菩提道次第广论手抄稿:旧版第二卷A面
p. 1 (4)（手抄稿 第一册 p35）[00:00]
好，我们现在继续下去。《菩提道次第广论》，昨天说到那个宗喀巴大师，他一天能够讲二十一座，最多的时候讲二十九部大论，一个法会当中。他曾经有一次在一个法会上面，他这么说啦！他说：“现在末法啦！我们不管……大家都条件差呀！”他想起世尊正法时候的盛况，他就说在他们那个时代，就是指西藏曾经有过一个很辉煌的法会，在同一个法会里边，有一位大善知识，能够讲十一座。十一座，就是每天这样讲经的法会讲十一座，每座讲一部论，每一部论它有一个主要的一个内容，然后要旁征博引全部的经论，这是非常不简单，非常不简单的！我们平常讲一部那都不大容易，他要讲十一部。[01:20]
那么所以很多弟子就赞叹啊，所以就说劝请，请那个大师—宗喀巴大师。他就说：“假定我稍微用功一点的，也许可能做得到。”那么所以很多弟子们，周围很多的善知识 (p36) 都来劝请—法本身都要非常恭敬地劝请。那么大师就说：“好，那我试试看。”所以他就事先马上就闭关，一心一意地准备。那么后来这个消息传开了，本来大师已经是当地出了名的，所以有许多人听见这个消息，大家就来请求说要参加这个法会，这样殊胜难得，末法的时候，希望稍微减缓几天，大家要赶来听。[02:19]
所以大师刚开始的时候稍稍讲，经过了又缓了几天以后，结果一天同时开讲十五部大论；实际上讲完了十七部大论。啊！大家是赞叹不已，以后曾经最高的时候讲二十一部大论。我们单单听见这个数字，啊！只是赞叹、赞叹，如果我们将来真的有机会，能够参加这种大善知识的修行道场，那时候才了解殊胜，不可思议。他不但如此，而且他自己本身的修行还一点都并没有差脱，并没有差脱！就这样，所以这个地方特别说明大师本身的成就。[03:11]
关于这一点啊，我鼓励你们看一看宗喀巴大师的《应化因缘集》，佛教书局有，佛教书局有。那同样地，我们手上已经发的这个《阿底峡尊者传》，它不仅仅是他的传记，对我们有很大的启发，有很大的启示。那个就是本论的作者，而大师本身的成就之高，我这里不进一步解释。那个是造者。那么下面就是翻译的法尊法师，他是民国以后的一位了不起的大法师，他是走了没有几年，大概才四、五年吧！那么我想我这个只是非常简单的说 (p37) 明啊！[04:02]
现在看本文，翻到第一页，第一页。那个论也主要地分成三部分，分成三部分，第一个叫序分，那么其次呢正分，最后呢结分；相当于我们平常的序分、正宗分、流通分。那么这个最前面那个，现在我们开始的是序分，那序分当中又分三部分：第一个是“论前归敬”—皈依跟礼敬；第二个呢，说明“造论的宗旨”，他为什么造这个论的；那么这末了一部分呢就是“敦劝”，一再地劝我们怎么样去听受，怎么样去听受！现在看那个文。[05:09]
p. 1
Homage to the guru Mañjughosa.
【南无姑如曼殊廓喀耶 （梵语）】
那是藏文，下面第二行就是翻成功我们中文的意思。[05:19]
【敬礼尊重妙音 (汉译)】
“敬礼”就是我们说皈依啦！一心恭敬地礼拜。实际上呢这个敬礼是通于三业，而真正呢由于意业而形之于身、口的，形之于身、口的，这样。那么这个“尊重”呢，这个原来的印度，它这个有一个特别的名字叫“姑如”，姑如翻成功我们现在的话叫上师。所以这个上师啊，我们平常说上师的话好像是密教里专门名词，实际上不是，印度凡是对一 (p38) 个老师的尊称，就叫姑如，就叫姑如，那么这个就是“尊重”，在这地方。那么“妙音”呢，就是文殊师利菩萨，普通大乘论所归敬的都是文殊师利菩萨，论代表智慧。[06:26]
那么这个论前归敬，这个也是传统的一种，一个传统，一个传承。它的意思有好几点，最简单的呢就是求加被、除障碍，使得造论能够圆满。对我们学者来说，使得我们了解我们的归趣，就是我们的宗致，我们的宗致，我们归投，我们趣向；也同样地净除我们的障碍，达到我们得到究竟圆满。那么这个是归敬的意思。[07:13]
那么里面归敬的内容呢？第一个是说明这个“论”，造论，那么造论的时候为什么是归敬文殊师利菩萨呢？我们晓得，我们的三藏分成功经、律、论，那么论特别是讲智慧的，能够所谓深辨名相，了解了以后，然后呢能够启发智慧。而这个在佛法里面，是由大智文殊师利菩萨作为代表的，这样。那么是可以，也可以不一定归敬这个文殊师利菩萨，可以看它的特质而来这个归敬，第一个。那么下面呢就是三宝顺着次序来，第一个：[08:16]
I bow my head to the chief of the Sakyas, whose body was formed by ten million perfect virtues, whose speech fulfills the hopes of limitless beings, whose mind sees precisely all objects of knowledge.
【俱胝圆满妙善所生身，成满无边众生希愿语，如实观见无余所知意，于是释迦尊主稽首礼】
(p39) 这是我们本师释迦牟尼佛。他分成功三部分—身、语、意，总括起来就是这个。那么他实际上，他这样地分有他非常特殊的意义的，非常特殊的意义的！关于这个部分的意义，等到后面讲皈依的时候再说。为什么要摆在后头讲呢？当我们了解这个皈依的意义以后，然后你去皈依的话，我们就可以马上得到殊胜的好处，这样。所以在这里对于这个造者，造论的来说，他为了祈求加被，净除一切障碍，使得造论圆满，所以他那个头上面有这样的圆满的皈依。那么对我们学的人来说的话呢，一方面我们了解这个造论者的意义，同时我们也希望啊，我们学的人得到的内容，所以假定说我们能够了解了这皈依的意义而去皈依的话，你当下就会得到殊胜的好处。所以这一部分真实的内容，留待后头讲。[09:57]
那么这里简单地说一下，我们释迦世尊的身跟我们的身有一个不一样，这是所以我们为什么要皈依他的，否则的话我们每个人都说：“我，我好好的，我为什么要皈依他？”欸！我这个身体是有漏的，是痛苦之本，那么佛陀不是。他为什么他不是，我是呢？我是无始以来造了种种的染污之业，佛陀恰恰相反，无量无边劫以来，造种种的善净之业，已经达到圆满的程度。就是以这一种善法，善法是通于世、出世间，有漏、无漏的，现在他是无漏的，所以说“妙善”。以这样的业—善净之业，所感得的圆满的这个身体，所以这个才是我们真正的要归敬的。我们归敬也可以得到了相应的好处，最后我们也可以达到 (p40) 佛这个程度，这就是我们最后的目标。[11:11]
在一开始的时候，在开头第一步就提出来：我为什么要学这个论？不是在这里了解一点意思，只是使得我们口头谈话的时候觉得：欸，好像有什么好讲。不是！让我们有这个认识，了解了照着去做，使得我们也能够从充满种种痛苦的染污之身，最后得到这样圆满的佛陀的这个身体，所以他简单的意思就是这样。那么同样地，我们开起口来，是啊，大家不是戏论嘛就是诤论，就这样。高兴的时候就是戏论，不高兴的时候啊就是诤论，实在没有太多意思！佛陀呢？欸！他能够成就圆满—满足地成就一切众生。这“无边”哪，这个说是包含了一切众生。众生什么？“希愿”，希愿！他们这个愿望，最啊难能可贵、稀罕的，他们的愿望之处，这个就是佛陀的话。[12:41]
我们众生什么愿望啊？简单极了，就是要得到极乐。这个普通世间的快乐，有漏的，有漏的！一点点快乐，带来很大痛苦，只有这个才是，这个才是我们真正应该所愿之处，我们绝对不是得到眼前一点的小小的利益，这样。而我们平常开口的，不是戏论就是诤论；佛陀却能够满足，不但一个人，不但他自己，所有一切众生都能够这样。啊，了不起啊！试想他能够圆满一切人，他哪有自己不圆满的！所以这个地方就身体有这样好的殊胜的功德，开起口来有这样的真实的内容。[13:40]
(p41) 那么他为什么能够做到这样呢？因为他彻底、如实地了解了，所以下面说，"如实观见无余所知意"，他的意业就是这样的，他能够“如实”的—如实在的，简单极了。平常我们看见的啊，都是看见事情的一部分，而它真正的真相是看不见的，看不见的。平常我们眼前的东西，譬如说好像空气，什么都看不见，没有什么东西啊！欸，现在科学家告诉这里还有空气在，我们就看不见了。那空气又是什么？我们又看不见，就算科学家也看不见，就像眼前所有的东西，都是这个样。不要说我们看不见的东西看不见，就是眼前随便一样东西，譬如说眼前这个茶杯，你说你看见了没有？我不能说你看不见，但是我也要告诉你，我不能说你看见。你看见了茶杯的这一面，那这一面看见了没有？没有。你可以转过来，四面看见了，里面没有，总是我们是局限的。那么这个局限的里边啊，就有种种的毛病了，种种毛病了！就这样。[14:58]
所以真正能够如实地看见的话，那是很不容易的事情，而且圆满无余。譬如说小乘的圣者，他也能够见到一部分，但是还有很多地方不圆满的，我们说简单。我们所应该知道的一切的对象，他没有一点点余遗；而所有任何一样东西当中，他如理如量，如理如量地都能够完全认识。因为能够这样完全认识，所以才能够圆满解决。所以才能够啊，不但自己得到这样，而且能够满足一切众生，这个是意业。[15:51]
(p42) 那么这个三样东西也可以说他身、口、意三业，也可以说他的法、报、化三身。这个“意”是代表了他的法身，“语”是代表了他的报身，“身”是代表了化身，一般来说，一般来说。因为意业本身的的确确它跟法是彻底圆满相应，那个就是法。那么他所现的身呢，那个现的身的话，就是他自己的是佛身，那是我们看不见；现在“妙善所生”，我们看得见的，那的的确确应个人不同的机，所看见不同的，菩萨看见他的是报身；众生还没有登地之前，还没有破无明之前，看见他的是化身，而这个化身有在四生、六道当中的。所以这个也同时可以说法、报、化三身。那么总结起来，这就是我们释迦世尊，这个是我们的尊主，这个就是我们的娑婆世界的教主、人天导师。第一个。[17:17]
那么这个佛的圆满的教法，留传下来的时候，分成功两个大系：一个是智慧，一个是方便；或者我们说一个是大悲，一个是大智。当他彻底圆满的时候—佛，所以叫二足尊—明足、行足。那么等到慢慢地向下的话，它一定分成功，这个时候用两个菩萨来代表，实际上就是这两个菩萨能够圆满传持那一部分教法的。哪两位？一个是弥勒菩萨代表方便，一个是文殊菩萨代表智慧，所以看第二个偈子：[18:16]
I bow down to Ajita [Maitreya] and to Mañjughosa, the supreme heirs of the unequaled teacher [the Buddha]. Having assumed the burden of all the Conqueror's deeds, they emanate in innumerable buddha-realms.
【是无等师最胜子，荷佛一切事业担，现化游戏无量土，礼阿逸多及妙音】
(p43) 说现在这个是，“无等师”就是佛—无与相等的，是无等等师、那个佛最殊胜的法王子，这个法王子他能够圆满地把佛一切的这个事业、这个担子能担得起来的。而担起来了以后他做些什么呀？眼前化现无量无边的身体，在十方一切世界当中游化教导众生。这是谁啊？这是阿逸多，就是弥勒菩萨，他是代表方便—大悲；以及文殊菩萨，代表智慧。[19:21]
大悲，菩提心就是发救一切众生心这个愿力，然后呢在这个方面用种种方式，种种方便去帮助别人，所以称为广行。但是你单单发了这个心要去救别人，如果说没有正确的方法的话，不行，所以一定要有正确的方法，那么就是智慧。就像我们普通世间来说，每一个家庭当中母亲都是无限地慈悲，她总是希望自己的子女最好。但是这个母亲，爱心是够了，教导的方式不足，结果呢，溺爱，溺爱！这个“溺”爱，三点水一个弱，强弱的弱。宠爱反而把那个子女弄坏了，所以一定还要正确的指导，这样。那么这个正确的指导就是智慧，我们现在佛法也是如此。[20:28]
前面上说“游戏”，这个地方游戏不是我们现在的没有什么事情啊玩玩，这个不是！所以这个经论上面告诉我们的“菩萨清凉月，游于毕竟空”，他这个菩萨有无边的智慧的光明，为什么说像月亮一样呢？这个太阳晒在身上，唉呀，让人家热得有点受不了！这个(p44) 照在身上就给人家有个清凉之感。他不是像声闻一样地停止在那里不动的，而他是有种种方便，种种方便，所以游化这个世间，所以游于毕竟空，以智慧扶持。所以尽管他有种种事业，是不受染污，这个游戏是这个意思，就教化众生的意思来说。[21:29]
那么再继续下去，也是另外两位菩萨。那个两位菩萨一个是龙树菩萨，一个是无着菩萨，也同样代表了智慧跟方便，一个是深见，一个是广行；一个是大智，一个大悲。[21:52]
I bow to the feet of Nāgārjuna and Asanga, Thoroughly renowned throughout the three levels, Ornaments of Jambudvipa' who wrote exact commentaries on the intent Of the Mother of Conquerors, so difficult to fathom.
【如极难量胜者教，造释密意赡部严，名称遍扬于三地，我礼龙猛无着足】
这个说，那么佛为什么他的教法好好的，佛不是最圆满吗？为什么还要他的这两个人来教导呢？这地方我们有一个疑问，可能；或者你们根本提不出问题，实际上这是个问题。我们说教化不是佛最好，为什么还要菩萨？就算菩萨嘛，十地菩萨最好，为什么还要更等而下之，而是龙树、无着？因为弥勒菩萨、文殊菩萨他们都是等觉菩萨，而他们下面龙树、无着两位菩萨是初地菩萨。这为什么一个一个要这样地下来呢？这里是一个问题，那么在这里我先简单地说明一下。[23:04]
佛法本身，它除了如理、如量以外，还要一个条件，所谓“次第”。对我们来说，应我们的机，这个很重要的，应我们的机，很重要的！就是说我们的机如果是已经到了佛 (p45) 地了，他就现佛身来救我们；如果说我们大乘，他就以大乘的行者，然后大乘当中又有种种的差别；小乘，以小乘的。这个就是我们修学佛法过程当中的次第。那么最上根利智的人，他以最圆满的方法来接引他，所以佛出世的时候第一部说的是《华严》，那个是最圆满的。可是这个时候，不要说我们根本完全不在那个地方，就算看看佛世时候的公案，大智如舍利弗坐在这个华严会上，听《华严经》是如聋如哑，听得不晓得他说些什么东西，我想这个公案，我们大家都知道。这一点，我们虽然信得过佛，可是不一定体会得到这个心情。我们现在不妨用一个眼前非常简单的例子一说，我们就可以体会得到。[24:35]
譬如今天我们坐在这个地方，大家研究这部《广论》。不一定啦！不妨说最起劲、最高兴的一部论，我们大家每一个人，啊！听的也好，讲的也好，欢喜得不得了！假定说现在带一个其他的不相干的人来，他跟佛法不相应，坐在那个地方的啊，他听得是一点味道都没有。唉呀，不晓得你说些什么东西，这是一种例子。那么更另外一个例子，譬如说今天是有一个很大的宴会场合，这个宴会场合有很多大人物出现，各式各样的大人物出现，我们有机会去参加。结果我们如果说带一个小弟弟，或者带一个小孩子去，那个小孩子去了以后，如果回来的时候你问他：“欸！今天你参加了一个盛大的宴会，你看见了什么啊？”他说不定会说看见巧克力糖。还有没有啊？看不见，不晓得看见什么，那些陌生人 (p46) 不晓得什么！可是另外人就看见，哎哟！当代第一类的这个大政治家、大学者发表了不起的言论。哇，觉得这不得了！这我想我们都有这个经验吧！那为什么原因？下面这个才是真正重要的。[25:55]
《华严》上面说得很清楚，就是我们在因地当中啊，是本来没有对这件事情是认真地修行过。为什么不修行？因为你一开始的时候你没有这个好乐心，你也不往这个里边去深入，这我们心目当中不相应，所以为了说明这个，所以我刚才说那个公案。反过来说，譬如说我们现在，假定说你出家了久修上座，那我们就今天早上我们讨论我们吃的问题，就很有趣！有的人是偏向于这方面，可是反过来另外有一种人，他就觉得，啊，这个东西都是妄分别，是越简单是越好；有很多人啊，的的确确刚开始的不习惯，总希望多一点，那意见差得十万八千里。所以说，如果说非常简单的，你看见了很丰富的内容啊，他看了觉得头痛，不知道选哪一个：好，好，随便有一点算了！这个就是说，各人自己喜好习性所使，这样。[27:13]
因为这样的关系，所以就显出不同的次第，拿我们来说我们的根性，就是这样。所以当越到后来教化那个教法的时候，自然而然演变分化成功这么多的次第，这我们要了解 (p47) 的。所以譬如像《法华》上面讲，不管任何情况你接触到了一点佛法，最后都成佛，可是的确你进来的有你相应的路子，有很多是智慧入，有很多是以慈悲方便入。这个地方的一步一步地归敬有个原因，说明本论的这个师承。
2A Commentary
ENGLISH LR V.1 P.33 (COMMENTARY V1. INTRODUCTION P30) [00:00]
Well, now let us continue with the Great Treatise on the Stages of the Path to Enlightenment. We talked about Lama Tsong-kha-pa yesterday and learned that he could lecture twenty-one sessions in one day. The highest number he taught was twenty-nine teachings in one ceremony. Once, at an assembly event, he stated, “Our present time is degenerating! If we leave it alone…our overall [environmental] conditions are waning!” He thought of the grand conditions [that existed] during Buddha’s time and stated that, during that era in Tibet, there was a very splendid Dharma assembly. Within this assembly, there was a great teacher who taught eleven sessions. To teach eleven sessions meant expounding upon the teachings every day [for several days] for eleven sessions. Each session consisted of one commentary, and each commentary had its main topic. All were expressed in an erudite manner by quoting from encompassing scriptures and commentaries. This was definitely not an ordinary task, definitely not simple at all! Normally, lecturing one treatise is not easy, and this great teacher did eleven of them. [01:20]
Thus, many disciples worshiped, praised, and implored [teachings from] the Master - Lama Tsong-kha-pa. He responded, “If I put in a little more effort, perhaps I will be able to do the same [as this great teacher].” In that case, many disciples and virtuous scholars came to supplicate, for Dharma requires supplication with great veneration. Lama Tsong-kha-pa agreed, “Very well, I shall give it a try.” Thus, he immediately entered into a retreat and single-pointedly focused on the preparation. Later, news of this was widely spread and because he was already a prominent local Master many people heard the news. With anticipation they pledged [to attend] this Dharma assembly, which was very rare and hard to come by at that degenerate time. People wished to postpone it for a few days so that more of them could arrive in time to listen to the teachings. [02:19]
Therefore, Lama Tsong-kha-pa began with a brief start and, after several days’ gradual progress, ended by teaching fifteen commentaries in one day. In actuality, he completed seventeen commentaries. Wow! Everyone gave exclamations of praise. Later, the highest record that [Lama Tsong-kha-pa] achieved was the completion of twenty-one major commentaries. Ah! Just by hearing these numbers we feel nothing but praise and admiration! If there is an opportunity in the future for us to attend Great Teachers’ meditation centers, it will be a time [for us to] apprehend how auspicious and inconceivable they are. Not only did [Lama Tsong-kha-pa] teach [in this way], he also tended to his personal practice without any slacking or laxity! That was the way [that he practiced]. Therefore, [I] specifically presented the personal accomplishments of this great teacher – Lama Tsong-kha-pa. [03:11]
In regards to this, I encourage you to read the life story of Lama Tsong-kha-pa’. [The Chinese version] can be found in the local bookstore. By the same token, the Biography of Atisha that we already have is not merely his biography, it also provides great inspiration within us, inspires us greatly. [Lama Tsong-kha-pa] is the author of this Treatise and I will not discuss his high level of accomplishments any further. So far, [we have introduced] the author [Lama Tsong-kha-pa]. Next we will learn about the translator, Venerable Fa-zun. He was a remarkable Master since the [time of the] establishment of the Republic of China. He passed away a few years ago, perhaps four or five years! These [are some facts] that I would like to briefly mention here! [04:02]
Let’s look at the text now and open to [page 33]. This Treatise is divided mainly into three parts:
The first is the preface,
Followed by the main body,
And the last part is the concluding section. This is equivalent to what we [commonly] know as: the forward, the main content, and the dissemination section. Therefore, from the very beginning, we will start with the preface, which is divided into three parts:
The first is the “Opening Veneration” – taking refuge and obeisance;
The second explains the “Purpose of composing this Treatise” -why [Lama Tsong-kha-pa] created the Treatise;
And the last part is, “Implore earnestly,”- to implore us [to learn] how to listen to and uphold [the teachings]! Now [let us] go over the text.
This is Tibetan; [translated from Sanskrit.] From the second line on, the original verses are translated from Tibetan.
[05:09]
Homage to the guru Mañjughosa.
This is Tibetan: [translated from Sanskrit.] From the second line on, the original verses are translated from Tibetan. [05:19]
“Homage” means we go for refuge! We pay respect whole-heartedly. In fact, this homeage covers all three karmic doors [physical, verbal and mental]. In reality, the mental motivation grooms the physical and verbal actions. That is how it works. With respect to “guru”, in India “guru” is a special title which is translated into what we know as “Master”. Therefore, the Master, which seems like a special term in Tantric teaching, is actually not. Generally, in India, the respectful term for a teacher is “guru” [and this is] the object for “homage” here. “Manjughosa,” is Manjusri Bodhisattva. In general, Mahayana commentaries pay homage to Manjusri [the Great Wisdom] Bodhisattva [at beginning of the text], because treatises [they] represent wisdom. [06:26]
The opening-veneration is also a kind of tradition, one of the conventions - a lineage. It has several meanings; the simplest of which is to beseech blessings and to remove obstacles, and in so doing make the composing of the treatise complete. For followers, it allows us to know our purpose, which is our core intention, our main objective, our reliance, and our direction. At the same time, it purifies our obstacles and helps us to achieve ultimate perfection. This is the meaning of the opening-veneration. [07:13]
[What is] the content of the veneration? First, it explains this “treatise” - composing of this commentary. Why do we pay homage to Manjusri Bodhisattva when composing a commentary? As we know, our three precious scriptural collections are: Sutras, Vinaya, and Abhidharma. The Abhidharma is mainly [for the development of] wisdom. Commentary is known to distinguish [Buddhist] term-and-appearance profoundly, thereby making the cultivation of wisdom available. In Buddhist teachings, the representative of Great Wisdom is Manjusri Bodhisattva. That is the [reason we pay homage to him]. There is also the possibility of not paying homage to Manjusri Bodhisattva [as opening-veneration because] the opening-veneration depends on the characteristics [of the commentary]. This is the first [veneration section]. The following verses are [about] the three Jewels, one by one. The first: [08:16]
I bow my head to the chief of the Sakyas, whose body was formed by ten million perfect virtues, whose speech fulfills the hopes of limitless beings, whose mind sees precisely all objects of knowledge.
This is our Shakyamuni Buddha. Here our reference to him is divided into three parts: physical, verbal, and mental. As a matter of fact, this classification has [a] specific meaning, [a] very special meaning! This meaning will be discussed [later] in the chapters for taking refuge. Why do we wait until then? When you take refuge with the understanding of what it means to take refuge you will be able to receive the specific benefit immediately, which is why. Thus, as for the author and composer, who, for the sake of beseeching blessings and removing obstacles to ensure the completion of the composition, so they began by taking refuge wholeheartedly. As for [we] followers: on the one hand, [this taking refuge is meant] for us to understand the intended meaning of the composer while, at the same time, it inspires us to attain the true meaning of the content. Provided [we] take refuge with an understanding of its meaning, we will have benefits right away. So the actual contents of [taking refuge] will be reserved for later. [09:57]
Here, [I will] briefly explain the difference between the physical form of our Shakyamuni Buddha and our [own physical form]. This difference is the reason [that] we go to him for refuge, otherwise, we would say, “I, I am just as fine [as he], why should I go for refuge to him?” Alas! My physical form is a contaminated vessel - the origin of suffering; but Buddha’s is not. Why [am I contaminated] and he is not? From beginningless time, I have engaged in various contaminated deeds, while Buddha did just the opposite. For numerous eons he engaged in all sorts of virtuous deeds to the level of ultimate perfection. With this reliance on virtuous deeds which is applicable among all conventional and ultimate, contaminated and purified levels, Buddha is purified - thus it is “perfect virtue”. Due to this virtuous karma, the effect is a perfect physical form. This is where we should truly pay our homage. Our homage will receive the benefits from being in accordance, and eventually we will be able to achieve what Buddha did, which is our ultimate goal. [11:11]
From the beginning, from the very first step we bring the following to your attention, “Why do I need to learn this treatise?” It is not meant for us to scratch the surface so that we can have some topics [of conversation] for social occasions or seemingly to have something to talk about. It is not [meant to be] like this! [The purpose] is for us to recognize, understand, and align with [the teachings.] This will enable us to emerge from all forms of suffering and attain the ultimate perfect Buddha-form. Therefore, this is the simplified meaning. Hence, when we speak, it is either in jest or in dispute - that is how we are. [For us,] at times of happiness it is jest, while the opposite is dispute. It is truly meaningless! Whereas Buddha, well, he is able to achieve perfection and successfully accomplished - to fulfill all living beings’ [aspirations]. The [term] “limitless” means all living beings are included - included for what - “hopes and aspirations”! Their aspiration is priceless and precious. This aspiration arises from Buddha’s speech. [12:41]
What aspiration do we living beings have? [The answer] is very easy, [we want] to attain ultimate happiness. Ordinary conventional happiness is contaminated, tainted! A speck of [contaminated] happiness will lead to great suffering. [Ultimate happiness] is truly our only source of aspiration and we should never forsake [it] to trade for trivial provisional gain. This is the way it should be. Often, when we speak, it is either in jest or in dispute; whereas Buddha can fulfill not just one person, not only himself, but all sentient beings’ [aspirations]. Ah! How incredible! Imagine that he is able to fulfill all sentient beings [aspirations]; he himself must be totally fulfilled! Thus, his physical form is endowed with these auspicious merits and his speech is bestowed with such truthful content. [13:40]
So how did he [achieve this]? His achievement was due to his thorough and definite realization. [Thus,] next it says, “Whose mind sees precisely all objects of knowledge.” His mental capacity is such that he is able to “precisely” [achieve] definite realization. It is as simple as that. Usually, we only partially see things and are unable to see the true nature of reality. We are not able to do so. Often, we detect something such as air, but we are not able to see it, it cannot be seen! Well, scientists tell us that there is air and it exists here, yet we cannot see it. Then what is air? We cannot see it and even scientists cannot possibly see it. It is the same with all things around us; the possibility [of not seeing them] is there. Not only that, we cannot see the invisible things, take any given item in front of us - this cup for instance, you claim to see it? I cannot say that you do not see it, but I also want to tell you that I cannot affirm that you are seeing it. You can see one side of this cup, but can you see the other side? No. You can turn the cup around, looking at all four sides, but not inside. We always have limitations. In the case of limitation, there arise various flaws [and] all kinds of problems! That’s the way it is. [14:58]
Thus, to see true reality is not an easy task, let alone to become omniscient. For instance, a Hinayana arhat can also see part of true reality but still lacks [seeing it in its] entirety. This is a simple way to put it. [Buddha will teach us] everything we should know. [He] will not leave out any of it. The quality and quantity of his knowledge enables his omniscience. Due to this omniscient capacity, he is able to achieve the ultimate solution. Thus, he is capable of self-fulfilment as well as fulfilling all sentient beings’ [aspirations]. This is mental karma. [15:51]
These three can also be considered as his physical, verbal, and mental - three karmic doors. They can also be the representation of Dharmakaya, Sambhogakaya, and Nirmanakaya. Generally speaking, the “mind” represents his Dharmakaya, “speech” represents his Sambhogakaya, and “body” represents the Nirmanakaya. For the mental karma is truly aligning to the encompassing teaching, that is Dharma. As for his physical form that appears, this Buddha form is unperceivable by us. Now with the “perfect virtues” we are able to perceive and the appearance is based on each individual’s accordance level. Bodhisattvas are able to see [Buddha’s] Sambhogakaya [blissful form]. Beings prior to attaining the first bhumi [level], and before they penetrate their ignorance, are able to see [Buddha’s] Nirmanakaya [incarnation form]. This Nirmanakaya exists in four types of birth [v1 p. 267] and six kinds of beings [v1 p. 267]. These can also be described as spiritual form, blissful form, and incarnation form. To sum up, this is our Shakyamuni Buddha, the Conqueror. He is the founder of Buddhism in this world, the guidance for beings and deities. This is the first [verse]. [17:17]
The teaching from Buddha is encompassing. During the passing down process there were two major lineages: one represents wisdom [profound-view], the other represents skilful means [extensive-deeds]; or as we know them, great compassion and great wisdom. [This happened] at the time of Buddha’s ultimate enlightenment – known as Buddhahood. Thus, Buddha is called the dual perfections honorable one - endowed with profound-view and extensive-deeds. Later on, [the teaching] gradually and surely passed to two representative Bodhisattvas. Actually, these two Bodhisattvas were capable of upholding the entirety of the respective lineage. Which two? One is Bodhisattva Maitreya who represents extensive-deeds and the other is Bodhisattva Manjughosa [Manjusri] who represents profound-view. Thus, let us go over the second verse: [18:16]
I bow down to Ajita [Maitreya] and to Mañjughosa, the supreme heirs of the unequaled teacher [the Buddha]. Having assumed the burden of all the Conqueror's deeds, they emanate in innumerable Buddha-realms.
Now, the “supreme heirs of the unequalled teacher,” Buddha - is supreme, peerless, and unsurpassable - [this heir of Buddha] is referred as the most laudable Dharma Prince of Buddha. This Dharma Prince can uphold the entire load of Buddha’s Dharma Works on his shoulders. Upon shouldering the load, what did he accomplish? At this moment, [he] manifests into countless and limitless forms, emanating into innumerable worlds to cultivate sentient beings. Who are they? They are Bodhisattva Ajita or Maitreya, the representative of skillful means - the great compassion; and also Bodhisattva Manjusri, the representative of wisdom. [19:21]
Great compassion, the spirit of enlightenment, is the inspirational force [needed] to salvage all sentient beings and with the application of all sorts of skillful means and methods to help others, it is thus called extensive-deeds. However, merely having this motivation to help others won’t work - [if we] lack the proper methods. So, the skillful means, which is wisdom, is required. In each family, the kindness of motherly love seems to be boundless. She always wishes the best for her children. This motherly love is filled with affection, yet falls short in proper guidance and the effect is spoiling, pampering! The [Chinese] character of “spoil” is composed of three dots representing water to the left and the word weak to the right - [meaning] spoiled the children rotten. So the proper method for guidance is required. That is the way it should be. This proper guidance is wisdom. The same applies to the teaching from Buddha [that we are learning] now. [20:28]
The aforementioned “emanate,” does not mean wandering with nothing better to do - this is not the case! Thus, the quote from the Sutra, “Bodhisattva is like the purity of [the] moon, emanating from the measureless space.” Bodhisattvas have limitless wisdom light. Why is [the light] described as [that of] the moon? The sun shines on the body; [but its] heat is unbearable to people! The moon is bright but provides the feeling of coolness. [Bodhisattvas] are different from sravakas that stay in their meditation. [Bodhisattvas] are endowed with skillful means and various methods. Therefore, [Bodhisattvas] tour the worlds, so [they] emanate through measureless space, aided by wisdom. Thus, even though they engage in various Dharma Works, the works are not tainted. This is the meaning of “emanate” from the perspective of cultivating living beings. [21:29]
Continue on, it also [mentions] another pair of Bodhisattvas. One is Nagarjuna, the other is Asanga. They also represent wisdom and methods, respectively. One is profound-view, the other is extensive-deeds; one is great wisdom, the other is great compassion. [21:52]
I bow to the feet of Nāgārjuna and Asanga, Thoroughly renowned throughout the three levels, Ornaments of Jambudvipa' who wrote exact commentaries on the intent Of the Mother of Conquerors, so difficult to fathom.
This is to say, Buddha’s teaching is already perfectly encompassing, [so] why did he need the assistance from these two [Bodhisattvas]? Here is a questionable point that perhaps you are not even aware of what to ask about. This is our question. We consider Buddha as the greatest Teacher, [so] why do we need Bodhisattvas? Even with [regard to] Bodhisattvas, [since] the tenth level is the most experienced, why bother with anyone that is less, such as Nagarjuna and Asanga? For both Bodhisattva Maitreya and Bodhisattva Manjusri are virtually enlightened Bodhisattvas [senior Bodhisattvas], followed by Nagarjuna and Asanga who are at a junior level. How does this hierarchy work? This is a question, and I shall briefly address here. [23:04]
In Buddhism, besides quality and quantified-measurement, there is one more condition - the so called “systematic order.” To us, it aligns with our condition. This is quite [an] important [point], [to know that it] aligns with our conditions, very important! That is to say, that if we are at Buddha’s level, he will appear as Buddha to help us. If we are at Mahayana level, he appears as a Mahayana practitioner. Within Mahayana, there are many variable levels. Hinayana will be helped by the appearance of a practitioner of the same level. This is the systematic order on the path of studying Buddhism. For those with sharp faculties [higher wisdom level], he guides them with the most comprehensive approach. Therefore, the very first Sutra taught by Buddha after his enlightenment was The Array of Stalks Sutra, which is considered as the most complete [Sutra]. At this time, although we were never present at that particular time of Buddha, even reading Buddha’s stories [we see] that: the one with the foremost wisdom, Sariputra, sat in the event listening to the Array of Stalks Sutra [with the attitude] like a mute deaf, not knowing what was taught. I believe this is a well-known story. In this regard, we may have faith in Buddha, yet cannot necessarily experience the same frame of mind. Let’s explore it with an example to appreciate it from experience. [24:35]
For example, we are sitting here today, studying this “Lamrim”, or the like. Maybe [for us] it is the most inspiring, the most exciting commentary and all of us are wowed [by it]! Whether it is the audience or the speaker, [everyone is] filled with joy! If a stranger comes in who does not respond to the teaching, [he] would sit there without any interest. Good grief, [he] would not know what [we] were talking about. This is one example. There is another one: consider that there is a banquet today with many dignitaries and all sorts of important figures attending and we have the opportunity to participate. If we bring a little boy, or a child with us [to this banquet], and upon returning from the banquet we were to ask him, “Today you attended a big event, what did you see?” He may simply reply that he saw chocolate. Is there anything else? No, nothing. Not knowing what to look for, [he] didn’t know [who] any of those strangers [were]! Whereas [what] another attendee saw, wowed him! [He saw] the most popular politicians and a famous scholar who gave a great speech. Wow, [for him] it was extraordinary! I believe we all have similar experiences! How so? The next section is of great importance. [25:55]
It states clearly in The Array of Stalks Sutra, that we never seriously apply any practice at the causal stage. Why don’t we apply it? [It is because we] are lacking inspiration and decline to explore further. This is a sign of not being in accordance. For the sake of clarification, I shared the aforementioned story. [This is the comparison of not knowing what to look for and persisting on individual preference.] On the contrary, for instance, if you are a senior monk, like our discussion this morning regarding the food we eat, very interesting! Some are inclined toward this, while others felt those things are all erroneous discrimination, [to them] the simpler the better. For sure, many are not used to it [eating two meals a day] in the beginning and they hope to get more. The opinions are very different. Therefore, for those who prefer simplicity, plentiful selections give them headaches. They are not sure what to pick; [and so], oh well, [they] just randomly pick something! That is to say, each individual has his or her personal preference, which is the way it is. [27:13]
Due to this reason, there arise various systematic orders; for example, our latent propensity [of our faculty level] is one example. Hence, when getting to the more advanced teachings, it automatically evolves into various systematic orders; this is something we should understand. Just as the Lotus Sutra mentions, [it does not] matter under what condition [you find Buddha’s teaching], once you come across the teaching, eventually, you will have the same achievement. However, you begin from the entrance that aligns with you the most. Many enter from the profound-view and many enter from the extensive-deeds.