菩提道次第广论手抄稿:旧版第二十九卷B面
P. 58 (3)（手抄稿 第四册 p165）[00:08]
这种情况自然很容易得定。
p. 58 (3)
Therefore, you will easily attain the firm concentrations which please the learned to a degree commensurate with your cultivation of the trainings, beginning with faith in the teacher and ending with the engaged spirit of enlightenment.
【是故从于知识修信，乃至净修行心以来，若有几许众多熏修，即有尔许速易成办，智者所喜妙三摩地。】
所以从这地方我们了解，前面一步一步上来的一个次第：从亲近善知识，对善知识的修习信心，乃至于针对这个次第下去，暇满人身，然后思苦，然后皈依，业感，一直到发菩提心，愿心、行心……所有这个次第一步一步地修。你有多少努力的功夫放在这个上面的话，那么将来你就有多少本钱，拿这个本钱就能够很快地能够修成功你所要的。这个也是诸佛菩萨—真正有智慧的人，所喜欢的殊胜的三摩地，这个非常清楚。[01:21]
Not only must you sustain stabilizing meditations after you become free of both excitement and laxity, but you must also sustain analytical meditations.
【又非但止修，即诸观修，亦须远离掉沈二过，将护修习。】
上面是说学定、三摩地。其实不但如此，就是你观修，所谓真正修的止观、止观，这(p166)个观修也同样地要远离这个沈掉才能够修习。我们虽然还没真正地深入止观，我们眼前却有止观的随顺。什么叫止观的随顺呢？这个心相也随顺向这个方向去的。譬如说平常我们自己在这儿用功的时候，一心看那个书本，观察它的道理，那个时候假定我们的心里边胡思乱想的话，这个想到那个，哎呀，这个满喜欢、这个也放不下，你看书就看不好。等到你胡思乱想过了以后，心里面觉得：欸，刚才明利这种状态又过了，虽然眼睛瞪大在那儿看，脑筋里面迷迷糊糊的，这个书又看不好。那么这个两种情况是什么呢？前者属于掉，后者属于沈。所以你有掉沈的时候，一样地，看书也看不好，就是观的部分。从这个上面晓得，不管是若止、若观是一样。[02:53]
所以实际上说起来，不是说等到你后面学止、学观的时候才用得上，就是我们眼前在闻思阶段上面，乃至于你做任何一件事情，你要想真的做得好的话，第一个你心要明利。那个心的明利的话，的的确确包括了止观两样东西，而所有障碍的最主要的就是沈掉。从这个地方我们晓得，下脚第一步就是这个。所以现在这个前面那个次第就是这样，我们现在修行不按照次第，这个是一个很大的损失。大善知识真正为大善知识就在这里，就在这个地方。[03:40]
所以在这个地方我们常常发现一个很有趣的事实：跑到这里来，很多人来学，他目(p167)的是没有错，来学，可是他用的方法往往是大错特错，怎么样？他跑得来急急忙忙地说：“我要学这个，你要教我这个。”实际上他这种状态，如果用这种心理的话，很明显地犯了一个大错误，明显地犯了一个大错误。什么大错误啊？大家想想看，我前面也说过了，这个地方我举一个比喻来说，我们生了病，应该怎么办呢？去找一个好医生，然后给他看，说：“医生啊，我什么病？请你检查我什么病哪，然后你根据这个病开我的药，我照着你给我开的药方，努力去治我的病、吃我的药。”是不是应该这样？大家有没有不同意的？对，没有错！所以你跑得去正是让他来诊断你犯了什么毛病，然后根据你的病给你的药。刚才这种状态，我们是什么？我们等于是跑到那地方去：“医生啊！我要什么药，你就给我这个药！”这个你说，你是去找医生啊，还是说什么？大家想想看，对不对？很多人跑得来觉得：“哎呀，我要学这个东西，你给我那样的，所以不配我胃口。”那不配我胃口的话，的的确确就不必跑到这个地方来认真地学，这个概念大家要清楚。[05:15]
当然，譬如说像一般的，如果说这个老师的条件不够，那个倒是可能的。实际上呢，在这种地方我们也许说：“是嘛！因为现在老师不够，所以我们会这样做啊！”你从表面上去看没有错，你如果深一层去看的话，为什么你不能感得圆满的老师？为什么你的业力感得这样莫名其妙的环境？世间所有的一切事情有没有天上掉下来的？有没有偶然来的？(p168)没有。我们信佛的人了解没有，一切都是如是因感如是果，因为我宿生的因地当中，没有下那个正因，所以感不到今天的正果。[06:10]
如果在这种状态当中，你还不努力地反省，净化自己去尊师重道，还在那儿说，噢！张开眼睛看看天下没有一个像样的人可以教你的话，那这个修学佛法是越走越远。是，在我们刚才进去的时候受了很多错误的影响，的的确确会有这种概念的。但是我们正式进一步进入佛法薰习了以后，真实认识的就应该认识这个，然后呢，自己净化自己的错误，这个才是重要的。否则你把持着这个，你不能改过这种自己错误的认识的话，没有办法，越走越远，越走越远。所以这个地方要这么说一下，顺便提到这里提一下，让我们心安理得，照着这个完整的次第一步一步上去，一步一步上去。继续下去。[07:11]
Because of this, the knowledgeable gurus of the lineage that handed down these personal instructions conveyed a clear understanding of whatever object of meditation they transmitted. In order to do this, they first thought over the meaning of the appropriate passages from both the sūtras and the commentaries in light of their guru's personal instructions. Enriching their presentation with the sayings of former gurus, they comprehensively explained the topic of meditation.
【此教授中诸大善巧先觉尊长，随授何等应时所缘，为令于其所缘法类，起定解故。由师教授，引诸经论，应时之义，更以先觉语录，庄严环绕其心圆满讲说。】
好，说现在关于这个前面的基本的已经说清楚了，正确的方法应该如何？错误在什么地方？正反两方面都说得清楚的话，那一无遗漏，一无遗漏。关于正反两方面这个道理我上次已说过了，这个以后在我们正式修学佛法的过程当中，非常重要、非常重要。平常(p169)我们太多的毛病就是这样：正的既没有学完全，反的根本也不知道。那么这种状态有什么好处，有什么缺点，我在这里说一下。好处也可以说方便，告诉你配你的胃口，好了，你就照着去修去了，这个倒是的确好处，不要你花太多时间去摸索、去探讨，方便是方便极了，极大部分人就是走这个路。有没有效？绝对有效！最后也绝对成佛。但这条远路，这个路之远的话，你无法想像地远，不晓得到什么时候！[08:50]
试想你念一声南无佛，到最后都要成佛的，何况我们现在都不只这个一声南无佛耶！但这条路是绝对远路，然后呢，我们一步一步地观察上去的话，我自觉得我自己以前一直走这个远路。同时，我看见我们在座的每一位同学几乎没有例外，也都走这个远路，对自己学的这个东西执着得很哪，这样。这个就是它的可以说它的好处。缺点呢？就是说刚才这个远路。[09:25]
那么你该怎么办呢？眼前第一步先应该把它那个正面的全貌认识，够不够？不够，还有它错误的反面，也应该了解得圆满透彻，然后呢，在这个里边走你应该走的路，那个时候一定是不会配你胃口的，为什么这样说？因为我们人之所以为人，所以为凡夫的就是两样东西—见惑、思惑，这个根本就是尘沙、无明。平常我们的见解—颠倒的，平常我们的习性、喜好—颠倒的，否则的话佛就用不着说法，佛就不成其为佛了，这个我们要(p170)了解，我们整个在大无明当中。所以绝对我们修学佛法的人要避开的时候，不要随顺自己的习气，要首先了解我们修学的内容是什么。然后呢，进一步了解，那这个真正说起来就是指出我们习性的错误，那么什么是正确的你照着去做，这个才对。[10:35]
我现在举一个简单的比喻：譬如说我们现在随便讲一个机器，那个机器你说可以了、好了，但是呢很多漏洞你没有真正地把它都把握得住，把握得住。如果在这种情况之下这个机器不动，嘿，你还很幸运，因为它不动，不动不出毛病，最多你白浪费一点。万一这机器动了，而这个里边的毛病你又没有摸到的话，到那时候动到半路上面，你一旦出起毛病来，你就拿它莫奈何，因为它非常糟糕。如果是汽车的话，开在马路上面，最多耽搁一下，停下来或者什么；假定说这个汽车爆炸一下，那么要你命了。如果是船的话，那就很危险了，那就很危险了。如果是飞机的话，非死不可。想想看，对不对？所以这个概念你们务必要摆在心里面。[11:38]
譬如说我们随便说吧，刚才讲那个，你说：“欸，怎么会？假定说它有漏洞的话怎么可以发得动呢？应该发不动啊？”对！是，大毛病是发不动，小毛病却不一定。我现在随便来举一个，说现在那个汽车的引擎是用内燃机，用汽缸，结果它那个汽缸要的材料应该这样的，你这个地方没注意，你用的材料不够标准。所以刚开始是满好，等到烧了一会儿(p171)慢慢热了，热了以后，那个汽缸变形了，受不了了，实际上这个状态已经动了，对不对？已经飞在半空当中，结果那个汽缸变了形了，那个时候请问发生什么？这不是很明白吗！所以我们现在太多这种情况，这个道理一定要你们自己去思惟观察，而眼前我看见这种情况的话，大抵如此，这也是我自己的痛苦的经验。所以关于真正地指出这个行相来，我们留着温习的时候，我一一指出来，但愿我们大家心里上认得它，那我们这一生是大幸。[12:53]
所以他下面说，以我现在这个圆满的教授，他前面这个传承当中“诸大善巧”，凡是对这个所谓大善巧的话，他不但理路清楚而且如实验证，不但如实验证而且确定无误。那些前辈的菩萨祖师们，他不管—“授”是讲什么，跟我们相应的，跟我们相应的，对我们所要学的，要“起定解故”，要使得我们产生决定不移的正确的认识，而这个正确的认识绝对不会随便动摇。那么在这一种状态当中，他怎么个讲法？“由师教授，引诸经论”，第一个先说出这个主要的内涵，然后引种种大经大论。还有，进一步跟眼前相应的这些祖师们的语录，祖师的语录就是经验。所以这个道理先说明，说明了以后，拿经论上面来证明这个道理，进一步拿这些祖师菩萨的行持，来作为这个经论说明的一个实际的榜样。这样啊！[14:27]
然后拿这个东西干什么？来让我们产生确定不移的认识，这个才是我们真正的庄严，(p172)这个才是我们内心上面真有的认识，那个时候才能够把我们内心当中，跟贪瞋痴三毒相应的这种垃圾把它净化。现在我们心里面庄严的东西是什么？那些垃圾。把这个东西来圆满地告诉我们，圆满地告诉我们，我们有了这个认识，然后照着去做的话，自然是步步上升，是确定不移。说起来这个很容易，但是非常重要，绝端重要、绝端重要！你的成就与否，你的成就是走的直路还是走的歪路，每一个地方主要的关键就在这里。[15:19]
所以这个地方千万不要我们做这种事情，跑到店里边去，我去买东西，我要这个东西，乃至于像现在的普通一般的人，还跟那个店里弄得不好还发脾气。我记得我小的时候，我曾经听见过一个话，那种都是商场当中流行的，这个人就跑到店里去买东西，这个挑、这个挑剔了半天，最后还挑剔了不配胃口，他对店里的老板就说：“你晓得不晓得，买主就是你的老子！”这个我们的方言，这个“子”两个是一样的，就是说顾客就是买主，说买主跑到这地方来，成全你的生意是你的衣食父母，就是属于你的老子，把他骂一顿，就这样。[16:10]
现在我们很多来修学佛法的人也是害了这个毛病，这世间上就是这样的。那个学生跑到那个学校里边，以前尊师重道，我们也不晓得为什么尊师重道，就这样。现在的人都不讲了，这个东西讲自由、讲开放，然后呢，跑到这里来这个学生都是这样：“我要什么你(p173)乖乖地给我什么！不听我什么嘛，然后呢就把他骂一顿，我不来买你这个东西，你就没得饭吃啊！”大家以这个概念来的话，啊！那佛法还期望些什么？[16:45]
假定你真正了解，你有了经验，你何必跑到这个地方来学？假定你没有经验的话，用这种方式你能学些什么？这个道理不是简单极了吗！大家想想看，对与不对？所以碰到这个地方，不要大家说配我的胃口就好，那就完全错了。我以及我的胃口，这个两样东西就是什么？见、思二惑。所以有很多人跑得来说：哎呀，我要这样，希望要这样修啊！当然眼前刚开始的时候是，我觉得我痛苦的经验，以前我也是这样的，所以我总是心平气和地好、好、好！然后呢，引用种种善巧随顺着你们，将来慢慢、慢慢地会改变的。你们现在渐渐了解这个原因何在，这个道理就在这个地方，这说明一下。这个就是当讲到破除邪执的时候，我们要认识我们现在心里面的错在哪里，这个时候我们学这个东西就学对了。[17:54]
They also said that success is more difficult for those who contemplate on their own than for those who transform their minds in a classroom, where those who know how to explain the teachings do so for those who know how to listen.
【又如说云：“若善说者为善听者宣讲演说，如法会中所变心力，暗中独思难得生起。”】
那么，这个就是他们那里的祖师等等常常说的一个话。说，真正的一个善巧的老师，这个叫“善说者”；以及“善听者”—这是具相的弟子，这两个条件很重要喔！这两个条件很重要。(p174)两者当中不具足的话，事情就不圆满，事情就不圆满。如果在这两个都圆满了，能够认真地这样地讲的话，这个法会就很成功，然后这个法会一定产生很大的效果。我想我们大家有这经验，今天在这个地方讲，哎呀，这个讲啊！固然是讲得非常精彩，听也听得非常动听，听完了以后，大家心里面还是有余音袅袅绕梁三日之感。就像听音乐会，听完了觉得：啊，这个美极了！整个的三天在你耳朵当中就会围绕不去，有这样殊胜的。那么这种力量如果你一个人自己在那个地方要想弄的话，是弄不出来。[19:22]
This statement is excellent and true.
【善哉，诚然。】
他下面说：对呀！一点都没错啊，一点都没错啊，这是千真万确的。上面那个都是祖师菩萨，都是这样经验过来的。这个地方我们也可以了解，那些祖师菩萨都是再来人，尚且这样过来的，我们现在一个初机的人居然不走这个路，请问你到哪一年、哪一年才走得成功？所以我们往往说：唉呀，我是个凡夫！正因为你是凡夫，你更要努力呀！那些祖师菩萨再来人尚且这样走的，你这个凡夫还不作这样的努力，你能学些什么？这是我们应该真正警惕的地方啊！[20:03]
所以以后我在这个地方，也希望大家不妨学学我，这一点我以前也这样说：(p175)“哎呀，法师呀！我还是个凡夫啊！”欸，现在我觉得这个概念改了，这句话本身没错，我是个凡夫啊！以前我说这个凡夫啊，我觉得凡夫，你不要要求我这么严啊，让我马马虎虎啊！这句话的后面是剩下的那两句。现在呢，我改在什么地方呢？说我是凡夫啊，他圣人尚且如此，我要策励我自己赶快努力啊！所以法师但愿你能帮忙我，万一我懒惰你要策励我。我这个凡夫这句话是一样的，可是后面这个紧跟着来的不太一样，所以这一点我愿意提出来，跟在座的每一位同学大家勉励。继续下去。[21:02]
Therefore, it is improper to say, "Now is the time for meditation," and then solely do a little meditation, for the saying "a time for study and reflection and a time for practice" expresses the misconception that extensive explanation of the teachings is not compatible with the context of practice.
【故不应谓此是修时方略策励，以此所说“闻思之时，修行时者”，即是计执说众多法与正修持，二时相违，之邪分别故。】
所以像前面所说的，不要等到说我们修的时候再去策励一下，那应该怎么办呢？就是你前面那个基础，要扎实地努力把它做稳固；做稳固了然后你去修的话，一坐下来要不了多久的话就马上成就。所以现在不要说：“我要修，法师啊，请你告诉我，我怎么念佛念到一心不乱啊？请你告诉我，我怎么修学定啊？”不是，前面这个东西正是告诉你，怎么样帮忙你念佛得到一心不乱的必须要的基础，这个就是告诉你怎么样得定的必须要的这个东西。不但我们现在要了解，了解了还要努力去做。不是说了解了以后，让我们去做的时(p176)候稍微想一想，懂了—没有用！[22:13]
譬如说我们现在显教里面固然不谈，显教里面本来现在已经这个教法已经很衰颓了，所以谈到修行，好了、好了，那念念佛啦，一句阿弥陀佛，那反正其他的到了极乐世界再说。那么像密教，密教照理说他谈即身成就的，所以他传的法都是很重要的即身成就，那个每一个法之前，他前面一定有一个基础—前行。那他那个前行一定会每一样、每一样来，完整的是从善知识开始，至少有几样东西，厌离心、无常、菩提心一定有的。可是我们现在呢，都是把那个念一遍，就这么念一遍，觉得这就好了。现在这上面说“略策励”，多多少少已经，多少你懂了这个内涵来策励自己，已经懂得了内涵去策励自己。现在我们居然修这最上的大法，内容也不知道，就如此这般给它念一遍，就说我在这地方修无上大法，说起来真是可怜哪！[23:25]
所以现在有很多人，噢，听见了那个法，有一个什么大仁波切来了，我们赶快去灌一个大的顶。没有用！我想到这个地方，至少基本的概念认识了。我说这个没有用，不是说种善根没有用喔，种善根有大用场，那个善根要种的。说你现在没有用，指什么呢？哎哟，这个是即身成就的法！现在你这样去弄一下的话，想即身成就的话绝无可能，指这一个地方，这个大家要辨别得清楚的。[23:59]
(p177)那么现在我们了解了，啊，所以前面那个错误的分别，说这是闻思的时候，修的时候不要啊！那这个东西都是什么？都是绝大的错误，绝大的错误。那么现在我们已经把它基本的概念把它说清楚了。继续下去：[24:21]
However, those who know how to bring all these explanations into practice seem barely to exist at all.
【◎ 然能了解，一切讲说皆为修持者，实属少际，】
但是真正能够了解，所有的大经大论这样的这些东西，都是为了修持这个道理的，的确是非常少、非常少，这个人太少、太少！那这个原因是什么呢？这原因就是我们无始以来的习性，我们这个习性的的确确地，你就是这么个执着，就是这么见上面的执着、情上面的执着，碰到什么东西，啊！觉得就要这个。不修的固然这个毛病，还有呢，进一步地修了，他修了一点了，哎呀，更是执着得要命！所以我现在真正感觉到，真正可怜的地方就在这地方，所以真正的走法，最好的还是在“教下”。那么这样说起来难道那个“宗下”不好吗？不！我们要了解的这个次第，就是说就我们从下脚第一步，到走圆满的这个路来看起来，刚开始走最好的是应该学教。然后呢，你到了某一个程度，到那个时候的的确确教法圆满了时候，你要去专门去讲修。[25:38]
所以在这种状态当中，就我们一生来看那个就不一定。因为在我们整个的修行过程当(p178)中，少说嘛，是三大阿僧祇劫，那是个天文数字啊，不晓得多长。里边随取一段，说不定那一段短短的一段当中，一生就在学定，这样。所以在这个状态当中，我们要了解，说对整个的那条大路来说，一开始你有一个圆满的认识，然后走进去。这个差别在哪里？这个地方我今天特别说一下，这个概念非常重要、非常重要！[26:17]
假定说我们没有这个正确的认识的话，那么那个时候我们去修学了，没有修学的时候这个执着，我们权且说我们总算不错，不会执着在世间当中，能够破除。然后呢，我们进一步去修行了。修行的时候或者是你念佛，或者你参禅，你尝到一点甜头，自己就觉得这个好得不得了，就是这样了，你就不肯转身，就不肯转身。不要说你这样的不能成就，就是你成就了，这一个法爱很难拿得掉。就会使你从这个路一门深入一直到底，到了底了，证了个果，然后呢，佛陀告诉你：“你虽然证了罗汉果了，这个不究竟啊，你还得重来啊！”欸，那时候他就重来了。[27:10]
所以大家《法华经》一定要念就是这个道理，那个都是我们的大善知识。你看这个大迦叶尊者，很多人他在这个会上懊悔，说以前听见佛陀跟诸大菩萨转那个无上的法轮的时候，我们总归觉得没有我们分啦，心里懊悔，说佛陀为什么不跟我们讲啊？现在才晓得不是佛陀的过错，原来我们自己。我觉得大家有这个经验吧，有这个了解吧？如果看过《法(p179)华》的很容易了解，没有看过地好好地把《法华经》看一看。这个还小喔，这个事情还小喔！除了这个以外还有下面的，他虽然最后也成佛，可是他成佛要怎么办呢？然后呢，你再去供养多少亿，譬如舍利弗尊者来说吧，还要供养二百万恒河沙诸佛，然后到那个时候成佛。证了果你还转这么个大圈子，为什么？就一开头它就在上面，所以我们把以前说过的重新回忆一下。[28:17]
还记得小提琴，学小提琴这个公案吧？有一个人没有学过，老师就一下接受了，付学费五块钱。另外一个人学过了，老师就不接受，最后付学费说一百零五块。一百块干什么？要把你那个习性拿掉啊！这个就是我们的根本问题，想想看，对不对？然后呢，我曾经有一次跟大家另外说个比喻：说我们现在在一个大的事业王国进去做事情，喔唷，觉得这是个大的事业王国，你想进去的时候，你就做一个，欸，哪一个部分，一生做到老死，做得后来得心应手不想动了。这一条路是一条歪路，你要晓得，你真正的目的既然要做这个董事长的话，最好的方法你首先了解各部分的内容是什么。就是你不了解，听着这个上面那个董事长的指导总没错，你到那一部分去摸一点，认识了马上换一个，认识了马上换一个，认识了又换一个，那个时候你很容易地就快速地达到那个董事长的地位。[29:30]
那么在这种情况只有两条路，一条路是你事先完全确信这个佛，不要信自己，说(p180)我要这样，这个概念拿掉，他要告诉你要怎么做，你听他招呼，他会带你最快速的：“哎呀！我要这样。”这个概念拿掉，他要告诉你怎么做，你听他招呼，他会带你最快速的，这是一个。[29:48]
29B Commentary
ENGLISH LR V.1 P.115 (COMMENTARY V.4 P.289) [00:08]
Therefore, you will easily attain the firm concentrations which please the learned to a degree commensurate with your cultivation of the trainings, beginning with faith in the teacher and ending with the engaged spirit of enlightenment.
So from here we can recognize all the way from the earlier step by step sequence: beginning with relying on the teacher, cultivating faith in the teacher, and even continue to abide by this sequential order on the path: leisure and opportunity, followed by reflect on suffering, then taking refuge, and cause and effect, all the way until generating the aspiration for the spirit of enlightenment - both aspirational attitude and engaging in actual deeds…apply all of these stages stepwise. However much effort you put forth in these, the comparable effect will be yours in the future. With the effect, you will quickly succeed in your chosen practice. This degree of our sublime Samadhi will please all Buddhas and Bodhisattvas – they are the ones who have true wisdom. This is very clear. [01:21]
Not only must you sustain stabilizing meditations after you become free of both excitement and laxity, but you must also sustain analytical meditations.
The above is about the training of concentration, Samadhi. Actually, not only does the above apply, but even if you cultivate analytical meditation – the actual cultivation of both meditative stabilization and insight – this analytical meditation must be free of laxity and excitement for it to work. Although we have not seriously engaged deeply in practicing serenity and insight, we have the approximation of them now. What is the approximation of serenity and insight? That is, your mental intention goes in the same direction. For example, our usual study here is to read books mindfully and analyze the concepts. At that time, if our mind is wandering and our thoughts are wild, thinking of this, “Wow, this is pretty good” and you can’t let it go, then the effort of your reading will not be effective. Afterwards, you might feel: well, the flash of that mental clarity and sharpness is over, even reading with eyes wide open, the mind is totally muddled and you cannot read well. So what are these two conditions? The former is excitement and the latter is laxity. So when you have excitement and laxity, the effect is the same, you cannot read well, this is the analytical aspect. From the above, we know that, regardless of whether it is stabilized meditation or analytical meditation, the sustaining concept is the same. [02:53]
So, honestly speaking, this concept does not become useful until later when you are about to study serenity and insight. At our present stages of study and reflection, and even with anything you do, if you are sincere about doing it well, your mind first has to be clear and sharp. If you have a clear and sharp mentality, definitely both serenity and insight are included; primarily the main obstacles for these are laxity and excitement. From here we should realize that the very first step is this. Thus, for now, the aforementioned stages are as such. If we don’t abide by the proper systematic order, it would be a great loss. This is the key reason that makes great teachers stand out. Therefore, here we often discover a very interesting fact: many come to the [monastery] to study here – their goal to study is proper – however, the approach they use is usually totally mistaken. How so? They come hastily and claim, “I want to learn this, and you have to teach me this.” Actually, with such an attitude, if one has this mentality, obviously he is making a big mistake, a very obvious mistake. What big mistake? Let’s think it over – I have mentioned it before. Here, I will use an example. When we are sick and what should we do? Find a good doctor, and pay him a visit by asking, “Doctor, what is this illness that I have? Please examine it and then prescribe the medicine based on your diagnosis. I will follow your prescription to try to cure my illness by taking the medication accordingly.” Isn’t this the way it should be? Anyone disagree? Certainly, it’s right! So you go there just for him to diagnose your illness, and the doctor’s prescription is based on his diagnosis. In the above scenario, what are we doing? We are pretty much going there and saying, “Doctor! I need a certain medication, you just give it to me!” So this is saying, are you seeking for the help from the doctor or what? Let’s reflect on it, isn’t it? Many came here and think, “Alas, I want to study this, yet you gave me that, thus it is not to my liking.” If it does not match my liking, honestly there is no need to come here for earnest study. Everyone should be clear on this concept. [05:15]
Of course, in general, it is possible that the teacher may not have the proper qualifications. In fact, with this condition, we may likely say, “Sure! Because nowadays teachers are not qualified, thus we react like this!” If you look at it on a superficial level, there is nothing wrong with it. But if you take a deeper look, why is it that you can’t come across a perfectly qualified teacher? Why is it that your karma leads to such an inexplicable environment? Is there any worldly thing that just drops down from the sky? Does anything happen by coincidence? No. We Buddhists understand that, no, everything has a certain cause that leads to an associated effect. Because, in the causal stage of my past lives, I didn’t plant the proper cause, therefore today the proper effect did not arise. [06:10]
If, in this situation, you are not working on introspection to purify yourself by paying respect to teachers, and even say, “Oh! When I open my eyes to look around, there is no one suitable to teach [me].” Studying Buddha Dharma with this attitude is likely to deviate further away. Yes, when first entering [the path], we may encounter various flawed influences; these concepts definitely could be developed. However, after we sincerely step further into the study of Buddha Dharma, this is what we should truly recognize. Moreover, it is important for one to purify one’s flaws. Otherwise, you will grasp on it and unable to improve such personal mistaken view; then it is hopeless, and you will stray further and further with more and more distance apart. Therefore, this clarification is brought up in passing to ensure our peace of mind when we advance gradually according to the step-by-step stages. Continue. [07:11]
Because of this, the knowledgeable gurus of the lineage that handed down these personal instructions conveyed a clear understanding of whatever object of meditation they transmitted. In order to do this, they first thought over the meaning of the appropriate passages from both the sutras and the commentaries in light of their guru’s personal instructions. Enriching their presentation with the sayings of former gurus, they comprehensively explained the topic of meditation.
Well, now that the preceding foundations have been clearly explained, what is the proper approach? What are the flaws? Both positive and negative have been explained, thus there are no omissions and everything is included. As for the pros and cons, I have already discussed them last time and, later during the process of our actual practice of Buddha Dharma, they are very crucial, very important. Usually, too many of our flaws are like this: we lack complete comprehension of the benefits, and totally do not know about the faults. So in this situation, what are the advantages and disadvantages? I will specify them here. The advantages can also be considered as the expedient approach. If the approach presented is to your liking, very well, when you abide by it, this is indeed an advantage – it won’t take too much of your time to probe and explore. It is extremely convenient; most people like to take this route. Is it effective? Absolutely effective! In the end, you will definitely achieve Buddhahood. However, this is a distant path, the length of this route is hard for you to imagine. You have no idea when you will get there! [08:50]
Just think – your one recitation of “Namo Buddha” means eventual achievement of Buddhahood. Needless to mention that we have chanted more than just one recitation of “Namo Buddha!” However, this path is certainly the long one. Besides, if we analyze it step by step, I believe that I have always been on the long route in the past. Also, I noticed that everyone sitting here, almost with no exceptions, everyone is on this distant route. Everyone grasps onto one’s personal preferences tightly, just like that. This can be considered as the advantage. What about the disadvantage? That is the distant route mentioned above. [09:25]
Well, then what should you do? The first step now is to understand the complete picture of the positive aspect. Is this enough? Not enough. There is also the faulty opposing aspect, which should be recognized thoroughly as well. And then, within this, you take the appropriate path. By that time, it certainly will not be to your liking. Why? Because the reason why we humans are ordinary beings is that ordinary beings are endowed with these two aspects of: afflictive view and afflictive sentiment, the root of these is subtle afflictions and ignorance. Usually, our views are flawed; our latent propensity and preferences are flawed. Otherwise, Buddha would not have the need to impart teachings and Buddha would not be qualified to be Buddha. For this we should understand: we are in the midst of great ignorance. Thus, we Buddha Dharma practitioners should definitely avoid this and never yield to our latent propensities. First, we have to know the content of our study. And then, go one step further to identify the flaws in our latent propensities – abide by what is proper for you to practice, then this is appropriate. [10:35]
Let me give a simple example now: for instance, let’s take a random machine, you claim that the machine is ready, can be used. However, there are many caveats where you are not truly certain, not sure yet. In this circumstance, if the machine doesn’t start, well, you can be said to be very lucky because it did not work. Since it can’t start, thus it has caused no damage. At most, you have wasted your efforts. If it does start, but there is a defect inside that you don’t know about, by the time it is halfway down the process, once it breaks down, you can do nothing about it because of its poor condition. If it were a car on the street, at the most you might have some delay, maybe stop or something else. If this car were to explode, it would take your life. If it were a boat, then it would be very dangerous, very risky. Whereas, if it is an airplane, death would be certain. Think about it, right? Thus, this concept you definitely have to keep in mind. [11:38]
Take a random example, using the above case, you may ask, “Well, how can that be? If it were leaking, how did it start? Would it have even started?” Yes! True, if there were a serious problem, it will not start; whereas if there were minor issues it may still be able to. Now let me pick any case, say the engine of the car uses a motor with cylinders. The material for the cylinder should meet a certain standard, yet you overlooked it and used something that is not up to the standard. In the beginning, it seems pretty good but, after it has started for a while and it gradually heats up, then the cylinder becomes deformed by the heat. It cannot survive [the heat]. Actually, the situation has already changed, right? You are already flying in the air [as in the case of the airplane] and the cylinder becomes deformed, may I ask, what will happen then? Isn’t this very obvious! Therefore, we have too many such situations; each of you must contemplate and analyze this concept. From the conditions that I see now, it is more or less like this. This is also my own miserable experience. Thus, regarding the actual apparent attitude, we will save it for our review; I will point them out one by one. I sincerely hope that everyone can recognize it within [our mental stream], and that would be the most fortunate thing in this life of ours. [12:53]
Therefore, the author says next, there are these complete personal instructions passed down from the “knowledgeable gurus” mentioned earlier. As for those adepts, not only were they endowed with precise reasoning, but they also had the actual experiential knowledge. They not only had the actual experiential knowledge but also were definitely flawless. For those past Bodhisattvas and adepts, regardless of whatever “instruction” is given, as long as it accords with us and conforms to us, for those that we need to learn, one needs to aspire to have “clear understanding.” We should form an uncontrived precise understanding, and this proper understanding will definitely not be randomly influenced. So in this situation, what is the author saying? “They first thought over the meaning of the appropriate passages from both the sutras and the commentaries in light of their guru’s personal instructions.” First, [great teachers] point out the main content, and then followed by quoting sutras and commentaries. Moreover, take another step closer to the sayings of former gurus – the words of the former gurus come from their experiential knowledge. So this principle is first explained, after the explanation, sutras and commentaries are cited to validate the concepts. Next, it is followed by referring to the deeds of these adepts and Bodhisattvas as the actual role models exemplifying the sutras and commentaries. This is how it works! [14:27]
Then what do we do with these teachings? It is for us to form an uncontrived recognition, this is the genuine ornament for us. That is the true recognition that we should have in mind, and that is when we can eradicate the three poisons of attachment, anger, and ignorance in our minds. What is the ornament of our mind streams now? Rubbish [the 3 mental poisons]. So the perfect teaching is to instruct us in this complete way. Once we have the understanding, then apply accordingly, naturally, the advancement is stepwise and it is steadfast. It is easy to say, howver it is very important, extremely crucial, absolutely important! Whether you can achieve it or not, whether your achievement is direct or deviating, rely on these key points here at every turn. [15:19]
So here we definitely don’t want to engage in such things like when I go to a store, I am shopping, and I want this. Average people in today’s world might even go to the store and throw a fit. I recall when I was young; I once heard a saying, a common expression in the business world. This person went to a store to buy things, picked on this and that for a while. In the end, he didn’t like anything, so he said to the storeowner, “Do you know the buyer is like your father!” This is our local dialect – the “father” means both the buyer and the customer. That is, the customer is paying for it. Since the buyer comes here to give you business, so they are essentially like your parents who clothe and feed you. Thus they are like your father. So the shop owner was yelled at, that was the case. [16:10]
Now many of us Dharma practitioners also have this tendency, this is how the world is. The students go to school. In the past, we would pay respect to the teachers – we don’t even know why we did that, just abide by it. Nowadays, this is not emphasized. Instead, we talk about freedom and openness. Besides, students come here with this attitude: “You should give me what I want! Otherwise… then the teacher would get berated. If I didn’t come to buy from you, you wouldn’t be able to make a living!” If everyone held on to this concept, alas! What hope is there for Buddha Dharma? [16:45]
If you have a true understanding and you have the experience, then why do you bother coming here to learn? If you don’t have any experience, what can you learn with this attitude? This concept is so very simple! Everyone think it over, is it right? So in this situation, everyone shouldn’t just think that as long as it is to my liking then it’s fine, that is completely wrong. What are these two things that are me and my preferences? They are the afflictive view and afflictive sentiment. Hence, many came [to the monastery] and said: well, I want it to be this way and I wish to meditate in this way! Of course, for beginners, I can understand this painful experience and I was like that as well before. Hence, I always calmly respond: fine, fine, fine! Afterwards, [I would] use all sorts of skillful means to go along with you. Gradually, gradually the transformation will happen in the future. Now, with time you will recognize the concept, which is right here, and what was just explained. While discussing refuting misconceptions, we need to recognize what is wrong in our minds, and this is when our proper application is on the right track. [17:54]
They also said that success is more difficult for those who contemplate on their own than for those who transform their minds in a classroom, where those who know how to explain the teachings do so for those who know how to listen.
Well, this is the statement that past adepts often said. They said a truly skillful teacher is what they mean by “those who know how to explain the teachings,” and “those who know how to listen” – which is the attitude of qualified students. These two qualifications are very important! These two qualifications are very essential. If one of them is absent, then the condition is incomplete - it would not be encompassing. If both are completely present, and the teaching is genuinely delivered, then this Dharma assembly will be very successful. And this Dharma assembly will have a tremendous impact. I believe we all have this experience. There is this teaching here today, well, this instruction! Not only was the instruction excellent, but the audience was also touched. After listening, the feeling of it still lingers in our minds for three days. Much like attending a concert, the feeling afterwards is: ah, it was so beautiful! For three whole days afterwards, you still hear it and it does not fade away, as special as that. Thus, if you try to develop this kind of effect alone, it is not going to happen. [19:22]
This statement is excellent and true.
Next, the author said: right! Absolute no mistake, totally unmistaken, this is absolutely true. All the past adepts and Bodhisattvas came through with this experience. Here we can also understand that those adepts and Bodhisattvas were reincarnated practitioners. Even they have to go through this process, now we beginners are surprisingly not taking this path. May I ask you, until when, what year will you succeed? Thus, we often say: “Alas, I am an ordinary being!” It is exactly because you are an ordinary being, you need to strive even harder! Even those reincarnated adepts and Bodhisattvas are traversing this path with such an attitude, whereas you as an ordinary being are forsaking the effort, then what can you learn? This is why we should truly be more vigilant! [20:03]
Thus, later as for this aspect, I also hope everyone follows what I did. I have also made this comment before: “Alas, Dharma Master! I am only an ordinary being!” Well, now I have changed my perception. This statement is not wrong for I am an ordinary being! In the past, when I referred to this ordinary being, I felt that since I am only an ordinary being, you should not demand so much from me, just let me get by! The last two statements were left behind. As for now, I made what kind of change? It is: I am an ordinary being, since even noble beings have to apply such efforts, I must urge myself to strive quickly! So, “Dharma Master, I do wish you can help me. If I become lazy, please encourage me.” Hence, I am still the same ordinary being, but the following statements are quite different. Therefore, I would like to bring up this point to encourage everyone. Continuing, [21:02]
Therefore, it is improper to say, “Now is the time for meditation,” and then solely do a little meditation, for the saying “a time for study and reflection and a time for practice” expresses the misconception that extensive explanation of the teaching is not compatible with the context of practice.
Therefore as mentioned before, don’t wait until we are about to meditate and then be encouraged. Instead, what should we do? Based on your previous foundation, sturdily strive at solidifying it; once it is solidified then your application in sitting meditation won’t take you too long to have an achievement. So for now, do not claim, “I want to meditate. Dharma Master, please tell me, how do I recite Buddha’s names with a one-pointed mind? Please tell me how to apply editative stabilization?” No, not like that. The aforementioned specifically tells you the foundation of how to help you recite Buddha’s names with one-pointed attention. It tells you the exact prerequisites to attain meditative concentration. Not only do we have to understand the teaching now, once we understood, we also need to strive at applying it. It’s not about knowing it and just thinking about it lightly while meditating on it; this kind of understanding is of no use! [22:13]
For example, let’s not talk about our Sutrayana practice, for in Sutrayana right now the teaching is already weakening; thus, when discussing practice, well, that is fine, just recite Buddha’s names, perhaps a verse of Amitabha Buddha – everything else can wait until one reaches Pure Land. As for Tantrayana, this teaching is for attainment in this lifetime. So the transmitted teachings are all very important for attainment in one lifetime. Thus, prior to each teaching, there always is a foundation – the preparation. And this preparation must go through each and every part one by one. A complete sequence begins by relying on the teacher, at least these are always included: renunciation, impermanence, and spirit of enlightenment. Whereas for us now, we just read it through once, go over it once and think that it is enough. Here, the text says, “solely do a little meditation,” more or less you know how to be encouraged by the teaching – you know enough to motivate yourself. Yet surprisingly, now that we say that this is the most superb teaching, we don’t even know the meaning of it. We just read it through once and say that I will study the superb teaching here. How pathetic it is to talk about! [23:25]
So many people now, well, they heard about the teaching – there is a great Rinpoche coming, so let’s hurry up to receive a powerful initiation. This is useless! I believe, up to this point, at least we now know the basic concepts. When I refer to it as useless, it does not mean planting virtuous roots are useless. This is of great benefit, and virtuous roots should be planted. Now, what does this reference of being useless mean? Wow, this is a method for achievement in one lifetime! In your current state, it’s definitely not possible to engage in and wish for achievement in one lifetime. This is what it means. Everyone should distinguish this clearly. [23:59]
So now that we understand, well, with the previous wrongful discernment that these practices are for during study and reflection of the teaching, it is not needed at meditation time! What is this perception? This is a grave mistake, a serious one. Now we have covered the fundamental concept. Continuing on: [24:21]
However, those who know how to bring all these explanations into practice seem barely to exist at all.
However, to truly understand that all sutras and commentaries are for the purpose of practice is very rare – very few people, this kind of practitioners are very rare, too rare! So what is the cause? The cause is due to our latent propensities from beginningless time. Our latent propensities are absolutely like that; you have such attachments, [and you are] grasping on the views and sentiments. Whatever we encounter, ah! This is what I wanted. This attitude was already there before applying the teachings. Moreover, once you step forward to practice and applied a little, alas, the more attachment there is! Therefore, I truly feel this is very pitiful. Thus, to properly take on the path, the best approach is still beginning with the “tenet sect.” So does it mean that the “Zen meditation school” is inferior? No! We have to recognize the stages. Meaning, from the moment we set our foot on the path, all the way until completion; in the beginning, it is best to start from tenet study. And then, once you are at a certain level, by then when one is certain about the entire encompassing teaching, you can then focus specifically on meditation. [25:38]
So in this situation, from the perspective of this one lifetime of ours, it won’t necessarily happen. For our whole process on the path, to say the least, it will take three great eons, and that is an astronomical figure. It is hard to know how long it is. If you take one small section, it is very likely in that short span you spent the entire lifetime on learning meditation, just like that. Therefore, in this circumstance, we need to know, with regard to achieving the entire path, at the beginning, you need to have a complete understanding, and then advance on it. What is the difference? Here I will specifically clarify it today, this concept is very important, too important! [26:17]
If we do not have this proper understanding, by the time we begin study meditation, we may not have an attachment prior to practicing the teaching. We may think that it is not too bad, at least we are not attached to the secular world, and we [monastics] are able to renounce it. And then we step forward to meditate. During the actual session, either you recite Buddha’s names or practice Zen meditation. Once you have experienced its pleasure, you think that is so wonderful, just like that, and you will not want to give it up, you’ll be unwilling to let go of it. Needless to say, your approach will not lead to achievement and, even if it did, it would be difficult to remove this Dharma attachment [before having proper understanding of the entire framework]. It will stay with you all the way to the end. Once you have reached the end and attain the effect, then Buddha will tell you: “Even though you attained Arhatship, this is not the ultimate, you must start over!” Well, by then, one has to start all over. [27:10]
So this is the reason why everyone must recite the Lotus Sutra. The figures mentioned in it are all our great virtuous teachers. Look at Venerable Mahakasyapa, many attendees felt regret in this Dharma assembly about: in the past, it was said that Buddha turned the peerless Dharma Wheel by teaching all great Bodhisattvas. We always thought we were left out and felt remorse when we thought, why didn’t Buddha teach us? Now, we realize it is not Buddha who is at fault instead the problem is with us. I believe everyone has this experience and this understanding? If you have read the Lotus Sutra, then it is easy to understand. If not, try to read it carefully. This is still a minor point – it is considered as an insignificant one! Other than this, there is more to it later. Eventually, [the attendees in that assembly] would all achieve Buddhahood, but what does it take? Besides, one has to offer to how many billions [of Buddhas]. In Sariputra’s case, he had to make offerings to Buddhas numbering more than two million sand particles of Ganges Rivers, and by then he is able to achieve Buddhahood. Once you have attained the arhatship, you still have to take such a big circle, why? That is because the issue is right from the very beginning – let’s refresh our memories of what was discussed before. [28:17]
Remember the story of the violin lesson? There was a person who had never learned it before, and the teacher accepted him right away and charged him five dollars [per hour] for tuition. Another person who had learned it before, the teacher wouldn’t accept him. In the end, [the teacher agreed but] his tuition was $105 [per hour]. What was the extra $100 for? It was to change his erroneous habit! This is our root problem – think about it, isn’t it true? One time, I mentioned another example to you: for instance, we are working for a giant business empire, wow, such a giant business kingdom. Imagine that, when you start, you just take a position, well, in a certain department. You devote your entire life until you become old and die. You become so proficient at your work that you do not consider making any changes. You should recognize this is a detour. You should know that, since your actual goal is to become the president, the best strategy would be for you to first understand the function of each department. Even if you do not understand it, the right thing to do would be to follow the guidance of the current president. You stay in one department to become familiar with it, and once you have learned enough, switch to the next one right away, learn and switch to another right away, learn and switch again. By then, you will easily and rapidly reach the position of the
president. [29:30]
Well then, in this situation, there are only two paths: one is where you first need to have complete faith in Buddha instead of yourself, the saying of, “Well! I want it this way.” This concept has to be removed. Whatever Buddha tells you to do, listen to him. Buddha will lead you on the swiftest path. This is one attitude.