菩提道次第广论手抄稿:旧版第二十二卷B面
P. 41 (4)（手抄稿 第三册 p197）[00:04]
老婆心切！我经常犯的，这个地方经常犯的就是这个。嗯，仔细翻翻、仔细地翻翻看！所以[00:14]
Thus, after you have understood the benefits and faults as previously explained, reflect on them repeatedly.
【故应了知如前所说，胜利过患，数数思惟，】
所以我们应该了解前面告诉我们的道理—不要看那个道理，这个道理究实说来，就是对我们最切身相关的，最切身相关的。照着去做，对你有这样殊胜的大利益，不照着去做，对你有这样地严重的害处。那么为什么我们了解了以后做不到呢？因为我们无始以来的习气，这个业力很重。所以他下面告诉我们，我们真正重要的应该什么？“数数思惟”。这个“思”就是我们的业流，因为我们无始以来的业流非常强，所以听的时候尽管 (p198) 很好，听完了，这个业流又来了！那么你唯一的办法怎么办呢？就是听完了以后，马上去思惟、观察、深入，那个才是真正产生功效的。[01:16]
所以以前最早的时候我曾经说过，我们现在往往有这个感受，说这个佛法上的道理是明明知道了，但是呢就偏偏做不到。为什么？跟大家提过这个事情，我想在座的一定有同修有这个感受，原因在哪里啊？就是这个。对治它的方法呢？“数数思惟”。第一个，不懂，固然一点办法都没有；懂了以后做不到的原因，就是你没有如法地修持。[01:52]
所以这个地方，现在的修持是指思惟、多去思惟。思惟说，你做的有什么殊胜的好处？不做有怎么严重的害处？欸，有了这个，你会心里想：哎努力去做了！那么进一步，你就觉得如何做法？然后你这样去做，那就—知道了，你也做得到！所以我们前面说的明明知道了偏偏做不到，实际上，没有正确地如法地知道。现在我们动不动说，啊！你就不要妄分别，你不要分别就行了嘛！好像这一句话说起来好简单，结果真的做到了吗？对不起！一百个人，是一百个人做不到，说实在话是这样。为什么原因？就这个次第，你根本……就是把持个大原则，我们就像看那个太空上面的人造火箭，啊，说人造火箭，大家知道了！知道是知道了，它在天上，我在地上，相去十万八千里，了不相干。我们现在这个地方，每一个地方的次第告诉我们，我们就可以如实地走上去啦！[03:03]
Those whose practice of relying on the teacher was improper in previous lives should achieve an attitude of confession and restraint from the depths of their hearts. Exert yourself in the practice of those teachings for which you are suited as a recipient, and repeatedly contemplate the complete qualifications of your teacher. Make many aspirational prayers and accumulate the collections of merit and sublime wisdom as causes for having such a teacher to look after you until you attain enlightenment.
(p199) 【于昔多生，未能如法依止诸罪，应由至心而悔，多发防护之心，自应励备法器诸法，数思圆满德相知识，积集资粮，广发大愿，为如是师，乃至未证菩提以来摄受之因。】
说我们以前无始以来，没有如法依止，那些罪过现在了解了，第一件事就把它忏悔，以往的忏悔；然后呢，以后千万不能再做，所以防护以后。罪障消除了以后，自己努力去修习，使自己成一个法器，成了法器才能够接受佛法，能够接受佛法如理修学，才能够成就，那个完全靠善知识。所以我们现在真正修行的是怎么办？是这一件事情，然后“数数思惟圆满善知识德相”—啊！这样。现在我们偏偏没有，为什么？很简单，业感缘起、障碍重重！所以因为这样了解了，只要你肯努力，于是罪障除掉了，资粮积聚了，你只要下这个因，将来一定感这个果。[04:30]
那你现在忏除罪障、积聚资粮，为什么？说目的是为求这个。所以他说“积集资粮、广发大愿”，啊！说我要成无上菩提；要想成无上菩提，必定要走这个路，这就是我们现在发的愿。你能这样做的话，那么种了这个正确的因，因为得到了这个正确的因，所以你将来得到这个果。所以，在你还没有证得无上大菩提因之前，你一直这样子努力，这样努 (p200) 力有这个因，将来自然感这个果。所以我们现在真正要忙的就是忙这个。你有了这个因种下去了以后，自然而然，将来文殊师利菩萨，也会跑到福城的东边跑得来说：“某人啊！现在你要求了，你要怎么做啊！”五十三员大善知识都等在那个地方，他已经等了无量无边劫了，我们就是不成气候。这个话，我想我们大家了解，没有一个佛菩萨例外的，他要救我们，无量无边劫都等在我们，就是我们没有这个条件，没有成就这个法器。一生取办不难哪！关键在哪里？就在这里。[05:49]
Once you have done this, you will quickly become like the conquerors' child Sadaprarudita, who had perfect courage, and the youthful Sudhana, who knew no limit in his search for teachers.
【若如是者，不久，当如志力希有常啼佛子，及求知识不知厌足善财童子。】
我们能够这样去做的话，欸，不要多久！为什么？罪障清除掉了，资粮集聚了嘛！你有这个因，当然马上就感得这个果，这不简单嘛！所以我们想，喔唷！成佛遥远得不得了，不遥远！善财童子一生取办，你只要因地做对了，就是啊！那么这两位是，一个是《大般若经》当中的常啼菩萨，一个是《华严经》当中的善财童子，这个公案在这里不详细说了。常啼佛子就是《大般若经》当中的，为什么叫常啼？他为了求善知识痛哭流涕，乃至于他自己把那心都挖出来给人家—求善知识，这样艰难法！善财童子，那我们比较更熟悉一点，你能够这样做，不要多久就可以、就得到。[06:57]
(p201) 那么这个是善知识那方面。我们现在晓得了，喔！原来修学佛法从这里上去，我们要感到庆幸啊！真正难的，你找不到这条路，现在找到了，走起来是容易的。将来你如果正确地了解的话—我现在的认识，不走是一件很艰苦的事情；走啊！是一件很省力的事情。我们大家会想：那个修起来这么个难，你怎么说这个不走是难，是走反而是容易啊？欸这个道理说起来真简单哪！我们人人都可以体会得到，就这样。平常我们修行，因为我们无始以来的业障在这里，所以这修行的真正很多状态、障碍没除。重重障碍，你当然没办法嘛，资粮没积聚、路途不晓得，所以难。等到你真正了解了以后，为什么容易？清除掉了，当然容易！[08:06]
譬如我们现在来说，世间的很多好的事情，哪有一个人不想的？人人想，叫你不去做，欸，谁都不愿意。有一个好东西摆在那里，叫你说坐在那里，你慢慢地去吃，你受不了耶！为什么好东西在那里的话，叫你不去吃？我们的的确确，就一个劲儿叫你坐在那里，坐不住，站起来去走是远比坐在那里来得容易，那我想我们大家体会得到的，对不对？为什么？那就是你内心当中，如实地了解这个对你有好处，然后生起来推动你的力量，那个时候做起来就很容易了。佛法也是如此。现在我们脑筋里都有的染污，等到你真正认识了，我们真正要求的一切好处，都是靠什么？这个法财，佛法之财，那时叫你不做 (p202) 是难的，叫你做是容易的。我想这个大家可以体会得到。[09:07]
最后，说一个最切实的一个例子，那现在我们大家坐在这个地方，忽然之间大地震了，人人脱门而出，叫你坐在这里真难啰！要有一点本事喔！你要念佛念到一心不乱，你还坐得住，否则的话一定逃出去。是不是逃出去比坐在这里远来得容易啊！所以我们不能做的原因，就是你没有如实地了解了事情的真相。所以真正难的话，还是在正知见，你正确地了解了以后，人人都是这样的。所以说修行真容易啊！现在的难关就在这里，他一关一关给我们突破，每一个地方指出世间的真相来。[09:51]
好，我们继续下去。说现在晓得了这个亲近善知识，那么善知识就要修，所以前面、后面都要修。所以这个修的时候，把那个修的道理，这里简单说明一下。现在我们很多人动不动讲修行、修行，说起来怎么修行都不知道，我们把下面这个简单的这个道理一看，我们那时候才晓得：喔！修行原来要这样的。那个时候再谈修行，不晚哪！下面看：[10:24]
2. A brief indication of how to sustain the meditation.
【略说修习轨理，】
只是把它修行的纲要这里简单说明一下。方式是怎么样的？道理是什么？说修行的道理是这样的，应该如何的方式去做。现在我们看，[10:41]
How to sustain the meditation has two parts:
1. The actual way of sustaining the meditation
2. Refuting misconceptions about meditation.
(p203) 【① 正明修法，② 破除此中邪妄分别。】
第一个呢，先正明修的方法，第二个，有很多错误的，这个错误的一定要拿掉，这个非常重要，那个错误的不拿掉，你弄不上去的。譬如我们现在烧饭也是一样，烧菜也是一样，你泥巴、毒药，你不拿掉去烧的话，对不起！这个吃下去把你吃死的。做任何事情都是如此，修行我们现在也是一样，太多的这种错误的概念梗在那个地方，弄了个半天，哎呀！不得进步。真的说起来，不得进步是大幸，实际上你进步了—堕落，因为是错的嘛！就像刚才说的那个比喻当中，你那个菜，农药没拿掉，泥巴没拿掉，不烧摆在那里还好，烧好了吃下去的话，不死也得大病一场。所以他下面这个破除邪执非常重要的！那我们一条条看下去，那个正明修法分成功两样：[11:42]
The actual way of sustaining the meditation is explained in two parts:
1. What to do during the actual meditation session .
【① 正修时应如何，】
正确修的时候怎么办？[11:47]
2. What to do in between meditation sessions.
【② 未修中间应如何。】
在没有修的时候如何？平常我们讲修，譬如说我们讲早晚殿、礼佛、念佛、打坐。 (p204) 那么早晚殿下来以后怎么办？打坐完了又怎么办？他这个地方每一个地方都告诉我们。你真正了解了，那个时候才知道原来一点都没有错，啊，二十四小时，所有的时间都可以利用。时间是这样，做事情呢，不管你做什么事情，都在修行。这么好法啊！打坐的时候固然是，下来还是；吃饭的时候固然是，睡觉也是啊！现在我们真可怜啊，不要说吃饭的时候、睡觉的时候不行，就是打坐的时候也不行，打坐打妄想，然后上早晚殿也不行。唉，真是可怜哪！现在看看他怎么告诉我们的。好，我们现在继续下去，说这个正修行是先讲，分成三部分，[12:47]
1) What to do during the actual meditation session. The actual meditation session is divided into three phases: (1) the preparation; (2) the actual session; and (3) the conclusion.
【① 加行、② 正行、③ 完结。今初，】
说做的时候前面要有什么准备，有了这个准备，正式做的时候如何做法，做完了以后，应该怎么样来回向。他每一个地方非常清楚！其实我们中国的祖师，没有一个例外的，不要说很深的大经大论，天台的《小止观》，这个我想最简单吧！他也说得很清楚耶！你还没打坐的时候，前面应该怎么办；做完了，坐的时候应该怎么办；坐完了以后，说入、住、出，三个很清楚嘛！“入”是前面的加行，“住”是正行，“出”，出的时候就是这个地方结行。[13:32]
(p205) 所以凡是正确圆满的教授、无垢的教授，一定这个次第，完整的。绝对不是我们现在修行了：“啊！你不要分别，如如不动就好了。”哪有这么简单的事情！佛陀—已经是十地菩萨了，最后生菩萨，不是十地菩萨啊，等觉上面，他还要修了很长一段时候，要这么苦行耶！那我们就是一句话，居然就把事情弄了结了，那不是一个大误解吗？这很清楚。我们现在看下去，说这个地方，现在正修的加行是怎么样的。[14:16]
a) Preparation.
The six aspects of preparation are the activities of Ser-ling-ba.
【◎ 初加行法有六，乃是金洲大师传记，】
这个有六个。下面这句话记住哦！凡是这个地方，表示我们现在这个地方的教授有圆满传承，绝对不是现在我们乱来的。同时，我们听见了这个以后，要晓得，说有的人告诉你这样，有的人告诉你那样，你看看他告诉你的传承如何。所以我当年去学的时候，刚开始的讲一般道理，他没有；正规讲的时候，这个老师一定说的，我这个师承哪里来的，说得很清楚，说我的老师谁，老师的老师谁，然后追溯上去的时候，阿底峡尊者、什么，上面大家晓得就不谈了。这个地方你别小看他一句话！所以以后我们真正学的时候，你了解 (p206) 一点普通知识没关系，反正随便谈谈，你要真正地摸进去的时候，这个是非常重要的。现在看下面的这些条件：[15:15]
Therefore, (1) clean well the place where you are staying, and neatly arrange the representations of the Buddha's body, speech, and mind.
【谓善洒扫所住处所，庄严安布身语意像。】
那个就是净地跟奉圣，我们把佛的坛场弄弄干净，弄得非常干净，然后把佛像安布起来，就是第一个。“身语意像”，“身”像就是现在我们的，或者是雕塑的，或者是画的；“语”就是经典；那么“意”是什么呢？“意”就是在我们自己了。真正说起来，这个身语意像，“意”就是教授，这个善知识的教授，供在这个地方，所以这个意也可以说就是亲近的善知识，才能够把真正的宗要，能够传递到你心上去，第一个。第二呢，[16:05]
(2) Obtain offerings without deceit, and arrange them beautifully.
【由无谄诳求诸供具，端正陈设。】
供养，第二个。所以种种的庄严。这是为什么？譬如说像小乘当中，喔，这个破坏鬼神村（编者按：指草木等）不可以，乃至于唱念等等不可以。但是在大乘当中，现在这里我们这个地方要供养佛，这些都可以了，这是庄严供养，第二。第三呢，[16:35]
(3) Situp straight upon a comfortable seatin a suitable posture, your legs either in the full or half-lotus position, and then absorb yourself in the practices of going for refuge and developing the spirit of enlightenment. Asanga's Sravaka Levels says to sit in the full lotus posture upon a throne, low seat, or the like in order to clear away obscurations such as longing for desirable objects, and to walk back and forth in order to clear your mind of the obscurations of sleepiness and lethargy.
【次如声闻地中所说：“从昏睡盖，净治心时，须为经行。除此从余，贪欲等 (p207) 盖，净治心时，应于床座，或小座等，结跏趺坐。”故于安乐卧具，端正其身，结跏趺坐，或半跏趺，随宜威仪。】
第三个呢，就是正式开始修的时候，一定有姿势的。那么姿势怎么办呢？他就告诉我们了，假定说你昏沉重，那么经行。平常的时候呢，主要的是打坐，除“贪欲等盖”的话，那么应该打坐。这个打坐的时候，怎么办呢？他不要求我们苦行的，“安乐卧具”，坐得越舒服越好。不过不要贪舒服哦！他所以舒服就是不要你心里面，真正坐时他有一个原则，就是你全部的精神对注在你这个心念上头。现在很多人家，刚刚修行的时候，他先不讲心里怎么用这个功，他先讲怎么打坐，然后学那个不倒单，哎呀！弄得个苦不堪言，就是这样，那真自己跟自己做冤家，这个是很大的损失。[17:48]
所以当年我的老师刚开始的时候：不要管那双跏不双跏，你能坐固然好，不能坐，两脚伸开！当时我听了：别人告诉我这么认真坐，他怎么告诉我这样的？欸，后来真正的好处就是这样，所以有一段时候专门跟他去坐的时候，他乃至于说：“好，你睡下来。”欸，妙啊！你照着他办法去做，怎么做就怎么得到好处。但是正规地来修的话，最好是打坐，那是千真万确的。其他的，就是这种情况下怎么调治你的，在这里现在我们暂时不 (p208) 谈，只是告诉我们的这个理路。就随自己的相应的为宜，所以说你拜也可以，是行也可以，乃至于睡也可以。后面就告诉我们，睡觉的时候该怎么用功，吃饭的时候该怎么用功。当然这个这是“修理余”，正修的时候主要的是打坐。那么再下面这个，第四个：[18:51]
(and then absorb yourself in the practices of going for refuge and developing the spirit of enlightenment. )
【既安住已，皈依发心，】
下面是皈依了、发心了，皈依跟发心是两件事情。[19:00]
【决定令与相续和合。】
这个皈依也好，这个发心也好，要怎么办啊？这句话注意！要跟“相续和合”，而且决定要做到！什么是“相续”？身心，就是我们的身心。为什么叫“和合”？或者说什么是和合？我们现在说皈依佛不堕地狱，然后皈依法不堕饿鬼，皈依僧不堕畜生，念过了。请问这样的皈依和合与否？跟身心和合否？不和合；跟嘴巴和合的，耳朵和合的。所以祖师告诉我们，这个叫入耳出口之学。他下面说得很有意思，“口耳之间短短数寸，曷以美堂堂七尺之躯？”我们这个身体堂堂七尺，你耳朵听见了，嘴巴里念出来这么一点点，这个一点点东西，没办法对你真正地身心有好处。实际上呢里边意思就说，你真正要皈依的话，身心要和合，那个时候你会感觉到，一心一意皈投依靠，你没别的了。[20:24]
(p209) 现在我们皈投的、依靠的什么？无明相应的东西，无明相应的东西，平常的时候痴痴呆呆，睡觉，这是我们要皈投依靠的，吃饭，这是我们要皈投依靠的，聊天，是我们要皈投依靠的，我们都在这个里边。碰见一点小小的不如意，大家起诤论，就是这个。当你真正皈投依靠的话，那些东西都不要了，一心一意抱着这个三宝。如果说你现在念佛的话，你的确会这样的，哪有一点闲功夫，这个是真正跟身心和合的时候。所以这个皈依也好，发心也好，决定要做到这一点，这个是原则。那么他现在的皈依怎么办呢？现在说：[21:06]
(4) Imagine that seated in the space before you are the gurus of the vast and profound lineages,
【于前虚空明现观想，广大行派，及深见派，传承诸师。】
就是说教我们观想，说前面的上虚空当中，观想要观想到什么？“明现”，而且很清楚地显现。显现些谁啊？这个传承。这个传承分成功两部分，一个是“广大行派”，一个是“深见派”；一个是代表方便、慈悲，一个是代表智慧；一个就是弥勒菩萨所传的、无着菩萨这样下来的，一个就是文殊菩萨、龙树菩萨传下来的。从佛开始传到这两个菩萨，然后每一个传承，代代不断地，一直传到你的老师，这样，老师传到你身心上面。还有呢，除了这个，[21:56]
p. 42
as well as immeasurable buddhas, noble bodhisattvas, pratyekabuddhas, Srāvakas, and those who abide in the Buddha's word. Then visualize the field for accumulating the collections of merit and sublime wisdom.
【复有无量诸佛菩萨，声闻独觉，及护法众为资粮田。】
(p210) 就是这个。这个传承，从佛菩萨开始一直传下来、传下来，周围上虚空当中，无量无边的佛菩萨，还有声闻、缘觉及护法，这个就是你要皈依的对象。正式我们修行从哪里？从皈依开始，发心等等。皈依，皈依谁？皈依这个。所以平常我们真正真地念佛、念佛，什么叫南无？南无就是皈依嘛！就是这一个，真正要念就是这个。这个是完整的教授，在这个完整的教授当中，我们修的就我们相应的各别的法门，那你说一心南无阿弥陀佛！你就懂得怎么去念这个。懂得了这个总则以后，然后用那个总则当中，修你的特别法门，就非常容易。关于皈依的道理，后面也有详细说明，假定你真实懂了，照着去做，就对了！万一不行怎么办呢？欸，他下面告诉我们了，实际上我们大部分人都还不够，说：[22:59]
(5) The cooperative conditions for the production of the path in your mind are (1) the accumulation of the collections, which are favorable conditions, and (2) the purification of your mind from obscurations, which are unfavorable conditions. If you lack these cooperative conditions, it is extremely difficult to produce the path, even if you take pains to sustain the meditations that are the substantial causes of the path.
【又自相续中，若无能生道之顺缘，积集资粮，及除逆缘净治业障二助缘者，唯励力修所缘行相之正因，亦难生起。】
假定我们自己的身心上头，这样子话，我们没有这个善根，这个善根需要什么？要罪障净除、资粮集聚。这个资粮是生道的那个顺缘，所以能生起的这个顺缘是什么？积聚资粮。还有呢？障碍要除掉，所谓逆缘就是障碍。如果说，障碍没有净除，资粮没有积聚，这个两个不具足。这两个是什么？修道的助缘，如果是没有这个，你拼命地虽然去跑到那 (p211) 里要想观想什么，没有用！所以，如果说你没有两个助缘，努力去修这个行相的正因—所谓“正因”，就是现在你因地当中努力观，观了半天嘛积得那个果，就观起来了—如果没有这两个助缘，你怎么弄也弄不起来。那么这个时候应该怎么办呢？[24:09]
Now you must purify your mind with the seven branches of worship, which comprise the crucial points for accumulating the collections and purifying the mind of obscurations.
【是故次应修习七支以治身心，摄尽集净诸扼要处。】
那个时候，我们就要学下面这个七样东西，来调治自己的身心。这个怎么调治呢？就是净除罪障、集聚资粮；这个七样东西，包含了所有的净除罪障跟集聚资粮的宗要。实际上，这个七样东西就是我们的十大愿王。所以，我们现在看这个十大愿王，好像是善财童子到最后导归极乐，现在我了解，是的，最后是拿这个导归极乐，千真万确。请问现在你下脚第一步，我们绝对不是凭空，你下脚第一步因地当中走对了，始终走这个走上去。假定你因地当中把这个拿下去，现在做对了，你就走这条直路，最后你拿这个功德圆满的时候—成佛。为什么？成佛没有别的嘛！把那个障碍彻底净除，把那个功德圆满地集聚。现在这两样东西—这个七样东西也好、这个十样东西，包含了所有的净除罪障、积聚资粮，当然嘛！[25:18]
所以你因地当中第一步是这个，到最后一步还是这个，圆成佛道。这样地好法，这么 (p212) 地简单哪！现在我们往往说，唉呀，这个十大愿王好像善财童子到了那个时候才修的。不是的，现在下脚第一步修，你能下脚第一步修，你就走这个直路，如果说我们懂得这个道理，要求往生的话，那上品！[25:46]
关于这一个十个内容啊，这里不细细地讲，不细细地讲。我这是比较简单一点地说明，他为什么说成七支呢？说成七支不是十支呢？这个地方有几个开合不同，我们现在这个所谓礼敬，是礼敬一支，然后称赞是一支；他那个礼敬哪，并在一块的，所以并掉一支。还有呢？他后面那个回向啊……我们这个回向，从“常随佛学”、“恒顺众生”，以及“普皆回向”，三支，分三支；他现在这个里面三支并成一支，又少掉两支。所以这个前面少掉一支，后面少掉两支，最后合成七支。而这个七支的内容，跟我们的十大愿王，完全一模一样，你们不妨把那个先看一看。[26:50]
《菩提道次第广论》四十二页，关于这一部分，现在就讲关于正规地修习，现在我们讲修行、修行，他有他的原理，有他的方法。那么平常的时候，广泛地来说，那么二十四小时—时间；事情呢，任何事情没有一个不在修，乃至于吃饭、睡觉。如果你不了解这个原则，把握不住这个原则去修的话，那尽管形式在这个地方，实际上内涵不是。所以 (p213) 我在这个黑板写这句话，“忘失菩提心，修诸善法，是名魔业。”这也就是为什么现在我们太多的人，不管是打坐、参禅、拜佛、念佛，为什么修了半天，效果不太明显，或者不大。效果是毕竟有的，这一点我们是肯定的，所谓“不大”的意思怎么说？你学禅，希望开悟，弄了半天，没有消息；学净，希望往生，弄了半天，没有消息；学教，亦复如是。[28:23]
所以这个道理我们应该了解，了解了这个道理，照着去做的时候，那么你行、住、坐、卧随宜威仪都是。当然最主要的是在做的时候，乃至于做了以后怎么办，他都有完整的理论，以及正确的方法。我昨天已经简单地说了，一共有六个步骤，实际上昨天已经说了五个，那个地方到这里为止，只是讲皈依，实际上我们修学佛法，整个的就是皈依开始，这个是一个关键所在。谈到皈依，我们想像当中，好像很简单嘛！跑到庙里边跟一个师父，然后呢受个三皈依，磕几个头，然后有的时候送一点供养，一个红包，好了，就算！[29:31]
22B Commentary
ENGLISH LR v.1 p.92 (commentary V.3 P.323) [00.04]
Lama Tsong-kha-pa specifically points out here, truly explains this with earnest care. I often overlook … this is easily overlooked. Well, examine it closely, and take a close look at [this teaching about our latent propensities]! So… [00:14]
Thus, after you have understood the benefits and faults as previously explained, reflect on them repeatedly.
So we should understand the concepts stated earlier – don’t overlook it, the reasoning actually has a direct impact on us, a very direct impact. Abide by it and it will benefit you in a great way. Conversely, disaccord with it the consequence is grief. So why is that we understood yet are unable to apply it? That is due to our habits from beginningless time; this karmic force is weighty. So, later, the author will tell us, what is the true importance for us? It is to “reflect on them repeatedly.” The “reflection” is in our karmic stream. Due to our weighty karmic propensity from beginningless time, although we listen with great joy, afterward, the latent propensity is back! Then, what is your only remedy? It is, upon hearing, to reflect on it immediately and analyze with deeper understanding. That is when the true effect will arise. [01:16]
Therefore, much earlier I mentioned that now we often feel that we recognize the perception clearly, but just can’t make it happen. Why? This has been discussed with you before. I believe that some of you here must have the same experience. What is the cause? It is right here [to properly know the advantages and disadvantages]. What is the remedy? To “reflect on them repeatedly.” First, if this understanding is lacking, there is no doubt that nothing can be done. Whereas if you understood it yet can’t apply it, that is due to your inability to practice and uphold it properly. [01:52]
Thus, here, the practice means reflecting, repeatedly contemplating. Reflect on your practice, what kind of laudable benefits will it have? What kind of disadvantages will come from not practicing? Well, with these, you will think: alas, just strive for it! Then for the next step, you will feel, how can it be done? And you engage in it, later ... after knowing how then you can accomplish it! So what we have said before: we know it yet can’t put it into practice. Actually, we have not accurately understood it according to the teachings. At the present time, we often say, ah! You don’t need erroneous discretion so just don’t make differentiations! It seems like a simple statement to say, will the fulfillment be achieved in the end? Very sorry! If [the knowledge] were given to 100 people, there would be 100 of them who fail. This is a true statement. Why? It is because of the systematic order – you totally…need to grasp the primary principle. Just like when we look at a rocket in orbit. Wow, talking about rockets, they are well known to everyone! Although we know it, it is up there in the sky whereas I am on the earth. We are over tens of thousands of miles apart, totally unrelated. Here now, the text guides us on every step so we can actually advance accordingly! [03:03]
Those whose practice of relying on the teacher was improper in previous lives should achieve an attitude of confession and restraint from the depths of their hearts. Exert yourself in the practice of those teachings for which you are suited as a recipient, and repeatedly contemplate the complete qualifications of your teacher.
Make many aspirational prayers and accumulate the collections of merit and sublime wisdom as causes for having such a teacher to look after you until you attain enlightenment.
It says that from beginningless time, we did not practice properly. Now, with recognition of the flaws, the first thing is to repent what was already done in the past. And then, absolutely refrain from doing it again – we must restrain ourselves in the future. Once improper deeds are eliminated, strive to apply the teaching to become a suitable Dharma vessel, and then you can receive Buddha Dharma. Upon receiving Buddha Dharma and practicing accordingly, achievement follows – all of this relies on a virtuous teacher. So now, what to do about our sincere application? This is one aspect. Next, “repeatedly contemplate the complete qualifications of your teacher.” Well! Just like that. Unfortunately, as of now, we don’t do it this way, why? It is very simple – the dependent arising of the karmic effect and layers of obstacles! With this understanding, so long as you are willing to work on it, then the obscurations will be eliminated and the merits can be accumulated. As long as you plant the cause, then the effect will arise in the future. [04:30]
Now you want to clear away obscurations and accumulate merits, why? The purpose is this [to attain enlightenment]. So the text says, “make many aspirational prayers and accumulate the collections of merit and sublime wisdom.” Ah! I want to attain enlightenment. To attain enlightenment, this is the required route. This is our aspiration now. Your doing so will plant the correct cause. Due to this correct cause, you will receive the effect in the future. So before your attainment of enlightenment, constantly strive at it. To strive on this cause, in the future, the corresponding effect will automatically arise. So what we should truly engage in is this. By planting this cause, naturally, in the future, Manjusri Bodhisattva will also come to the east side of the city and say [like the story of Youthful Sudhana in the Array of Stalks Sutra]: “So and so! Now you are seeking and this is how you should go about it!” All 53 virtuous teachers* are waiting there. They have waited for immeasurable eons, but we are just not ready. These statements I believe we all can understand. All Buddhas and Bodhisattvas are without exception, they want to help us – they have waited for us for eons and eons, yet we just don’t have the qualifications and have not become suitable Dharma vessels. It’s not hard to attain enlightenment in one lifetime! Where is the key? It is right in here.
[*Youthful Sudhana in Array of Stalks Sutra visited 53 teachers for the sake of achieving ultimate enlightenment.] [05:49]
Once you have done this, you will quickly become like the conquerors’ child Sadaprarudita, who had perfect courage, and the Youthful Sudhana, who knew no limit in his search for teachers.
If we can do this, well, it won’t take long [for our enlightenment]! Why? Because obscurations will be cleared and collections will be accumulated! With this cause of yours, of course, the effect will arise immediately, just that simple! So we might think, alas! Achieving Buddhahood is so far away. Actually, it is not so! Youthful Sudhana achieved it in one lifetime. As long as you do it right at the causal stage, it will be right! So, regarding these two, one is Sadapraudita Bodhisattva in the Perfection of Wisdom Sutra; the other is Youthful Sudhana in the Array of Stalks Sutra. I will not elaborate on their stories here. Sadapraudita is a Bodhisattva described in the Perfection of Wisdom Sutra. Why is he called Sadapraudita [constant-tearing]? For the sake of seeking a virtuous teacher, he cried. He even was going to tear his heart out and give it to others in his pursuit of a virtuous teacher, such hardship! We are more familiar with Youthful Sudhana. If you can do the same [as what they did], the attainment is achievable soon. [06:57]
These are the aspects of a virtuous teacher. Now that we know this, well! So it turns out that practicing Buddha Dharma starts from here, we should feel fortunate! Actually, the difficulty is that you are not able to find this path. Now that you have found it, it becomes easier to traverse. In the future, with your proper understanding – based on my present understanding, not taking the path is a very difficult and painful matter. Taking the path is comparatively less effort! We may consider, if practicing the teaching is so difficult, how can you say that not taking it is hard and taking it is comparatively easier? Well, this concept is actually very easy! We all can experience it, just like that. Often, when we apply the teaching, due to our obscurations from beginningless time, hence many conditions and obstacles have not been cleared for sincere practice. The obstacles are weighty, so of course, you are unable to apply the teaching. You have not accumulated enough collections and do not know the path, so it is difficult. Once you have true understanding, why is it easy? [Obstacles are] eliminated, naturally, it becomes easy! [08:06]
Take us for example. There are many worldly good things and who does not want them? Everyone yearns for them. If one was stopped to do so, of course, the willingness is not there. If there was a good food in front of you and you were told to sit there and eat it very slowly, you cannot endure it! Why is it that there is good food and you are not allowed to take it? In fact, to tell us to just sit there [in front of the food], we can’t. It is easier to stand up and walk around. I believe we all have this experience, right? Why? That is because, in your mind, you properly understand the benefits of it, and then generate the motivation within. By that time, engaging in it becomes very easy. Buddha Dharma is the same. Now with the contamination in our mind, once you have actually recognized it, you will know that for all of the actual benefits we are seeking, what do they rely on? Rely on Dharma wealth - the wealth of Buddha Dharma. By then, stopping you from doing it is impossible. When asking you to cultivate, it becomes easy. I believe we all can recognize this. [09:07]
Finally, [I] will use a very practical example. We all sit here now and, if all of a sudden there were to be an earthquake, everyone would dash out the door. If you were told to sit here, it is impossible! This would require some training! If you are able to chant Buddha’s name one-pointedly, then you may still be able to sit still. Otherwise, you would certainly dash out. Isn’t dashing out much easier than sitting here! So the reason we can’t is because [we] have not properly recognized the true nature of reality. So the actual hard part is still the proper perception. Once there is proper understanding, everyone will want [to practice Buddha Dharma]. Thus, to apply the teaching is so very easy! Now the hurdle is exactly here. The author helps us break through one hurdle after another and points out each true nature of reality. [09:51]
Well, let us continue. Now that we know to rely on a virtuous teacher, relying on a virtuous teacher requires preparation. So, proper preparation is required before and after. At the time of practice, [let’s] briefly go over the concept. Nowadays, too frequently we randomly speak of meditation, meditation. Yet, we actually don’t even know how to do it. Once we go over the following concept, then we will know, wow! So this is how meditation should be. By then, when we talk about meditation, it will not be too late! See below. [10.24]
2. A brief indication of how to sustain the meditation
How to sustain the meditation has two parts:
It just briefly explains the outline of applying the teaching here. What is the method? What is the reasoning? The reason for applying the teaching is such, and this is how to go about it. Now, let’s take a look at the text. [10.41]
1. The actual way of sustaining the meditation (Chapter 5)
2. Refuting misconceptions about meditation (Chapter 6)
First is to clarify the actual method of sustaining the meditation. Second, as for various misconceptions, they have to be refuted, this is very important. If the misconceptions are not removed, your advancement is impossible. For instance, it is the same with our cooking now. With cooking, either rice or vegetables, if you don’t clean the dirt and the pesticides off before hand, sorry! Taking food this way will kill you. This applies to anything [we] do – it is the same for our meditation now. There are many erroneous concepts blocking us, after much effort, alas! No advancement. In fact, not having advancement may be a fortunate thing. Actually, your [erroneous] advancement leads to downfall because it is erroneous practice! Just like this above example, without removing the pesticides or soil from your food, leaving it there without cooking it may be fine, but once you cook it as is and eat it, even if it doesn’t kill you, you will at least become seriously ill. Therefore, the next chapter on refuting misconceptions is very important! Now, let’s read it further, one [chapter] at a time. The actual way of sustaining the meditation has two parts. [11.42]
a. The actual way of sustaining the meditation
The actual way of sustaining the meditation is explained in two parts:
1. What to do during the actual meditation session
During the actual meditation session, what should be done? [11.47]
2. What to do in between meditation sessions
What to do between sessions? Usually, when we refer to meditation, for instance, we talk about morning and evening sessions, prostrations to Buddha, recitations of Buddha’s name, and sitting meditation. Then what to do in between the morning and evening sessions? What to do after sitting meditation? The author clarifies every detail for us. Once you have true understanding, by then the unmistaken recognition will arise – ah, within 24 hours, every minute can be properly utilized [in meditation]. This is with regard to time. As for engaging in tasks, no matter what you engage in, they all can be meditation. Such goodness! During meditation, of course, after the session, it is still the same [mindfulness of the teaching]. The same applies to meals and while sleeping! Nowadays we are so pitiful! No need to mention when we have meals or sleep, even during the actual session, we are unable to meditate. We sit there with a wandering mind, even during the morning or evening sessions. Sigh, how pathetic! Now let us see what the author tells us. Well, let us continue, this actual meditation session is divided into three parts. [12:47]
1) What to do during the actual meditation session
The actual meditation session is divided into three phases: (1) the preparation; (2) the actual session; and (3) the conclusion.
This says that prior to meditation, what type of preparation is needed. With this preparation, then what should be done during the actual session, and how to dedicate at the end. The author covers every part very clearly! In fact, our ancient Chinese masters all [gave the Lamrim teachings] in the same way, without any exception. Not to mention the profoundness of the great scriptures, for The Lesser Meditative Serenity and Insight by Tian-tai school, I believe it is the most simple [meditation training]! It is very clearly described: before meditation, what should be done; followed by the preparation for the actual seated session; and then, [what to do] after the session - the [reference from Chinese lineage are] entering, abiding, and exiting, all three are specified very explicitly! “Entering” is the preparation, “abiding” is the actual session, and “exiting” is the conclusion. [13:32]
Hence, with all encompassing, complete, and stainless teachings, definitely abide by these complete steps. It absolutely is not like our meditation now: “Ah! You don’t need to distinguish, just dwell in tranquility.” How can it be that simple! Buddha already achieved beyond the tenth level Bodhisattva - the last mortal lifetime as a Bodhisattva. It is beyond the tenth levels and above the equal-to-ultimate-enlightenment. [With this achievement] Buddha still needed to experience a long period of austerity! How can we by knowing one statement and consider it as thorough understanding, wouldn’t that be a big misconception? This is very clear. Now let’s move on, next it refers to the preparation for the actual meditation. [14:16]
a) Preparation
The six aspects of preparation are the activities of Ser-ling-ba.
Here are six aspects. Remember this next statement! All of this reveals that our teaching here is from a perfect lineage, it is definitely not like our reckless way now. Also, after we listen to this teaching, [we] should know that some will tell you this, others will tell you that. You have to evaluate the lineage that they rely on. Back when I was study, the usual conceptual teaching was placed in the beginning, yet this [Gelug] lineage is not so. In formal teachings, the teacher would always specify that this lineage is from so and so Master. He would make it very clear – so and so is my teacher, and that teacher’s teacher is so, and trace it back to Venerable Atisha or whoever. Then the rest of the preceding lineage you all know, so it will not be mentioned here. Here, do not neglect this statement of the author! Thus, when we are engaging in actual study, if you just want to acquire some worldly knowledge, it is fine to just do some casual chatting; whereas if you are seriously trying to study profoundly, this concept [about following proper lineage] is very crucial. Now, let’s look at the aspects below. [15:15]
Therefore, (1) clean well the place where you are staying, and neatly arrange the representations of the Buddha’s body, speech, and mind.
That is to purify the place and offering images. We clean up the altar of Buddha – to make it very clean, and then we arrange Buddha’s image – this is the first aspect. “Buddha’s body, speech, and mind,” – the “body” is the statues we have now, it can be sculptures or paintings; the “speech” is the scriptures; and what is the “mind”? The “mind” is up to us. As a matter of fact, with the image of body, speech, and mind, the “mind” indicates personal instructions from a virtuous teacher offering here [in the teaching]. So the mind can also represent relying on the virtuous teacher, and then the transmission of the essence of the teachings into your mind becomes possible, this is the first one. What is the second aspect? [16:05]
(2) Obtain offerings without deceit, and arrange them beautifully.
Offering is the second aspect. There are all sort of stately offerings. Why do so? For example, in the practice of the Hinayana, well, this entails harmful acts on villages and trees that are not allowed*. Even chanting about it is not permitted. However, in Mahayana practice, our offerings [cut flowers and tree leaves] to Buddha are permitted, they are stately offerings, this is the second. The third aspect,
[*Hinayana precepts do not allow cutting trees, etc., whereas Mahayana permits offering cut flowers.] [16:35]
(3) Sit up straight upon a comfortable seat in a suitable posture, your legs either in the full or half-lotus position, and then absorb yourself in the practices of going for refuge and developing the spirit of enlightenment. Asanga’sSravaka Levels (Sravaka-bhumi) says to sit in the full lotus posture upon a throne, low seat, or the like in order to clear away obscurations such as longing for desirable objects, and to walk back and forth in order to clear your mind of the obscurations of sleepiness and lethargy.
The third aspect is: at the beginning of the actual meditation, a suitable posture is required. So what is the posture? The author is telling us if you are prone to lethargy, then apply circumambulation. At other times, this mainly refers to sitting meditation – in order to be rid of “obscurations such as longing for desirable objects,” apply sitting meditation. What should be done during the seated meditation? The author did not ask us for ascetic practice, “a throne, low seat or the like,” making sure that the seat is as comfortable as possible. However, do not be attached to the comfort! The reason he suggests comfort is not for you [to be side tracked]. During the actual session, there is one principle, which is to one-pointedly focus on your mental activity. Many people in the beginning of meditation do not work on the mental preparation. They start from a seated position and extend to constant-meditation-without-lying down to sleep, alas! This is full of suffering, and such is their practice. Actually, it is making [meditation] to be our own enemy. This is a great loss. [17:48]
Back then, when my teacher began his teaching, regardless of whether it was the full lotus position or not, if you could sit like that is good, otherwise stretch both legs! When I heard it, others had told me to sit seriously, why is he telling me this? Well, later I realized that to receive the true benefit, this is the way to go. So there was a period of time I went to him specifically for this kind of sitting, and he even said, “Alright, you may lie down.” Ah, amazing! As long as you follow his instructions, whatever that is, the benefits will arise. However, if you practice according to normal meditation, the seated position is preferred, this is absolutely true. Other taming remedies we will not go into detail now, just making you aware of the concept. Practice according to our [own individual] conditions, so you can practice prostrations or circumambulations, or even lying down to sleep is permissible. Later, it will teach us how to practice while sleeping, how to practice while eating. Of course, these are “the practices other than the actual meditation.” The actual session mainly refers to sitting meditation. Then, next is the fourth aspect. [18:51]
*and then absorb yourself in the practices of going for refuge and developing the spirit of enlightenment
[*This is repeating part of (3) aspect above]
Next, is taking refuge and developing the spirit of enlightenment – these are two different practices. [19:00]
Whether it is taking refuge or generating the aspiration for the spirit of enlightenment, how do you go about it? Pay attention to this statement! You must “absorb yourself in the practices” and be determined to make it happen! What is the “continuum”? It is the physical and mental – our bodies and minds. What does it mean by “absorb”? Or what is absorbing? We now have the saying that:
Taking refuge in the Buddha prevents [us from] going to hell;
Taking refuge in the Dharma prevents [us from] becoming a hungry ghost;
Taking refuge in the Sangha prevents [us from] becoming an animal*;
It is recited. May [I] ask, taking refuge with this mentality, is there conformity with the continuum? Is it conforming to physical and mental integration? There is no integration and it just conforms to the mouth and ear. So ancient masters told us, this is a practice of a few inches between the mouth and the ears. Again, they followed with something very interesting, “the distance between mouth and ear is only a few inches, how can it complement a physical form of a person who is seven feet tall?” Our physical form can be up to seven feet tall, your ears hear what was read from the mouth, and this little bit reading – such small effort - cannot be of any real benefit to you physically or mentally. Actually, the meaning here is: if you truly want to take refuge, your physical and mental aspects need to conform to the teachings. By then, you will feel that you are wholeheartedly relying on the refuge and not anything else.
[*In Chinese Buddhist community sometimes we see road kills or the like we will chant:taking refuge in the Buddha prevents [us from] going to hell; taking refuge in the Dharma prevents [us from] becoming a hungry ghost; taking refuge in the Sangha prevents [us from] becoming an animal.] [20:24]
What do we take refuge in and rely on now? Ignorant things – we conform to ignorance. Usually, [we are] dull-witted and sleepy, we take refuge in these; we go for refuge in and rely on eating food; we go for refuge in and rely on chatting; we do all of this. When encountering a bit of displeasure, everyone gets into arguments, just like that. When you truthfully take refuge, none of this would be needed, just mindfully hold on to the Three Jewels. If you are practicing the recitation of Buddha’s name, you really will be so focused; there won’t be any extra time to waste. This is truly the time to be in accordance physically and mentally. Therefore, whether it is going for refuge or generating the aspiration for the spirit of enlightenment, [we should] commit to achieve it. This is the principle [of applying the teaching]. Now, what should you do to take refuge? The text continues: [21:06]
(4) Imagine that seated in the space before you are the gurus of the vast and profound lineages,
This is teaching us to visualize the space in front of us – what should be visualized? The “manifestation” that clearly appears [before you]. Who is manifested? The lineage, which is divided into two parts, one is the “vast deeds” lineage and the other is the “profound view.” One represents methods and compassion and the other represents wisdom. The first one was passed down from Maitreya Bodhisattva to Asanga Bodhisattva and on down. The latter was passed from Manjusri Bodhisattva to Nagarjuna Bodhisattva and on down. It began with the Buddha who passed to these two Bodhisattvas [Maitreya and Manjusri], then with every transmission thereafter, generation after generation without any gap, all the way to your teacher, just like that. Then your teacher transmits the teachings to yourmental-continuum. Moreover, other than this, [21:56]
as well as immeasurable buddhas, noble bodhisattvas, pratyekabuddhas, sravakas, and those who abide in the Buddha’s world. Then visualize the field for accumulating the collections of merit and sublime wisdom.
That is it. This lineage that begins from Buddha is continuously passed down generation after generation. In the surrounding space above, immeasurable Buddhas, also sravakas, pratyekabuddhas, and Dharma Protectors, these are the objects of your refuge. Where do we officially begin our meditation? We begin by going for refuge, and aspiration for the spirit of enlightenment, etc. To whom are we going for refuge? We are going for refuge to this. Therefore, often our earnest chanting of Buddha’s name, recitation of Buddha’s name, what is Namo? Namo is going to refuge! It is exactly what the recitation is about. Lamrim is a complete instruction, and within the encompassing instruction, we apply whatever Dharma categories accord with us. So you mindfully chant Namo Amitabha Buddha! You would know how to recite it. Once one recognizes this primary principle, and then applies one’s specific Dharma category [chanting Buddha’s name or Zen meditation etc.], and it becomes very easy. Regarding the reasons for going for refuge, there is also a detailed explanation later. If you truly understood it and apply accordingly, that should be right! What if it did not work? Well, the text tells us below, actually, most of us are not there yet, the author says: [22:59]
(5) The cooperative conditions for the production of the path in your mind are (1) the accumulation of the collections, which are favorable conditions, and (2) the purification of your mind from obscurations, which are unfavorable conditions. If you lack these cooperative conditions, it is extremely difficult to produce the path, even if you take pains to sustain the meditations that are the substantial causes of the path.
If, this is the state of our mental continuum, we lack these virtuous roots, what is required to have virtuous roots? It requires purification of obscurations and accumulation of the collections. The collections are the cooperative conditions for the path. So what gives rise to these favorable conditions? It is the accumulation of the collections. What else? Elimination of obstacles – adversity is an obstacle. If obstacles are not cleared and the collections not accumulated, both conditions are insufficient. What are these two conditions? They are the cooperative conditions for the path. If these are lacking, even if you strive hard to visualize the substantial cause, it is of no use! So, if you do not have these two cooperative conditions, strive hard on the causes of the arising signs – the so-called “substantial cause” is your visualization at the causal stage that you have to strive at. After much effort, the accumulated effect will arise – without these two cooperative conditions; no matter how hard you try, it won’t work. Then what should be done at this point? [24:09]
Now you must purify your mind with the seven branches of worship, which comprise the crucial points for accumulating the collections and purifying the mind of obscurations. By that time, we need to study the following seven teachings to adjust our mental stream. How do we adjust it? It is through purifying obscurations and accumulating the collections. All these seven teachings include the complete essence of purifying obscurations and accumulating the collections. Actually, these seven teachings are equivalent to our Ten Great Aspirations of Samantabhadra (十大願王). Now, when we look at the Ten Great Aspirations, it seems that Youthful Sudhana eventually was guided to ultimate bliss. Now I understand, yes: in the end, the guidance will take us toward ultimate bliss, this is absolutely true. May [I] ask, where do you take your first step now? We definitely should not rely on something out of thin air. If your first step at the causal stage is proper, you will continue to advance on the path. In the case where you removed obstacles at the causal stage, then it is right. Your path will be direct. In the end, when you reach the encompassing effect, that is Buddhahood. Why? Achieving Buddhahood is none other than thoroughly clearing away obstacles and accumulating perfect good qualities. Now, these two things – whether it is seven or ten teachings – content all [practices of] clearing away obscurations and accumulating the collections. That is for sure! [25:18]
Therefore, this is the first step at the causal stage. In the end, the last step is still the same – achieving perfect Buddhahood. It works wonders, and it is this simple! Now we often say, “Alas! This Ten Great Aspirations is for practice at Youthful Sudhana’s level.” No, it is not. It is the first step for now, as long as you can take this first step, you will be on a direct path. Once we recognize this concept, the aspiration for rebirth will lead to the highest rank! [25:46]
As for the content of these ten, they will not be discussed in detail here, not in detail. I will explain it in a relatively simple way. Why did the author express them as seven branches*? Why seven branches instead of ten? Here, there are a few different ways to categorize them. Now, when we say obeisance, obeisance is one branch, then praise is another branch. Because they were combined, one branch was merged into another. What else? For the branch of dedication… for us, the branch of dedication begins from "to follow the teachings of the Buddhas at all times (常隨佛學)", "to accommodate and benefit all living beings (恆順眾生)", and "to dedicate all merits and virtues to benefit all beings (普皆迴向)." These are divided into three branches. The author now combined these three into one, so that reduces another two branches. Therefore, in the beginning, he reduces one branch, and two branches at the end. Overall, [ten branches are] combined into seven. Thus, the contents of these seven branches and our Ten Great Aspirations are completely the same. You might want to go through this for yourself first.
[*Chinese version is the Ten Great Aspirations, and Tibetan version is the Seven Branches of Worship – the content is the same.] [26:50]
In the Lamrim [page 94], with regard to this part, now it discusses the actual session. When we say to apply the teaching – meditation – there are proper principles and methods. Normally, broadly speaking, within the span of 24 hours’ time, in terms of activities, in every activity there are none, where practice cannot be applied, even including having meals and sleeping. If you don’t understand this principle and are unable to grasp it when practicing the teaching, although you appear to be practicing, actually the substance is missing. Therefore, I wrote this sentence on the board, “Lacking Bodhichitta, even to cultivate virtuous deed is considered a demonic act.” This is why too many of us now, regardless of whether we are doing seated meditation, practicing Zen, prostration, reciting the Buddha’s name, why is it that we have practiced for such a long time, yet the effect is not very obvious or not very effective. There is some effect; this is something we can be certain of. So what does “not very effective” mean? You practice Zen, hoping to be enlightened but, after much effort, there is no sign of it. [You] apply the method of Pure Land hoping to be reborn there but, after much effort, there is no sign of it either. It is the same for learning the tenets. [28:23]
Therefore, we should understand this principle. Upon this understanding, abide by it. Then, regardless of whether you are walking, standing, sitting, or lying down, all of your actions [are part of meditation]. Of course, the key is during the actual practice and what to do after the session. Lama Tsong-kha-pa has a complete set of theories as well as proper methods. As I have already explained briefly yesterday, there are six aspects altogether. Actually, yesterday five of them were covered. So up to this point, we only discussed going for refuge. In fact, our study of Buddha Dharma all begins with going for refuge. This is the key entrance. When referring to taking refuge, we would imagine it to be very simple! Just go to the temple, follow a master, and then accept the Three Jewels as refuge, bow a few times, and maybe sometimes make offerings in a red envelope and that is it. That seems to be considered as [going for refuge]!