菩提道次第广论手抄稿:旧版第二十八卷A面
P. 53 (13)（手抄稿 第四册 p113）[00:05]
这样走不通，那样走也不通！所以忙了半天，我说的这个原地踏步，想想看对不对？实际上呢理路是如此。在座的有过经验的人想想看，有的出家三年、五年、十年、八年，有一个发现：啊，怎么这个弄了个半天，越弄越烦恼！经常现在有人说，那些初出家的人心还猛利，出家久了以后，慢慢就塌掉了。为什么？为什么啊？毛病都在这里。这不要看哪，本论真正严密的地方，单单这文字上看不见的。[00:48]
所以我告诉你们，我特别说明的，这在印度当年他就是抉择这么严密，正面是这样、反面是这样。那么譬如我刚才同样地说这个，现在我们决定用这办法行了，赞成的请举手！有几个人举。反过来，我不用这种方式，现在有这样的一个决定，赞成的嘛举手，反对的不举手，问题解决了。到那时候，如果是你举的手的，你是赞成的；不举手的，反对(p114)的，这很明白。在座的当中，有没有一个人说，我既没有举手，又没有不举手，可能不可能？没有了对不对？要嘛正面、要嘛反面，在座的不外乎这个正反两取当中。[01:34]
现在这个地方为什么这样说？就是，哪！如果这样行、如果那样行，这个两者当中必具其一，把问题弄得清清楚楚、确定无疑。那个时候你去修的时候，你会—对！这样不行的话，那样一定行；反过来，那样不行的，这样一定行。这所以为什么，它这个因明真正严正的地方，把那个漏洞完全堵死了，这个你们要清楚。那么我这地方顺便一提，就是我想后面说明你们大概都懂了，至少现在这个情况之下，让我们心里种下一个印象，是我们将来真正要学的时候，这个是真正重要的。继续下去，继续下去。而这个道理上面已经说过了，“对法论中数宣说故”，菩萨的论里面早就说得清清楚楚了。[02:32]
p. 54 (2)
Therefore, understand "meditation" as it is explained in Dharmamitra's 《Clear Words Commentary》: "Meditating" is making the mind take on the state or condition of the object of meditation.
【故言修者，应当了知，如《波罗蜜多释论》，明显文句中云：“所言修者，谓令其意，成彼体分，或成彼事。”】
那么所以“所言修”，我们应该了解修的内容是什么。就像这个论当中，说得很清楚，就是使得我们的意，“所言修者，谓令其意”，就是我们的意，这个意现在广泛的就是整个的我们的心识，“成彼体分，或成彼事”，就是成功你要修的这个。那么这个我不(p115)妨把那个内涵说了一下，文字你们就懂了。先解释：[03:16]
For example, "meditating on compassion" and "meditating on faith" mean that the mind must be made to develop these qualities.
【譬如说云修信修悲，是须令意生为彼彼。】
譬如说你要修悲心、修信心。现在你的悲不悲呀？不悲。看见一个人是：这个家伙活该！等到你修了悲这个东西，你看见他，哎呀，你就同情怜悯他，所以你要修。平常我们碰见这个人说的话，你觉得这个家伙有没有道理啊？你修了一下—啊，你完全相信他。平常你听见了他：这有什么了不起，我也懂！那个时候你不会一心一意地跟着他。就是把你的心，内心转过来。真正我们修的时候要了解，它有各式各样的内涵，大别分成四个大类，分成四个大类。没有修的之前什么状态，修的之后什么状态。换句话说，没有修的时候这一方面；除了这个，反方面，就是这两种状态。那么没有修的是什么？就是我们现在的心里状态：起心动念、知见方面的见惑，大家吵架；然后呢情绪方面的思惑，大家想贪便宜，就这个样。或者是你贪了便宜，损害别人，这个粗的；细的呢，尘沙、无明等等，分类的不一样。[04:41]
修了以后改变了，改变不妨编成四个大类。刚才这种情况就是我们的心识状态，这个我们心识状态啊，平常都是贪着，然后呢平常都是排拒。修了以后有一种，把你的心识转(p116)变成功所修的那样东西。譬如平常一看见那样东西贪着，现在呢，厌离，一看见就厌恶。啊！这些东西以前我还把它看成好东西 ，原来生死冤家，你一看就厌恶。所以凡是修那个不净观的人，修成功了以后，以前对这种东西贪得不得了，他一看见了，那就厌恶得不得了，也许在我们想像当中，这个事情好像很难哪，这是你没有学，的确的。[05:31]
这个我前几年，我忘记掉是哪一年，大概可能十年以前。在台北，那地方我都忘记掉了。有一次我跟他们随便谈了那件事情，在座的有一位信徒听完了，眼泪直流痛哭。我晓得她总有什么感受，我就问她，她自己就在家修那个不净观，真不幸，修成功了。你说为什么修成功了不幸啊？她是个在家人，而是个女的，又结了婚。所以一旦修成功了以后，她对这个欲，厌恶得不得了，那个时候就麻烦了，你不要，别人要啊！她不晓得怎么办是好，所以一谈到那个，痛哭流涕无法忍受。这个的确不难，就是没有如理的教授。[06:24]
我昨天也跟大家说过了，我对这个饮食那个对治，花了多少年这么吃力。后来得到了善巧以后用，到那时候，真好，清凉啊！清凉啊！解脱啊！那时候，就以前的感觉就被它绑住，你尽管说：你不要去贪，不要去贪！对不起，那个地方辣椒酱摆在那地方，你口水直流，就被它绑住了，心里面就热恼了。现在这个情况之下你放下，清凉、解脱、调伏，一点都没有错。所以这个时候怎么？你的心里面从原来的染着，那个心本来的现象是染着(p117)心，变作厌离。同样的呢，本来你什么都了不相干，根本就不管他，我的才算，他，不管他！那时候你不！我的不一定重要，慈悲、怜悯，一种。[07:23]
还有一种呢，就是你要去观察、思惟了以后，对于所观的境，应该了解它的内容是什么。譬如我们现在说，把这个看成—我我我，一直看成我。等到你真正了解原来“无我”，啊！你了解了—我一直是以为是“有我”，原来这个是“无我”，生死冤家！你就不会把它看得重要。平常我们把它“常”看做“无常”，这个就是你应该所了解的这个对境、对象，这是第二种。[07:56]
第三个呢，就是你修习了以后，你的心所愿的地方。譬如说我们现在说要求净土，那就是你的愿的地方对不对？刚开始的时候是，当然到后来的话，是唯心净土，你的心就是净土。可是我们现在修的是这样，哎呀，这个地方不是我要的，一心要求那个地方去，就是我所愿之境。[08:22]
最后一个呢，就是你应该铭记的，记住这种事情。这个大别不出这几类，那么我们现在经过了修习以后，使得我们的内心的意，“成彼体分”，成功这样的，或者“成彼事”，就是上面讲的这个。[08:44]
Because of this, even the great translators sometimes use the term "path of meditation," and at other times use the term "conditioning,"
(p118)【以是诸大译师，有译修道，有译串习。】
所以那些大论师、大译师，翻译的时候，有的就翻成功“修”，有的人“串习”。习跟修是一个，但是修的时候，要不断地、不断地去做，叫串习。然后呢，[09:01]
as in the phrase from Maitreya's 《Ornament for Clear Knowledge》,
【如《现观庄严论》云：】
经论上面又这么说，《现观庄严论》，就是至尊慈氏，弥勒菩萨造的。[09:09]
"the paths of seeing and conditioning." Conditioning and meditation are synonymous.
【“见习诸道中。”盖修习二，同一义故。】
说见习诸道，这些都是同样的，修、习是一个。[09:21]
Furthermore, Venerable Maitreya says: As for the branch of certain differentiation, the path of seeing, and the path of meditation, It is repeated reflection, comprehension, and definite discernment that constitute the path of meditation. Maitreya says that repeated reflection, comprehension, and definite discernment constitute the path of meditation for a Mahāyāna noble being.
【◎ 又如至尊慈氏云：“决择分见道，及于修道中，数思惟称量，观察修习道。”此说大乘圣者修道，尚有数数思惟，称量观察。】
这个上面的解释。这至尊慈氏就是什么？《现观庄严论》，这是最完整的教授，从我们凡夫到成佛。当年印度所有的大乘，都主要的学这个。现在的西藏也是，红教也好、黄教也好，这个是必学，因为修行的整个完整的次第嘛！那个论就是慈氏，弥勒菩萨造的，说“决择分见道，及于修道中”，换句话说，前面这是见道，就是登地，以及修道，这是(p119)前面的加行。都干什么啊？“数思惟称量，观察修习道”，“数数”，就是不断不断地去思惟、去称量，观察修习，这个通于现、比二量。就是说“比”是什么？你思惟这个什么道理，然后把握住了以后，然后呢认真地去观察、现观；然后呢观了以后，这真义现起。所以说大乘的圣者啊，尚且要不断地思惟观察，我们居然说不要了，那多可笑！[10:45]
In light of this, it is ridiculous to claim that meditation and sustained analysis are contradictory.
【思择此语，则知若说，将护与修二事相违，是可笑处。】
喏，想想上面这个话，那么就晓得了。说我们居然哪说把这个闻思、把它修，这样地弄糊涂了，那真是可笑！所以上面有一句话—极大乱说，虽然这个文字翻译起来，很有意思，但实际上，这两个字给我们绝大的警惕。我们现在了解，现在我们动不动说：“你不要分别嘛！”阿弥陀佛，真是！这个事情，我们现在应该有一个正确的了解。是，无分别智，是的！那是什么？果嘛！你怎么得到它呢？就是你前面的如理的听闻、如理的思惟，把错误的、邪的、执着、无明，经过了正确的认识，把它净除的最后的结果，它才是。现在我们是倒因为果，佛法是说的因果的必然性，现在修学佛法的人都倒因为果，还谈什么！所以这个地方我们也感到高兴，啊，好呀！现在我们了解了。[12:03]
现在看下面一段，上面我们已经了解了，说这种错误的执着，说这个闻思跟修的这种(p120)不能配合，那是非常可笑的，实在非常可笑的。那么下面就正式地告诉我们，哪些是怎么修法的：[12:27]
Furthermore, there is no end to statements which explain that the purpose of sustained and repeated analysis is meditation. For instance, there are references to "meditating on faith," "meditating on the four immeasurables and the spirit of enlightenment," and "meditating on impermanence and suffering."
【◎ 如是如说修习净信，修四无量心，修菩提心，修无常苦，皆是数数思择将护，说名为修，极多无边。】
就像上面告诉我们的，现在我们正式将来修的次第，就是下面真的修行的要几样：“净信”，那就是对善知识所生起的清净的信心，以及“四无量心”，然后呢“修菩提心”，“修无常苦”，那个主要的是策发厌离心跟精进心的。这些东西都要不断地思惟、观察去修，这个叫修，太多，太多，不晓得多少！那么到现在为止，我们并不晓得上面那个净信、菩提心、无常苦，对我们有什么好处。实际上这个好处大得不得了，详细的内容在后面讲，这里我简单地说一下。[13:29]
我们现在所以没办法修行的最大的原因，就是对这个无常苦没有修过，不晓得世间是苦，所以放不下，你如果晓得苦的话，叫你不放绝不可能。眼前一杯毒药砒霜，然后你虽然没有吃，你晓得吃下去是马上七窍流血，痛得你要命。然后把十斤的蜜放在这里边，不管是辣椒酱也好，然后呢是白脱油也好，然后叫你吃，你愿意不愿意呀？送到你面前，你逃都来不及，为什么？晓得这个是苦。[14:13]
(p121)然后呢还有一个无常，虽然修是要修的，慢慢地来。假定你晓得我们生命无常的话，说明天就要死了，你今天什么东西都不要了，说：“某人哪，银行里还有二百万家财没解决。”“什么二百万、二亿跟我有什么屁事！”我赶快拼命念佛的要紧。为什么？那时候你等到无常观真正生起来，苦谛真正了解了以后，你绝对没有问题。所以我们现在常常说要去忙大法，要求这个、求这个，为什么原因求不成哪？根柢没有建立。他这个地方，次第都告诉我们很清楚，所以说这些东西非常多、非常多，都要思惟观察。[14:59]
Santideva in his 《Engaging in the Bodhisattva Deeds》 and 《Compendium of Trainings》 states, "I compose this in order to condition my own mind." In this way, he says that all the stages of the path that he explains in these two texts are meditation.
【《入行论》及《集学论》云：“为自意修我造此。”是二论中所说一切道之次第，皆说为修。】
这个《入行论》，是《入菩萨行论》；《集学论》，《集菩萨学论》都是大乘行者必须要修学的，非常好的论。那么这个里边说：“我为了自己，为了修习我自己，所以要造这个论。”告诉我们怎么做。这两个论当中，说的各式各样的修道的次第，太多、太多，都是要像我们前面所说的修。[15:41]
Further, the 《Compendium of Trainings》 says:
【《集学论》云：】
他又印证。[15:44]
"Therefore, meditate continuously on any distribution, protection, purification, or enhancement of your body, resources, or merit." This indicates that meditation includes any performance of the four practices of distributing, protecting, purifying, and enhancing with regard to your body, resources, or roots of virtue.
(p122)【“以如是故，身受用福，如其所应，当恒修习，舍护净长。”此说身及受用善根等三，于一一中，皆作舍护净长四事，】
下面的解说。这是说，就像因为前面的缘故，为了你要离苦得乐，解决一切众生等等这个原因，所以现在你要什么啊？要对“身体、受用、善根”这些东西，这些东西，为什么啊？都要修呀！如果你得不到人身，你能修吗？当然不能修。如果说你得到了人身，你没有受用的东西，穷得个要命，里边外面一样东西都没有，你能修吗？不行！你跟人家做工人都来不及，讨饭都来不及，这些，然后善根不够都来不及。凡是这种东西都要去长时地修，而这些东西修到最后究竟的时候，就是佛的报身报土。那么在这个里边这三样东西，一一中都要作“舍、护、净、长”四样。这个真正修的时候，就是说：不该要的—舍，该舍的时候舍；该护的时候保护，要做的要做；然后呢？都要净除、净化；来增长这些。啊，所以这四个大纲，所有的大概都在这里头。[17:03]
With this in mind, do not take "meditation" to be very limited.
【说此一切皆名为修。故言修者，不应执其范围太小。】
所以“修”很广泛，绝对不能执很小的一个范围，拿了一粒麦说：啊，所有的五谷就是如此了，这样。所以说，我就是人，所有的人就是我了，你们都是妖魔鬼怪，等于这个(p123)话一样，那是不通的。那么随便一句话，无关紧要，你修行的时候你执在这个上面，你怎么成就呢？这是一个很重要的事情。[17:35]
Moreover, to claim that all conceptual thought involves the apprehension of signs of true existence, and thus prevents enlightenment, is the worst possible misconception insofar as it disregards all discerning meditation.
【◎ 又说一切分别是相执故，障碍成佛，弃舍一切观察之修，此为最下邪妄分别，】
有一种人说这个分别都是执着、都是执相，成佛要去相，要无分别的，现在你执着的话，那个都是障碍，所以不要它，不要它，要去掉它！“哎，你不要分别啊，要无分别才对啊！”要晓得这个是什么？最下—最差的邪妄的分别，这个最糟糕、最糟糕的错误。这我们要了解的，一定要把前面的那个道理，正确的，所以我们一定要靠如理的分别，才能够净除这邪妄的分别，这个很清楚、很清楚。所以你现在一开始的时候，莫名其妙地说，哎呀，不要分别，倒果为因，那请问你不分辨得是非莫辨，你怎么做？我们总不能说，反正不管了，你一股脑儿不去管它，那么然后呢，做什么事情都做不成功。烧饭，你米、菜、油、盐、那个泥巴等等都摆在锅子里面烧，行吗？当然不行！没有一件事情例外的，何况是修学佛法。[18:56]
那么这个见解，在西藏有一个时候很流行。它为什么流行？这个原因，我这个公案先简单地说一下。西藏的佛法开始，开始的松赞冈布，到后来持松德真大宏。那么松赞冈布(p124)他藏王是个雄才大略的君主，那时候他娶了两个：一个是尼泊尔的公主，一个是中国的唐太宗的文成公主。那么跟文成公主进去，带了很多经像，以及中国的医学、天文、历书等等。那么这个佛教当中，还有一个和尚出家人，那个出家人学禅，但是呢，他对这个禅并没有了解得透彻，并没有了解透彻，所以他就说，什么都不要分别的。[19:47]
所以上次我跟大家说过那个田鸡和尚，诸如此类的这个公案。他没有真的透，他自己说：“老僧两脚一盘，什么都空掉了。”据说这个人是普陀山的，他平常欢喜吃田鸡，人家说：“那个出家人怎么可以啊！”他就说：“啊，老僧两脚一盘哪，什么都空掉了！”他不见道。“这经上是说的，假定你真正的见了道，或者什么成就的话，黄金万两也消得，何况这个田鸡值几个钱啊？再说，我两脚一盘什么都空掉了！”所以人家说：“老和尚，你什么都空掉了，田鸡空不掉！”他现在什么都空掉了，只有一个田鸡空不掉。啊，我们现在是没有一样空得掉，然后呢自己的主见，然后呢自己的嘴巴，自己要贪图的尤其特别厉害，在这个地方也照样地说：“哎呀，你不要去管它了，不要去分别了。”那可想知多严重啊！多严重啊！所以这个地方我们说，他下面说：[20:53]
This is the system of the Chinese abbot Ha-Shang.
【乃是支那和尚堪布之规。】
(p125)就这个，就是指这个人。“支那”，就是中国，自古以来他们这样称。那个和尚是一个非常好的人，堪布，这个西藏话的堪布，就是我们这里说的一个住持。那个就是他的错误的见解，那么关于这个见解，到后来在西藏被一个莲花戒大论师破除了，这个莲花戒大论师是印度人。后来因为他那个概念不正确，大家讨论的结果没办法，最后就到印度去请个大论师来，结果那个中国和尚就败掉了，败掉了以后就跑掉了。但是他那个遗留下来这个错误，一直遗留到现在。所以任何一件事情，一旦留在世间的话，你要消灭它真难哪，这个是千真万确的事实。[21:53]
在谈那个正文之前，我不妨说一下，只要他那个错误的见解还留在世间，还有人受害的话，那么留下这个祸害的这个人，在地狱里面就没得出来。注意喔！就算你出来了以后，将来还有种种的余报。所以我们不要轻轻易易地随便留下一句有毛病的话，很多东西留下来，你这个留下来的影响辗转无穷，所以真的这个苦报是不得了地厉害。这个地方警惕我们，随便我们的行持、说法等等啊，实在要小心啊！要小心！[22:36]
I explain its refutation in the section on serenity and insight.
【破除此执，于止观时，兹当广说。】
那么关于这个道理，到下面讲到那个最后止观的时候，他会详细说明的，这是一点。(p126)那么下面继续：[22:46]
This misconception also interferes with the development of deep respect for the classic texts,
【又此邪执障碍敬重诸大教典，】
像上面这种错误的执着，是产生一个大障碍，障碍什么？障碍对于这个经教的敬重。为什么呀？本来这个修学佛法，你在因地当中，还没有正确之前先要有个大恭敬、大仰望。由于这样的话净除罪障，你能渐渐深入，就这样。假定你不恭敬它，这个法的沉没；法必须要恭敬的，你不恭敬它，那就完了。为什么现在不恭敬呢？说修的时候没有用的，你不要去分别，经论上面都是分别。当然嘛！啊，说这些东西你弄了以后，反而“塞自悟门”。现在那个很多人都这样，你去看这些东西，塞住了你将来自悟的门，这个你不要的；既然不要的，当然不恭敬它！你修学佛法你都不恭敬，请问还要谁来恭敬它？这个是一个很严重的！[23:53]
p. 55
because these texts are mainly concerned only with the need to use discerning analysis,
【以彼诸教所有义理，现见多须以观察慧而思择故。】
因为实际上呢，这个经典上面，告诉我们道理都要思惟观察。现在你居然不要思惟观察，你说思惟观察执相，障碍成佛，你不要它了，当然这个经论你就不要了，不要了就不恭敬，不恭敬的结果呢，佛法就消失掉了，消失掉了。[24:23]
whereas Ha-shang's system sees all analysis as unnecessary during practice.
(p127)【诸思择者，亦见修时无所须故。】
不要说那些邪解分别的人，乃至于有很多人哪，就是说，他也晓得要去讲道理，换句话，这地方讲，不要说是这个上面讲学禅学错的这个人，就是很多学教的人哪，嘿！也妙了，他到修的时候，他也说修的时候这个不要的。唉！那怎么办？[24:54]
This is also a major cause of the teaching's decline, because those who have this misconception do not recognize the classic scriptures and their commentaries to be instructions and therefore belittle their value.
【又此即是圣教隐没极大因缘，以见诸大经论，非是教授，心不重故。】
今天末法、末法，圣教的真正隐没大因缘就在这里。为什么呀？你见到“诸大经论不是教授，心不重故”，说这个大经大论不是真正的教授，你心里不敬重。你不敬重怎么办？当然没人敬重。然后你不敬重，现在的因，将来感得的果，你就没办法再接触佛法，就这样。所以为什么这地方我们要起大恭敬的原因。所以说上面那个故事，以前说的那个故事，那小沙弥恭敬那个老和尚，那个老和尚说：“这是为你好！”这个小和尚不管他了，“这样为我好！”就这个道理。你真正恭敬的，真正得到好处，是你的，这个我们要了解。[25:57]
Question: If, as you say, there are two types of meditation—analytical meditation and nonanalytical stabilizing meditation
【◎ 如是修道有思择修，及不思择止修二种。】
所以正式修的时候有两个：有一个要思惟观察，有一个不用的。前面那个邪解说只要(p128)止，不要思，实际上呢真正讲起来，两个都要。所以在这里，他绝对是不偏的，而是把两个需要的互相配合得天衣无缝，这样才能够圆满的结果。[26:24]
—what kind of practice involves analytical meditation and what kind involves stabilizing meditation? Reply: I will explain this.
【然如何者思择修耶，及如何者止住修耶，谨当解释。】
那么什么是要思惟观察？什么是不需要思惟观察，一心安住？那么现在认真地下面说明一下。[26:44]
Analytical meditation is necessary for meditations such as those on faith in the teacher; the great importance and difficulty in obtaining leisure and opportunity; death and impermanence; karma and its effects; the faults of cyclic existence; and the spirit of enlightenment.
【如于知识修习净信，及修暇满，义大难得，死没无常，业果，生死过患，及菩提心，须思择修。】
下面这些东西要思择修。下面这个这里不解释，因为后面每一个项目，都会很仔细地说明。等到你仔细地说明，就了解得非常清楚，这是我们修行过程当中必不可少的完整次第，既然后面有，所以这里不讲了。那么这些东西有什么功效呢？下面说：[27:19]
This is because these meditations need an awareness that is long-lasting, very forceful, and capable of changing the mind. Without this, you will not be able to stop the forces that oppose these meditations, such as disrespect.
【谓于此等，须能令心猛利，恒常改变其意。此若无者，则不能灭此之违品，不敬等故。】
下面就解释，修习上面净信、暇满等，说你经过了修行以后，它能够使得我们的心里面哪，产生一个什么效应啊？“猛利、恒常，变改其意”。在没有改变之前，我们现在(p129)不妨想一想看，现在的状态是什么？换句话说，还没有改变，现在的状态就是不猛利的，就是悠悠泛泛、马马虎虎、轻轻松松这种状态，做事情就是有气无力。修行不是这样！还有呢，改变了以后就不是！而且不是说一下改变，恒常的。我们有的时候还是很认真这样去做一下，有的时候我们说，今天早晚课做得很好、很高兴，明天就没劲，那不行！或者早晨起来满有劲，过了一下不灵光，这不行！他是说经常能够这样，把我们现在这种不相应，跟正法不相应，跟无明相应的这种状态改变了。改变而且恒常，把这个心识改变成正确的这种心理状态，提得很猛利。[28:57]
这有什么用呀？先不说，说假定没有这种改变的状态，“此若无者，则不能灭此之违品”。那改变了以后，他有一个效应的—那个改变的心，能够消除跟它相违的，相违的什么？不恭敬。你对善知识有了净信心，你就起恭敬了，你修了暇满人身，死没无常，你拼命地要去修去了，不敢等了。你了解了这个业果这个关系的话，你就不敢一点点投机取巧了，这你晓得投一点点机，讨一点小便宜，结果是你自己倒了楣。[29:37]
28A Commentary
ENGLISH LR V.1 P.111 (COMMENTARY V.4 P.229) [00:05]
Doing it this way doesn’t work, and doing it that way doesn’t work either! So, after being occupied for some time, I call this making no headway, think about it, is it true? Actually, the concept is as such. For those of you sitting here with past experience, please reflect: some have been ordained for three years, five years, ten years, eight years, and with this one discovery of, ah, why is it that, after working for so long, the afflictions have increased! Nowadays, many often say that those who are newly ordained have a stronger mentality. After being ordained for a longer time, it gradually fades. Why? Why is that? The cause is right here [lack of repeated application of the teaching]. So by reading just the words, actually the true intent of Lamrim is hard to be seen clearly. [00:48]
So let me tell you, what I have specifically explained [about casting ballot], this was how strict it was in India back then – the positive side is this, the negative side is that. Thus, similarly for the example I just mentioned, now that we’ve decided to use this approach, those in favor please raise your hands! Some raised their hands. On the other hand, I am not using this approach, now, there is another solution – those in favor of this raise your hands. Otherwise, don’t raise your hand, so the problem is solved. By that time, if you raised your hand, you are in favor [of one of the decisions]. Those who didn’t raise their hands disapprove and this is very obvious. For those of you sitting here is there anyone who will say I either raised or did not raise my hand, is that possible? Not possible, right? Either you approve or not, all of you here fall into one of the two groups. [01:34]
Now, here, why is it put this way? That is, well! If this way works or that way works, it has to be one of the two – this is to clarify the issue to resolve all doubts. By then, when you are meditating, you will [decide]…right! If this doesn’t work, then that way has to work. On the other hand, if that way does not work, then this way must work. So this is why the science-of-logic has to be truly precise to prevent any loopholes, this you need to be clear about. So here let me also bring this up – I believe you probably all understood the remaining explanation. At least in this present circumstance, it allows us to have this impression in our minds. Later, when we begin the actual study, this [binary decision-making support] is truly important. Let’s continue, move on. This concept has been covered earlier; “for, the texts on knowledge often explain that”, this concept in the Bodhisattvas’ commentaries has already been clearly explained. [02:32]
Therefore, understand “meditation” as it is explained in Dharmamitra’s Clear Words Commentary (Prasphuta-pada):
“Meditating” is making the mind take on the state or condition of the object of meditation.
Well, for the “meditation”, we should know what the content of meditation is. It’s like what Lamrim has clearly explained, it is to enable our thought process – “meditating is making the mind” this is talking about our mental intention. In a broader sense, it is our entire consciousness. And “take on the state or condition of the object of meditation” constitutes your object of meditation. For this, I might as well go over the content; and then you should be able to understand the text. First, it explains: [03:16]
For example, “meditating on the compassion” and “meditating on faith” mean that the mind must be made to develop these qualities.
For instance, you want to meditate on compassion and faith. Are you compassionate now? No. When you see a person, [you think] this guy deserves to [suffer]! Once you have meditated on compassion, then when you see him, alas, you will have sympathy for him. So your meditating on it is needed. Often, we hear others say something and do you think this guy makes any sense? You meditate on it – ah, you completely believe him. In the past, when you hear him [you think]: “what’s so great about that? I know that, too!” At that time, you will not follow him wholeheartedly – that is to change your mind within. During our actual meditation, one should know that there are various topics to meditate on. In general, they are divided into four major categories, four major conditions. That is the states before and after meditation. In other words, the state prior to meditation, and the other one is the state afterward, just these two states. What is the state prior to meditation? It is our current state of mind: the arising mental intention, the afflictive views of conceptuality – everyone is into arguing. Then the afflictive sentiment – everyone attempts to take advantage, just like that. Perhaps you took advantage and harmed others – this is the coarse aspect. As for the subtler aspect, they are the afflictive granules and ignorance, etc., which are classified differently. [04:41]
After meditation, there is change, and these changes can be categorized into four major types. Those stated above are our mental conditions; our mental condition usually is either attachment or rejection. Once we have meditated, there will be one effect, which is to successfully transform one’s mind on to the object of meditation. For example, when previously one would see a certain object and form an attachment, now the reaction is disenchantment, looking at it with disgust. Ah! All these things I once thought were good, actually, they should be the enemy causing my rebirth in cyclic existence – you see it with loathing. Therefore, for all those who cultivate the view of impurities, once you succeed at it, what was once a great attachment now becomes a detested object. Perhaps within our imaginations, this seems very difficult to achieve. That is because you have not learned it yet, indeed. [05:31]
Several years ago, I forget which year that was, could be about ten years ago. In Taipei, I don’t recall the location. Once, I was casually talking about [the view of impurity] with people there. There was one disciple who heard it and started crying incessantly. I recognized that she must have been affected by the topic, so I asked her about it. She said that she applied the view of impurity at home and, unfortunately, she succeeded. You may ask why is it unfortunate if it is successful? Because she is a lay practitioner, a woman, and is married; once she succeeded in this meditation, she became disgusted with the sensual desire to an extreme. That is when it is troublesome – you don’t want it, yet your partner desires it! She didn’t know what to do, so upon touching on the subject, she cried her heart out with intolerance. This impurity practice actually is not difficult; it is just from a lack of proper instruction. [06:24]
I also told everyone yesterday that my remedy against food took many years of struggle. Later, upon attaining skillful means, how wonderful, how refreshing! Coolness! Relief! By then, the feeling I had before of being bound by it… although you repeatedly say, “You should not be attached, do not grasp!” Sorry, the spicy sauce over there causes you to salivate – it has bound you and the mind is afflicted. Now, in the same situation you can let go, cool off, be relieved, and be disciplined. This is the effect of proper transformation. So what happened at this juncture? Your mind is transformed away from contamination – the state of the mind was once tainted and transforms to become disenchanted. By the same token, usually you are careless about others, totally ignore others – it is all about me. This other person, forget him! At that time your attitude is different – what is mine is not necessarily important – compassion and empathy is one type [of the four effects of meditation]. [07:23]
Another type is, after your analysis of and reflection on the object of meditation, you should understand the content. For example, we now refer to this as me, me, me; always thinking it is about me. Until you truly understand that it actually is “selflessness,” ah! You realize that: I have always thought that “there is a self,” but actually it is “selflessness” – the self is the enemy that bound me in the cyclic existence! You would then not view the self as something important. Usually, we take things as “permanent,” but now it is “impermanent.” This is what you should know about this object or aim. This is the second [of the four effects of meditation]. [07:56]
The third [of the four effects of meditation] is about your aspirational goal after meditation. For example, let’s say that we are inspired to be reborn to Pure Land. That is your aspirational goal, right? In the beginning, it is certain, of course, later you become mindful of Pure Land – your mind becomes the Pure Land. Thus, our current meditation practice should be: alas, this is not where I want to be; I wholeheartedly want to go to that [Pure Land] of my aspirational goal. [08:22]
As for the last one [of the four effects of meditation], it is what you mindfully remember these categories. In general, it is probably encompassed in these categories. Now, after we have applied the meditation practice, our minds can “take on the state” or “condition of the object of meditation.” This is the above discussion [of the four effects of meditation*].
[*4 effects of meditation:
1. Analyze and contemplate the content of the object - selflessness
2. View things as impermanent over permanent
3. Aspire to the ultimate higher goal
4. Keep the above 3 in mind] [08:44]
Because of this, even the great translators sometimes use the term” path of meditation,” and at other times use the term “conditioning,”
Therefore, for those great commentators and translators, in their translations, some interpret this as “meditation” and others use “conditioning.” Conditioning and meditation are the same. But, during meditation, one must continuously, repeatedly apply [the object of meditation], and that is called conditioning. Thus next, [09:01]
as in the phrase from Maitreya's Ornament for Clear Knowledge,
According to the Ornament for Clear Knowledge, that was Honorable Ajita also known as Maitreya Bodhisattva, composed it. [09:09]
“the paths of seeing and conditioning.” Conditioning and meditation are synonymous.
It says that the path of seeing* and the path of conditioning are synonymous – conditioning and meditation are the same.
[*Five paths from ordinary being to Buddhahood in ascending order: path of accumulation, path of preparation, path of seeing, path of meditation, and path of no more learning.] [09:21]
Furthermore, Venerable Maitreya says:
As for the branch of certain differentiation,
The path of seeing, and the path of meditation,
It is repeated reflection, comprehension, and definite discernment
That constitute the path of meditation.
Maitreya says that repeated reflection, comprehension, and definite discernment constitute the path of meditation for a Mahayana noble being.
This is to explain the above text. What commentary of Venerable Maitreya is this? It is the Ornament for Clear Knowledge – this is the most complete instruction for an ordinary being to reach the state of Buddhahood. Back then in India, primarily all Mahayana practitioners studied this. It is the same in Tibet now, regardless of whether it is the Nyingma or Gelug tradition, this is the required curriculum because it has every stage of the entire meditation progression! Ajita or known as Maitreya composed this commentary. It states, “as for the branch of certain differentiation, the path of seeing, and the path of meditation.” In other words, the path of seeing is the entrance to being a Bodhisattva, and is followed by the path of meditation, and this section is to prepare for it. What are these for? “It is repeated reflection, comprehension, and definite discernment that constitute the path of meditation.” “Repeatedly” means to continuously reflect, comprehend, and analyze – this is common in both direct-cognition and inferential-cognition. What is “inferential”? Reflect on this concept and, once you are sure of it, then earnestly analyze and meditate. After meditation, the true nature of reality will arise. So for a Mahayana noble being, continuous reflection and analysis are required. And yet we claim these are not required, how absurd! [10:45]
In light of this, it is ridiculous to claim that meditation and sustained analysis are contradictory.
Well, reflect on the above statement, then one will know. It says, we have actually mixed up study and reflection with meditation - how ridiculous is such confusion! Thus, there was an earlier statement – “nonsensical chatter.” Even the literal translation seems interesting. However, in fact, these two words should make us even more vigilant. We now know that we often say: “You don’t need to discern!” Amitabha Buddha, for goodness’ sake! For this, by now we should have an accurate understanding. Yes, nonconceptual sublime wisdom, certainly! What is that? It is the effect! How do you achieve it? It is based on the preceding proper study and proper reflection to eliminate erroneous concepts, misconceptions, attachments, and ignorance. Through proper recognition and purification, the final product is just that [nonconceptual sublime wisdom]. However, now we have reversed cause and effect. Buddha Dharma explained the certainty of cause and effect, yet those who study Buddha Dharma have reversed the cause and effect; what else is there to be discussed! So here we should rejoice, ah, how nice! Now we have this understanding. [12:03]
Now let’s take a look at the next paragraph. From the above, we already know that those mistaken attachments regarding study and reflection do not complement meditation. It is very ridiculous, truly absurd. Thus, next the text begins teaching us how to apply them. [12:27]
Furthermore, there is no end to statements which explain that the purpose of sustained and repeated analysis is meditation. For instance, there are references to “meditating on faith”, “meditating on the four immeasurables and the spirit of enlightenment,” and “meditating on impermanence and suffering.”
Just like the aforementioned, now we are about to formally practice the steps of meditation. The following several factors are for when one actually meditates: “faith” is the pure faith toward an excellent teacher. Then there are the “four immeasurables,” the “spirit of enlightenment,” and “impermanence and suffering,” which primarily exhorts you to generate disenchantment and joyous perseverance. All of these require repeated reflection and analysis, and this is called meditation. There are so many, so many, don’t even know how many [need to be meditated on]! So, up to now, we don’t know what the benefits are of the faith, the spirit of enlightenment, the impermanence, and the suffering stated above. Actually, the benefits are incredibly great. The details will be covered later; I just briefly bring it up here. [13:29]
The biggest reason that we are not able to practice now is that we have never reflected on impermanence and suffering before. Not recognizing that this is a world of suffering, thus we are unable to let go. If you recognize suffering, it’s impossible for you not to let go. If there is a cup of arsenic in front of you and, even though you didn’t take it, you realize that, by taking it, you will immediately bleed from all the seven orifices [of your head] and experience excruciating pain. If you mix it with ten kilos of honey, or regardless of whether it is hot sauce or butter, for you to take it, are you willing to do so? If it were put in front of you, you would run away immediately. Why? You know that this is suffering. [14:13]
Then there is the impermanence. Although it is necessary to apply it in meditation, yet one takes it slowly. If you realize that our life is impermanent and that death could come tomorrow, you will drop everything. Others may say, “So and so, there are still two million dollars in the bank that needs to be taken care of.” “What two million, even 20 million is none of my business!” I have to hurry up with the chanting of Buddha’s name as the most urgent matter. Why? By then, when your view of impermanence arises, with the true understanding of suffering, you definitely will have no obstacles [to apply the teaching]. That is why now we often say: that we need to seek profound teachings, seeking this or that. Why are we unable to achieve it? It is due to the foundation has not been established. Here, the author clearly tells us the order of the stages. Thus, there are many, many things that all require contemplation and analysis. [14:59]
Santideva in his Engaging in the Bodhisattva Deeds and Compendium of Trainings states, “I compose this in order to condition my own mind.”
In this way, he says that all the stages of the path that he explains in these two texts are meditation.
Both Engaging in the Bodhisattva Deeds and the Compendium of Training are excellent commentaries that Mahayana practitioners must study. So here it states, “For myself to condition my own mind, so I compose this commentary.” Santideva tells us what is the attitude to do it. These two commentaries describe the various stages of applying the teachings on the path – there are many, many practices that must be applied in the meditation as we have mentioned earlier. [15:41]
Further, the Compendium of Training says,
The author provides another validation. [15:44]
“Therefore, meditate continuously on any distribution, protection, purification or enhancement of your body, resources, or merit.” This indicates that meditation includes any performance of the four practices of distributing, protecting, purifying, and enhancing with regard to your body, resources, or roots of virtue.
Next, it explains. This is, because of the aforementioned, in order for you to remove suffering and attain happiness, and to liberate all sentient beings, etc. for these reasons, now what do you need to do? With regard to the aspects of “body, resources or roots of virtue,” what about them? They all need to be meditated on! If you are not able to obtain a human form, can you meditate? Of course not. If you have the human form, yet you lack resources, being dirt poor, you have nothing internally or externally – are you able to practice meditation? No! You hardly have enough time to be a laborer or a beggar; such as it is. Moreover, there is not even enough time to collect sufficient virtuous roots. So all of this requires long-term cultivation, and all these meditations will eventually take us to the enlightened form of Buddha. Thus, these three [body, resources, and roots of virtue] here, each one needs to apply these four: “practices of distributing, protecting, purifying, and enhancing”. During one’s actual practice, that is: what should not be done – cast it aside, it is time to apply do away with it. With what should be protected, one protects and adopt whatever is required, and then? All of these need to be cleansed and purified, so as to enhance all of the above. Well, these are the four primary practices and all [Dharma categories] are included here. [17:03]
With this in mind, do not take “meditation” to be very limited.
So “meditation” can be very broad. One certainly cannot persist with limitations – taking a grain of barley and saying that all grains are just like this. Therefore, by saying: I am human, all humans are me, then all of you are demons and goblins – this statement does not make sense. If this is casual talk, it does not matter. But if you grasp on it while you are meditating, then how can you have achievement? This is a very important concept. [17:35]
Moreover, to claim that all conceptual thought involves the apprehension of signs of true existence, and thus prevents enlightenment, is the worst possible misconception insofar as it disregards all discerning meditation.
There are those who say that conceptual thought [discernment] means the apprehension of the signs of true existence – they are signs of grasping on such thought. To achieve Buddhahood, one must eliminate the signs of true existence, and now your perception is an obstacle, so you need to do away with it – it is not needed, eliminate it! “Well, you should not discern, you must be non-discursive to be right!” One should know, what is this? It is the lowest; the worst of all possible misconceptions, this one is the worst of the worst misconception. This we should recognize. For the aforementioned concepts, we have to precisely rely on proper discernment in order to eradicate wrongful discernments. This is very clear, very explicit. So, now in the very beginning, out of the blue you say: “Alas, there is no need to discern.” That is inverting the effect as the cause, so may I ask you, if you do not understand right from wrong, how do you practice? We can’t just say whatever and totally discard it, and then nothing can be accomplished. In the case of cooking, you put rice, vegetables, oil, salt, soil, etc., and cook everything in one pot, will that work? Of course not! This applies to everything, needless to say with studying Buddha Dharma. [18:56]
This view was popular for a period of time in Tibet. Why was it popular? The reason was… I will briefly go over the story. Tibetan Buddhism began with the King Songtsan Gampo and later thrived during the era of King Trisong Detsen. Songtsan Gampo was a king of great talents and bold visions, and he married two wives – one was a Nepalese princess and the other was Princess Wen-cheng, the daughter of Chinese Emperor Tang Tai-zong. So the entourage of Princess Wen-cheng brought many scriptures, statues, Chinese medicines, astrology texts, almanacs, etc. Among this Buddhist assembly, there was a monk who practiced Zen. However, his understanding of Zen was not thorough - he lacked a thorough understanding. So, he said you do not need to discern anything. [19:47]
Last time I told you about the “frog monk” and so on. This monk didn’t have thorough understanding [of the teaching]. He claimed, “Old monk [like me] sitting in a lotus position, everything can be let go.” This person is said to be from Pu-tuo Mountain, and he often liked to eat frogs. People asked, “How can a monk do that?” He replied, “Well, an old monk like me sitting in a lotus position, everything can be let go!” He was not seeing the path. “According to the sutra, if you have truly reached the path of seeing, or reached certain attainment, even if you lose ten thousand grams of gold, that is fine, needless to say, how does a little frog compare in value? Moreover, once I am in a lotus position, everything can be let go!” Then people asked, “Old monk, you have let go of everything except eating frogs!” Thus, now he let go of everything except eating frogs. Well, for us now nothing can be let go. Moreover, our view and our mouth [the desire for food], our attachment is especially weighty. It is the same here, which also says: “Alas, don’t worry about it, you do not need to discern.” Imagine how serious can this be! How serious! So here let’s continue with the text: [20:53]
This is the system of the Chinese abbot Ha-shang.
This is referring to the same abbot [the Ha-shang]. “Sino” is China, an ancient reference in the history. That abbot was a very nice person. Khenpo in Tibetan is the term for an abbot of a monastery. This refers to a misconception that he held. With regard to this misconception, it was later refuted by Kamalasila in Tibet, he was the great commentator. Kamalasila was an Indian. Later, due to this Ha-shang’s misconception, after a discussion with no resolution, finally [Tibetans] went to India and invited this great commentator [Kamalasila] from India. As a result, the Chinese abbot was defeated [in debate]. After his defeat, Ha-shang left [Tibet]. However, the impact of the misconception has remained all the way to this day. Thus, this applies to anything: once it appears in this world, it is so hard for you to eliminate it. This is an absolute fact.
Before we start on the Lamrim text, I might as well mention that, as long as his erroneous view remains in the world, as long as there are people still suffering from this misconception, then the one who left this harm behind will be unable to leave hell realm. Take heed! Even if one is able to depart [from hell], there will be various residual effects. Thus, we should not carelessly say anything that is flawed. With many of these left behind, the impact of your action will be infinite. Consequently, the retribution of this bitter effect is incredibly weighty. This gives us a great warning here, with how we act or give instructions, etc., one absolutely needs to be careful! Be cautious! [21:53]
I explain its refutation in the section on serenity and insight. [22:36]
Well then, regarding this concept, later when discussing the section on serenity and insight, the author will explain it in detail. This is one aspect. Let’s continue. [22:46]
This misconception also interferes with the development of deep respect for the classic texts,
Like the misconceived attachments above, a great obstacle will occur. What is obstructed? The respect for the scriptures will be obstructed. How? Normally, to study Buddha Dharma, at your causal stage, prior to having accurate understanding, the requirement is to have great respect and great admiration. Because by so doing one’s obstacles can be eliminated, and you will gradually go deeper, this is how it is. If you do not respect them, the teachings will decline. Dharma requires respect. If you do not respect it, then it’s hopeless. Why is there no respect now?? [Qualm:] People might say that meditation does not require [the teachings], and you should not discriminate. Yet the scriptures clearly talk about discernment. Of course! They say that after you study the scriptures; it will “block the door of realization.” Nowadays, many people are like this – if you study these [proper] teachings, your future realization will be blocked, so this practice is not what you want. Since it is not needed, of course, the respect is not there! As a Buddha Dharma practitioner, if you don’t pay respect, may I ask, who else will respect it? This is very serious! [23:53]
because these texts are mainly concerned only with the need to use discerning analysis,
Because, actually, the concepts taught in the scriptures require our discerning analysis. Now, surprisingly, you think that discerning analysis is not needed. You say that discerning analysis is apprehending true existence and will prevent achievement of Buddhahood, so you forsake it. Of course, you will do away with the scriptures. Subsequently, the respect disappears, which results in the fading of Buddha Dharma, it will disappear. [24:23]
whereas Ha-shang’s system sees all analysis as unnecessary during practice.
We don’t even need to talk about those who have mistaken discernment. Even though there are many, that is, those who also recognize the need for conceptual discussion. In other words, this is about, let’s not refer to the above mistaken Zen practitioner [Ha-shang], there are many tenet practitioners, well! Interestingly enough, when he practices, he claims that this is not required for meditation. Alas! What can be done? [24:54]
This is also a major cause of the teaching’s decline, because those who have this misconception do not recognize the classic scriptures and their commentaries to be instructions and therefore belittle their value.
This is the degenerate time now – the teaching is waning. The primary cause of the decline of this sacred teaching is right here. Why? For you “do not recognize the classic scriptures and their commentaries to be instructions and therefore belittle their value.” You do not consider the great scriptures as real instructions, thus you have no respect within. If you don’t respect them, what will happen? Of course, [eventually] no one will pay respect [to the teachings]. Moreover, with your lack of respect, this current cause will produce the future effect – you will not be exposed to the teachings, and that is how it works. This is why we have to pay great respect. Thus, the story above and the one mentioned earlier where the novice monk paid respect to the elder monk, and the elder monk said: “This is for your own good!” This young novice monk decided to leave the elder monk alone, [then the older monk said,] “This is for my benefit!” Such is the concept. Once you truly pay respect, the true benefit is yours. This we should know. [25:57]
Question: If, as you say, there are two types of meditation – analytical meditation and nonanalytical stabilizing meditation –
So, during the actual session, there should be two types: one is analytical meditation and the other does not require analysis. The earlier misconceptions only specify stabilizing meditation, and not reflection. However, in reality, both are required. So here, the text is definitely not favoring one side, but they complement each other with seamless perfection. Then the achievement of a perfect effect becomes possible. [26:24]
– what kind of practice involves analytical meditation and what kind involves stabilizing meditation?
Reply: I will explain this.
Well, then what requires reflection and discerning analysis? What does not require reflection and discerning analysis but stabilization with one-pointedness? Well, now it will be explained in great detail. [26:44]
Analytical meditation is necessary for meditations such as those on faith in the teacher; the great importance and difficulty in obtaining leisure and opportunity; death and impermanence; karma and its effects; the faults of cyclic existence; and the spirit of enlightenment.
The following terms require analytical meditation. These will not be explained further here since they will be covered in great detail in later sections. After you see the detailed explanation, you will clearly understand it. These are the complete, required stages in our meditation progress. Since they will be covered later, they will not be discussed here. Well then, what are the effects of these terms? It says below: [27:19]
This is because these meditations need an awareness that is long-lasting, very forceful, and capable of changing the mind. Without this, you will not be able to stop the forces that oppose these meditations, such as disrespect.
Next, it explains the above meditations on faith, leisure and opportunity, etc. It states that, after your meditation, what kind of effect will it generate in one’s mind? “Long-lasting, very forceful, and capable of changing the mind.” Before we change, we might want to think it over, what is our present state? In other words, before the transformation, our current state is not forceful. We just spend time idly, carelessly, and don’t take things seriously. We seem to work without sufficient energy. Meditation should not be like this! Moreover, once transformed, it is different! However, the change does not happen in an instant, it has to be lasting. Sometimes, we work very diligently to strive at it. Other times we would say, today’s morning and evening sessions are great and feel pleased. But the next day we might be a bit exhausted, that is not how it works! Or we might get up in the morning with good spirits, but it fades away after a while, this will not do! The text said to maintain consistency, to transform our present state of non-conformity toward the teachings, and to change the state from ignorance to conformity. Not only should we change it, but we should also make it long lasting, forcefully transform the mind into proper mental attitude. [28:57]
What is the use of this? Let’s not talk about this yet, if you do not have the transformation, then “you will not be able to stop the forces that oppose these meditations, such as disrespect.” Once one is changed, there will be an effect – the changed mind can eliminate that which opposes the meditation, oppose what? Disrespect. Once you have purified faith in the excellent teacher, you will have respect. You will meditate on leisure and opportunity, impermanence; you will strive desperately without any delay. Once you have this understanding of the reciprocal relationship between cause and effect, you dare not to try to take advantage of any situation. You realize that you dare not to take any tiny bit of undue advantage, to make any improper small gains, because eventually, you will be the one who suffers.