菩提道次第广论手抄稿:旧版第二卷B面
p. 1 (LL4) （手抄稿 第一册 p49）[00:04]
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，它是这么样下来的。那么这个地方说明本论不偏重于智慧，不偏重于方便，所以它归敬当中方便、智慧啊，同样地归敬。还有呢，要说明我现在这个论，不是针对教那些大菩萨的，而是这么一步一步下来，你就从这归敬上面可以看得出来。因为这样，所以我们晓得，喔，对！论的来源是这样，而现在他教化的对象他不是大菩萨，而是一步一步下来。我们看最后下到什么样的程度。[00:47]
所以第二个说龙树、无着菩萨，而他们两个怎么样的特征呢？“如极难量胜者教”。这个佛下来降到文殊菩萨、弥勒菩萨，但是不管那些经也好、论也好，还是非常地深、广；“广”是无所不包，“深”是彻见本源。这个东西是很无可思议，我们不是普通人， (p50)乃至于小乘的圣者所能了解的。所以这个地方“胜者教”，这个很难思量、思议地殊胜的教授，是指大乘教法，而特别这个地方指《大般若》。为什么？《大般若》是圆满的成佛的次第，从凡夫位到成佛的次第，说得非常清楚。[01:52]
而这个虽然说得很圆满，但是以我们凡夫、普通人去看的话我们不懂的，我们不懂的！文字会懂，内容不懂，而且往往由于我们的偏见，我们往往会执着自以为懂了，结果害了，结果害了！所以《楞严》上面说的像执指为月—欸，有一个善知识指给你看月亮，结果你看不见月亮，拿他那个手指做月亮；就是没有人深刻地说明的话，内涵我们不知道。所以这个殊胜的教授啊，要经过一些解释；那个解释的人，也必须具足他相应的条件。那么现在这两位能够把这殊胜的教授，造种种的解释，把里边的深刻的、秘密的意趣，来教化我们这个众生。因为得到这个佛法的教化，然后呢这个世间才能够转染为净，这个才是真的庄严，真的庄严！这个庄严本来是颜色，这样。譬如我们房子里面都是脏的，那么拿好的东西……现在世间都是染污的，他用正法来庄严，因为他这样，所以他“名称遍扬于三地”。这个三地是指天上、人间或者地上，跟地下，这样。[03:29]
那么这个是谁呢？就是代表弥勒菩萨一系，广行的无着菩萨，以及文殊大士深观的龙树菩萨，这是表示了它的传承。在这个印度是非常重视，其实到了我们中国也是一样，那 (p51) 个师承非常重视。不要说佛法，世间学问也是如此，世间学问也是如此！很可惜、很遗憾地，我们现在末法啦，这个，这个师承没有，自己看看书，啊，觉得懂了，实际上呢差得十万八千里，差得十万八千里。[04:10]
所以谈到这一点哪，我自己内心上面有一个感受，最早以前我那个时候看书啊，曾经看过几个公案。这个紫柏大师是明末四大师，这是个很了不起的大德，所以那个时候人家称他为紫柏尊者，因为他的成就，他大彻大悟了。那么他大彻大悟了以后，他自己就好辛苦啊，也参了个话头，他起疑情。这个传记上面说他，描写他用功的情况—疑至头面俱肿。这个头面、身体都肿起来，这样。后来就开悟了，开悟了以后他说了一句什么话：“唉！假定我在大善知识如临济、德山会下，一棒便醒，何用如此这般！”那我们单单看那个传记就这样，好像轻轻松松的几句，现在我这个简单地跟你们说一下。[05:10]
先看“头面俱肿”是什么情况？我们无法想像这头面俱肿是怎么一回事情啊，不大晓得。那么这个地方，我提一个，这也是现代的人，这个人将来你们有机会见到他的，今年还不到四十岁恐怕，我忘记掉了。他有一个时候他自己一个人用功，干什么啊？闭“般舟三昧”，闭般舟三昧。那个事情也不知十几年了，那时候我才刚去美国回来了，回来了以后啊，他一看见我回来，就来找我，就跟我谈。说他也在一个佛学院念书，我说你去念佛 (p52) 学院嘛就去念了。他也跟我说：“唉呀！我实在在这个地方念不进去！”我也晓得他是个修行人，那么现在一般的佛学院里面都弄课程排了一大堆，还要什么英文啊，还要什么日文，他尤其是没有兴趣，这样。后来我就说你这个既然念了，好好地把它剩下的三年念下去。他说：“法师你回来干什么？”我说我回来要闭关，我就跟他简单地……。他跟我一直住了三天，后来他就回去就开始。[06:10]
然后呢，做那个般舟三昧，没有人知道它。我说：“这般舟三昧，不这么容易的，你不要贸贸然啊！”他一定要去做，那好，那既然这样做，告诉他那个办法。其实我也是个外行说实在的，不过那因为学过教法，大概的次第了解一点，我就告诉他。那么所以他回去了以后，他就写信跟我说，我现在怎么开始……。当然这个跑，绝对不是说，哦，我订一个功夫一口气，到晚上，这样！是那么先慢慢的次第，照着哪几样重要的东西。第一个，第一个就是外缘哪，这个没有其他的路好走—一刀两断！那么然后呢自己准备的功课，一方面准备功课把那个的身心调治；然后，后面开始就每天开始走。刚开始的时候试试走二小时，唉，走得觉得很辛苦，走了以后慢慢觉得就好了，开始变成三小时、变四小时，到后来慢慢地可以走到，每天走到二十小时，就这样。这个不容易呀！你们没走过，觉得二十个小时轻轻松松，你们走走看。不要叫你们走二十小时，就叫你们一口气走两小 (p53) 时，就受不了。[07:13]
我另外一个经验也是，那时在，就是在纽约乡下，有两个学生，有一个是外国人，我刚去的时候他们就修行。我说你们不要急啊，他们急得要命，我想急得要命也没办法啦，反正你上面那个这个大殿很空，你就去试试看。他也是弄个功课表摆在一天，第一天不知道怎么苦熬过去，我不知道，第二天早晨一大早他说：“啊！师父，不行了。”“为什么啊？”“在那里就是上半天还可以，到了下半天哪，是坐立不安，自己又说了不出来，不出来又不行，到最后熬到晚上，实在不行！”所以这是包括我自己的经验，我周围的人。[07:55]
那么我刚才说那个人哪熬下去，就走走走走……他第一次三个月并没有什么多大的效果，效果不大。但走到后来啊，他就发生了什么现象呢？发生水肿，那个腿都肿了。要我们哪，啊，那稍微受一点苦就受不了，他那个开始一点肿，他因为已经听说过，晓得古人的经验，你没有这个意志克服是绝不可能！他那个手按下去的话，按了下去手指拿掉，一个洞，就不回来了，就这样。然后呢要半天、半天，它那慢慢又这样，这样地厉害法！刚开始脚，到后来那个大腿，到后来到那个下半身整个都肿了，他还是咬紧牙关做下去。那么到了三个月没什么消息，好、好，休息一下再来，那第二次又来。那第二次来了情况就不一样，就这样。他那个时候又描述啊，到后来到二十小时以上，他说他四边、中间都不 (p54) 靠的，那个佛堂那个佛像摆在中间，那走过，走过去他有的时候实在累了，累了他跑到墙壁上这么轻轻一靠，一靠就睡着了，一靠马上睡着了！睡着了马上就“咚！”跌下来，再爬起来！有的时候坐在地上想不爬起来，哦！不可以，那撑了个半天又撑了又直在那里，不能靠到墙，一靠到墙他马上就睡着了，这么严重法！所以这个意志力，意志力啊！[09:18]
在这种情况之下，但是他慢慢地、慢慢地继续下去的话，欸，有意思，来了，境界来了！然后产生轻安，这样，然后呢慢慢地消掉了。后来他那个轻安的、心里的无比地清凉，实际你心里上如果没有的话，绝对没这个力量支持你的。所以具要两个条件，一个有坚强的意志力，没有坚强的意志力是不行的；还有呢，正确的方法。有了正确的方法，照这个坚强的意志力，坚持下去。如果没有正确的方法，正确的指导的话，他得不到真实相应的这种境界。真实相应的境界这个得不到的啊，白吃苦，没有用，没有用！所以他两样东西总算都得到了，后来身心上慢慢地消了，他感到无比地清凉啊！那个所有的世间的烦恼，这个清凉啊，无法形容的！你们真正用功，你们一定会体会到，那是种无比地欢喜。[10:11]
那么清凉到什么情况呢？我普通可以说的就简单说一下。他这么辛苦法，平常他的食量也很大，因为我们刚出家的都是啊，大家持午的人都有这个经验，等到你开始持午没有多久，刚开始不习惯，等到晚上多久不吃的话，欸，胃口非常好，食量很大。我们平常(p55) 有那个钵啊满满的一钵，有的时候还不够，还要吃两餐，到后来他慢慢地饮食减少。他每天啊我们这个小碗，稀饭稀稀的大半碗，不能再多吃，多吃吃下去啊，而一天最难过的时候，就是吃过饭那个半个钟头。吃过饭那个清凉的感觉就没有了，就这样，然后身心都会沉重，这是第一个。[10:56]
第二个好处，慢慢、慢慢地相应了以后啊，夏天这像蒸笼一样，他还戴着一个毛线帽子，像那个盔一样，欸，他也不觉得，不觉得热。（今天他拿掉了，因为他那两天才感冒。）然后到了冬天，到了冬天我们晓得这里天气还是满冷的啊，他还是那个帽子，还是那件衣服不觉得冷。所以他这个真正地来的时候，不是我们说硬作的事情，就是这样。所以我这地方我倒顺便的提起来他那个公案，他做的过程当中啊非常辛苦，他一共试了三次。在这种情况之下，离开那个开悟还远得很，还一大截啊！这样。所以我们平常听别人家说很容易，头面俱肿，好像一个故事，如果你们自己试一试，就晓得这个头面俱肿辛苦的状态。[11:45]
还有真正疑情现起的时候，那个参禅那个疑情现起也满有意思的。到那个时候你的脑筋里面，没别的东西就是这个疑。假使你是念阿弥陀佛，说“念佛的是谁”，就是、就是人家形容啊如人欠万贯，欠了人万贯钱一样，那个债主逼在那里不晓得怎么解决。或者说(p56) 你被人家倒了万贯钱一样，你不晓得用什么方式，心里老放不下要回来的那种味道。他什么东西说打不散、搓不开，这样啊！你们，反正这种东西啊，所以就是说你只有正确地体会了。好辛苦、好辛苦！而且往往是经年累月地这样来。[12:30]
结果啊，他说如果在临济、德山会下，有大善知识的话，一棒、醒了！一点都没错。这个善知识，这地方特别说明的—这个善知识的摄受的重要。那么像这种事情，也就是说平平常常啊我们自己单单凭自己的这个，不管用功也好、认识也好，都需要经过这种过来人的指点。那么现在这个地方呢，也就是说，喏，他们两位把佛最殊胜的东西解释说明了，让我们深入体会到。结果他影响所及不仅仅是我们人间，是天上、天下，无所不及。佛陀在经典当中也悬记，到将来末法当中能够振兴，把我的教法如理如量地恢复的，就是他们两位！那么再下面呢，看下面一个偈子。[13:42]
I bow to Dipamkara [Atisha], bearer of the treasury of instructions that comprise the key points, unmistaken and complete, of the paths of the profound view and vast deeds, transmitted well from those two great trailblazers.
【摄二大车善传流，深见广行无错谬，圆满道心教授藏，敬礼持彼然灯智】
这个传承继续地下来，现在又有一个大善知识，那个大善知识，叫作阿底峡，阿底峡。阿底峡，这个西藏人对于这位尊者的尊称，他是印度人。对于印度人，相当于我们中国宋朝初年，宋朝初年。他出生在宋太宗，宋朝的第二代皇帝到仁宗年间，相当于公元的(p57) 九百多年到一千多年。那么这个大尊者啊，他是东印度的一个王子，从小的时候就一心想出家，一心想出家，绝顶聪明。我给你们那一本书，你们好好地看一看。他只有十几岁，只有十几岁啊，就随便学了一点世间的学问—因明。哦，这个因明对我们来说很难学的东西，十几岁他也听人家讲了一遍，就运用这个因明的理论跟人家辩论，把当年印度最负盛名的那个那个大学者辩倒了。哇！好不得了。将来如果你们真正地深入，你们都有机会学因明，你晓得因明这个东西非常难学。这个地方说明，这个阿底峡尊者是何等的聪明。[15:20]
他的出身这么地好，后来出了家，出了家以后他从小乘、大乘、性宗、相宗，无所不精，无所不通，到最后是在印度算起来，印度佛教界的顶尖。他的这个传记后面有简单的介绍，我在这里不说了。他这位大德呀，把上面所说的两个传承，两个师承，一个代表“深见”，一个代表“广行”的大乘的教法，这个教法、这个传承善巧无误的这个传承，他又把它统摄起来。不但统摄到身上，而且圆满没有错误，把这个东西归并起来，这个是佛陀的中心的教授。那么这位尊者，现在来敬礼他！[16:20]
这个地方，我们有一点要说明的，就是前面我们已经了解了，佛陀—这个是圆满教法的根源，圆满教法的根源！那么他这个圆满的教法啊，是主要的内容是分成功大悲跟大 (p58) 智，或者悲、智二点。对我们来说，这个悲是圆满我们的功德，说福德；智是所以那个功德能够得到圆满的进步，而不是有漏的话，那就是靠那个智慧。换句话说一个是报身因，一个是法身因，那个化身就包括在报身当中的，就这样。[17:12]
那么这个东西啊，它演绎成教法时候这样地下来，下来呢，然后当机慢慢、慢慢地低下的时候，所以留在世间的教法，它也同样地慢慢、慢慢地层次或者程度的降低。所以第一个是有两位等觉菩萨，最高的人；再下面的话，次一层。就是像我们现在学校里面教书一样的，现在是大学教授，欸，可是现在我们只有中学、小学程度，所以不行，要用中学教员或小学教员来教我们，这个是。那么为什么到后来又传到一个人，他下面这个人又不分成功两部分，而是说并到一人身上呢？这有它特殊的道理的，这有它很特殊的道理的！因为当一个教法流传下来了以后啊，它自然而然会有一种偏向，特别讲智慧的人啊，偏向到后来，往往把这个方便这一部分会忽视；反过来，讲大悲这样的话呢，他会把智慧忽视。[18:33]
譬如说我们世间看很多事情，有很多人讲那个事业的—佛法事业，讲佛法事业，事业推展得很广啊，但是他跟法慢慢地往往有点脱节现象。另外一种呢，他就讲如法，讲如法但是他那个事业慢慢地就慢慢地缩小，这我们就不大容易产生圆满的这种答案。那么假(p59) 定自己修行来说，那个没有关系，如果是你想把那教法的圆满地传开的话，这个就不足，这样。所以在任何一个时候，总要把这两样东西能够配合、调和得恰当，那么这个教法才圆满。[19:16]
同样地，我们学的时候也是如此，是，我们每个人有我们的不同的根性，可是假定说你在这个地方，你能够注意到这一点的话，你这么走上去的话，最省事、最圆满。偏重智慧的人，是不要忽视这个方便；偏重方便慈悲的人，也不可以忽视智慧。要不然我们很容易地了解，你讲处处方便，现在的话叫“方便出下流”，完了！到外面来看，出下流的话，看得一团糟，实际上呢对我们来说的话，这结果是堕落。尽管你一番好心，说我要弘扬佛法，我要修持佛法，修了半天到地狱里去了！那不修还好耶！所以，任何时候要把这两样东西圆满地配合，这是很重要的。[20:10]
那么现在这个尊者就在这地方示现，喏，他就是这样！所以他能够把这个圆满的这个教授，一点没有错地配合起来，这样。所以他本身示现的位次，我们不知道，根据他的传记，他刚出家的时候，刚出家哦！就证得那个量是什么，加行位上的位次。这个加行位相当于我们中国的大师当中选一位的话，是天台的两位祖师—天台智者大师，以及他的老师慧思禅师。哇，那高不可攀哪！这个有一个祖师就是憨山大师，就是明末四大师也是啊 (p60) ，一般人把他推崇为明末四大师之首，就是说四个人当中最高的。人家问他说：“大师啊，你这么了不起啊！那个比之于古人啊……”他要用、找几个古人跟他比一比，他那就随便谈几个，天台智者大师。憨山大师怎么说：“欸！我怎么可以跟智者大师相比啊，那我只是开悟了得佛性，那个大师的位次是高得不得了！” [21:18]
我为什么要特别举这个例子呢？我们哪，因为你没有真实地认识，我们种种增上慢心很容易生。欸，往往人家听见大彻大悟，好像那个大彻大悟成了佛一样。不是！大彻大悟有层次不同的，凡夫也是大彻大悟，也可以，就这样；然后佛也是，天台智者大师也是。那我就特别说明一下，像憨山大师这么地了不起的人，看那个天台智者大师这么高。然后呢，天台智者大师，他最后走的时候，人家弟子问他说：“大师啊，你证得什么品位啊？”“我只登五品，只登五品。”那还是在“观行位”上当中的人哦，他的老师才是“相似位”当中的人。我们这位阿底峡尊者，他不是最后哦，他刚出家的时候，哦，还没有出家，他去参访善知识。他那个善知识啊，最起码都是加行位上的人，有很多是地上菩萨，就告诉他，他自己的经验，然后他照着修持，当时就证得他老师相应的位次。这样高的一个人，出家，然后几十年。[22:27]
(p61) 那个时候他参访善知识十几岁，到七十几岁死，你可想而知他多高。但他没有说明，至少从我们现在有的传记当中，他没有说出来“我自己到了什么位次”，这个没说。但它至少这个地方说明了，他这个大师，有把佛陀的这个教授圆满地摆在这里。这所以为什么当年在印度啊，他在所有一切的宗派都崇奉他—你念佛的，你跟了他一定成功，你参禅的，跟了他一定成功，不管你禅、净、律、密、教，因为他得到圆满。所以这个地方的，它这个表示这个传承，有它殊胜意义。那么再下面呢，除了这个正支以外，其他的相关的、旁边的一些什么人，下面那个偈。[23:19]
I bow with respect to the teachers who, with deeds of skill in means moved by loving concern, illuminate for the fortunate the gateway leading to liberation, the eye for viewing all the limitless scriptures.
【遍视无央佛语目，贤种趣脱最胜阶，悲动方便善开显，敬礼此诸善知识】
说除了这个正统的这个一脉相传的我这个师承以外，其他的相关周围的这些大善知识都在里头。而大善知识每一个的条件都是什么—“遍视”，这个遍是普遍，他没有执着的。而是什么—“无央”，一切诸佛的这个经教，一切诸佛的经教。他了解这个道理，而且都是“贤种”，种就是种性住，平常我们叫三贤十圣。真正具足善根，已经一定走上大乘路子的这个行者，所以“最胜阶”，表示大乘的，这样的那个祖师们。由于他这个悲心的关系，所以用种种的善巧来说明这个佛、菩萨殊胜的意义，教导我们的那些诸大善知(p62) 识，这个是归敬，也一方面是归敬求加持、消业障，另外一方面表示这个传承，也让我们知所归趣。[24:48]
所以我们真正要学佛法的话，最重要的，刚才说你要得到善知识，那么什么叫善知识呢？后面会详细说明。可是这个里边，真正地要了解这个善知识你没有智慧，辨别不清楚。有一点容易的，那换句话说，他的世系如何？他的传承如何？这个东西大家不能乱的，这一点我们不必用智慧去辨别。你能够找到这个话，确定都是圆满无缺的善知识，所以他这个地方也简单地说明了这一点，也就是说本论真正殊胜之处，这样。[25:30]
那么再下面那个呢？第二个叫造论的宗旨，有了这个归敬以后，那么他要开始造论。说我造这个论，是为什么原因呢？目的何在呢？我希望达到什么样的效果，什么样的效果呢？那我们看一下。[25:52]
Nowadays those making effort at yoga have studied few [of the classic texts],
while those who have studied much are not skilled in the key points of practice,
they tend to view the scriptures through the eyes of partisanship,
unable to use reason to discriminate the meaning of scriptures.
【今勤瑜伽多寡闻，广闻不善于修要，观视佛语多片眼，复乏理辩教义力】
说这个现在很多修行的人哪！“瑜伽”翻成中文叫作相应。真正讲修行的，不单单是嘴巴上面空讲，一定要跟教的道理，你跟它行持相应。所以通常瑜伽分成境、行、理、果，就是说什么境界我们所对的，那么你怎么去行持，根据什么道理，产生什么结果等 (p63)等，一定的。等到你修行到什么程度，那么你就有什么的结果，一步一步，不是单单讲一个空话。但是现在那些修行的人，他要讲修行啊但是不懂道理。请问：你不懂道理，这个道理是告诉你怎么修行的，你怎么修法？我们现在变成闭门造车。实际上闭门造车，多多少少造了一点哪！但是他在门外空转，转了半天是原地踏步，不仅仅是忙一生，多生多劫这么空忙，这个很可惜，这个很可惜！[27:08]
那么说:好、好、好！那既然要修行啊要多了解、多闻，结果多闻的话呢，说“广闻不善于修要”，听了很多道理以后，他又在文字上面去摸索去了，不善巧这个修行，这是一种。还有一个毛病哪，他听了很多以后啊，他自己不修还这专门管别人闲事。这个事情的的确确很容易，因为我们的众生的常态。平常我们哪，这个任何一个人，因为无始以来我的习气在，所以看自己不大容易，看别人很容易。那么世间的人来说，他那个标准本来世间的标准，大家都马马虎虎。现在你修学佛法了以后，了解那个标准提高了，结果你提得很高那个标准，拿那个标准去照别人的话，那害了！像个照妖镜一样，这一看哪！世间所有的人都是妖魔鬼怪，没有一个像样的，只有一个人没看见—自己！就是这样，这个是非常严重的事情！
2B Commentary
ENGLISH LR V.1 P.33 (COMMENTARY V1. Prologue P13) [00:04]
There is a reason for step-by-step veneration – it illustrates the lineage of this commentary from generation to generation. Here, the emphasis is not just toward wisdom or skilful-means [compassion]; it also venerates both compassion and wisdom! Furthermore, it declares that this treatise is not intended to teach the great Bodhisattvas, yet the veneration can be observed through your gradual approach. Because it is this way, we are able to recognize it, ah, right! This is the origin of the treatise, and the targeted audiences are not great Bodhisattvas. Thus, [the veneration] is listed in a step-by-step manner. Let’s see what the extent of the final passing of the lineage will be. [00:47]
Therefore, next it talks about Nagarjuna and Asanga, and what are their characteristics? “Of the Mother of Conquerors, so difficult to fathom.” The Buddha thus passed this down to Bodhisattva Manjusri and Bodhisattva Maitreya – no matter whether it is a sutra or a treatise, it is extremely profound and vast. “Vast” means all-encompassing and “profound” means seeing the true nature of reality. It is inconceivable by us ordinary beings, and even sages of the Hinayana may not comprehend it. So “the intent of the Mother of Conquerors,” these incredible and extraordinary teachings, refers to the Mahayana teachings. Here, it specifically points to Perfection of Wisdom Sutra. Why? For the Perfection of Wisdom Sutra clearly stated the complete, systematic orders for ordinary beings to achieve Buddhahood. [01:52]
Although it was said to be a complete [teaching], we ordinary beings, average people, would not be able to understand it, we will not comprehend it! [We] know each word but not the content and, usually due to our biased perception, we falsely believe that we have grasped the intended meaning, which ends up in failure, results in ruin! Therefore, the Surangama Sutra describes it as mistaking the finger for the moon. Well, if a virtuous teacher points out the moon to you, but you don’t see the moon and mistake his finger to be the moon. That is to say, if no one profoundly expounds [the teachings] to you, [you] are not able to understand the intended meanings. Therefore, this extraordinary teaching requires some explanation. The person who explains it should possess a certain level of alignment [toward the teaching]. Thus, now these two [Nagarjuna and Asanga Bodhisattvas] are capable of explaining this extraordinary teaching in various commentaries, revealing the profound and underlying intensive meanings to guide us sentient beings. Due to this guidance from Buddha, this secular world can then be transformed from contamination to purity; this is truly magnificent, truly exalted! This type of magnificence [the meaning of this term in Chinese] was originally describing the [formation of purified] colors. Just like if our house were filthy, and we brought in good things… [it is the same with] this secular world that is now filled with contamination - [these two Bodhisattvas] adorned it with Dharma. Because of this act, they are “thoroughly renowned throughout the three levels.” These three levels are: heaven, human, and above ground or below the ground, this is what it means. [03:29]
Then, who are they? They are the representatives of Bodhisattva Maitreya’s lineage, which are Bodhisattva Asanga of the extensive deeds and Bodhisattvas Manjusri and Nagarjuna of the profound view lineages; these represent the proper lineages. In India, this [lineage] is very important. Actually, when it comes to China, the importance is the same - the lineage of the teachers is extremely important. [Let’s leave alone] Buddhism - the worldly teachings are the same way, worldly education is similar! What a pity, very regrettably, we are now in a degenerate time, with this lack of lineage, [we learn] just by self-taught readings and claim, “ah, got it.” In fact, [we are] far from it, far from [knowing it]. [04:10]
Therefore, when speaking of this, I have this recollection: while I was studying earlier, I came across several stories. Master Zi-bo was one of the four major Masters during the late-Ming dynasty. He was a very outstanding practitioner. Thus, everyone called him Venerable Zi-bo due to his accomplishment - he reached a very thorough realization. He endured various hardships and explored specific topics until he achieved great doubt [a Zen practice where practitioners forced themselves with huge effort to explore fundamental questions]. In his autobiography, he described the conditions of his diligence - delving to trace the question until [his] head and face were swollen. His head, face, and body were all swollen, that was the situation. Thus, he reached realization. Upon the realization, he said, “Alas! If I were with great teachers like Lin-ji and Deh-shan - awakened by being struck with a stick - all these hardships would not be necessary!” By reading the biography, it seems like just lightly a few sentences. Now, I briefly bring it [the hardship to earn realization] to your attention. [05:10]
Let’s look at “head and face all swollen.” What kind of condition is it? It is hard for us to imagine what is like to have a swollen head and face; [we] probably have no idea. Here, let me mention this contemporary person, this person you may have the opportunity to meet in the future. He probably is close to forty, I forgot the exact age. For a while, he studied hard all by himself, what did he do? [He was] In a “pratyutpanna-samadhi” retreat, [he] engaged in this retreat. It was decades ago, when I had just returned from America. Upon my return, he came and visited me, and came to talk to me. He told me that he was studying at a Buddhist institution. I said, “You should continue with the program”. He told me, “Well, I really could not continue study in this place!” I knew that he was a practitioner, and nowadays most Buddhist institutions are filled with curricula on topics like English and Japanese languages, which he had no interest at all. Later, I said to him, since you already started; just continue with the remaining three-year program. He replied, “Venerable, why did you come back here?” I said I came back for a retreat. I then briefly went over with him [my experience abroad]… He stayed with me for three days, and then he returned to begin [his practice]. [06:10]
Later, [he] applied the pratyutpanna-samadhi without telling others. I said, “This pratyutpanna-samadhi is not easy at all, you should not do it hastily.” He went ahead with determination, well, that was what he wanted, and I told him the method. Actually, I was also a layman, however I had studied the teaching and had some understanding of the proper procedure, so I told him. Upon returning [to his place] he wrote to me, describing how he got started…. Of course, this type of activity certainly is not saying: well, I plan to make one big effort until the evening, this is not so. It should be done with gradual progress; abide by the few important points. First is to prepare for the external conditions, there is no other choice - you need to cut off external interactions! Then, next is some preparation, on the one hand to adjust both physical and mental conditions, then, [on the other hand,] beginning the daily walk. In the beginning, try to walk for two hours; well, it will not be easy. After walking for a while, gradually it will become much easier, increasing the practice to three hours, then four hours, and, eventually, walking slowly for twenty hours becomes possible. It is not easy! Without trying it yourself, twenty hours of walking seems easy, try it yourself. Let alone asking you to walk for twenty hours; you can’t even sustain walking for two hours in one effort. [07:13]
Another experience of mine was in suburban New York. There were two disciples, one of them was a westerner; I arrived at the time that they had just started to practice. I told them don’t be hasty, but they were very impatient. I figured that they were eager to rush into it and that it was futile to stop [them]. Since the prayer hall upstairs was spacious, you [referring to the westerner] go ahead and give it a try. He made a daily schedule. For the first day, [I am] not sure how he survived, I had no idea. Early on the second morning, he said, “Well, Master, [I am] not able to continue!” “Why?” “The first part of the day is fine but, for the latter half, [I am] unbearably fidgety. But I committed to stay with the schedule and can’t stick with it; [I] finally had to give up at night, it certainly was tough!” So this is my personal experience as well as the experience of people around me. [07:55]
Thus, the aforementioned person persisted in walking, walking, walking, and walking… The first three months, he did not see too much effect, not much result. But after a while, what happened to him? Swelling, his feet became swollen. If it were us, well, just a little bit of hardship becomes unbearable. When the swelling first started, because he had heard about this effect before and [he was] aware of predecessors’ experience, [he knew that success] would never be possible without a strong will! When [he pressed his feet] with his fingers, the touch and removal left a dent that did not recover, just like that. It took half a day, half a day [to recover], then the swelling happened again, with such tremendous power! The swelling first started from the feet, then the thighs, and, later, the lower part of the body, and he clenched his teeth and persisted. After three months without any sign [of effect], well, well, he took a break for a good rest, and started over again. The second time was different, he described [the course] later, [he walked for] over twenty hours. He said that he was not able to get close to either the four walls or the middle [of the prayer hall]. In the center of the prayer hall was the statue of Buddha. When he was walking by, he was very tired, so tired that he would gently lean on the wall. As soon as he leaned on it, he immediately fell asleep, fell asleep right away! Sound asleep right away! While he was asleep, he felt a “thump”, and got up right away! Sometimes [he] sat on the floor with no intention to get up. Oh no, can’t do this! He tried so hard for a long while to stand straight again on the same spot. He was unable to lean against the wall, once he leaned on it, he fell asleep immediately! Thus, with such a strong will power - the will power! [09:18]
Under such circumstances, he slowly and gradually continued, aha, an interesting condition arose - there comes the effect! A sense of pliancy arose from within him and the [swelling] gradually faded. He felt the pliancy and was incredibly refreshed within. In fact, without the internal [will power], it is impossible for you to sustain. Therefore, there are two requirements: one is strong will power, just impossible to do away with it. The other is the proper guidance. With proper guidance, supported by this strong will power, continue with persistence. Without the correct approach and the proper guidance, he could not achieve these true aligning conditions. Without achieving these true aligning conditions, well, all the sufferings are wasted; it is useless, of no use! Thus, for him, both attainments [physical and mental] appeared eventually and, later, the physical and mental [swelling] faded, he felt incredibly refreshed! The entire worldly affliction [was transformed], the clear and cool [feeling] is hard to describe! If you strive hard, you will experience it, that kind of joyfulness is incomparable. [10:11]
Then, to what degree is this [feeling of] clear and cool? I will briefly provide a general description. He strived very hard; usually he had very good appetite. When we become newly ordained, we all have the experience of having two meals a day. Soon after you engage in this daily routine, [although] you are not accustomed to it, after a while of not having the evening meal, [you] will have great appetite and eat a lot. Often, [we] fill up our alms bowl, sometimes it is still not enough and [we are] still required to eat two meals. Gradually, his appetite was reduced. Every day he ate with the small bowl like we have - half a bowl of a very watery porridge, no more than that. Any more intakes would cause it to become the most uncomfortable time of the day - the thirty minutes immediately after the meal. After meals, the feeling of clarity and coolness disappeared, that is how it goes, then [he] felt laden both physically and mentally - and this is the first [benefit of the feeling of clarity and coolness]. [10:56]
The next benefit: [as he] gradually, gradually aligned with [the practice], during steaming hot summer days, he still wore a knitted cap like a helmet, well; he did not feel the heat. (Today he took it off, for he just had a cold.) Then, during winter days, in the winter this place of ours can be pretty cold, he still wears the cap and the same robe without feeling cold. Therefore, when he truly attained the arisen condition - it is not like something that we can force it to happen - that is how [he achieved with proper method]. Thus, I mention his case here [as an example], for he endured many hardships during the process and he tried three times in total. Under such circumstances, it is still far from being enlightened, still a great distance! That is the fact. So, we often listen from others with the impression of it being very easy, having a swollen head and face, it seems like a story, but if you give it a try, this swelling head and face will be a very difficult situation. [11:45]
In addition, at the moment that doubtful feelings arise, it is also interesting for the Zen meditator to trace the doubtful feeling. That is when your mind is nothing but filled with this doubt. When you are chanting the name of Amitabha Buddha and stating, “Who is chanting?” This [tracing of the doubt] is what was described as owing others millions of dollars - owing a million dollars, and being pressed by the creditor without knowing how to react. Or it is like if someone owes you million dollars, you do not know what to do and have the feeling of not letting go, wanting to get the money back. This is what [the tracing of the doubt] was described as unbreakable; it won’t twist open, like that! For you, anyway, these feelings have to be properly experienced personally. It does not come easy, it is hard to attain! And, usually, it takes many years to accumulate such [dubious] experience. [12:30]
Later, [Master Zi-bo] said that if he was under great teachers like Lin-ji and Deh-shan, he would be awakened by one stroke! This is absolutely correct. The virtuous teacher, here [I will] specifically state the importance of having received virtuous teachings from a virtuous teacher. Similarly, often we rely on ourselves whether it is to study or to learn; it all requires guidance from experienced teacher. Thus, in this passage, it is to say, well, these two [Nagarjuna and Asanga] explained the most beneficial teachings from Buddha, which allows us to achieve in-depth understanding. As a result, their influence is not merely on the humans, but also on the deity realm and below the earth, inclusively everywhere. Buddha predicted in the Sutras that, during the future degenerate times, revitalizing [his] teachings to their fullest extent would be reliant on these two! Now, let’s continue on to the next verse. [13:42]
I bow to Dipamkara [Atisha], bearer of the treasury of instructions that comprise the key points, unmistaken and complete, of the paths of the profound view and vast deeds, transmitted well from those two great trailblazers.
Passed down from this lineage, there is another great teacher – this great teacher was called Atisha! Atisha is a respectful name in Tibetan. He was an Indian. At that time in India, it was the equivalent time to our early Song dynasty in China. His time was between Song-Tai-Chung [and] the second emperor of the Song dynasty - Song-Ren-Chung, around AD 900 to 1000 [982-1054]. This great scholar was a prince in East India. From a very young age, he had the yearning to be a monk, he just wanted to be ordained, [he was] absolutely wise. The book [biography of Atisha] that I gave you should be studied with great care. As a teenager, in his teens, he studied some conventional knowledge - the Science of Logic. Well, this Science of Logic for us is very difficult. However, as a teenager, he heard it just once and he was able to apply the [Buddhist Science of Logic] reasoning in debate. He even won over the most prominent scholar at the time in a debate. Wow! Fabulous! In the future, if you really advance into more profound study, you will all have the opportunity to learn the Buddhist Science of Logic. You must realize that this Buddhist Science of Logic is extremely difficult to learn. This is to show how wise this Venerable Atisha was. [15:20]
He was born to a royal family and, later, he was ordained. From then on, he studied Hinayana, Mahayana, profound-view, extensive-deeds; [he became] proficient and erudite in all of them. Eventually, in India, he was considered the crown jewel of the Buddhist domain. It was described in his biography; I will not go into detail. This great practitioner flawlessly combined both trailblazers, both Mahayana lineages - one representing “profound view” the other “extensive deeds” - in its entirety. Not only did he combine them into one, but he also completed it flawlessly, this is the essence of Buddha’s teaching. Now let’s pay our homage to this great practitioner! [16:20]
Here, we have to clarify one thing, which is what we have already understood: Buddha is the source of this encompassing teaching, the root of the encompassing Dharma! This complete teaching was mainly composed using great compassion and great wisdom - or the two categories of compassion and wisdom. For us, this compassion is to obtain our merits, or blissful merits; wisdom is to enhance the merits to achieve perfection and to eliminate contamination, [we] rely on wisdom. In other words, one is the cause to achieve Sambhogakaya [body of bliss - compassion], one is the cause to achieve Dharmakaya [body of absolute - wisdom], and the Nirmanakaya [body of incarnation] is included in the Sambhogakaya - the reward body, that’s that. [17:12]
As for this lineage, the formation of the teaching is passed down like this, in this manner. Then, when the alignment [to the teachings] is slowly and gradually reducing [in the world], by the same token, the remaining teaching is also slowly, gradually diminishing. So [in the first verse], the first was two virtually enlightened Bodhisattvas, the higher beings; followed by the junior level [Bodhisattvas]. Just like the education in contemporary schools, they are the professors of the university, but we are only at high school or elementary school levels. Thus, the understanding will not arise! We need to be taught by high school or elementary school teachers, that’s that. But why was it transmitted to one person [Atisha] without dividing into two [lineages of profound-view and extensive-deeds], just combined into this one person? There is a very special reason, a very unique reason! During the transmission of a given lineage, there will be a natural tendency, especially for those endowed with wisdom - [they] tend to lean toward one side and neglect the compassionate part of practice. While, on the contrary, those practicing great compassion will neglect wisdom. [18:33]
For instance, many cases in our conventional world, many people talked about their work - Dharma Works, their Dharma Works; they expand the work to a wide range. However, gradually, they will appear to be separating from the teachings. While others will stick to obeying the teaching, abiding by the teaching, but the [Dharma] works are gradually shrinking and shrinking. In this light, it is not easy to achieve the encompassing solution. For personal practice, these [two situations] will not have much impact; whereas to pervade the complete teaching, this is not sufficient, that’s that. Thus, under any situation, the alignment with the two [wisdom and compassion] has to be balanced to perfect the teaching. [19:16]
Similarly, it is the same with our learning. In fact, each one of us has a different innate character. If you can recognize and be aware of this point, your advancement will be the easiest and most complete. Those leaning toward wisdom should not neglect compassion; those leaning toward compassion should not neglect wisdom either. Otherwise, it is obvious that applying too much skillful-means, or in contemporary terms, “[being] too lax in skillful-means leads to downfall,” then be done with it! From the appearance, [being too flexible in skillful-means] brings about a lack of taste, and [will be viewed by people around us] as in a mess. As a matter of fact, it will lead to downfall. Even though, with kind intentions, you want to promote the Dharma and apply the teaching, after all the effort, [you] end up in the hell realm! Then you would be better off not applying the teaching! Thus, proper alignment with the two [wisdom and compassion] in their entirety at all times is very important. [20:10]
Here, [Atisha] the great teacher displayed his capacity! He abided by the perfect teaching with flawless alignment, that’s that. As for his manifested disposition on the path, which is unknown to us, according to his biography, [it happened] when he was newly ordained, just ordained! His attainment was above path-of-preparation [the 2nd level on the path to Buddhahood]. This [attainment of] path-of-preparation is equivalent to the great master in China - it should be the two patriarchs from the Tian-tai lineage: Tian-tai Master Zhi-zhe and his teacher Hui-si Zen Master - well, their attainment was very high! There was a patriarch called Han-shan Master, he was one of the four Major Monks in the late Ming dynasty. Most people regarded him as the primary of the four monks of the late Ming period; that means he was the greatest among the four. People asked him, “Master, you are extraordinary! You should be equivalent to the ancient [sages]….” They tried to mention several ancient sages for comparison, namely a few such as Tian-tai Master Zhi-zhe. Master Han-shan replied, “Wait! How can I be compared with Master Zhi-zhe, I am only at the level of recognizing the enlightened Buddha nature, the Master [Zhi-zhe] is at a much higher level!” [21:18]
Why do I specifically use this example? At our level, if we do not have genuine recognition, we easily become arrogant. Well, when we hear that someone attained enlightenment, we take it as achieving Buddhahood. Not so! There are various levels of enlightenment, ordinary beings also can achieve [a certain degree of] enlightenment, [the enlightenment of ordinary beings] is possible – Buddha also [achieved his enlightenment gradually]. The same applies to Tian-tai Master Zhi-zhe. Let me explain it further: for Master Han-shan, such a remarkable practitioner, he highly venerated the Tian-tai Master Zhi-zhe. As for Tian-tai Master Zhi-zhe, before he passed away, his disciple asked him, “Master, what level have you attained on the stage of realization?” “I am only at the fifth rank, only the fifth rank.” This is still at the “stage of seeing”, and his teacher actually attained the “stage of resemblance.” This Venerable Atisha of ours, he was not the least [of these enlightened beings], - just after his ordination, well, prior to his ordination, he beseeched teachers. All of his teachers at least had attained path-of-preparation, many of them were at Bodhisattvas levels. They shared their experience with him and he applied them accordingly, and, instantly, he achieved the same accomplishment [as his teachers]. Such an extraordinary being, he was later ordained as monk for several decades. [22:27]
He beseeched virtuous teachers from his teens until he died in his seventies; you can imagine what a high level of achievement he reached. But he never claimed - at least in his biography - he did not specify “where I am on the path,” this was not stated. At least it is mentioned here that this great teacher [Atisha] upheld Buddha’s complete teaching. This was why, when he was in India, all Buddhism schools highly venerated him - for those chanting Buddha’s name, by following his teaching, you would have achievement; for those meditaters applying his teaching, you would have attainment too. Whether it was Zen, Pure Land, precepts, Tantra, or tenet teachings, your accomplishments were due to his guidance. Therefore, in this passage, it shows the lineage with its special meaning. Then, followed by those other than these primary teachers of the lineage, other related teachers, the next verse. [23:19]
I bow with respect to the teachers who, with deeds of skill in means moved by loving concern, illuminate for the fortunate the gateway leading to liberation, the eye for viewing all the limitless scriptures.
Other than the teachers of the lineage, many associated virtuous teachers were included, too. And what are their characteristics – “reviewing all.” This “all” is overall without any bias but with what? “Limitless scriptures”: This includes all scriptures taught by Buddha - teachings from all Buddhas. He [all these great teachers in the lineage] comprehended the perceptions of the “fortunate” ones, which means those endowed with Buddha nature; we often refer to these as the three virtuous levels and the ten stages of sages (三賢⼗聖). Those with genuine virtuous roots that have already traversed on the Mahayana path, thus “the gateway to liberation,” represent the Mahayana; these are the [qualities] of the patriarchs. Due to his [Lama Tsong-kha-pa’s] compassion, [he] applied various skillful means to depict the laudability of Buddhas and Bodhisattvas - those virtuous teachers who taught us. This is the veneration. On one hand, through paying [our] veneration [we] beseech blessings and eliminate obstacles; on the other hand, it displays the lineage that reveals the objects of our veneration. [24:48]
So, if we are serious in wanting to learn from Buddha, it is very important to rely on virtuous teachers like those we mentioned earlier. What is a virtuous teacher? It will be covered in more detail later. However, [we] need to truly recognize that, without wisdom, you are not able to distinguish [who is] a virtuous teacher. One easy way is, in other words, what is his genealogy? What is his lineage? These aspects should not be confused; this is an angle that we can distinguish without wisdom. You can follow [this angle] and confirm the perfect qualities of the virtuous teacher - here, he [Lama Tsong-kha-pa] briefly explained this point too - that is also the genuine advantage of this text, that’s that. [25:30]
Then, what is this followed by? The second part is called the “Purpose of composing this Treatise.” Once the veneration is there, the author begins to compose the treatise. This is to explain the purpose of composing this treatise, what is the objective? What kind of effect is expected, with what kind of effect? Let’s take a look at it. [25:52]
Nowadays those making effort at yoga have studied few [of the classic texts],
while those who have studied much are not skilled in the key points of practice,
they tend to view the scriptures through the eyes of partisanship,
unable to use reason to discriminate the meaning of scriptures.
There are many practitioners these days! “Yoga” translated into Chinese means being in accordance. A real practitioner will never be merely empty talk; [they] will definitely abide by the teaching and align with it in the application. Thus, yoga generally is divided into the object, application, reasoning, and effect (境、⾏、理、果). That is to say whatever arising objects, how to apply concordantly, based on what reasoning and what the effect will be, etc. - there is a certain approach. The effect is based on where you are in the stage of practice, step-by-step, not just by empty talk. However, nowadays, the practitioners, they talk about the application without knowing the reasoning. May I ask, without understanding the reasoning - this reasoning supports the application - without it, how do you apply the teaching? We are like building a cart behind closed doors [refer to the example in 1B]. In fact, to be overly subjective and disregard the outside world, at least you make some progress! Yet, [this type of practitioner] is spinning idly without any progress, not only wasting a lifetime, but also living with empty effort for eons. This is a pity, very unfortunate! [27:08]
Then, [we will] say: right, right, right! Since [we] need to apply the teaching, it requires more understanding and study. As a result of studying more, then “while those who have studied much are not skilled in the key points of practice,” upon hearing a lot of reasoning, they [some practitioners] fumble around on the usage of the words and are not skilful in the actual practice. This is one type [of practitioner]. Another type of mistake is studying much but, instead of applying the teaching on the self, he messes in the affairs of others. This happens very easily, for it is normal to ordinary living beings. Often, for most of us with this beginningless latent propensity, it is not easy to spot ourselves but very easy to check on others. For worldly beings, naturally, the standard is worldly; everyone’s sincerity is just marginal. Now you are learning the teaching from Buddha, then the standard should be raised higher. However, you take this high standard to measure others - that is not good! It is like a magical mirror for goblins, take a look at it: everyone in this world is a goblin or demon; there is not one decent one, everybody except one - the self! This is the case, a very serious situation!