菩提道次第广论手抄稿:旧版第三十六卷A面
P. 72 (LL6)（手抄稿 第五册 p105）[00:08]
发菩提心的根本是大慈悲心，所以先把那个慈悲的心力生起，令它坚固。然后呢，由这个而策发无上正等大菩提心。那么这个过程中行持的时候，你一切都是为了这个，对三世所有的染污的一切的三有之乐，一点点都不沾着，而且“背弃”，这个就是厌舍。所有的世间的种种的圆满的摄持，好的东西，都不要。[00:50]
我们要些什么？下面这个却是我们要的—“圆满信等财”。世间的、凡夫的、世俗的这种财，我们统统背舍，而这个圣财却是我们要圆满的。我们通常谓“七圣财”。哪七圣财？说信、戒（戒就是我们持戒），闻是多闻，惭、愧、舍、闻（编者按：疑师口误，“闻”应为“慧”）；舍就是施舍，这个通于三种，慧就是智慧，就是智慧。那么有的地方，有的不同的经论把惭、愧两个合而为一，加一个精进；有的地方呢，惭、愧分开来，没有精进。说既然真正要行持的话，精进是绝不可少的，所以他做每一项东西都必定有精进在里头。那么有的时候，他特别强调这个精进，所以把惭、愧并在一块儿，加一个精进。那么刚才这个慧，这儿说慧，实际上呢，慧一定要透过定，所以有的地方把定慧两者列为一。在这种情况之下我们也可以说：信、戒、闻、惭愧、精进、舍、定慧，这样的七圣财。那么这样的法财我们圆满的话，那才能够真正地能够永远地摄持而不会轮转、漏落。[02:44]
“敬师等于佛”，那么这个在自修的方面是这样，那么我们所依止的，这个最重要的修学的根本是自己的老师，自己的依止的师长。这个师长像佛一样地能够对他恭敬，把他所教的、讲的种种的内涵努力地修学。这个就是我们真正进入大乘佛法最主要的修习的次第上来。[03:31]
p. 72 (9)
Receive through your guru's kindness the bestowal of initiations, both vase and secret. Purifying body, speech, and mind, such practitioners are fit for attainments. By completing the collections that arise from the branch of concentration, they will quickly achieve the supreme attainment. This is the way of mantra.
【瓶密诸灌顶，由尊重恩得，行者身语心，清净成就器。由圆满定支，所生资粮故，速当得成就，是住密咒规。”】
前面这个是大乘的共基，不管是显教或者密教，你在这个共同的基础建立稳固了以后，如果你觉得力量够强，走最快速的路子，那么那个时候就可以进入密教。实际上密教不但是最快速的路子，它还有一个特点，什么特点呢？什么特点？这个快速不仅仅是自(p107) 利，而且还要利他。为什么说两样东西都对自利呢？因为你发大菩提心的特质是什么？就是说你为了要解决一切众生的苦恼，那么虽然你发了这个心，但是要解决他的苦恼，还要学这个解决苦恼的方法。拿我们现在长夜无明当中，这种无知、无识，救自己都救不了，你怎么救别人？所以他一定还要最正确圆满的方法，而这个最正确的圆满的方法，还非佛不可。[05:09]
所以说，为了你要的的确确如实地能够把所有一切人救起来，那你还得非具有佛的智慧，单单那个悲心不够。你有了佛的这个大智的话，你那个悲心才能够彻底地圆满。所以那个时候，他要以最快速的方式，最直接的方法来学，那个时候才是学密。同时因为你具有这种大慈悲的心，所以那个时候你才堪于接受诸佛的最圆满的大法。要不然这个大法传给你，你不行。现在叫我们做一点事情，哎哟，小一点的事情啊，你觉得自己就受不了。做一点事情都受不了，这个无上的大法你怎么可能？所以我们作为一个容器，要接受好的东西，你那个容器一定也要相应。 [06:15]
我随便举个例子来说吧。譬如说，现在说我们跑到街上去要想买一套家具，啊，这套家具是美得不得了！你很想要，结果你家里那个房子是个破草蓬，请问这个家具买回来对你有用吗？一点用场都没有！不是很明白吗？再不然你一个身体，说：“唉呀，这个药非 (p108) 常好！”结果你身体是弱不禁风，虚弱得不得了，那个补药一吃进去，马上把你吃死。这所以为什么我平常的时候，一开头的时候，我们真正要注意，要先把自己成一个法器。做一点小小的事情：“哎哟，这个不行，不行，不行！”退在这个后头，啊，这样。吃点小小的苦，“唉呀！总觉得……”这样。那这完全不相应，完全不相应！[07:11]
这个道理一路上你们好好地学，将来你自然而然很多概念都清楚，都清楚的。不要说我们像大菩萨那样的话，什么舍头目脑髓帮人家忙，我们眼前就是说有一点苦事情，“啊！赶快我起来！”“赶快，我去做！”你能够这样的话，这慢慢地相应了。现在看见一点小事情，我赶快躲在那地方，不要让人看见，最好人家做过了我就算了。那是完全不相应的境界，非常清楚、非常明白。所以前面一再跟我们说，你自己观自己的内心相续很清楚、很明白。[07:52]
但是这个密教，修密宗的行者的确有很多事情外面都不管了，这个心情我们要分得清楚。他把那个是非、大小分得非常清楚，说我有无上的这个大目标在这个地方，我为了达到那个无上大目标起见，现在这种小事情不去管它。所以他把这个东西摆在那里头，他能够舍掉，这个是对的。所以我们一定要把那个整个道的内涵认得得清楚，然后呢，在你的身心上面确定你自己走的路线，然后坚持这个原则走下去，那就对，那就对！这是为什么 (p109) 我们一开头的时候，必须要把那个整个那个道的完整的次第先认识，先认识。那时候你走的时候才千稳百当，要不然的话，东风东荡，西风西荡，听这个人讲讲，觉得没错啊！你又想跟着他；听那人讲讲，觉得是呀！跑到那里看看也觉得这样，跑到那里……一生就空空浪费掉了。这我们要了解的。[09:05]
那么现在正式地说，有了这个完整的认识，经过了这样的一番地修持，确实有这个完整的认识，而经过修持以后有这种强悍的意志，坚强的能力，那么学密，学得最快速的路子，而且学的是无上密。这个无上密灌的时候有四部：说“瓶”，然后这个“密灌”等等，“智慧灌”，然后一步、一步地这样地上去。而这个最完整的这种加持靠什么？靠尊重。这个都是师长这无比的大恩才能得到，所以为什么密教里是特别重视那个师长。而且到了密教里的师长，跟我们普通侍候师长的方式是完全不一样，完全不一样。这个里边有特别道理，如果自己条件不够的话，密教侍候师长的这种方式我们不能用。[10:20]
密教侍候师长的这种方式的话是这样的，他随便拿一个东西：“你看这个，这个是什么？”我们看是黑的，他告诉你白的，你就是把它看成白的看。你不要说，那个老师告诉你是黑的—他反正告诉我白的，我就当它白的但实际上是黑的。不对！老师告诉你是白的，你的心里应该这样想：对的，白的！但是因为我的业障的关系，我看出来就是黑的。 (p110) 你要自己无比的忏悔的这个心情，就是这样。他拿了一个鞋子告诉你：帽子，你马上戴在头上，这就是帽子。为什么？为什么这个样？他有很多理由在，不是说嘴巴上面应顺他，你心里面也要这样。[11:08]
所以密勒日巴尊者很有意思，那个老师怎么磨折他，他绝对不会想：唉呀！这老师怎么样。要我们现在世间想的话：这个人简直世间十恶不赦之徒啊！修学佛法哪有这样的？我们一定会这样想的。可是尊者从来没有这样想，他总觉得自己业障啊！欸，正因为这样，他成功了。但是要注意哦！为什么他修学佛法的弟子一定要具慧，他一定要在这个够量的老师之前，你才这样做，如果不够这样的老师，你这样去做的话，那对不起，两个人都是下地狱，佛法的损害也从这个上面。那人家造这个机会，反正是密教的老师，你要他怎么办，他就听你怎么办，他也是假扮一个密教的上师，他爱怎么办，我也所谓这么来的话，佛教就完了，就乱了！所以这一点我们要分别地非常清楚，非常清楚。[12:14]
尤其是近代很多密教的大德，特别强调这一点。所以宗喀巴大师这么说了，说老师跟那个弟子之间一定要互相观察—不是他说的唷！根据经论上面。如果不仔细观察，随随便便贸贸然去学的话，这个师、徒之间都违反了，都违反了。违反了法，密教的这个东西差一点都不行哦！一违反法，你绝不可能有成就！所以我们现在随随便便灌一个顶，那 (p111) 是结个缘哪！大家都不懂，总觉得结了个缘，修了这个法，就可以成就了，那颠倒得不得了啊！那不晓得错到哪里去了。这个大家千万注意，千万注意。你跟那个老师，不要说你观察到十几年哪不嫌多，你至少跟他好好地跟他三年、五年，那个时候才是真正地可以说谈这个。这个地方顺便一提，以后请大家千万注意，千万注意啊！不要说：“唉呀！这个上师高。”这个上师可能很高，但就算是最高的上师，你还是要经过一段时候的观察。他高，你不一定跟他相应啊！这个很简单的一个道理。这个情形我们要弄得很清楚。[13:41]
因为就经过上师的灌顶，所以把成佛的最圆满的身、口、意的种子，来加持到我们身心上面，我们很快地就会得到相应。所以我们常常说，像我们现在用的电，那个东西你别看它是一根电线，乃至于看看那黑黑的破铜烂铁，往你们屋里面一接的话，样样有了。要想叫你自己造那个发电的话，发电厂的话，我们没有一个人有这个能力的。造一个发电厂要多少？那几百万一点用场都没有，丢在这个里面，像一个石头丢在水里一样。几千万也没有用，多少亿啊！我们哪一个人有这个力量啊？而实际上呢，佛法的圆满成佛的种子还远超过这个，而现在透过这样的上师，他就加持在你身心上。你看看这个恩德，你能想像吗？的的确确无法想像啊！这样。所以这一点我们要了解。[14:55]
我所以开头这么说的原因，就是一开始我们就种下这种正确的种子，然后顺着次第 (p112) 这样走上去的话，到条件够的时候，我们就可以走到这条最快速、最直接、最好的路子上去。那么那个时候灌顶了以后，使我们的行者的身、口、意都清净，成就成佛的这个种子。然后得到这个以后，下面呢，[15:31]
【由圆满定支，所生资粮故，速当得成就，是住密咒规。”】
当然前面这个戒等等，它是根本。所以修学密法，我们这个身叫三昧耶—誓句身。它这个戒，不用戒而叫“誓句”的话，它有一个特别的理由，特别的理由。它就是说：我誓愿要成这个法，成这个无上的大法，我誓愿要这样作这身，从此以后一切的行为等等，跟这个誓愿相应。就像跟人家订个契约一样，你不能违背，你如果照着这个契约的话，对方也履行这个契约。对方履行的契约，是把成佛的所有东西给你，但是你自己本身也绝对需要照着这个去做。所以当你接受密教灌顶的话，那个受了这个密宗戒，我们这个身心上面所送下来同样的戒体，这个戒体就是当下成佛的种子就放在上头。只有在这个基础上面，才能够学这个生、圆次第，即身成佛。它这个要求的条件非常高，这也为什么所以说密宗戒是绝对不能破。它说起来这密宗戒少得很耶！没几条，哎哟，但是这个难持是难持极了！平常的时候小乘的戒，这个起心动念弄错一点，还可以；密宗戒的话，那心念一 (p113) 动，那就不对。这么个严重法。[17:14]
所以在这个上头，然后呢正式地在这个基础上面先“圆满定支”，这个就是我们所谓的“生起次第”。由于这个，最后的话就圆满次第，很快得到成就了，这个就是走密教的这个道理，走密教的道理。他主要的这一段，就把次第这样地说清楚，把这个次第说清楚。那么这个次第弄清楚了以后，再下面，[17:52]
ii) The purpose.
【◎ 第二所为义者。】
说为什么要照着这样的次第？照着这样次第它有什么目的，有什么好处呢？有什么意义呢？我们看文。[18:09]
Question: If the teachings for the persons of small and medium capacities are prerequisites for the person of great capacity, they may as well be considered stages for the path of the person of great capacity. Why use the expression, "stages of the path shared with the persons of small and medium capacities"?
【若中下士诸法品类，悉是上士前加行者，作为上士道次足矣，何须别立共中下士道次名耶。】
说假定说，像我们前面所说的，一切无非是引导我们走上上士道。那么既然这样的话，所以中士、下士就统统摆在上士当中就够了，为什么要另外创立这个共中、共下这个次第？为什么呀？欸，答案是这样。[19:04]
Reply: There are two great purposes for differentiating three types of persons and guiding students accordingly:
【 (p114) 别分三士而引导者，有二大义，】
所以分开来，分成功三士道次第引导，它有两种殊胜意义。在我们正式地讲这个两种意义之前，在这地方先要说明一个道理。它这个完整的教授，它每一个，每一个项目的安立，它都有它安立的必须要的理由在，必须要的理由在。有，它有什么好处；欠，有什么缺点。让你分别得清清楚楚，分别得清清楚楚。你了解了这个以后，你会发现哪，少了就是不行；如果说除了这个再多了，再多了就是多余！所以他在事先如果你对这个概念弄清楚了，有什么好处呢？那好处可大了。平常我们修行过程当中，总是碰到什么就忙着去修，虽然有的人不一定这样，多多少少学了一点，可是啊这个学的次第都不圆满。次第不圆满，所以你碰到别的地方，听人家这么一讲的话，“欸！对呀，这个我没听见过啊！”“对啊！这个有这个问题啊！”于是就使得你怀疑了，怀疑了以后你也不晓得如何取舍，这是一种。还有一种呢？“这样我就不去管它了！”你去修行，更糟糕。因为你修行过程当中，的的确确有实际上的问题。因为你事前既不了解，也没有准备，修行到那个阶段当中，问题出现了，你也不晓得怎么办是好。啊！到那个时候苦不堪言，然后在那儿一转倒是不晓得转到什么时候。 [21:12]
所以这个圆满道的次第一定是这样的，它每个地方那个层次、必然性，就摆在那里， (p115) 千稳百当地，让你弄得个清清楚楚。到那个时候走上去，不管它是什么东西，喏，我心里面把握的，就这样有把握，绝不动摇，这个时候你走直路了。所以从这个地方要了解一个事实：在我们凡夫分上，因为我们心力太弱，我们往往总觉得：唉呀，你赶快给我一个很好的嘛就行啦！但是他偏偏不给你的理由，就是这个。实际上告诉你这个次第，正是使得你最快速、一点不走冤枉路的无上妙法。这个概念大家务必要了解，务必要了解！[22:06]
如果自己的心力不够的话，你可以不学这个东西，等到心力强了以后再学，等到心力强了，这是千真万确的事实。但是我们如果在学的地方，那么要勉强自己。平常我们学，一定是任何情况之下，都一定带着几分勉强的，没有一个例外的，没有一个例外的，我们学任何一个带个三分勉强。然后呢勉强自己上去、上去，你慢慢地上来了，欸，就成了嘛！就这样。所以我们如果了解这个道理的话，的的确确应该感到无比的幸运，然后呢努力推动。你有这个努力推动，这样去做的话，一点点勉强就很容易克服，最后得到的无上的好处还是我们自己的，还是我们自己的。所以它很多地方就这样地要明辨，所以本论的真正重要的地方，还在这个地方。 [23:05]
所以前两天有一位同修跟我谈，说其他的，也有别的这个人写的关于这方面的这个引导的方式。表面上面看起来，欸，他也是这样啊！修学佛法，先嘛要靠善知识，然后要什 (p116) 么等等，每一个项目好像立得清清楚楚。但是本论的有一个特点，就是关于这一部分。平常我们一般看书的时候，觉得这个好像无关紧要的，为什么谈这个，实际上本论最精彩的精华却在这里，这是我们要了解的，这是我们要了解的。[23:47]
不过眼前有一点大家要注意，因为我们并没有真正地了解这个完整的内容，刚开始学的时候，脑筋里面是一片陌生，所以自然而然很难体会到这个真实的内涵。那么在这种情况之下，大家不要急，告诉自己，说我今天有幸学到这个完整的次第，这么好的东西。完整的次第，平常世间作学问的情况来看，那不是研究院嘛，至少是大学，可是偏偏我们现在不是小学就是中学。那我们也努力告诉我们自己：好好地学上去。等到你把本论的完整次第学好了以后，那个时候再回过头来温习一下的话，你就把全部的内涵都把握得住了，这样。那时候就是说省下来的气力、省下来的时间，啊！那都是以无量阿僧祇劫来算，这是时间来说。省下来的气力，省下来的苦乐的话，啊！那都是无……这些时候长的三恶道受煎熬、油锅煎，这种苦都省掉了，这是我们真正的殊胜的好处。 [25:14]
那么现在我们看这个文，他所以用这三士道引导的两个大意义是什么呢？[25:20]
(1) it destroys the presumption
【一为摧伏增上我慢，】
(p117) 这是第一个。由这样地引导的话，他会把我们的“增上我慢”摧伏。这个慢有很多种，这慢，所谓七种慢：慢、过慢、增上慢、卑劣慢等等。那么平常只要我相还存在，这个慢一定在；因为慢是思惑，就算你破了萨迦耶见，这个余习，慢的余习都在。在这种情况之下，它那个慢有种种不同的形式出现，这个地方特别叫增上慢。什么叫增上慢？就是你还没有达到这个真实的这种状态，你以为达到了，把你的能力高估了，增加、超过了，这个叫增上慢。那么这个增上慢说什么？[26:32]
of asserting that you are a person of great capacity despite not having developed the states of mind common to persons of small and medium capacities, and
【谓尚未起共同中下士夫之心，即便自许我是大士。】
说我们乃至于共下士、共中士的这一种心量，都没生起，都自己觉得我是一个大士。这个是第一个意义，这个第一个意义再说一下，详细地说一下。前面我们简单地介绍过，共上士或者大士的意乐，心理状态是什么样？就是说要利益一切有情，所以要成佛，这个是无上大菩提心的特征。而所以要生起这个心来，必定要经过一个什么？必定要经过—第一个，先自己了解这个世间一切，这个世间不但是我们在欲界，乃至于色界、无色界，任何的一件好东西，你认识它：啊！这是痛苦的根本，产生绝大的厌离。然后推己及人，那个时候你才能够看见那些人染着在世间，深深怜悯是帮助他们，这个是共中士。现在我 (p118) 们连现世这种小小的欲乐都放不下，为这个现世的欲乐又忙这个、又忙那个，这个连它共下士都做不到，而我们居然说我们是大士，这个就是增上慢。[28:35]
那么为什么有这个增上慢？就是对于这个真正修学的次第内涵完全不明白，一点都不清楚啊！只晓得人家说：“哦，这个大乘佛法好！”“欸！那我当然好。”没有一个人例外的，只要“我”在，一定有这个我慢。我慢都是把自己估得高高的，“哦，既然这个很高、很大，我当然高、当然大啊！”实际上你够不够这个高、大的量？不知道！所以这个叫增上慢心。有了这个增上慢心，有没有可能修行啊？绝无可能。所以他现在把这个次第很清楚、很明白摆在那里，你只要一衡量，觉得：“唉呀，不行啊！我连它幼稚园的东西都不知道，小学的东西都不知道，说大学那真是荒唐极了！”这个心里面就摧伏了。[29:32]
36A Commentary
ENGLISH LR V.1 P.139 (COMMENTARY V5. CH8 P145) [00:08]
So first cultivate compassion in your mind and to stabilize it, and then from here to inspire the unsurpassed spirit of enlightenment. Thus, through the process of upholding the practice, all your efforts are for this purpose. Consider all the contaminated enjoyment of the three realms [desire, form and formless realms] in the three lifetimes [past, present and future lifetimes], and you are able to detach them completely. Moreover “turn your back,” this is disenchantment. All the different kinds of worldly worthiness, luxurious and good things, are all forsaken. [00:50]
So what do we wish to have? We want the following: “Endowed with perfect jewels such as faith.” We totally forsake the conventional wealth of worldly ordinary beings. These perfect jewels are what we should accomplish. We normally call them the “seven indispensable elements of Buddhist practice.”* What are the seven? They are faith, ethical discipline, studying the teaching, shame, embarrassment, generosity, and intelligence. Generosity is to give things away, and it includes three types [v.2 p. 122 gift of teachings, gift of fearlessness, and material gifts]. Intelligence is wisdom, and that is insight. There are variations in other scriptures that combine both shame and embarrassment as one, and include joyous perseverance; some other sources separate shame and embarrassment and do not include joyous perseverance. Since joyous perseverance is required for earnest practice, so it must be implied in every effort of these elements. Sometimes, this joyous perseverance is specifically emphasized, so shame and embarrassment are combined and include joyous perseverance. As for intelligence, here it is referred to as wisdom. Actually, wisdom arises from concentration, so some sources combine concentration and wisdom as one. In this circumstance, we can also say: faith, precepts, listening, shame and embarrassment, joyous perseverance, generosity, concentration, and wisdom, are the seven indispensable elements. So if we can perfect this practice, then we can always uphold the teaching without regressing in cyclic existence and downfall [to the miserable realms]. [02:44]
[*The seven indispensable elements of Buddhist practice are compared to treasures. Another source describes it as: hearing the correct teaching, believing it, keeping the precepts, engaging in meditation, practicing assiduously, renouncing one's attachments, and the wisdom of reflecting on oneself.]
“Respect your guru, who is equal to the Buddha,” this is the aspect of self-preparation. For our reliance, the most important foundation for cultivation is our own teacher, the teacher we rely on. We should respect this teacher like a Buddha, to study various instructions taught by him and practice them accordingly. This is the most important step for us to actually enter the Mahayana practice and advance accordingly. [03:31]
Receive through your guru's kindness the bestowal of initiations, both vase and secret. Purifying body, speech, and mind, such practitioners are fit for attainments. By completing the collections that arise from the branch of concentration, they will quickly achieve the supreme attainment. This is the way of mantra.
The section before this is the shared foundation for Mahayana training, regardless of whether it is for Sutrayana or Tantrayana. Once you have stabilized this shared base, if you have the capacity to take the fast path, then that is when you enter the Tantrayana. Actually, Tantrayana not only is the quickest path, but it also has a special characteristic. What is it? What kind of characteristic? This swiftness not only benefits the self, but it also benefits others. Why does it say that it benefits the self and others? What is the characteristic of your aspiration of the supreme spirit of enlightenment? It is because you want to alleviate the afflictions for all sentient beings. Although you have this aspiration, to alleviate their afflictions, you still need to learn the method to alleviate the affliction. Now we are submerged in the long, dark nights of ignorance, with such ignorance and lack of wisdom, we can’t even help ourselves, how can we rescue others? So one still relies on the most accurate and thorough method, and this method has to be taught by no one else but Buddha. [05:09]
So in order for you to actually rescue all human beings, you would have to have Buddha’s wisdom, just compassion alone is not enough. Once you have Buddha’s great wisdom, then your compassion can be thoroughly fulfilled. So, at that time, one needs to study by applying the fastest method, the most direct approach, and then followed by study Tantrayana. Also, because you are endowed with this great compassionate mentality, at that time you are suitable to take the most perfect and supreme teaching from all Buddhas. Otherwise, this supreme teaching is bestowed on you, but you lack the ability to embrace it. Now, when we were told to do something, well, for a trivial task you feel that you can’t handle it. Engaging in a small task, but you just can’t take it, how can you handle the unsurpassed supreme Dharma? So for us to become a vessel to receive good qualities, your readiness has to be concordant as well. [06:15]
I will give a random example. For example, now that we go out to shop for a set of furniture. Well, this set of furniture is extremely pretty! You want it so badly. However, you live in a house that is a straw shack. May I ask, will buying this furniture be useful to you? It is of no use at all! Isn’t it very obvious? Or, with your health, you say, “Well, this medicine is very good!” However, your body is too weak to stand against a gust of wind, very fragile. Once you take that invigorating medicine, it will certainly kill you right away. So, this is why in the beginning, often we need to truly pay attention to first equip ourselves to be a Dharma vessel; whereas engaging in any small task, “Alas, this is too much, can’t do it, no, no way!” Then we hide in the back, well, that is the attitude. Any tiny bit of hardship, one’s reaction will be, “Alas! Always feel …” such is the attitude. That is totally not aligned; there is absolutely no conformity! [07:11]
You all should properly study the principal on this path. In the future, you will for sure recognize many concepts and it will all become clear. We don’t even need to talk about being like the great Bodhisattvas who sacrifice their physical forms while helping others. When facing something that presents a little bit of hardship, if our attitude for now is “Well! I must act!” Or “Hurry up, I will do it!” If you can react in this manner, gradually the conformity will arise. As for now, where there is any small task, I hurry up and hide, don’t let anyone see me. It’s better if someone else can do it, so I can avoid it. That is the condition of totally not being in accordance; it is very explicit and clear. So the text repeatedly mentions in the previous section, you should analyze your own mindstream until it is very definite and exact. [07:52]
As for the Tantra teaching, there are definitely many tantra practitioners who do not involve themselves in many extraneous matters, we have to clearly discern this attitude. They distinguish the right from wrong, big or small issues very clearly. They know that there are unsurpassed goals here; for the sake of reaching that goal these minor things right now can be ignored. So they leave these minor things behind, they can become detached, and this is the right attitude. So we must recognize the entirety of the path, and then you determine the path to take for yourself. Furthermore, continue with perseverance, thus it is proper, and that is the right thing to do! This is why, at the very beginning, we have to first understand the stages of the path in their entirety, recognize them first. Then, when you take them on, you can be steadily assured. Otherwise, when the winds blow from the east, you lean toward the east, or when they blow west, you yield to the west. You listen to this person and feel that he’s right, and you want to follow him. Listen to another person, and you agree! Go to another Dharma center, you take a look and are also in agreement, then follow … thus, an entire lifetime is totally wasted. This we have to know. [09:05]
Now strictly speaking, with this complete awareness and after practicing accordingly in this way, you will indeed obtain complete understanding. Through practice, one will form a strong will, staunch ability, and then you can study the Tantric teaching. It will be the quickest path to the highest yoga tantra. The initiation of the highest tantra yoga has four parts: the “vase,” the “secret,” “wisdom initiation” and so forth, for gradual advancement step by step. Hence, what do you depend on to receive the most complete blessing? It is the reliance on the guru. This obtainment is all due to the immeasurable kindness of the guru, so this is why the teacher is specifically emphasized in Tantra. Besides, when we serve a teacher in Tantric practice that is totally different from our usual attendance on a teacher, completely different. There is a specific reason, if one’s qualification is not there, we should not use this approach to serve a Tantric teacher. [10:20]
The way to attend to a Tantric teacher is such: the teacher picks something up, “Look at this, what is it?” You see it as black, the teacher tells you it is white, and then you have to look at it as white. You shouldn’t say, that the teacher tells you it is black, anyhow, you take it as white even in reality it is black. Wrong! The teacher tells you it is white, you should contemplate in this way: “yes, it is white! However, due to my karmic obstacles, I see it as black.” You have to form an incredibly repentant mentality, just like that. The teacher takes one shoe and tells you: hat, and you react immediately to put it on your head, this is a hat. Why? Why do you do this? There are various reasons. You can’t just verbally abide by him; your mental conformity should be in accordance as well. [11:08]
So Venerable Milarepa was very interesting. The way his teacher tortured him, he would absolutely not think: alas! How can the teacher be like this? Now, in our mundane way of thinking: “this teacher is absolutely a worldly villain! How can studying Buddha Dharma be such torment?” We would definitely think this way. However, Venerable Milarepa never had this thought, he always thought of it as his own karmic obstacles! Well, just because of this, Milarepa succeeded in his attainment. However, pay attention! Why is it that a disciple of Buddha Dharma needs to be equipped with wisdom? It is because one must respond accordingly in front of a qualified teacher. Otherwise, if you react in this way to a teacher who lacks the qualification, then very sorry, both of you will descend to the hell realms. This is where the damage to Buddha Dharma arises. Some may attempt: “Since the Tantric teacher can tell you to do something, so one can pretend to be a Tantra guru to do whatever one wants. I will also do the same and go along.” In this case, that will be the end of Buddha’s teaching, it will turn into chaos! So for this point, we have to distinguish very clearly, very explicitly. [12:14]
In particular, many contemporary Tantric teachers specifically emphasize this point. So Lama Tsong-khapa mentioned: the teacher and the disciple must observe each other, this is not said by Tsong-kha-pa but it is based on the scriptures. If you are short of careful observation, and randomly engage in study, this violation applies to both teacher and disciple, neither one is doing it right. This is against the Dharma – in Tantric practice, precision is necessary! Once the practice is mistaken, you will never have the chance for attainment! So our random going for the initiation is just to plant the seeds! Does everyone understand: we always think that by planting the seed and apply the ritual, thus achievement becomes available. How absurd can this be! How wrong this is. This we all should pay attention to, pay absolutely attention. The teacher that you are to follow, never think that it is too long to observe him for more than ten years. At the least, follow him properly for three to five years, and then you can seriously talk about relying on this teacher. This is just mentioned in passing, and please pay attention to this in the future, be absolutely careful! Don’t say, “Well! This is an eminent guru.” Maybe he is eminent, even if he is the greatest guru; you still need to go through a period of observation. Even with his eminence, yet you may not conform to his greatness! This is a very simple concept. This condition we have to recognize very clearly. [13:41]
Because it is through the initiation from the guru, the most complete seeds of the body, speech, and mind for Buddhahood are specifically planted in our consciousness; we can very quickly correspond to it. So we often say, like the electricity that we use, don’t look at it and take it as just an electrical cord, or even take it as dark scrap metal, when it is connected to your house, all the electricity in need is there. If you were to generate the power plant on your own, none of us has this capability. How much will it cost to build a power plant? It takes more than several million; the investment is like tossing a rock in the water. Tens of millions is not enough, how many billions would it take? How can anyone of us have this capability? And, in fact, the perfect seed to achieve Buddhahood in Buddha Dharma is far exceeding this. Now, through a guru like this, his blessing is on your mental stream. Take a look at such great kindness, can you imagine? It is truly hard to visualize! Just like that. So we should understand this aspect. [14:55]
The reason why I said this in the beginning is: once we plant this accurate seed in the beginning then abide by the proper stages to advance, when the conditions are fulfilled, we should be able to take off on this most speedy, most direct, and best path. So, upon receiving the initiation, the practitioner’s body, speech, and mind are purified to hold the seed of Buddhahood. With such attainment and then, [15:31]
By completing the collections that arise from the branch of concentration, they will quickly achieve the supreme attainment. This is the way of mantra.
Of course, the preceding precepts and so forth are the foundation. So to study Tantric practice, our body is known as the embodiment of a set of samaya vows. It is not referred to as precept; instead, it is “vow.” There is a special reason, with specific reasoning. It means: I vow to achieve this practice, the unsurpassed great teaching. I vow to apply this physical form to abide by these vows in all future actions, so on and so forth. It is like signing a contract with others, you can’t break the contract. If you abide by this contract, the other party also abides by it. The opposite party obeys the contract by giving you everything you need to achieve Buddhahood; however, you absolutely have to abide by it, too. So when you receive Tantric initiation, by taking this Tantric vow, our consciousness receives the same essence of the precept. This essence of the precept is planted and is the seed of instant Buddhahood. Only upon this foundation can you study the stage of generation, stage of completion, and achieve Buddhahood in this lifetime. The required qualifications are very lofty; this is also why tantric precepts should never be transgressed. Actually, there are only a few tantric vows! Just a few treatises, well, but they are very difficult to uphold! Normally for Theravada precepts, when the mental momentum is at fault, it is still adequate. However, for tantric vows, any erroneous mental activity is a transgression. It is that serious. [17:14]
So up to here, followed by properly building on this foundation, first begin with “completing the collections that arise from the branch of concentration.” This is what we consider as the “stage of generation.” Base on this stage, by the end of the stage of completion, we will very quickly reach attainment. This is the concept of taking the tantric path; the reasoning to apply tantric teaching. The author mainly specifies the stages and clarifies it in this paragraph. Following the clarification of the stages, next [17:52]
ii) The purpose.
Why do we need to follow these steps? What is the purpose of abiding by the stages, what is the benefit? What is the meaning of it? Let’s go over the text. [18:09]
Question: If the teachings for the persons of small and medium capacities are prerequisites for the person of great capacity, they may as well be considered stages for the path of the person of great capacity. Why use the expression, "stages of the path shared with the persons of small and medium capacities"?
If, like what we have covered so far, it all meant to guide us to advance to great capacity. Then, in this case, it should be sufficient to include both medium and small capacities in the great capacity. Why bother to separately establish the stages for the shared medium and shared small capacities? Why is it? Well, the answer is as follows. [19:04]
Reply: There are two great purposes for differentiating three types of persons and guiding students accordingly:
So to differentiate them, there are two reasons that these are divided into three capacities to guide us. Before we begin to cover these two meanings, here I will first explain a concept. For all-encompassing teachings, each one, and the arrangement of every category, has a necessary reason, they each have a specific reason. With the reasons, what is the benefit, without them what is the disadvantage? This allows you to distinguish very clearly, to discern it very explicitly. With your recognition of this, you will find out that lacking the logic will not work, but if there are more reasons than the two, then it is unnecessary! So if you can have a clear picture about it ahead of time, what is the advantage? They have great benefits. Often, during the course of our practice, we encounter some instructions and start applying them. Maybe some people are not like this, yet we may have more or less studied some, but the stages we have studied are incomplete. Without the proper steps, when one hears instructions from somewhere else, “Well! That is right, this one I have not heard before!” “Sure! There is this type of issue here [in my current practice]!” So it causes you to have doubts, and then you don’t know what to adopt or cast aside, this is one type. What about another type? “In this case, I will leave this step alone!” And you go ahead with your own practice, this is even worse. Once you begin to practice, there will certainly be issues. Because of your lack of understanding beforehand and lack of preparation, when you get to that juncture, the problem emerges and you don’t know what to do about it. Ah! By that time, such suffering is unspeakable, and you will keep circling at that same spot without knowing when to stop. [21:12]
Thus, this is the first requirement for completing the stages of the path, for every level, the certainty is clearly laid out for you to have a steady understanding in clarity. At that time, to advance, regardless of what the conditions are, well, my mind is determined, confident without any wavering; this is when you are taking the direct path. So here there is one thing that we should understand: at our stage as an ordinary being, due to our weak mental capacity, we often feel that, alas, just hurry up and give me an effective practice, that is it! However, the reason the author deliberately does not give it to you is just this. In fact, to guide you with the given stage is just for you to advance on the quickest path, an unsurpassed solution without any detour. Everyone should comprehend the concept, please do understand it! [22:06]
If your mental capacity is weak, you are not required to study it, wait until your mental capacity is strengthened then go for it. By the time you have the mental force, the effect will definitely be realized. This is absolutely a matter of fact. However, at the learning stage, we have to impel ourselves. Usually, our study under any circumstance has a certain amount of reluctance, there is no exception, rarely any exception – whatever study we engage in, apply it with 30 percent reluctance. Then we stretch ourselves to move on, and gradually we are advancing, well, the hurdle is past! Just like that. So if we understand this concept, certainly we should feel incredibly fortunate and strive to push forward. With this motivating force, engage accordingly, any slight reluctance can be easily overcome and, eventually, the peerless benefit is still ours, continue to be with us. So it has to be distinguished in this way in many aspects. Hence, the most crucial aspect of Lamrim is still within this chapter. [23:05]
Several days ago, one fellow practitioner came to me and talked about others who had also written something similar to this guidance. From the appearance, well, they look the same! To study Buddha Dharma, the first requirement is a virtuous teacher, and so on so forth. It seemed to list everything in great detail. However, the characteristic of Lamrim is in this chapter. Normally, when we read any book, if we feel it as irrelevant, why bother talking about it. In fact, the most brilliant essence of Lamrim is right in this chapter, this we have to understand and should recognize. [23:47]
However, there is one thing for everyone’s immediate attention. Because we do not have an actual understanding of this complete essence, when we begin to study, our mind is totally unfamiliar with it so it is very hard to experience the actual content. Hence, in such a situation, everyone should not be anxious: tell yourself that I am fortunate to have this opportunity today to learn these perfect stages, such a great teaching. This is a complete sequence; from the ordinary worldly scholastic perspective would be either graduate school or at least college level. However, now we are either at the level of elementary or high school [from the perspective of understanding the Buddha Dharma]. Hence, we should also strive to encourage ourselves: try our best to advance. Once we finish studying the entire systematic order of the Lamrim, to review it again then we are able to grasp the entire content, just like that. By then, the effort and time we have saved, wow! The time saved is measured by unlimited eons. The effort saved – as far as happiness and suffering are concerned – wow! That is … the elongated torment in the three miserable realms and being fried in the deep fryer, these sufferings are avoided. This is the actual laudable benefit to us. [25:14]
Now let’s look at the text, what are the two great meanings for guiding the students on the paths of the three types of persons? [25:20]
(1) it destroys the presumption
This is the first one. Through this guidance, it will destroy our “presumption” of arrogance. The arrogance has many types. This pride has seven types: simple pride, greater pride, superiority, and inferiority, and so on. As long as the subjective aspect of the self exists, this pride must be there. Since pride is an afflictive sentiment, even if you eradicated wrong views, the residual propensity, the remaining habit of arrogance is still there. In this situation, this pride appears in many different forms. Here it is specifically known as superiority. What is superiority? It is, before you achieve that actual state, you think that you have reached it – yet you overestimate your ability, complement and exaggerate it. This is called superiority. So how is this superiority described? [26:32]
of asserting that you are a person of great capacity despite not having developed the states of mind common to persons of small and medium capacities, and
It points out that we don’t even have the mentality of shared small or shared medium capacities, and we think that we are practitioners of the great capacity. This is the first meaning; let’s further elaborate on this one in more detail. We briefly introduced the intent of the shared great capacity earlier, what is this state of mind? It is to benefit all sentient beings, so we aspire to achieve Buddhahood; this is the characteristic of ultimate Bodhichitta. Thus, to inspire this mentality, what process is required? The initial process has to be: first, one has to recognize every worldly aspect – not just in our desire realm, even in the form and formless realms. Anything enjoyable, once you recognized it, ah! This [worldly enjoyment] is the root source of suffering. And then generate absolute disenchantment. From there, we begin to consider others. By then, you can sense those contaminated worldly people, and sincerely feel sorry for them and want to help them – this is shared medium capacity. As for now, we can’t even let go of any minor worldly desire. For the sake of this mundane enjoyment, we engage in this and are occupied by that. This is not even at the level of shared small capacity, whereas surprisingly we claim that we are great capacity practitioners. This is superiority. [28:35]
So how is this superiority formed? It is because we are totally clueless about the genuine essence of the stages of the path; we have no understanding at all! We just hear people say, “Well, this Mahayana Buddha Dharma is great!” “Oh! Of course, I want the best.” There is no exception, as long as this “self” is there, it is accompanied by this pride. This arrogance will lead you to highly overestimate yourself, “Oh, since this teaching is super and great, of course, I am super and great!” Actually, are you at the level of this super and great? You don’t have a clue! So this is known as the mentality of superiority. With this mentality of superiority, is there any possibility to practice the teaching? It is absolutely not possible. So now the author has clearly and explicitly laid out the stages, all you have to do is examine and realize, “Alas, it is not so! I don’t even know enough from the kindergarten or elementary level. To claim I know something about college is so ridiculous!” This superiority mentality is then tamed. [29:32]