菩提道次第广论手抄稿:旧版第二十八卷B面
P. 55 (5)（手抄稿 第四册 p131）[00:07]
讨一点小便宜，结果是你自己倒了楣。反过来说，你自己努力一点的话，你赚了大钱，这样啊！这种情况那自然而然你会改变，而且呢要恒常地改变，要猛利地改变。当你恒常而猛利地改变以后的话，修行就很容易了。你会时时刻刻等在那儿，这个无常随时要死，死了以后下了地狱要苦，你就等不及了。不要说好端端的时候你拼命用功，生病的时候你也会，乃至于生病的时候更拼命用功。为什么？好端端的虽然想无常还满好，生病的时候，病是死因啊，现在你已经病了，什么时候死更快，你能等得及吗？你更拼命啦，这不是很明白吗！所以说他这些东西—能够猛利改变我们现在这个悠悠泛泛的东西，都要拿前面的那个思择修，去修的。所以，[01:13]
p. 55 (6)
Furthermore, the development of such a powerful awareness solely depends upon repeated meditation with discerning analysis.
【起如是心，唯须依赖数数观察思择修故。】
上面这种消灭违品的，就是净除我们不能修的，去除那种障碍的这种心理，靠什么(p132)啊？靠不断不断地思惟、观察，这样的。下面说：[01:38]
For example, when you mistakenly superimpose many attractive characteristics upon the object of your attachment, you produce intense attachment. Similarly, when you think often about the unattractive characteristics of your enemy, you produce intense hatred. It is the same in the case of any meditation on any of these types of practices [death and impermanence, karma and its effects, etc.],
【如于贪境，若多增益可爱之相，则能生起猛利之贪，及于怨敌，若多思惟不悦意相，则能生起猛利瞋恚，】
他这个比喻很容易懂，我就说一个实际上的状态。说明什么？我们的心理有这个能力的，有这个能力的。有什么能力啊？能够改变我们的心意，能够对治这种障碍。现在呢，我们把这种能力用在烦恼上面，不用在正法上头。我们在哪里用在烦恼上面？举一个比喻：譬如有一样东西，我们以前不晓得的，现在晓得了。譬如说，我们说这个“butter”，以前这是外国东西，的确我们不知道的。现在晓得了，这是什么？“butter”！就是你晓得了也没关系，然后吃一吃，“欸，这满好吃啊！”今天也吃，明天也吃，吃了几天，到后天不吃，就不行了。那个时候你的心里面，会强烈地对这个东西有一种爱好，是不是？[03:00]
所以只要经过不断地练习这个东西的话，你对这个，心里面就会产生这种强烈的攀缘心。对欢喜的东西是贪，对不欢喜的东西呢？排拒，瞋！比如说这个人平常满好，好端端的，后来有人告诉你：“某人哪！你相信他，其实他是一个大骗子，大冤家呀！你所有的苦头，都是他骗了你的。”你心里先怀疑“真的吗？”“当然真的，你不妨试试看！”然(p133)后你仔细地观察，啊！结果发现哪，原来他专门在那里跟你捣蛋，而他给你小小的甜头，一点点，然后使你受到大苦。你等到经过了观察，了解了这个事实，那个时候你是恶胆旁生：“好家伙！这个家伙来的时候，我以前一直相信他，原来专门害我！”你的瞋心就生起来了。这个我们大家都有这个经验吧！说明了我们都有这个能力。[04:01]
那么现在这个能力，如果你用在正法上面也是如此。以前你欢喜得不得了，觉得这个人专门帮忙你，就像说这个让你营养，让你长得白白胖胖，让你吃得舒服。结果你现在晓得，原来你所有的痛苦的根本，都是它给你的！佛告诉我们：啊，这个乐是苦因啊！你怀疑：会吗？然后呢，就告诉你这个道理，你也这样去思惟观察，到时候你确定晓得，哎呀，真的是这样啊！到那个时候啊，你也一样地一看见它，你就无法忍受。对不对？我们有没有这个经验？有嘛！所以说我们有这个能力的，问题在哪里呢？就要如理地听闻，如理地思惟、观察，你能够猛利转变过来的话，修行是绝对可办！[04:59]
regardless of whether the image of the meditative object is clear. Therefore, practice analytical meditation, because your mind requires a long-lasting and very forceful way to apprehend its objects.
【是故修习此诸道者，境相明显不明皆可，而然须心力猛利恒常，故应观修。】
关于这些东西，他下面说，什么叫“境相明显不明显”，这句话先等一下说。真正的这种状态的重要是什么？就是这个心里面非常强烈，譬如说你那个贪的心。这个贪的心不是(p134)说，你心里面明明白白看见这种东西，不是的，就是不知不觉地有种强烈的心趋向它。那为什么讲境相明显不明显呢？譬如我们要观佛，对不起，那个观佛的话，你要观起来，就清清楚楚，明明朗朗，它不一定是非常强烈，心量很稳定的。有一种东西呢，你心里面并没有看见这个东西，却是有强烈的，这个跟……不同的情况。那么这个靠什么？就是靠思惟。它每一样东西有它的特别的修学方法的，那时候你不一定要把这种东西观起来，你就思惟这东西对你有多大的害处，然后你就讨厌它了！你思惟它对你有多大好处，然后你就喜好它了！这个就是需要思惟、观察的，凡是这一类东西，叫思择修。那么另外一种呢？[06:17]
When you achieve stabilizing meditations such as meditative serenity, you create a serviceability that allows you to place your mind on one object of meditation according to your wish. If those whose minds cannot stay on one object of meditation analyze repeatedly while they are trying to achieve a stabilizing meditation, they will be unable to produce mental stability. Hence, in this case they should practice stabilizing meditation. I will explain this later in the section on meditative serenity and insight.
【◎ 若心不能住一所缘，于一所缘，为令如欲，堪能住故，修止等时，若数观察，住心不生。故于尔时则须止修。于止观时此当广说。】
另外一个，假定说你希望你的心，安住在一个上头，不要动。比如说我要看那个佛像，很明显的，瞪大了眼睛看见了，那个时候你不要东去想、西去想：这个对我有多少害处，这个有多少好处，你越想越乱。那时怎样办呢？那个时候你所缘的，是一个明显的佛像，为了使得你心能够像你所希望的，“为令如欲”，像你所希望的能够安住在上面不动，这个是得止。那么在这种状态，如果你心里面东想西想的话，这个心里面，定心就定(p135)不住，这个时候就要止修，不要思惟。在这个里面就很清楚明白告诉我们，哪些是要思惟的，哪些是不思惟要安住的，这个道理在最后止观那部分会详细地说明。所以现在这里只略说，简单地说明，正理说明了以后，邪执破除，要不然那个邪执在这个地方的话，碰到那里你还觉得自己很对，完了，完了！[07:48]
Not knowing this system, some even propound, "If you are a scholar, you only do analytical meditation. Adepts only do stabilizing meditation." This is not the case, because each must do both.
【◎ 又有未解此理者，说凡智者唯应观修。凡孤萨黎唯应止修。此说亦非，以此一一皆须二故。】
还有的人不了解上面这个道理，他就说：很多有智的人，智慧，说智慧比较强的人，譬如我们现在说，有很多人法行人，有很多人信行人，有很多人偏重于智慧，有很多人偏重慈悲，诸如此类。说凡是他智慧偏重，以及修习智慧的时候，乃至于六度当中，现在修布施度，将来是修般若度，诸如此类。说凡是这一类人，那么要修习，这样地修习、观察的。另外一个“孤萨黎”的话，只要止修。什么叫孤萨黎？孤萨黎就是这样，那个人对于修行的法门，已经得到了决定的胜解了。然后呢他一心一意去修行，而且采取着苦行的态度，什么东西都舍掉了，随缘像头陀一样。通常禅门当中，破了本参，然后呢全部精神不计一切的，这个就有这种类似的。实际上是不是这样？他这不对，这个也不是。“以此一一皆须二故”，(p136)这两个东西，同样地不管是哪一个，该止的时候要止，该修的时候要修，呃该观的时候要观，该止的时候要止。[09:29]
The scholar must achieve stabilizing meditations such as meditative serenity,
【虽诸智者，亦须修习奢摩他等。】
前者也要修止。[09:35]
while the adept must pursue such practices as intense faith in the teacher.
【诸孤萨黎，于善知识，亦须修习猛信等故。】
后者也还是要修猛利的信等等，就是那个时候要思惟观察的。[09:47]
Furthermore, both the sūtra section of scripture and the tantra section of scripture very frequently say that you must use discernment for both of these methods of meditation.
【又此二种修行道理，于诸经藏及续藏中，俱说多种。】
这个两种，止也好、观也好，不管是显教、密教的经典当中，同样地很广泛地都说这个道理。[10:05]
If you lack or are deficient in such analytical meditation, then you will not develop stainless wisdom, the precious life of the path.
【须由观察而修习者，若无观修或是微少，则不能生无垢净慧，道胜命根。】
这句话，这句话注意一下！凡是必须要用观察修的东西，你现在不用观察。没有观察，或者虽然观察而观察得不多，一点点的话，那么这个时候就有一个缺陷。什么缺陷？叫“无垢净慧”—这个东西没有！什么叫无垢净慧呀？慧是什么？破烦恼的。真正破除烦恼的，正对治的药是智慧。这个智慧分闻、思、修，只要是对了，一定能够破烦恼，如(p137)果不对的话，那当然没有用！现在这里讲的是叫无垢净慧，这个无垢的净慧靠什么？都是靠思惟观察。所以如果你没有的话，这个东西生不起来；这个东西生不起来，请问你怎么修学佛法？佛法的真正的目的—对治烦恼，烦恼断除了，业就断除了。没有惑、业，当然没有这个流转生死的，这个是胜道的命根，像命的根一样，最重要的东西。修学佛法最重要的东西，居然你现在不要了，请问你佛法从何修起？[11:42]
所以这个情况是由来已久啊！因为由来已久，所以现在趋入末法，因为到了末法，所以我们现在没有办法，只好念一句阿弥陀佛。所以这句阿弥陀佛，到现在的的确确是对我们最好的，但是我们弄错了，这个是留到了最后没有办法。我们所以落到今天的原因，是以前造的恶因，我们现在了解了这一点，应该怎么办？就我所了解的，是！现在我们只有念佛，但是心里面了解啊，以前我们造了恶因啊，所以现在得了恶果，现在我们只能念这个，赶快把以前的恶因转过来。眼前我虽然不能修，但是将来一定要努力啊！[12:23]
所以这种情况之下，是的，我眼前还是念佛，但是感到无比的惭愧，说这个经论实在重要啊！我们绝对不会说：“哎呀，这个不要，你还管它干什么！”这两种现象，产生的结果是什么？很明白。因为你现在觉得很惭愧，然后你努力修，你恭敬它。这个惭愧、恭敬本身也是个功德，不但不影响你，还能够帮助你现在那个助行往生，这第一个眼前的好(p138)处。然后你去了以后，到那时候你修的是，因为你恭敬一心仰望，到时候有了因缘，你马上可以修，你再回来的时候，这个因一直在这地方，对不对？[13:12]
如果你不采取这个路，你现在说：哎呀，这个都不要！这本身是一个最大的谤法障碍。你辛辛苦苦念了一点佛，把它抵销，往往啊还透支三分，弄了半天，了无影响，这是障碍。就算你能去了，到了那边，因为你的心里面因种就是不要它的，所以到那时候你既然不要它，眼前碰到了你还是不相应。你说好像这个经里面没有这个根据嘛！怎么会没有呢？《弥陀经》，大本上面，以及《十六观经》，净土的三经，其他的经论上面说得很清楚啊！很多人到了那边，他闻说了，然后就证了罗汉果了。为什么证罗汉果？他不要那个大经大论嘛！这是一个。然后呢《华严》上面说得很清楚，说很多这个大的弟子，声闻弟子，坐在这个地方，他尽管佛在这儿说那个最大的大法，但是他不相应。为什么？他因地当中本来就没有种这个因，他不欢喜这个东西，听也听不进，这不是很简单吗？对不对？[14:28]
所以我们要好好地去学啊！你弄清楚了，那么你那时知道，是啊！现在你不能修，绝不强迫，但是正因为你不能修，更要努力。啊！说我惭愧啊！我好好地学，将来一定要学到。概念清楚吗？就在这地方。这个是它现在这里的最大、最大的差别，所以这个地方我们要了解啊！你如果现在能够这样做的话，即便当下不一定能够直趣针对烦恼的慧，可是(p139)将来很容易上去，很容易上去！所以这个胜道的命根，我们要把持得住。进一步：[15:20]
p. 56
Even if you develop a little wisdom, it will not be increased greatly.
【慧纵略生，亦不增长。】
就算你生—有慧，也不能增长，你没有增长的因嘛，你怎么可能得到增长的果呢？[15:30]
Therefore, you will not quickly progress along the path,
【故于修道全无进步，】
唉，所以说是原地踏步，不退还是好好的呀！[15:39]
because the ultimate object that you achieve on the path is the wisdom (that differentiates, comprehensively and without confusion, the real nature and diversity of phenomena). As the master Matrceta states, "...omniscience is best amongst wisdoms."
【道所修证最究竟者，如敬母阿阇黎云：‘慧中如遍智，’】
这个修道最究竟的是什么呢？就是这个里面告诉我们的，慧当中什么呀？如智、遍智。如、遍智是两样东西噢！一个是如所有性，一个是尽所有性，这个两个后面会解释。拿我们现在来说，一个是见一切法的特质—见空；一个是见一切法的缘起—有。换句话说，一个是根本智，一个是无分别后得智，两样东西圆满的是佛果。[16:22]
(that differentiates, comprehensively and without confusion, the real nature and diversity of phenomena.)
【谓能无杂简择一切如所有性，尽所有性，即是慧故。】
你能够正确无误地抉择一切的，就是什么？就是如智跟遍智，这个都是智慧耶！智慧(p140)这个东西，就要你思惟观察；所以要止修的，因为你那个思惟观察能力不行，所以要用定心来去观察，这样的！现在你一开头的时候，居然这个不要了，那岂不是一开头，你把那个命根都切断掉了一样吗？这个概念我们现在要清楚，要清楚。[17:01]
Consequently, understand it as a definite sign of having taken the wrong path if no matter how much you cultivate the path, your mindfulness is dulled by obliviousness and you are slow-witted about what to eliminate and what to adopt.
【◎ 是故于道几许修习，反有尔许重大忘念，念力钝劣，简择取舍意渐迟钝，当知即是走入错道正因之相。】
这句话对我们是个大警惕，这句话对我们是一个大策励！所以我们现在有很多人对道修，修了很多。修了很多，反而什么？嘿！反而产生了反效果。是忘念是重大，念力是迟钝，然后呢抉择，唉，碰见这种事情，叫你也弄不清楚，叫你去弄，你又嫌它麻烦，就这种味道。这个是什么啊？走上错路了，走上错路了。就是因地当中你走错了！所以这一点大家注意，有的人一听，不听的时候满好，一听眼睛就瞪大了，那个就是他因地当中跟他相应的；有的人平常他满好，等到一听经，就打瞌睡了，就是提不起来。为什么？就是跟法是不相应，而那个时候他就是什么？障碍现起的时候。[18:12]
这个的的确确很清楚、很明白的，你对这样东西有嗜好的话，那个现起的时候，你眼睛瞪了个大。反过来，你跟它不相应的时候，到那时候你会直打哈欠，对不对？我想我们(p141)每个人都有这个经验。所以，譬如说我们现在当然出了家了，不会了。以前在家的时候，到了夏天，然后呢白天的事情忙完了，这个时候电视节目最好了，然后呢在这个地方冷气又开，然后坐在这个地方—最好的，瞪大了眼睛大家去望！到那个时候洗澡了，“等一下，没关系，你先去，你先去！”每一个人都会这样，劲就会提得那么足。[18:54]
反过来，这件事情大家说念书了，唉呀，到那个时候，你这个也不行，牙齿又痛了、头又痛了、背又昏了，到那个时候硬是跑到那里你就打瞌睡了。为什么？为什么啊？就是这样！我想我们都有这个经验，我们不要问他为什么，我们都有这个经验，就是你这样东西，跟你的心里相应的话，到那个时候的话，精神就提起来了。叫你该做的时候，哪怕洗澡固然不愿意，到时该睡觉了：“去睡啦，明天起不来！”“没关系，等一下、等一下，明天我起得来的！”就是这个样。乃至于你很累了，“哎哟，这个什么节目来了！”你也不觉得累了，不是很明白吗？这是什么？我们的习气，对不对？习气是什么？现在的果。就是你因地当中有了这个，现在这个现象。[19:45]
所以如果说，我们每一位同修碰见这个情况的话，立刻检点一下，哦，是什么状态。最好的办法—那时候赶快忏悔，还来得及。忏悔净除了以后，它不会感果，要不然这个留下去的话，那对我们是非常恐怖的一个结果！[20:10]
Furthermore, by using discerning wisdom to conduct analytical meditation on the meaning of the scriptures, you understand the many attributes of the good qualities of the three jewels and the like, and you then greatly increase the faith associated with these attributes, etc.
(p142)【◎ 又于三宝等功德差别，若能多知，依此之信，亦多增长。】
再说，假定说我们对于三宝的功德这个差别，有种种特殊的内涵、细致的内涵，能够了解得越多，那么信心也增长。平常我们说，啊！皈依，为什么要皈依啊？说“好的。”啊，那么就好的，皈依了！现在大部分都是这样，了三宝，他就保佑你呀多子多孙、长寿、健康。“啊，那去去去！”到底内容什么，不一定知道。但是你如果了解了更多，他越来越起劲。我们不要说佛法了，不要说佛法。就是一贯道，我晓得的，一贯道它有一套内容的，它就告诉你，这个道有多大的好处，现在是三期末劫了，如果是你不来这一套东西的话，到那时候“末劫罡风落地”怎么怎么，哎呀，恐怖得不得了；然后你跑得去，一受了这个东西有多少好处。你了解得越多，啊！你这个信心就越强。都是靠这个东西啊！那么我们对佛法呢，也是如此。[21:30]
所以我讲一贯道的，为什么要这样讲，就是说我们这种心相，换句话说，我们每个人心理状态的的确确是如此的。你用在这个上面，就对这个信心增强；用在那个上面，就对那个东西信心增强。现在我们要增强对三宝的信心，怎么办？还是用这个办法—告诉他，三宝的种种特别好处。那要靠什么啊？闻思嘛！不是很明白吗？所以说修行而居然不要闻思了，怎么个修法？这是对启发你好乐的信心，另外呢？[22:13]
Also, once you have used analytical meditation to comprehend the many faults of cyclic existence, you develop great disgust for and disenchantment with cyclic existence,
(p143)【若多了知生死过患，故生众多厌患出离。】
反过来，你假定能够多了解，这个生死轮回当中的种种大过失、大害处的话，你这个厌患心就生起来了。所以刚才那个比喻当中，有人告诉你，说：“你以为这是你的好朋友？这个是你的冤家！”你了解得越多，自然而然你对他厌离排斥了，不是吗？也要靠我们多听闻、多思惟、多观察。所以我们现在的的确确不要觉得懂了，坐在那儿大家谈佛法。在我现在了解的话，你们懂不懂，我不知道，我自己晓得我实在是好可怜哪，好可怜！懂得的太少！所以我一再说，要我问我的心的话，我实在不想坐在这地方讲，可是我的老师告诉我，“某人哪，你去了以后你要讲。”我尊重我的老师，我莫奈何，只好跟大家讲。我不懂嘛！同样地，因为我拿自己来衡量，看见在座的大部分同学跟我差不多。唉，所以我想起代大家心里着急，的的确确！[23:34]
and you then see the benefits of liberation from many perspectives. So you then diligently seek liberation.
【若由多门，能见解脱所有胜利，故亦于此猛利希求。】
同样地，你见到解脱的殊胜的利益的话，你希求心就生起来了。现在我们修行的真正的大的障碍：第一个，净信心生不起来，好乐心生不起来。对平常的时候，做别的事情很起劲，上街跑一趟，“你出去啊？你有车子？我跟你一起去！”但是那个地方是听经，(p144)“哎呀，又要上课了！”为什么啊？就是好乐心生不起来，第一个。然后呢过患心生不起来，有了这过患，然后下面告诉我们这个见到解脱的殊胜的那一段，希求心就生起来了。我自己想想我自己也觉得好笑，刚才这个。[24:36]
Using this meditation, you even fathom the spirit of enlightenment and the many wondrous activities of the six perfections and so forth. This greatly increases your irreversible faith, aspiration, and joyous perseverance. As all of this is based exclusively on the use of discerning wisdom in order to conduct analytical meditation on the meaning of the scriptures,
【若多了解大菩提心，及六度等希有诸行，则于此等诸不退信，欲乐精进，渐能增广。如是一切皆依观慧，观察经义修习而起，】
这个上面告诉我们，凡是上面这种东西都是靠什么？都是靠我们的思惟、观察。观察什么？“经”。为什么要经啊？经是圣人所说，换句话说，他所说的道理正确无误，天经地义。所以[25:12]
the intelligent should in this manner bring about such certainty that others cannot sway them away from it.
【故诸智者应于此理，引起定解，他不能转。】
请大家把这几句话刻在心上面！我自己真正是一个聪明的人，自负是聪明的人的话，就应该这样去做—对这个道理，第一个，引起定解，要确定不动的见解。“他不能转”，不管人家怎么说，环境怎么样，绝不动摇！到了那个时候我们修行，行了！否则的话，这里听了有道理，跑到那里，这个人讲讲的话，觉得：“是呀，还是我的对！”你还是停在原来的地方。所以他告诉我们：胜解、胜解！这个很重要的。要达到那个胜解，不(p145)是听一下就算，听过了还要自己的深刻地研习，还要讨论，然后呢要思惟，还要观察。我们要做的事情好多喔！而做这些事情对我们的利益好大啊！[26:19]
你如果把握不住这些，今天听了满对，等你跑到那里听听的话，觉得也不错啊，好像是这个样啊，你就转掉了。结果呢，跑到这里听了一点哪，白费；跑到那里听也白费！为什么呀？你怀疑嘛！所以自然到那个时候，人家说：“驼子摔跤，两头不着实。”就是这个状态。两头不着，就是这个状态，是很重要、很重要！我们现在太多这样的，听见他，“啊，好！”跑到那听他，“这也好！”不知如何取舍，好了，莫奈何，就这么空过一生，这种道理。所以说“引起定解，他不能转”，绝对不要人家动摇。[27:12]
在这个地方，有个很方便的东西，我们不妨这么想一想。常常有的人说劝你：“某人啊，现在这个样，戒上面、经上面怎么讲……。”那时候你自己问一下：这个人强得过佛吗？这个人强得过菩萨吗？你这么一想，这问题自然就没有了。然后呢当你想到“我”的时候，你也问问看：我强得过佛吗？我强得过菩萨吗？你能够这么一问的话，多多少少会减轻一点这种错误。然后呢会帮助我们扭过来，一直等到你对于正确的无垢的道理，产生定解，决定不移的时候，安全了！[27:59]
(p146)如果说，你用这个法门用在净土上面的话，那就是去的可能性是百分之九十五以上，除非你有大业障，否则一定去而且。去净土的条件是什么？简单！信愿具足，对不对？你能够不被他转的话，请问这个信愿是不是具足？对嘛！千真万确。所以大家不要这个时候忙着念佛，我觉得啊，这些人真可怜哪！你不妨停下来忙这个，到那个时候的话，就这么容易就去了，道理就在这里。更进一层都做得到，何况是比较简单的？上品上生都可以，何况是下品下生乃至边地啊！不但是净土，禅、教、密哪一门都可以通。这个基本的完整的概念，你了解了这个广义的，用在狭义，用到哪里，就哪里通！就是这样。继续：[29:15]
Those with a very small understanding of how to meditate might say the following: Qualm: If you do too much analysis with discernment and sustain that in meditation, you will hinder your concentration, which is one-pointed upon a single object of meditation. So you will not achieve firm concentration.
【◎ 诸于修理见解极狭者，作如是言，若以观慧，极多思择而修习者，则能障碍，专注一缘胜三摩地，故不能成坚固等持。此当宣说，】[29:39]
28B Commentary
ENGLISH LR V.1 P.112 (COMMENTARY V.4 P.251) [00:07]
Conversely, if you put in some hard work, you will make a fortune, that is the way it is! In this situation, naturally you will change, and the change should be lasting and forceful. Once your change is constant and powerful, then practice becomes easy. You will constantly be prepared there: for impermanence will strike with death at any moment. When you die, you may descend to a suffering hell – thus, you can hardly wait [to meditate on the teaching]. Needless to say, you strive desperately while you still can - you might even work harder while sick. Why? Because when you are still able-bodied, your contemplation of impermanence will work well. But when one is sick – illness is a cause of death – now that you are sick, death may approach faster, how can you procrastinate? You will strive even harder, isn’t it very obvious! Therefore, all these things mentioned above – to forcefully change our current leisure and casual attitude – all the aforementioned meditative reflection and analysis are required for practice. Thus, [01:13]
Furthermore, the development of such a powerful awareness solely depends upon repeated meditation with discerning analysis.
The method above for removal of the opposing forces is to eliminate what we are not able to practice – to eradicate this mental obscuration – this relies on what? It relies on repeated reflection and discerning analysis, just like that. Next, it says: [01:38]
For example, when you mistakenly superimpose many attractive characteristics upon the object of your attachment, you produce intense attachment. Similarly, when you think often about the unattractive characteristics of your enemy, you produce intense hatred.
This example in the text is quite easy to understand. Let me give you an actual situation. What does it explain? That is, our minds have the ability – the capability is there. What ability is that? That is, we can adjust our mental intentions to apply remedy against such obscuration. However, for now, we apply this ability on afflictions instead of the sublime teaching. How do we apply them to the afflictions? For example, something we didn’t know about before, now we know, have understanding of it. For instance, let’s say this “butter” was a foreign item [when first introduced to China], we certainly didn’t know about it before. Now we know. What is this? “Butter!” Even if you already knew it, that is fine, then give it a try, “Well, it tastes pretty good!” So eat it today and then again tomorrow, after a few days, and then the day after that we cannot go without it. At that time, you will generate a strong preference for it, right? [03:00]
So as long as this is practiced continuously, then with this you will generate a strong grasping. Becoming attached to what is favorable, but what about the unfavorable? It is rejected with hostility! For example, let’s say someone usually is quite nice but, out of nowhere, another person tells you, “So and so! You trusted him, but actually, he is a big liar, he should be your enemy! All of your sufferings are because he is cheating you.” You first will have doubts, “Is it true?” “Of course it is. Why don’t you see for yourself!” Then you analyze carefully, ah! And you realize that he is focused on causing you trouble – the small favor he gave you, just a little bit, and then causes you to suffer a great deal. Upon your analysis and recognition of this fact, thus you generate this negative attitude: “This guy! In the past when he came here, I always trusted him. It turns out that he is here just to harm me!” Your hostility arises. We all have this experience, right! This tells us that we all have this ability [to change our minds]. [04:01]
So, now with this ability, if you were to apply it on the sublime teachings, it would function in the same way. What you have liked very much before, such as feeling that this person helped you so much, or like saying that certain foods will provide you nutrition, make you chubby and well fed. Now, you finally realize that all your causes of suffering arise from this [erroneous perception]! Buddha taught us: ah, this kind of happiness is the cause of suffering! You will have doubts: is that right? Then, Buddha tells you the concept, and you reflect and analyze accordingly. Up to a point, you will become certain, alas, it really is like that! By that time, you also seeing the same object, yet it becomes unbearable to you. Is this right? Do we have this experience? Yes! Thus, we do have this ability, but what is the issue? That is, one has to study the teachings properly, reflect and analyze accordingly. If you are able to generate lasting and forceful transformation, then advancement of meditation can absolutely be achieved! [04:59]
It is the same in the case of any meditation on any of these types of practices [death and impermanence, karma and its effects, etc.], regardless of whether the image of the meditative object is clear. Therefore, practice analytical meditation, because your mind requires a long-lasting and very forceful way to apprehend its objects.
Regarding these topics, the text says below, what is “whether the image of the object is clear,” we’ll explain this statement later. What is the most important state here? It is that the mental attitude is very strong. For example, your attachment – this attachment does not mean that you actually can see it. No, not like that. It is where, unknowingly, there is a strong inclination formed within. So why does it say, “whether the image of the object is clear”? For example, if we are visualizing Buddha, sorry, to visualize Buddha, once you have successfully visualized, the image will be very clear and apparent. It is not necessarily very intense, but the mind is very steady and stable. Another aspect is that, even though your mind is not clearly seeing it, the intensity is there. There… are different situations. So what does it rely upon? It relies upon reflection. Everything has its unique method of practice, by then you may not necessarily be able to visualize it. Just reflect upon how this object will bring you great harm, and you will generate disgust toward it! If you reflect upon its great benefits, then you begin to like it! This requires reflection and discerning analysis. All these categories are known as analytical meditation. So what is the other kind of meditation? [06:17]
When you achieve stabilizing meditations such as meditative serenity, you create a serviceability that allows you to place your mind on one object of meditation according to your wish. If those whose minds cannot stay on one object of meditation analyze repeatedly while they are trying to achieve a stabilizing meditation, they will be unable to produce mental stability. Hence, in this case, they should practice stabilizing mediation. I will explain this later in the section on meditative serenity and insight.
Another type is you wish to place your mind on one object and stay with it. For example, I wish to look at the Buddha statue, very clearly looking with eyes wide open. At that moment, you should not think about the following this or that: how harmful is this to me, how much benefit this is. The more you think about it, the more distracted you are. So what should you do? At this moment, your object of meditation is a distinct Buddha statue. In order for your mind to conform “according to your wish,” focus on your inspired object of meditation with stability; this is to achieve meditative stabilization. So in this situation, if your mind is filled with thoughts of this and that, this mind will not be stabilized. This is the time to apply stabilize meditation instead of reflection*. Within this, the text clearly and explicitly tells us what we should and should not reflect on. These concepts will be discussed in detail in the serenity and insight section [v.3]. So this here is just a brief and simple explanation. Once the principle has been explained, the misconceptions must be refuted. Otherwise, if the grasping of misconception is still there, then everywhere you go, you will be very certain that you are absolutely right, and this is hopeless, hopeless! [07:48]
Not knowing this system, some even propound, “If you are a scholar, you only do analytical meditation. Adepts only do stabilizing meditation.” This is not the case, because each must do both.
There are those who do not understand the above concept, the text says: there are many wise ones who have wisdom, those who are endowed with a wise predisposition. Take us for example now, many abide by the teaching, many abide by faith, many emphasize wisdom, and many emphasize compassion, and so on. So for those who emphasize wisdom, while applying wisdom or even during the application of the six perfections, now one practices the perfection of generosity, later practice the perfection of wisdom, and so forth. For all these kinds of practitioners, an analytical study is required - they need to apply analytical meditation. For the other ones, “adepts”, they only apply stabilizing meditation. What are adepts? Adepts are those who have reached a level of certain conviction in meditation. Then they mindfully meditate, and also apply with an ascetic attitude – forsake everything, abide by the dependent arising conditions like a Dhuta [friar]. Usually in Zen meditation, upon perceiving the chosen analytical topic, then one devotes entire attention without any reservation; this is similar [to stabilizing meditation]. Actually are they [Zen practice and stabilizing meditation] the same? They are not; they are not of the same case. “Each must do both.” Both [analytical and stabilizing meditation], regardless of which one you choose, at the time for stabilization then one should practice stabilizing meditation; at the time for analytical meditation, practice it accordingly. [09:29]
The scholar must achieve stabilizing meditations such as meditative serenity,
The former [analytical meditator] also needs to practice stabilizing meditation. [09:35]
while the adept must pursue such practices as intense faith in the teacher.
The latter also requires applying intensified faith [in the teacher], etc. that is when you should reflect and analyze. [10:05]
Furthermore, both the sutra section of scripture and the tantra section of scripture very frequently say
For both of them, regardless of whether it is stabilizing or analytical meditation – in either the Sutrayana or Tantrayana scriptures – these concepts are explained extensively. [10:05]
that you must use discernment for both of these methods of meditation. If you lack or are deficient in such analytical meditation, then you will not develop stainless wisdom, the precious life of the path.
This statement, please pay attention to it! For those things require meditative analysis, you are not analyzing them, without analysis, or deficient in analyzing – just apply very minimally - then a flaw will arise. What kind of flaw? The “stainless wisdom” will not arise! What is stainless wisdom? What is wisdom? It is to destroy afflictions. The actual eradication of affliction and the precise remedy is wisdom. This wisdom is divided into study, reflection, and meditation. As long as you are on the right track, then affliction can definitely be removed. Otherwise, of course, the effect will not be there! Now here the discussion is about stainless wisdom, what does this stainless wisdom rely on? It all relies on reflection and analysis. So if you lack these [reflection and analysis, stainless wisdom] will not arise. If it will not arise, may I ask: how do you study Buddha Dharma? The true purpose of Buddha Dharma is to act against afflictions. Once afflictions are eliminated, its karmic link is stopped. Without affliction and its related karma, consequently cyclic existence would not exist. This is the vitality* of the sublime path; just like the source of life, which is the most important thing. This most important requirement for studying Buddha Dharma, surprisingly enough, now you say that you do not need it; may I ask you, how are you going to begin to practice Buddha Dharma?
[*命根: can be translated as life-faculty or vitality. In Sanskrit it is jivitindriya, which is defined as a mental factor that sustains the life of the citta (mind) and other mental factors it accompanies.] [11:42]
So this attitude has been around for a long time! Because of this, thus we are now in the degenerate age of Buddhism. Due to this degeneration, we, therefore, have no other way except to just chant one statement of the Amitabha Buddha’s name [repeatedly]. So with this one phrase of Amitabha Buddha, it is absolutely the best approach for us right now. However, we are mistaken – this should be the last resort when we have no other option. The reason we end up in this situation is due to the negative causes that were planted in the past. Now we have this understanding, what should we do? As far as my understanding goes, yes! Now we can only recite Buddha’s name, but in one’s mind, one needs to understand we have planted negative causes before, thus we have this negative effect now. Therefore, now we can only rely on reciting it to quickly reverse these past negative causes. Even though I am not able to apply [meditative-serenity and analytical- meditation] now, but in the future, I must strive at it! [12:23]
So, in this circumstance, yes, I will continue to recite Buddha’s name for now. However, the feeling I have is recognizing the importance of the scriptures with immense embarrassment [that I am not able to understand them]! We should never claim: “Well, scriptures are not needed, why do you even worry about it!” With these two attitudes, what will the effect be? It is very clear. Because you have this very embarrassed attitude now, thus you strive at venerating the scriptures. This embarrassment and veneration are good qualities as well. Not only will they not affect you, rather they can assist with your current practice and help you to be reborn in Pure Land. This is the first one of the immediate benefits. Once you are there [Pure Land], when you practice – since you wholeheartedly look up [to the teachings] – by the time the dependent condition arises, you will be able to practice right away. When you are reborn as human again, this cause remains there, isn’t it? [13:12]
If you don’t take this approach, you may say now: well, these scriptures are not needed! This in itself is the greatest defamation of the teaching. You tried so hard to recite Buddha’s name a few times to offset [this defamation], more than likely you will still be somewhat over-drafted; and after striving for so long without improvement, this can be thought of as an obstacle. Even if you are able to reach [Pure Land], by the time you are there, because the seed in your mind is to reject it, at that time, even if the teaching is right in front of you, you are still unable to conform to it. You may say that there is no such reference in the scriptures! How can that be? In the Amitabha Sutra, the Larger Sukhavativyuha Sutra, and the Sutra of Sixteen Ways of Analysis, the three sutras of the Pure Land, it is very clearly stated in many sutras and commentaries! Many who have reached Pure Land hear the teachings – they listened to it and then attained arhatship. Why arhatship? They are not concerned about the great sutras and great commentaries! This is one aspect. Moreover, the Array of Stalks Sutra says clearly that so many great disciples - sravaka disciples - sat there and, even though Buddha instructed the greatest teachings, yet they did not accord with it. Why? The cause was never planted at the causal stage – one did not like it and are deaf to it – isn’t that very simple? Right? [14:28]
So we must study with great sincerity! Once you are clear about it then you will know, yes! For now, if you are unable to practice, never force it. However, just because you cannot apply it, you should work even harder. Well! By thinking, “I am embarrassed! I will strive harder, and in the future, I will definitely master it.” Is this concept clear? Right here is the greatest, biggest difference. Thus, we need to have this recognition! If you can apply accordingly now, even though the wisdom to pinpoint the affliction is unavailable now, but in the future, you will achieve it easily, advancement is easily available! So for this life-source of the sublime path, we need to hold on to it. Furthermore: [15:20]
Even if you develop a little wisdom, it will not be increased greatly.
Even if you have developed wisdom, it will not increase. Because, if you don’t have the cause to increase it, how can you attain the effect of enhancement? [15:30]
Therefore, you will not quickly progress along the path,
Well, so it is like making no headway, [for those] not quitting is considered doing pretty good! [15:39]
because the ultimate object that you achieve on the path is the wisdom that differentiates, comprehensively and without confusion, the real nature and diversity of phenomena. As the master Matrceta states,”…omniscience is best amongst wisdoms.”
What is the ultimate objective of the path? What it tells us here is what kind of wisdom? It is the wisdom that knows the true nature and diversity of phenomena. These two are different! One is about the true nature and the other is about the diversity of phenomena; they will be explained later. For our level now: one is to see the characteristics of all phenomena – wisdom of emptiness. The other is to see the dependent arising of all phenomena – the composite existence. In other words, one is the equipoise that directly perceives the ultimate truth [v.3 p.258 wisdom of emptiness], and the other is nonconceptual sublime wisdom [v.3 p.344 dependent arising]. When both are perfected, it is Buddhahood. [16:22]
Once you can precisely make an unmistaken determination on every aspect, what is that? That is the wisdom that sees the true nature and diversity of phenomena; both are aspects of wisdom! Wisdom is something that requires your reflection and analysis, thus meditative stabilization is necessary. Because your ability to reflect and analyze is not matured yet, thus you need a stabilized mind to analyze. This is how it works! Now in the very beginning, you have decided that [reflection and analysis] are not needed, wouldn’t it be cutting off your vitality of life-source from the very beginning? We need to be very clear about this concept, need to understand distinctly. [17:01]
Consequently, understand it as a definite sign of having taken the wrong path if no matter how much you cultivate the path, your mindfulness is dulled by obliviousness and you are slow-witted about what to eliminate and what to adopt.
This statement is a huge warning for us; it is a great reminder for us! Nowadays, many of us applied a lot of cultivation on the path - applied much practice. What does this amount of practice turn into? Well! It turns into the opposite effect – weighty obliviousness and dull-wittedness. And what about one’s discernment – well, when situations arise, it is not clear to you; you were told to handle it, but you think it is too troublesome – such is the reaction. What is this? This is the sign of taking the wrong path – going down a detour. That is, you have taken a detour at the causal stage! This is where everyone should pay attention. Some listen to the teaching – before listening, the reaction is fine – once they listen, their eyes become wide open. That is the sign that one is in accordance with the causal stage. Some others are fine with normal routine, but upon listening to the teaching, they fall asleep and cannot stay awake. Why? That is the sign of not being in accordance with the teaching. What is happening at that time? That is when obstacles arise. [18:12]
This is absolutely very plain and clear. If you particularly like something, your eyes will open wide when it appears. Conversely, when you do not agree with something, you will keep yawning, is this right? I believe we all have had this experience. So, for example, of course, since we are ordained, this should not happen. Before we were ordained, at home, during the summer, after a busy day of work, this is the best time to watch TV. And over there the air conditioning is on, and one sits there on the best seat, watching with your eyes wide open! When it’s time to take a bath, “Wait, it’s ok, you go ahead, you go first!” This happens to everyone, one would be just that energized [in watching TV]. [18:54]
Conversely, when everyone refers to study, sigh, by that time, this doesn’t work for you - toothaches, headaches, or back discomfort - by the time you make it there, you will just doze off. Why? Why is that? This is the [not in accordance] attitude! I believe we all have this experience; we don’t need to ask the one who dozes off why, because we all have such experience. That is, if you concord with a given object, when the time comes, the spirit is lifted. When you are told to do something, needless to say, you do not want to take a bath, by the time you need to go to bed, “Time to go to bed, otherwise you can’t get up tomorrow!” “It’s ok, wait, wait, I can get up tomorrow!” Just like that. Even if you are very tired, “Wow, this program is on!” You don’t feel tired either, isn’t it very obvious? What is that? It is our latent propensity, correct? What is latent propensity? It is the effect of our present state. It is your seed from the causal stage that has matured as the present circumstance. [19:45]
Thus, if any of us encounter this situation, examine it right away: oh, what is the current state of mind? The best approach is: when this happens, repent immediately - to cleanse it in time. Once you have purified it with confession, the fruitional effects will not occur. Otherwise, letting it continue will bring us very dreadful effects! [20:10]
Furthermore, by using discerning wisdom to conduct analytical meditation on the meaning of the scriptures, you understand the many attributes of the good qualities of the three jewels and the like, and you then greatly increase the faith associated with these attributes, etc.
Moreover, if we know the difference in the merits of the Three Jewels and their specific contents and intricate meanings, then the more understanding we have, the more faith will be enhanced as well. Often, we say, ah! Taking refuge, why do we need to go for refuge? We reply, “Ok.” So we attend a taking refuge ceremony! Nowadays, most people have such an impression: upon taking refuge in the Three Jewels, you will be blessed with many offsprings, long life, and good health. “Well, then go, go, go for it!” But you do not necessarily know the meaning of taking refuge. However, if one knew more about it, one would become more enthusiastic. Let’s not refer to Buddhism, instead of talking about Buddha Dharma, even for the Yi-guan-dao*, from what I know, they have their own content about how their path has great benefits: now is the degenerate time of the three periods. If you don’t practice their teaching, then when the “astral wind of the degenerate time comes,” so on and so forth, alas, it will be very dreadful. Then you go there and benefit from their teaching. The more you understand it, ah! The more faith you have. That is all relying [on knowing more about the good qualities of the Three Jewels]! So, for our study of Buddha Dharma, the same also applies.
[*Yi-guan-dao: is a branch of Chinese folk religion of Xian-tian-dao; aka Way-of-Former-Heaven-sect] [21:30]
Why do I bring up the Yi-guan-dao – it is to describe our states of mind; in other words, every one of us definitely has this state of mind. If you apply it here, then your faith will increase; practice on something else, then the faith toward that will become stronger. Now we want to increase our faith in the Three Jewels, what should we do? Still apply the same approach – talk about the specific benefits of the Three Jewels. What does that rely on? Study and reflection! Isn’t it very clear? Therefore, if you say that meditation can do away with study and reflection, how will it work? So this is about how to enhance your faith, what else? [22:13]
Also, once you have used analytical meditation to comprehend the many faults of cyclic existence, you develop great disgust for and disenchantment with cyclic existence,
Conversely, if you can understand more about the great faults and harms of cyclic existence, your disenchantment will arise. So in the previous example, someone tells you, “Do you think he is your good friend? Actually, he is your enemy!” The more you know about this fact, consequently you will loathe him and reject him, isn’t that right? This [Buddhism] practice also relies on more of our study, reflection, and analysis. So we certainly should not feel that we understand everything now, then sit there and talk about Buddha Dharma. Based on my understanding right now, whether you understand or not I don’t really know; however, I realize that my knowledge is meager – very pathetic, very insufficient! I know too little! So I say this again, and again, honestly, from my heart, I truly don’t want to sit here and teach, but my teacher told me: “So and so when you return you need to teach.” I respect my teacher and I have no choice but to give you teachings. I don’t know enough! Similarly, by measuring myself, I see that most of you are about the same as me. Alas, upon this thought, I am worried about everyone, definitely so! [23:34]
and you then see the benefits of liberation from many perspectives. So you then diligently seek liberation.
By the same token, once you see the sublime benefits of liberation, your aspiration will arise. For now, our greatest obstacle to applying the meditation: first, it is not able to generate pure faith and aspiration [toward the teaching]. Usually, when we engage in other things with great enthusiasm – going on a shopping trip “You are going out? Do you have a car? Let me go with you!” But as for listening to the teaching, “Alas, another class again!” Why? That is due to the lack of arising aspiration, this is the first one. Moreover, the sense of disadvantage is not there; once aware of the faults of the disadvantage, next it will tell us the part about recognizing the advantage of liberation, and then the aspiration will be developed. By thinking about the above [example of wanting to go out for a trip] I just mentioned; I find this attitude is funny too. [24:36]
Using this meditation, you even fathom the spirit of enlightenment and the many wondrous activities of the six perfections and so forth. This greatly increases your irreversible faith, aspiration, and joyous perseverance. As all of this is based exclusively on the use of discerning wisdom in order to conduct analytical meditation on the meaning of the scriptures,
The above tells us, what does all the aforementioned rely on? It all relies on our reflection and analysis. Analyze what? “Scriptures.” Why do we need scriptures? Scriptures are taught by Sages, in other words, the concepts they shared are flawless and are considered accurate and proper. Thus, [25:12]
the intelligent should in this manner bring about such certainty that others cannot sway them away from it.
Please engrave these statements [on the text] in your heart! If I am truly an intelligent person - one who thinks highly of oneself as a smart person, then one should do so. In regard to this concept, first, one should generate a firm understanding to ensure certainty on the perception and not to be swayed. “That others cannot sway them away from it.” Regardless of what others say or whatever environment you are in, never be swayed! By then, our meditation practice will work! Otherwise, by hearing it and thinking that it is reasonable, upon going to a place to hear someone gave a talk, and one listens and might think, “Sure, mine is still right!” You will be stuck in the same state of understanding. So the author tells us: irreversible faith, uncontrived faith! This is very important. To achieve that conviction does not mean to just listen once and that is it; after listening to it, one must apply thorough study, as well as discussion, and then follow it with reflection and analysis. There are so many things we have to do! And these things will bring us great benefits! [26:19]
If you cannot grasp this – today hear something and think that it is right. Later you go elsewhere and listen and think something else is pretty good too – it seems right, and then you are swayed. In the end, the little hearing you had over here is wasted, and the hearing over at other place is also wasted! Why? It is due to your doubting! So, naturally, by then there is a saying, “When a hunchback falls down, he can’t touch the ground on either side.” This is just the way it is. You cannot benefit from either one, just like that. This is very, very important! There are too many of us have such an attitude, where we hear from someone and, “Ah, good!” Then we go and hear from another, “This is good too!” Not knowing what to adopt and what to cast aside, well then, it is to no avail and an entire life is wasted, this is the point. Therefore, “bring about such certainty that others cannot sway them away from it.” Absolutely do not be influenced by others. [27:12]
Here, there is a skillful approach; we might want to think about it this way. Often, people try to persuade you: “So and so, now according to the precept and sutras…” At this point, you should ask yourself: is this person better than Buddha? Is this person better than Bodhisattva? Once you contemplate on it, the issue will be resolved. Furthermore, when you think about this “I,” you also ask: “Am I better than Buddha? Am I better than Bodhisattva?” If you can ask yourself this, then more or less this type of mistake can be somewhat reduced. Thus, it will help us reverse the attitude. All the way to the point where you have a certain understanding of the proper stainless teachings and form steadfast faith and determination, then that is considered as safe [as not to be influenced]! [27:59]
For instance, if you apply the Pure Land practice as the Dharma approach, then there is a greater than 95% possibility of one to be reborn there. Unless you have a tremendous karmic obstacle, otherwise going there is certain. What are the criteria to go to Pure Land? It’s simple! Being endowed with both faith and aspiration, right? If you are able to avoid being swayed, may I ask, is this faith and aspiration fulfilled? Sure it is! Absolutely. So, everyone, you do not need to hurriedly engage in reciting Buddha’s names now. In my opinion, it is sad for these practitioners [who chant without faith or aspiration]! You might as well stop and engage in this [cultivation of faith and aspiration]. By then, being reborn in Pure Land becomes very easy, and this is the reasoning. Further advancement is even possible, no need to mention the easier achievements. One is possible to be reborn in a higher rank [in Pure Land], not to mention the lesser ranks or even the border region! Not only does this [practice of faith and aspiration] apply to Pure Land, but it also applies to Zen, tenet, and Tantra practices. With this fundamental and complete framework, once you have understood this broader meaning, and then apply it in a stricter sense. Wherever it is practiced, wherever it will work! Just like that. Continue: [29:15]
Those with a very small understanding of how to meditate might say the following:
Qualm: If you do too much analysis with discernment and sustain that in meditation, you will hinder your concentration, which is one-pointed upon a single object of meditation. So you will not achieve firm concentration.
Reply: I will explain this.