菩提道次第广论手抄稿:旧版第二十四卷A面
P. 45 (4)（手抄稿 第三册 p255）[00:16]
祈求佛菩萨加持，把它消除。能够消除掉了，那么自然而然你修起来的话，就非常容易、非常容易！所以这个一段就是什么，我们正修的时候的前行，前面的准备。因为你有了这个准备，所以到那个时候你做下去马上见效。平常我们现在总觉得：“唉呀！好像这个讲讲没用，打七是比较好一点。”是！没有错，就错在什么呢？这个次第不清楚。很多人匆匆忙忙请一个假，跑到那个佛堂里面去，然后呢第一天规矩怎么样，第二天……等到你摸熟了以后，准备回家去了，回去了还是觉得：“哎哟，好高兴哦，我打了一个七！”实际上真的相应吗？不一定。如果你真的有这个准备的话，事先准备好了，跑到那佛堂里一天下来，马上见效，这样。所以祖师们有很多这种公案，说要大彻大悟，何必那样！哦，它很快，只要肯来，我一定能够使他得到什么利益；很高的利益都得到，何况我们现在小小的，根本的原因就在这里。那我们现在休息几分钟，下面再继续。[01:33]
(p256) 那么前面这个基础有了，现在这个前面的基础有了，有了这个基础以后，我们就正式地修行，所以叫正行。你把这个基础建好了这样上去，马上见效。平常我们造房子也一样，如果我们画一个草图，画了半天，还在那张纸上面；如果我们在工地实际上去做的话，你基础建好了造上去，马上见效，马上就上楼就现起来了。现在我们修行也是一样，假定说，你把每一个次第弄对了，基础做好了，那个时候你做的时候，一样地马上见效。所以说，你任何一个时候正式修了，前一秒钟修了，后一秒钟你觉得多了一秒了，再下面一秒，你又觉得又多了一秒了，这样见效法！这样快速法！这样踏实法！它绝对不是什么虚虚浮浮的。那么我们现在看，这个修是怎么一回事情。[02:46]
p. 45 (5)
b) Actual session
i) How to sustain the meditation in general. ii) How to sustain the meditation specifically
【正行分二，① 是总共修法，② 是此处修法。】
这个总共修法，就是把整个修行的这个大纲都摄在这个地方。短短的一段，把我们整个以后要走的路子的原则，统统在那个地方提出来了，统统提出来。但是也不要把它单单看成这一段，前面那个准备如果没有的话，这一段话没有用。还有呢，就是这一段话，跟后面那个话连接不起来的话不圆满，这彼此间必定有关连的，这个我们要了解。现在看目前，[03:26]
i) How to sustain the meditation in general.
(p257) 【今初】
就是现在呢，对修这一件事情，怎么一回事情？[03:31]
That which is known as "meditation" is the act of sustaining an object of meditation and specific subjective aspects by repeatedly focusing your mind upon a virtuous object of meditation. The purpose of this is as follows.
【◎ 所言修者。谓其数数于善所缘，令心安住，将护修习所缘行相。】
就这么一句话，说“修”是什么呀？“数数”就是不断地，不断地、不断地，不断地干什么啊？“将护”—保护我们的所缘的行相。什么是“缘”，缘的相是什么？“缘”就是平常我们说猴子攀那个东西，那个手就缘树，古来人说，文言叫“缘”，现在我们就“抓住”，就是这样。那个手去抓住的是外面的；现在呢，我们心也抓住一样东西，叫这样。那个心抓住这样东西的这个状态，那个就是心理的行相，就是你的心理行为，那个相状就是这样，那文字很清楚。然后呢，我们内心上那个状态也应该很清楚。平常我们理论上面都是说：“唉呀！我们现在所以众生为什么啊？两种执。”执的意思什么？就是攀缘的，你把它牢牢把住。缘什么啊？缘我、缘法两样东西。所以现在我们修的是去掉它；欸，对不起啊！他并不是叫我们去掉，还是要缘—缘善所缘的，不过，以前我们缘的是恶的。所以它这个修习一定的次第，一定的次第。[05:00]
就是说，以前缘的是恶的，这个恶的特质是什么—遭到自他恶果的；善的是自他的 (p258) 善果的，那么这个善是一步一步慢慢地上去，从增上生然后决定胜。把我们现在的心里所缘，心里所缘这个就是我们心里的行，受想行识的“行”，那个行的时候这个样子，这个就叫作“行相”。文字是这样，然后呢我们的概念，然后最后实际的状态，我们要很清楚、很明白。我们现在的心理行相是什么？慢慢、慢慢地了解，在痴相当中，痴相当中的特征，你说不上来是好是坏，就这么糊里糊涂、痴痴呆呆。当它生起比较猛利的状态当中，那有两种，有一种呢，就是欢喜的方面，这个贪的现象；有一种方面呢，不欢喜的排拒，瞋的现象。如果说诸位，仔细地一检查，马上检查得出来，没有一个人例外的，他会感觉到这个东西。而这个能够感觉到的这个特质就是人，三界当中、六道当中，“人”最强烈、最有力。所以只有人道当中能修的原因就在这个地方，这个我们要了解。[06:32]
当我们看见一个仇人来的时候，你一看见那个，心里面火气就来了，就这样。然后你看见好吃的东西的话，一看见你口水就流了，就是这个样。有的时候你没有看见自己的心理行相，应该这样说，就是你没有注意到，好像你心里还没动，细的地方早就动了，细的地方早就动了，你们可以自己不妨试一下。我告诉你我的一个经验，有一次，我就陪一个人去拍那个Ｘ光照片。那个照什么？照胃部。你们晓得照胃部Ｘ光照片，先要吃一点东西叫硫酸钡。如果那个Ｘ光透视过去的话，那个统统照不出什么东西来，吃那个硫酸钡以后 (p259) 那个Ｘ光片走不过，走不过。所以就是那个硫酸钡映出来的这个影子，因为一定跟我们的胃壁靠近的，对吧？所以那个硫酸钡的影子的外圈，你就看出胃的样子来。那天我去照的时候，那个医生先在……我就站在那个医生后面去看，那个医生忽然就问那个病人，说：“你平常欢喜吃什么啊？”这样。然后呢这个人去想，想了个半天，医生也不问他了，这样。[07:53]
我就奇怪，这个医生为什么要问他一句“平常欢喜吃什么啊？”后来那医生就旁边敲敲我，指指那个东西。一看，欸，那个时候我就发现了，发现什么？在前面那段时候，他因为脑筋里没有想，所以那个胃就在那里不大动，不大动的话你就看不出，因为这个死的嘛！所以它那个照片上面看不清楚。他就问他说：“你欢喜吃什么？”他想没有想出什么东西，那个胃就马上就咕噜、咕噜动起来了，动得非常厉害。[08:26]
当时我也不大懂，一直等到后来学了佛了慢慢地、慢慢地就感受到。将来你们自然会有个体验，譬如说我们常常说：“唉呀，不要去贪啊！”但是你在饭桌上面，要想不贪挡不住的。我想我们大家都有这个经验。为什么？为什么？因为这个时候，这个行相已经非常猛利了，已经非常猛利了。所以平常人家说，这个漏洞要补小的，等到大漏洞来的时候，你一点办法都没有。我们心理行相也是这样，那个很小的时候，我还感觉不出来，等 (p260) 到现在我们跑到饭桌上那很粗猛了。[09:09]
我现在回想起来，那个典型的例子就这样，他问他：“你欢喜吃什么啊？”他想了半天，脑筋一动，这句话一落到他那个耳识当中，落到那意识当中，那个就咕噜、咕噜地就动起来了。然后呢他的确想吃什么，可是那个时候还可以挡得住，假如你把那个东西摆在那里，有的时候他还可以挡得住，假定说吃饭的时候摆在那里就挡不住了。这个地方经过很长一个步骤，慢慢地我们会把这些事情，都要说得很清楚的。所以我这个地方特别点醒大家，现在我们不要单单看那个文，你要认识你心理的行相。现在我们的心理行相是什么啊？瞪大了眼睛看那个黑板，看那个讲说的这个法师，这就是我们的心理行相。如果说旁边跑得来有一个人，打一个闲岔，大家回过头去：“干什么啊！”这个就是你的心理行相，不谈不注意，一谈你马上清楚了。[10:07]
然后呢，平常我们心理的行相跟无明相应的，贪、瞋、痴三毒，现在要把它改过来，就这么。所以修没有别的，什么叫修啊？修改嘛！以前错的嘛！所以说“受、想、行、识”，那么为什么要修“行”呢？不修那个“想”，不修那个“受”呢？不修那个前面那个“识”呢？答案在下面，我现在先问你们，考考你们，大有关系哦！所以它每一个字有它的特别定义，所指的行相一点都不能错，这句话我先告诉你们。那么，现在说这个是善 (p261) 的、这个是恶的，我了解了把它改过来，修改过来。可是，因为它的无比的习性，无始以来的习性摆在那里，所以你不断地去保护它，“将护”的意思就是保护它，不断地修、练习，练习这个事情。它以前那个心，一天在散乱当中，或者缘这个，现在呢你要把那个心从恶的拉过来，使得它安住在这个善的上面能够不动，像你所希望的—要它怎么样就怎么样，就是这一件事情。[11:23]
你现在想念个“阿弥陀佛”，你想观想一个“阿弥陀佛”，以前我们念的是念什么啊？不是贪、就是瞋、就是痴，现在不要这个，要念这个无量的光、无量的寿。然后呢练习这个东西。它不听你招呼，你不断地把它拉回来，安住在这个上面，让它不动，对不对？是不是？喏！就是这个。不管你用哪一个功，你说参禅的，不！参禅的我不是观这个，观另外一个东西，说“念佛的是谁？”“什么是你明上座本来面目？”“一归何处？”“万法归一，一归何处？”然后呢赵州说：“什么是个无？”总之一句话，以前缘这个三毒相应，现在是缘这个。说“教下”另外有一套，实际上真正说起来，教下那一套，啊！高明极了，善巧极了！不过我们因为没有得到完整的教授，所以都不知道，在文字上转。本论下面都会告诉我们，就是这么一点事情！下面的解释，为什么我们要这样去做呀？那解释来了，[12:35]
From beginningless time you have been under the control of your mind; your mind has not been under your control.
(p262) 【盖从无始，自为心所自在，心则不为自所自在。】
因为我们无始以来的习性，为什么啊？我们这个心，我们这个希望的，“为心”，这个心就是我们的识心，要了解就是我们的识心。我们说心猿意马的心，就是我们流转生死那识心，无始以来都是这个东西“自在”，它要怎么办就怎么办。它要睡觉了，你要它提也提不起，就是提不起；到那个说要睡觉的时候，你要它该睡觉，它又睡不着，那时候你又苦恼。你说现在晓得了不要贪，哎呀！它就是挡不住；叫它不要发脾气嘛，它又不行，我们偏偏平常就是，就是都在这个时候。所以我们为这个无始以来为这个识心所自在，你要想它听你招呼，说要念佛它念不起来，要它参禅它参不起来，要它定它定不下来；所以说“心不为自所自在”，你自己做不了主。这我们颠倒，这个明明自己做不了主，偏偏我们说做得了主。“我”是什么啊？主宰义，我就是能主宰的嘛！唉，说起来真可怜哪！这个实际上状态，它不但不听你招呼，还糟糕的是这个它所去向的方向是什么呀？[14:06]
Furthermore, your mind tended to be obscured by the afflictions and so forth. Thus, meditation aims to bring this mind, which gives rise to all faults and flaws, under control and then it aims to make it serviceable.
【心复随向烦恼等障，而为发起一切罪恶。】
这个才是真正严重的地方呀！它那个识心，一天到晚跟着什么啊，跟着烦恼在转，这是一个最大的障碍。烦恼的另外一个名字—无明。无明的行相—贪、瞋、痴，乃至于 (p263) 见、思、十钝、十利、一百零八等等开合不同。由于这个烦恼，造了恶业，种种的罪过，都从此而来。喔！原因就是这样。否则它好端端地你修它干什么？满好嘛，就照它去做。它因为不好，所以你要修改啊！[14:58]
Serviceability means that you can direct your mind as you wish toward a virtuous object of meditation.
【此修即是，为令其心，随自自在，堪如所欲，住善所缘。】
它因为错的，所以你要修改它。修改它什么啊？使得这个心识，能够听我自己招呼，像我所希望的，“堪”是能够，能够像我所希望的。希望什么啊？“住善所缘”，简单极了，就是这个。你为什么要使它“住善所缘”啊？因为你缘在善的上头的话，就感得善果报。真正说起来，修学佛法的的确确是世间所有人的共同目标。大家总觉得：“哎呀！你们这些迷信。”说这个话的人，这些人糊涂、大糊涂！请问你不妨问他，你在这里忙干什么啊？他要求快乐。怎么快乐？喏！这个地方告诉你快乐。这个是真正了解了没有一个人例外的，他一定选这一条路—修学佛法，这样。所以说佛法的的确确是天下最伟大的教育，而且也是唯一正确的教育，就在佛法当中，其他地方没有了。告诉你怎么得到快乐，告诉你怎么去掉痛苦嘛，这不是世间所有的人共同的嘛！岂但是人，所有的有情。[16:25]
那么上面告诉我们，下面这个话重要！上面那个正出它的那个内涵—所谓“立”， (p264) 还有呢，下面有些错误，我们往往犯了个大错误，这个要把它拿掉。[16:43]
You might try to sustain your meditation by jumping to this and that object of meditation.
【此复若随，任遇所缘，即便修者，】
就是我们普通的状态，那么我们说修了，那我们去修吧！于是碰到什么你就修什么，“任遇所缘”，就是我们眼前碰到的，你就去修去了，在这种状态之下，害了！下面告诉我们。[17:08]
You may consider setting up according to your wish a variety of virtuous objects of meditation in no specific order. Though you may do this, you will not be able to take up your object of meditation with this method. Consequently, you will greatly hinder your mind's ability to be directed as you wish toward a virtuous object of meditation.
【则于所欲，如是次第，修习尔许，善所缘境，定不随转。反于如欲善所缘境，堪任安住，成大障碍。】
在这个情况之下，我们是急急忙忙地去做，你要想快一点成就，但是产生的效果是什么啊？不行！所以说对于在这种状态的，怎么对于你所希望的，你所希望的，他特别加一个“如是次第”，因为你所希望的，一定要有层次地来的。因为你随遇所缘，你不了解，真正地去忙了—应该修的内容，要照着这个次第要修这么多东西—这个“善所缘境”你把握不住，你弄错了，所以它一定生不起来—“定不随转”。[17:58]
这个它的文字是这样，我们不妨现在想想看，我们每一个人经验，我想参禅，参起来 (p265) 了吗？我想念佛，念起来了吗？我想忏悔，有效果吗？欸，就是不行，我想大家都有这个经验吧！你希望念得一心不乱，偏偏要乱；你要想观佛，偏偏观不起来；你要它不贪，它偏偏要贪；你要它不发脾气，你就是忍不住。为什么？喏！就是就这个。嘿，你要所希望的善所缘境，它“定不随转”！他还不是用一个怀疑，他就告诉你一定办不到，善知识告诉我们的话。原因为什么啊？就是前面一句话—“任遇所缘”，我们碰见一点，哎哟！我们觉得对了，修行了。[18:51]
不过这里要说明，它最后这个效果还是有的，只是转了无量无边劫以后，那时遇见了佛他跟你讲了，成功了。可是要晓得，那个时候跟你讲了还是什么啊？还是把完完整整的内容告诉你，你还是如其次第，那个时候才成功。中间经过这么大个圈子，干什么啊？走了冤枉路，白吃辛苦。假定说到那个时候，你坐在那里，那个罗汉果也好，这个佛果也好，天上掉下来，他说不定说偷一个懒：唉，要去修很麻烦，坐在这个地方，等到那个时候从天上掉下来了，我就不妨等它一等。不是的呀！你到那个时候还是要如此这般，一点都不能少的，要照着去做。请问你为什么现在不做，一定要等到那个时候，吃尽了无比的冤枉苦头才做？很清楚、很明白，不但是理论如此，你回忆一下马上晓得了，那是千真万确的事实！[19:58]
(p266) 所以我说到这里我随便一提，你们在座后面几位刚开始的时候，没有吃过苦头，有很多还不一定了解，吃过苦头的人到那个时候才—一想，清清楚楚！有的人出了一年家，有的人出了两年家，所以我今年夏天碰见了出三十年家，还是这个样，就是你所希望的得不到。他还不是马马虎虎，不是在外面流荡哦！喔哟！关在山里面自己弄了一个茅篷，在那里认真地修。大家都说：喔，这个人是个修行人！就是没有得到正确的次第，他所希望的“善所缘境”是“定不随转”。拿我们现在的话来说，你要想念佛的话，要想得到心定，要想一心不乱，这偏偏散乱、昏沈，这样。下面不但如此，眼前得不到还是小事，还有一个大毛病，这个毛病可怕！[21:06]
If you have made this a habit from the start, the virtuous practice of your whole lifetime will be flawed.
【若从最初令成恶习，则终生善行，悉成过失。】
你一开头养成功了这个习惯，这个是什么习惯？恶习惯。下面的恶习惯改不过来，尽管你的发心是好的，你希望是好的，但是一点结果都没有，一生就这样地空过—“终生善行，悉成过失。”都是错的！这个地方只告诉我们一生，究实说起来，这个一生下面又一生，下面又一生，你如果这个地方不改过的话，它生生世世继续下去。在这一点也容或我们怀疑，现在可以当下指出来这个情况。我们平常稍微了解一点教理的人，大家都了 (p267) 解，我们这一生所以感得现在的状态是什么？宿生的因哪，由这样的因感得这一生的果；宿生的这个异熟因感得这个异熟果，宿生的等流因感得这一生的等流果。[22:21]
关于这一点我想大部分的人还听不懂，这两个什么意思？异熟因，就是你那个时候造了善恶之业，感得这一生的人身、天身、地狱、饿鬼、畜生这个。等流因，那你做的时候什么状态，现在这个心里面又这种状态现起来。假定我们宿生没有感得这个业的话，我们这一生不会跑上那个出家的路。如果说几百年以前，几千年以前大家都是说出家好，我们也是就说出家。现在这个社会上面人家都说“这个迷信，你又大迷糊蛋”，结果你就偏偏走这个路子，没有一点特别的原因我想我们不会走，对吧！很明白。为什么我们走了？宿生一定有这个原因在这个地方。[23:09]
但是呢，妙咧！我们现在大部分走的说念佛，这个念佛这个法门又说万修万人去，你只要念就得。我们这一生所以碰见，不是这一生碰到的，前生就碰到了。从这个地方去想想看，既然这么容易万修万人去念了就得，我们也有这种因，为什么我们宿生不去，留到今生？结果呢今生忙了个半天，有的是一年，有的是两年，有的十年，有的三十年还在那儿不晓得在哪里，不是很明白吗？这个是我们要应该要很警惕的地方哦！我们不懂得完整的教理，不了解教理所指的行相，自己还觉得满好在这儿修行，含含糊糊。你一旦真的 (p268) 了解了以后，你自己会着急得不得了，你没办法容你自己，那时候你就对了。所以现在我们常常觉得：“哎呀！我还是在修行！”现在我看看的话，只能这么说：“好啊！种点善根。好啊！我在那儿随喜。”这个善根在不在发芽、在不在现行啊？那值得我们痛哭流涕！所以这一个地方，这一句话大家记住：“一生善行，终成过失。”那么要怎么办啊？告诉我们，[24:34]
Therefore, from the beginning, firmly determine the definite order and enumeration of whatever objects of meditation you wish to sustain.
【故于所修诸所缘境，数量次第，先须决定。】
第一件事情，对于你要修的这个内容，对于你所修的“诸所缘境”，整个的内涵不是单单的一点点。我们现在或者说修念佛的，好像很简单，只依“阿弥陀佛”。不那么简单！正行是如何，助行是如何，信、愿、行—信些什么、愿些什么，都要晓得。然后你在家怎么弄，出家怎么弄，“敦伦尽分”，在家敦些什么伦，出家尽些什么分？这个就是这么一个念佛法门，尚且如此！跑到庙里面的那个常住，然后我们从早晨开始到晚上，这么多的事情，都要应该了解。简单的念佛是如此，何况其他的？没有一个例外。所以说“所缘境”它的内容是什么？“数量”，这是质跟量，包含整个的内容。如果说这个质不对的话，那个根本不谈，所以“数量”两个字实际上呢也可以说，“质”，就内容、体性 (p269) 本身绝对没有错，然后呢“量”要圆满。这个两个够不够？不够，还要“次第”，对于这个，事先先有圆满的认识—“先须决定”。[26:02]
比如我们就要去烧饭了，那么简单哪！烧饭，当然你说：“哦！今天要烧饭用米。”你一定要弄对哦，这个米弄成麦这个不行的啊！就算同样的米，稻都不行，何况是其他的？佛法里面常常就说“蒸沙煮饭”，如果这个质不对的话，你再一大锅的砂子摆那里蒸，没有用！所以这个质要对。对啦，然后你就去煮去了，这里人有三十个，你烧了一碗饭，没有用！量还要对，少了固然不行，多了也不好。然后呢次第还要，这个前面已经说过很多了，对这个事先要决定，要决定。决定里边是一个学问，不是我们今天说听懂了，没有决定，根本没有决定！因为你正式修的时候，那个真正重要的关键在修的时候。所以你现在听的时候你听懂了，听懂了你回去的时候，你心里也是含含糊糊，那个没有用！这个主要的要到后面讲。[27:12]
所以什么叫“决定”？就是当你坐下来念这分佛号的时候，什么东西都动摇不了你。我想我们大家都有这个经验，说在这个环境安安静静是满好，烦恼来的时候挡不住。为什么？佛号它主要的目的是对治烦恼，烦恼是生死的根，佛号是出生死的。请问你这句佛号挡不住烦恼，有用吗？假定你对前面的能够决定的话，跑到那个时候的烦恼来的，拿起 (p270) 来，一下烦恼消于无影。所以古人说，这个东西放在手上像金刚王宝剑一样—“佛来佛斩，魔来魔斩。”为什么啊？就是那个东西拿起来的，不管你任何东西来动不了你。这个所谓佛、魔两样东西，广义的你要了解，顺好的，使你引发你贪心的—不动；逆境发你瞋心的—不动，这个叫“佛来佛斩，魔来魔斩。”那个时候就是你决定了。然后你安住在上面，不管什么东西都不动摇，这样做啊！现在我们决定了吗？所以你说听懂啦，我要去修啦！啊！阿弥陀佛！还没有。那么要什么呢？这个里边的次第，还有一步一步上去。这个决定好了以后，下面还有文章哦！[28:43]
Then, strengthen your will by repeatedly thinking, "I will not set up something that is different from what I have determined."
【次应发起猛利誓愿，谓如所定，不令修余。】
那个时候了解了，清清楚楚、明明白白，那个时候要修了。修的之前还要什么？发一个“猛利誓愿”。说为什么要这个？平常我们碰见一点小事情动摇了，要有了这个猛利誓愿，在任何情况之下绝不动摇，那个时候才是。所以我们现在一开口就说我们一门深入，真的一门深入了吗？那求之不得。现在我们普通的状态，一种状态—门外空转，不得其门而入，门在哪里不知道，自己在那儿跑得很起劲，一种。还有一种呢，原地踏步。[29:36]
24A Commentary
ENGLISH LR V.1 P.99 (Commentary v.4 p.65) [00.16]
So, what is this section about? It is our preparation prior to the actual session, the preparation beforehand. Because you have this preparation, by the time you engage, the effect is immediate. Most of the time, we often feel: “Alas! It seems like talking about it is not useful, might as well attend a seven-day retreat.” Sure! It’s correct, but what is the issue? It is a lack of understanding of systematic order. Many hurriedly ask for time off and rush to the monastery [trying to find out] proper manners for the first day and the second day … by the time you are familiar with what to do, it is time to go home. Once at home, you might still feel, “Ah, I’m so happy. I completed a seven-day retreat!” But is there actual accordance? Not necessarily. If you truly have proper preparation and are prepared in advance, by the time you spend one day in the monastery, you will immediately see the effect, just like that. So, ancient masters have many such stories about why [they chose] that path to achieve their thorough enlightenment! Well, [their way] can be rather quick - as long as one is willing to come, [the ancient masters] definitely can help us to gain great benefits – one can attain great benefits, no need to mention our present petty pursuits. The fundamental cause is right here [to have proper preparation]. Now let’s take a few minutes break and resume later. [01:33]
Now with the above foundation, then we can engage in the formal practice. That’s why it’s called the actual session. Once you build upon this foundation to advance, the effect is immediate. It is the same if we were to build a house. If we sketch a plan, after sketching for a while, it is still on paper. Yet if we actually start engaging in the construction, when you build on top of the foundation, then the effect happens right away. Immediately, a multi-story building is erected. It’s the same with our application of the teaching. If you properly clarify each stage and establish the proper foundation, then when you engage, the effect is spontaneous. Therefore, at any given time when you engage in the actual session second by second, with the application of the previous second, the next second you will feel that you have gained another second. One more second later, again you feel that you have gained another second. This is that effective! So swift! And with such practicality! It is definitely not something shaky and vague. So now let’s take a look at what the actual session is.
a) Actual session
1) How to sustain the meditation in general
This “meditation in general” subsumes an outline for applying the teachings. It is a short section, yet it reveals to us the entire framework of the subsequent path. All the guiding principles are completely mentioned here and totally covered. However, [let’s] not think of it as a standalone section. If you do not have the preparation ahead of time, this section will not be useful. Furthermore, if this section can’t be connected with the subsequent section, [the practice] will not be fulfilling. There is the definitive relationship between them that we should understand. Let’s take a look at it now. [03:26]
So now, regarding meditation, how to go about it? [03:31]
That which is known as “meditation” is the act of sustaining an object of meditation and specific subjective aspects by repeatedly focusing your mind upon a virtuous object of meditation.
With just this one statement, what is meditation? “Repeatedly” means to continue with no interruption, uninterrupted; uninterrupted to do what? To “sustain and protect” our object of meditation and specific subjective aspects. What is “focusing upon”? What is the sign of “focusing upon”? “Focusing upon” is like what we often describe as the monkey clinging to something such as the tree. For ancient scholars, it is called “focusing.” Now we would call it “grasping”, just like that. This grasping hand is an external sign. Now, our minds also grasp onto something in the same way. When a mind grasps something - this is the subjective aspect of the mind - which is your psychological activity. That is the state [of grasping], and the text describes it clearly. Moreover, we should be very clear with the state of mind as well. Most of the time, theoretically we say, “Alas! What is the cause of our state as ordinary beings? [The cause is] attachment to the two kinds of self.” What is the meaning of attachment? That is grasping, you are focused on clinging to it. What are you clinging to? You are focusing and clinging on both the selfness-of-the-person and the selfness-of-knowledge. So now our practice is to do away with [both kinds of self]. Well, excuse me! The author did not ask us to get rid of it. The focus is still required – but we should now cling to a virtuous object. However, what we focused on before was nonvirtuous. So, this is the definite order of applying the teaching, the required steps. [05:00]
That is to say, the focus in the past was nonvirtuous. What is the characteristic of the non-virtue? It brings negative effects to self and others. In contrast, virtue brings positive effects to self and others. Thus, virtues are gained gradually step by step from high-status to certain-goodness. Our present mental clinging is our mental activity - the “compositional activity” of feeling, craving, and consciousness. The sign of this compositional activity is known as the “subjective aspect.” This is what the text says. Moreover, perception-wise we have to be very clear and distinct about the true nature of reality. What is our present mental subjective aspect? [We need to] slowly and gradually understand that [we are] in the midst of ignorance. The sign of ignorance is that you can’t distinguish the good from the bad; [we are] just this muddled and dull-witted. When a stronger state arises, there can be two types: one is favorable, this is the sign of attachment; the other one is rejecting the unfavorable, this is the sign of hostility. If all of you can apply careful examination, you will be able to spot it immediately. There is no exception, as we all have these feelings. And it is the characteristic of humans to be able to sense them – among the three existences [desire, form and formless] and the six realms; “humans” have the strongest and most powerful senses. Thus, that is why only the human realm has the ability to apply the teachings, this we should understand. [06:32]
When we see an enemy approaching, upon seeing him, your anger arises within, just like that. And when you see a delicious food, you start to drool at the sight of it, that’s how it is. Sometimes you don’t see the subjective aspects of your mind; or rather it should be put this way: that you didn’t pay attention to it. It seems like your mind hasn’t been stimulated. However, the subtler sense is already aroused - the subtler layer is already stirred. You might give it a try. Let me share with you one of my experiences. One time, I accompanied someone to take an X-ray. What was it for? The stomach. You know, to take an X-ray of the stomach requires first ingesting something called barium sulfate. When taking the X-ray, the rays will go through and show nothing. Once barium sulfate is ingested, the rays will be blocked from going through and will be unable to penetrate the tissue. The barium sulfate will reflect a shadow, so the stomach wall needs to be coated, right? Thus, from the edge of the barium sulfate shadow, you can see what the stomach looks like. That day when I went there, the doctor first…I stood behind the doctor and looked. The doctor all of a sudden asked the patient, “What do you normally like to eat?” Then this person started to think, after a while, the doctor stopped asking, that was it. [07:53]
I wondered, why did the doctor ask him, “What do you normally like to eat?” Later the doctor pulled me aside and pointed to something. By looking at it, well, then I realized something, realized what? Earlier the patient wasn’t thinking, so the stomach did not move. If it wasn’t moving, you are not able to see, for it went still! So, you couldn’t see it clearly on the film. When the doctor asked him, “What do you like to eat?” The patient did not think of anything specific, yet the stomach began to rumble and roll with great motion. [08:26]
At that time, I didn’t quite understand it. It was only when I started to study Buddhism that I was gradually affected by it. In the future, you will certainly experience it. For example, we often say, “Alas, don’t generate attachment!” But once you are at the dining table, it is impossible not to be attached. I believe we all have this experience. Why? For at the time, the subjective aspect is already very strong, already very fierce. So, frequently people say, small leaks should be patched. Otherwise, when the leak widens, it will be difficult for you to mend it. Our mental activity works the same way. When it is very subtle, I may not detect it, but once we are at the dining table, [the sign of attachment] becomes very coarse and strong. [09:09]
Now that I recall that was the typical case. The doctor asked the patient, “What do you like to eat?” The patient thought about it for a while, and the mind was stimulated. Once the sentence was heard through the ear and passed to the consciousness, the stomach began to rumble and grumble. And he actually thought about eating a certain food, at that moment, the intention [of grasping this certain food] could still be blocked. But, if it were during a meal, it would become difficult to prevent the desire to eat the food. This process [to identify the mental activity] is very long and, gradually, we have to clarify it. So here I want to specifically point this out to you all, we should not just read the text, instead, you have to recognize the signs of your mental activity. For now, what is our present subjective aspect in mind [in the classroom]? Staring with wide eyes at the board, looking at the teacher, this is our subjective aspect in our minds. If someone comes to interrupt, everyone would turn around to look, “What is happening?” That is the subjective aspect in your mind. If it does not arise, we will not notice it. Once we talk about it, you will immediately become aware of it. [10:07]
Moreover, most of the time our mental activity conforms to ignorance – the three mental poisons of attachment, hostility, and ignorance. Now, [we] need to transform it, that’s all. Thus, applying the teaching is nothing but meditation. What is meditation? It is to mend what was wronged! So, we refer to “feelings, perceptions, compositional activities, and consciousness,” then why do we want to mend “compositional activity”? Instead of mending the “perception” or the “feeling”? Or mend the “consciousness”? The answer is below. I ask you this as a quiz first. This is very relevant! Thus, every word has its specific definition. The subjective sign of application cannot be slightly mistaken at all - I am letting you know this ahead of time. Furthermore, this is virtuous and that is nonvirtuous; upon understanding, I transform myself by mending it. However, due to the latent propensity from beginningless time, you continuously want to protect [the non-virtue]. So, to “focus and protect” is to safeguard it and repeatedly mend, practice again and again to refine it. In the past, the mind was constantly in a distracted state throughout the day or clinging to something. Now, you want to avert it from non-virtue, and sustain it on virtue without wavering, to make it serviceable according to your aspiration – to be under your control, just [focusing on] this one task. [11:23]
Now you want to recite the name of “Amitabha Buddha”, you want to visualize “Amitabha Buddha”, what were we mindful of in the past? It was none other than attachment, hostility, or ignorance. Now, these are unwanted and need to be replaced with mindfulness of immeasurable light and longevity [Amitabha Buddha’s other name]. Then we practice these. [The mind] won’t listen to you – you repeatedly bring it back, sustain and abide on this mindfully, and do not waver, right? Isn’t it so? Well! That is it. It doesn’t matter what your chosen practice is, if you are practicing Zen, no, don’t visualize [Amitabha Buddha] but visualize something else. “Who is the one mindful of the Buddha?” “What is the sign of true self?” “Where does the one reduce to?” “All phenomena are reduced to one, where does the one reduce to?” Then Zhao-zho [Chinese ancient Zen Master] said, “What is non-ness?” All of these can be subsumed into one phrase: the past habit of conforming to the three mental poisons is replaced by focusing on these [mindful contemplations]. As for the “tenet school,” it has a different set of methods. In fact, their approaches, well! Extremely brilliant and skillful! However, we haven’t received the complete teachings, not knowing the contents at all, yet are stuck on the literal meanings. Later in the Lamrim, it will reveal more about this concept [the essence of mind training]! Next explanation is why should we do so? It elaborates, [12:35]
The purpose of this is as follows. From beginningless time you have been under the control of your mind; your mind has not been under your control.
Because what happens to our latent propensity from beginningless time? This mind of ours, the aspiration of ours – “controlled by the mind” – this mind is our conscious mind, this is what we should know. Our minds are like a frisky monkey or cantering horse. It is the conscious mind that is circling in this cyclic existence, from the beginningless time it is “in control” – it has its own free will. When it wants to sleep, you try but just can’t wake it up, just can’t. Then when it is time to go to bed, you want it to sleep, but it won’t. At that time, you suffer, too. Now that you know you shouldn’t be greedy, alas! It is out of control; to direct it not to get angry, it won’t work. However, this happens to us often. Therefore, from beginningless time, we are controlled by this mind. You want it to listen to you, to chant Buddha’s name but it won’t, to practice Zen but it can’t, to calm down but it won’t. Thus, “your mind has not been under your control,” and you cannot be in charge. This is our flaw, obviously [we] are not in control yet we think that we are. What is this “I”? It means being in control - I can be in control! Alas, how pitiful! In fact, with this condition, not only will it not listen to you, what is even worse is, what direction will it go? [14:06]
Furthermore, your mind tended to be obscured by the afflictions and so forth.
That’s what’s most serious! This conscious follows what all day? Whirling around affliction – this is the greatest obstacle. Another name for affliction is ignorance. The signs of ignorance are attachment, hostility, and foolishness, and even include afflictive view, afflictive sentiment, the ten dull and ten distinctive afflictions, or 108 of them depending on different classifications. Because of this affliction, we are involved in nonvirtuous deeds and negative karma arises from them. Well! These are the causes. Otherwise, if you are comfortable there, why bother practicing? The feeling is pretty good, just flow with it. Because [the afflictive mind] is not good, that is why you need to transform! [14:58]
Thus, meditation aims to bring this mind, which gives rise to all faults and flaws, under control and then it aims to make it serviceable. Serviceability means that you can direct your mind as you wish toward a virtuous object of meditation.
Because it is wrong, you need to mend it. What do you do to mend it? So, this mind can listen to me and do what I wish. “Serviceable” means pliable, able to do what I wish it to. What do I wish for? “Direct your mind as your wish toward a virtuous object of meditation.” It is just that simple, that is it. Why do you want to “sustain the mind toward a virtuous object of meditation”? Because if you focus on the virtuous object that will lead to a virtuous effect. Honestly speaking, studying Buddha Dharma is certainly the common purpose for all worldly beings. People often think, “Well! You are superstitious.” Those who consider so are muddled, extremely confused! Maybe you should ask them: what are you so busy for? One wants happiness. How to achieve happiness? Well! Here, the text tells you how to be happy [by focusing on a virtuous object of meditation]. With the true recognition of this, there will be no exception, everyone will definitely take this path – study Buddha Dharma, that is it. So, Buddha Dharma is certainly the greatest education in the world, and this accurate education only exists in Buddha Dharma, it cannot be found in anywhere else. It tells you how to attain happiness and how to eliminate suffering – isn’t this common to all beings in this world! Actually, it is not just limited to humans but includes all living beings. [16:25]
Upon the explanation above, the next part is very important! The above section points out the content – that is, to “establish assertion” and what else? The following are the flaws we often engage in, they have to be eliminated. [16:43]
You might try to sustain your meditation by jumping to this and that object of meditation.
This is our normal state of mind. We say we want to meditate, so we set out! Thus, you engage in whatever you come across, “jumping to this and that object of meditation.” That is our present state – you go for it. Under this circumstance, it is harmful! Next, the text tells us. [17:08]
You may consider setting up according to your wish a variety of virtuous objects of meditation in no specific order. Though you may do this, you will not be able to take up your object of meditation with this method. Consequently, you will greatly hinder your mind’s ability to be directed as you wish toward a virtuous object of meditation.
In this situation, we engage hastily in the hope of having a speedy achievement. However, what kind of effect will be produced? It won’t work! So, at this stage, as for how to handle your aspiration, the author specifically added: “in the specific order.” Your aspiration must be handled with a specific order. Because of your random practice, you lack the understanding. While applying earnestly – there is so much of the required content and specific order – you are not able to recognize this “virtuous object of meditation,” and you make mistakes, thus the effect will not arise – “you will not be able to take up your object of meditation with this method.” [17:58]
So, this is the description in the text, we might as well reflect on it. For each one of our experiences: I want to practice Zen, did it work? I want to recite Buddha’s name, was I mindful? I want to confess, was it effective? Alas, it just won’t work. I believe everyone has this experience, right! You wish to recite with full concentration, yet you end up being distracted. You want to visualize Buddha, and it just won’t arise. You try not to be attached and [the mind] wants to stick to it. You want to calm down, yet you can’t help but get angry. Why? Well! This is it. The virtuous objects of meditation you aspire to, just can’t be taken up as “your object of meditation”! The author did not say there is a possibility, he just tells you it is definitely impossible – these are the words from the virtuous teacher. What is the cause? It’s the preceding phrase; “you might try to sustain your meditation by jumping to this and that object of meditation.” Our marginal encountering [of the teaching], wow! We think that we are on the right track and think that it is meditation. [18:51]
However, here is the clarification: eventually, the [jumping to this and that object of meditation] effect will still be there, just whirling around for immeasurable eons. By then, if you meet Buddha and he will teach this to you, so [you] will know it properly. However, by that time, what will he still tell you? He will still tell you this content in its entirety, and you still have to follow the stages to achieve. In between, you have traveled in such a big circle, for what? For a detour and suffering that was not justifiable. If, at that time, you sit there, whether it is arhatship or Buddhahood that will fall from the sky, [you] might as well take it easy – well, practicing the teaching is so much trouble. You might as well just sit here and wait for [the effect] to fall from the sky - I might as well wait here. It does not work this way! By then, you still need to follow the systematic order without any laziness, practice properly. May [I] ask you, why not do it now? Why do you have to wait until then, after enduring incredible, unjustified sufferings? This is very obvious and clear. Not just theoretically, reflect on it you will realize right away, this is absolutely true! [19:58]
So, up to here, I want to bring something up in passing. Those of you who are new and are sitting in the back row may not have experienced hardship, may not understand a lot yet. Those who have had some hardships… reflect on it and it will become very clear! Some have been ordained for a year, some for two years, and this summer I’ve met monastics who have been ordained for 30 years, and the experience is still the same - that is, he is unable to achieve what he wished for. Not that he is careless or that he is wandering around outside [of the Buddhist community]! Alas! He was secluded in a mountain shack and meditated diligently. Everyone thought, wow, this is a great practitioner! This is due to not having the proper systematic steps, what he aspired to is the “virtuous object of meditation” yet was not “able to take up your object of meditation.” In our contemporary terms, you want to recite Buddha’s name and to aspire to be fully focused, mindful without any distraction, but the distraction and lethargy have to arise, just like that. Not only it will be like so in the future, the immediate loss is not a big deal; there is another dreadful big issue [that will follow]! [21:06]
If you have made this a habit from the start, the virtuous practice of your whole lifetime will be flawed.
Once you form this habit in the beginning, what is this habit? A nonvirtuous habit. Later, this nonvirtuous habit becomes difficult to change. Even if your aspiration is virtuous, your wish is excellent, yet the effect will not arise. Hence, a life is wasted in this way, and “the virtuous practice of your whole lifetime will be flawed.” It’s all wronged! Here, it just refers to one of our lifetimes. In fact, there is another life after this, and then another one. If you don’t improve it now the habit will continue life after life. We may have doubts about this concept; this condition can be pointed out now. Most of us who understand some scriptural teachings will know, what are the conditions for our current state in this life? The causes are from previous lives. Due to certain causes, certain effects are obtained in this life. The fruitional causes from previous lives produce the fruitional effects. The causally concordant causes from previous lives produce causally concordant effects in this lifetime [v.1 p.236]. [22:21]
Regarding this concept, I believe the majority of us may not quite understand it yet. What do these two [cause and effect] mean? The fruitional cause is where you have developed virtuous or nonvirtuous deeds that result in your being born as a human, deity, hell being, hungry ghost, or animal respectively in this life. A causally concordant cause is the condition where you are engaging the deed, and now the same condition arises within [us] again. If we never engaged in these deeds previously, we will not have taken the path as a monastic in this lifetime. Some say that a few hundred years ago, a few thousand years ago; everyone considered that renunciates were the best, so we also took the same path. Whereas in this society, now people think, “This is superstition, you are all muddled.” Yet you have stubbornly chosen to take this path. I believe without any specific cause we would not have done so, right! It is very obvious. Why did we take this path? There must be a cause and condition from previous lives. [22:21]
However, it is interesting! The majority of us now are taking the path of reciting Buddha’s name. For this approach of reciting Buddha’s name, it is said that thousands have practiced it and thousands will be delivered [to Pure Land]. As long as you recite, it will happen. For us to encounter [this teaching] in this life, it did not just happen in this life, but it also happened in previous lifetimes. So, contemplate from this perspective – since it sounds so easy that thousands will be delivered if all chant Buddha’s name, although we have planted these causes, why are we still here and not [in the Pure Land]? As a result, we engage busily in this life: some try for a year, some two years, some ten and even after 30 years there is still no sign of improvement. Isn’t it obvious? This is what we should be more aware of! We lack understanding of the scriptures and we don’t know the signs of application [subjective aspect] described in the scriptures, yet practice ambiguously with self-conceit. Once you truly understand, you will feel too anxious and find yourself intolerable. By then, you are on the right track. So now we often feel, “Oh well! I am still applying the teaching!” But as for what I can see now, one can only claim, “Good! Plant some virtuous roots. Very good! I can rejoice.” However, whether this virtuous root is sprouting or manifesting, that is worthy of crying our hearts out! So, at this juncture, please remember this statement: “the virtuous deeds of an entire lifetime will be flawed.” Then wh[at should be done? It tells us… [24:34]
Therefore, from the beginning, firmly determine the definite order and enumeration of whatever objects of meditation you wish to sustain.
The first thing, regarding the content of your meditation, with your “objects of meditation,” it is about the entire content instead of just a small portion. For now, maybe for our recitation of Buddha’s name, it seems simple enough just to rely on “Amitabha Buddha.” Yet it’s not that simple! What are the actual session and supporting preparation? To have faith, aspiration, and deeds – faith in what, aspiring for what, we must identify all of these. Then, how to apply as a lay practitioner, as well as a monastic, “abiding the ethics and fulfilling duties.” What ethics do you abide by at home, and what duties does a monastic have? For reciting Buddha’s name alone, these are the considerations! Needless to say, when entering the monastery as the monastic, from morning until night there are so many tasks we should learn. This is about the simple recitation of Buddha’s name, but what about other practices? There is no exception. So, what is the content of “the objects of meditation”? “Enumeration” is the quality and quantity that encompasses the entire content. If the quality is wrong, then there is no point in talking about it. So “enumeration” actually can also be discussed in terms of “quality,” meaning the content and essence must not be flawed. And then “quantity” has to be completely fulfilled. Is it enough with these two? No, “systematic order” is still required. Toward this, complete understanding beforehand is required to “determine the definitive order.” [26:02]
For example, it should be simple when we cook rice! Cooking rice, of course, you say, “Well! Today, we are cooking rice so we need rice.” You have to make sure not to mistaken wheat for rice, for that will not do! Even if it is rice, the un-hulled rice will not work, needless to say anything else. In Buddhism, there is a common saying of “cooking sand as rice.” If the quality is wrong, no matter how big a pot of sand you are steaming, it is useless! So, the quality has to be accurate. Once it is right, then you cook it. Here [we have] 30 people, and if you cook only one bowl of rice, that’s not enough! The quantity has to be right as well; either too little or too much is not good. Moreover, the systematic order is required, too. This has been mentioned many times before – the task needs to be defined first, it needs to be determined. To determine, it requires knowledge. It is not like we hear it and understand it today, the assertion is lacking, definitely not with certain understanding! For when you actually practice, the crucial point is at application. So, you hear it now and you understand it, by the time you go back, your mental state is still muddled, that will not work! This main topic will be discussed later. [27:12]
So, what is “assertion?” It is when you sit down to recite Buddha’s name and nothing can sway you. I believe we all have this experience – if the environment is serene, it seems fine. However, when affliction arises, it becomes unstoppable. Why? The primary purpose of chanting Buddha’s name is to counteract the affliction, which is the root cause of cyclic existence and Buddha’s name leads to liberation. May [I] ask: if your chanting of Buddha’s name is not stopping affliction, is it working? If you are assured about the preceding teaching, by the time affliction arises, bring these to mind and immediately the affliction is vanquished. So, ancient scholars referred to this [chanting Buddha’s name] as the diamond sword of the Vajradhara, “Buddha comes, cut it off. Demons come, cut it off.” Why? That is the time for you to pick up [the assertion] and nothing can sway you. The so-called Buddha and demon, in a broader sense, you need to understand: favorable conditions cause you to have an attachment; so, don’t be influenced by them. The unfavorable conditions that arise will cause your anger – don’t be impacted. This is, “Buddha comes, cut it off. Demons come, cut it off.” By then, you will have the assertion, and you abide by it. Whatever comes will not influence you. Do it this way! Now, are we assured? So, you say you understood and are ready to apply! Please! Goodness Amitabha Buddha! Not quite there yet. What is required? There needs to be the systematic order, as well as step-by-step advancement. Once these are asserted, there is more to it! [28:43]
Then, strengthen your will by repeatedly thinking, “I will not set up something that is different from what I have determined.”
By the time there is clear and precise understanding then it is the time for application. Before it, what is required? The aspiration to “strengthen your will.” Why is this required? Often, when we encounter any tiny bit of adversity, we waver. With this strong will, under any circumstance, wavering will not happen, that is when you are engaged. So now we easily say that we need to go in depth into one entrance [of the teaching]. Is it truly in-depth into one entrance? That would be exactly what we want. As for our present state, generally there is this situation – spinning idly outside the entrance, unable to find the entrance, unable to find where the door is, and yet we are spinning with great excitement. This is one situation.