菩提道次第广论手抄稿:旧版第二十四卷B面
P. 45 (10)（手抄稿 第三册 p271）[00:04]
还有一种—原地踏步，踏了个半天自己觉得跑。在这种情况之下，一天到晚被那个境风在转，不知道。你必定前面晓得什么是转的状态，什么是不转的行相，内心当中很清楚、很明白。然后呢那个时候虽然决定了，外面强烈的境风来的时候，你还是挡不住，所以我发愿一定要这样，任何情况之下，绝不动摇！这样。[00:32]
其实这个不但是这里，我们不妨看看天台智者大师写的《小止观》，那个《小止观》叫“童蒙止观”是吧！那个小孩子初机第一步，它也告诉我们，到那个时候你真正前面的准备好了，然后发誓愿决定要这样下去。如果看过《小止观》的一定有这个印象，没有一个例外的跑到这样。好！决定不动摇，“修如所定”，就是前面决定的；“不令修余”，其他的不动它。是的，的的确确是一门深入，你是摸到门了，然后是登堂入室的时候。现 (p272) 在我们真可怜、真可怜，都在门外空转，还自己觉得：“啊！这个我在那儿一门深入。”浪费一生事小，生生世世在那个地方空流转。[01:32]
我想起了这一件事情，我觉得若干年以前，快二十年了，那时候我刚出家不久，有一个地方一个法师跟我说：“哎呀！现在出了家什么都放下啰，就是一样—嘴巴！”跟我说。当时候我听了心里面好像有点似是而非之感，不大同意。等到我过了二十年以后，啊！我觉得什么都出了家，形式出了家了，什么都没放下，这张嘴巴是尤其放不下！我不晓得你们有没有这种感受？为什么？目标没弄清楚，这第一个。第二个目标弄清楚了，内容没弄清楚，不晓得怎么去达到这个目标。所以从那个时候一直……后来，我看见很多人很好的哦，哎哟！他说起来他生死心很切，这内容呢？跟这句话是了不相干。所以我想起二十多年以前，我跟那个同修谈论的这句话，现在真是感觉得内心很惭愧、很痛苦。所以说把我的经验告诉大家，你真的想的话，这个毛病都指出来了，改过毛病，就对！那么，是！决定要照这个次第，那么这个次第怎么办呢？[03:00]
p. 45 (11)
Without exceeding or falling short of what you have determined, sustain your meditation with mindfulness and vigilance.
【即应具足忆念正知，而正修习，如所决定，令无增减。】
那时候应该具足，一点都不能少，什么？“忆念正知”四个字，整个的修行就在这四 (p273) 个字当中，一个“念”、一个“知”，这个是正念跟正知。所以你正式修行的时候非常清楚，如果说你念佛的话，当下这句佛号清清楚楚、明明白白，这个叫“正念”。然后你也晓得自己在正念上面，那就让它去。因为你有正知在，所以它如果说对的，你让它去，如果不对，你随时拉回来，这个就叫正念、正知。但是这两个一样东西，它是个大学问，一直要到最后讲到奢摩他的时候详细讲。我们现在是听见了照着去修，对不起，你有大善根很快上去，如果你没善根，听见了这个你去摸，怎么摸就怎么错。这个大祖师们，每一个人的过来的经验，没有一个例外的。这必定要对于这个每一个地方的行相了解得非常地清楚，而这个之前还要各式各样的准备。到那个时候的话，你那个正念跟正知，这么清楚、这么明白就提得起来，提得起来的，就能够成就！是“应具足忆念正知”，这个是正修习，对了，如法的一点都不错。下面又补两句，“如所决定”，像你前面所决定的，不要增、也不要减。少了固然不行，多了也不要，这是个大学问喔！后面会告诉我们为什么。[04:54]
这个是整个的修学的全部的纲要，全部的纲要。这个地方是个总纲，这是个总纲，真正的细目还没有摸清楚之前，我们还谈不到修。狭义的修谈不到，可是广义的我们正在修，我们整个地认识了解这件事情就是在闻当中，在闻、听闻。然后呢，如何听闻，如何思惟，如何照着去做？一步一步下去。那么现在呢，进一步说：[05:24]
ii) How to sustain the meditation specifically.
(p274) 【◎ 此处修法者。】
那么现在我们这里修什么呢？这里是告诉我们，对善知识修净信心这件事情，这件事情怎么修呀？告诉我们了：[05:36]
First reflect on the benefits of relying on the teacher, such as quickly attaining buddhahood, and the drawbacks of not relying on the teacher, such as giving rise to suffering in this and future lives.
【先应思惟依止胜利速成佛等，正面的及不亲近所有过患，谓能引发现法后世诸大苦等。】
一步一步来说明一下。说我们现在这里了解了这个修行的方法，那么现在我们要修的，换句话说我们现在所缘的行相是什么，就是怎么样依止善知识，启发这个信心，绝不动摇等等。他告诉我们这个方法：先思惟依止善知识的殊胜利益，这个殊胜的利益，他举一例，说很快能成佛等。假定说，你能够想到这一点，一下这个心里面就能够把握住，可以！不行，那找其他的，总是找跟你自己相应的这一种。它主要的目的在什么？如果你跟它相应了这个概念能够生起来的话，它有一个强烈的力量，它会引动你一心一意去求这个事情。虽然我们在佛法上面容或还没有，但是我们每个人都有这个能力，而且很强盛的这个能力，你只要把这个能力稍微转变一个方向，求佛法马上成功。[07:11]
这个能力是什么？就是你好乐要求的东西。譬如说我们现在听说，欸什么地方有一个大法师：啊，这个法师好了不起！或者说，这个地方打七怎么好，或者这个东西怎么好， (p275) 你心里想：“哎呀，我一心一意要去求它！”我想我们大家都有这个经验吧！在学校里念书的时候，哎哟，这个美国好，大家想留学；然后年纪稍微大一点的话，这个男女之间的，做梦也要梦到他。我们大家都有这个经验啊！千真万确的事实！为什么啊？它有殊胜的好处在。我们是不是每一个人都有这个力量？有嘛！可惜的是用错了，现在你只要把它改过来。它改过的一个方法还告诉我们—思惟，关于这个道理后面会详细讲的。所以我这里原则告诉你们，你了解了原则，下面懂得了方法，一定做得到。到现在为止，在座的大部分，这个方法还不懂，所以到现在为止虽然去修还没用，我们不急，一步一步地深入。[08:27]
这个是前面拉的力量，容或够了，但是后面还要一样—推的力量。有的时候我们会向后面退，他就告诉你，如果你不亲近善知识有些什么害处，说这个害处能够引发现在的、后在的大苦。喔哟！你一想到这个，你就不敢不去亲近了。所以后面有推的力量，前面有拉的力量，哪有不成功的？决定可以成功！同样的道理，佛法上面虽然没有这种感受，但是我们心里这个能力是千真万确！譬如说这个地方一杯毒药叫你吃进去要死的，当然我们不要去吃；或者说这个毒药的话，风吹的话，马上吹过来让你中毒的，你赶快逃都来不及。一定是这样对不对？叫你来，“嘿，不可以！”这是后面推的力量。当你想到亲 (p276) 近这个恶知识，对你有这么大的害处的话，你一碰见他躲得远远的。这样，这个就很容易了。[09:33]
所以记住！这个地方现在我们真正重要的事情，就是做这两件事情：什么是恶知识？不信。哦，如果他不信的话，这个信字不是普通的。什么是善知识？他能够净化你的，就是这个；我们修的也是修这样。那么，有了这个前面拉的力量，以及后面推的力量，这个力量是有了，那么正修的时候修什么？修：[10:03]
Then, think, many times and with an attitude of restraint,
【次应多起防护之心。】
防护，以前错的不要。以前错在哪里啊？专门看他的缺点，现在不可以！[10:15]
"I will never allow myself to conceive of faults in my guru."
【谓不容蓄，分别尊长过失之心。】
对于那个尊长的过失，这个心理千万不可以起，万一起来了以后，心里一定要拔除掉它。这是为什么我们平常的时候，注意喔！为什么菩萨戒上面特别强调告诉我们，“说四众过”，说四众过，为什么“自赞毁他”万不可以！四众是什么？比丘、比丘尼、沙弥、沙弥尼。这个是三宝之列，他是个清净幢相，你说他的过失，喏，就是这个地方，真正说 (p277) 起来害我们自己。所以我们现在总是，喔唷，坐下就谈那些事情，啊，错了！现在你能够避免这些，这些都避免了，当然善知识你就更容易避免了。[11:14]
前面已经告诉我们很多善巧的方法，实际上理论上面我们也了解，我们修学大乘佛法，大乘佛法要救度一切众生，十恶不赦之徒你都要救度他，何况已经出了家的清净幢相？他如法你赶快跟他学，他不如法你努力去救护他，这个才是啊！因为你要如法去救护他，你觉得自己内心当中还欠—悲心不够赶快学慈悲，智慧不够赶快学智慧，这个才是我们应该做的事情。哪有什么坐下来说他不对、说他不对的。普通的一个人尚且如此，何况你的尊长？不管你用哪一个方法去想，实际上很容易，慢慢、慢慢、慢慢去掉。下面：[12:06]
After considering any of your guru's good qualities that you know—such as ethical discipline, concentration, wisdom, and being learned
【随自所知，应当思惟，戒定智慧闻等诸德，】
这个过失方面防护，功德方面增长，就是尽你所可能地尽量想他的好处，多想它。这个方法前面已经说过了，只要你心里生起引发你的好处的话，想到这个他功德的长处的话，虽然有一点小小的过错，它不会挡住你，不会挡住你。就像做父母的人，看见那个子女总是可爱的。也许我们没有做过父母，可是我们看自己，看自己都是最好的，就是这样。为什么啊？就是这样嘛！你能够对这个东西觉得有功德、有好处的话，过失就看不 (p278) 见，现在我们学的就是学这个。那么学到什么程度啊？下面说：[13:05]
p. 46
—meditate on them until you produce a faith that has the aspect of mental clarity.
【乃至自心未起清净行相信时，应恒修习。】
你一直这样去修，一直修到什么时候啊？你内心当中这个“信”清净了，清净的信的行相生起来了，那个时候可以了。进一步，这个清净行相生起来，你随时随地觉得：“哎呀！这个善知识好，一切都靠善知识啊！”你自然而然，你不知不觉说一心一意去依靠他，他的好处都得到；实际上就是这一个念头本身，就是无比的功德。关于这一点，以后慢慢地讲，那么这里的主要的就是说，要修到什么时候呢？要修到这个时候。[13:51]
Then, in accordance with the sūtras cited earlier, contemplate how your guru's kindness has been and will be helpful to you. Meditate on that until you develop respect from the depths of your heart.
【次应思惟如前经说，于自已作当作诸恩，乃至未发诚敬而修。】
清净的行相生起来了以后还够不够？不够！还要像前面所说的念他的恩，这个师长对自己的已经做的恩以及当作的恩。已经做的恩固然要，当作的恩同样要，实际上同样的重要。因为已经做的恩，所以你会一心一意地依靠他，因为你还要求得更多，所以你绝不想放弃他。已经做的什么恩？那今天我们有这个机会在这里，都是靠善知识，没有善知识绝不可能，我们现在还在恶道当中。当做的什么恩啊？你不是要成佛吗？所有的事情都要靠他，没有一个例外的。你能够这样想，那么下面就行了！[14:57]
(p279) 我们想想看，假定这种心理真正地形成了，你的心里面会不会起一念的恶念啊？找不到一念恶念了！不清楚明白嘛！现在那个菩萨戒上面，我们说：“哎呀！不说四众过，不自赞毁他，难之又难。”你了解了这个道理轻而易举，叫你不做也不行，你只要把菩萨戒如法去持好的话，哪有不往生？比丘戒乃至于八关斋戒一日一夜都可以往生，何况持了菩萨戒，哪有不往生的？这不是清楚明白极了！所以古人说万修万人去的法门，是绝对正确没骗我们，可是我们在文字上面空转戏论，那有什么用？所以他这里告诉我们你有了这个，至诚、恭敬都来了。那好，这正修。下面呢，完了以后如何？[15:55]
c) What to do at the conclusion.
【◎ 后时如何行者。】
这是狭义的修。广义的时候一切时都包含，广义地来说，这后时也在修当中。狭义地来说，就是我坐在这里，拿我们现在来说，就是你作早晚课的时候，或者早晚课完了以后，你自己定下来的时候，拜佛、打坐那个时候。那么剩下来的时候，说我拜完了佛，作完了早晚课，剩下来，吃饭也好、走路也好、聊天也好，乃至于睡觉等等，该怎么办？告诉我们了，这里，“应将所集”……喔！这个还没有，完结的时候，是正修完结以后。“未修中间者”还要再下面一段。这个下座的时候，[16:39]
By means of such prayers as the Prayer of Samantabhadra and Aspiration in Seventy Verses, dedicate the virtue that you have accumulated. Do it with an aspiration so strong that it will be the cause of fulfilling your provisional and final aims.
(p280) 【应将所集众多福善，以猛利欲由普贤行愿，及七十愿等，回向现时毕竟诸可愿处。】
这个前面已经说过了，这里不详细讲。简单地说一下，前面做的你只要如法地做，有无量无边的好处，那么那个时候要回向。那个回向，“猛利欲”—猛利的善法欲。在座的有几位还没有听过的，把以前的录音带好好地听，那个时候晓得，“猛”是什么行相，“利”是什么行相，“欲”应该是什么状态，如何回向，非常清楚、非常明白。当然你可以照普贤行愿、十大愿王、七十愿各式各样。回向到什么呢？现时的、毕竟的；现时就是眼前增上生的，究竟的是毕竟、究竟决定胜。换句话说，我们从凡夫地步步上升地，一步一步上去，统统在里头。如果拿次第来说，那就是说现在回向的是资粮位应该什么，加行位应该什么，见道、修道应该是什么，是一地、一地等等，这个就是眼前增上生经过的。究竟决定胜—圆满的报身，圆满的报土，回向这个。[18:01]
Meditate in this way during four sessions: predawn, morning, afternoon, and at nightfall.
【如是应于晨起，午前，午后，初夜，四次修习。】
这印度的正统的做法，我们每天作的是修四趟，他是坐在那里修的，据我所晓得的，他们的确这样，正规的，晚上睡四个钟头，六时当中，那个时候是睡的，早晨起来，通常都是二点多钟，第一座，他们这么一座很长，要三个这印度的正统的作法，我们每天做这个，是修四趟，他是坐在那里修的。据我所晓得的，他们的确这样，正规的晚上睡四个钟头，六时当中那个时候是睡的，那个时候是睡的。然后早晨起来，通常都是两点多钟，第一座两点多钟，他们这个一座那是很长，三个钟头，三个 (p281 多钟头要。然后呢早晨早斋，早斋完了以后，下面一座也是通常都是三到四小时。所以说午前一座、午后一座、初夜一座。中夜是睡觉的时候，每天修四次。下面这一段话，这初修的时候该怎么办？[19:02]
Furthermore, if at first you meditate for a long time, you will be readily susceptible to laxity and excitement.
【此复初修，若时长久，易随掉沈自在而转。】
要晓得我们刚开始修的时候，如果你时间长了以后，它很容易跟着“掉沈”而转，“自在”就是说你不知不觉当中在这个里边。什么叫“掉”？什么叫“沈”？这里不详细说，这个奢摩他那个地方说得非常清楚，对我们已经有经验的同修，我指出来你们马上晓得了。现在我们所以没办法得到定，乃至于不能一心不乱的，心里有几种状态，有一种呢散乱—胡思乱想，东想西想。这个里边不是指一般的散乱，特别讲“掉”。“掉”是什么？跟贪相应的这种心里面攀缘相，想这个、想那个，这欢喜这个、那个，这种状态，就是心里面向上扬的时候这种状态。还有呢，等到你想、想、想，想累了以后向下沉了，向下沉是什么？先是细昏沈，到后来是粗昏沈，到后来睡着了，乃至于。[20:21]
我们想想看，我们现在普通状态是什么？就是这个。自己还说：“哎哟！我一天可以盘那个腿，双盘喏！一个小时哦！”是！把那个腿嘛熬得痛得要死，心里在干什么？非沈 (p282) 即掉！不是在胡思乱想，就是在那儿打瞌睡。不是，瞌睡已经不晓得到哪里去了—细昏沈。你们要想认真学的时候，千万不要着急，一直等到学到奢摩他，那个行相说得非常细微，随便心里面一点点的样子，它告诉你得清清楚楚。你自己认识了走上去的，那的确是安稳得不得了，这里我不详细说它。你刚开始养成功了习惯了以后，好了，[21:14]
If this becomes your habit, it will then be difficult to correct your awareness.
【此若串习，极难医改。】
一旦养成了习惯，你要改好难、好难，结果是“一生善行，终成过失”，然后生生世世拖在这个地方，这么严重！所以我记得十多年以前，那个时候也是莽莽撞撞地到处去乱撞。那个时候，我因为看过一点那个本论，以及其他的善知识的提示，所以我自己也晓得关起门来没用的，茅篷里面不行。禅宗说得很清楚：“初不破本参，不住山”，要破了本参以后才住山，你没有住山本钱不行，那个时候我已经了解了。现在我们，唉，什么是“本参”连它梦都没梦见，就要去住山，没有用！所以我那个时候到处去跑参访，哎！结果遇见一个我那个时候觉得善知识，然后呢我就跟他去。喔！非常好，也承蒙他摄受，两个人关在一个地方，人家借给我们的一个地方，我们去修行。[22:36]
然后他也告诉我，这个禅堂里的规矩，早晨起来嘛怎么样，这个挂，临济挂钟板怎么 (p283) 挂，曹洞怎么挂，然后等等。然后到禅堂里边一副，怎么板，那个香板应该打几下，怎么弄几下，我听了好有劲，啊！这个规矩美不可言。然后到时候跑上去坐，坐在那个地方一坐。结果一坐，嘿！绝没有三分钟，一看他，在那儿打瞌睡。我那时候因为多少转过几个圈子，多多少少还晓得一点怎么坐，所以坐得满好的。自己先是一心一意地坐，因为我要学他嘛！所以有的时候注意他一下，一看他—怎么来的，不对啊，怎么一回事情啊？他大概也注意了，所以等到那一座下来以后，他就在那里，弄到后来干脆口水也直流，就在那儿睡着了。起来了以后，他也觉得：“啊！这一支坐得很好。”[23:40]
吃饭的时候就随便谈，他大概也听出苗头不对，他就跟我说：“嗯，早晨刚起来有一点昏沈。”我想没错，那个时候我的心里面，当然虽已经动摇了，但是不会太……太怎么说，我也说不上来了。吃饭的时候就跟我说：“欸，有一点昏沈。”我想没错、没错，吃过饭应该好一点。结果吃过饭，唉，如此这般，还是老样子。下座了以后，他说：“吃过饭后容易昏沈。”没错，没错！结果，那一座完了以后下来，然后呢洗洗脸或者什么等等，我想这一座应该好一点吧。嘿！结果一样。一天六支香，没有一支香例外的，就这样。结果就这么睡了两天，回去啦！我心里面就怀疑，就这个样吗？[24:39]
那个时候我已经看过、看过了，可惜的就是没有人真正地讲，所以这个重点还不大知道，还不大 (p284) 知道。一直到后来我自己，那时候我前面，唉呀！我真是不晓得吃过了多少苦头啊！我前前后后看这个论，从头到尾看过很多遍，第一遍看的时候一窍不通，但是看了很欢喜。那个离开现在已经整整多少，二十三年了恐怕，我记不住，不是二十三年就是二十二年。虽然不欢喜，我还是咬紧牙关看到底；以后不断地看，啊！看一点欢喜一点，但是重点都看不见。以后后来我自己一个人跑得去用功，用了一点味道，再翻—哎呀！那个时候才了解原来这样。他这个上面告诉我们什么，你一旦这个恶习惯养成功了，改不过来了。他自己不晓得欸！不晓得。他虽然晓得了，是一点办法都没有。我们虽然没有像他那位老人家那么经验几十年，但是我们在座的，前面的同修们大家都有这个经验，你说你念佛你提得起来吗？到那个时候就是胡思乱想，你就是拿它一点办法都没有；再不然它就是昏沈，你依旧拿它一点办法都没有。所以呀，养成了这个恶习惯是“极难医改”啊！你要怎么办呢？[26:03]
Therefore, meditate in many short sessions.
【故应时短，次数增多。】
不要时多，这个地方是一个大学问！他真正叫我们上座的时候，后来我遇见了善知识，他告诉我们这样—四、五分钟。他前面那个道理已经讲过了，现在我们根本道理 (p285) 都没听懂，没听懂试都没用。告诉你了以后，当年，一定是这样的，告诉你在这个地方，然后你试了以后，这个时候关系重要了！所以我们现在听过了以后，听过了就算了，没有用。听过了以后，你不断地去想他说的是什么，然后呢，用！到那个时候你心里面，开始很难捉摸，到那个时候多多少少有一点影子了。他会盘问你什么状态，你要告诉他。真正想学的不要他问，你自然去问他，说那个时候坐了以后是这个状态，他觉得哪个是对，哪个是不对，告诉你。然后呢，你那时候安住在上面没动，让你试几分钟。到那个时候你很清楚地，欸，“掉”怎么跑的，“沈”是怎么来的。所以我们刚开始学的时候，他告诉你五分钟，有了五分钟，然后呢你回去，十五分钟。到了那时候，他下面等到你慢慢地行了，慢慢地增加。那么，这个括弧里面有一段话，[27:21]
If you end your session while still wanting to meditate, you will be eager to reenter each future session. Otherwise, it is said that you will feel nauseous when you see the cushion.
【如云：“有欲修心，即便截止，则于后次心欲趣入。若不尔者，见座位时，即觉发呕。”】
这个文字先不解释，我把那个内容说一下，你们自己一看那个文字就懂了。说你假定得到了正确的指导以后，你上去坐的时侯，这个行相就很清楚，哦，你晓得做些什么。然后呢因为行相很清楚，做对了你会很欢喜。我们做任何事情都是这样的，你去跟他学，他 (p286) 做对了你觉得很欢喜，对不对？然后呢，开始摸的时候，唉呀，你摸来摸去，就是摸不到这个窍门，到后来你摸到了，哎呀！心里好欢喜呀！那个时候你就欢喜地觉得：“啊，对了，对了！”譬如说你念佛，平常你就是胡思乱想，到那个时候一下这个佛号提起了，哎呀，你觉得欢喜呀！如果修过行的人，认真过的，都有这个经验。或者你拜佛，平常的时候胡思乱想，到那时候你拜你那个心里非常宁静，哎呀，觉得那个时候，或者有一种不知不觉的感恩心，或者不知不觉的欢喜心。乃至于有的时候拜的时候，不知不觉得这个会痛哭流涕，虽然痛哭心里却是欢喜的，样样东西都是这样。[28:48]
结果，我们碰到这种情况之下，哎呀，那好了，继续下去。他不是！等到你发现了这个欢喜，你会觉得：“哎呀，这下对了！这下要修了。”这个叫“欲修心”。欸，妙咧！我们碰到这种欢喜的情况继续下去，他告诉我们怎么？停下来。那我们想想看，这个碰对了为什么会停下来？大善知识的大善巧，真美！你碰对了叫你停下来，停下来是什么状态啊？你下来了以后你心里想：“这么好啊！”你虽然下来了，你一心一意一直想再去做那件事情，你相信不相信？[29:36]
24B Commentary
ENGLISH LR V.1 P.100 (Commentary v.4 p.84) [00:04]
Another kind is marching on the same spot, after marching for sometime, we think we are getting somewhere. In this situation, we are constantly spinning around by the external objects all day long and don’t know it. You must know beforehand what it is like to spin around and what it is to not spin around. Then, at that time, even though you are determined, when the strong storm caused by external objects comes upon you, you still can’t stop it. Thus, one should aspire to make it happen: in any situation, definitely do not be influenced [by external condition]! That is it. [00:32]
Actually, it is not only the aforementioned section. We might look into The Lesser Serenity and Insight written by Venerable Zhi-zhe of the Tian-tai School [Han dynasty]. The Lesser Serenity and Insight is known as “Tung-mung*” Serenity and Insight, right! It is like the first step for a child. It also tells us: by then, you have truly made adequate preparations beforehand, and follow them with a strong aspiration to advance. Upon reading about the Lesser Serenity and Insight, this impression will definitely arise; there is no exception for those who have traversed this far. Great! Once you are determined, meditate on what “I have determined” – what was decided earlier: “I will not set up something that is different.” All other practices are left as is. Certainly, one should delve into the profound study. That is, you found the entrance and enter directly into the room. Whereas now, we are truly pathetic, pitifully turning around outside the entrance, yet we still feel: “Ah! I am engaging in an in-depth study.” To squander away one lifetime is minor when compared to circling around life after life.
[*Tung-mung: refers to early childhood development.] [01:32]
I recalled one thing, many years ago, almost 20 years ago, when I was just ordained. There was one monk who told me, “Sigh! Now, after becoming a monastic, I can let everything go, except for one thing - the mouth!” At the time, I heard this with the feeling that it seemed paradoxical and kind of disagreed. Twenty years later, ah! I feel that I have renounced everything in formality, yet nothing has been let go, especially the mouth! I am not sure if you feel this way? Why? Because one’s purpose is unclear, this is the first reason. Next, even if the purpose is clear but the content is not, not knowing how to reach the goal. From that point on, later I noticed many good practitioners, well! One can claim to be intensely mindful of death, yet what about the essence [of one’s practice]? It is totally unrelated to this claim of intensity. So I recalled my conversation from 20 some years ago with this fellow monk, now the feeling is truly very remorseful and painful. Hence, I am sharing this experience with everyone. If you are serious [about advancing on the path], by pointing out the fault and correcting it, that will be the right thing to do! So, of course! Definitely have to abide by the order, so what about the steps? [03:00]
Without exceeding or falling short of what you have determined, sustain your meditation with mindfulness and vigilance.
At that time, sustain both without missing any part of it – what are they? These words “mindfulness” and “vigilance.” All meditation is incorporated within these words. One is the “mindfulness,” and the other is “vigilance” – this is the proper mindfulness and proper perception. So during the actual session, you can be very clear about what you are doing. If you are into chanting Buddha’s name, in the moment of chanting it is clear and explicit. This is known as “mindfulness.” Besides, you are aware of your chanting and allow it to continue. Because you have this vigilance when doing it right, you will let it continue, otherwise, you bring it back right away. This is known as mindfulness and vigilance. However, these two require much study, they will be discussed in great detail all the way till the meditative serenity section [v.3]. If we hear about it now and abide by it to practice, sorry to say, only if you have great virtuous roots the advancement will be very quick. Otherwise, upon hearing it and you try to figure it out, more fumbling leads to more mistakes. This is all the great masters’ personal experience and there are no exceptions. This requires having a very clear understanding of each subjective aspect. And various preparations ahead of time are needed. By then, your mindfulness and vigilance become very clear and easy to uphold and attainment follows! “Sustain your meditation with mindfulness and vigilance,” this kind of practice is proper and flawless. The text also includes “what you have determined,” which is like what you have decided to do earlier, without exceeding or falling short. Whether you are falling short or exceeding, there is a lot to learn about it! Later, the text will reveal to us the reason. [04:54]
Thus, this is the overall outline for applying the teaching, the entire framework. This is the outline, before understanding the specific details; we are not ready to talk about meditation. We may not be ready to talk about the narrower sense of meditation yet. However, the broader sense is what we are working on now. Our overall learning begins with listening to the teaching – from listening. Besides how to listen, there is also how to contemplate and how to apply the teaching. Take it step by step. Now, furthermore: [05:24]
ii) How to sustain the meditation specifically
Now, what are we meditating here? This is telling us how to cultivate faith toward a virtuous teacher. How do we practice it? It tells us: [05:36]
First reflect on the benefits of relying on the teacher, such as quickly attaining buddhahood, and the drawbacks of not relying on the teacher, such as giving rise to suffering in this and future lives.
This will be explained one step at a time. Now that we have learned the method to apply the teaching, in other words, what is our object of meditation now: that is, how to rely on a virtuous teacher to initiate the faith and how to have no fluctuation so on and so forth. The author tells us this approach: first contemplate the laudable benefit of relying on virtuous teacher – this laudable benefit, he provides one example, which is achieving Buddhahood quickly. If you are able to think about it and quickly grasp it that is great! Otherwise, switch to another approach, always look for the one that you can accord with, what is the main purpose of this? If you are able to accord with the concept, there will be a strong force that arises to trigger you seeking for it one-pointedly. Although we may not have this feeling in studying Buddha Dharma, however, each one of us has this ability, and this ability is very strong. All you have to do is slightly adjust the direction of this ability and the pursuit of Buddha Dharma will be successful right away. [07:11]
What is this ability? It is your propensity in seeking for favorable objects. For instance, now we hear that a certain place has a great Dharma Master: “Ah, this Dharma Master is great!” Or this place has a great seven-day retreat, or how great is this certain object. You will start to think, “Wow, I have to go after it wholeheartedly!” I believe we all have this kind of experience! When going to school wow, America is great, so everyone wants to go there to study. Later, when [we] are more matured, the attraction with the opposite gender even will appear in the dream. I believe we all have this experience! Definitely possible! Why? For each of the above has its specific benefit. Doesn’t everyone have this potential? Right! The pity is that it is mistakenly applied. Now all you have to do is invert it. The way we are told to invert is through contemplation, and this concept will be covered in detail later. So here I am telling you the principle. Once you know this approach and follow it, achievement is certain. Up to now, most of you here may not know about this approach. Thus, even though you have tried to apply, yet the effect is not there. We should not rush into it; just deepen it step by step. This is the force that pulls you forward. Even if it were powerful enough, the force pushing from behind is still required. Sometimes we will fall backwards. The author tells you the faults of not relying on a virtuous teacher, and that will lead to present and future great sufferings. Wow! With this thought of yours, you will not refrain from relying [on virtuous teacher]. Hence, with the pushing force behind and the pulling force in front, how can achievement be impossible? It is definitely possible! For the same reason, even if we don’t have this experience in studying Buddha Dharma, this mental force of ours is definitely available! For instance, if you were told to ingest this cup of deadly poison, of course we won’t take it. Or there is a kind of poison that blowing in the wind and will poison you. You can hardly wait to escape. This has to be the reaction, right? When you were told to come here [toward the poison], “Well, no way!” This is the pushing force from behind. When you contemplate the great harm of relying on a nonvirtuous teacher, you will want to hide from him when you see him. So [the advancement] becomes very easy. So remember! Here the most important thing is these two tasks: what is a nonvirtuous teacher like? He is one who lacks faith. Well, if he does not have faith and this faith is not of the ordinary kind. What is a virtuous teacher? It is one who can help purify you, and this is also our purpose for practice. So with the pulling force in front and the pushing force behind, the strength is there. So what do you cultivate during the actual session? Like this:
Then, think, many times and with an attitude of restraint,
Restraint is to stop past wrongdoings. What was wrong with them? That is, [we] always focus on finding others’ faults. Now, this attitude should be done away with!
“I will never allow myself to conceive of faults in my guru.”
As for conceiving of the Guru’s faults, one should never have this attitude within. If it arises, one must remove it. This is why we have to pay constant attention! Why do the Bodhisattva vows specifically remind us to “speak of the faults of the four types of followers” and why should “self-commending and slandering others” definitely be avoided! What are the four types of followers? Monks, Nuns, novice Monks, and novice Nuns. They are part of the Three Jewels and they represent the pure insignia. If you criticize [their] faults, well, right on the spot, it is actually harming us. However now we always, well, sit down and chat nothing but these topics [of fault finding]. Ah, it is wrong! Now, if you can avoid all of these, naturally it will be easier for you to avoid [to find faults] with the virtuous teachers. There are already many skillful means mentioned earlier. Actually, in theory, we also know that our study of Mahayana Buddha Dharma is to liberate all living beings. You are even inspired to liberate the villains who commit the ten nonvirtuous deeds, needless to say, the monastics who represent the pure insignia. If he abides by the teaching properly, you need to learn from him right away. If he does not abide by them, then you strive earnestly to help him, this is the right attitude! Because you want to properly help him, you feel that you are insufficient within – if you lack compassion then hurry up learn to apply it. If you lack wisdom, speed up to study it. This is what we should do. There will not be anything like sitting down and chatting about others’ shortcomings. This should not be the attitude toward an average being, needless to say about your Guru. Regardless of which approach you are contemplating, in fact, it is very easy to gradually and gradually remove this attitude. Next,
After considering any of your guru’s good qualities that you know–such as ethical discipline, concentration, wisdom, and being learned–
Once the slandering attitude is restrained, the merit will increase. That is, try your best to focus on his good qualities – constantly contemplate on them. This method was mentioned before: as long as you are inspired by [the teacher’s] virtue and contemplate [the teacher’s] merits, even if there is a slight fault, it will not prevent you [from respecting the Guru]. It is like parents who always think that their children are loveable. Maybe we have not been parents before, but when we look at ourselves, we are always the best, just like that. Why? Because it is the way it should be! If you are able to feel the merit and virtue of a given object, you won’t be able to see the faults. Now, this is what we should practice. So this learning should be up to what degree? The text continues:
meditate on them until you produce a faith that has the aspect of mental clarity.
You should continue to meditate on them, until when? Until your “faith” in your mind has reached mental clarity, and that will do. Furthermore, once this purified clarity arises, at all time you will feel, “Wow! The virtuous teacher is great, [I] should rely on the virtuous teacher for everything!” You will spontaneously rely on him wholeheartedly and receive all the benefits from him. In fact, such a notion itself is immeasurable merit. As for this, it will be gradually discussed later. The key here is: meditate until when? Meditate until [you] get to this level.
Then, in accordance with the sutras cited earlier, contemplate how your guru’s kindness has been and will be helpful to you. Meditate on that until you develop respect from the depths of your heart.
Is it enough to generate this mental clarity? It is not sufficient! [You] still have to do what was mentioned earlier, to mindfully appreciate his kindness – the kindness this teacher has shown me in the past and the kindness he is showing me now. The kindness already given, of course, is necessary, whereas the kindness at the present moment is, in fact, important as well. Due to the past kindness, you will rely on him wholeheartedly. Because you still need more, you definitely don’t want to forsake him. What has his kindness been in the past? Today we have the opportunity to be here that is completely reliant on the virtuous teacher. Without the virtuous teacher, this is absolutely not possible because we might still be in the midst of miserable realms. So what is the kindness at the present moment? Don’t you aspire to become a Buddha? All goodness we need will depend on him without an exception. If you are able to contemplate it in this way, then the rest of it will fall into place! Let’s think about it: if this kind of mentality is properly developed, will you have any negative thoughts in your mind? Not one negative thought can be found! Isn’t this clear and explicit! Now, from the Bodhisattva vows we say, “Alas! Not to slander the faults of the four followers and not to self-praise and denigrate others is way too hard.” Once you comprehend the reasoning, making it happen is very easy. You can’t help [but to stop negative thoughts]. As long as you properly abide by Bodhisattva vows, how can you not be reborn in Pure Land? Both monastic vows and the one-day-eight-precepts lead to Pure Land rebirth, needless to mention the Bodhisattva vows. How can this rebirth not take place? Isn’t this very clear! Hence, the ancient practitioners referred to the Dharma category of 10,000 practitioners practicing and all of them achieving [rebirth in Pure Land]. This is definitely true they are not deceiving us. However, we are circling around with the exact words like a farce, what good is that? So here the author tells us, once you have this [pure virtuous intention], both veneration and respect will arise. Great, this is about the actual session. Next, what follows?
c) What to do at the conclusion
The above is the narrower definition of meditation. The broader definition covers all periods; that is, meditation continues [after the actual session]. The narrower sense is where I am sitting here [in the meditation posture]. In our case, it is the morning and evening sessions or, after these two sessions, you have a set of time for prostration and meditation. So what about the remaining time: after my prostration and after the morning and evening sessions – when eating, walking, talking, or even sleeping, etc., what should we do? So the text tells us here, “by means of such…” Oh! We are not at that section yet, this is at the [conclusion] after the actual session*. The next part is, “what to do in between meditation sessions.” After the actual meditation session,
[*Please refer to the outline on v.1 p.93, the sequence of the text is arranged as conclusion follows actual meditation session and before what to do in between meditation sessions.]
By means of such prayers as the Prayer of Samantabhadra and Aspiration in Seventy Verses (Pranidhana-saptati), dedicate the virtue that you have accumulated. Do it with an aspiration so strong that it will be the cause of fulfilling your provisional and final aims.
This has been covered earlier, so [we] will not go into detail here. In short, as long as you properly abide by what was mentioned earlier, the benefit is immeasurable. That is when dedication is required – dedicate “with a strong aspiration,” a very strong aspiration for virtue. Some of you here have not heard of this, so try to properly review the previous recorded teachings. Then you will know what the subjective aspects of “strong” and “aspiration” are, what the condition of “aspiration” is, and how to dedicate. It will all become very clear and explicit. Of course, you can follow the Prayer of Samantabhadra’s Ten Great Aspirations and the Aspiration in Seventy Verses, etc. What do you dedicate to? To the present as well as the ultimate – the present is the immediate high status, and the ultimate is the final certain goodness. In other words, from our state of ordinary beings’ stepwise advancement, it is all included. As for the sequential order, the present dedication for path-of-accumulation is such, for path-of-preparation is such, path-of-seeing and path-of-meditation should be such, one after another, so on and so forth. This is the present process of attaining high status. The final certain goodness is the enlightened physical form and the enlightened mind. Dedicate to these.
Meditate in this way during four sessions: predawn, morning, afternoon and at nightfall.
This is the Indian tradition. Our practice is four sessions every day. One sits there to meditate and, as far as I know, [in India] they actually practiced properly and slept for four hours at night. Out of the six periods*, this was the time to sleep. In the morning, usually they would get up around 2 for the first session. This session of theirs was pretty long, about three hours or more. This was followed by breakfast, and the next session was usually three to four hours as well. So, there was one session before noon, one session afterward, and one in the evening. The night was for sleeping, and there were a total of four sessions each day. The next statement is: how should a beginner start meditation?
[*Six periods of a day: morning, midmorning, afternoon, evening, midnight, early morning.]
Furthermore, if at first you meditate for a long time, you will be readily susceptible to laxity and excitement.
[We] should know, as a beginner, if you sit for too long, one becomes easily susceptible to “laxity and excitement.” “Susceptible” means you are in the midst of it yet are unaware. What is “excitement”? What is “laxity”? These will not be discussed in detail here; they are covered very clearly in the meditative serenity section [v.3 chapter 1~6]. To those fellow practitioners who have experience, once I point it out, you will know it right away. The reasons that we are not able to attain meditative stabilization or achieve one-pointedness, there are several conditions: one is the distraction, thinking wildly of all kinds of things. This is not referring to the average distraction, but it is specifically about “excitement.” What is “excitement”? It is the mind state that accords with outward covetousness: thinking of this and that, yearning for this or that. This is the condition of mental excitement. Moreover, after you think, think, think and become tired, laxity will take place. What is laxity? First, it is the subtle dizziness that then turns into coarse drowsiness, and then even fall into sleep.
Let’s think about what is our normal state? Just like the above. One might still say, “Wow! I can fold my legs in the lotus position! For one hour!” Sure! The legs can endure the excruciating pain, but what is happening in your mind? It is either lax or excited, either wandering around or dozing off. Not like that. Dozing off is too far off from subtle laxity. For those of you who aspire to study earnestly, definitely don’t rush into it. By the time we study meditative serenity, the characteristics will be described in great detail – any tiny bit of mental action is described very clearly to you. Once you recognize them, then the advancement is definitely very steady. I will not discuss it further here. Upon your formation of this habit, then
if this becomes your habit, it will be difficult to correct your awareness.
Once the habit is formed, it will be very hard for you to change, too hard. In the end, the effect will be “the virtuous practice of whole lifetime will be flawed.” And one will be trapped in this [habit] life after life. It is that serious! Hence, I remembered something from over ten years ago. At that time, I was crude and impetuous, bustling around. Back then, because I read about this Lamrim and had other virtuous teachers’ instructions, I recognized that being secluded in a retreat was not useful, that staying in a thatched hut wouldn’t work. The Zen lineage clearly states, “If you cannot break through the basic stage, one should not retreat to the mountains.” One has to have a perceived understanding before going for a retreat in the mountains. If you don’t have the prerequisite to go for a retreat in the mountains, it won’t work. At that time, I already recognized this. For us now, sigh, can’t even dream about what a “basic breakthrough” is, yet we say that we want to go for a retreat in the mountains. It is of no use! Thus, back then, I was running around to visit places, well! Later, I met a teacher at that time who I considered to be pretty good and I followed him. Wow! It was great, and he also accepted me. The two of us were locked up in a retreat location that was borrowed from someone else, and we began meditating. [22:36]
Then he told also me about the rules of the Zen meditation center. What to do in the morning, how did the Lin-ji Zen sect hang the board, how did the Tso-don Zen sect hang it, so on and so forth. Moreover, upon arriving at the meditation center, [he showed me] how to strike the board, strike it how many times, and how to do it. I listened with great enthusiasm, ah! The [monastic] discipline is so wonderful. And then when we went for the seated session, it turned out that once we sat down, well! Definitely, within three minutes, I took a glance and he had dozed off. At that time, I had more or less visited several places in the community and was somewhat aware of meditation approaches so it was a good session. I began with my own mindful meditation, because I wanted to learn from him, so I would pay attention to how he did it. Something was not right, what was going on? He probably noticed it as well. So during that session, he was sitting there and, toward the end, drooling all over. He had fallen asleep. After we got up, he felt pretty good about it, “Ah! This was a very good sitting.” [23:40]
Thus, during the meal, we chatted. He must have noticed that something was not right and told me, “Well, when I got up in the morning, there was some drowsiness.” I thought that must have been the case. At that time, even in my mind, I had started to fluctuate yet… I don’t know how to describe it. During the meal, he told me: “Well, there is some dizziness.” I thought that must be right, it should be better after the meal. After the meal, well, the same thing happened again. After the session, he said, “It is easier to fall asleep after a meal.” Sure, it is so! Yet, after that sitting, upon washing his face and the like, I thought, this next session should be better, right. Well! The result was the same. For a total of six incenses’ sittings, there was not an exception, just like that. So [he] ended up sleeping away two days and we went back! I was having doubts, was [meditation] supposed to be this way? [24:39]
At that time, I had already read [about meditation on my own], but it was a pity not to have the chance to learn from others. So I was not too sure about the crucial points. It was not until I experienced, sigh, too many hard times! I read this Lamrim from cover to cover many times. The first time through, I totally didn’t understand it, but I liked it very much. That was about 23 years ago, I can’t remember, could have been either 23 or 22 years. Although I didn’t know enough to like it, I still clenched my teeth to read through it. Later, I read it over and over, ah! I liked it more and more after each reading. However, I just couldn’t identify the key points. Later, I tried to study on my own and had a taste of it, then read it again, wow! That was when it dawned on me. What is the author telling us here? Once you have formed the negative habit, it is impossible to change. The above Zen teacher was not aware of it! Even if he knew about it, nothing could be done. Although we don’t have the decades of experience like that elder teacher [above], however, for those of us sitting here, we all have had this experience before: can you uphold the chanting of Buddha’s name? At that juncture, you might have wandering thoughts and you just can’t do anything about it. Or you will doze off and you can’t do anything about it, either. Hence, once the negative habit is formed, “it will be difficult to correct your awareness.” Ah! So what should you do? [26:03]
Therefore, meditate in many short sessions.
Don’t sit for too long, there is great reasoning to this! For the actual session, later I met a virtuous teacher who told us to keep it four to five minutes. The author already mentioned the reasoning earlier. Now we did not even understand it, and to try it without understanding is of no use. Once you were told that - back in the ancient times this was the way it should be [begin with many short sessions]. Now, this is revealed to you here and, after you try it, this is the crucial point! So, for us now, hearing it without registering, it is of no use. Once you hear it, you should constantly contemplate on what the intended meaning is, and then practice it! By then, your mind will begin to feel like it is hard to make sense of things, which will be the time when one has more or less had some imprint on it. The meditation teacher will ask about your state, you need to let him know. For a serious learner, you should ask him before he comes to you. Let him know your meditation state, he can sense right from wrong and give you guidance. Moreover, you will be told to dwell on it for a few minutes. By then, you will be very clear, well, how “excitement” takes place and how “laxity” arises. So, in the beginning of our practice, the teacher will tell you to sit for five minutes. When five minutes is up, you take a break for 15-minutes. By then, he will gradually increase the duration in accordance with your improvement. So here is the quote: [27:21]
If you end your session while still wanting to meditate, you will be eager to reenter each future session. Otherwise, it is said that you will feel nauseous when you see the cushion.
I will explain the content first instead of the words, and then you read them on your own to understand it. It is saying that, once you obtain proper guidance, the subjective aspect of your session will become very clear. Well, you know what to do. Moreover, because the subjective aspects are clear, you will engage in it with joy. This applies to whatever we do. You follow his instruction and you are joyful, is this right? Furthermore, in the beginning, well, you try and try yet can’t find the trick to it. Later, you got it, wow! How joyful! At that time, you will happily think, “Ah, this is right, [I] got it right!” For instance, when you chant Buddha’s name, usually you will have wandering thoughts. By then, once uphold the chanting of the Buddha’s name, wow, you feel so happy! For those practitioners who have seriously made effort, they have certainly had this experience. Or if you prostrate to Buddha often with wandering thoughts, by then your prostration will be very peaceful. Ah, that feeling will be spontaneous gratitude and joy. Sometimes during prostration, unknowingly, one will cry one’s heart out. Although one is crying, there is joy within. This applies to anything [chanting Buddha’s name or prostration]. [28:48]
When we encounter this [joyful meditation] state, well, that is great just continue with it. Yet the proper instruction is not so! Once you experience this joy, you will feel, “Wow, it is right this time! I want to continue.” This is known as “wanting to meditate.” Well, it is interesting! Under such conditions, we will continue, but what is the author telling us? [He advised us] to take a break. So, let’s think about it, why do we need to pause when the right conditions arise? This is the skillfulness of the virtuous teacher, how wonderful! You are stopped when you have it right, what is the condition of stopping? Once you get up from the seat and think, “How wonderful!” Although you are off the seat, your mind is constantly eager to go back to it. Do you believe it?