菩提道次第广论手抄稿:旧版第三十二卷B面
P. 65 (3)（手抄稿 第四册 p275）[00:11]
这个叫做无垢净愿，有吗？我想这个很难，要这些善根。要以净戒，这是单单根本哪，然后还要所谓随分的行种种的善法，布施、持戒六度等，还要无垢的这个愿，平常我们真正的大乘佛法，那就是菩提愿，菩提愿。这个愿一发那就相应了，这一点说起来，说起来真容易，现在我们不要说做到，连那真正菩提心是什么内容，知道的人是寥寥无几。名词大家都知道，不错，总算有个种子，真实的内涵还有一段距离，还有一段距离。要把这些东西整个地结合起来，要这样多的善根，要这样多的善根。那么说到这个地方，哎呀！这个不容易啊，所以他说这个情形，这是因。[01:14]
p 65 (4)
As this is so, it is obvious that very few achieve such causes.
【现见修积如是因者，极为希少。】
眼前看看积这样因的人真稀少。[01:22]
Therefore, once you have understood this, reflect on the difficulty of obtaining the general effect, a life in a happy realm, and the particular effect, a human life with leisure and opportunity.
(p276)【比此而思善趣身果，若总若别，皆属难得。】
以这个推比、比度，然后思惟得到善趣人身这个果报的时候，“若总若别”，“总”是单单得到人身，单单得到人身都不容易，“别”的话是特别得到暇满人身是难得极了。到现在这个时候，因为我们对于真正上面说的净戒，然后施、无垢净愿，它那个行相并不了解，平常我们一般的习惯总在文字上面转，这样。所以我前面不断地提出来，到现在为止，我也晓得，不是说让我们认识内容，可是这个里面有一点重要的概念，这个是我们要认识的。指出来，我们应该自己了解，至少晓得我们自己无知，你有了这一点本钱，下面才有机会能够修学佛法。这个行相指出来以后，反省一下：哎呀，对呀！我在文字上面转哪，真实的内容还不知道啊！你有了这个，就肯上进，去学了，否则总觉得自己很懂得道理，实际上在门外转。[02:44]
这个经上面一直告诉我们，这个自己晓得错的，那这个是个有智慧的人，他至少晓得自己错的；而我们凡夫浑身都是错误，还自己觉得智者，那真是愚中之愚啊！这两个不大容易。我自己觉得很多年以前，那么，那时候自己看了，觉得好高兴，懂了：哎呀，那正知见，正见的重要。有一次法师就跟我说：正见，你真的懂了正见啦？我想了半天，我觉得……这个好像懂了嘛？他就说了些道理，噢！对了，真正的正见说起来大乘要到初地菩(p277)萨，那应该怎么说呢？叫正知见，那我就谦虚一点说正知见。后来他又跟我说：你，得到了正知见吗？第二次我就不像第一次那样的，自己反省反省，好像似是而非，但是自己还是心里面觉得很懂的样子。[03:48]
以后我自己跑出去，然后跟人家讲，哎呀，很多人听见了说欢喜，说这个佛法的中心啊—正知见哪！结果给他们讲讲啊，我自己居然把前面那个怀疑忘掉了，自己好像很懂的样子。以后还是自己的……一位师兄，他就有一天告诉我，哎呀！说这个讲道理真容易，做起来体会到是不容易啊！那么又随便谈起那个正知见，谈到这个“我”的行相，他说真正要体会到我这行相不容易！不要说我们细的，粗的都感觉不到，如果要细的，我们根本没有可能。那位师兄是我一向非常佩服的，尽管他不像我那样能说善道，可是他平常要嘛不开口，开起口来都是非常有份量的，我真正的很多好处，都是因为他的提示。我就把那句话记在心里面东摸西摸、东摸西摸，哎，居然被我摸出一个名堂来，一看！一点都没有错，下次好高兴跑得去，欢喜他，我说我现在才真懂了你这一句话。那懂了什么现象？发现一个道理，我以前根本对佛法是外行。欸，他听了满欢喜的，他说你倒进一步说说看，我说了半天还是说大不出来，但是那时候我发现自己没错，稍稍有一点进步，也只是稍稍。稍稍有一点进步，发现什么？自己原来一无所知，这是我亲身的体验。[05:24]
(p278)我们在平常起心动念当中，都在这个我相当中转，我相是无明的根本，都在这上面。我是什么？你根本见不到，完全不认识它，不要说细相，那粗相都不知道。在这种情况之下，唉！说起来……所以叫“忘失菩提心，修诸善法，是名魔业”，菩提心是什么？觉，不要说觉他，你至少自己自觉了你才能觉他，要觉的是什么啊？就是觉的这个东西，那时候我才懂得，啊！原来这样的。[05:57]
所以我在这个地方告诉你们，真正让我们了解正确的行相，现在还不是时候，千真万确的。现在我才所以碰到一个地方，把这个真正的行相指出来，只有一个目的，刚才说过了，假定听见了以后你们能反省，发现自己，哎呀，的确还在门外转，那时候我们就大进步了，就还有机会进步，现在就是个进步。前面我们已经说过了我们修学佛法去掉了三过以外，还要什么？具六想，第一个什么想啊？说自己有过，喔唷！这听得很来劲，什么过呀？书本上面。那个、那个没有用，那是修书本，现在到这地方，你慢慢地继续下去的话，什么过呀？啊！就在这地方，原来我不懂！那个时候书本上道理已经用到你身上了，你修的不再是修书本了，慢慢地开始修自己了。[06:53]
这个一步、一步，所以我在这个地方特别跟大家说一下，我所以这个地方提出来的原因。你认得了这一点你再去看的话，的的确确说我心里不具足，然后呢再能够仔细地观察(p279)大家，说能够结这个因的人哪，少极了，既然很少的话，你能得到这个果报吗？当然难！所以这个因门当中观察，进一步呢？果门当中。[07:22]
The difficulty of obtaining a human life of leisure and opportunity in terms of the effects is explained as follows. Compared to the number of beings in the miserable realms—beings unlike us—even a mere rebirth in a happy realm seems almost nonexistent.
【由果门中难获得者，观非同类诸恶趣众，仅得善趣，亦属边际。】
说现在我们从果门当中，果就是已经结了果了，说看看它很难得，这个看看非同类—恶趣众，不是同类的，我们现在人说不同类的，不晓得多多少少，不晓得多多少少。而想得到人身的话，一比之下的话，那是少之又少，所以说恶趣众得到善趣的是仅属边际，只是边上一点点哪！我们现在随便这个地方一看，喔唷！不知道多少蚂蚁，不晓得多少蚊虫，是不晓得多少细微的。那晚上灯一亮，第二天早晨看看，哎呀，你那个灯下面是一大堆的死尸，那我们还有纱窗喔，如果你没有纱窗的话，根本不晓得多多少少。拿我们看他们那个海里面说打鱼，几年以前他们到南极去捞那个鳞花，一网下去，捞下来那简直是，网都拉不动，这样厉害啊！唉！所以这个的的确确的真正旁生、地狱的真正的它那个所依处是海里。啊！比起来所以果位当中看看哪，人是实在是少得不能再少。[08:55]
Even compared to the number of beings in the happy realms—beings like us—a special life of leisure is very rare.
【观待同类诸善趣众，殊胜暇身极属希少。】
然后呢，我们不要说恶道，然后看那个同样的得到人身当中，尽管得到的人身，得到(p280)的人身而特别得到暇满的又有几个啊？作一个比例还是这么少，这个四十亿人口当中有几个信佛的？信了佛以后真正了解佛法的有几个？了解了佛法如说修行的有几个？唉！绝端地稀少，绝端地稀少！所以我们自己好好地努力思惟，好好地努力思惟，这个才是我们下面应该做的。[05:38]
Meditate on this. Geshe Döl-wa
【如格喜铎巴云：】
说这位铎巴告诉我们，“格喜”通常西藏话翻成我们就是说博士，就是法师，我曾经跟大家说过，真正要他们那边考一个格喜真不简单喔！他那个真正的，你想要学，以黄教来说，这个三大寺，三大寺的平均单单三个庙的这个出家众有五、六万，每一个庙平均大概有一万多个人，然后要念十五年才能够考，那一年当中真正的考取的，像不知道是色拉还是甘丹我就弄不清楚了，只有十五个名额，这样啊！一千个人当中还不到一个！我们现在那个出了家，剃了个发，跑得去就是说是法师了，唉呀，我的天哪！然后说这个念了三年，啊，那已经了不起了！他要念十五年，然后要考，一千个当中考出一个来。所以他这种法师，我们这个法师比一比的话，那的确有他的绝大的差别。这个我们要了解，所以他这个格喜告诉我们：[10:50]
greatly valued this teaching on the difficulty of obtaining leisure and opportunity. Thus, he said that the practice of all other teachings follows this one.
(p281)【“殷重修此，余一切法，由此引生。”】
教我们认真地去修，你真正这个修起来的话，下面都跟着来了。[10:58]
Since this is so, strive at it.
【故应励力。】
我想这个概念我们很清楚，真正重要的现在怎么去思惟、观察，如果说不能进一步学到思惟观察之前，至少要学到一件事情，晓得：哎呀，我原来还这么差呀！那晓得这个，下面就有希望了，下面就有希望了。好！那么到前面为止啊，这个第二卷也告一段落。还有呢，正修的时候这个在摄取心要之前，劝勉我们应该做些工作。我们紧跟着继续下去。[11:42]
继续下去之前，先看一看那个科判，那个科判还是前面第一张，第一张的反面，第一张的反面，说亲近了善知识以后修行的次第，第一张的反面，这个后半部。看，乙二，这个里面分两部分，第一个呢，“于有暇身劝取心要”，不是说，亲近了善知识马上就修喔！这第一件事情，是！也可以说修，他修的真正重要的嘛，就这个，就这个。所以昨天晚上我们就谈，谈有很多说密教的仪轨，他说这密教的仪轨当中，前面第一个往往先念善知识的重要，第二呢就念那个暇满人身。我经常用的那个是这样的：“暇满人身宝，难得而易失，得已应善修，莫令空无果。”这暇满的人身这是真正最重要的大宝，然后呢很难(p282)得到，很容易失去，得到了以后要好好的努力啊，不要让它空空的浪费啊，这样，所以莫令空无果。[12:57]
下面还要念，念无常，不过，平常的时候我们总觉得，哎呀，这个仪轨很好，是，你如果说真正的如法地修持，修持过了，你随便一提的话，你心里的量都生起来了。如果没有修持，单单念一下的话，这个还是种一点善根，这我们要了解的，要了解的。凡是修持过的人，轻轻一碰，哎呀，他心里面就有非常强烈这个，难得的得到的暇满人身，拼命去修这个量就生起来了，所以他修下面这东西有绝大的力量。你如果说没有思惟修习的话，尽管你念了说，哎呀，这个是最好的啊！对不起，它好是好它的，我们还是没有用。那么有了这个以后，那个下面的才紧跟着来，因为你有一心一意要去修学佛法的这个，那么下面呢开始了。[13:56]
菩提道次弟广论卷二终
菩提道次弟广论卷三
2. How to take full advantage of a life of leisure and opportunity? It is presented in two parts:
【第二如何取心要之理分二，】
他这个摄取心要当中，告诉我们两部分：丁一、丁二，是：[14:04]
1. How to develop certain knowledge of a general presentation of the path.
2. The actual way to take full advantage of a life of leisure and opportunity.
【① 于道总建立发决定解，② 正于彼道取心要之理。】
(p283)他先告诉我们对于这个“道”，我们要修的道，“总”就是总纲，对于整个要修学佛法的这条道路的大体要建立。换句话说，要有产生确定的认识，而且这个确定的认识—决定解，你认识决不动摇。要有了这个，进一步然后呢再去“正于彼道取心要”，那个时候对于你所走的这个道路开始要去做了。[14:51]
那么现在我们回过头来翻到六十六页，六十六页啊，关于道总建立发决定解，这一点我们平常不大注意，乃至于我们平常也很少听说。那我们说要修行嘛，你赶快这个人身既然这么难得，你赶快、赶快念佛，赶快参禅，忙这些干什么？这他有他的道理在，但是实际上，如果说我们要想走最完整、最快速的大路的话，却是走这个。所以正式的一般的教法当中告诉我们的时候，他往往一开头的时候让我们认识几件事情。那边的黑板上面，“因、道、果”，或者“境、行、果”，或者是“信、解、行、证”，这个地方我简单地说一下。 因地当中，你怎么建立起来要修行而不走世间路子的，对于这个因，如果所说正确地、圆满地认识了。那么将来当然有这个圆满的正确的认识，要想达到这个圆满的果位，应该走圆满的道路，跟着你也必须把握得住。然后照着这个正确圆满的道路去走的话，果位是当然一定如此，所以他说因、道、果。[16:36]
境、行、果呢，也是一样。所以这个境，现在我们所对的境是什么？也就是眼前山(p284河大地，无不在我们所对的境当中，外境、内境。外面所对的境，所谓，喏，这些色法，里边就是心法，整个的这些东西我们所知的万事万物。这样是杂染的、是痛苦的，然后这样是这个反染为净的，然后得到这个的，你对它有一个正确的认识，然后知所取舍，然后照着取舍去行。你为了要达到你的目标，你要有正确的认识，根据这个认识然后去这样去做，这个就是行持。所以翻成功“道”也好，翻成功“行”也好，就是你在这条道路上面走，然后呢感得这样的果。[17:36]
跟前面这个，不管他用的名字叫因、叫境，就是说这个是你应该信得过的，然后呢进一步去了解的，这个是才是，所以我们《华严》上又开为信、解、行、证。你对这个内容有了正确的了解以后，然后你走的路的时候，完整无缺。所以他真正修学佛法，一开始的时候却重要的是这个东西。因为他一开头的时候让你认得了完全正确，然后在这个完全正确的认识之下，指导你这条路本身也是绝对的圆满，这个绝对的圆满包含了质正、量圆、次第无误，所以你能够很快地走上去。即使不能像善财童子一生取办的话，他也三生、两生及十生、八生也应该成就啊！我们就不会转大圈子。[18:41]
所以这个概念是将来容或有很多不同的诤论，这我们目前暂时不去谈它，不过眼前倒是我们可以立刻体会得到的一件事情，立刻体会得到一件事情。(p285)就是说我们晓得修行难的有两样东西，第一个，就是正确的知见不大容易建立。所以得到正见了以后，然后是见道，见到这个是对的，这个错的，尽管你见是见到了，可是以你的无始以来的习气还在，所以把你所见到的消融这个习气，所以见道然后修道。大彻大悟的祖师，他也这么说嘛：我虽然大彻大悟见到了佛性—什么叫佛性啊？觉性，换句话这个才是正确无误的—但是我无始以来的习性还在这里，那个时候怎么办呢？就拿我所见的消融这个习气。话是不一样的，内涵还是一个—见，然后修，这说明什么？我们现在真正重要的第一个要认得它，第二要去除它。[19:57]
请问：现在我们在这个地方大家说修了个半天，你认得了吗？不认得，不认得你怎么去除呢？我说难道念佛错了吗？没错啊！可是现在我们不妨去衡量一下，现在我们的念佛是什么一个状态？当然有两种，有一种呢大祖师，通常说印光大师，那是再来人，他是接引我们的。说实在他弘那个法门，是应我们根器说，啊，现在这样的；他自己的本地风光如何修法，他讲出来的，不一定是。我想我们大家信得过，或者有的人虽然讲的话，我们不一定体会得到。 [20:37]
所以一般对我们初机的人来说，只是说：哎呀，现在这个时候啊，你看看那个世间这么糟糕啊，你只有一个劲儿地念佛啊！所以我们不管什么就是念佛，反正去了以后……。所以(p286)这个叫作什么？带业往生，这是很明白地说得清楚。那么当然有人提出来这个消业往生，这个各有他的理由，我们千万不要在这上面诤论，我们把握住这个内容。所以实际上我们能去的，即使能去还带了个业，去了以后慢慢地怎么办哪？欸，你还是要走这个路啊！你要认得它，认得它了以后呢，然后你要净化它，这不是一个事实摆在这里吗？就这样。[21:20]
所以实际上面我们觉得在修行，就是对这个方便法门来说，跳出这个生死轮回来说，这是个最殊胜，最了不起的一件事情！可是直接当下的说净除我们的烦恼，然后呢要想慢慢地把那个烦恼的习染把它洗干净这一点，正面来说的话，还没有碰到。对不对？想想看是不是？这个概念很清楚、很明白，为什么？因为我们对那个道的整体的内容，不要说整体谈不到，道是什么？不知道！我们只晓得，哎呀，世间苦啊，反正你跟着他去，去了以后问题都解决了。是啊！就像现在说我们这个留学政策，这个比喻是非常好，到底你那里念些什么书啊？不知道，只晓得到那里才好的，反正你一个劲儿想办法去把英文补习好，然后护照拿到，去了，问题解决了。所以将来真正去学的东西，可不是这个护照，可不是现在那些东西喔！这个很清楚、很明白。[22:25]
所以我在这个地方也常常说，假定说真正要去念佛，这是一件很好的事情，但是我们不必说，年轻有为的出家人哪……不要走这种念佛法门，应该走另外一个，还是要念佛，(p287)为什么？一方面我自己去，一方面要帮助别人，那个时候你要帮助别人的话，多多少少对道的内涵我们有一点认识，这个很重要。实际上呢这个是不是单单帮助别人，不是耶！你能够有的这个认识，然后你去的时候，那时候就不是带业往生啰！当然了，我们弄得不好还是带业往生，弄得好的话你就可以上品上生了，这个情况就差得天差地远了。所以绝对不是不去，是正因为如此，我要去嘛就要不但自己去，还要带着别人去，这样才好！那么在这种情况之下，关于这个概念就很重要了。 [23:18]
还有呢，你了解了这个，你修行的时候你绝不动摇。要不然我们听见东风，这个人讲东风东倒，他讲讲这样好耶、他讲讲那样好耶，你心里面就一点的把握都没有。哎呀，这念书，在这个地方觉得不好，跑到那里，跑到那里依旧老样子，又跑到那里，到最后说念书不好，修行；修了半天又觉得不会修，那要去念书。一生就这么浪费掉！所以现在这个地方告诉我们，要先把那个概念先建立起来，然后呢建立起来，当然既然称为道，一定是没有错的，还要“发决定解”，你确定晓得，噢！原来这样的。 [23:59]
记得不记得前面我们刚开始的时候就说，喏，首先你把道的这个整个的内容经过善知识的引导，有一个正确的认识。然后呢，找到我们下足的地方可以修的，进去；不可以修的，千万不要以为现在不能修的原因而弃舍它。恰恰相反，我现在努力，把我现在的罪障。(p288)净除、资粮集聚了，等到你能力慢慢地增上的话，欸，那个时候你就可以步步向上。记得吧？记得吗？我想大部分的还记得，如果不记得，前面的好好翻一翻。 [24:48]
所以这个本论，这个次第你绝对不能乱，你乱掉了以后，有很多东西你就中间插进来不晓得在哪里，学得很辛苦。那么记得这一句话以后，现在这个地方就告诉我们了，为什么到那时候你能够爬得上去，步步上升呢？因为你一开头的时候你已经把那个总纲已经有正确的认识，而且在内心上面发生确定不疑的见解。所以你现在找到你修行，不但如此，而且修行的结果，必定是会向上，向上你晓得下面怎么走。如果你不认识这一点的话，那现在根本不晓得到底修了不修。很多人自己一番好心，宿生善根，跑得来要修行，因为没有找到门路啊，在那个地方空转，原地踏步，还以为修行。大幸而真正修，修了以后一定是障碍慢慢地减少、净除，资粮慢慢地集聚，能力增强。向上去的以后又不晓得如何向上，不要说不得其门，没有指导者在那儿原地踏步，就是真正做，做对了以后，因为前面不认识，他还不得不踏在那个地方，不能上进，这个毛病都在这个地方啊！[26:12]
所以我们现在动不动就说：哎呀，这个一生取办没有可能哪！什么啊？你没有，不知道，然后自己还执着着自己不晓得的东西，偏偏以为这个对，你怎么可能？怎么可能？所以《华严》说得清清楚楚，我们不是说一定要走到他那个样子，至少晓得这是一条，有这(p289)么一条路。现在我们心里面不妨先把以前这方面的障碍先把它清除掉，走这条路，探索、探索看，这个时候我们就有个机会了。所以关于这个道总建立这件事情是非常重要、非常重要的，非常重要、非常重要的。[26:57]
同时说到这里，我们也可以想一想，譬如像《华严》—像很多大经，说起来也是最大的大经，它一开头就告诉你怎么修—《华严》一开头是没告诉我们怎么修耶！先说〈世主妙严品〉它就从佛出世啰，然后呢这个人出来赞叹，那个人出来赞叹，一赞赞了个多少卷。啊！真想不通，为什么原因？这个里边真实地说起来，有它特别的理由在，有它特别的理由在，就这样。 [27:32]
所以关于这地方我们真实想走这个完整的路子的，那么那个时候对于这个道的总建立，应该有这样。就算是我们现在一下不行，那么怎么办呢？因地当中记住，噢！原来这样啊，原来这样啊！所以我现在目前是障碍很大，然后呢这个地方也很苦恼，所以我努力要念佛到极乐世界，去了以后我确实要走这一条最正确直接的路。你因地上有了这个念头的话，然后到了极乐世界你不会很快地取证二乘果位；那个时候你就会得把你当年因地当中结下的这个正因，让它慢慢、慢慢地增长，然后走这条直路。所以不管眼前也好、将来也好，对我们最大的好处—这一点。那么发了决定以后，第二才正于彼道取心要，那时(p290)照着这次第一步一步上来了。现在我们看，说这个决定解，这个怎么样一回事情呢？[28:53]
The way to develop certain knowledge of a general presentation of the path itself has two parts:
【初中分二。】
分成两部分。[28:56]
1. How all the scriptures are included within the paths of the three types of persons?
2. Why students are led in stages using the trainings of the three types of persons?
【① 三士道中总摄一切至言之理，② 显示由三士门如次引导之因相。 今初】
第一个呢，这个说现在本论是讲的是三士：下士、中士、上士。[29:23]
32B Commentary
ENGLISH LR V.1 P.127 (COMMENTARY V5. CH7 P114) [00:11]
You would need pure ethical discipline, and this is only the foundation. Then you would need to, to the best of your ability, engage in all kinds of virtues, generosity, ethical discipline, the six perfections…etc. You would then still need this stainless aspiration. Normally with the true Mahayana teachings, it is the aspiration to be enlightened, the aspiration to be enlightened. Once you generate this aspiration, then you will be in concordance. With this point, it is real simple to talk about it. Now let’s not even talk about accomplishing it, we don’t even know the content of the real spirit of enlightenment. There are very few who do know it. Everyone knows the terms. That’s not bad. At least there is a seed. But that’s quite a distance away from knowing the true content, quite a distance away. You need to combine all of these things, to have this many roots of virtue, this many roots of virtue. Well then when we get to this point [we would realize], ah-ya! This is not that easy. So he says this is the situation. This is in terms of the cause. [01:14]
As this is so, it is obvious that very few achieve such causes.
As it is now, very few people achieve such causes. [01:22]
Therefore, once you have understood this, reflect on the difficulty of obtaining the general effect, a life in a happy realm, and the particular effect, a human life with leisure and opportunity.
If you take this to compare, to match up, and then reflect on the effect of having a human life, “the general effect…the particular effect…” The general effect is obtaining this human body. It’s difficult just to obtain the human body. The particular effect is that it is extremely difficult to obtain the rare human life with leisure and opportunity. Up until now, since we do not truly understand the subjective aspects of those mentioned above, the pure ethical discipline, generosity, and stainless aspirational prayers, our common habit is that we like to go round and round about on the words only. Like that. So I kept bringing this up earlier. Up until now, I too, know that it doesn’t mean for us to know the exact content now, but inside here there is an important concept which is what we need to recognize. It points out something we should know for ourselves, that we should at least recognize that “we are ignorant.” Once you have this little bit of asset, only then will you have a chance to learn and train in the teachings. Once this mental state has been pointed out, you introspect a little [and realize], ah-ya, this is so right! I am just going round and round about on the words only. I don’t really know its true meaning! Once you have this, you are then willing to advance, to learn. Otherwise, we always feel that we really know the principles well, but in reality we are still outside the door. [02:44]
The sutra keeps telling us, he who knows that he is wrong is the wise one. At least he knows he is wrong. Yet we ordinary beings are filled with errors and we feel (still thought) we are the wise ones. That is the most foolish! These two things are not that easy. I felt this for myself many years ago. When I studied, I felt so happy that I understood it, ah-ya, the importance of the correct view, the sublime view. Once a Dharma Master told me, the sublime view, do you truly understand the sublime view? I thought about it for a while, I thought….I seem to understand it? Then he said some principles [behind it], Oh! Yes. With the true sublime view, in Mahayana, you’ll have to be a first stage Bodhisattva to gain it. So then how should you talk about it? You call it the correct view. So I humbled myself more and spoke of the correct view [instead]. Later he talked to me again and said, “You, have you obtained the correct view?” This second time around, I did not act like how I did the first time. I introspected over and over, and felt that I might or might not have understood it well. But internally, I still thought I knew it well. [03:48]
Subsequently, when I went outside to give teachings, ah-ya, many people heard it and felt delighted. And said that this is the core of the teachings - “the correct view!” So while speaking to them about the teachings, I unexpectedly forgot about the doubt that I had earlier. I acted as if I knew it well. Later it was my….a fellow Dharma brother, he told me one day, “ah-ya! To speak of the principle it is so easy, but to practice it and have a feel for it, it is truly not so easy!” So then we casually started talking about the correct view, and began to talk about the subjective aspect of the “self. He said to truly feel the subjective aspect of the “self” is not easy! Needless to mention the finer details of it, even for the coarser aspects, it’s hard for us to resonate. If we wish to see and feel the finer details, it is impossible. I had always respected that particular Dharma brother. Even though he is not as expressive and articulate as me, but he is someone who either doesn’t speak, but when he does, his words are weighty. I have benefited much from his reminders. I took that sentence and put it in my mind, and tried to figure it out left and right, tried to figure it out left and right. Ai, I finally figured something out. I took a look! It’s absolutely right. I then happily went to look for him and said, “I now finally understood your sentence.” What phenomenon did I understand? I discovered a fact that I was an amateur to Buddhism. Eh, when he heard that he was pretty pleased. So he asked me, can you elaborate on that? I spoke for a while and could not quite explain it. But at that time I realized that I wasn’t making a mistake, I had a little improvement. But it was just a little. There was a little improvement. What did I discover? I realized that I did not know anything. This is my personal experience. [05:24]
Generally whenever our thoughts arise, we are just going around within the perception of the “self.” The perception of the self is the root of ignorance, all are based on this. What is the “self?” You can’t even see it. You completely do not recognize it. Needless to mention the finer aspects of it, you don’t even know the coarser aspects of it. Under such circumstances, eh! Speaking of it…therefore it is said that, “When you have forgotten the spirit of enlightenment and practice virtues, these are demon’s activities”. What is the spirit of enlightenment? It is enlightenment. We don’t even need to speak of enlightening others. You at least have to enlighten yourself first before you can enlighten others. What should we be enlightened about? To be enlightened on this. At that time, I finally understood. Ah! That’s how it is. [05:57]
Therefore, I want to tell you this here that this is not the time to let us truly understand the correct subjective aspects yet. That’s absolutely true. Now I have only touched upon this one thing and pointed out the real subjective aspect of it for one purpose, which is what was said earlier. If after hearing this, you can introspect, and see for yourself that, ah-ya, I am truly still going about outside the door, that’s the moment we’ve made great progress, and we would have a chance to improve, [in fact,] you are improving right now. Earlier we have said that when we learn the teachings we need to eliminate the three faults, and what else do we need? We need the six ideas. What is the first idea? We have faults. Oh-yo! When we listen we have great vigor. But what faults? It’s still in the books. That…that is of no use. That’s training the book. So now at this point, if you gradually continue, then what faults are there? Ah! This is it. So I didn’t understand it before! That’s when the principles from the books have begun to be applied by you. You are no longer training the book. You have begun to gradually train yourself. [06:53]
So this is one step after another step. That’s why I wanted to especially clarify why I’ve brought this up here. Once you understand this point and then look back, we absolutely will say I do not have this in my mind. Then you can observe in detail of others and realize that those who can plant these causes are extremely few in numbers. If it’s very few, can you achieve this effect? Of course then it’s difficult! So this is observing in terms of the causes. Then the next step is? In terms of the effects. [07:22]
The difficulty of obtaining a human life of leisure and opportunity in terms of the effects is explained as follows. Compared to the number of beings in the miserable realms—beings unlike us—even a mere rebirth in a happy realm seems almost nonexistent.
He said that in terms of the effects, effect means it has already borne fruits. So he said to look at how difficult it is, look at the beings unlike us—beings in the miserable realms. They are beings unlike us. If we look at the beings unlike us, we have no idea of how many there are, have no idea of how many there are. Those who can obtain a human form, if you make a comparison, there are only so few. Therefore, for those in the miserable realms to reach the happy realms, that number seems almost nonexistent. It’s just a tiny, tiny bit! If we just take a look at any place, oh-yo! You have no idea how many ants there are, or how many bugs, or how many of the tiniest creatures. When the light is on at night and you take a look the next morning, ah, under the light there are a bunch of dead corpses. That happens even when we have the bug screens. If we didn’t have the screens, then we have no idea how many there will be. If we look at the people who fish at the sea, a few years back they went to the South Pole to fish. When they put down the net, they had a hard time pulling it up. It’s that many! Ai! Therefore, it is absolutely true that for the animals, the hell, their primary abode is the great ocean. Ah! If you compare in terms of the effects, the number of beings as humans is extremely small. [08:55]
Even compared to the number of beings in the happy realms—beings like us—a special life of leisure is very rare.
And then, we don’t even need to talk about the miserable realms, just take a look at the beings like us who are humans. Even if beings obtain a human body, how many can obtain the human body and also leisure and opportunity? If you make that comparison, the number is still so little. In a population of more than 4 billion, how many have faith in Buddhism? Those who believe in Buddhism, how many understand Buddhism? Once they understand Buddhism, how many actually practice it? Ai! It is extremely rare, extremely rare! Therefore we must strive to contemplate, strive to contemplate on this. This is what we should be doing.[05:38]
Meditate on this. Geshe Döl-wa
【如格喜铎巴云：】
Dol-wa tells us this. “Geshe” is Tibetan and we normally translate that to Ph.D. or Dharma Master. I have told everyone before, to qualify as a Geshe there is not that easy! Truly if you wish to learn, in the Gelugpa tradition, there are the three main monasteries. In the three monasteries, the three temples, there are about 50 to 60,000 ordained monks. So each temple will have an average of more than 10,000 monks. You need to study for 15 years before you can be tested for it. Each year, [the number of] those who can actually get the certification, I can’t remember if that was for the monastery of Sera or Gaden, but there are only 15 Geshe titles granted. It’s like that! Not even one in one thousand! Now [here] we could be just ordained, shaved our heads, and we would call ourselves Dharma Master. Ah-ya, good heavens! After we study for 3 years, ah, that’s considered outstanding! But he (a Tibetan in the three monasteries) has to study for 15 years, would still have to test for it, and the chance is one in one thousand. So if you compare that kind of Dharma Master with our kind of Dharma Master, there is absolutely a great difference. This we should know. Thus, this Geshe tells us: [10:50]
greatly valued this teaching on the difficulty of obtaining leisure and opportunity. Thus, he said that the practice of all other teachings follows this one.
He tells us to seriously practice this. If you cultivate this well, all the others will follow. [10:58]
Since this is so, strive at it.
I think we are clear with this concept. What’s most important now is how will you reflect and analyze. If you cannot go a step further to reflect and analyze, then at least you need to learn one thing. You should know that, ah-ya, we are far short of what’s expected of us! Once you know this, then there is hope for later, there is hope for later. Ok! Well then for the beginning section, we are now at the end of the 2nd scroll. And then? Before we truly meditate/cultivate and take full advantage [of our leisure and opportunity], he has exhorted us to do certain things. Now let us continue. [11:42]
Before we continue, let us take a look at the outline. The outline is still on the first page/sheet, the second side of the first sheet (see page 357, English Lamrim). It says “B. The stages of how the students train their minds after they have relied on the teacher.” See the second side of the first sheet, the latter portion. Look, “B.” is divided into two parts; the first part is “1. An exhortation to take full advantage of a life of leisure and opportunity.” So it’s not that once you rely on the teacher, you train right away! This is the first thing. Yes! You can also say this is practice. The most important thing in practice is this, it is this. So last night we talked about, talked about many of the Mantra rituals. He said that in the Mantra rituals, often the first thing to do is to think about the importance of the excellent teacher, and then the second thing is to think about the human life of leisure and opportunity. I often would use this phrase, “The jewel of a human life of leisure and opportunity, it is difficult to obtain but so easily lost. Once you obtained this, use it well for practice. Don’t let it be used for nothing and achieve no result.” This human life of leisure and opportunity is truly the most important great jewel. It is so difficult to obtain and so easily lost. Once you have obtained it, you must make great efforts. Don’t let it just go to waste for nothing. Like that. Therefore, don’t let it be used for nothing and achieve no result. [12:57]
You would still have to think, think of impermanence. But generally, we always feel, ah-ya, this ritual is very good. Yes, if you have truly cultivated accordingly, you have practiced this, then if you just think of it a little, the attitude/mentality would fully arise in your mind. But if you have not practiced it, and you just tried to be mindful of it for a little bit, then you are still just planting a little virtuous root. This we should understand, we should understand. For those who have practiced, he just needs to touch upon this lightly, and then ah-ya, his mind will have a strong feeling for this, that it’s difficult to obtain a human life of leisure and opportunity. There will be a full attitude of desperately wanting to practice. Thus, there is great power to train for the later topics. If you have not contemplated and trained in this, then even if you read through and say, ah-ya, this is the best! Sorry, it is good, but it’s of no use to us. Well then once you have this then you can immediately continue forth with the next. Since now you have this mentality to wholeheartedly pursue and train in the teachings then below it will begin. [13:56]
Before we continue, first let’s take a look at the outline. On [pages 69–117, Chapters 4–7 refer to chapter 7 LR overall outline], it talks about the stages of how the students train their minds after they have relied on the teacher. It has two parts. The first is “an exhortation to take full advantage of a life of leisure and opportunity.” It is not saying that, after one relies on an excellent teacher, to immediately practice meditation! Sure, for this first task it can be considered a meditation practice, and the genuine importance of meditation is qualification of leisure and opportunity, that is it. So last night, we had much discussion about the ritual of Tantric practice. In it, the first thing is usually to be mindful of the importance of the virtuous teacher. The second is to be mindful of leisure and opportunity. The one I usually practice is this: “the precious human life of leisure and opportunity is difficult to obtain and easy to lose. Once obtained, one should meditate properly, do not squander it fruitlessly.” This human form with leisure and opportunity is truly the most important treasure, it is difficult to obtain and very easy to lose. Once you’ve obtained it, strive hard, and don’t let it pass by fruitlessly, that is it, so don’t waste it.
There is more after this, like mindfulness of impermanence. However, often we always feel, well, the ritual is great, yes. If you truly abide by it to practice, after applying it, with just a brief reminder, the thought will arise in your mind. If you lack the practice, just by reading it once, this effort would still plant some virtuous roots. This we have to understand, we need to recognize the concept. For those experienced practitioners, with one slight hint, well, his mind will have a very strong sense of how rare a human life of leisure and opportunity is, and he will desperately practice to strengthen the capacity. So his meditation that follows will definitely have powerful momentum. If you lack the practice of contemplation, although you think, “Well, this is the best!” Very sorry, the worthiness is in itself, we still can’t benefit from it. Then after having this training in contemplation, the next practice follows immediately, because you are mindfully aspired to study Buddha Dharma. So next the text begins.
2. How to take full advantage of a life of leisure and opportunity? It is presented in two parts:
In this section of taking full advantage of a life of leisure and opportunity, the author tells us that there are two parts. They are: [14:04]
1. How to develop certain knowledge of a general presentation of the path.
2. The actual way to take full advantage of a life of leisure and opportunity.
The author first tells us about this “path.” It is the path upon which we practice. “General” means the overall outline, which is what we need to establish on the entire learning path of Buddha Dharma. In other words, we need to have certain recognition, and this certain knowledge should be uncontrived, an understanding that will not waver. With this, then step further to the “actual way to take full advantage of a life of leisure and opportunity.” That is when you will be ready to take on your chosen path. [14:51]
Now let’s turn to [page 129]. On this page, it is about developing certain knowledge of a general presentation of the path. We don’t usually pay much attention to this aspect, we even rarely hear of it. So we claim to apply the teaching, and you better hurry since the human form is so hard to obtain. Hurry up and chant Buddha’s name, or hurry up and apply Zen meditation. Why bother with this [development of certain knowledge]? The author has his specific reasoning; in fact, if we want to take the most complete and quickest extensive path, this is the one. So in most authentic teachings, they usually begin with several things for us to recognize. On the board there, the words “cause, path, effect” are written, or “object, application, effect” or “faith, understanding, application, and realization.” Here, I will briefly explain it. At the causal stage, how can you establish that you want to apply the teaching, instead of taking the worldly path? If this cause is correctly and completely comprehended then, in the future, of course, with this complete and accurate comprehension, in order to reach this encompassing effect stage, one should take the perfect path, and follow it with persistence. Once you abide by this accurate and complete path to advance, the effect stage can certainly be expected. Thus, great teachers said, “cause, path, and effect.” [16:36]
As for “object, application, and effect,” these are the same. Thus, for this object, what are the objects we currently face? It is the mountains, rivers, and great earth; they are all the objects that we face – both external and internal objects. The external objects are known as physical phenomena, and internal objects are the spiritual phenomena – all of these are what we know as objects of knowledge. One is contaminated and painful, whereas the other one transforms contamination into purification. Through understanding this “object” with proper recognition and knowing what to adopt and what to reject, abide by it accordingly. For the sake of attaining your goal, you need to have an accurate understanding. Based on this recognition, then engage in it, and this is to uphold the practice. So either translating it to “path” or “application” is good. That is, you are advancing on this path, and it will result in the commensurate effect. [17:36]
As for the above, regardless of whether it is called “cause” or “object,” it is saying that you should have faith and then learn more about it, this is how it works. So in our Array of Stalks Sutra, it is divided into “faith, understanding, application, and realization.” Once you have an accurate understanding of this content, by the time you take on the path, it will be very complete. So for those serious practitioners of Buddha Dharma, this is important from the beginning because it allows you to have a complete understanding as well as guides you to the absolute perfect path, which definitely has accurate quality, encompassing capacity, and flawless systematic order. So it enables you to advance very quickly. Even though it may not be as quick as Youthful Sudhana who achieved in one lifetime, one may achieve it in two to three, or even eight to ten lifetimes! So we will not circle around. [18:41]
Thus, this concept [either terms of “cause” or “object”] may bring various arguments in the future, but we will not discuss it for now. However, there is one thing that we can immediately experience and sense right away. It is our recognition of the two difficulties when applying the teaching. The first one is that the correct view is not easy to establish. So, once we have attained the proper perceptions, then the path-of-seeing follows, and one can discern whether this is right or wrong. Although we have the discernment, our latent propensity from beginningless time is still there, thus we should apply discernment to transform this latent propensity and then advance from path-of-seeing to path-of-meditation. Great teachers, after having attained ultimate enlightenment, would also say, “Even though I have achieved great enlightenment and realized Buddha nature” – what is Buddha nature? It is the nature of enlightenment. In other words, this attainment is accurate and flawless. However, my latent propensity from beginningless time is still there, what should be done then? That is, to transform this latent propensity by applying the concept I have recognized. The expression is different, but the content is the same – from “path-ofseeing” to “path-of-meditation.” What does it mean? For us now, the key is first to recognize the latent propensity and the second is to remove it. [19:57]
May I ask, now all of us here claim that we have practiced for a while, have you recognized the latent propensity? Not yet. If you haven’t recognized it yet, how can you remove it? Does that mean my chanting of Buddha’s name is wrong? It is not wrong! However, for now, we might as well examine it: what states are we in, when chanting Buddha’s name now? Of course there are two types, one is the state of eminent teachers, usually, we refer to Venerable Yin-guang, he was a reincarnated being and he came to guide us. In fact, his teaching method corresponds to our abilities, well, that is how it is presented now. His actual attainment of meditation state and what he taught may be very different. I think we all believe that, otherwise we may not comprehend the explanation of the concept from those who had such attainment. [20:37]
So in general for us beginners, we can only say: alas, at this contemporary time, look at how troubled the world is, the only thing you can do is focus on chanting Buddha’s name! Thus, regardless of what is happening, we just chant Buddha’s name, after all, once we get to [Pure Land]… So what is this known as? To carry one’s karmic debt over to next rebirth, and this is expressed very explicitly. Of course, there are people who bring up the concept of cleansing karmic debt before their next rebirth; everyone has their own reasoning, we should never argue on this, we should just hold on to the intended meaning. So, actually, even if we were able to go to Pure Land, but we would carry over our karmic debt, once we are there, what should we do gradually? Well, we still need to take the same path! We have to recognize the karmic debt and then we need to purify it. Isn’t this a matter of fact? That is how it works.[21:20]
So, in fact, we think we are applying the teaching but, as far as this expedient approach goes, in order for us to be liberated from this cyclic existence, chanting Buddha’s name is the most laudable and remarkable approach! However, to directly purify our current afflictions and then gradually purify our afflicted propensities, honestly speaking, we are not even close. Isn’t it so? Think about it, is it right? This concept is very clear and explicit, why? Because, our understanding of the entire path; let alone the entire path, what is the path? We don’t know! All we know is, alas, the world is filled with suffering. As long as you follow Amitabha Buddha to Pure Land, once there, all issues will be resolved. Sure! Just like if we were to study abroad now, this example is very appropriate. After all, what books will we study there? We don’t know, we just know it is a good thing to be there, all we have to do is to improve our English, then apply for a passport, go there, and the problems will be solved. Later, our actual study is not this passport or those related matters! This is very clear, very obvious. [22:25]
Thus, like I have often said here, if we are sincere about chanting Buddha’s name, this is a great thing to do. We do not need to talk about promising young monastics… Instead of taking this approach to chant Buddha’s name, young monastics should take another route [to incorporate the study of the tenets]. Chanting Buddha’s name is still needed, why? On the one hand, I want to go to Pure Land. On the other hand, I want to help others. However, by the time for us to help others, more or less we would have some understanding of the content of the path, this is very important. In fact, this is not just to help others, not so! With this understanding of yours, and by the time you depart from this life, the karmic debt will not be carried over! Of course, if we don’t do it right, the residual karmic debt would still be there. However, if all goes well, you may very likely to be reborn to a higher rank, and this would make a drastic difference. So, it is definitely not about can’t be reborn to Pure Land. Just because not only I want to go there, but also taking along others which is even better! Thus, in this situation, the concept of knowing the path is very important. [23:18]
Moreover, once you understand this concept, your practice will not waver. Otherwise, when we hear the east wind or someone mentions the east wind, we fall for it. This person says this is good or that is good, thus our confidence is disturbed. Alas, to study here is not good enough, and then if you move to another monastery or center, you still have the same attitude. Move again to another location, and in the end, you have not studied well. As for meditation on the teaching, if you meditate for half a day and don’t know how to go about it, thus you turn back to study the tenets. An entire life is wasted in such back and forth! So now, here it is telling us to first establish the concept and, once it is established, since it is known as the path, the direction has to be right. Besides, you must “develop certain knowledge.” Your understanding must be uncontrived, ah! So this is how it works. [23:59]
Remember, in the very beginning when we first started, well, first you are guided by virtuous teachers to learn the entire content of the path, to obtain an accurate understanding. And then, find a place to take our first steps to enter and proceed. For practices that you are not ready to apply now, never use it as an excuse to forsake them. On the contrary, I strive now to eradicate my present obstacles and accumulate merits. Once your ability is strengthened, well, by then you should be able to advance step by step. Remember? Do you still recall [how to accumulate merits and remove obstacles]? I believe most of you still remember. If not, review the preceding sections carefully. [24:48]
So with this treatise, you should never confuse the systematic order. Once you are confused about it, there may be many times when you might be interrupted by something else in the middle, and you will be lost and the learning becomes difficult. So, with this in mind, now the text tells us, why is it that sometimes you are able to advance step by step? It is because, in the very beginning, you already have a proper understanding of the general outline, and you have also formed an uncontrived perception in mind. So you find your chosen meditation practice now. Not only that, but your effect of meditation will certainly advance as well, and you will know how to take the next step. Without this recognition, then you won’t even know whether you should meditate or not. Many people have come here to meditate on the teaching with good intentions as well as endowed with virtuous roots from previous lives. Because they did not recognize the path, they would circle around in the same spot yet consider it is meditation. If by good fortune, one actually meditates on the teaching, then the obstacles will certainly become gradually purified and eliminated, and merits will gradually be accumulated. Thus, one’s ability will be strengthened. Again, when you wish to advance, you do not know how. Needless to talk about not finding the doorway, without guidance, it is hard for us to make progress. Even if you can actually practice and do it right, because one does not know what is to expect next, one still has no other choice but to be stuck there unable to advance. This is where all the flaws are! [26:12]
So now, we constantly claim: “Well, this achievement in one lifetime is impossible!” Why? You don’t have the guidance and don’t know how. And yet you are still attached to some unknown concept and think that it is right. How can that be possible? How can that work out? So, in the Array of Stalks Sutra, it clearly states that it does not mean we have to take Youthful Sudhana’s path. At least we should recognize that there is such a path. For now, we might as well first to remove past obstacles, try to take this path, explore and give it a try, then we will have an opportunity to advance. So, with regards to this, it is very, very important, very, very crucial to develop certain knowledge on the general presentation of the path. [26:57]
Up to this point, we can also think about it, for instance, like the Array of Stalks Sutra – out of many great sutras, those great sutras would start by telling us how to practice. However, the Array of Stalks Sutra did not tell us how in the beginning! First, it starts with the chapter of Wondrous Adornments of Worldly Masters. Beginning with Buddha’s birth in this world, it follows with this person who came to praise, that person came to praise, and the praises go on for several chapters. Ah! Can’t figure out why is it so. Why? Actually, it has a significant meaning; it has specific reasoning, just like that. [27:32]
So regarding this, if we want to take this complete path, then we should understand how to develop certain knowledge of a general presentation of the path. Even if we are unable to do it for the time being, what should we do? Remember this at the causal stage, oh! So this is the way it goes, that is how it works! Because, at the present moment, I have great obstacles and having many afflictions in this cyclic existence, I strive to chant Buddha’s name so I can be reborn to Pure Land. Upon arriving there, I certainly want to take this most direct route. Once you have this concept at the causal stage, later when you arrive in Pure Land, you will not hastily attain the goal of Theravada. At that time, you will take this correct cause that you have planted back at the causal stage, allow it to increase gradually and gradually, then take on this direct Mahayana path. Thus, the point here is: either for now or in the future, we will gain the greatest benefit. After making this decision, next, sincerely take full advantage of a life of leisure and opportunity. By then, abide by the systematic order to advance step by step. Now let’s take a look at this uncontrived recognition, what is it all about? [28:53]
The way to develop certain knowledge of a general presentation of the path itself has two parts:
It is divided into two parts. [28:56]
1. How all the scriptures are included within the paths of the three types of persons?
2. Why students are led in stages using the trainings of the three types of persons?
The first is saying in this Lamrim, the teaching covers three types of persons: small scope, middle scope, and great scope. [29:23]