, but this effort is very small compared to the effect. Now, we lack the understanding of this concept and become attached to immediate advantage. This is harmful. In sincere practice, there is suffering at the present moment, but the rewarding harvest is remarkable, great, and perfect! If you can apply accordingly, that will be the path to achieving perfect and unsurpassable enlightenment. This is your true engagement on the path. Once you engage in it, you will advance step by step. [05:01]
So if you are able to do this, then you “therefore will be able to work for the welfare of living beings who have entered wrong paths.” Of course, when we practice the teaching now, it is certainly good! With your ability to do so, then you can help others. This is truly spreading the teachings to benefit others! Genuine promulgation of the teaching to benefit others arises from here. This is how you benefit self and others. If you cannot even apply it yourself, what benefit will there be? Isn’t this very obvious? As for personal achievement, it is mentioned above. [05:29]
“Once Bodhisattvas have relied on guru” – for those who are sincere about training on the perfect Buddha path, those who are inspired to benefit self and others, these are called Bodhisattvas. They should definitely rely on great virtuous teachers. Upon doing so, “they will complete all their collections of good qualities.” This is necessary at the causal stage of the training in Buddha Dharma. This is quoted from this sutra [Sutra of Showing the Tathagata’s Inconceivable Secret]. This concept is described above. Then, the teachers of the lineage validate this for us by quoting from the sutras. These sequential steps are very clear. [06:06]
Furthermore, by respecting and serving your teachers you exhaust karma whose effects you would otherwise experience in the miserable realms. Your action of serving the teacher expends these miserable effects and replaces them with only slight harm to your body and mind in this lifetime, either in actuality or in dreams.
The above mainly illustrates the accumulation of the collections. We know that accumulating merits and clearing the obscurations are two in one or one in two. Just like when we make a living, once you have earned money before you pay off debt, it may seem like nothing was earned – it was used to pay off debt – but, actually, you did earn money. Upon clearing away your debt, that will be when you will be purely accumulating the collections. Of course the there are more detailed differences, but there are shared common points. [07:00]
So the above mainly speaks of the positive side. Next, it speaks from the opposite side. Many of your obscurations, by relying on and serving the virtuous teacher… under these conditions, you were originally destined for the miserable realms because of your negative karma. Alas, it is very dreadful! Very scary! As for this point, we must frequently study diligently and thus comprehend the dreadfulness of the three miserable realms. Otherwise, despite speaking of three miserable realms, we nevertheless will have irrelevant feelings about them. Thus, the mental force to encourage and motivate us will not arise, and, unknowingly, we will engage in misdeeds. Once you abide by the teaching, that will be the time you truly sense the horror of the three miserable realms, and then your practice becomes sincere. Due to your ability to seriously practice, the causes of downfall to lower realms can be removed. This is the greatest benefit at the present time. What about the past [causes]? You can also repent to purify them. This is the greatest advantage to us, the most important task. The primary application of Buddha Dharma is this [repentance]. [08:12]
So due to your ability to serve the virtuous teacher now, even though you were essentially destined to dreadful downfall, well, now you will only experience minor physical and mental illness. Harm to the body is physical, and harm to the mind is feeling afflicted and tormented. This is how it is. It is such a slight harm that even dreaming of these miserable conditions will enable the purification of karma in the three miserable realms. What an advantage! This will be a great advantage! At this juncture, if you have read about the sufferings in three miserable realms from the sutras and commentaries, this is a good opportunity for contemplation. Otherwise, wait until the later discussion of the three miserable realms, and come back to review this section. By then, the understanding will arise. [09:03]
At the same time, you might want to try this out: when it is very hot, stay away from using a fan or air conditioning. In fact, fans and air conditioning are modern inventions! You were told to bask in the sun and couldn’t tolerate it, when it is cold, you were told to wear thin clothes, and you might feel terrible. To compare this feeling with hell, wow! It is like heaven, definitely like being in the heaven. Yet we feel terrible, well, any speck [of discomfort] becomes unbearable, just like that. When we eat a little less, it is unbearable. For hungry ghosts, they go without food for many eons, just like that! Out of food for eons! Now, you are able to serve the virtuous teacher to eliminate those tremendous sufferings though minor discomfort. In other words, this investment gives great returns! Next, continuing. [10:05]
In addition, the benefits of respecting and serving your teachers are tremendous, such as a collection of virtue which surpasses even the roots of virtue that you derive from making offerings to limitless buddhas, and so forth.
He then makes a conclusion. The virtuous roots from offering and serving Buddha are incredibly huge! Now, his offering is not just to one but to the virtuous root of limitless Buddhas. What does “surpass” mean? It means to overcome. Often, we talk about the concept of surpassing. For instance, the fluorescent light, when the sun comes out, the fluorescent light is surpassed by the sunlight. It is overcome or, in other words, totally cannot be seen. Now what? With your virtuous roots gained from offering to the limitless Buddhas, as long as you offer to the virtuous teacher of yours, the merits will surpass [the former]. Wow! With this, sometimes it is hard for us to imagine. Aside from talking about offering to the Buddha, we can take many examples from the sutra. Many people did not offer to Buddha but to an arhat, a pratyekabuddha, or even a practitioner who abided by the teaching properly. Ah! The merit is incredibly huge. We mentioned about Venerable Anurudha ( 阿 耨 樓 陀 ) before. Through offering a pratyekabuddha a bowl of inferior rice (粺 子 飯 ) 91 billion eons ago – he offered a bowl of inferior rice to a pratyekabuddha. This inferior rice was not even regular rice! Then, in 91 billion eons! He was reborn in the realms of heaven or humans and was never poor again. So you see, how can a pratyekabuddha be compared to a Buddha? Then, if it is immeasurable Buddhas, the merits are remarkably great. Now, you offer to a virtuous teacher, surpass it! This is absolutely true; this is described everywhere in the sutras. [12:00]
As the Sutra of Ksitigarbha says:
It cites from the Sutra of Ksitigarbha:
Those whom the teachers care for will purify the karma that would otherwise cause them to wander through the miserable realms for ten million limitless eons. They purify this karma with harm to their bodies and minds in this lifetime. This harm includes sickness such as an infectious disease with fever and calamities such as famine. They may purify their karma by merely undergoing something as little as a dream or a scolding.
Suppose a virtuous teacher takes you into his care. This is with regard to a genuine virtuous teacher. If you rely on a virtuous teacher and the teacher says: “Well, well, you are ready,” so you rely on him and he supports you. In order to truly have his support, then under this circumstance, the first thing to talk about is the elimination of negative obscurations. Initially, what do the nonvirtuous have to go through? “To wander through the miserable realms for ten million limitless eons.” Such negative karma, which is very dreadful, is tremendously dreadful! Even if this life of ours were filled with torment, the longest it would be would not exceed 100 years. Whereas being in the midst of miserable realms, it is easily measured by “eons.” The number of limitless eons is hard for you to imagine, inconceivable! [13:18]
So I often say we might want to give it a try, take a knife to cut a small opening on one hand and try to sprinkle some salt on it. We wouldn’t be able to tolerate it for even one minute, not even one minute! Whereas this feeling, compared to the misery in the lower realms, is many times better, but you are unable to conceive how much more comfortable this is! And what about now? A nonvirtuous karma is much greater than this, due to your serving of and offering to a virtuous teacher. Those negative karmic effects that we are in the midst of now, that is, our minor illnesses and suffering or even some hunger – in other words, minor physical and mental discomfort – exhaust [the negative karma]! [14:01]
So in the previous sections, we were repeatedly told that when we rely on the virtuous teacher, we should “take it as a privilege, not a burden!” We shouldn’t ever rely with the attitude of feeling that this is not good, this is inferior, the living condition is uncomfortable, the food is not enjoyable, it is either too hot or too cold, which is unacceptable. All of these are the signs of our deep corruption. This is a great detriment to us! Other than this, it also includes getting a scolding, when a virtuous teacher scolds us [we can’t take it], just like this. [14:36]
As for scolding, I suggest you read the biographies of great Masters of the past. All of these are illustrated again and again. Actually, aside from scolding, there are many other sufferings – physical and mental. These are to our greatest advantage, and our greatest privilege. “They may purify their karma by merely undergoing something as little as a dream.” This is one part of eliminating obscuration. What about the accumulation of collections? Next: [15:02]
They produce more roots of virtue in one morning than those who give gifts to, worship, or observe precepts from limitless tens of millions of buddhas. Those who respect and serve their gurus are endowed with unimaginable good qualities.
Regarding accumulating collections, well, the sutra validates it right away. You are in “limitless eons” – the virtuous roots in the infinite Buddha realms – engaging in what? Generosity, ethical discipline, offering, etc. so many of them – take up the precepts correctly, there are all sorts of virtue. Each one is a remarkable deed, excellent deed! Now, as long as you serve the virtuous teacher for half a day, just for half a day, the merits accumulated will surpass offerings for limitless tens of millions of Buddhas. There are many advantages. This merit is inconceivable, hard for you to imagine, incredibly abundant! This quote from Sutra of Ksitigarbha continues: [16:13]
And also:
Notice that all of the buddhas’ immeasurable good qualities of transforming others’ minds arise from this proper reliance on the teacher. Therefore, rely on, become close to, serve, and venerate the guru, just as you would the buddhas.
All Buddhas’ good qualities and clairvoyance, in other words, the achievements of all Buddhas, from where do they arise? They all arise from this [reliance on a virtuous teacher], this we should know. It is all from relying on a virtuous teacher. It was briefly covered earlier. This point is what we should definitely recognize. However, the aforementioned is a general outline. Before we have a proper understanding, as for this point, [we can] refer to the aforementioned sutras and commentaries imparted by Buddha and Bodhisattvas to help increase and cultivate our faith. Once we continue to study, we will truthfully recognize, oh! This is why it is this way. By then, our faith will be strengthened and our merits will increase. That is the time when you will become steadfast. For now, doubt may arise and you may think, “Is it really so?” I would rather that you had this doubt then follow it by striving to seek the answer. Don’t just confusedly say, “Ok, got it, I do believe.” This is useless, no use at all! For true faith is when you indeed recognize this concept properly and are clearly affected by it. Then you will be unwavering under any circumstances and it is genuine. We cannot just verbally express our faith. After saying this, when we later encounter a little situation, alas, you are again filled with affliction. If you do not criticize the virtuous teacher, it is considered pretty good. This is totally a superficial passing thought, that is all. [18:15]
Regarding this point, well! With proper recognition, you will abide by it accordingly. However, prior to this recognition, once we develop faith, the willingness to engage will arise, too. So what should we do now? Rely upon, abide by it, and offer to virtuous teachers as though we were serving Buddha. The sutra was used to illustrate this earlier, and then a commentary was referenced. In other words, what did the Buddha teach and what did the Bodhisattvas say? [The author] clearly explains this to us layer by layer to enhance our recognition and increase our faith. [19:02]
Also, the Garland of Birth Stories states:
Any intelligent person should not be distant from excellent beings
And should rely on these virtuous beings in a disciplined manner.
Once you are close to them, particles of their good qualities
Will stick to you automatically.
Under any circumstance, “should”, in other words, one should never ever be distant from the virtuous teachers. These “excellent beings” include your teacher and your fellow practitioners. That is to say, to practice the teaching, you should never depart from virtuous teacher. Once you become distant, achievement becomes impossible. Unless you have already attained a certain level – the first level Bodhisattva and above – then distance is permissible, but it does not mean that you are always apart! Not apart all the time. Actually, once the first level Bodhisattva has been attained, that person is constantly relying on a virtuous teacher. However, in our eyes – using our standards to measure it – Bodhisattvas of the first level and above are capable of being away from Buddha and Bodhisattvas to be in the midst of sentient beings. In fact, at that time, all living beings would be virtuous teachers [of the first level Bodhisattvas]. [20:06]
For this, I believe we may not understand it very well. Why are the sentient beings the virtuous teachers of the Bodhisattvas? What do Bodhisattvas engage in? [They] extensively engage in the six perfections. If you are in the midst of the Buddha realm, is there still a need for you, as a Bodhisattva, to apply generosity? That is right! It has to be in this contaminated land, amidst the poverty and suffering! For those who lack wealth, you provide wealth. For those who lack teachings, you provide the teachings. For those with fear, you support them with the gift of fearlessness. Upon your entering the Pure Land, you will receive generosity from Buddha! Because you are here practicing generosity in this contaminated world, thus you attain your merit. That is why those sentient beings are your virtuous teachers! However, this is for those at the Bodhisattva level. As for us, it seems that the Bodhisattva has parted from Buddha. That is why I mentioned that, by then, even if we see him left the virtuous teacher, actually he is still relying on the virtuous teacher. This is what we should know. So under any circumstance, absolutely do not be apart from “excellent beings,” never ever! [21:14]
So what should be done? In our present condition and throughout our future learning, “rely on these virtuous beings in disciplined manner.” What is a disciplined manner? Usually, we refer to it as ethical discipline, precepts. In a broader sense, it is all of Buddha Dharma. In a narrower scope, it is precepts. As for the broader definition, discipline starts from precepts. Why do we want to practice the teachings? Because our deeds are all contaminated, filled with non-virtue, and aligned to our tendencies – I want this, I like that, I have to have it, and this suits my taste. Pardon, these are all contaminations, tainted tendencies. Now that you have a proper understanding, mindfully think: alas, this is not right! I am conforming to my previous views again. This is going along with my confusion – it is either an afflictive sentiment or an afflictive view. The afflictive view is my perception. The afflictive sentiment is attachment, anger, ignorance, pride, etc. Identify it properly then tame it. This is known discipline, also known as precepts or ethical discipline. The true application of precepts is this! So how do you know? How do you recognize it? Often, we think that we take it for granted, how do you know that [you are] wrong? If you do not have the guidance of a virtuous teacher, it is not going to happen! So never be distant from a virtuous teacher. He guides you, provides you with proper recognition and then discipline. Abide by the concept of discipline to properly tame our contaminated actions. At this point, your deeds will be transformed. So this act itself is “disciplined manner” – which requires relying on a virtuous teacher! [23:05]
So it says, “Once you are close to them,” well! It is because you are close to the virtuous teachers that the “particles of their good qualities”, these good qualities… the author uses the word “particles,” how wonderful! Often, for many things that we engage in with sincere care, the result is rewarding. Now, if you rely on a virtuous teacher, you constantly… wherever [you] may be, the merit increases. Just like the dust we encounter everywhere, now he encounters merits everywhere, so wonderful! So it is absolutely true that if you do it right – rely on a virtuous teacher with proper service and offering – then the merits will multiply constantly 24 hours a day, even while eating or sleeping. It’s like dust; you cannot get away from it. Wherever you go, it sticks to you automatically and you will be exposed to it. It’s that great! Even if you don’t do it on purpose, the particles of good qualities will stick to you, so wonderful! [24:02]
“Will stick to you automatically”! Well! Hey, that is excellent. For us now, you strive so hard, yet whatever you endeavor in turns into a nonvirtuous deed. What is the reason for this? It’s right here. The sign of application is very clear! The description of the sign of application is very clear! However, I want to explain this here. Although the sign of application is recognized, while listening [to the teaching], you feel that it is indeed great. But it does not mean we can achieve it right away! Why? It is due to our tendencies from beginningless time. As long as you hear with delight and understanding, at that time, you will immediately feel: wow, it is so valuable. I believe that those of you beginners sitting in the back, you may consider yourself lucky to have encountered such wonderful and perfect teaching from the very beginning, though you may not recognize its true preciousness. In the front row, for some of the senior members, I believe the feeling is quite different. To compare past experience with those of the present, upon hearing, wow! Immediately realize why it is: You realize the reason why, even though you were inspired to apply the teaching, but were unable to advance. So the reason [of identifying our latent propensity] is this clear and evident! That is how it works. [25:20]
So there are many who wish to apply the teaching for a long time but, after a while, it seems flavorless. They could not find the entrance, did not have the heart to give up. They tried to advance but were unable to. Now this section teaches you the reason very clearly, very obvious. Yet this reason is not empty talk, it points out each sign of mental application specifically and clearly. If you are not seriously contemplating [the teachings], let it be – it won’t help. But if you reflect sincerely, you will immediately sense it, ah! There is a physical and mental effect on you, that is how it works. In order to contemplate sincerely, what are the required conditions? In the preceding teachings, we were taught to eliminate the faults of the three vessels and to adopt the six ideas, as well as to possess the characteristics of a student. These are the required conditions. [26:12]
So the preceding are Buddha’s sutra and Bodhisattva’s commentaries, followed ancient great teachers’ experiential knowledge. They instruct us in these teachings, layer by layer from the profound, taking the meaning deeper from one level to another, from deeper to shallow and vice versa. What is the purpose of going from profound to shallow and shallow to profound? To explain the reasoning! The reasoning is first explained then validated by quoting from commentary and sutra. The same thing applies to the other way around. Once the reasoning on the sutras is clarified, then broken down stepwise. Because of the differences in the students’ abilities and levels, it will gradually become clearer. Those advanced ones can understand the sutra by hearing the teaching. If they cannot, then they understand through the explanation of Bodhisattva’s commentaries. If they still cannot, then the teachers of the lineage are closest to us, or we refer to them as being closest to us. This is why the text repeatedly [explains the same concept], this gradation also has its specific meaning in it. So what did the masters of the lineages say? [27:23]
Bo-do-wa said:
For the most part, we are in great danger of becoming like a worn animal skin. Just as when you drag a worn skin over the ground, debris sticks but gold coins do not, so it is that if you rely on teachers only occasionally their good qualities do not stick to you but each slight fault does.
Therefore, to be successful, rely continuously on your teachers. It says that we are like the faults of ragged clothes, what about the ragged clothes? When dragging worn clothes, a worn animal skin – normally our clothes are fine. But if the bottom is torn and dragging on the ground, wherever it is dragged it picks up debris and the mess will all be picked up. We are much better off now, with tiles on the ground that have been cleaned very well. If we were to go to the countryside, there is so much dirt on the ground and cow dung, what a mess. If you go there, these will stick to you. Instead of being stuck with good stuff, you will not be able to have good things stick to you. So our present state is the same, the good qualities of the virtuous teacher cannot stick to you whereas a tiny speck of fault easily contaminates you. [28:27]
Why did he say this? It was his personal experience that also came from observing while teaching the disciples. So how do we apply this now? Just like what was discussed earlier, let’s review it now. If you are not endowed with the qualification, if the true good qualities of the virtuous teachers were in front of you, you would not able to see them. However, you would totally see any tiny speck of faults in the virtuous teacher. And then you would grumble within, followed by defaming him. Well! The original intent to rely on the virtuous teacher is to enable us to purify all defilements. It turns out that, due to your lack of qualification, he told you this should not be engaged in, that should not be done. This has to be done, that should be cast aside. Essentially, all of this was to help your practice of the teachings. But now, due to this unbearable feeling: “Well, why is it that this person is compassionate, and this virtuous teacher is not kind…” The grumbling in your mind not only will not help you purify to advance step by step, rather you have created immeasurable transgressions and will descend from here. Thus, the text speaks of worn animal skin, so the good qualities will not stick to you, but if there is any slight fault, you will have a part of it.