菩提道次第广论手抄稿:旧版第二十七卷B面
P. 53 (6)（手抄稿 第四册 p95）[00:08]
增长一切功德，这样来的。所以所以从这个地方我们了解，所以我们了解这个地方他没有讲亲近善知识，而听闻还要亲近善知识，所以善财童子他参了一个不够，参了两个，百城烟水，五十三员大善知识。为什么他能一生取办？哪，次第井然，就是这么简单，清楚吗？这个地方概念告诉我们了，所以，以后我们真正温习的时候，这种大经大论一定要拿来多看，那时候你才了解《法华》上面为什么佛说，我多生多劫把那最好的东西告诉你们，但是你们就是只拿你们自己欢喜的—啊，对了！对了！就是那个。好了！然后尽管你有一点成就了，转了一个大圈子。那时候你就很清楚、很明白，喏，这个大纲在这里。[01:03]
反过来，你说不、不、不，它一定要全部听懂，然后呢，不但是听懂哦，然后照着这样去做，一步一步地照着去做。你不要把“我”这个概念掐在这里，一掐你就完了！一掐(p96)在这里善知识的话都不一定听得见，他在这讲这个，也许你会想：“哦，这个人在那儿讲我。”是讲你嘛！就要叫你改错嘛！所以世间的圣人尚且这么说呀，“子路闻过则喜”，子路听见人家告诉他有过失，就高兴啊，我可以改过。现在告诉你改过你还不愿意，你能改得了吗？所以弄了半天，这个“我”越弄越大，你怎么修呢？这不是很明白吗？[01:51]
所以我现在常常自己说，啊，现在真幸运哪！我也建议各位同学，有的时候比较用厉害一点的口气，所以常常会说：你如果这地方改不掉的话，脱下衣服回家去！我倒不是要故意这么说，就是说用这个比较重一点的刺激一下，大家希望了解这一点。每一个人都希望跑得来做最好的，当然这个是千真万确，那么怎么才能做到最好的呢？这个基本概念就在这里。现在我们继续下去：[02:28]
p. 53 (8)
Therefore, the scriptures and their commentaries say that study and reflection are very important for the practice of meditation.
【故诸经论，皆说于修，闻思最要。】
所以所有的大经大论都是这么说的，真正的修行，闻、思是最重要，这个次第是一点都不能错的，一点都不能错的。我说到这里，我想起一个很，很……怎么讲呢？也可以说很好玩，也可以说很痛心—《遗教经》，这是一个很基本、很重要，也可以说我们平常说起来很浅近的。有一个好心的善知识，把它翻成功英文，翻成功英文。哦，这个很有名(p97)的一个人，结果他最后的话，讲到慧的时候，所以告诉我们“当以闻思修慧而自增益”。
也许你们在座的，后面有几位刚刚开始不了解，你们可以翻，现在我们正在学嘛！应以闻思修慧而自—自就是自己，增长受益，结果他翻译的时候，他“闻思”两个字轻轻带过，他不晓得这个闻思两个字的意义，他就只讲那个修行。实际上经论上面告诉我们，修行是“闻思为要”，你有了闻思，总归会有修的，你没有闻思，这个修是绝不可能的！[04:03]
所以现在我是想到这地方呢，顺便一提。这是鼓励我自己，提醒我自己，我常常这样想，开口讲法的时候，这个次第至少要弄清楚，就算我没有懂，如果说了解这个完整的传承告诉别人，它也不会害人，也不会错误。否则的话，我们轻轻松松随便去看了以后，啊，自己觉得懂了，随自聪辩，不依师承，滥传教法，叫人家真伪莫辨，对佛法的损害，是最严重的事情！继续：[04:43]
Objection: What is determined through study and reflection is not intended for meditation, but is merely for promoting superficial knowledge and eliminating others' misconceptions. Therefore, when you meditate, you must meditate on something unrelated to your study and reflection.
【若谓闻思所决择者，非为修故，唯是广辟诸外知解，若正修时，另修一种无关余事。】
有的人这么说，啊，说这个—前面他就这么说啊，说你修的时候，你不要去思惟的。为什么？因为思惟是闻思的时候的事情，修的时候不要它。为什么呀？他说闻思都是开辟“诸外知解”，哦，讲讲道理的！说这个讲讲道理的，你现在修的时候不要，修另(p98)外一件事情。所以我们平常这种状态是什么呢？说我们也会有这样说法，说我们要行解并重，所以大家坐在讲堂里面大家讲一讲，讲好了以后，好了，修了，把刚才的丢掉、忘记掉了，现在我们去修去了，那就是这种事情。这个等于什么？等于说[05:41]
Response: This is incoherent, like showing a horse one racecourse and then racing it on another.
【如示跑处另向余跑，则前所说悉无系属，】
就像说告诉你，哦，骑了一个马告诉你怎么跑；拿我们现在来说开车子，给你一个地图试看，欸，你从那里去，我从这里到那里要怎么开，这个地图看完了以后，正式开车的时候，反方向另外跑。请问这个地图你看它干什么啊？然后我们说起来两个都需要，那这是戏论哪！所以这个地方很重要哦！这很明白的事情，前面闻思就告诉你，你怎么修，所以修的时候就把刚才讲的道理乘机运用啊！所以应该说，现在我们讲完了，你们懂了没有？懂了！懂了以后，就跑得去照刚才那个东西，好好地认真去修了，这个才是呀！哪里说开辟一种见解。必不可少的，你有了认识，你才能够正式地修，才能够有成就。所以这个闻思之间是有必然的因果关系，这我们要了解。[06:49]
所以再提一下，所以我们产生现在时下的错误的话，它有它的种种原因。而将来很可能我们走得好，把佛法挽救过来，自己也得益；走得不好，我们自己也不得益，还害别(p99)人。人家看起来，你看哪！教我的这个法师，他讲了半天那个行持完全不是那么一回事情，唉！原来这种讲讲是没有用的，对不对？这是很明白的一个事实。[07:18]
所以这个是我为什么，我在这里说，我想像中的上座是什么？就是他行持上面，做为后人表率的这个。我觉得我们共同应该以这个为策励，至于说人家怎么样，那不去管他，那是菩萨示现，我们到了菩萨境界也不妨这样去示现。我自己衡量、衡量，我自己觉得只是一个凡夫，那我还是照着我自己规规矩矩来。进一步来说，你修学佛法，你是修别人还是修自己呀？修自己。修自己你管人家干什么？这不是很明白吗？所以佛法一再告诉我们内学、内学，你注意你自己呀！那个时候自然而然你忙着去管你自己。当你自己条件够了，你有慈悲心说，我现在要帮忙他了，那时候你很清楚你是基于一种慈悲帮忙他，不是心里面烦躁地：他这个样我受不了。错了！这个概念非常清楚，非常明白。那么下面：[08:24]
This completely destroys the process of developing the three wisdoms in succession, which is what the scriptures, as a whole, present. This also implies the nonsensical statement, "Much study is not needed to travel the true path."
【亦是善破诸圣言中，诸总建立三慧次第生起之理，则其乱说“趣无错道，不须多闻”亦成善说。】
除了上面说，像上面这种讲法，讲是讲、修是修，两件事情毫不相关的话，这个根本莫名其妙以外，还有一个大毛病，这个是非常严重的。因为他这样说，所以把佛法完整的(p100)次第，善巧的说法，说这个是什么？一定是闻、思、修这个次第。现在他居然说闻、思跟修不相关，那岂不是把那个完整的三个次第被他破坏了吗？所以说“善破诸圣言中”，建立这个三慧次第。“总建立”的那个“总”字有特别意义哟—整个的大纲，这个是最完整的。现在我们所以目前这种状态，佛法支离破碎，就是那个东西破坏了，就是那个东西破坏了。所以现在讲修的人啊，是不要闻思的，然后闻思的人哪，也不要修的，都是这个。下面说“生起次第”，什么叫生起？就是你真实地相应与否，一定要这样来的，如果说你不照这个次第的话，那不可能。所以在这种状态当中，上面这种乱说，莫名其妙的乱说，“不须多闻，亦成善说”，这个就完全错了，完全错了！继续：[10:25]
One indication of a failure to recognize these critical points is in not distinguishing in the beginning between those who are welltrained in the sūtras or tantras and those who have no training at all, and then not assigning the appropriate amount of practice.
【未达此等扼要之相，即是多习经典续部，与一从来未习教者，于正修时，二人所修，全无多寡。】
所以假定你对上面这个道理不了解，不能把握得住的话，那么我们会产生一种现象，是什么呀？说既然闻思跟修没有关系，那么有一个人闻思很多，有一个人一点闻思都没有，但是他们两个一样地修，他只要修一样，结果应该一样，对不对？岂不是变成这样了。所以必然产生一个什么？必然产生一个，说一个人听了很多，一个人一点都没有听，(p101)修的时候结果一样，那你就不要闻思了。实际上错的！不过这里要解释一下，有人问了：“欸，既然经典上这样说的话，为什么六祖大师一个大字都不认识咧？他行啊！”你们会不会有这个疑问啊？难免会有人疑问。我告诉你，这个道理很清楚。我们世间做事情看起来，只是从你一岁开始，到你两脚一伸的时候，或者三十岁、五十岁、一百二十岁，这个一生圆满了。实际上我们修学佛法是不是这样？不是，不是！[11:55]
通常以简单地来说，我们常常说三大阿僧祇劫，三大阿僧祇劫；我们不要说三大阿僧祇劫，拿我们现在世间的现象来看，小学、中学、大学，对不对？所以你现在那个时候你说，我在小学当中念它六年，小学毕业了，告一段落；然后进入中学，你又重新开始，中学毕业了，告一段落；大学又告一段落，一共三个大段落。同时你在小学里面六年级，今年一年级，明年二年级，又是这样告一个段落；今年在一年级的时候，这个是春季班，这个是秋季班，还要告一个段落；然后呢今天是今天，明天是明天，是不是天天不同啊？那么我们从这个眼光去看，我们大家睡了一晚，第二天早上起来，那个大学生早上起来认得的东西，跟小学生早上起来认得的东西的内容一样不一样呀？不一样的，对不对？不一样的。[13:08]
我们或者进一步这样说吧，我们大家去做生意，大家去做生意，我嘛做一个小贩，在这个马路上面卖那个枝仔冰，背着一个桶这样，你嘛是王永庆大老板。结果我们大家睡在(p102)一个地方，大家譬如说今天大家睡在那里，明天早上起来了，我起来的时候摸摸袋里面大概有五十块钱，王永庆一摸，喔，有五百亿，对不对？这个清楚不清楚？欸，我们大家早晨起来，为什么我只有五十块，他有五百亿呀？为什么？为什么？很明白，他以前已经积了。所以六祖大师他以前已经积了很多生，他怎么积起来的？对不起！还是这个次第一步一步上来的，清楚吗？[14:08]
所以我们现在千万不要说，啊，这六祖大师这个样的！或者有的人：你看尤其是现在那个念佛，为什么那些老公公、老婆婆什么字都不认识，他念念佛嘛就往生了，所以我什么都不要，我要念念佛也就往生了。可以的，如果说你年纪大了，你是一个在家人，这个最好的榜样，你去做，的的确确千真万确。[14:32]
如果你今天年纪还轻，是个出家人，将来要想负这个弘法的责任的话，不要走这个路。为什么？将来你自己念，还要告诉别人，到时人家问你念佛怎么念呀？佛法怎么修呀？你会告诉他：“哎呀，我都不会，我只会念阿弥陀佛。”那么好了，念佛怎么念呀？你也不会，那请问你这个弘法的责任到哪里去了？不是很明白吗？所以你必须要多了解。乃至于退一步就算对你来说，她这个老婆婆念了可以去，嘿，我们还不一定能去咧！你相信不相信？你不相信，不妨关起来，关在那个试试，叫你关七天，你关得住关不住？第一(p103)天还满好，关到第二天心里烦得要命，第三天你就想到马路上去晃一晃，待不住。为什么她行？为什么我不行？刚才说过了，就是各人宿生的背景条件不一样。所以自己首先要认识自己内涵，那个时候就找到自己下脚的地方。这个前面说过，后面也在这个地方说，都是说这个。[15:39]
所以在我的感觉当中，假定说刚才这种例子可行的话，你去学这个老婆婆也太没出息了。要我的话，六祖大师都不足学。为什么？六祖大师还要跑得去听人家听那个《金刚经》，听懂了，然后呢要去找黄梅五祖，然后呢，弄了个半天。我要学，学佛！我要跑到印度尼连禅河旁边，到了十二月初八，一看，成佛了！这不是更好吗？你们去学那个老婆婆真没有出息透了，对不对？行吗？所以这个我不是说笑话，很清楚、很明白。你一定要把那个法相、行相弄得非常清楚，那个时候，你才不会走错路。否则我们太多人总觉得，他就是这个样的啊，我最好省事。[16:27]
要晓得修学佛法最重要的两样东西，一个正见，一个是正精进，你这个概念是正见已失。就算你有正见的话，正精进，就是说不怕一切地要去做；现在你还没有做，觉得，哎哟，这个麻烦呀！还没有做，打了退堂鼓了，你能成吗？佛法两样东西，正见、正精进，就是这个错误的概念拦腰斩断，你还谈佛法，还要说我要救一切众生，那不是完全在那里(p104)说大话吗？说梦话吗？这个是我们好好地、深切地反省的一点。所以这个地方说，我们要了解这两个的差别，有这样的很不一样的地方。[17:17]
到这里，对这个概念容或还不清楚，你们好好地继续下去，自然那个法相了解得越清楚，你会看得清清楚楚，理论也懂，然后呢在身心上面观察的时候，你会证实这个事实，千真万确。那时候你才会完全不动摇，在这种状态你走上去是千稳百当，万修万去。现在我们继续下去。[17:46]
Another such indication is that meditators are criticized if they study or do research. These mistaken customs persist in Tibet.
【又彼行者，是执闻法及观择等以为过失，诸恶轨派令成坚固。】
就上面这种，讲上面这种话的那些人，害了个大毛病，他有一种执着，执着什么？执着以为听闻跟思惟呀，说这个是个过失，啊，那、那现在不要讲啊，你只要念个阿弥陀佛就好啦！就这样。然后呢，你这个不要管了，参一个话头就算了！乃至于教下，本来要讲教的，跑到那一些人身上不要了，只要南无《妙法莲华经》，好了！现在我们都是这个毛病，学密的嘛只要一个咒子，所以不管是哪宗哪派，流到后来走上错路，都犯同样的毛病，都犯同样的毛病。这个是什么呀？“恶轨派”，就是损害佛法的，而且“令成坚固”。这个真痛心呀，真痛心呀！[18:51]
(p105)我以前也是这样。欸，这个善知识告诉我，告诉我的确是这个样嘛！那好，所以我也是到处劝人家：唉呀！你不要忙这些啦，没有意思啊，赶快修行啊！我这个书本恨不得把它烧掉。唉！所以啊，佛，在这里真是痛哭啊！《地藏十轮经》你们好好地看看，大乘僧，不管是任何行者，小乘固然不能毁谤大乘，大乘同样地绝不能毁谤小乘，它说得很清楚：我无量劫以来，舍头目脑髓为求一偈一句，才能够把这个正法之宝，在这个地方拿出来给你们。你们就轻轻松松说：唉，这个用不着。所以佛说外道不能破，因为你本来是个外道，本来跟它反对的嘛，当然人家最多笑一笑。你今天穿了这件衣服是个佛陀的弟子，欸，说这个没有用，人家跟你学的人，听见了这没有用了，佛法不衰，等待何时？请问。请问这个责任是谁的？所以我们现在一天到晚说，我们业障很重啊，嘴巴上面讲，还偏偏的造那个最重的重业障。谤法的障是最重，对不对？想想看。[20:26]
所以前面纲要已经提出来了，这个地方又提，我们这一路向下去一路提。所以本论告诉我们，极大的罪行自行消灭，就是这个。我们了解了这个的话，啊，那对任何一个东西尊重得不得了！那我们怎么办呢？前面告诉我们，对我们现在能修的赶快很尊重地修，不能修的我们了解了，因为我业障未除、资粮未聚，所以拼命努力。业障除、资粮聚了，到什么时候我就可以修了。所以现在因地当中你作这个，绝不说嫌弃它不要，而是说，说自(p106)己障碍太重，一心恭敬，因为你因地当中这样，障碍除掉了，对它恭敬，到了时候你自然能学。现在你因地当中已经轻视丢掉它，将来你的果位上面，结的果是什么啊？现起的时候当然你丢掉它，这个是必然的现象。清楚不清楚这个？总记得佛法是因果关系，因缘关系，就是这个。那么继续下去：[21:38]
While mere familiarization with knowledge acquired through the wisdom of study and reflection is indeed not a good quality that results from meditation, how could this contradict familiarization as simply being equivalent to meditation?
【是故串习闻思二慧所决定义，虽非修成，然许是修，有何相违。】
所以要晓得对于闻思两件事就串习，所以闻思本身也是不断地练习、练习、练习，所以广义地来说就是修。所以他这个地方不用修而用“串”的话，其实是一样的，就是广义地来说，你这个闻跟思要不断地去努力，对吧！所以它虽然不是狭义的闻思修的修成，但是，也是“许是修”，实际上我们的的确确也是修行，这是广义的。这个并不相违，不但不相违，而且是必须要的次第是这个样呀！那么这是第一个，正面的成立，正面的成立。他下面是反面的说明，看：[22:37]
p. 54
If it did, then meditation would never be possible for an ordinary being who had not attained access to the first meditative stabilization. For, the texts on knowledge often explain that the process of entering a higher level from the level of the desire realm creates a good quality that results from meditation, but there is no such result of meditation [creation of a good quality] associated with the desire realm itself.
【若相违者，则诸异生未得初禅未到地定时，应全无修。以欲地中，除说已得入大地时，由彼因缘，可生修所成慧之外，余于欲地无修所成，对法论中数宣说故。】
最后那段话先讲，就是对法论，就是经论，经论当中关于上面这个道理到处，很(p107)多地方都说，那么上面什么道理呢？这段要解释一下，这个文字在座的大部分都不懂。前面告诉我们说，闻思的时候，它算它是修，不相违的，是正确的，我们不能说它违背的。假定说闻思叫作修是违背的话，那就产生了一个大毛病，产生了大毛病。什么大毛病呀？说平常我们这个修行，狭义地来说，说闻、思、修，对吧！就是先是听闻，懂了以后呢思惟，然后呢修习，修习得到的一个结果，就这样。那么平常我们不要说出世间的，就是世间的定来说，那个得到定，是什么？修所成的小结果。一定告诉你，散乱当中是这个样，那么定这个样，有什么好处，散乱有什么坏处，启发你的追求的心理。然后告诉你怎么修那个定，然后呢你把告诉的道理弄清楚，照着去修，最后证得那个定，这样。所以它必然的。[24:34]
所以在“欲地”当中，我们说欲地的话，就是三恶道、人、以及欲界六天这个；那么一直到上面最后叫“未到地定”，在这个当中都是欲界。没有得根本定，所以既然没有得定的话，就没有“修所成”的这个内涵，对吧！因为你至少得定的根本定要什么？得根本定是经过修定才成的，你没有修定之前，得不到根本定。但是有一个除外的，已入大地，就是已登地的菩萨他有，他所以有，以前已修过了。就我们刚才说的这个故事一样，尽管我们同样地睡一晚，张开眼睛来，他的袋里有个五十亿呀，他以前早就积在那里了。换句(p108)话说，对我们一般的正规向上的人来说，你在欲地当中，不可能有修所成的这个内涵，不可能得到定。得到了定，就是进入色界了。[25:47]
那么请问，你在没有得到这个之前，你用什么方式才能够得到它？或者说，得到那个定，那个是我们要求的果，对吧？现在你用什么因才能够得到它？譬如说我要吃饭，那么我要买米呀，要洗、去烧、去弄呀，这个因，这样去做的话，那么饭就烧出来了，它这个饭不会天上掉下来的。所以正规地来说，在没有得定之前，前面要做的事情是什么？闻、思，这个闻思就是它的因。然后你这个因一步一步上去，得到这个定，这个很清楚明白。所以反过来说，它假定是相违的话，假定像你这样相违背，说闻、思跟修没有用的话，那请问这个结果怎么出来？换句话说，世间就不可能有定，定都不可能，还有慧吗？还有慧吗？所以现在很多人说：啊，我要修定，这不要了。那么请问你没有因，你那个果怎么来呢？这里说正面的成立，反面的驳斥。[27:04]
所以说到这个地方顺便讲一下，为什么当年印度的佛法这么盛，它就是任何一个地方就这么严密，就这么严密，摆在那里使得你没有一点小的漏洞可逃。也许我们现在，我所以说这个话，眼前我们在座的有一些人，唉呀，觉得好像这个东西很难学，或者心里很烦。所以如果说你条件不够，的的确确，那回家去，关在家里念念佛也就够了，这倒是事(p109)实，念佛是的确好。如果真的说年轻力壮好好地学的话，这种地方都应该了解得非常透彻，那个时候你才会千稳百当。[27:48]
我现在举一个比喻你们就晓得了，譬如说我们今天在座大家要解决一个问题，譬如说我们常住要解决问题，那么有两种不同的意见，说现在这个第一案是这样的，赞成的请举手，有几个人？三个、五个，那么好。那么第二案赞成的请举手，三个、五个，大家不管三个、五个啦，说决定了，照着哪一个办法去做。那好像应该行得通了吧？嘿，结果做的时候不行。问说：“决定了为什么不行啊？”“我可没举手啊！”到那时你拿他一点办法都没有，对不对？大家，我说这个譬喻你了解不了解？很重要喔！[28:31]
譬如说今天我们在座的有三十个人，我们大家决定今天下午我们要去做，要这样做，有的人说主张这样做。那我就问大家了，要这样做的请举手，两个人；要这样去做的举手，五个人。那么说好了，决定就去做啦！到了下午大家不动，说：“决定了，你为什么不动啊？”“我可没举手呀！”你拿他没有办法，是不是这样呀？这个事情就行不通。那个事情行不通，没有关系，这个无关紧要的。请问你要不要修行？现在我问你，你要修行，然后你这个道理不清楚，到那个时候的话，嘿、嘿！左右皆不通。因为你所了解的就是这个嘛！[29:21] 这样走不通，那样走也不通。
27B Commentary
ENGLISH LR V.1 P.110 (COMMENTARY V.4 P.209) [00:08]
So from here, we have learned that the reason the author did not mention relying on virtuous teacher here, even though listening to the teaching requires relying on virtuous teachers. Hence, Youthful Sudhana felt that one teacher was not enough, so he consulted two teachers and traveled a long distance and sought a total of 53 great virtuous teachers. Why did he succeed in one lifetime? Well, the sequence is methodical. It is that simple, is it clear? Here, we have been taught this concept. So, later when we are reviewing, one should study more of these great scriptures and commentaries. At that time, you will know why Buddha said in the Lotus Sutra, “I have given you the best for many eons, but you only pick and choose what you like.” Ah, yes! Got it! That’s it. Well! Even if you may have some achievement [by applying your partial understanding], but it arose only after going around in a big circle. By then, you will know clearly and explicitly [the importance of systematic order], well, this is the general outline. [01:03]
Conversely, you claim, no, no, no, the teachings have to be totally understood. Then, not only are they understood, but they also must be followed one step at a time. You should not grasp onto the concept of this “I”. If you do so, you are done! If you grab onto it, then the virtuous teacher’s instructions will not necessarily be heard. While he is teaching, you may think, “Oh, this person is talking about me.” Yes, he is talking about you! The purpose is for you to rectify your faults! Even the worldly saint [Confucius] said, “Zi-lu* is pleased to hear others point out his faults.” When Zi-lu heard other people telling him about his mistakes, he was pleased, “I am able to mend the mistake.” Now, you were told to change, are you not willing? How can you improve? So after a while, this “I” inflates bigger and bigger. Then how can you practice? Isn’t this very obvious?
[*Zi-lu was Confucius’ student.] [01:51]
So I often tell myself now, ah, I am so fortunate! I also suggest this to everyone, sometimes I use a harsher tone, and often say if you don’t rectify this, then take off the robe and go home! I actually don’t deliberately say it this way. I just use it as a method to spur action. I hope you all can understand. Everyone came here with the wish to do our best. Of course, that is absolutely right. However, how can we achieve the best? The fundamental concept is right here. Now let’s continue: [02:28]
Therefore, the scriptures and their commentaries say that study and reflection are very important for the practice of meditation.
Therefore, all great scriptures and commentaries say this: for the actual practice of the teaching, study, and reflection are the most important. This systematic order cannot have any tiny bit of mistakes, not even any flaw. Speaking of this, I remember a very, very… how to put it? It can be considered as interesting, but at the same time it is also quite heart wrenching. The Sutra on the Buddha’s Bequeathed Teaching is very fundamental and important. We can also consider it to be one of the easier texts to understand. There was a person with a kind intention, who translated it into English - it was interpreted into English. Oh, this person is quite famous. At the end [of his translation], when discussing wisdom, the teaching tells us, “One should study, reflect, and meditate to achieve wisdom to benefit the self.” Perhaps, for those of you here, some of you newly joined sitting in the back, may not understand. You can review what we are studying now! One should study, reflect, and meditate to achieve wisdom, and this one refers to each individual [of us], so to enhance the benefit. But, in the end, he slightly touches upon the translation of “study and reflects.” He didn’t know the significance of “study and reflection” these two words. He only talked about meditation. Actually, the scriptures and commentaries tell us, for meditation, “study and reflection is the core.” Once you have “study and reflection,” then practice of meditation will certainly follow. Without study and reflection, meditation is impossible! [04:03]
Thus, come to think of it now, I just mention it in passing to encourage and remind myself. I often have this thought before teaching, at least clarify the systematic order, even if I don’t understand it. Once I have understood the entire lineage and tell others, this will not confuse others and will not misguide them. Otherwise, if we randomly flip through the teachings, ah, feel that I understood it. One might rely on one’s own wits instead of abiding by the lineage and deliver erroneous teachings. We might confuse others for what to believe and bring harm to Buddha Dharma. This is a very serious matter! Continuing, [04:43]
Objection: What is determined through study and reflection is not intended for meditation, but is merely for promoting superficial knowledge and eliminating others’ misconceptions. Therefore, when you meditate, you must meditate on something unrelated to your study and reflection.
Some say this, ah – earlier, some have said that when you meditate, you don’t need to reflect. Why is that? Because reflection is done during study and contemplation, it is not needed during meditation. Why? One thinks that study and reflection are all “merely for promoting superficial knowledge and eliminating others’ misconceptions.” Oh, merely talk about reasoning! As for talking about this reasoning, now what you think about during meditation is not needed, and one should meditate on something else. So, normally what is our state? We may consider the same too, that we say application and realization are both important. Therefore, everyone sits in a classroom and discusses it. Afterward, good, time for practice, throw away what was just discussed and leave it behind, and now we are meditating. Such is the attitude. What is this equivalent to? It is like saying: [05:41]
Response: This is incoherent, like showing a horse one racecourse and then racing it on another.
This is like telling you, oh, someone gives you directions when you are riding a horse. If we were to drive a car now, you are given a map to look at, well, which way are you taking? I am going from here to there, which direction should I take? After looking at the map before driving, then you take the completely opposite direction. May I ask why do you need to read the map? Yet we talked about how both [application and realization] are required, this appears to be a farce! So this aspect is very important! This is a very obvious matter. The aforementioned study and reflection already tell you how to apply the practice of meditation, thus, during meditation just take the opportunity to apply what was just taught! Therefore, we should say, now that our discussion is done, do you understand? Yes! Once understood, then start to apply what was just taught and practice sincerely, this is the right attitude! There is no such thing as having a different view [for meditation]. This concept is inevitable. Once you have this understanding then you are able to apply properly and achievement becomes possible. So, there is definitely a cause and effect relationship between study and reflection. This we should know. [06:49]
So one more reminder, the reason we have these flaws right now is due to various causes. Later, very likely we may advance on the path properly to rejuvenate Buddha Dharma and the benefit will be ours as well. If we advance improperly, not only will we not receive the benefit, but it may also harm others. People may observe and say, “Look! This Dharma Master who teaches me, he has taught for a while, but his deeds are just not coherent, alas!” As it turns out, this type of teaching is of no help, right? This is a very obvious fact. [07:18]
Therefore this is why I am saying here: what is a senior monk in my mind? That is, his deeds are good examples for later generations. I believe we can encourage each other with this effort. As for other [practitioners], we should not criticize – they could be the manifestation of Bodhisattvas. When we become Bodhisattvas, we might manifest that way as well. As I assess and measure myself, I believe I am only an ordinary being, so I should abide by the proper teachings. Furthermore, in your study of Dharma, are you training others or yourself? Training my own behavior. If it is training your own behavior, why bother with others? Isn’t this very obvious? Therefore, Buddha Dharma repeatedly teaches us mind training, training the mind. You have to be mindful of yourself! By then, you will naturally be occupied with your own practice. Once you have enough qualifications, and you can say compassionately “I can help him now”. That is when you are very clear that your assistance of others is based on compassion instead of agitatedly thinking, “I can’t stand him being like this.” That attitude is wrong! This concept is very explicit and very clear. So, next: [08:24]
This completely destroys the process of developing the three wisdoms in succession, which is what the scriptures, as a whole, present. This also implies the nonsensical statement, “Much study is not needed to travel the true path.”
Other than the above, with the aforementioned concept of view and deed, they have been considered as two separate matters. Not only is this totally absurd, but it has a great flaw, which is very serious. Because of this misconception, thus, what is the complete order of Buddha Dharma, the pertinent instruction? It must be the sequence of study, reflect, and meditate. Now, he [the practitioner with the misconception] actually states that study and reflection are unrelated to meditation, isn’t he damaging the complete systematic order of these three steps? Thus, “this completely destroys the process of developing the three wisdoms in succession, which is what the scriptures, as a whole, present.” The “whole” within the “as a whole, present” has a special meaning, the overall outline has the most complete content. The cause for our present situation, the fragmentation of Buddha Dharma, is that [the systematic order] has been damaged, it is broken. So, nowadays meditators claim that they do not need study and reflection, whereas those who practice study and reflection do not think there is a need to meditate, just like that. Next, it says “process of developing.” What is developing? Whether you truly conform or not, it has to proceed in this manner. Otherwise, it would be impossible to advance. Therefore, in this situation, the above erroneous views ridiculously state: “much study is not needed to travel the true path.” This is totally mistaken, completely wrong! Continuing, [10:25]
One indication of a failure to recognize these critical points is in not distinguishing in the beginning between those who are well-trained in the sutras or tantras and those who have no training at all, and then not assigning the appropriate amount of practice.
So if you do not understand the concepts above - cannot grasp the meaning - then there will appear a condition for us. What is that? Since study and reflection have nothing to do with meditation, thus a person who has engaged in a lot of study and reflection, yet another one who has done none of that, both apply the same meditation - as long as the meditation is the same, the effect should be the same, right? Shouldn’t it turn out to be this way? Therefore, what kind of effect will arise? The effect will certainly be one who studies a lot and one who does not study at all, yet the meditation effect is the same. So you might think that study and reflection are not needed. Actually, this is wrong! However, this requires some explanation here. Some may ask, “Well, since the scriptures state this, then why was the Sixth Patriarch [of Chinese Zen lineage] illiterate? Yet he was accomplished!” Would you have this kind of question? It is inevitable that some will have this doubt. Let me tell you, the reasoning is very clear. From our worldly perspective, you are evaluated from age one until you die, it could be 30 years, 50 years, or 120 years, and then this life is done. Actually, is studying Buddha Dharma like this? No, not at all! [11:55]
In general, to put it simply, we often say that there are three great eons or three great kalpas. Let’s not say three great eons, take a look at our present world. Elementary school, middle school, and college, right? So right now for you to say you went to elementary school for six years and graduated, then this phase is done. Next, you entered middle school and you are a beginner again, upon graduating from middle school, which completes another phase. College is another phase; there are a total of three major phases. During the six years of elementary school, this year is first grade, the next year is the second grade, and this is yet another phase. Within the first grade, this is the spring semester and that is the fall semester, there are still phases. Furthermore, today is today, tomorrow is tomorrow; isn’t every day different? So when we look from this perspective, after we sleep for one night, wake up in the morning, will the recognition of a college student be the same as that of an elementary student? It would be different, right? It will be different. [13:08]
We may take one step further; take the case of engaging in business - we are all doing business. I am a peddler selling popsicles on the street, carrying a bucket on my back. You are then like Mr. Wong [a successful Taiwanese businessman], a great entrepreneur. It turns out we all sleep in the same area. For instance, today everyone sleeps in the same area and, upon waking up in the morning; I get up and feel that my pocket probably has 50 dollars in it. Whereas when Mr. Wong reaches in, oh, there is $500 billion, right? Is this clear? Well, we all wake up in the morning, why is it that I only have $50 and he has $500 billion? Why? It is obvious he accumulated it from before. Thus, the Sixth Patriarch already has been accumulating for many lifetimes. How did he accumulate? Pardon! It is still abiding by the systematic order to advance step by step, is this clear? [14:08]
So now we should never say “ah, the Sixth Patriarch was such!” Or some would say, you see, especially now for those chanting Buddha’s names, why is it that so many grandpas and grandmas who are illiterate but just by chanting Buddha’s name, pass away peacefully [to Pure Land]. Therefore, I want nothing else, I’m just going to recite Buddha’s name and I can go there, as well. Certainly, if you are older and you are a lay practitioner, this chanting is the best role model and you should apply accordingly, that is absolutely true. [14:32]
If you are still young now, and as a monastic with the future responsibility of spreading the Dharma, this should not be the approach. Why? In the future, you will recite and teach others. At that time, people will ask you, how do we chant Buddha’s name? How do we meditate on the Dharma? You will tell them, “Alas, I don’t even know how. I just know how to recite Amitabha Buddha.” Well then it is fine, how do we recite Buddha’s name? You don’t know it properly either. May I ask you, where did your responsibility of spreading the teaching go? Isn’t it obvious? So you have to understand more. Even for you to take one step back, the old grandma may be able to go [to Pure Land] after chanting, well, we may not necessarily go! Do you believe it? If you don’t, might as well go lock yourself up [in a retreat], lock yourself up to give it a try [the chanting]. For you to be locked up for seven days, will you be able to sustain it? The first day might be pretty good, on the second day one becomes agitated. On the third day, you will want to take a walk in the street and can’t stand the retreat. Why is it that she [the grandma] could and I can’t? It was just mentioned, that is everyone’s backgrounds from previous lives are endowed with different qualifications. So we should first recognize our own adequacy. By then, we will be able to find the entrance to our first step. This was mentioned before, later it will be mentioned again, and all these are about the same concept. [15:39]
So my feeling is, if the above example is feasible, it will not be very promising for you to learn from this grandma. If it were I, the Sixth Patriarch would not be efficient enough either, why? The Sixth Patriarch went to listen to the Diamond Sutra, understood it, and then went to look for the fifth Patriarch. After that, it took a long time [for the Sixth Patriarch to reach his achievement]. If I want to learn, learn from the Buddha! I want to go to the banks of India’s Nairanjananadi River, wait until December eighth [Buddha attained ultimate enlightenment on this day of the lunar calendar], look up and become a Buddha! Wouldn’t this be even better? So it’s definitely quite inefficient to follow the grandma, is this right? Will it work? For this I am not joking, this is very clear and explicit. You have to clearly distinguish between the Dharma characteristics and signs of application, by then you will not take the detour. Otherwise, too many of us always feel the Sixth Patriarch was like that, I better do the same for the convenience of it. [16:27]
We should know that there are two important factors in studying Buddha Dharma: one is correct view and the other is joyous perseverance; just in case you lost the correct view. Even if you have the correct view, with joyous perseverance that means engaging fearlessly. Now, before you engage in it, the feeling is alas, how troublesome! Before actually doing it, you are beating the drum of retreat. Can you succeed? The two factors of Buddha Dharma, correct view and joyous perseverance, are severed in half by this erroneous [beating the drum of retreat]. Yet you talk about Buddha Dharma and claim that you want to save all living beings, wouldn’t that be talking a big game? Are they words uttered while you were asleep? We should properly reflect on this and thoroughly be introspective within. Therefore, here it tells us that we need to recognize the discernment with these two*; there is a big difference here.
[*The two are correct view and joyous perseverance, actually Late Master also mentioned yearning for virtue as the 3rd important factor to encourage our advancement.] [17:17]
Up to this point, if one is still not very clear about this concept, continue to keep up with this proper attitude. Of course, by understanding more of the Dharma characteristics, you will recognize clearly and comprehend more. And when observing the mental stream, you will experience that this reality is definitely true. At that time, you will be completely steadfast. In this condition, your advancement will be solid and steady – thousands have applied this approach, and all will be able to reach [Pure Land]. Now let’s continue. [17:46]
Another such indication is that meditators are criticized if they study or do research. These mistaken customs persist in Tibet.
So with the above, those who expressed these statements had a serious flaw. They had a kind of grasping, what did they grasp on? They grasped on the concept of study and reflection, and they claimed that these are flaws. Well, so now, teaching is not needed, all you have to do is chant Amitabha Buddha, and that will be sufficient! Just like that! Moreover, you do not need to be bothered with it, just focus on contemplating one statement and that’s it! Furthermore, for the tenet study sect, where they are supposed to discuss tenets, there appear to be some groups of people who say that [the teaching] is not necessary, and just chanting [the name of] Namo Lotus Sutra, and that’s it! Now we all have this tendency where tantra practitioners only abide by a mantra. Thus, regardless of the sect, all end up on a detour. Everyone makes the same mistake, what does this mean? “Mistaken customs” bring harm to Buddha Dharma, and “persists” on this mistake. This is quite distressful, very grievous! [18:51]
I used to be the same way. Well, one virtuous teacher taught me, told me that it is certainly the way it should be [just chanting Buddha’s name or title of the Sutra]! That is great, so I also coax others everywhere I go, alas! You do not need to engage in these practices, they don’t make any sense, hurry up and meditate! I can hardly wait to burn the texts. Alas! Buddha will honestly break down and cry over this [erroneous attitude]! This Ten Wheel Sutra of Ksitigarbha, everyone should read it thoroughly. For a Mahayana monk, actually, regardless of what kind of practitioner you are, the Theravada [practitioners] should not slander Mahayana [practitioners]. Mahayana also should not slander Theravada either. The sutras state clearly, “For immeasurable eons, I have sacrificed my head, eyes, brain, and bone marrow for the sake of seeking one passage. This is how I can present this Dharma Jewel to all of you here.” And then you just casually say, “Well, this is not useful.” So Buddha said, non-Buddhists couldn’t damage [the teachings], for they are non-Buddhists to begin with, they act against the teachings anyway. Of course for other people, they would at most laugh it off. But once you put on this robe and become a disciple of Buddha. Well, if you say that this [teaching] is of no use, then for those followers of yours, when they hear that this is of no use, if this is not the degeneration of Buddha Dharma, then when will it be? May I ask, who should be responsible for this? So now we say it day and night that our karmic obstacles are weighty. Just by saying it verbally, yet the deeds created still are the weightiest karmic debt. Slandering the teachings is the weightiest karma, right? Think about it. [20:26]
So, the above outline already states it earlier, and it is brought up here again, as we continue this will be discussed repeatedly. Thus, this text tells us, “the greatness of enabling one to refrain automatically from great wrongdoing.” [v.1 p.53] This is it. Once we have this understanding, well, one then, regardless of the object will pay great respect! Then what should we do [about our misconception]? It tells us previously to try to practice with great respect what we are able to apply right now. With what we are unable to practice, we should recognize because I have not eliminated karmic obstacles and accumulated merits, so strive hard at it. Once the obstacles are eliminated and merits are accumulated, by then I will be able to apply the teaching. So, do this at the causal stage, never abandon it. Instead, one should not consider that one’s obstacles are too weighty, just maintain wholehearted respect. Because you are able to apply this at the causal stage, the obstacles are removed. Pay respect to the object, by then you naturally can learn more. Now, at your causal stage if you were to belittle it and throw it away, eventually what kind of fruition will your effect produce? When the condition for practice arises, you will toss it away, this is certain. Is this clear? Always remember that Buddha Dharma has a cause and effect as well as dependent arising condition, just like this. So let’s continue: [21:38]
While mere familiarization with knowledge acquired through the wisdom of study and reflection is indeed not a good quality that results from meditation, how could this contradict familiarization as simply being equivalent to meditation?
Hence, we need to recognize that, regarding study and reflection, these two tasks, they are nothing but familiarization. Thus, study and reflection require continuous practice, practice, and practice. So, in a broader definition, it is meditation. Here the author did not use meditation but instead uses “familiarization,” actually, they are the same. That is in a broader sense; you need to continuously strive on study and reflection, right! Therefore, although it is not the narrower definition of meditation as in the “study, reflect, and meditate,”* it is, however “equivalent to meditation.” Actually, our practice of the teaching is the broader sense of meditation. There is no contradiction, and not only is there no conflict, moreover this is the required order! This is the first one, to establish [the perception] from the positive aspect. Next, the author clarifies it from the opposite perspective.
[*v.1 p.110 study 🡺 wisdom that comes from study is the result of meditation; reflection 🡺 wisdom that comes from reflection is the result of meditation; meditation 🡺 and wisdom that comes from meditation.] [22:37]
If it did, then meditation would never be possible for an ordinary being who had not attained access to the first meditative stabilization. For, the texts on knowledge often explain that the process of entering a higher level from the level of the desire realm creates a good quality that results from meditation, but there is no such result of meditation [creation of a good quality] associated with the desire realm itself.
Let’s talk about the last statement first, which is about the sutras and commentaries. In the sutras and commentaries, the above concepts are ubiquitous. They are covered in many sections, so what are the above-mentioned concepts? This part requires explanation, as the majority of you here may not understand. Earlier the text taught us that, when we study and reflect, that counts as meditation. There is no contradiction, and it is accurate – we cannot say that there is a contradiction. If one thinks that it is contradictory to consider study and reflection to be meditation, then a big flaw will arise and surface. What is this big flaw? Normally, when we refer to meditation, in a narrower sense it is study, reflect, and meditate, right! That is study first, once you understand then follow with reflection, and then meditation, and meditate to attain certain effect that is how it works. So, in general, let’s not refer to the supramundane level, as for the worldly sense of meditative stabilization, what is the attainment of this meditative stabilization? It is a small effect of meditation. You are taught during distraction, the condition is such, and meditative stabilization is such. What are the benefits of meditation and the faults of distraction – it is to stimulate your aspiration to pursue it. Then it follows by telling you how to practice meditative stabilization. Later, upon your clarification of the taught concept, abide by it to practice, and eventually, you will achieve that meditative stabilization. This is how it works. So this is the definite [course]. [24:34]
Therefore, in the “desire” realm, when we refer to the desire realm, it is the three miserable realms, human realm, and the six deity levels of the desire realm. Then, all the way up until the last level that is known as “not attained access to the first meditative stabilization.” These are all part of the desire realm. There is no attainment of the first meditative stabilization. Thus, since the stabilization has not been attained, there is no “creation of a good quality” associated with desire realm, right! Because what is the minimum qualification for you to attain the first level of meditative stabilization? The first level of meditative stabilization arises from applying the practice of meditative concentration. Before you practice meditative concentration, the first level of meditative stabilization will not arise. But there is one exception – those who have already entered the first [Bodhisattva] stage, which are the Bodhisattvas on the stages that are endowed [with the first level of meditative stabilization]. The reason they have it is because they have meditated before. Like the story we have mentioned just now, even though we all sleep through the night, when we wake up, he has $50 billion in his pocket that he stashed away from long ago. In other words, for those of us who sincerely want to abide by the teachings, being in the desire realm, it is not possible for you to achieve the effect of good qualities that arise from meditation. It is not possible to achieve the stabilization. Once you have attained meditative stabilization, you are entering the form realm. [25:47]
Well, then may I ask, before your attainment, what method do you apply in order to get it? Or to attain meditative stabilization, that is the effect we are seeking, right? Now, what cause can you use to achieve it? For example, I need to eat, so I need to buy rice, to wash it, to cook it, and so on, these are the causes. By doing so, the rice will be cooked. This cooked rice will not fall from the sky. So, strictly speaking, before one attains meditative stabilization, what preparations are required? Study and reflect these two are the causes. Then, you rely on these causes to advance step by step to achieve this meditative stabilization. This is very clear and explicit. Conversely, if they are contradictory, like your claim that study and reflection are of no help, then may I ask, how can the effect arise? In other words, it is impossible to have worldly meditative stabilization; if meditative stabilization is not possible, could wisdom arise? Will wisdom be available? So now many will say, “Ah, I need to practice meditative stabilization, don’t need this [study and reflection].” So, may I ask, if you do not have the cause, from where will your effect arise? So we have discussed this from the positive perspective, and the argument from the opposite side. [27:04]
So, up to this point, I will mention this in passing. Why is it that Buddha Dharma was thriving in India back then? It is because the teaching was very strict, it was without loopholes and there was not any tiny chance for any flaws. Perhaps for us now, the reason I say this, is that some of us sitting here, well, feel that this is so hard to learn or may be very disturbed within. Thus, if your qualification is not there, then truthfully, you should leave and go home. If you lock up at home to recite Buddha’s name and that will be sufficient. This is an honest statement; reciting Buddha’s name is definitely good. However, if you are young and sincere about the study, then all these details should be thoroughly understood. By then you will be truly steadfast [on the path]. [27:48]
Let me provide an example and you will understand. For instance, we are all here to resolve an issue. For example, we need to resolve a monastic issue. There are two different opinions. Now the first solution is this, raise your hand for approval, how many are there? Three or five, that is fine. So those in favor of the second solution please raise your hands, three or five. Regardless of whether there are three or five, it is decided and we proceed with this decision. It sounds like this should work, right? Well, when we need to do it, it won’t work. One may ask, “It was decided, why won’t it work?” “I didn’t raise my hand!” So what can you do about this person, right? Everyone, do you understand this example I just gave? This is really important! [28:31]
Let’s say we have 30 people sitting here today. We decided this afternoon that we are going to do something in a certain way. Some have suggested doing it this way. So I ask everyone, those in favor, please raise your hands. There are two people. Those in favor of doing it another way, please raise your hands. Five people. So it is set, and go for it! By the afternoon, no one has acted on it, by asking, “It was decided, why don’t you do it?” “I didn’t raise my hand!” So you can do nothing about this person. Isn’t it so? Thus, this way is not going to work. Even though it didn’t work, it’s fine, not a big deal. May I ask do you want to apply the teaching? Now my question to you is if you want to meditate and you don’t understand the concept, at that time, well, well! Either left or right won’t work. This is due to your limited understanding!