菩提道次第广论手抄稿:旧版第二十七卷A面
P. 52 (9)（手抄稿 第四册 p81）[00:05]
我们刚才随便说的一些事情，乃至于譬如说讲饮食，刚才那个譬喻当中，我们可以轻轻松松地想一想。它问题不是说这件事情难改，而是自己的邪执分别去不掉，如果是这个概念你去不掉的话，你怎么做总觉得还委曲了，那个时候什么都没有用。所以佛经上面处处地方告诉我们，你持戒持不好，破了这个戒还可以，还可以救。这两样东西，第一、第二，我这个国语讲不清楚，第一是戒，就是我们持的戒，就是行相，万一你做不好的话，还可以救。不要说菩萨能救，我们自己还可以能够救。第二见解的“见”破了，换句话说，你没有正知见，你执着你的邪知见的话，就算你行相做得很好，一定堕落，没有用。主要的就是这个，所以这个地方的邪执分别，就是那个错误，整个的佛法，这个我们要认识得非常清楚的就是这一点。那么这个里边有一种完全错误的，有一种错误一部分、偏执的，我们现在看看：[01:27]
p. 52 (9)
There are persons who have not begun to recognize that the classic scriptures and their commentaries constitute personal instructions, and who, therefore, might have the following qualm.
(p82)【心未趣向圣言及释诸大教典，现教授者，作如是言，】
说有一些人，有一些人，那一些人啊，他并不能够认识一个事实，什么事实呀？说，佛说的经，那就是“圣言”；还有呢？“释诸大教典”，解释，这个经我们容或不懂，所以要经过菩萨造的论，凡是这一种经也好、论也好，这个叫作“教典”。这个教典都是告诉我们修行内涵必要的诀窍的，这个叫作“教授”。换句话说，我们真正地要修行的方法，都在这个经论当中。那么有一类人他并不了解，“心未趣向”，他怎么说？[02:30]
Qualm: When you meditate on the path, you should do only stabilizing meditation rather than repeatedly analyzing your object of meditation,
【正修道时，不应于境数数观察，唯应止修，】
他说正式修道的时候，你不要去观察，不要去思惟，怎么办呢？止修。换句话说心不要去动，定在那个地方，我们常常说你不要去分别，好像这样。为什么原因要这样呢？他说：[02:57]
for repeated analysis with discerning wisdom is only for times of study and reflection.
【若以观慧数观择者，是闻思时故。】
他怎么讲呀？他说你所以不要数数观察，所以要教你心不动的原因是什么呢？说你观察那是闻、思的时候，你现在正修的时候不要去观察的。这种人做这种见解，说这样的说法。实际上这个人，他对于这个真正的教典的内容没有正确的认识。这第一段话。[03:35]
Moreover, repeated analysis will prevent you from future attainment of buddhahood because conceptual thought apprehends signs of true existence.
(p83)【又诸分别，是有相执，于正等觉，为障碍故。】
他进一步又说：“你现在这是观察，这是分别，这个分别是一个执着。欸，我现在修学佛法的，这个佛陀正等觉，正等觉是不分别的哦！现在你要修的话，你分别的话，不是一个障碍吗？所以不要了。”说这样的说法的这种人哪，错了！所以下面大师说：[04:03]
Reply: This is the nonsensical chatter of someone who is utterly ignorant of the crucial points of practice,
【此乃未达修行扼要，极大乱说。】
上面这个说法他是没有正确了解修行的纲要、宗要，是一个错误，而且是一个大错误！而且是一个极大的错误！是千真万确，现在我们好好地看下去，关于这个邪执的部分，我会很仔细地解释。第一个他指出他的错误，指出他的错误来了，要成立他的对的，引那个经论。[04:38]
for Maitreya's 《Ornament for the Mahāyāna Sūtras》 states: Proper attention is based upon prior study. Sublime wisdom, which takes reality as its object, arises from your cultivation of proper attention. Here Maitreya teaches that you should use the wisdom that comes from reflection to attend properly to the meaning of what you have studied.
【《庄严经论》云：“此依先闻，如理作意，起修正作意，真义境智生。”】
那么下面解释，说这个经论上面怎么讲呀？[04:54]
From this there will arise the wisdom that comes from meditation and perceives reality.
【此说从其思所成慧，如理作意，所闻诸义，修所成慧，真义现观，乃得起故。】
解释前面那个文，说这个修行是修些什么？他说从前面“思所成慧”，这个思什么的(p84)内容呢？就是“如理作意”叫思。思些什么呢？作意些什么呢？如这个法相应正确的这个方法叫如理作意。那么这个哪来的呢？“所闻诸义”，听来的。平常我们自己所想出来的那些东西，都是不相应的，一定要善知识正确告诉你这个道理，你把那个道理正确地把握得住，认识了，然后呢起心动念去观察。他说这个，这个样！为什么？譬喻说，我们刚才讲前面对治这个饮食，平常我们总觉得这个人嘛，为什么呀？人生活在世间嘛，就是这么一点事情，男女、饮食、享受啊，就这样。现在佛告诉我们不是的呀，这是痛苦的根本，这样呀！那我们了解了，那么我们去思惟观察—对呀，合理呀！那个时候你透过这样地认真的思惟，种种的方法，这个叫作如理作意，作意所听见的道理。[06:43]
那个时候思惟了以后，你心里面产生决定了，啊，一点都没有错，千真万确！就像我刚才告诉你们那个事情，说你前面要放掉它真放不掉，然后你照这个办法全面去做，然后呢，你居然把你一向难放的这张嘴巴放掉了。那时候你内心当中感觉高兴、欢喜，你就会对于佛菩萨所告诉你道理，内心当中确定不疑。那个时候，你这个心安住在这个上头，可以进一步去做了。当然现在这个地方的修的慧不是这么简单的，这个东西都是世俗的前行。真正的这个地方修的什么呢？就譬如说我们要特别重要的去观那个空性。所以这个教下告诉我们观这个空性怎么观呢？八不……。（编者按：录音带交接处）[07:37](p85)“谛听，善思！”好好地听，好好地想。如果做不到这一点，我们懂得了很多佛法，对自己也没有帮助，对人家也没有帮助，种了一点善根，而损害自他，损害佛法；懂得了这么多的佛法，拿照妖镜专门看，专门看别人不对，专门看别人不对，你很高的标准。[08:05]
所以记住！听见了，尽量地要想办法自己去体会。所以到目前为止，我要说明的，讲到那个道前基础时候前面第一段之前，我不会太大地要求大家。因为理论虽然简单地了解，这个理论怎么用在身心上面净化，它一下还没有清楚。等到开始学净化了，那我们真正要修行，那个时候慢慢地大家自己也应该了解说，正式开始修行了，那个时候要求也比较会认真一点。现在请大家翻到《菩提道次第广论》五十二页继续说：[08:54]
【《庄严经论》云：“此依先闻，如理作意，起修正作意，真义境智生。”】
那么前面说明这个道理，下面就照这个经论来证明成立这个道理。是说真正的修行是怎么修呢？它一定的次第，是数数地、不断地思惟、称量、观察，这个正确的了解的那部分。那么正确的了解，这个正知见从哪来呢？这就是“思所成慧”，对思所成慧经过你的思惟，正确了解了以后，如理去作意，照着它相应的去观察这个东西，就这样。那么这个东西又哪来的呢？这个东西是听闻得来的。所以我们顺着次序来就这样说：先听闻，了解(p86)了事情的真相，说听闻这是人家讲的，你能够了解人家讲的内涵，那个时候—它两个不同的吧—第一个是闻，第二个是闻慧，他要讲的内涵，你了解了，他用手指指给你看的月亮，你看见了月亮，不是把他的手指把住，这个里面有绝大的差别。[10:36]
但是你虽然看见了，因为你自己一向还在无明现行当中，回过头去，这个无明又来了，所以你又淹没了，所以你要不断地深入地思惟观察。那个思惟观察的话，你有的时候觉得好像是对的，有的时候又怀疑了，所以要不断地思惟，思惟到最后你确定，确定不疑了，这个就是“思所成慧”；修的时候那就是用这个。[11:07]
我可以作一个譬喻，我们在学校里念书的时候，老师在黑板上面讲一个道理，算一个公式，刚开始的时候，你不晓得他说些什么，听了半天，哦，懂了，懂了。那就是他讲的道理，你了解他所讲的，这个叫“闻”他所应该指给你看的东西，佛法当中叫作“慧”。那么你了解了以后，你回去做题目的时候—欸，刚才怎么上课的时候你懂得，怎么叫你做题目的时候你又不懂了？哪！这个就是问题来了，所以你思，不断地思，继续拿着这个题目继续去做、做、做。有的时候，好像做得做会，有的时候做不会，做的时候，有的时候解决这个问题，有的时候不解决。你不断地弄，弄到后来，啊！解决了。你晓得这个大概怎么样了，所以你应用这个公式，会用了—这个思所成慧。你会用了这个公式，这个(p87)公式你可以做事情去了，这样，这个叫修。这个次第是必然的，等到你这样地去修这个东西，“真义现观，乃得现起”，到那个时候你真实的义境，那个时候就现起来了。[12:25]
那么谈到这个地方，尤其是我们中国有一个概念，这个禅跟那个教好像是两条路，他是说是“教外别传”，尤其是学禅的人，往往觉得这个文字好像没有用，乃至于说这个文字是知见稠林，你越多是越障碍你，塞你的悟门，你不要去知见的。他这个话有没有道理？是有道理的，问题不是在文字的错误，而是你走闻思修走上去的时候，你没有走对。所以我们前面一再提，本来它的文字的目的，告诉你的内容是慧，慧去净除你的烦恼，结果你听懂了文字不但不解决烦恼，是增长烦恼，那不是、不是增长你的知见稠林吗？眼前我们处处都是，小的哪怕一个小规矩，大家吵得要命。你的不对，我的对！每一个人都拿自己“我”这个模式去强逼别人来接受他。听见了不对了，欸！觉得他的法器敲得不对，要这样敲的。它法器本来是规范我们，净除我们烦恼的，在这个地方错了。所以为什么祖师悲心说：你这样错啦！闻思本来真正的意思很重要的，这个概念大家清楚了，非常重要！[14:00]
所以我在这里一直强调，刚开始我不太要求你们，因为理路我没有说清楚，而你们也应该认真听的，听这个。假如你听到后来是越听是自己越执着，对不起！那你完全走上错路。你自己都不能净化，还能帮助别人吗？你要求别人的结果有什么用呢？所以《解深密(p88)经》上就有这么一段公案，他有几个菩萨大家在那儿争执，他说他的对，你说你的对，吵了个半天。唉！错了，都错了！他现在讨论这个理论，我们根本理论都谈不到，这个要清楚。所以不是说这教理的错，是我们学的人学错了，我们学错了，等到我们教别人当然也错呀，这是它的原因。[14:49]
实际上它的的确确那个次第很清楚，所以你了解了这个内涵来看的话，教下跟宗下完全一样的，完全一样的。所以这个概念，我们到本论学到后头，我轻轻地一点，大家都会了解。因为在前面对这个基本的很多概念并不了解，所以我解释的时候，大家不一定能够很快地接受。[15:18]
所以这个地方我们只要了解，这个“修”，一定要经过这个闻，得到了这个正确的闻相应慧，然后呢拿这个去思。你能够认识了这个，得到了这个所告诉我们的正确的东西，然后照这个正确的东西去思惟、称量、观察、修习，这个时候，“真义”，这个真义我们所说的根本智，无分别智，就是这样的。那个时候有了这个，然后再去修的话叫无分别后得智，这个必然次第。下面继续：[15:56]
p. 53
Therefore, first study with someone what you intend to practice, and come to know it secondhand.
【◎ 故所应修者，须先从他闻，由他力故而发定解，】
(p89)这是第一个，所以真正要修，第一个一定要先从别人的地方去听闻。那么这个时候，完全是靠别人，“他力，发定解”，就是他要说的内涵你确定地了解了。这个很重要，所以我在黑板上特别写“谛听，善思！”你如果这一点做不到的话，他讲了半天，你回过头来交白卷。弄得不好的话，他指给你看的月亮，你只看见了那个手指，错得不晓得到哪里去了。你把那个手指当作是月亮，这不是几倍颠倒吗？所以这一点注意，要由他力而发生那个定解。那么其次，[16:57]
Next, use scripture and reasoning to properly reflect on the meaning of what you have studied, coming to know it firsthand.
【次乃自以圣教正理，如理思惟所闻诸义，由自力故而得决定。】
那么根据他告诉我们的认识，然后对于这个内涵去思惟观察，这个才是圣教的真正的正确的道理，就是这样。或者你当下听懂了，就好了，或者你听不懂，就是问旁边人，乃至于请教善知识，广阅各种经论。经过了这样地反覆地温习思惟以后，自己产生决定不疑的认识，啊！原来他讲的这个道理，现在我才彻底了解，彻底了解。这个是以“自力”，对于老师所讲的东西产生确定不疑的见解。[17:58]
Once you determine the meaning of what you originally intended to practice with this kind of study and reflection and you have no doubts, then familiarize yourself with it repeatedly. We call this repeated familiarization "meditation."
【如是若由闻思决定，远离疑惑，数数串习，是名为修。】
那个才是“修”，由于前面的闻跟思，然后呢，决定认识了他要说明的真相，你那个(p90)时候不断地照着它去修。因为以前无始无明相应的，我们的这种心识是染污心识的心识之流，一直这样地相续，所以你现在虽然了解了，你还要不断地努力去修习这个东西，这个时候叫作修。[18:44]
前面告诉我们什么叫修？对于善所缘数数去观察，将护修习。同样，到了这里我们也了解了，我们虽然懂得一个道理，却做不到，为什么？虽然懂得了，可是你眼前的心里的行为，这个就是我们可以说眼前的心识，也可以说眼前我们心里的行相，也可以说我们现在的行心所。这个行心所还是什么？跟以前无始以来的烦恼相应的，起出来的知见是见惑，然后呢习性是思惑，那一点点浮想上的东西刚听过了，早就不晓得掉到哪里去了。所以一个境界现起的时候，都是跟我们习染相应的，那个时候才叫作修，就是不断地摆在心里面去想这个东西，然后你慢慢地慢慢地，就多一分认识，一分一分地加上去。[19:52]
所以我前天晚上跟大家，告诉大家的那个，那好像是晚上吧？告诉大家的经验，还是白天，我就忘记掉了。就是你懂得了这道理，你事先一定要先要思惟观察，然后呢使得这个正确的道理在你的心里当中现行着。譬如说我现在觉得，想这个饮食对我的有害，然后呢愈想愈觉得：真是害了我这个样，无始以来就受了它的害！你一路把这个概念拿到厨房里，一看见厨房的东西，你就说：“好家伙！你这个生死大冤家，我今天总算认得你了，(p91)还在我脑筋里记得你。”那个时候你就挡得住了。这个叫什么？喏，就是数数串习这个。这几句话，实际上就是我们真正修行的精要之处。平常我们总是觉得一看，啊，懂了、懂了！然后跑出去忙着教给别人听，阿弥陀佛！就是这副现在我们这副样子，所以它这里特别重要的，这个叫作修。了解了这个，所以说，[21:05]
Thus, you need both repeated analytical meditation and nonanalytical stabilizing meditation,
【故以数数观察而修，及不观察住止而修，二俱须要。】
所以真正修的时候，观察以及不观察。不观察就是不要去讲这种分别思惟等等，那两样都要的，都要的，他后面有详细说明。前面因为有一种错误的邪执分别，他修的时候你不要去思惟观察的，这里告诉我们不是，两个都要，两个都要。我们继续说下去，他告诉我们哪一个时候用什么，哪一个时候用这个。换句话说，什么时候该用思惟观察，什么时候该不要思惟观察的止修，他每一个地方说得很清楚。继续看文，[21:53]
because meditation involves both nonanalytical stabilization on the meaning of what you originally intended to practice that was determined through study and reflection and the use of discerning wisdom to analyze this meaning.
【以于闻思所决择义，现见俱有不观止住，及以观慧思择修故。】
因为我们修行次第是说，从闻、思，对于经过闻思所决定这个正确的意义去修的时候，事实上需要两种。有一种呢你不要多去观察思惟，就安住在这个上头的，这是止修；还有一种呢，关于那个内容你要思惟观察，不断地这样去修的。[22:38]
Therefore, to claim that all meditations are stabilizing meditations is like taking one grain of barley and saying, "This is all the barley grains there are."
(p92)【是故若许一切修习皆止修者，如持一麦说一切谷，皆唯是此，等同无异。】
所以有人说修的时候只要止修的，你不要分别，那等于说拿了一个麦，说所有的五谷就是这个了，这个是一个错误的。拿了一个麦，说所有的五谷都是这个，请问稻是不是？高粱是不是？同样的道理，所以为了使我们容易了解起见，我不妨说，“我是有情”，当然我是有情，一点都没有错；“所以有情就是我”，下面这句话对不对？你不去想的，对呀！去想的话，有问题。我是有情没有错，然后呢反过来，有情就是我，那么你们呢？不是有情，所以你们都是木头啊！这个话是有问题的，是有问题的，这一点我们要了解。[23:53]
我们这个修习的时候要了解，不要把这个广义被这个狭义整个地掩盖掉了，这是一个绝大、绝大的错误。修学佛法真正的内涵是要解决一切众生的问题，众生无量无边，习气无量无边，所以要学的法无量无边。就自己一个人来说，要学的法，还要很多，你现在拿了这一个，把所有其他的方法统统不要了，不可以。我们绝对不能说，我拿了一个感冒药，反正这是万灵药—感冒药，你那个感冒也是吃它，然后呢你肺病也是吃它，然后你爱滋病也吃它，那不是开玩笑吗？现在我们的毛病就犯在这里，这一点千万注意哟，千万注意哟！[25:02]
Moreover, just as study must precede the wisdom that comes from study, and reflection must precede the wisdom that comes from reflection, so too meditation must precede the wisdom that comes from meditation.
(p93)【复如闻所成慧，以闻为先，思所成慧，以思为先，如是修所成慧，亦应以修为先，以其修慧从修成故。】
下面说闻慧先要闻，这个前面说过了。我们真正讲起来这个次第很井然，简单的说闻、思、修，实际上由闻而得闻慧，对不对？所以他说你的闻慧是什么呀？要“闻为先”，你先要听了以后才能得到闻慧，你现在不听，请问你能得到吗？这是第一个。然后呢思慧，“以思为先”，你先要去思惟观察，思惟观察了以后，然后你：哦，懂了、懂了。像做题目一样，你要去做欸！老师尽管讲了，你懂了以后，你不做那个题目，对不起！你没有用的，这个是非常重要。同样地“修所成慧，修为先”，修的时候，所以你要苦苦地修，这个次第就是这样。[26:15]
As this is so, meditation means becoming familiar with what you have ascertained using the wisdom that comes from reflection. Therefore, it is said that the wisdom that comes from meditation is a product of the wisdom that comes from reflection.
【若如是者，则修所成慧前行之修，即是修习思所成慧所决定义，故说修慧从思慧生。】
前面那个次第固然是先闻，闻慧；思，思慧；修，修慧。那么现在我们讲“修所成慧”前面是先要修，那么修的前面是什么？修就是修，前面思所成慧，是经过你思惟确定了解了，哦，原来这个事情的真相是这样的啊！但是你的习性却不这样的，这个习性不这样是什么状态呢？他现在告诉我们的—明，说“明”的状态，或者说智慧所见的真实的(p94)境界是这样的。我们以前无明、愚痴，啊，现在了解了，那个时候你就要修改，把你一向以来无明愚痴的习性，按照你现在思所决定的这个慧，作为标准来修习、改变。这个时候你一步一步地深入，等到修所成慧相应的时候，你就证得这个真正的境界。清楚不清楚现在？这概念非常清楚！现在我们都是这样的，说修行，我去修行了，好了关起门来，然后在那个山里两腿一盘，结果这个腿嘛盘得酸得要死，样子一点都没有，就是这个道理。次第必须要如此，我们应该认识。说由于这样的关系，[28:05]
Thus, the depth of the wisdom that comes from your studies is commensurate with your studies. The breadth of your reflection is commensurate with this wisdom, while the depth of the wisdom that comes from your reflections is proportionate to your reflections. The magnitude of your practice of meditation corresponds to the depth of your wisdom of reflection, while your ability to stop faults and achieve good qualities is commensurate with your practice of meditation.
【以是若有几许多闻，亦有尔多从此成慧，此慧几多其思亦多，思惟多故从思成慧，亦当不鲜。如思慧多，则多修行，修行多故，则有众多灭除过失，引德道理。】
这个次第就很清楚了，因为这样，所以你了解了这必然的次第。那么现在就讲，哦，原来要从闻开始的。因为闻开始，所以你有多少多闻，那么你就根据你的多闻作为先决条件，你就能够得到多少的闻所成慧。因为你闻慧多，所以你思惟的内涵也多，因为你思惟的内涵多的话，所以你思所成慧也多。你思所成的慧越多，你修行的时候也多，因为你修得多了，所以你修所成慧也多。那么修所成慧的功效是什么？就是净除一切过失，增长一切功德，这样来的！[29:21]
27A Commentary
ENGLISH LR V.1 P.109 (COMMENTARY V.4 P.190) [00:05]
With the things we just mentioned earlier, even with examples such as our dieting habits, in the previous examples, we can casually contemplate them. The question is not how hard it is to transform, but that we cannot eliminate our misconceived discernment. If you don’t eliminate this concept, then whatever you do, the feeling of having been mistreated will always be there and, by then, not much can be done to help you. So many aspects in Buddha’s sutras, we learn that if you don’t properly uphold ethical discipline, when the vows are transgressed, it is possible to mend it. These two aspects: first and the second, my Mandarin is not perfect. The first one is the ethical discipline, which is the precepts that we are upholding, and it is our sign of application. If you are not abiding it well, there is still hope. Needless to say, the Bodhisattvas can help, and we can even save ourselves. If the second conceptual “view” is not intact – in other words, you don’t have the correct view and you are attached to your erroneous view – then even if your sign of application is very good, downfall [to the miserable realms] is certain, this [sign of application] is of no use. So this is the key concept. Therefore, the wrongful discernment here is the mistake. Within all of Buddha Dharma, this is what we have to recognize very clearly. Thus, here, [the 2nd] one is totally wrong and the [1st one] is partially wrong and biased. Now let’s take a look: [01:27]
There are persons who have not begun to recognize that the classic scriptures and their commentaries constitute personal instructions, and who, therefore, might have the following qualm.
It is said that some people, there are some – who are those people? The ones who are unable to recognize reality – what reality? It refers to what Buddha taught in the sutras – that is, the “classical scriptures” and what else? “Their commentaries,” the explanations. We may not understand the sutras, so we rely on the Bodhisattvas’ commentaries. All these sutras or commentaries, they are called “classic scriptures.” The classic scriptures teach us all the crucial points of how to apply the teachings; this is referred to as “personal instructions.” In other words, the methods for us to earnestly practice the teachings are all in the scriptures and commentaries. However, there are some people who don’t understand this – those “who have not begun to recognize”, what do they say? [02:30]
Qualm: When you meditate on the path, you should do only stabilizing meditation rather than repeatedly analyzing your object of meditation,
He [the one with erroneous perception] says, during an actual session, you shouldn’t analyze, shouldn’t reflect. What should be done then? Just apply stabilizing meditation. In other words, do not have any mental activity just be stable. Like what we often say, you should not discriminate, just like that. Where does this cause come from? The text explains: [02:57]
for repeated analysis with discerning wisdom is only for times of study and reflection.
What is the interpretation in the text? What is the reason this qualm claims that you should not repeatedly analyze and stabilize your mind? This is saying analysis is during study and reflection. Now, at your actual meditation session, analysis is not necessary. This group of people holds this view and has this kind of discrimination. Actually, these people do not have an accurate understanding of the true content of the classic scriptures. This is the first section. [03:35]
Moreover, repeated analysis will prevent you from future attainment of buddhahood because conceptual thought apprehends signs of true existence.
The qualm further says, “Now you are analyzing, this is conceptual discrimination, this discrimination is a kind of attachment. Well, I am studying Buddha Dharma; the attainment of Buddha’s ultimate enlightenment, and this ultimate enlightenment is free from conceptual discrimination! Now that you want to apply the teaching, if you have conceptual discrimination, wouldn’t it become an apprehension? So analysis is not needed.” Those who have this kind of argument are wrong! So, below, Lama Tsong-kha-pa clarifies: [04:03]
Reply: This is the nonsensical chatter of someone who is utterly ignorant of the crucial points of practice,
The above qualm comes from those who lack the proper understanding of the essential, the core points of meditation. It is an error, and it is a big one. A huge mistake! This is absolutely true. Now let us read on carefully. Regarding this misconception section, I will explain it in great detail. First, the author points out the mistake. He points out the error and then establishes the accurate view by quoting from the sutras and commentaries. [04:38]
for Maitreya’s Ornament for the Mahayana Sutras states:
Proper attention is based upon prior study.
Sublime wisdom, which takes reality as its object, arises from your cultivation of proper attention.
So below it explains, what is stated in the scriptures and commentaries?
Here Maitreya teaches that you should use the wisdom that comes from reflection to attend properly to the meaning of what you have studied. From this there will arise the wisdom that comes from meditation and perceives reality. [04:54]
This part explains the text above. It is about what is it to meditate? Lama Tsong-Kha-Pa said it comes from the earlier teaching of “wisdom that comes from reflection.” What is the content of this reflection? “To attend properly to the meaning of what you have studied” is to reflect. What do you reflect on? What are you mindful of? The practice that is properly conforming to the teachings is called being mindful of the teachings. So where does this come from? From listening to “what you have studied.” Usually, what comes from our own thinking is not in concordance [to the teaching]. The proper perceptions have to be taught by virtuous teachers, and then you recognize them properly and analyze each arising thought: [virtuous teacher] said this is the way! And the reason why? For example, what we have just covered with the remedy for the food we eat. We often feel that being a human, what do we live for? Human life in this world is just for petty things like relationships with people of the opposite gender, eating, and enjoyment, that’s it. Now Buddha taught us differently – these are the causes of suffering, and that is the fact! With this understanding, then we go about to reflect and analyze. Yes, it makes sense! By then, through your earnest reflection and applying all kinds of methods, this is called mindfully practicing the teaching – one will be mindful of whatever teaching was heard. Then, once you have reflected on it, you will generate certainty within. Well, this is totally unmistaken, absolutely right! Just like what I told you earlier, you tried so hard to let go, which is truly impossible. Whereas if you fully abide by the teaching, thus, you actually let go of satisfying this mouth, which was so hard to let go. At that time, you feel pleased and joyous in your mind and you will form unwavering certainty in the mind toward the concepts that Buddhas and Bodhisattvas have taught you. [06:43]
At that time, your mind will dwell on the teaching and will be ready for further advancement. Of course, the wisdom arising from meditation described here is not that simple. All of this is the preparation for the conventional truth.* What is the actual meditation here? For instance, we have to specifically emphasize the analysis of emptiness. So, in the tenet study sect, how does it teach us to analyze wisdom of emptiness? There are eight negations…**
[*Conventional truth is the foundation to understand ultimate truth. The former comprises the first pair of the 4 Noble Truths – the truth of suffering and origin of suffering. The latter comprises the 2nd pair of the 4 Noble Truths – cessation of suffering and path to cessation.
**The eight negations 中觀八不: this is based on Nagarjuna’s philosophy, and the eight are presented as pairs. No elimination 不生 – no production 不滅; no destruction 不斷 – no eternity 不常; no unity 不一 – not many 不異; no leaving 不去 – no coming 不來.
In Sanskrit, they are anirodham, anutpadam, anucchedam, asasvatam, anekartham, ananartham, anirgamam, anagamam.] [07:37]
“Listen well and thoroughly!” Listen well and reflect well. If [we] cannot make this happen, we may know a lot of teachings, but it does not help us very much, and it is of no help to others. We may plant a few virtuous roots but have harmed self and others, as well as damaged Buddha Dharma. With such understanding of Buddha Dharma, and we take the magic mirror that reveals goblins to focus on others’ shortcomings, specifically looking for others’ faults with one’s very high standard. [08:05]
So remember! Once heard it, try one’s best to experience it on your own. So, up to now, what I want to explain is that before the foundation of the path [v.1 chapter 8], I will not demand too much from you. Because, even with a brief understanding of the concepts, [we are] still not quite clear on how to practice it to purify our mental stream. Once we start to learn purification, then we need to earnestly apply the practice. By then, gradually everyone should understand that when we seriously begin to cultivate, at that time the requirements should be more earnest. Now, everyone please turn to the Lamrim text [page 109], continuing…[08:54]
for Maitreya’s Ornament for the Mahayana Sutras states:
Proper attention is based upon prior study.
Sublime wisdom, which takes reality as its object, arises from your cultivation of proper attention.
[This section is repeated for emphasis.]
Thus, the concepts were explained earlier. Below, it cites the scriptures and commentaries to validate these concepts. It is saying how do we go about meditation? There is a definite order for repeatedly and continuously reflect, assess, and analyze the part that one has properly understood. Then, with this proper understanding, where does the correct view arise? It arises from “wisdom that comes from reflection.” This wisdom comes from the process of reflection and, once you have this proper understanding, analyze the object correspondingly, just like that. Then from where does this object arise? It arises from listening and studying. So if we accord with the sequence, first listen to understand the true nature of reality. This listening means one hears others’ teachings. If you are able to understand what others have taught, then at that time … These two are different. The first one is hearing, and the second is the wisdom that arises from hearing. You have understood what the teacher taught, he points his finger to show you the moon, and you see the moon instead of focusing on his finger. There is a great difference here. [10:36]
But even though you see it, because you are still in the midst of ignorance, as soon as you turn around, this ignorance appears again and you are again immersed in it. So you have to continuously delve into deeper reflection and analysis. During the reflecting and analyzing, sometimes you feel that it is right; other times you may have doubts. So continuously reflect, reflect until you have reached certainty – assert without a doubt. That is “wisdom that comes from reflection.” This is what needs to be practiced while meditating. [11:07]
Let me give an example. When we were in school, the teacher wrote a formula on the board, an equation. In the beginning, you didn’t know what he was talking about. After a while, oh, got it, got it. That is, you understood the reasoning he was talking about. That is called “studying” what he is trying to show you. In Buddha Dharma, this is called “wisdom.” So, upon gaining an understanding, you go home and then work on the homework. Well, why is it that you understood during the class but, while working on the assignment, you don’t understand it again? Well! This is the issue, so you reflect, repeatedly reflect, and continue to work on the assignment again, again, and again. Sometimes it seems like you can solve the equations, while other times you can’t. While working on them, sometimes it works out, but other times it doesn’t. So you keep at it until the end, ah! It is solved. You then have a good idea of how it works. You practice on this equation – got it. This is wisdom arises from reflection. Once you know how to use this equation, you can apply it to other cases. That is how it works, and this is called meditation. This sequential order is required. Once you can apply meditation in this manner, then “sublime wisdom, which takes reality as its object, arises from your cultivation of proper attention.” At that time, true reality will arise. [12:25]
Up to this point, especially in China, we have a concept that the Zen and Tenet-teaching sects seem to be two separate paths. The expression: “Buddha’s unspoken teachings [teachings without words].”* Especially for Zen practitioners, who usually think that the words are useless, and even regard the text as a thick forest of wrong views. The more views you have, the more obstacles you have, and conceptual knowledge hinders your enlightenment. Does this make sense? Yes, it is sensible, but the problem is not that the words are wrong. Instead, when you go down the path of study, reflection, and meditation, you are not doing it right. So we kept saying earlier that the original intent of the text is to reveal to you the content, which is wisdom. It is the wisdom that eliminates your afflictions. Whereas you understood the text but were unable to resolve your afflictions and your defilements increased. Isn’t this growing your thick forest of wrong views? Nowadays, this is evident everywhere, as small as a tiny rule that everyone quarrels over. “Yours is not right, I am right!” Everyone tries to frame others with this “I” to force others to accept. Once you hear something is wrong, alas! You feel that he is playing the Dharma instrument incorrectly; it should be played this way. The Dharma instrument is meant to discipline us, to eliminate our afflictions, yet here it is being applied erroneously. This is why the ancient masters said out of compassion, “You have wronged!” The true meaning of study and contemplation is very important. Everyone must be clear with this concept, this is very important!
[*不立文字,教外別傳,直指人心,見性成佛: In Chinese, this explains that Buddha’s teaching was given without spoken words to avoid unnecessary reflection that may hinder enlightenment] [14:00]
I have always stressed this here. In the beginning, I try not to demand too much of you because I have not clearly explained the correct view and you should listen to this with great earnestness. However, if the result of you listening to the teaching leads to more grasping, very sorry! You have taken a completely wrong turn. You cannot even purify yourself, how can you help others? What is the use of your demands of others? Therefore, there is a story in the Sutra Unraveling the Intended Meaning [v.1 p.272]. A few Bodhisattvas were arguing, he says he is right and you say you are right. After arguing for a while, alas! It’s wrong, both are wrong! Now the author is talking about the principles, and we aren’t even at the level of this discussion, this must be clarified. Therefore, it is not the fault of the teachings, but that we the students have misunderstood the meaning. Our learning is at fault. By the time we teach others, of course, it will be wrong as well. This is the cause. [14:49]
In fact, the sequence is very clear. So once you understand the content, you will recognize that the Tenet- teaching and Zen sect are exactly the same, completely the same. So this concept, by the time we reach the end of the text, I will slightly point it out and you all would understand. Because, in this beginning section, we lack the understanding of many fundamental perceptions, not everyone will be able to readily accept it when I explain it. [15:18]
So, here all we have to know is this “meditation” must go through study. Once one has the proper wisdom that arises from the study, then reflect on it. If you are able to understand this and have an understanding of the correct meaning that has been taught, abide by this accurate teaching to reflect, assess, analyze, and practice. By then, “reality,” this reality* is what we refer to as the equipoise that directly perceives the ultimate truth [v.3 p.258] or nonconceptual sublime wisdom [v.3 p.344], just like that. Then once one has it, continue with one’s meditation to attain the post-nonconceptual sublime wisdom. This is the necessary sequence. Next, it continues:
[*In general, the stages to reach the understanding of Reality are: equipoise that directly perceives the ultimate truth 🡺 nonconceptual sublime wisdom 🡺 post- nonconceptual sublime wisdom.] [15:56]
Therefore, first study with someone what you intend to practice, and come to know it secondhand.
This is the first, so during your actual practice, first, one must learn from others. Thus, at this time, it is totally relying on others – “come to know it secondhand [with certainty].”
This refers to the meaning of what he taught, and you understood it with certainty. This is really important. That is why I wrote on the board, “listen well and thoroughly!” If you cannot do this correctly, after he has taught for a while, you end up failing the assigned task. If this is not done correctly, he points at the moon to show you, but you only see his finger. You have completely missed the point of the teaching. You take the finger as the moon, how absurd is this? So be aware of this point, one has to know it secondhand and develop certainty through it. Next, [16:57]
Next, use scripture and reasoning to properly reflect on the meaning of what you have studied, coming to know it firsthand.
Well then, based on our understanding of what he taught, then reflect and analyze the meaning of it. This is actually the true and accurate intent of the sublime teaching, just like that. Perhaps you understand it immediately upon hearing it, and that is good. Perhaps you didn’t understand then ask those around you or even confer with your virtuous teacher, and widely study various scriptures and commentaries. After repeatedly reviewing and reflecting, one generates this unwavering acknowledgment, ah! With regard to the reasoning that he taught, I finally understood it thoroughly – I have complete understanding. This is “coming to know it firsthand,” developing complete faith toward teacher’s teaching. [17:58]
Once you determine the meaning of what you originally intended to practice with this kind of study and reflection and you have no doubts, then familiarize yourself with it repeatedly. We call this repeated familiarization “meditation.”
Thus, this is “meditation.” Because of your previous study and reflection, upon ascertaining his true meaning, then you are continuously meditating accordingly. Because of our previous conformity to ignorance, our mental stream is contaminated and constantly submerged in such momentum. So even you have understood this, you still have to strive continuously to abide by it and this is known as meditation. [18:44]
Previously, the text taught us, what is meditation? It is repeatedly analyzing and focusing one’s mind on a virtuous object. In the same way, at this point, we also understand that although we may know a theory, yet we are unable to accomplish it. Why? Even though we understood it, however with our current mental activity – it can be stated as our immediate consciousness, or we can say it is the subjective aspect of our minds, or we can say it is our present mental process. What is this mental process? It conforms to the beginningless afflictions. The views that arise are afflictive-views and the propensities are afflictive-sentiments. For those flashing thoughts that was just heard, it has long since been lost, who knows where it is now. Thus, when a given object arises, it is concordant with our contaminated latent propensities. [Upon identifying as such,] that is when it can be called meditation. Constantly keep this in mind and reflect on it, and you will gradually and gradually gain a bit more understanding and increase it bit by bit. [19:52]
So, I was with everyone the other night, sharing [some experience] with you all. It was in the evening, right? I shared my experience with you. Or was it during the day? I cannot remember. That is, if you understand this reasoning, you first have to reflect and analyze ahead of time, then you incorporate this accurate reasoning to work in your mind. For example, now I feel that thinking about the harm that the food I eat does to me, then the more I think about it, the more I feel that it has really harmed me since beginningless time! You uphold this reasoning all the way to the kitchen. Upon seeing the food in the kitchen, you would say, “Good gracious! You are my foe of cyclic existence. I finally recognize you today, and will remember you in my mind.” Then you are able to block [the attachment to food]. What is this called? Well, this is repeated familiarization. These few statements [in the text] actually are the essence for our practice of meditation. Often, we always feel that by looking at it, ah, I got it, understood it! Then, when we start to teach others out there, goodness Amitabha Buddha! This is how we are now. So here this is especially important, this is specifically known as meditation. Once we have this understanding, then, [21:05]
Thus, you need both repeated analytical meditation and nonanalytical stabilizing meditation,
So, during the actual meditation session, we need both analytical and stabilizing meditation. Stabilizing meditation is not to think about the discerning and reflecting, etc. Both are required and needed. Later, the author will cover this in detail. Because, earlier, the misconception says that when you meditate you do not need to reflect or analyze, here it teaches us differently. Both are needed, both are required. Let’s continue, the author tells us when to apply which one - when to apply what. In other words, when to apply reflection and analysis, and when to apply stabilization – the author clarifies each in great detail. Continuing with the text, [21:53]
because meditation involves both nonanalytical stabilization on the meaning of what you originally intended to practice that was determined through study and reflection and the use of discerning wisdom to analyze this meaning.
Because the sequence of our meditation is beginning from study then reflecting, when we apply the accurate meaning that has been determined through study and reflection, in fact, both kinds are required. There is a kind where you don’t need to analyze and reflect, just abide on the object – this is known as stabilizing meditation. The other requires your reflection and analysis of the content. Repeatedly practice [both] in meditation. [22:38]
Therefore, to claim that all meditations are stabilizing meditations is like taking one grain of barley and saying, “This is all the barley grains there are.”
Therefore, some say that, during meditation, only stabilization is required and you don’t need to discern anything. That is the same as taking one grain of barley and claiming that all grains are the same. This is a mistake. Holding a grain of barley and claiming that it is the only grain, may I ask, is rice a grain? Is sorghum a grain? Based on a similar concept, in order for us to easily understand, I might as well say, “I am a sentient being.” Of course, I am a sentient being; there is no way to mistake this. “Thus, all sentient beings are me” – is this statement correct? If you don’t think about it, [it could be] right! But, if you think about it, then something is not right. I am certainly a sentient being. However, the opposite of it, sentient beings are me, then what about you folks? You are not sentient beings, so you are all logs! Something is wrong with this statement and it is questionable. This we have to know. [23:53]
While practicing the teachings we should understand, never cover up the broader meaning with a narrow definition. This is absolutely a great mistake. The true intent of studying Buddha Dharma is to resolve all sentient beings’ problems. Beings are infinite, the latent propensity is infinite, and thus the teachings that need to be studied are infinite. As for an individual, there are still many teachings that need to be learned. Now, you grasp on one and forsake all of the other approaches, this is not permissible. We definitely should not say that I take cold medicine, and it is a cure for everything. You take cold medicine when you have a cold, and if you take it for lung disease or for AIDS, wouldn’t that be a joke? Now, our problem is right here. This point we should definitely pay attention to, pay absolute attention! [25:02]
Moreover, just as study must precede the wisdom that comes from study, and reflection must precede the wisdom that comes from reflection, so too meditation must precede the wisdom that comes from meditation.
Next, it says that wisdom from study comes from study. This was discussed earlier. Truthfully speaking, the systematic order is very clear. To put it simply – study, reflect and meditate. Actually, wisdom that comes from study arises from study, right? So what is the author saying about your wisdom that comes from study? “Study must precede” – you first have to hear it before you can attain the wisdom from study. If you don’t listen now, then may I ask, can you attain it? This is the first aspect. Then, with wisdom from reflection, “reflection must precede” – you have to first reflect and analyze. Once you have reflected and analyzed, then you think, “Oh, I got it, I got it.” It is very much like solving a quiz – you have to work at it! Even though the teacher explained it, once you understand, if you don’t practice it, sorry! It will not help you, this is very important. Similarly, “meditation must precede the wisdom from meditation” – at the time of meditation, you have to work hard at it. The systematic order is such. [26:15]
As this is so, meditation means becoming familiar with what you have ascertained using the wisdom that comes from reflection. Therefore, it is said that the wisdom that comes from meditation is a product of the wisdom that comes from reflection.
So the order mentioned earlier is to study first, followed by wisdom that comes from studying; reflect then followed by wisdom that comes from reflection, and meditate then followed by wisdom that comes from meditation. So now we refer to “wisdom that comes from meditation” – the prerequisite is meditation. Then what comes before meditation? Meditation is to apply the preceding wisdom that arises from reflection – through your reflection and becoming certain with your understanding, “oh, so this is the true nature of reality!” However, your latent propensity is not like this. Then what is the state of your habits? Now the teaching taught us luminosity. It explains the state of being “luminescent,” or the true nature of reality seen by wisdom, appears in such a way. We have been ignorant and foolish, ah, now we understand. At that time, you have to change to transform from your usual ignorant, foolish latent propensity to abide by your wisdom that arises from reflection now, as the guideline to improve and transform. At this time, you will advance step-by-step, and when wisdom from meditation arises, you will attain the true object of meditation. Now is it clear? This concept is very clear! Now we are all like this, talking about meditation, I am going to meditate. So I close the door and sit cross-legged in the mountain. In the end, the legs become sore from sitting, but there is no sign of achievement. This is the concept. We should recognize the certainty of the order has to be this way. Because of this, [28:05]
Thus, the depth of the wisdom that comes from your studies is commensurate with your studies. The breadth of your reflection is commensurate with this wisdom, while the depth of the wisdom that comes from your reflections is proportionate to your reflections. The magnitude of your practice of meditation corresponds to the depth of your wisdom of reflection, while your ability to stop faults and achieve good qualities is commensurate with your practice of meditation.
This order is very clear, because of this, so you realize the required order. Thus now it says, oh, it all starts from study. Because it begins from study, however much you have studied, taking your study as the prerequisite, you will be able to attain however much wisdom that arises from study. Because you have much wisdom that arises from study, therefore you have more content to reflect on. Because you have more content to reflect on, therefore you have more wisdom that arises from reflection. The more wisdom you have from reflection, thus the more you can meditate on. Because you’ve meditated on much, thus your attainment of wisdom from meditation is more. So, what is the effect of having wisdom from meditation? That is to eliminate all faults and to increase all good qualities. That is how it works!