菩提道次第广论手抄稿:旧版第三卷A面
p. 1 (LL1)（手抄稿 第一册 p67）[00:04]
上面我们讲到造论的宗旨。为什么要造本论呢？他的目的，他希望什么呢？那么我们已经简单地说明了一下，今天继续下去。说现在啊，这个现在不是单单我们目前，就是宗喀巴大师时代，离开我们现在已经有五百多年、快六百年了，就是那个时候的状态，究实说起来，这佛法实际上的传承的情况，要比我们好现在太多、太多，可是那时候的局面如何呢？说已经是这样—讲修行的人不要多听闻，不要多懂道理，而道理本身是告诉我们为什么要修行，如何去修行。你必须了解了为什么要修行，这个力量会推动你去修行；然后推动你去修行，更进一步告诉你如何修行；以及修行过程当中，对、错、结果的验证等等，这个都是要事先理论上了解了，你才能够去做。现在你都没有这个条件，你请问怎么修得好？结果呢就产生了讲修的人虽然想修，却不一定得到正确的结果，通常我们说盲修 (p68) 瞎练，弄了半天哪浪费了一生时间，实际上这种恶习养成功，就多生多劫，真可惜！[02:35]
那么另外一种呢，说，啊！原来修行哪它必须要从听闻佛法开始，所以他，是的，就依照着次第做听闻。本来听闻了以后，应该进一步把所了解的，紧跟着去如何验证，这个才是真正听闻的目的。不幸又犯了错误，说听闻的人哪，他又不好好地去修行，所以广闻的人又不能认真善巧了解这个道理，这样。结果这么一来的话呢，广闻的人就变成功空口说白话，修行的人就变成功盲修瞎炼，这个非常可惜的事情！[03:26]
那么是的，有的时候我们看见有这种状态，譬如像六祖大师，他自己本身可并没有广博的认识，他为什么这样好呢？这个我们要了解。他是宿生多生多劫已经积累了前面这个基本，基础已经有了。对于世间来说，我们所看得见的，只是短短的几十年乃至一百年，而整个佛法来说，那是从前面无限到后面无限。那么修行这个阶段来说，就是从最开始一点不认识，接触佛法以后步步上升，到彻底究竟圆满，这个里边一定是经过：怎么样触发那个动机，然后亲近善知识，如理地听闻圆满的教法，听闻了以后呢，如理思惟，然后认真去修行，这是必然过程，而这个要经过多生多劫。[04:43]
所以有一类人，是的，他前面已经有了相当程度了，所以这一生出来，他不要做这 (p69) 个基础。就正规一般状态对大部分人来说的话，这个我们应该有的认识。如果你不认识这个，然后呢断章取义地来说、来看的话，这个不合适，是教法的错误。假定这样的话，那我觉得我们不必仿效六祖大师，仿效六祖大师已经太差了，你何不仿效佛呢？六祖大师是听了一偈开悟，也只是开悟而已呀！佛啊，乃至于一偈也没听见，嗯，他就自己跑出去就出家了，然后呢最后坐在这个尼连禅河边上面，到了晚上抬头一看，看见月亮，就大彻大悟成了佛了。如果说我们真正能够这样的话，那仿效六祖大师也太没有出息了！为什么要仿效六祖大师？要我的话，我仿效佛，我也跑到印度坐在那个上面，抬起头来一看，成了佛了！这个我们一定要了解啊！[06:03]
所以因为前面这种情况，不是偏于这个，就是偏于那个，所以在这种状态当中，产生种种的缺陷。所以说“观视佛语多片眼”，对于佛的道理都没办法得到完整的认识，都是残缺不全的。所以佛在世的时候，就告诉我们一个最好的指示啊！平常我们像瞎子摸象一样—是的，我们是摸到了象，那时候我们应该有一个认识是摸到了象，可是我们毕竟是瞎子，摸到一部分哪！千万要想办法多体会、多听闻，了解全貌，不要执着自己，这个是非常重要的。[06:57]
(p70) 不单是自己的对认识方面是这样，而且自己的理智上面，又是没有力量，能够善巧地辨别完整的这个佛法的道理。本来这个理解、辨别，应该是说两点，就是理智的辨别。这个地方用“言”字，这个有它的道理的，简单地说一下。通常我们作学问常常有一句话叫“真理越辩越明”。是！你一个人也可以思惟、观察、辨别，可是的的确确不如在学者彼此之间共同论辩、往复推敲这样好，往复推敲这样好。我们不要说作学问吧！譬如我们世间平常自己也感受得到，一个人坐在这个地方，也许你觉得没劲，但是两个人碰在一块儿，如果谈什么问题啊，大家辩起来，平常我们常常说“抬杠子”，或者佛门当中叫“冲壳子”。哎呀，这个抬起杠子来，冲起壳子来，是越冲越起劲，越抬越起劲，这劲就提起来了。[08:19]
那么修学佛法的人亦复如是，我们能够善巧利用这个特长的话，我们可以产生更深远的功效。不过这个辩论哪也要有它一套很完整的方法，譬如我们现在经过陈那、法称两位菩萨进化以后了所谓因明之学，这就是非常善巧的一个辩论的方法，那这个是在修学佛法当中一个最好的工具。那是所以这个地方所以说，我们理智上面的辨别能力也没有，修学上面的这样的学辩的力量也缺乏。因为这样，自己又不能完整地把握得住佛法的中心，像瞎子摸象一样；又不能善巧地去辨别这个完整的教义，所以总归走偏、走错。因此，对这 (p71) 个圆满的道路，这个佛指示我们正确的这个，我们就走错了，所以下面说，[09:46]
Therefore, having seen that they lack the path pleasing to the wise,
the supreme complete instructions, the key points of the teaching,
I was inspired to explain
this path of the great trailblazers.
【故离智者欢喜道 圆满教要胜教授 见已释此大车道 故我心意遍勇喜。】
离开了智者欢喜的道路。那么要晓得我们真正修学佛法，它需要很多条件，很多条件。圆满的佛法，通常我们来说，说悲、智，然后说性宗、相宗；次第下面依着上去的话，说闻、思、修慧，戒、定、慧三学，每一个方面都层层构架因果相循，这样地上去。这绝对不是片面、局部的，这一个要想得到圆满的引导的话，一定要有殊胜的教授。[10:34]
这个“教授”，这地方要说明一下。教授呢这地方特有所指，就是指经过善知识把这个经论里边，换句话说，经论这就是诸佛引导我们凡夫，从凡夫地一直到成佛的最圆满的这一个内涵，这一个里边重要的关键所在。所以它本末何在，然后大小的次第，以及很多关键的地方，这个就是“教授”。譬如说我们常常看一本书，那么看过了以后啊，并不能够把握得住这个里边的重心，以及它上去的很多关键在什么地方，这不知道。以及性相二宗之间，怎么样互相配合，那么小乘，然后呢上去怎么样地层层上去，这里边都有它必然相互的关系。你能够了解了，这个时候它是相辅相成必不可少的；如果你不了解的话，往往会产生种种流弊。[12:01]
(p72) 以我们目前来说，我们常常听见一句话说：性相角立。性宗跟相宗就像牛的两只角一样，各是各的，实际上呢恰恰相反，性宗跟相宗必须是互相相辅相成。这个就像钢筋、水泥一样，两个—钢筋加上水泥，水泥加上钢筋，那个房子才造成功很完整的结构。现在你把它拆开来了，骨头是骨头，肉是肉，乃至于说这两个你不能配合的，这岂不是很糟糕吗？这个差在哪里呢？就是没有得到这个正确的教授，现在要殊胜的教授，你能够得到了这个东西以后，那才能够把佛所说的圆满的道理能够认识。[12:59]
那么说到这里，我顺便提一下一件事情。譬如我们经常啊，常常这么说，大家也了解说，以我们目前佛所传下来的三藏十二部经典当中，有两部圆教经典，有两部。所谓“圆教经典”就是最彻底、圆满地把佛自己要身证、内证的经验和盘托出。也就是说从我们凡夫地一直到最究竟圆满的这个程度，所有的内容都告诉我们的那个经典，叫作圆教的经典—一部是《法华》，一部是《华严》。是就它的总相来说，换句话说，就它的最后结果来说，《法华》跟《华严》说的都是最后究竟决定成佛。[14:04]
可是从另外一个角度来去看的话，这两个之间就有绝大的差异。《法华》一开头的时候是授记，乃至于二乘大智舍利弗等等，每一个人都成佛。最后说，不要说证罗汉果了， (p73) 随便一个人，他只要有一天接触到了佛法，留下那个种子的话，他最后也成佛。所以《法华》里面说：“若人散乱心，入于塔庙中，一称南无佛，皆已成佛道。”一个普通的人以散乱心，就像我们普普通通，你跑到那个庙当中看见了佛像，啊！欢喜了，说：“啊！南无佛。”念了一声佛，他最后这个种子也成佛，说明这个，究竟一定成佛！但是这个成佛的时间上来说，那却是从种下这个种子到最后圆满的时候，不晓得要经过多长多远的无量无边的阿僧祇劫。那是个天文数字，我们根本无法想像！不要说是个凡夫，就是一个证了果的小乘圣者，像大智舍利弗等等，他们都要还经过很长的天文数字的一个年代才能成佛，所以成佛的时间这么远！[15:45]
而另外同样的是圆教的《华严》呢？善财童子以“十信满心”最后以十大愿王导归极乐，就一生取办，这个差得天差地远，这个差得太远、太远了！假定说这个两者时间当中说，啊！反正慢一点成佛没关系啊，那个时候我们在天堂上面享福，那倒不妨慢一点。要晓得这样的天文数字，那一段时候的话，极大部分、极大部分都在恶道当中受无量无边的痛苦啊！现在这种痛苦叫我们受一点点都受不了，何况这么长的时间。所以这个时间对我们是绝端重要的一件事情。这个里边两者同样成佛，而真正决定的关键，如果我们有机会、有能力，以及自己想去抉择的话，是决定会找那个快速的，绝不可能说慢慢地来的。[16:49]
(p74) 那么现在这个问题说，那两者当中，为什么一个这么快，是一个这么慢呢？哪！就是这样—你有没有得到圆满的教授、教诫！你得到了，就是一生取办！否则的话，对不起，你就是转这么大圈子。那么这个关键是没错，哪来得到那个圆满的教呢？要有殊胜教授。哦，所以啊大师看见了这个内涵，又鉴于眼前这个状态，所以他说：我见已啊，来解释此大车道。哦！那个告诉我们，这个才是走这一条大乘的圆满的道路。[17:42]
平常我们常常说大乘而不用“大车”，那个地方大车是有个原因的。在《法华经》上面这个羊、鹿、牛车那个譬喻呀，佛就告诉我们，佛出世真正的目的都把最好的东西给一切众生。所以比喻当中说不同的根性引诱他，但是最后都是同一的大白牛车。所以这个“大车道”就是表示这个才是真正最圆满、最彻底、最究竟、最正直的。现在到大师就见到了前面的这种不理想的情况来解释：啊！原来这个才是最殊胜、究竟、圆满的道路。从这地方我们就了解本论真正的内涵，实在是无比的精彩、无比的圆满！[18:47]
以我个人的体验来说的话，我当初修学佛法以后，也是遭遇到种种困难。那个大乘、小乘固然是彼此间有种种诤论，乃至互不相容，可是对我们毕竟比较更隔阂一点。南传是小乘的，我们都是大乘的。但是就以我们目前来说嘛，我们同样是大乘的，对不起！这个里边又有各式各样的问题。有说性宗、有说相宗，然后呢又是教下、又是宗下，有人讲修 (p75) 行的，有人讲这个，乃至于同样的宗下，对不起，它有五家七宗；同样的念佛嘛，它又有这样的不同的法门，大家互相彼此间不能相容，我实在是觉得不晓得怎么办是好！[19:48]
一直等到接触了本论，乃至了解了本论了以后，不但把这个问题整个解决，彼此不但不矛盾哪，而且彼此间都是互相呼应，互相呼应，所以真正的关键就是我们没有了解圆满的教法。这地方我要随便一提，譬如说我们现在修行，那么大家也许误会了：哦！要我们样样学会了以后然后再来。不是这个意思，照样地你念佛的是念佛，我参禅的是参禅，可是假定你善巧地了解了这个方法以后，你参禅也好、念佛也好，结果是大不一样。[20:40]
我现在随便说一个例子。我请问，譬如说我们目前来说，这个念佛是最多，实际上呢也的的确确适应我们目前的机，是最善巧的一个法门。在末法的时候，我们要想解脱这个苦恼的最善巧的法门，莫过于念佛是千真万确，但是祖师告诉我们说这是万修万人去，这也是千真万确的事实，为什么我们修了半天修不去？这不是一个大问题吗？当然这个原因很多，那么，这个地方我简单地说明一下。说我们所以为凡夫不能去的原因是为什么？因为我们业障很重，而我们的智慧资粮不够，所以我们要把业障净除，然后呢资粮积聚了，那么然后你拿这个功德回向，如果够的话，你就能够往生，这是很明白的一个道理。[21:54]
(p76) 现在我们其他的不谈，说现在为了要求念佛，然后我就单单念佛，这个好。可是我们往往产生一个问题，因为刚才说的，眼前事实上面大家没有圆满的教授，所以往往啊除了自己走自己的这个一门以外，往往彼此间哪不能互相认识，乃至于排斥。“排斥”，这事情是有非常严重的障碍的。[22:30]
佛说得清清楚楚，他为了帮助一切众生，所以啊求各式各样的法门。所有的法门它无非是解决一切众生的种种方便的这个法，法无大小，本身最主要的应机、应机。而每一个法都经过佛无量劫舍头目脑髓，这样积聚起来的，所以它有它的无比的价值在。我们现在随便轻轻易易地否定它、毁谤它了，不知不觉当中造成功这个谤法的障碍。我们修学佛法的人都应该了解，佛经里面告诉我们，你造五逆十恶，诸佛菩萨有办法帮忙你啊忏悔解除，你谤了法，对不起！没有办法。结果我们现在修行的人自己谤了法了，请问这个是什么？增加无比的障碍！你说辛辛苦苦地念佛，念佛的功德不一定得到；你随随便便排斥别人，产生了绝大的障碍，你这样的一点点你就能去了吗？不但不能去啊，而且是积累了很多罪过，所以在这一点我只随举一例。[24:01]
那就是说，假定我们了解这个大概的，也不要说最彻底圆满的，有一个稍微深一层的 (p77) 认识，那时候我们晓得：啊，是没错啊！修学佛法需要这样的圆满的，我眼前哪只是限于目前的状态，没办法真正地深学、广学，将来我决定要深学广学的！所以先因地上面种下一个要深学广学的因，所以怀着这个非常惭愧的心情，现在一心一意只有祈求这个大善知识，念阿弥陀佛，你就只管念你的自己，这是一方面。[24:47]
另外一方面呢，旁边的人哪如果在那地方，他弘他的教也好、他学他的禅也好，如果你有了这个正确的认识以后，我想我们就会这样想：“对啊！这个佛法在世间真不容易啊！佛陀经过无量阿僧祇劫舍头目脑髓，积累的这个圆满的教法，流传在世间。我们作为修学佛法的佛弟子，应该努力去把它弘扬、传持。而我现在力量不够，只能念佛，已经感到惭愧，现在看见他却是能够弘扬教、他能够弘扬禅，我赞叹欢喜得不得了！”在这种状态当中必然结果。说：“是的！将来我也要弘，可是眼前力量不够，所以我现在念佛。那么，我眼前单单……如果是每个人像我念佛，那个佛法不是慢慢地、慢慢地只有这个了，别的没有了吗？幸好他在这样努力啊，我就非常赞叹、非常欢喜。我可念我自己的佛！”结果呢，一方面你赞叹别人增长自己的功德；一方面哪我也赞叹你、你也赞叹我，佛教彼此互相赞叹，于是这个教法也旺，我们也增长功德，不影响你的念佛。[26:17]
你在这种状态当中，有什么样不同呢？前者尽管你念佛，可是因为你谤法呀，造下 (p78) 来绝大的恶业。念得的一点功德被这个恶业抵销啊，还透三分，反而欠了很多自己还不知道。所以明明是万修万人去的最好法门，念了半天念不去。你现在懂得了道理，不要你改变，却是产生这么大的功效，第一个。第二个，因为你因地当中已经这样想：“对啊！我将来一定要求圆满的佛法，我现在先走这个路……。”等到你一旦到了极乐世界以后，完了以后，去了，那个时候你心里想一想：“现在到了，现在我要广学、深学。”你很快地这个因又启发，所以这条直道又走上去了。要不然的话，你尽管到了那个地方去，你种下去的因，到那时候发出来的芽，你还是会走你的老路子。至少到那时候，你重新要去忏悔等等，岂不浪费很多时间？所以这一点我们要认识的。不管是你准备走圆满的路子、不管你走目前哪一门，这个道理我们应该认识。所以这个圆满的教法，对我们实在太好、太好了！[27:42]
那么现在大师就把真正的中心告诉我们，说主要的是能够把圆满的教法留在世间，你们能够圆满地学固然好；其他的人你只要得到了，不管你得到了以后，自己用的用在哪里，哪一部分都得到好处。所以他把这个圆满的教法解释，他自己本身也看见了这个事实，了解了这个道理，他心里面是非常欢喜。有这个圆满的教法，整个的那个弊端可以救，整个的佛法可以兴，而这个正是佛菩萨一向的他的志愿，一向的作法。所以他说： (p79) “故我心意遍勇喜。”啊，真欢喜啊！真欢喜啊！这欢喜的情况是遍而勇，遍而勇！这不是说这样地浅浅的、小小的，因为诸佛菩萨的心量本身这个状态就是这样。那么，这个是他造论的宗旨。
3A Commentary
ENGLISH LR V.1 P.34 (COMMENTARY V1. Prologue P32) [00:04]
We discussed the “Purpose of Composing this Treatise” earlier. What was the purpose of composing this text? What were his aims and expectations? We have briefly gone over [it], and today we will continue. When referring to “nowadays,” it does not mean our present time - it is Lama Tsong-kha-pa’s time, which was five, almost six hundred years ago. In fact, the condition of the lineage at that time was much, much better than it is today. What was the situation then? It was already such: those yoga practitioners did not apply study of philosophical reasoning - the reasoning that teaches us why and how to practice. You must know why you need practice; this force will motivate you to practice, and then encourage you to apply [the teachings]. Furthermore, it teaches you how to practice and, in the process, how to validate right from wrong experiential effects, etc. These need the preparation of theoretical understanding before application. Now, you lack these preconditions – may I ask, how can your application be correct? As a result, you turn into a practitioner who says they practised but does not necessarily achieve the proper effect. Often, we describe this as “practising blindly and meditating aimlessly” (盲修瞎練) - we end up wasting an entire lifetime. In fact, once the negative habit is formed, it will last for many lives and eons, how regrettable! [02:35]
In another case: oh, meditation actually begins from hearing the teachings. So, this practitioner indeed abides by the systematic order to listen. Originally, [this is] hearing followed by studying what was heard and then immediately applying the teachings - that is the true purpose of hearing the teachings. Unfortunately, there is another [common] mistake: those who hear the teachings do not apply them properly. Thus, there are those who “study much” but are not “skilled in the key points of practice,” that is the scenario. Therefore, the result is that those who study much use a lot of hollow words and those yoga practitioners engage in blind and aimless efforts. This is very regrettable! [03:26]
Indeed, sometimes we encounter this kind of situation. For instance, the Sixth Patriarch [of Chinese Zen lineage] who did not seem to have extensive cognition, yet why did he have such good qualities? We need to understand this. He accumulated prerequisites from eons ago, with the pre-established foundation. In this mundane world, what we can see is perhaps only decades or even a century. From the perspective of the entirety of Buddhism, [time] begins from the infinite past to the infinite future. As for the stages of practice, it begins from what is completely unknown to advance step-by-step, after encountering Buddha’s teachings, until ultimate perfection is reached. This process must go through: initiating the motivation, relying on the virtuous teacher, and properly listen to the encompassing scriptural teaching. Upon hearing the teachings, properly reflect on their true meaning and then apply them earnestly. This is the required course and it will take eons of lifetimes. [04:43]
Actually, some groups of people have already acquired certain efforts in the past. Upon entering this present life, they are endowed with such prerequisites. As for the majority of ordinary beings, we should recognize this. If you lack this understanding and just quote or read by distorting partial statements, this is not appropriate, it is a flawed way of learning. If this is the way to be, I would think that we don’t need to mimic the Sixth Patriarch as a role model, which may not be the best; why don’t you follow Buddha as the example? The Sixth Patriarch was enlightened by hearing one verse - and this is only enlightenment! Whereas Buddha, who [seems to] not have heard any verses before he left for ordination [in this given lifetime], eventually sat by the riverbank of the Nairanjananadi and looked up one night to see the moon then attained his ultimate enlightenment - Buddhahood. If we can have this achievement [of Buddha’s], then following the footsteps of the Sixth Patriarch may be less effective! Why should we emulate the Sixth Patriarch? If it were me, I would rather mimic Buddha. I would go to India, sit on the same spot and raise my head to look and achieve [my] Buddhahood! This is what we should recognize! [06:03]
Due to the aforementioned situation, it is [important] not to lean toward either extreme, for either case produces various flaws. So it says, “They tend to view the scriptures through the eyes of partisanship,” [which means] being unable to comprehend all of Buddha’s teachings - [the understanding] is fragmented and incomplete. That is why, at his time, Buddha taught us a very good piece of advice: often we are like a blind person touching an elephant - yes, we have touched the elephant and, at that moment, we recognize the [part of the] elephant we touched. After all, we are blind and we only have touched it partially! [We] definitely need to try our best to comprehend, to hear more, and to study the entirety of the content. [We need to] forsake our grasping, this is very important. [06:57]
Not only is our personal recognition like this, but our rational cognition is also weak - [we need to] properly and thoroughly distinguish Buddha’s reasoning in its entirety. In fact, to comprehend and to distinguish should be two separate items – this is rational differentiation. [The Chinese] word “speech,” which has its reason, [I] will cover it briefly. Generally, for scholarly studies, we often have a saying, “truth is clarified through debates.” Indeed, as an individual you can contemplate, observe, and distinguish; however, the effect of scholarly debate back and forth over and over again is much more efficient. Let’s not use academic study [as example]; we often have our worldly experience: sitting there alone, you may feel bored. But when two people get together, a topic is initiated and then turns into contention. Frequently, we have a common term for it - “bone of contention” (抬槓⼦) - or, in Buddhism, “digression” (沖殼⼦). Alas, while having a “bone of contention” or being in “digression,” the discussion will become more and more enthusiastic, hotter and hotter; thus, [you become] engaged in more excitement. [08:19]
The same applies to learning Buddha’s teachings: if we know how to take advantage of this characteristic [of proper discussion or debate], we will be able to yield a more profound effect. However, the debate has to have its complete set of approaches. For instance, the Buddhism logic we know of now was improved by Bodhisattvas Dignaga (陈那) and Dharmakirti (法称). This is a very skillful debating method and one of the best tools used in Dharma practice. Thus, we refer it here as: we neither have the capability to distinguish with reasoning, nor do we have such motivation to study debate. For this reason, at the individual level, we are not able to grasp the essence of Buddha’s teachings, just like a blind person touching an elephant. At same time, we are not skillful enough to distinguish this all-encompassing teaching. Thus, [we] wind up in a detour or on the wrong path. Therefore, on this complete path with Buddha’s proper guidance, we take it to a wrong turn. So next it says: departing from the path that pleases the wise. [09:46]
Therefore, having seen that they lack the path pleasing to the wise,
the supreme complete instructions, the key points of the teaching,
I was inspired to explain
this path of the great trailblazers.
For us to truly realize Buddha’s teaching, it requires various conditions, many conditions. The encompassing Buddha teachings, generally speaking, are: compassion and wisdom (悲智), followed by profound-view (性宗) and extensive-deeds (相宗). Ascending from this hierarchy, they are: study, reflection, the wisdom that arises from meditation (聞、思、修慧), and the three precious trainings of ethical discipline, concentration, and wisdom (戒、定、慧三學).
Each aspect needs to be built layer upon layer with the structure of cause and effect [for us] to advance. This is definitely not unbalanced, not partial (⽚⾯、局部). In order to advance with complete guidance, a laudable teaching is required. [Note: see 3B for 师⽗’s explanation of 性宗/深⾒; 相宗/广⾏]
[10:34]
These “instructions” will be elaborated here. There is a specific meaning for [this term], which refers to going through virtuous teachers to grasp the contents of sutras and treatises. In other words, sutras and treatises are the guidance from all Buddhas for us ordinary beings. From the stage of ordinary being all the way to the perfection of Buddhahood, this intention is the key point [of the guidance from the virtuous teachers]. So where the intricate details are (本末何在), furthermore the systematic order of Mahayana and Hinayana as well as various crucial factors - these are “instructions.” For instance, often when we read a book, upon finishing it, [we] are not able to grasp its main theme or further related points – [we] lack this knowledge. Likewise, how do the profound-view and extensive-deeds [lineages] complement each other? How is the lesser vehicle [practitioner] enabled to advance step-by-step? There are inevitable mutual relationships. If you can comprehend this, this state of complementing each other is absolutely required. If you cannot comprehend this, various flaws will arise. [12:01]
At the present moment, we often hear this description: opposition between [the lineages of] profound-view and extensive-deeds. These two schools are like two horns of a bull, each with their own standing. In fact, it is just the opposite – these two lineages of profound-view and extensive-deeds must align with each other, just like reinforced concrete. With both of them - a steel bar with cement and cement with a steel bar – a house can be established with perfect structure. Now, you take them apart, disassemble the bone with bone and flesh with flesh, and you cannot align with either, wouldn’t that be terrible? Where is the difference? It lacks proper instruction. Now, with the most excellent instructions, upon receiving them, you are then able to fully understand what the Buddha taught. [12:59]
So, up to this point, let me mention one thing. For example, we often say that, among our present lineage from the Buddha, the Tripitakas and twelve branches of Buddhism scripture (三藏⼗⼆部), there are two encompassing [sutras], two of them. The so-called most thorough and complete teachings of Buddha’s experience of external and internal realization are presented in their entirety. They are the Sutras that teach us ordinary beings the entire contents from this stage [as an ordinary being] all the way to the ultimate enlightenment. They are considered the encompassing Sutras: one is the Lotus Sutra; the other is the Array of Stalks Sutra. The above are their general aspects. In other words, from the perspective of the end result, both the Lotus Sutra and the Array of Stalks Sutra teach [us] that the ultimate goal is Buddhahood. [14:04]
However, from another angle, there is an extreme difference between the two. In the beginning of the Lotus Sutra, [Buddha] assured everyone that they could attain perfect enlightenment - even including those of the lesser vehicle, wisdom foremost Sariputra, etc. Finally, [Buddha] said that, other than the arhats, Buddhahood is eventually possible for anyone as long as [this person] encountered Buddha’s teaching once and retained the seeds. Therefore, in the Lotus Sutra it says, “If a person with a scattered mind enters a stupa or temple, with one hail of Namo Buddha, this person is predicted to make achievements on the path to Buddhahood.” An ordinary being with a scattered mind like us, casually enters a temple and is pleased to see the statue of Buddha, and exclaims once: “Oh, Namo Buddha.” With this single hailing of Buddha, this seed will eventually lead to the achievement of Buddhahood. Specifically, Buddhahood will be achieved at very end! But the amount of time to attain Buddhahood from planting the seed to ultimate completion spans immeasurable eons. That astronomical figure is totally beyond our imagination! Ordinary beings, even for the arhats of lesser vehicle like great wisdom Sariputra, etc., they have to go through a very long, astronomically long period of time to attain Buddhahood. Such is the duration of time needed to achieve Buddhahood! [15:45]
As for the other encompassing sutra, what about the Array of Stalks Sutra? The youthful Sudhana relied on the “fulfillment of ten stages of faith” and abided by Bodhisattva [Samantabhadra’s] ten primary vows to finally be transmitted into the realm of Utmost-Joy [極樂] in one lifetime. The difference [between these two practitioners - Sariputra and youthful Sudhana - in the two sutras] is sky high; the difference is so huge, too far apart! Supposedly, between the two we say: well, taking longer to attain Buddhahood is fine as long as we can enjoy our bliss in the deity realms, so it is not a bother to slow down the pace. [We] should know that, within the astronomical length of time, for the majority of that period, [we] spend most of the time in the miserable realms submerged in unrelenting suffering! We cannot bear even a speck of suffering right now, let alone for such a long time. Thus, the length of time is absolutely crucial. In both cases, they achieved Buddhahood. But, with regard to the crucial decision point, if we have the opportunity, capability, and the personal choice, [we] would definitely take the speedy one and never take the slow choice. [16:49]
Now, the question is, between these two, why one is so fast while the other is so slow? Well, that is: whether you have attained the encompassing instruction and exhortation!
Once you have it, the realization will be in this life! Otherwise, sorry to say, you will have a big detour to circle around. This key point is correct, but where are the encompassing teachings? Laudable instructions are required. Well, so when Lama Tsong-kha-pa saw this meaning and examined the present situation, he said, “I was inspired to explain this path of great trailblazers.” Well, that tells us to take on this all-encompassing Mahayana path. [17:42]
We often say “Mahayana” instead of “great vehicle,” there is a reason for the term “great vehicle.” In the Lotus Sutra, through the parable of goat, deer, and ox carts, Buddha revealed to us that the true purpose of his appearance in our world was to give the best to all living beings. So the attributes used in the parable were for beings of various natures but, in the end, it was the very same great white ox cart. Therefore, the “great trailblazer” represents the ultimate perfection, the most thorough, most complete, most upright path. Here, Lama Tsong-kha-pa noticed the above unfavorable situation and explained: Ah, so this was the ultimate, laudable, complete, and perfect path. From this, we are able to understand the true contents of Lamrim, which are extremely marvellous, peerlessly perfect! [18:47]
For my personal experience, after I began my initial study of the teaching, [I] faced various hardships. Although there are admittedly disputes between the Mahayana and the Hinayana, and even mutual incompatibility, to us, it is not our immediate concern. Hinayana is the southern lineage, while ours is Mahayana. But at our present time, even though we consider ourselves as Mahayana, I’m sorry to say, even within Mahayana there are various issues. Some support the profound-view, others are for the extensive-deeds; and there are also the Mind-only school (教下) and the Zen-meditation School (宗下). Some emphasize application and some emphasize [their own philosophical view]. Even within the same Zen-meditation school, I’m sorry to say, there are divisions between the five sects and seven lineages (五家七宗). Likewise, to chant
Buddhas’ name alone, there are also different lineages. They cannot accept each other. I really don’t know how to resolve this!
[*Lotus Sutra chapter 3: a parable told by Buddha to Sariputra - there was a wealthy elder who had a mansion. One day, it caught on fire and all his children were playing inside and did not want to leave, even after the father called to them anxiously. Finally, the father coaxed them with 3 carts pull by deer, goat and ox, respectively. Then, the children ran out of the mansion to find that there was only the ox cart. The 3 carts represent: sravaka, pratyekabuddha and Bodhisattva. Buddha’s intention of only having the ox cart is to guide us to our Buddhahood.] [19:48]
It was not until [I] encountered Lamrim, even until after I understood it, did I not only completely resolve this issue, but I also recognized that the contradiction never existed. Furthermore, they complement each other, are in accord with each other. Therefore, the key is that we lack understanding of the encompassing teachings. Here I will briefly mention, for instance we are applying the teaching now, we might misunderstand that: oh, our application has to wait until we have completed all of the learning. This is not the case – you continue with your routine chanting of Buddha’s name, I continue with my routine Zen meditation. Provided that you enhance it with skillful means [from learning the Lamrim teachings], whether it is Zen meditation or chanting Buddha’s name, the effect will be very different [compared to not studying Lamrim]. [20:40]
I will mention an example here. If I may ask, in the case of our time now, [those who practice by] chanting Buddha’s name are the largest population [of Buddhists]; in fact, [this practice] does have the best fit for our present condition, a very appropriate Dharma approach. During the time of degeneration, [this is] the best approach for us to be liberated from affliction, and no other approach is better than chanting Buddha’s name that is for sure. But great teachers told us that if ten thousand people applied this approach, they all would fulfill the wish [of being reborn in Pure Land], and this is certainly very true. However, why is it that we applied it so hard but [we are] not there yet? Isn’t it a big question? Of course, there are many reasons. Hence, I will cover them briefly here. What is the reason that we ordinary beings cannot make it there [to pure land]? It is because our obstacles are weighty and lack sufficient wisdom merits. Therefore, we have to remove the obstacles and accumulate merits, and then dedicate these merits [toward this goal]. Once you have enough merits, you should be able to be reborn [to Pure Land]; this perception should be very clear. [21:54]
Now let us not talk about anything else, for the sake of chanting Buddha’s name, so I focus on the chanting - this is appropriate. However, often we will have a question - we have just mentioned it - in fact, we have not attained the encompassing teaching yet. Thus, by traveling on this personal entrance, it is very likely [that we tend] to overlook mutual understanding [of other practitioner’s application]. What is more, we shut out [others’ Dharma approach]. “Shutting out” is a very serious hindrance.
[Note 英广同学问什么是Pure Land: the pure altruistic mind state of Buddha or Bodhisattva 他们⽐较能接受的是⼀个affliction 较少的地⽅,因为既不是Nirvana, ⼜不是 deity realm 那是什么…] [22:30]
Buddha expressed clearly that, for the sake of helping all sentient beings, he beseeched all kinds of Dharma approaches. All of them were to resolve [the suffering] of all living beings. Dharma sees no difference between the Mahayana or the Hinayana, the key is to be in accord with [the Dharma approach] to the arising condition, align with it. Buddha went through eons of sacrificing his physical forms to accumulate the Dharma teachings, thus the Dharma has immeasurable value. Now we randomly deny it and slander it; unknowingly, we form obstacles by slandering the teachings. As Dharma practitioners, we should understand that, as the Sutra taught us, if you commit the five heinous crimes [v.1 p.389 #195] and ten nonvirtuous deeds, Buddhas and Bodhisattvas can help you repent to remove the retributions. However, if you slander the teachings, sorry to tell you, there is no help. Now, if we practitioners slander the teachings, what will the consequences be? Hindrances will increase immeasurably! You exert great efforts in chanting Buddha’s name, but the merits accumulated may not be there [for you]. You randomly reject others, producing tremendous obstacles; with this little bit [of effort from chanting merits] will you be able to go [to Pure Land]? Not only are you unable to go [to Pure Land], but you also accumulate a lot of transgressions. So I bring up this case here. [24:01]
That is to say, if we have a general understanding - not necessarily at very thorough level, just a little deeper understanding - at that time, we will realize, ah, it is correct. Applying Dharma requires this type of thoroughness. Whatever current conditions I am facing that inconvenience my study to a profound or extensive level, I aspire to be able to study well in the future! Thus, the seed to study profoundly and extensively is planted at the causal stage with this penitent mind; I wholeheartedly concentrate on pleading to this great teacher by chanting Amitabha’s (阿彌陀佛) name. So you just focus on [your chanting], this is one aspect. [24:47]
On another aspect, when there is someone around [you] - whether he is spreading his teaching or is into his Zen meditation - once [we have] proper understanding [of the teaching], I believe we will have this thought, “Yes, to preserve Buddha’s teaching is truly not an easy task! Buddha went through immeasurable eons, sacrificing his physical forms to accumulate these all-encompassing teachings and to circulate them in the world. As Buddha’s disciple, we should strive hard to pervade and uphold the teaching. However, my ability is limited to chanting Buddha’s name for now, I already feel embarrassed. Seeing him [practitioner of other practices] pervading and upholding the teaching, I sincerely rejoice!” In this condition, the appropriate response is to say, “Yes, I will pervade the teaching, but my capability is not enough, so I settle for chanting Buddha’s name. In this case, at the present… if everyone chanted with this mentality, then will the teaching gradually, slowly remain at the chanting level and nothing more? Fortunately, he [this diligent practitioner] works hard here [to preserve his practice]; I praise and rejoice his efforts. I will continue with my chanting! What happens is: on the one hand your practice of praising others increases your merits; on the other hand, we mutually praise each other. Buddha’s teaching thrives through mutual support, and our merits increase without impacting your chanting. [26:17]
In this condition, what is the difference? The former occurs in spite of your chanting, but you engaged in slandering the teaching, which generated tremendous grief and nonvirtuous consequences. Any speck of merit accumulated is offset by the nonvirtuous karma plus thirty percent overhead [retribution]; unknowingly, [we] created so much debt. Therefore, obviously the best Dharma approach is to deliver ten thousand people who practice it [chanting Buddha’s name], yet [we] chanted for so long without any sign of going [to Pure Land]. Once you have this understanding, without changing your application, the effect becomes great - this is the first point. Secondly, because you already had this thought at the causal stage, “Yes, I will definitely seek perfect Dharma; I will start from this route…” Once you arrive at the joyous Pure Land, you will think, “Now I am here, I need to learn extensively and profoundly.” Very quickly, this seed [planted at the causal stage] will be inspired to continue on this direct path. Otherwise, even though you are there [Pure land], the seed planted at the causal stage begins to sprout and may still lead you back to the original path. At least at that time, you have to start all over again from repenting and so on. Wouldn’t this be a waste of all of this time? This is what we have to recognize. No matter which perfect path you plan to take, or whichever Dharma approach you have engaged in now, we should recognize this concept. Therefore, this encompassing teaching [Lamrim] is truly good for us, absolutely good for us. [27:42]
Now that Lama Tsong-kha-pa has revealed the essence to us, the key is to preserve the encompassing teaching in its entirety in this world. It is good for you to learn from the perfect teaching; for all others, as long as they get it, benefit will arise wherever [you] apply [the teaching]. Therefore, [Lama Tsong-kha-pa] exhorted the encompassing teaching, he saw the true nature of reality, understood the concept, and he was filled with joy. With this perfect teaching, all the flaws can be rectified and Buddha Dharma will thrive. This is the persistent aspiration and consistent deeds of Buddhas and Bodhisattvas. So he said, [I was inspired to explain this path of the great trailblazers] “Therefore, I am pleased widely and vigorously in mind.” Ah, filled with joy! Joyous! The degree of joy is wide and vigorous! Wide and vigorous does not mean superficial or shallow, for the mental capacity of Buddha and Bodhisattva are such [wide and vigorous]. Therefore, this is [Lama Tsong-kha-pa’s] “Purpose of Composing this Treatise.”