菩提道次第广论手抄稿:旧版第二十三卷B面
P. 44 (1)（手抄稿 第三册 p235）[00:09]
的的确确不是我们无明愚痴的人所看得见的。这个父亲偷了人家羊，怎么办呢？这个儿子代父亲隐；反过来，儿子偷了羊呢，父亲要代他隐。欸？那我们想不通。这地方我所以说这样的话，倒不在这里深一层地追究这个理论，说明不管世间的圣人、出世间的圣人，他们这种态度是这样的。所以假定你自己觉得，我比佛，比孔老夫子还强，那你行你素，可以。假定你自己觉得，我们在无明当中，对不起，那么这种概念，第一个要先打一个问号。也不必马上摧毁它，先找：欸，他为什么这个样，我为什么这个样？你这样的话，我想大概可以改变了。这点在这里不谈忏悔，不深究，将来真正谈到那个忏悔的时候，会特别地强调，特别地说明。[01:09]
正式说起来，我所以说随喜的话，你随喜的世间的染污之法，固然增长罪恶，你随喜了妙净之法的话，妙不可言！我们现在十大愿王中，最容易修的那一支就是随喜功德，可 (p236) 是我们现在不随喜功德，都随喜罪恶，那真可惜呀！你在任何情况之下，任何时刻，你用对了，都可以增长这个功德。所以我特别先说一下。[01:38]
那么这个所造的恶呢，“总摄一切”。下面这几句话“应念此等所有过患”，他要我们忏悔的时候，首先我们应该了解什么叫忏悔？就对自己以前所做的事情懊悔，唉，说我怎么这样子糟糕，做这样不对的事情啊！因为你觉得以前不对了，那个时候才谈得到忏悔。现在我们常常说：“哎呀，我惭愧，我忏悔啊！”你什么惭愧，忏些什么啊？他自己心里还觉得很得意咧，嘿，表示我能惭愧，我能忏悔。那个是跟忏悔、跟惭愧是了不相干，嘴巴里面讲惭愧忏悔，心里面恰恰相反。[02:30]
惭愧的行相是自己觉得做得不对，抑低自己；但我们通常有这种毛病，自己讲惭愧的时候，表示我自己懂得惭愧，那个完全是高慢之心，是南辕北辙。所以你真的要忏悔，一定要晓得我什么东西不对，然后呢懊悔这个。请问大家，忏悔的时候，你有懊悔的心情吗？就是有懊悔，你懂得懊悔些什么吗？假定你不懂得，请问你忏些什么啊？同时你忏悔不对的，一定有好的、对的标准摆在那里，那时候你衡量得出来，才比出来：哦！这个对的，这个是不对的。就像比那假钞票一样，一比，两张钞票，很明白。所以你真正地忏悔，必然是把对的行相清清楚楚，错的行相明明白白。[03:27]
(p237) 然后那个时候，你晓得：啊！做对了有多大功德，做不对有多大的害处。啊！你那个时候，就是心里面哪好难受喔、好痛苦，这样叫忏悔。不是说，我现在每天拜八十八佛，拜多少遍喏，喔唷！然后呢我拜什么经，一字一拜喔！是有功德的。始终记得这个话，我这个话绝对不是说贬他，但这条路—远路。所以为什么常常说，我们修很多功德是杂染的；你做对的话，为什么他能够一生取办，概念都在这个地方。[04:06]
所以，圆教为什么好，他一开始不是马上叫你“叭！”去修。开始先把那个理路很清楚，了解这个理路，这个行相很清楚。于是你做任何一件事情，欸，你晓得这个对的，这个杂染的，杂染的马上拿掉，这样啊！因为这样的关系，所以他一念可以挡得住多少力量，一天可以挡得到多少年，乃至几百年、几千年、几劫，就这个样。所以我们以后慢慢地在这个地方学下去，到下士道讲完的时候，那重点的时候有忏悔，那时候我还可以事先告诉你。[04:50]
假定你们学会了这个去忏悔的话，立刻见效，马上见效。绝对不要说，哎呀，弄了个十年、八年，那时看临终的时候，看看他到那个时候是不是正念分明？不，用不着，用不着别人来看你，你自己当下就清清楚楚。所以经上告诉我们，说你早晨修，你晚上就晓得，晓得什么？进步了。你晚上修，明天早晨就晓得。何必等到明天早晨？你当下修的一 (p238) 念，你已经很清楚了。所以积聚功德是如此，忏悔业障也是这个地方。[05:27]
你能够这样做的话，“至心”，那时候你就至心，真的不会浮浮泛泛了。唉呀！看见我以前做错了，做了错有这么大的害处，你无法容受自己的错误呀！那时候前面讲的话有道理，就像拿那个法镜一照，照你面孔上的黑点，照到面孔上的黑点，最多教人家看了一看，说你怎么黑的？现在你照到身心上这个黑点的话，这个地狱的猛火就等在这个地方喔，你简直受不了，这样啊！所以，一定会至心。[06:03]
现在所以不至心，为什么？不懂啊，不懂啊！现在我们受了一点小小的痛苦，喔唷，头又痛了，这眼花了；身体好好的，喔，吃的时候是不营养了。大家都受不了，难道你受得了地狱的痛苦了吗？说来说去—无知！所以我常常说，我们修了半天修“我”欸，哪里是能够修佛法？修佛法容易极了！因为修个我，所以是难得不得了！道理就在这个上头。这个心就是提不起来，我要想打坐，为什么心这么乱呢？要想念佛为什么念不起来呢？下面都会给我们答案。[06:49]
你能够这样做，“昔已作，断其增长”，以前做的一定可以切断，未来的呢一定挡住。那个时候挡住了，这个不再来了，然后你净除它的话，拿掉多少，就清净多少。不会 (p239) 像我们现在这样，修了半天哪，是的，说不定你赚了三块、五块，可是你贴出来的本哪，嗨，三、五十块，乃至三、五百万哪，你还自己不晓得，这真是冤枉！因为这样，所以我们念佛也好，拜佛也好，一声佛号种在这里，说经过无量无边劫，那个时候证一个罗汉果，想想真划不来！差别在这个地方。不过这个地方总则噢！总则，细则在后头讲。[07:43]
p. 44(3)
The next verse expresses the fourth branch of worship, rejoicing: I rejoice in all merit, whatever it may be, of all the conquerors of the ten directions, conqueror's children, Pratyekabuddhas, those with more to learn, those with no more to learn, and all ordinary beings.
"Rejoicing" means to remember the benefits of the virtues of these five types of persons, and then to cultivate delight in them as a poor person would with a discovered treasure.
【◎ 随喜支者，“十方一切”等一颂。随念此五补特伽罗所有善利修习欢喜，犹如贫者获得宝藏。】
这个随喜，“十方一切……”，这个我一下记不住了，你们记得住吧？这个随喜支，“十方所有世间灯，最初成就菩提者，”（编者按：十方一切诸众生，二乘有学及无学，一切如来与菩萨，所有功德皆随喜。）就是这个，那就是下面这个五类，对，没错，就是这个随喜。那么这个随喜支下面会告诉我们，这个随喜这个地方好像单单就外面，实际上呢自己也包括在里头。自他都在随喜，固然佛菩萨等等你随喜，还有你自己做对了你也随喜。妙咧！做错了是忏悔，做对了随喜。我们任何时候，不外乎做错跟做对两件事情，并没有说这个时候，既不错又不对，没有这件事情，没有中立的。[08:50]
当你迷迷糊糊在痴痴呆呆，这个无明当中，就是错的时候；虽然是无记的，浪费、损 (p240) 失生命就是个错误。所以你一切时都在增长功德或者忏悔业障，然后你把增长的功德、忏悔业障，再加上随喜，所以任何时候，至少可以得到两样完完整整的功德。下面是[09:15]
The next verse expresses the fifth branch of worship, implorin to turn the wheel of the teaching: I implore all the protectors, Lights of the world in the ten directions who have reached buddhahood, which is without attachment, To turn the peerless wheel of the teaching.
Imploring to turn the wheel of the teaching refers to first imagining that duplicate images of your body emanate from your body in a number equal to the buddhas of the ten directions. You then request them to give the teachings. These buddhas reside in the buddha-realms of the ten directions and do not wait long to teach after awakening into enlightenment and gaining the knowledge which is without attachment and without hindrance. The master Ye-shayday cites in his commentary the phrase "awakened into enlightenment" and explains it.
【◎ 劝请转法轮支者，“十方所有”等一颂。谓于十方刹土之中，现证菩提，获得无着无障碍智，未经久时，变尔许身，劝请说法。智军阿阇黎作“现证菩提”而为解释。】
再下面就是这个请佛住世那一支，请佛住世那一支。那么这就是……哦，刚才念的是“十方所有世间灯，最初成就菩提者，我今一切皆劝请，转于无上妙法轮。”这就是“劝请转法轮”。那么这个请转法轮，在这个地方，他这位这个大祖师，解释的“现证菩提”来说，实际上呢分证也可以，分证也可以。就是我们正式地修那个七支的时候，我们依意缘想，十方一切世界，因为这个法界是无量无边的，所以现在现证佛果的这个佛陀，也是无量无边的。这我们平常在任何情况之下，还是可以，就是哪怕这个法师，你劝请他，这也是请转法轮啊！不过呢分证的，分劝，若全若分，一切时处都可以这样。乃至于啊，劝请可以劝请自己：我在这儿马马虎虎、懒懒惰惰的话，这个是损法；欸，现在我如法去做，这不是转法轮吗？[11:01]
(p241) 你只要正式地去做—对！法轮的特质，什么意思？第一个，摧烦恼。就是你能够把这个法，在你的身心上面摧破烦恼，这个就叫作“转”。然后呢，把这个东西再运转到在众生，把这个法带到别人的身心上面，这个也是转。如果你能够这样因地当中去做的话，最后的结果，就是你成佛啊！就这样。所以我们要懂得“若自若他”，“若因若果”，现在我们劝佛陀转，也可以说劝果上的佛，来成就我因地的心。刚才这种，以这样的话，那正是我们因地下那个正因，将来感得佛的圆满的果。这是“请转法轮”，请佛住世呢，最后，这个第六支：
The next verse expresses the sixth branch of worship, supplication: I supplicate with palms joined in prayer those wishing to demonstrate their final nirvâna— Please stay for eons equal in number to the particles of the universe In order to bring happiness and benefit to all beings.
【◎ 请住世支者，“诸佛若欲”等一颂。】[12:04]
“诸佛若欲示涅槃，我悉至诚而劝请，惟愿久住刹尘劫，利乐一切诸众生。”就是那个，就是请佛住世。[12:16]
Supplication involves imagining immeasurable duplicate images of your body. In front of you are the buddhas in the buddha-realms of the ten directions who are teaching how to pass into final nirvana. You then request that they stay for eons equal to the number of minute particles within each of the buddha-realms in order to bring temporary happiness and ultimate benefit to living beings.
【谓于十方刹土之中，诸欲示现般涅槃者，为令发起一切众生究竟利益，眼前安乐，故变无量身，劝住佛刹，微尘数劫，不般涅槃。】
这个也是缘想十方一切诸佛去劝。那么在正修七支的时候，平常我们怎么，很重要哦！我们任何一个行为，这个相应的就是劝佛住世。为什么？请问佛一个人住在世界上能 (p242) 唱独脚戏吗？唱不起来，唱不起来。我们要种种方式去护持，譬如说，我们现在这个简单的这个道场吧！要想使那个道场成就起来的话，从最基本的开始，讲固然重要，听更重要欸！没有人听，讲它干什么，所以我至心地去听，就是“请”。然后呢听完了以后，它法的特质是干什么？要想把那个法慢慢地弘传开来，听完了以后，如果说你不照着去做，那不是戏论吗？法的目的不是这个，所以你凡是能够这样相应去做的。[13:41]
所以我们在这个地方，常常跟大家说的，说我们在这里常住做任何一件事情，都是为自己积累福德。大家不要说：喔唷，我在家里做这个事情，跑到这里还做这个事情。那你错了，家里做的跟这里做的完全不一样。家里做的这些事情，成就家业，增长世间的染污，在这地方做了以后啊，使得佛法住世。想想看对不对？请问没有这个道场，没有这个，佛法能住世吗？那当然！所以一方面你这样去做是请住世，一方面你还可以随喜：啊，我请佛来了，好！然后我自己做，好！所以你在任何时候当中，你懂得善巧用的话，哪一个时候不在积聚功德呀？[14:37]
结果我们去做的时候，委委屈屈，嘴巴翘得老高，那真是个大损失！你时间一样浪费掉了，精力一样浪费掉了，结果你心里面做这一种事情，你想多可惜！所以为什么我们现在走远路，就是这个道理；因为你的行，身体行为还是做了，所以这个种子还是，但是偏 (p243) 偏你这个意念不相应。所以你这意念是错的，跑到那个弯路上面，不晓得歪到哪里去。好一点的，还可能人天；坏一点的，地狱。这样欸！假如你能够一下子转过来的话，每一个地方就这么好。所以你想，乃至于扫地、打扫厕所都是，何况我们上殿、过堂呀！所以懂得了这一点的话，啊，这个常住，这个寺院，真是美不可言哪！这个是“住世”，下面呢“回向支”。[15:42]
The next verse expresses the seventh branch of worship, dedication:
【◎ 回向支者，“所有礼赞”等一颂。】
那是“所有礼赞供养佛，请佛住世转法轮，随喜忏悔诸善根，回向众生及佛道。”在我们十大愿王当中，这个有很长的一段，很长的一段，常随佛学、恒顺众生、普皆回向，都在里头，那么他现在呢，总摄起来。[16:17]
Whatever merit I have accumulated, however slight, From obeisance, offering, confession, Rejoicing, imploring, and supplication—
【以上六支善。】
把上面那个六个。[16:20]
【表举所有一切善根，】
的的确确，上面是所有的善根，统统包括在里头了。[16:26]
I dedicate it all to enlightenment. Dedication refers to never exhausting any of the roots of virtue— which are illustrated by the above six branches of worship—because you have dedicated them with strong aspiration as causes of complete enlightenment for yourself and all living beings.
(p244) 【悉与一切有情共同，以猛利欲乐回向令成大菩提因，永无罄尽。】
把上面的所有这些东西收集起来，回向于什么？回向一切有情，共同的，包括我在里头。以“猛利”的“欲乐”，这四个字注意，前面已经说过了。平常我们为什么没有力量，心里面就是松松懈懈的，浮浮泛泛的，就这个样。是！这个就是无始以来的习气，这是等流心识，就是提不起来。所以尽管你在这里浪费了你的生命，一点小小的善因，但是不能结善果的就在这里。所以你在任何时候当中，那个心就很猛利地在那里，全部精神去做，这样。那你能够这样去做的话，行了，行了！[17:22]
那么，这样去回向，这是大菩提心。平常我们回向的时候，回向菩提、回向众生、回向实际。所以因为这样，所以说，恒顺众生就是回向众生；常随佛学那个也就是这个回向菩提；最后的普皆回向，你也可以分、也可以合，是回向实际。[17:47]
While understanding the meaning of the words of these verses in this way, slowly recite them as indicated without distraction. Once you do this, you will have an immeasurable mass of merit.
【如是了解，此诸文义，意不余散，具如文中所说而行，则能摄持无量德聚。】
就像我们上面所说的这么了解，了解了以后，这样的“文”，这样的“义”，彻底了解了。这个“义”是什么意思啊？就是，喏，这个内涵说些什么。这个内涵你如果真正了解了，能够猛利欲乐去做的话，那个就是你相续跟它和合的时候，这个是真正重要的。假(p245) 定你那个相续身心跟这个你所念的和合，你所念的这个文字了解，那个时候心里面跟它相应的话，是无量无边的功德，无量无边的功德，不得了的功德！所以现在说要求个往生，哪有去不了的事情，哪有去不了的事情！道理就在这个上头。所以他告诉我们“意不余散”，不要让它漏一点点，那么这样去做的话，能够“摄持无量德聚”，所有的功德统统包含。这个是说明，那么再下面解释一下：[19:05]
You accumulate the collections of merit and sublime wisdom— the favorable conditions—through performing the five branches of obeisance, offering, rejoicing, imploring, and supplication.
【此中礼敬供养劝请请住随喜五支，是为顺缘，积聚资粮。】
哦，原来是礼敬、供养、劝请，这个“请白”的话，那就是请住世等等，随喜，这个五样东西，是“顺缘”，是“积聚资粮”的。忏悔是
Through confession you clear away the obscurations, which are the unfavorable conditions.
【悔者是除违缘，净治罪障。】
忏悔一定是要把那个现行挡住，不要让它再来，这是所以刚才我特别说的，你忏悔要晓得忏些什么。假定你不晓得的话，那个病根始终在这个地方，你根本没捉到病根，你弄它没用。就像你堵那个漏洞，找了半天哪里漏了你不晓得，你说堵了半天，那不行。所以这个我们常常说的蒙古大夫，蒙古大夫，这句话，他有一个笑话、一个故事的。说这个人他跑得来给你医病，你身上生了一个疮了，他就弄点石灰涂涂，把你那个疮涂涂好，然后呢粉粉，涂得皮 (p246) 肤一样：“哦，好了，好了！”有没有用啊？一点没有用，那个病根都在这个地方啊！所以我们那个忏悔都是这样，只求表面好看，“啊，涂好了，涂好了，没有问题！”那个病根在这个地方，发作得更严重啊！所以这样的话，罪障净除不了。[20:33]
Cultivating delight in the virtue that you have done—which is part of rejoicing—will also increase your virtue.
【随喜支中一分，于自造善，修欢喜者，亦是增长自所作善。】
刚才已经说过了，对自己作的善随喜也可以，对别人也可以。[20:45]
You may have few virtues as a result of accumulation, purification, and increase, but you will expand them enormously through dedication.
【其回向者，是使积集，净治长养诸善，虽极微少，令增广多。】
回向有非常特殊的功效。平常我们，上面所说的，不管净治罪障也好，积聚资粮也好，乃至于增长这个善根也好，平常那个善很小。你如果能够回向的话，它把很小的东西呀，继续地增长，乃至于增长到无尽，所以这一点非常重要！不过这说到这里，这个“回向”两个字，讲好容易，做的话，对我们现在来说的话，不大容易。不大容易的原因—不晓得，不晓得怎么个回向法。[21:28]
我们不能说不晓得哦！每次完了以后说：“哦，回向忘记掉了。”大家站起来念它四句跟八句。你不能说他不晓得呀，但是真的身心相续和合吗？不晓得怎么去和合法，就这 (p247) 一点来说，还没有。你身心真的和合了，那个功德就增长无尽，那个功德就增长无尽。从这样的十大愿王开始，小到随便念一句佛号，都是这个。所以念佛的时候，为什么我们要加一个“南无”两个字？这个“南无”两个字，这个回向的意义就在里头，就这么不可思议，这个道理以后再去说它。[22:17]
Although virtuous effects may arise temporarily and then dissipate, through dedication they will never dissipate.
【又使现前诸已感果将罄尽者，终无穷尽，】
妙啊！现在既然因地当中使你增长无尽，就是以前造的这个因，现在感了果快要尽的话，因为你这样回向，又继续不断地增广无尽。[22:33]
p. 45
To summarize, the seven branches of worship are included in the following three: accumulation, purification, and bringing about an expansion and a lack of dissipation.
【总之摄于积集净治增长无尽三事之中。】
把上面这个七支或者十大愿王，包含起来变成功三个项目：第一个项目呢，净治罪障；第二个呢，积聚资粮；但是，平常我们这样做都是有尽的，他现在加上一个回向，是增长无尽。这个才是究竟决定胜的特殊，这个也就是只有佛法的特质。请问：你现在所有的罪障，认得了从根本上拔除；然后呢一切的功德，在这地方圆满地积累；又把这件事情增长无尽，还有没有其他的事情要做啊？没有啦！这样。而下脚第一步就是我们现在，最后圆满的时候，当然成佛。[23:32]
(p248) 所以这个导归极乐，不一定单单指我们现在这个狭义的西方极乐世界，也是广义的。为什么？西方极乐世界，佛号叫什么？无量光寿。“无量”表示不是穷尽的，“光”是智慧，“寿”是福德。福德跟智慧两个彻底圆满的时候是什么？圆满佛。十方一切世界，没有一个例外，都是这样，这个地方叫作净土。[24:13]
所以我们现在，喏，你这样去做法的话，这个要到达的地方，就是每一个人最后的境界。所以，在《华严》上面他的境界，回向，嘿，在这个《华严》当中出现。同样的《华严》当中出现的这个极乐世界，跟阿弥陀佛出现的极乐世界，有这么一点差别。说它同，狭义跟广义是一样的；说它不同，狭义跟广义不一样。这个我想我们了解。很简单的一个比喻：我说我是人；反过来说，人必须是我，可以不可以？“人必须是我”，那你们呢？好啦，天下只有我是一个人，你们都是鬼怪。这个就是犯了什么？狭义跟广义不分不辨之误。我是人没有错，你们也是人，在广义的当中我是其中一个，这要辨别得清楚。是，《阿弥陀经》是进入这个的一个最善巧的方便，没错，但是里边有这个的差别，这里随便一提。[25:34]
那么这个是第五支，说：如果说你条件不具足，修这个，修了这个以后，是不是马上就有皈依？不，还有一支。[25:49]
(6) Then, once you have pictured in your mind the objects of the mandala and have offered the mandala, make the following supplication many times with strong aspiration:
(p249) 【◎ 次令所缘明了显现，供曼陀罗，应以猛利欲乐，多返祈祷，】
因为你经过了第五支这个修习以后，所以你皈依的时候，就皈依得起来了。现在皈依三宝，当你念头一转，佛就现前；你要皈依极乐世界阿弥陀佛，现起来了，清清楚楚、明明白白会看见，这么个好法！是不是就这样？不，不就是这样。如果你就是这样的话，那是走的什么呢？一般来说的话，这个就是中、下品的发心。所以在这种情况之下，尽管你说：哦，我想成佛。有很多人到了极乐世界，就先证二乘果。为什么？就是他因地当中，发的是中、下品的心。现在这地方因地当中不是，要发上品心。你看见了佛以后，然后那个时候，说“供曼陀罗”。“曼陀罗”我们称它为坛城，就是诸佛的坛城，换句话说，表示了最圆满的一个报土，那时就供养它。[27:08]
那个曼陀罗，一定是我们观想的，这个《阿底峡尊者传》上面有。所以当时印度，尤其在密教里边，实际上，那个大乘里边已经有了。就是重要的时候他往往比如说忏悔或者什么，随时随地，不一定是忏悔，乃至于求什么东西，我们现在供养。他现在除了这个供养，一般我们的供养，我们凡夫是有上供养，然后呢我们因地当中，就学这个无上供养，学无上供养就是刚才供这个东西，然后就是把我们的三千大千世界，乃至于佛土，一起供养，所以这个是一个仪轨。 (p250) 然后呢怎么去观想，观想起来以后，最后“猛利欲乐，多返祈祷”。供养了以后，说你求什么呀、你为什么要皈依、为什么要供养？我要求这个，就是我们希望的。[28:06]
Please bless all living beings—my mothers—and myself so that we may quickly stop all flawed states of mind, beginning with not respecting the teacher and ending with conceiving signs of true existence in the two kinds of self.
【谓：“惟愿加持，从不恭敬善知识起，乃至执着二种我相，所有一切颠倒分别，速当灭除。】
这个是违缘，就是逆缘净除它，说希望诸佛菩萨加持我，把我一切的罪障统统净除掉。那么，一切的罪障从那里开始啊？从不恭敬善知识开始。为什么从这个地方开始？因为修学佛法的根本，先要依止善知识。你如果说有不恭敬善知识的话，对不起，你根本哪，根本在什么地方你没摸到，你遇不到善知识，绝无可能修学佛法！这一点我们要了解，所以第一个要除掉。最后你要达到的目的是什么呢？要彻底地净除“我、法”两种障碍。所以“乃至于”，换句话说，从最开始一直到最后的两种执着的相，彻底地消除掉，这个是违缘。那么下面呢，[29:09]
Please bless us so that we may easily produce all flawless states of mind, beginning with respecting the teacher and ending with knowing the reality of selflessness.
【从敬知识，乃至通达无我真实，所有一切无颠倒心，速当发起。】
把它反过来，逆缘是净除、顺缘增长。[29:20]
Please bless us to quell all inner and outer obstacles.
(p251) 【及其内外一切障缘，悉当寂灭。”】
除了这个以外，还有其他的相关的所有的障碍因缘，统统祈求佛菩萨加持，把它消除。[29:40]
23B Commentary
ENGLISH LR v.1 p.97 (commentary V.4 P.44) [00.09]
This father stole a goat, what should be done? The son should keep quiet for the father. On the other hand, if the son steals a goat, the father should keep quiet for the son. Eh? We cannot figure out why. The reason I say this here is not for the purpose of tracing the deeper reasoning. It is to show that, whether one is a worldly saint or supramundane sage, this is their attitude. So, if you feel that you are better than Buddha or better than Confucius, and then you have it your way, which is fine. But if you feel that we are in the midst of ignorance then, sorry, with the above concept, put a question mark on it first. One doesn’t need to totally repudiate the idea right away, but analyze: well, why did [the sages and saints] do so, and why is it that I do it that way? If you analyze in this way, I believe the change in perception will arise. At this point, it does not involve confession yet - not looking deeper into it yet. In the future, when discussing confession, [we] will specifically emphasize and explain this clearly. [01:09]
Honestly speaking, the reason I mention rejoicing is that, if you rejoice the worldly contaminated deeds, of course, non-virtue will increase. Whereas if you rejoice in purified deeds, the virtuous attitude is beyond words! In our Ten Great Aspirations, the easiest one to practice is the rejoicing of good qualities. However, we don’t rejoice good qualities but rejoice negative deeds. That is truly pitiful! Under any circumstance, at any moment, if you are able to apply [the teachings] properly, the good qualities will increase. Therefore, I especially bring it up first. As for the sins that have been committed [by us], “broadly include all of this.” The next few statements are “to recall the faults of your earlier sins.” The author teaches us that when confessing, first we must know – what is it? It is to feel remorseful about one’s past deeds – alas, how can I be so awful to engage in such wrong acts! Because you feel that it was wrong, then you can speak of confession. Now, we often say, “Well, I am embarrassed, and I confess!” What are you embarrassed about and what are you confessing? One might even feel proud of oneself – hey, that means I know how to be embarrassed and I am able to confess. That has nothing to do with confession and embarrassment, just the lip service of embarrassment and confession, yet it is quite the opposite in the mind. [01:38]
The sign of embarrassment is realizing that one has engaged in a wrong act and trying to be restrained and humble. However, we often have the habit of speaking about being embarrassed to show off our ability to do so. That is nothing but pride and arrogance, quite the opposite [of being humble]. So, if you truly want to confess, you must know what was wrong and be remorseful about it. May [I] ask all of you, when you confess, do you sense any remorse? Even if there is the feeling of remorse, do you know what to be remorseful? If you don’t, can [I] ask you, what kind of confession is it? Also, when you confess wrong deeds, there must be a comparable standard for what is good and correct. At that time, you can measure and compare: oh! This is right, this is wrong. Just like identifying counterfeit bills, by comparing two bills, it is very obvious. So, for your truthful confession, you must recognize clearly the proper signs of application and definitely identify the erroneous signs of practice. [03:27]
Thus, at that time, you will realize, “Ah! If I do it right, there are great merits. Otherwise, there will be great harm.” Well! By then, mentally you really feel miserable and have great suffering – this is considered [genuine] confession. It is not just prostrating to the 88 Buddhas every day how many rounds, wow! Furthermore, I bow to a certain sutras word for word! Certainly, there is merit in doing so. Always remember this – I say this is not to belittle these practices, but these are indirect paths. Thus, this is why we often say: many of our merits are contaminated. When you do it right, this is why some practitioners are able to achieve Buddhahood in one lifetime - the reasoning is right in [the teaching] here. [04:06]
Therefore, this is why the encompassing teachings are so great – they will not ask you to “jump” right into meditation. In the beginning, first, clarify the perception. Once the concept is understood, the signs of practice become clear. Thus, with any engagement of yours, well, you recognize this is right and the other is contaminated. Remove the contaminated ones right away, like that! Due to this, a practitioner can thus stop so much [negative] force within one’s thoughts. In one day, many years of [contamination] can be stopped – it could even be a few hundred years, a few thousand years, or eons, just like that. So, as we gradually enter the teachings, by the time we finish discussing the small capacity, one of the emphasis is the confession, by then I will remind you beforehand [when to apply confession]. [04:50]
Once you have learned this and then apply confession, the effect is instant; the results can be seen immediately. You definitely will not say, “Alas, after trying to practice for ten years or eight years, are we able to wait until the moment of death to find out if the practitioner’s proper view is clearly distinguished?” No, there is no need to be like that - waiting for others to verify for you [at that final moment]. You will be very clear at the given moment [that your confession is working for you]. Hence, the sutra taught us: if you practiced in the morning, you will notice by nighttime – notice what? The improvement. If you apply the practice at night, in the morning you will notice [the effect]. Why wait until tomorrow morning? With your proper perception at the given moment, you are already clearly aware. Thus, this is how to accumulate merit, and it applies to repenting negative karmic deeds, as well. [05:27]
If you can apply with “mindfulness,” by then you will do it sincerely without any laziness. Alas! Seeing what I have done wrong in the past and the consequence is so harmful, thus you are unable to bear your own mistakes! By that time, what was taught earlier in the preceding text will start to make sense. It is just like your reflection in the Dharma mirror, reflecting the smudge on your face. Seeing the smudge on [your] face, at most, people will look at it and say: “Why do you have a smudge?” Now, with the [Dharma mirror] reflecting on your physical and mental smudges, the raging flames of the hell realms await. You can hardly bear it, just like that! Hence, mindfulness is certain to arise. [06:03]
Why are we unable to be mindful? [It is our] lack of understanding – we don’t understand it! Now, when we endure any amount of minor suffering, ”Ah, my head aches, my eyes are blurry.” When [our] physical health is sound, well, the food is not nutritious. No one can endure these [minor sufferings], so is it possible for you to endure the sufferings of hell? This all boils down to ignorance! Therefore, I often say that we apply the practice for a while on the cultivation of “me.” How can this attitude be applied in meditating on Buddha Dharma? Practicing Buddha Dharma is extremely easy! Because we are cultivating this “me,” thus it becomes incredibly hard! The reason is right here. The mind just can’t be focused – I want to meditate, why is the mind so distracted? I want to recite Buddha’s name but why is that I can’t focus? The answer follows. [06:49]
If you can apply the above, then “you prevent the growth of the sins you did before and discontinue committing them in the future.” What was done in the past will be severed, and committing the future wrongdoing will be blocked. By then, once blocked it will not appear again. Furthermore, after you have purified it, whatever amount is removed and however much purification will arise. It will not be like our present state: after meditating for a while, yes you may have earned three or five dollars, but the total amount you have to pay is, well, 30 to 50 dollars or even three to five million dollars. Yet you are still not aware of it, how unjustifiable! Base on this, therefore whether we recite Buddha’s name or prostrate to Buddha, one chant of Buddha’s name has planted the seed to attain arhatship [whereas chanting mindfully plants the seed to Buddhahood] after immeasurable eons, this [short-sighted investment of arhatship] is considered not worthwhile! This shows the difference. However, this is the general aspect! The details will be covered later. [07:43]
The next verse expresses the fourth branch of worship, rejoicing:
I rejoice in all merit, whatever it may be, Of all the conquerors of the ten directions, conqueror’s children,
Pratyekabuddhas, those with more to learn,
Those with no more to learn, and all ordinary beings.
“Rejoicing” means to remember the benefits of the virtues of these five types of persons, and then to cultivate delight in them as a poor person would with a discovered treasure.
This rejoicing, “of the ten directions….”I kind forgot about it, do you remember it? This is the rejoicing branch, “I rejoice in all merit, whatever it may be, of all the conquerors of the ten directions, conqueror’s children1, pratyekabuddhas2, those with more to learn3, those with no more to learn4, and all ordinary beings5.”This is it. It includes these five types, yes, this is rejoicing. So, in this branch, later it will tell us more. Here, it seems to be only rejoicing toward the external objects. Actually, it includes the self in it as well. Rejoice both self and others. Even though you rejoice Buddhas and Bodhisattvas, you can rejoice your own virtuous actions as well. Interesting! When we err, we confess. When it is right, we rejoice. At all times, we are either doing things right or wrong; there is not a time that it is neither right nor wrong - there is no such thing, nothing is neutral. [08:50]
When you are confused or in the midst of ignorance, that is when mistakes are made – even though it seems ethically neutral, to waste and squander life is a mistake. Therefore, at any given time merits can be accumulated or negative karmic deeds can be repented. Then you take these accumulated merits, confessed karmic obscurations, and top it off with rejoicing - thus at any time, at least two encompassing merits can be attained [virtuous ones are increasing, nonvirtuous ones are confessed]. Next [09:15]
The next verse expresses the fifth branch of worship, imploring to turn the wheel of the teaching:
I implore all the protectors,
Lights of the world in the ten directions
Who have reached buddhahood, which is without attachment,
To turn the peerless wheel of the teaching.
Imploring to turn the wheel of the teaching refers to first imagining that duplicate images of your body emanate from your body in a number equal to the buddhas of the ten directions. You then request them to give the teachings. These buddhas reside in the buddha-realms of the ten directions and do not wait long to teach after awakening into enlightenment and gaining the knowledge which is without attachment and without hindrance. The master Ye-shay-day cites in his commentary the phrase "awakened into enlightenment" and explains it.
Next is the branch of supplication for Buddhas to remain in this world. So, this is…. oh, what was read was, “I implore all the protectors, lights of the world in the ten directions, who have reached Buddhahood, which is without attachment, to turn the peerless wheel of the teaching.” This is “imploring to turn the wheel of the teaching.” Therefore, this is beseeching the turning of Dharma wheel. Here, this great teacher of the lineage explained that, with regard to being “awakened into enlightenment,” actually gradual enlightenment is proper as well. This includes gradual enlightenment. Upon our actual practice of the seven branches, our visualization should conform to the teaching – the worlds of all ten directions. Because the Dharma realm is immeasurable and boundless, thus the beings that are attaining Buddhahood are immeasurable and boundless as well. This applies to our everyday situations, too. Even if you implore the Dharma Master to teach, this is also turning of the Dharma wheel! Because gradual attainment and gradual supplication, whether as a whole or in part, can be applied anytime and anywhere. This can even be done in relation to imploring yourself: if I am careless and idle here, this is degenerating the Dharma. Alas, at this juncture, if I properly apply the Dharma, wouldn’t this be turning of the Dharma wheel? [11:01]
As long as you actually practice it – that should be right! What is the characteristic of the Dharma wheel? First, it is to destroy afflictions. That is, you can apply it physically and mentally to destroy afflictions. This is known as “turning.” Followed by turning it onto other sentient beings – to bring the Dharma to others’ physically and mentally – this is also “turning.” If you can apply it this way at the causal stage, in the end, you will become Buddha! It’s just like that. Thus, we have to recognize “be it self or others” and “be it cause or effect” – our imploring to Buddha now can also be considered as: imploring the Buddha-at-effect-stage to support my mental cultivations at this causal stage. From above, in other words, it is for us to plant the correct cause at the causal stage and fulfill the perfect effect of Buddhahood in the future. This is “imploring to turn the wheel of the teaching.” What about supplication for Buddha to remain in this world? Next, this is the sixth branch. [12:04]
The next verse expresses the sixth branch of worship, supplication:
I supplicate with palms joined in prayer
Those wishing to demonstrate their final nirvana-
Please stay for eons equal in number to the particles of the universe
In order to bring happiness and benefit to all beings.
This is it, supplication for Buddha to remain in this world. [12:16]
Supplication involves imagining immeasurable duplicate images of your body. In front of you are the buddhas in the buddha-realms of the ten directions who are teaching how to pass into final nirvana. You then request that they stay for eons equal to the number of minute particles within each of the buddha-realms in order to bring temporary happiness and ultimate benefit to living beings.
This is also visualizing the Buddhas in all ten directions and supplicating to them. So, this is what do we do during the actual session of the seven branches of worship, and it is very important! Each and every one of our actions needs to conform to the supplication for Buddha to remain in this world. Why? May [I] ask: can Buddha remain in this world to play a solo show? It will not work; it does not work that way. We have to support him in various ways, for example, this simple Dharma center here! In order to establish it, begin from the very basic requirement: although giving teachings is important, listening to it is even more important! Without an audience, why bother to talk about it. So, by listening with wholeheartedness is to “supplicate.” Then, upon hearing, what is the characteristic of Dharma? In order for the Dharma to be gradually promulgated, upon hearing, if you do not abide by it, wouldn’t that be a farce? The purpose of the teaching is not it, thus, you need to apply accordingly.[13:41]
Therefore, here we often remind everyone: whatever we do here for the monastics is to accumulate merit for the self. So, we shouldn’t say, well, I am already doing this at home, when I come here I still have to do the same. Thus, you are wrong! Doing it at home is completely different from doing it here. The tasks you do at home are household activities – they increase the worldly contamination. Whereas [serving the monastics] here enables the Buddha Dharma to remain in the world – reflect on it to see does it make sense? May [I] ask if there is no Dharma center, would Buddha Dharma remain in the world? Of course [not]! Therefore, on one hand, by so doing you are supplicating Buddha to remain in the world. On the other hand, you can rejoice: ah, I have invited Buddha to come, wonderful! I will also apply the teaching accordingly, great! Thus, at any given time, as long as you are skillful in means, then wouldn’t anytime be a good time for accumulating merit? [14:37]
Yet when we actually do chores [in the monastery], [we] have the feeling of being greatly inconvenienced and pucker [our] lips way up. This is a great loss! You waste the time and energy with such a mental attitude – it is a pity that you think of it in this way! Therefore, this is why we are taking this detour. However, because you are physically engaged in it, the [positive] seed of latent propensity is still planted; yet your mental attitude just won’t conform. Hence your mental perception is wrong, and it has taken a detour in an unknown direction. For a better effect, rebirth as human or deity is possible, whereas the worse case is downfall to hell realm. That’s how it is! If you can transform [this erroneous perception] right away, then every aspect can be very positive. Therefore, reflect on it: whether it is sweeping the floor, cleaning the restrooms, this applies to everything. Not to mention when we go to the prayer hall and dining hall! With this understanding, ah, for the monastics and the monastery, the beauty is beyond words! This is “supplication for Buddhas to be in this world,” the next is “dedication.” [15:42]
The next verse expresses the seventh branch of worship, dedication:
Whatever merit I have accumulated, however slight,
From obeisance, offering, confession,
Rejoicing, imploring, and supplication –
I dedicate it all to enlightenment.
That is “Whatever merit I have accumulated, however slight, from obeisance, offering, confession, rejoicing, imploring, and supplication – I dedicate it all to enlightenment.” In our Ten Great Aspirations, there is a very long section, a very long section that includes: constant learning of Buddha’s teachings, always benefiting others, dedicated to all beings. These are all included. So, this [branch] summarizes them all - all of the previous six branches. [16:17]
Dedication refers to never exhausting any of the roots of virtue--which are illustrated by the above six branches of worship-
Actually, all the abovementioned virtuous roots are all included.*
[*The English text 段落切合與中文有些出入.] [16:26]
because you have dedicated them with strong aspiration as causes of complete enlightenment for yourself and all living beings.
[We] can group all of the above and dedicate them to what? Dedicate to all sentient beings collectively, including myself. With “strong aspiration” – note these words, which were mentioned earlier. The reason why we lack strength is because our attitude is lax and inattentive, just like that. Of course! This is our habit from the beginningless time; it is the causally concordant state of consciousness [v.1 p.236], which makes it difficult for us to be motivated [to get rid of this erroneous attitude]. Thus, even though you are wasting your life here and planting petty virtuous causes, however, it is not enough to produce virtuous effects; this is why. Therefore, at any given moment, your mental momentum must have strong aspiration with full attention, just like that. If you can practice it this way, that should do it, it will work! [17:22]
So, such dedication is the great spirit of enlightenment. Normally, when we dedicate, we dedicate to 57 Bodhi [enlightenment], to all sentient beings, and to the true nature of reality. Because of this, we can say that benefiting all beings is the same as dedicating to all sentient beings, and the constant learning of the teachings is dedicating to this enlightenment as well. The last branch is dedication. Your specific and collective dedications are to attain the true nature of reality. [17:47]
While understanding the meaning of the words of these verses in this way, slowly recite them as indicated without distraction. Once you do this, you will have an immeasurable mass of merit.
To understand it as described to us above, thus the “text” and “meaning” are thoroughly understood. What does “meaning” refer to? That is the content of it. If you truly understand the content and practice it with strong aspiration, that is when your mental continuum is concordant with the teachings. This is truly important. In the case where your mental stream conforms to what you are mindful of, you understand the text and the conformity arises within, then, at that time, there will be immeasurable good qualities, inconceivable merits, incredibly excellent! So now with the aspiration to be reborn in the Pure Land, why would you not end up there, how can it be possible! The reason is right here. So, the author taught us “without distraction,” don’t leave anything out. By so doing, “you will have an immeasurable mass of merit,” all merits are inclusive. This is the explanation, next it continues: [19:05]
You accumulate the collections of merit and sublime wisdom--the favorable conditions-through performing the five branches of obeisance, offering, rejoicing, imploring, and supplication. Through confession you clear away the obscurations, which are the unfavorable conditions.
Well, so obeisance, offering, imploring, this “supplication” is asking for the Buddha to remain in this world and so on. In addition to rejoicing, these five branches are the “favorable conditions” for “accumulating the collections of merit and sublime wisdom.” Confession is to “clear away the obscurations.” Confession must be able to stop your current obstructions and prevent them from arising again. This is what I have specifically explained just now. You need to know the purpose of confession. If you don’t, then the root of the issue will always be there, and you will never find the cause of it. Your effort will be of no avail. Just as though you are patching a leak, but you don’t know where the leak is, even after you spend so much time searching for it, that won’t work. So, we often say that this is an imposter or fake doctor. There is a joke about this, a story. There was one person came to cure your illness. If you have a growth on your body, he might smear some poultice on your sore, powder it up to make it look like skin and say, “Ok, it’s done now, it will heal!” Is this effective at all? Totally useless, the root of the cause is still there! So, our confession is the same. We only seek to look good, “Well, [medication] is applied, and it should be fine now!” But the root cause gets even worse! So, in this case, the obscurations cannot be cleared. [20:33]
Cultivating delight in the virtue that you have done--which is part of rejoicing--will also increase your virtue.
This was mentioned earlier; self-rejoicing is also encouraged and can be applied toward others too. [20:45]
You may have few virtues as a result of accumulation, purification, and increase, but you will expand them enormously through dedication.
Dedication has a very special effect. Often for us, like what has mentioned above, regardless of whether we are purifying obscurations, accumulating the collections, or increasing the virtuous roots, usually the virtue is minor. If you can dedicate to continuously multiply the petty actions, [the virtue] can even be increased immeasurably. Thus, this point is very crucial! However, up to now, this “dedication” is easy to say but not so easy to practice by us now, not too easy. The reason for it being difficult is that we do not know how - lack the knowledge for how to dedicate. [21:28]
We cannot say that we do not know! At the end of every session, saying, “Oops, forgot to dedicate.” Everybody stands up and recites the four or eight verses. You can’t say that you don’t know [about dedication]. However, does the mental stream conform to the verse? [You] do not know how to conform to it. In this regard, [the understanding of dedication] is still not quite there yet. Once you truly conform to it, the merits will multiply endlessly, the collections will grow immeasurably. All the way from the Ten Great Aspirations to just recite Buddha’s name once, it all comes down to this [mindfulness]. So, when reciting Buddha’s name, why do we add the word “Namo”? This “Namo” has the meaning of dedication in it, and that is just so inconceivable. This concept will be reviewed again later. [22:17]
Although virtuous effects may arise temporarily and then dissipate, through dedication they will never dissipate.
How wonderful! Now, at the causal stage, it makes your merits multiply continuously. This is the cause planted in the past, since now the effect is about to be exhausted, due to your dedication in this manner, it continues to increase and expand. [22:33]
To summarize, the seven branches of worship are included in the following three: accumulation, purification, and bringing about an expansion and a lack of dissipation.
Taking all of the seven branches or the Ten Great Aspirations, they can be combined into three categories: the first category is the purification of sins. The second is to accumulate the collections. However, our normal practice is limited. Now, with the addition of dedication, it will increase indefinitely. This is the ultimate benefit of certain-goodness, and this is the specific characteristic that is only found in Buddha Dharma. May [I] ask, with all of your present misdeeds, try to recognize them and eradicate them from the root; then, with all the merits accumulated, thus multiply them unceasingly. What else must be done? That is it! Just like that. So now is the time for us to take our first step, in the end when all is perfected, naturally, Buddhahood will be attained. [23:32]
So, the guiding to ultimate bliss may not be limited to the Pure Land of the West that we know of, a broader meaning can also be applied. Why? In the Pure Land of the West, what is the name of the Buddha? The Buddha of Immeasurable Light and Life (無量光壽). “Immeasurable” means there is no end. “Light” means wisdom; “Life” is blissful merit. When both wisdom and blissfulness are perfectly fulfilled, what would that be? Perfect Buddhahood. There is no exception among the worlds of all ten directions - they are all the same. Thus, it is known as Pure Land. [24:13]
As for us now, well, if you practice accordingly, the projected destination is the ultimate state that every being will reach. Thus, the state described in the Array of Stalks Sutra, well, this dedication appears in the Array of Stalks Sutra. But the Pure Land in the Array of Stalks Sutra is slightly different* from the Pure Land of Amitabha Buddha. To claim they are the same means that you are equating both narrow and broad aspects. If you claim they are different, then the narrow and broad scopes are different. I believe we should be able to understand. A simple analogy: I claim that I am a human. Conversely, can I say that all humans are me, does this make sense? If “all humans have to be me” then what about you? Well, there is only one human – me – the rest of you are goblins and monsters. What is the fault in this? This is the fault of ambiguity between the narrow and broad aspects. There is no mistake in claiming that I am a human; so are you all. Within the broad aspect, I am one of them. This must be distinguished clearly. Certainly, the Amitabha Sutra (阿彌陀經) is the most skillful approach for entering [the Pure Land], there is no doubt about it. However, there is a difference and I just mention it in passing.
[*Pure Land state in the Array of Stalks Sutra is considered broader than in the Amitabha Sutra.] [25:34]
So this was the fifth aspect [v.1 p.94], which is: if you lack the conditions to advance, practice these. Once you have practiced it, will taking refuge arise immediately? No, there is one more aspect [v.1 p.99]. [25:49]
(6) Then, once you have pictured in your mind the objects of the mandala and have offered the mandala, make the following supplication many times with strong aspiration:
Because you have practiced the fifth aspect, when you take refuge, it will arise [in your mind]. So, if you go for refuge to the Three Jewels now, as long as you switch to this [meditation object], Buddha will appear. Your refuge to the Pure Land of Amitabha Buddha will arise clearly and will be visible, such greatness! Is it just so? No, not like that. If it is just so for you, then what path are you on? In general, that [aspiration] will be the medium or lesser aspiration. So, under this condition, even though you might say, “Oh, I want to become Buddha.” Many have first gone to Pure Land and attained arhatship. Why? That is because, at the causal stage, the aspiration is of a person of medium or small capacity. Here, this causal stage is different – one has to generate an aspiration of a person of great capacity. [27:08]
By the time you meet Buddha, and say, “offer the objects of a mandala.” “Mandala” is what we call an altar city, which is the altar for all Buddhas. In other words, it represents the most perfect, enlightened form, and you should offer to them. That mandala must come from our visualization, and this is recorded in the Biography of Venerable Atisha. Back in India at that time, especially in the Tantric practices, actually, it was already part of the Mahayana tradition. When it was required in an important occasion, for instance, confession or the like. It could be any time or anywhere, and it didn’t necessarily have to be for confession, it could even be in a situation where you are praying for something. For the offering we have now, other than [unsurpassable] offerings, in general, we as ordinary beings make surpassable offerings. And at the causal stage, we learn to offer unsurpassable offerings. That is to offer [the mandala]. Then we offer to the 3000 world systems, together with the Buddha realm, and this is a ritual. Moreover, it describes how to visualize it. Once you have visualized it, follow it to “make the following supplication many times with strong aspiration.” After offering, what is your purpose, why do you want to take refuge, why offer? My intention is to ask for this - [the unsurpassable offering] is what I wish for. [28:06]
Please bless all living beings — my mothers — and myself so that we may quickly stop all flawed states of mind, beginning with not respecting the teacher and ending with conceiving signs of true existence in the two kinds of self.
This is the unfavorable condition. It is to purify opposing conditions and plead for Buddhas and Bodhisattvas to bless me, to eradicate all my obstacles. So, from where does adversity start? It begins with not respecting the teacher. Why does it begin from here? Because the root of studying Buddha Dharma is to first rely on virtuous teachers. If you disrespect the teacher, very sorry, you totally don’t even know what the root cause is. If you are not able to encounter virtuous teachers, there is absolutely no chance to study Buddha Dharma! This we need to understand. So, the first is to eradicate [flaws]. Then in the end, what is your projected goal? It is to thoroughly stop the conceiving signs of true existence in the two kinds of self – “selflessness of the person and selflessness of knowledge.” Therefore, “ending with”, in other words, from the beginning until the very end, the two conceiving signs of the true existence can be totally purified – they are the unfavorable conditions. Thus, next…[29:09]
Please bless us so that we may easily produce all flawless states of mind, beginning with respecting the teacher and ending with knowing the reality of selflessness.
Conversely, the unfavorable conditions are cleansed and favorable conditions are increased. [29:20]
Please bless us to quell all inner and outer obstacles.
Besides, there are other related obstacles, pray for Buddhas’ and Bodhisattvas’ blessings to eliminate them all. Once [the obstacles are] eliminated, then naturally it will become very easy, pretty easy for you to apply the practice!