菩提道次第广论手抄稿:旧版第三卷B面
P. 2 (L2)（手抄稿 第一册 p81）[00:24]
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。他是这样，对于最后有一点说：敦嘱听受。完了以后啊，又一再地谆谆善诱，告诉我们：“你们好好地要听啊，要照着这个去做呀！” [00:40]
p. 2 (2)
All those fortunate ones who are unobscured by the darkness of partisanship,
who have the mental capacity to differentiate good and bad,
and who wish to make meaningful this good life and leisure
should listen with one-pointed attention.
【诸有偏执暗未覆，具辨善恶妙慧力，欲令暇身不唐捐，诸具善者专励听。】
现在上面是有了这个圆满的殊胜的教授了，这个教授对我们来说，是引导我们走上最圆满直接的这条大路的，但是并不是人人能学的哟！要什么条件呢？下面这个就是，凡是具有这种条件的人，哪一个？“偏执暗未覆”，这个偏、执、暗可以总别两方面来说。总的来说，换句话说就是我们愚痴无明的种种障碍。分别的来说的话，“偏”就是不偏于断，也不偏于常。佛是中道说的，普通除了佛以外，其他的所余一切，不是偏于断边就是偏于常边，是这个偏。“执”呢？就是执着。这个执着是无量无边的，归纳总说起来—(p82) 人我执、法我执。所谓“暗”就是无明暗，这是根本。凡是没有为这个所覆盖的那些人，单单够不够？不够！还要什么？还要具足辨别善恶的这个能力。这是什么能力啊？“妙慧力”，这个是智慧，这个智慧是胜妙的智慧的力量，他还要具足这个力量。[02:39]
所以不被上面这种偏执暗所覆盖，又有辨别善恶殊胜智慧力量的人，够不够？还不够。他虽然有这个辨别的力量，但是呢他心里没有好乐之心，没有用！还要有一种好乐、欢喜—啊！说我要求这个。他有什么呢？？“欲令暇身不唐捐”，真正一心想修行的那些人，一心想修行；他又想修行，又有辨别善恶的力量，而又没有被种种愚痴黑暗所障碍这些人。那为什么说欲令暇身不唐捐呢？要想修行，究实说来，人人想要，但是能修的条件就不是人人具足。这话怎么讲？我们也许会怀疑，怎么会人人会想修行啊？对！以我们现在佛法来说，的的确确不是人人想修行。现在不要说修行，叫人家信佛法，都是难之又难，怎么会说是人人要修行呢？这个道理简单地说一下。[04:05]
佛法真正的目的是什么？这个我们这地方要来找一找。平常我们说佛法，什么是佛法？三藏十二部教典。一看哪，一看就头痛，哇！这么多的书。然后看起来是一窍不通，讲起来是大小、性相、显密，又教你莫衷一是，这是事实。但是如果说你能够很深入、仔细地去探索它的目的，它的目的就是单纯极了，什么目的啊？两个字：苦乐—去掉苦， (p83) 圆满得到乐，就是这样。以这两个标准来说，世间没有一个人例外，所有的人他真正忙碌的目的无非为这个。不管他是理智的，啊，求什么，你就他的最深入的这个中心，你去问，干什么？他还是找这个。或者有很多的感情的糊里糊涂的，他虽然糊里糊涂，可是他为什么呀？如果说你仔细地让他探索一下的话，还是这个。所以，普通世间所以得不到，因为并不了解苦乐的真正的真相，以及苦乐的原因。那个事情真正的真相都弄不清楚，所以呀怎么弄就怎么错，而只是佛才把那个内涵说得清清楚楚、明明白白。[05:42]
所以，普通人之所以真的不了解，也不想修，是不了解佛法，你究实了解了佛法，可以说没有一个人例外的。不但是人哪，乃至于三界的一切有情，比如随便一个小虫，哦，你跑过去它马上躲掉了。为什么？怕受伤害呀！它也怕苦的，换句话说，它也要去掉苦。随便一个小虫，有好吃的东西，它马上来了，哪怕冒生命的危险，像蚊虫，明明叮着你啊，一巴掌打死了，它还要吃你，它要求快乐嘛！没有一个例外的。[06:16]
但是尽管没有一个人例外的都想修行，但是啊想修行是修，能修行的条件不具足，畜生不可能！只有人。就算得到的人哪，他还是不行，还要种种条件，所以得到了人身而能修行的这一个，叫作暇满的人身。这个好难得、好难得啊！非常难得！所以我们平常常常 (p84) 说，佛法里面叫人身难得，这是讲这个暇满的人身。现在我们得到了以后啊，哎呀，赶快呀！要想趁这个机会得到真正快乐，去掉真正痛苦的，只有一个办法，就是这个！所以具足上面这种条件的人哪，他那个时候要想修行，而又有圆满的修行的教授，那么那个时候怎么办呢？应该要好好地听。像上面这种人，这是具足善根的人，这好不容易哦！所以真正具足上面这种善根的人哪，你要想修行吧，你又能够辨别是非、又没有障碍，那么那个时候要好好地，这地方听闻这个最殊胜圆满的教授啊！[07:41]
听闻这东西的话，还要一个条件，要怎么办？“专、励”，要专心、要努力。平常的时候我们听哪，浮浮泛泛的话，这个听没有用，种一个善根。就种善根来说，有用的，用在什么时候呢？等到无量阿僧祇劫以后，转了一个大圈子，最后还是要等到这个种子起现行的时候成就。所以真正地听到了，马上紧跟着一步上去的话，这个浮浮泛泛不行，要专心！专心听完了以后，还要什么？努力！一定要这两个条件。[08:24]
那么这个地方也说一下。说：那么最后还是成熟嘛，那我就慢慢地好了。记住！始终记住这个话，慢慢地不是说你等它慢慢地种了个种子，到那时候它自己天上掉下来，一口气让你成佛了。没有这件事情！到那时候还是啊仍旧经过如此这般修行，然后成就。而在你没有经过这个修行成就之间转个大圈子，在哪里？都在三恶道当中。记住哦！既然到最 (p85) 后你还是要这样地修行了再成就，请问你为什么要让它受尽了千辛万苦才成就？所以呀我们了解了这个，自然而然必定会专心、努力。反过来说，你之所以能够这样做的话，这个是善根哪！[09:20]
所以这个地方告诉我们，你要听到这个真不容易呀！你们现在有幸听见了，这是真正具足善根的人，你现在因为宿生积了这么多善根，现在眼看着可以上去了，千万要努力啊！现在怎么样努力法？专心、努力！这是他最后又特别地谆谆叮嘱，告诉我们。下面我们就正式开始。现在我们讲，那么下面讲些什么呢？[09:57]
1. contain the key points of all of the Conqueror's scriptures,
2. are the pathways forged by two great trailblazers, Nagarjuna and Asanga,
【◎ 此中总摄一切佛语扼要，遍摄龙猛无着二大车之道轨。】
现在这个里边所讲的，这是本论所讲的，把佛所说的圆满的教法的纲要，统统包含在里头了。而这个圆满的纲要，下来又分性、相二支，一个是智慧资粮，一个福德资粮。经过弥勒菩萨以及文殊菩萨，向下传到—无着、世亲菩萨，龙树、圣天菩萨，又分成功这个两个大轨。那么现在这里有圆满的包容，有了这个东西就可以把你引导到: [10:59]
3. are the system for supreme beings progressing to the state of omniscience, and
4. fully comprise all the stages practiced by the three types of persons.
【往趣一切种智地位胜士法范，三种士夫，一切行持，所有次第，无所缺少。】
(p86) 这是引导我们到佛地。“一切种智”，那就是佛的智慧、佛的智慧。这个里边这个道理啊是引导我们圆满达到佛地，这就是说解决一切痛苦、一切问题，圆满一切福德。那么这个最高的目标是如此，上去又分成三个大的段落，每一个段落称它为一种士夫，所谓下士、中士、上士。这个是上去一步一步的次第，就像我们念书一样，小学、中学、大学，所有的这个内容，所谓教、理、行、果，圆满一点都不少。在圆满的教授当中，如果我们把它的内涵用另外一个方式来说的话，可以分成三个项目：第一个“质”，它的质本身要纯正，一点不错。这个“量”呢？要圆满，一点无缺。还有呢？还要“次第”本身不可以紊乱。平常我们对于这个质跟量是容易了解，这个次第非常重要却是往往忽视，我现在这个地方说一个比喻。[12:43]
譬如说我们烧饭，然后呢你要菜啊、饭啊、米啊、样样东西。是的，说这个米就是米，平常我们说蒸沙煮饭，如果你用泥沙来，那不行！那时候米嘛、菜嘛这是没错啦！然后呢量，说几个人嘛要吃多少，也没有错啦！可是次第同样地重要。假定你弄错了次第的话，那个不行。譬如说，你说你拿了菜来嘛，一定先把它整理一下，洗洗好，然后切好，然后放到锅子里烧。假定说你这个次第弄不清楚，你说：好！先把那个菜拿过来，烧完了再洗，这个行不行啊？绝对不行！因为菜上面种种的泥巴、种种的农药，你烧完了能 (p87) 洗吗？根本不能洗！本来这个菜吃了以后让你增加营养的，结果你吃进去啊还有泥巴，你怎么可能吃？这个毒药不但不增加营养，还把你毒死啊！所以这个里边一定要有它的质、量、次第，现在本论这三样东西一点都不缺少，所以这才圆满。这个就是，喏，引导我们走上这一条圆满的觉道的这个圆满的教法，所以 [14:12]
【依菩提道次第门中】
这个，这条门哪引导我们走上菩提大道的。[14:20]
【导具善者趣佛地理，是谓此中所诠诸法。】
是引导具足善根的人达到圆满佛地的这个道理，就是我们里边所说的。下面又告诉我们一个特质，为什么说，下面：[14:44]
【◎ 此中传有二派释仪】
说解释的时候它有两种传承。他为什么要讲这个？平常在我们一般的概念当中，我们不太了解，也不大注意这个传承的重要，这一点实际上是非常重要、非常重要。譬如说我们现在来说，我们随便做任何一样东西，买东西也好，我们常常说¨这个哪来？这个是美(p88) 国货，然后这个是福特的、这个是通用的，然后这个是德国货。譬如说汽车吧，刚才说美国的是福特、通用，德国的是宾士，譬如说日本的什么，它每一个都有它的来源。实际上这个来源里面包含了什么？就是那些工程师，杰出的人才，这样。世间的所有的东西，都有它这样的一个圆满的来源，何况是佛法啊！何况是佛法啊！所以我们晓得学任何东西，假定你没有这个正确圆满的来源的话，学不好。佛法亦复如是，佛法亦复如是！所以他一方面教那个内容，一方面要告诉我们说¨我这个牌子哪来的？喔，说这个牌子一点都不错的！[16:10]
那么在宗喀巴大师那时候，这个里边它有两派的传承，这个两派的传承就说明了这个师承。实际上这个师承的内容刚才说的，这个殊胜的教授，都是靠这个传承下来的。这个是从佛传下来，经过诸大祖师圆满的教理、正确的修持，都从这个圆满的师承这样地传递下来，非常重要、非常重要！这是特别的一点我们应该了解到的。那么哪两派啊？下面，一个是那兰陀寺，一个是迦湿弥罗传的，我们看一看：[16:52]
The scholars of glorious Nalanda are said to have explained the teaching by way of three purities - the purity of speech of the master, the purity of mind of the disciple, and the purity of the teaching that will be explained.
【胜那兰陀诸智论师，许由三种清净门中，诠释正法。谓轨范语净，学者相续净，所说法清净。】
(p89) 第一个就是那兰陀寺。那兰陀寺那是当年印度最了不起的一个地方，修学佛法的。佛涅槃没多久就开始建立，一直等到公元一千年左右，那个回教势力入侵的时候，由政治势力把佛教摧毁为止，始终是执印度佛教牛耳的、最顶端的一个佛法的中心。那个地方的很多这种了不起的菩萨、祖师，他说在解说佛法的时候、造论的时候，要有三个条件。[17:58]
这个那兰陀寺顺便提一下，我们中国历史上有一位了不起的玄奘大师，玄奘大师当年到印度去的时候，学到最好、最精彩的就是在那兰陀寺。那个时候是这样、以前是这样、以后也是这样。为什么要说那兰陀寺呢？换句话说，印度的整个佛法的最高的，经过了这么多了不起的成就的人抉择以后，剩下来的精华都这个样的！他们解释这个经论不是随便的哟，他要几个条件，三个，就是三门清净，三方面都要清净了。这“清净”两个字很重要、很重要！就是说这个清净的话，这个法本身绝对正确，没有一点点问题，假定说的有一点问题的话，我们学的人就出问题了。像吃东西一样，你稍微弄得不干净啊，对不起，细菌乃至于毒，就把你吃死了；佛法也是如此的、佛法也是如此的。世间只是教你受一点小小伤害，佛法的话，你如果说有一点点不干净摆在这里的话，这留下来的是问题重重。[19:22]
那么哪三样东西啊？他说第一个，老师—轨范语净。这个里边包含了两样东西：第 (p90) 一个就是“轨范”，就是尊长，譬如我们说轨范师、亲教师，换句话说解释说法的这个尊长，他自己本身清净；还要他所讲的清净。为什么要分两方面来说？难道说这个人清净了以后，他讲的还不清净吗？对！为什么？当然，他如果本人自己没有修持的话，那讲出来一定不清净，可是自己有了修持以后，他那个清净还有问题，这个就解释一下。[20:11]
平常我们也晓得的，说自己没有解决问题，帮忙别人解决是不可能的，那么自己要解决了，那个算是清净了。这个清净需要两个条件，第一个，教理上面要有圆满的认识，然后这个教理还有验证上面的、确定不疑的悟证的境界。他虽然有了这个，可是因为说的时候，也许他平常一般地说，也许对机不相应。譬如说：我们现在拿世间来说吧！哦！现在有一个大学者，我们请他来给我们演讲。那么这个大学者来演讲有两种可能，有一种可能呢，就是把他自己学的圆满的内容告诉我们；还有一种，也许他所对着机，说今天有一个地方，一些小朋友啊大家也仰望这个大学者，所以为了使得那些小朋友心目当中有一个仰望起见，请他来去讲。请问那个大学者能跟些小朋友讲说圆满的道理吗？不行！所以这个里边是两样东西都圆满，这是“轨范语净”。[21:31]
那么还有“学者相续净”。所有的一切法流传在世间，不仅仅说有老师就行，还要一定有学的人，这个很明白。不但是菩萨、祖师，我们佛也是一样，佛出世的时候， (p91) 那个时候同时那个弟子也来。因为一定有这样想学的人，所以应这样的机，然后说这样圆满的教法。那个时候如果没有这样相应的机的话，他虽然他自己有正确的内容，但是他不一定有机会说出来。就是佛本身就是如此！他不是说得很清楚吗？我所了解的法啊就像大地土，但是我说的法如爪上土。所以通常啊，都是有一个因缘，那个时候佛才说呀！所以，如果说一个法流传的话，除了老师这个条件以外，学者这个条件也是相当重要的。就像刚才那个故事也是一样，这个大学者跑得来，跑到幼稚园，跑到小孩子那里去，对不起！学者的相续不净，他就没办法把圆满的教法拿给我们。[22:59]
这里我也可以用一个比喻来说一下，所谓比喻是个故事。相传我们中国历史上两位名人：寒山、拾得，以及丰干禅师。他们三位，一个是阿弥陀佛，一个是文殊菩萨，一个是普贤菩萨。结果寒山、拾得两位大士所现的是什么？唉！一个破和尚，穷叫化一个，什么都不认识的。他为什么这样现呢？就是那个时候现出来的相是禅宗传的时候。禅宗的特质是什么？要主要的见到那个本来面目，换句话说，空性。它扫一切法的，实际理地是一尘不染。所以他自己现这个相，就是什么？穷得身无立锥之地啊！所以通常我们那个叫化子，穷得连他站的地方像一个锥子那么一点点都没有，就这样，他所现那个相。他所以现那个相，是跟那学者相应的，这我们要了解。所以如果这个地方教法盛传的时候，除了这 (p92) 个老师以外，这个学者还要有这样的条件。[24:23]
然后有了这个条件以后，第三个，所说的法要清净。为什么法要清净呢？这个法也说，应机是一种。还有一种呢？它那个法当中有一种应机应小的，有一种应大的；有一种性宗、有一种相宗；尽管它是大的，应它的局部的。我现在拿佛经来说个比喻。佛经说了这么多三藏十二部，譬如说《金刚经》，它也是说¨啊！这个最上乘、最上乘；《楞严经》，通常我们说这种都是好得不得了，为什么它不是圆教呢？因为它就是针对着这一类根性的，是！这是大乘，可是他大乘是大乘啊，对不起，小乘的漏掉了。然后那对这个人天五乘的人又不相应。如果说性宗的话，相宗又不相应；相宗的，那性宗的又不相应，这就不圆满了。所以啊第三个，这个圆满的内容，还要有它特殊的内容，它三样东西有它特别的条件。噢！那个是那兰陀寺。到后来啊，迦湿弥罗，“止迦摩啰”就是迦湿弥罗，我们晓得的。这个在西北印度，到后来佛法这个地方非常盛，那么
At a later time (the teaching spread to Vikramalasila) it is said that it was important for its scholars to begin with three topics:
【彼诸智者，则许三种而为初要。】
那个地方那些大菩萨、大祖师们哪，就说上面那个东西只是一个基本，除了这个以外还要其他的。那么他又怎么说呢？他说的是下面的。也许在这个地方我们会想：哎呀！ (p93) 那到后来的时候，岂不是比前面的更精彩呀？这个概念我们要了解，并不是说后面的比前面的更精彩，而是说后面的对适应后面的人来说更适应，这个是根本—一切法真正的重点，是应机才是重要的。所以同样地，当初那兰陀寺的三种法门，是应他们的三种法门的条件，是这个样；后来的人由于机不太一样了，慢慢地每况愈下。所以说，就正法而像法、末法，这个机比较差，所以要求的条件越更多、更严密，这是它的不同。否则的话，我们又说：“哎呀，后面的好啊！”妄判是非，不知不觉当中就会造成功不应理的取舍。那么他下面怎么说呢？[27:04]
the greatness of the author of the teaching; the greatness of the teaching; and how one should explain and listen to that teaching.
【谓正法造者殊胜，正法殊胜，如何讲闻彼法规理。】
这个分成功：第一个作者殊胜，那就是前面的轨范语净，第二个正法殊胜，这个法本身正确。还有呢，有了这个造者，这个造者当中包含了一定有什么？这个教者、学者这两样东西在这里面。没有这两样东西的话，他这个“造”不可能、不可能，这第一点。所以这两个含摄了，那么说的又殊胜，在这个地方多的有什么？怎么讲、怎么听这个道理。这个道理非常重要、非常重要！下面哪，等一下讲到那个四个题目的时候说它。现在我在这里，说就用什么？就用后者那个办法，用后者那个办法。现在我们这地方就停一下、休息 (p94) 一下。[28:13]
现在这个地方本论所采用的是后者，这个后者分四大段，分四部分，说：[28:30]
This explanation of the stages of the path to enlightenment has four parts:
【由是菩提道次引导分四：】
3B Commentary
ENGLISH LR V.1 P.34 (COMMENTARY V1. Prologue P47) [00:24]
Lama Tsong-kha-pa made a comment at the end: earnestly listen to the teaching. Upon saying this, he repeatedly advised us with great kindness, “You should listen very carefully and practice accordingly!” [00:40]
All those fortunate ones who are unobscured by the darkness of partisanship,
who have the mental capacity to differentiate good and bad,
and who wish to make meaningful this good life and leisure
should listen with one-pointed attention.
With the [introduction] above for these encompassing and perfect teachings, it is the most complete and direct guidance on this grand path for us. However, not everyone has the opportunity to learn it! What are the prerequisites to learn [the path]? It is in the next section: for those endowed with these prerequisites, what are the prerequisites? “Those are unobscured by the darkness of partisanship.” The partisanship, clinging, and darkness can be explained in two aspects: general and specific. Generally, it is our ignorant obstacles. Specifically, “partisanship” refers to an inclination either toward nihilism or toward eternalism. Buddha taught [us] to take the middle way. Other than Buddha, all the rest [of the people in this world] are leaning on the side of either nihilism or eternalism, this is partisanship. What about the clinging? It means grasping, which is everywhere; to sum it up generally, they are the self-of-the-person and the self-of-the-knowledge (⼈我執、法我執). As for darkness, it means the darkness of ignorance, which is the root. Is being unobscured sufficient? No! What are the other requirements? They also need to have the “capacity to differentiate good and bad.” What is this capacity? It is “mental capacity” - wisdom, this wisdom is of superior power. This power is required as well. [02:39]
Therefore, one is unobscured by the darkness of partisanship and has the mental capacity to differentiate good and bad, is it enough? No, not yet. Although he has the ability to differentiate, he lacks earnest aspiration (好樂⼼). It is of no use! Earnest aspiration and joyfulness are required - ah! I am in need of this [teaching]. What does the earnest practitioner possess? “Wishing to make meaningful this good life of leisure.” Those sincere and earnest practitioners, they aspire to meditate and are also endowed with the capacity and the ability to distinguish between virtue and nonvirtue, also are not obscured by the darkness of partisanship. Then, what does it mean by wishing to make this life of leisure meaningful? In order to practice, actually, everyone has thought about it, but not everyone is endowed with the condition to do so. What does it mean? We may be in doubt – why does everyone want to practice? That is right! For contemporary Buddhism, certainly, not everyone would like to practice. To practice alone [is a very difficult task], but to urge others have faith in the Buddha is even more difficult, how can we say that everyone wants to practice? The reason will be briefly disclosed here. [04:05]
What is the real purpose of Buddha’s teachings? This we should look into. Normally, we talk about Buddha’s teachings - what are these teachings? There are the Tripitaka and the twelve branches of the Buddhist canon. By glancing at it, one look generates a headache, wow, so many texts! By looking at them, [you] are not able to understand them at all. Specifically [regarding]: greater and lesser vehicles, profound-view and extensive-deeds, Mahayana and Tantrayana. These make it hard for you to decide which is right; this is the fact [that we are facing now]. But if you can penetrate it and carefully explore its purpose - which is in fact extremely simple - what is the purpose? Two words: happiness and suffering. Avoid suffering and flawlessly attain happiness, just like that. Based on these two standards, no one in the world is exempt. Everyone is actually bustling about for nothing but this [happiness and suffering]. No matter whether he [a typical worldly person] is rationally seeking for a certain goal, for the engagement he is most involved in, you ask him, what is his purpose for this activity? He is certainly searching for this [avoiding suffering and attaining happiness]. For those emotionally confused ones, he may be confused, but why is he confused? If you help him internalize it, it is still this [avoiding suffering and attaining happiness]. Therefore, the reason why the secular world cannot achieve true happiness is due to the lack of understanding of the true nature of happiness and suffering, as well as their causes. Without knowing the true nature of reality, whatever [we] engage in will be wrong. Buddha is the only one who can distinguish this clearly in its entirety. [05:42]
The reason why most people truly don’t understand, or are not inspired to practice is the lack of understanding of Buddha’s Teachings. Once you all have a true understanding of the teaching, no one will be an exception [i.e., everyone will want to avoid suffering and attain happiness]. Not only human beings, even in the three [desire, form, formless] realms (三界), such as a small beetle. Oh yes, it will run away if you get closer to it. Why? It is afraid of being hurt. It also fears suffering. In other words, it also desires to avoid suffering. Any little insect will be attracted by good food despite risking its life. Like a mosquito that knowingly bites you, it may be swatted to death but it still keeps on sucking your blood. It seeks its happiness. There is no exception. [06:16]
Although, there are no exceptions that everyone wants to practice. In spite of the inspiration to do so, the pre-condition is insufficient. Animals are not able to practice; only human beings are capable. Even with a human form, that is not sufficient, it still requires various pre-conditions. Therefore, the person who is able to practice has what is called a human life of leisure and opportunity. This is very rare to find, very rare, extremely rare! So in Buddhism we often say: it is difficult to attain this human form, which is referred to as a human life of leisure and opportunity. Now that we have obtained it, well, better hurry up [to practice]! [We] should take advantage of this opportunity for true happiness and eliminate true suffering. There is only one method - this is it [taking proper advantage of the leisure and opportunity]. Thus, for those endowed with the above conditions, this person is inspired to practice and, having full-fledged instructions, what should these people do? They should listen with great care. The aforementioned type is those endowed with roots of virtue, this [virtuous quality] is very rare! So for those who truly are gifted with roots of virtue, you are inspired to practice, you are able to differentiate right from wrong, as well as have no hindrances; then this is the time to practice well: by listening to the most supreme and encompassing teachings. [07:41]
To listen to the teaching requires one more condition, what is it? “One-pointed attention”: to concentrate and strive hard at it. Often, when we listen with a careless attitude, there is not much use for it other than planting a virtuous root. As for the planting of virtuous roots, when will the usage arise? It will be incalculable eons later, after going around in a big circle. Eventually, the attainment will have to be after the sprouting of the seed. Therefore, upon hearing the teachings immediately followed by application, a superficial attitude will not work - it has to be focused! After listening attentively, what else is required - striving with effort! These two pre-conditions [leisure and opportunity & one-pointed attention] are required. [08:24]
Here [I] have to specify: [we may] say attainment will arise sooner or later, so I will take my time. Remember! Always remember this: taking your time does not mean slowly plant the seed and, when the time comes, [the attainment] will drop from the sky and make you an instant Buddha. There is no such thing! When the time comes, [you] still have to go through the process accordingly before [your] attainment. However, before your attainment, where are you circling - you are all but submerged in the three lower realms. Do keep this in mind! Since, eventually, you have to apply the practice properly; may I ask you why you would rather suffer so much before attaining it? Thus, with this understanding, certainly [we] would be focused and strive hard at it. Conversely, the reason you are able to do so is due to your virtuous root! [09:20]
So the teaching tells us here that listening to these instructions is not easy at all! Now you have the opportunity to hear them, this is truly a person with virtuous root. You have accumulated many virtuous roots from past lives, now is the opportunity to advance, do strive hard on it! What should be the approach to strive - one-pointedly, strive hard! This is Lama Tsong-kha-pa’s specific instruction to us at the end. Next, we will officially begin [to explain the text]. Now, what will we be talking about next? [09:57]
Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment that
1. contain the key points of all of the Conqueror's scriptures,
2. are the pathways forged by two great trailblazers, Nagarjuna and Asanga,
Now, the instructions given here are the teachings of this text, which include all the key points of the encompassing teachings from Buddha, it is all-inclusive. And these encompassing key points pass through two branches: profound-view and extensive-deeds. One is the wisdom merits and the other is the blissful merits, respectively. Through the lineages of Bodhisattvas Maitreya and Manjusri, they then [respectively] passed down to Bodhisattvas Asanga and Vasubandhu, as well as Bodhisattvas Nagarjuna and Aryadeva, who later formed into these two great trailblazers. With these complete upholding [of the teachings]; the contents should be able to guide us to… [10:59]
3. are the system for supreme beings progressing to the state of omniscience, and
4. fully comprise all the stages practiced by the three types of persons.
This [Lamrim] teaching will guide us to the Buddha realm.
The state of “omniscience” is the wisdom of Buddha, Buddha’s wisdom. The teachings lead us to the highest goal - the Buddha realm. That means all sufferings and problems are resolved and all blissful merits are perfected. Thus, the highest goal is this. Next, [this teaching] divides into three major sections; each one is named for a type of persons, namely the small, medium, and great scopes. These are the steps for advancement, just like our schools: elementary school, high school, and college. All of the contents: Tenets, Reasoning, Application, and Effect (教、理、⾏、果), are completely fulfilled. Within the encompassing instructions, if we express their contents in another way, they can be further divided into three aspects: first is the “essential quality,” its quality has to be pure without any flaws. [The second] What about the “quantitative measurement”? It has to be perfectly sufficient. [The third] What else? It requires “systematic order” [to be applied] without any disarray in the steps. In general, it is easier for us to understand the essence and quantitative measurement, while the systematic order is very easy to overlook. Let me use an example here. [12:43]
For example, if we are cooking: you will need vegetables, rice, and so on. Yes, rice has to be rice. We [Chinese] have an expression: steam sand into rice. If you cook with sandy mud, it won’t work. At this point, with proper rice and vegetables [prepared], what about the portion? By knowing how many people and portions, you can figure it out correctly. The sequence of events is equally important. Suppose you mixed it up, then it will not work. For instance, you take the vegetables: first, you have to properly prepare them by washing them thoroughly, chopping them, and then cooking them in a pan. If you don’t apply the proper sequence and, say, cook the vegetables before washing them, will it work? Absolutely not! Because [the vegetable] has various mud and pesticides, how can you wash them after cooking? Basically, it will not be washable! By nature, eating vegetables is for your nutrition, but if you then take it with mud, how can you possibly eat it? Those pesticides not only won’t provide nutrition, but they will poison you to death! Therefore, here [we] must have essential quality, quantitative measurement, and systematic order. Now, in this text all three aspects are included, thus it is complete. These are, well, the encompassing teachings to guide us on the path to ultimate enlightenment. Thus... [14:12]
This is the path leading us to enlightenment. [14:20]
It is the training to guide those endowed with roots of virtue to the perfect Buddha realm that is referred herein. Next, it tells us another specific characteristic, for what reason? See below: [14:44]
The scholars…Between these two renowned methods,
[Lama Tsong-kha-pa] explained that there are two lineages. Why did he mention this? Often in our general perception, we don’t understand and pay no attention to the importance of the lineage. In fact, this is very important, very important. For example, for now if we casually engage in anything, say shopping, we will usually ask where is it made. This [car] is made in the USA, one is Ford and another is General Motors. Or it is made in Germany. As for the car, we just mentioned Ford and GM of the USA, and for Germany it is Mercedes Benz, and Japan has other [car companies], each has its origin. In fact, what does this origin imply? That refers to those engineers, outstanding talents, that’s what it represents. Everything in the world has its native origin, including Buddhism, same with Buddhism! Therefore, we know, for whatever we are learning, if there is no accurate and encompassing origin, the learning will not be satisfactory. The same applies to Buddhism, Buddhism is the same! So, on one hand: Lama Tsong-kha-pa gave us the teachings. On the other hand, he showed us the origin of the brand [lineage]. Well, this brand has to be unmistaken! [16:10]
Thus, at Lama Tsong-kha-pa’s time, there were two lineages that illustrated this [Lamrim] origin. Actually, this origin that we have just mentioned – the laudable instructions - rely on this lineage to pass down. The lineages are from Buddha, and then passed through the perfect tenets and accurate application by the great Teachers of the lineage. The great Teachers of the lineages relayed all of these. That is vital, very important! This is a point that we specifically need to understand. So, which two lineages? Below, one is from Nalanda and the other is from Vikramalasila. Let’s take a look: [16:52]
The scholars of glorious Nalanda (Na-lendra) are said to have explained the teaching by way of three purities -- the purity of speech of the master, the purity of mind of the disciple, and the purity of the teaching that will be explained. At a later time, the teaching spread to Vikramalasila
The first one is Nalanda. It was the best region for studying Buddhism in ancient India. It was established soon after Buddha went into his nirvana and lasted until about CE 1000, when the invasion of Islamic powers completely destroyed Buddhism by its political force. Before then, India had always been the upholder of the Buddhism, the crown jewel of Buddha Dharma. There were many excellent Bodhisattvas and great teachers of the lineage. In order to compose a treatise to explain Buddha’s teachings, there are three qualifications. [17:58]
In passing, [let’s] mention this Nalanda. In Chinese history, there was a renowned Master Xuan-zang (⽞奘⼤師). When he went to India, the best and the most extraordinary teachings were from Nalanda. [This status of Nalanda] was maintained before and after that era. Why mention this Nalanda? In other words, the essence of Buddha’s teachings in all of India went through many great adepts’ selection and preservation! The way they exhorted the sutra and commentary were with great care, there were three qualifications - the three purities (三⾨清淨). All three had to be purified. The word “purity” is of key importance, very important! This purity means the Dharma teaching is absolutely, flawlessly accurate. If there is any speck of a flaw, our learning will be shifted from the path. Like eating, if you handle the food in a slightly unclean way, sorry, you will be poisoned to death by bacteria or poison. Applying Buddhism is the same; it is the same with the teachings.
The worldly [misguidance] may only cause you minor harm. Whereas in Buddhism, any impurity that remains will produce serious consequences. [19:22]
Then what are the three qualifications? He [Lama Tsong-kha-pa] said that the first one is the teacher – the teacher’s purity of speech. That includes two parts: first is the Master, who is the Guru. For instance, the teacher-of-precepts and the teacher-of-Dharma; in other words, this teacher has to achieve self-purification as well as purity of his instruction. Why is it expressed in two different aspects? Could someone have personal purification yet the instruction that is taught is not purified? Yes, why? Of course, if he himself does not have attainment, the teaching taught will not be pure. Whereas with purified attainment, there is still a potential impurity issue that will be explained [below]. [20:11]
Generally, we know that if one does not solve personal problems and tries to help others, this [helping others] is not possible. Thus, only when one’s [affliction] is tamed then it is considered purified. This purity has two requirements: the first requirement is to thoroughly understand the scriptural knowledge and reasoning, enhanced with the unmistaken attainment of experiential knowledge. Although [the teacher may be] endowed with these qualities, while explaining, it could be a random public talk; the level of alignment [of the audience] may not be there. For instance: in our mundane world, well, there is a scholar here, we invited him to give a speech. To this scholar, [he could face] two possibilities: one is to present his expert knowledge in its entirety to us. Or maybe the audience - let’s say that, today, this place has some children admiring this great scholar - for the sake of inspiring these children, the scholar gives a talk. May I ask, would it be appropriate for the scholar to talk about encompassing theory to the children? No! Therefore, these two requirements have to be complete. This is the “purity of speech of the teacher.” [21:31]
There is also the “purity of the disciple’s mental stream.” To promulgate Dharma across this world requires not only teachers but also students, this should be very clear. Not only is this the case for Bodhisattvas and gurus, our Buddha was the same way. When Buddha was born, his disciples arrived [in this world] as well. For there has to be beings yearning to learn; to align with this condition, the encompassing Dharma was taught [by the Buddha]. Without this mutual alignment, even though Buddha attained perfect realization, he would not have the opportunity to share the teachings. This is the nature of Buddha! Didn’t he clearly specify: my understanding of the Dharma is as much as the great earth, yet what I have taught is only like the dust particles on the tip of a fingernail. Generally speaking, prior to Buddha’s teaching, there must be a conditional cause. Therefore, to spread the Dharma, other than the requirement of having a teacher, the condition of the student is also equally important. Just like in the above case, the scholar came to the kindergarten class with all the children; pardon, the students’ mind streams were not purified, [the scholar] can’t provide complete teachings to us. [22:59]
Here, I can also use an example to explain it, a story. In Chinese history, there were [three] famous people: Han-shan (寒⼭) , Shi-de (拾得), and Zen master Feng-gan (丰⼲禅师). Of the three of them, one was [the manifestation of] Amitabha Buddha, one was [the manifestation of] Bodhisattva Manjusri (⽂殊菩萨), and [the third] was Samantabhadra (普贤菩萨). What were the representations of Venerable Han-shan and Venerable Shi-de? Alas, one appeared as a shabby monk and the other was a poor beggar who seemingly knew nothing. Why did they appear under these conditions? Their appearance reflected the prevalence of Zen teachings at the time. What were the characteristics of Zen? The key point was to perceive one’s true nature; in other words, emptiness. [The mind state of emptiness] detaches any Dharma; the universe (实际理地) was untainted by even a speck of dust (⼀尘不染). So they had these appearances, what does it mean? As poor as not being able to find a spot to set the awl! (穷得⾝无⽴锥之地)
Normally, we call these [people] beggars for being so poor that they can’t even afford a spot for the awl to stand on, their appearance was referred in this way. The reason they appeared like that is to align with the practitioners at the time, this we have to understand. Therefore, in order for Buddha’s teachings to spread prosperously at our time, other than the teacher’s [qualifications], the students should have compatible conditions [to learn]. [24:23]
Upon acquiring the above qualifications, the third one is the purity of the teaching. Why should the teaching be purified? One reason, according to the Dharma, is that the teaching needs to be in accordance with the conditions of the time. What else? Among the Dharma, some align with lesser vehicle, some to greater vehicle; some to profound-view (性宗) and others to extensive-deeds (相宗). Even if it is great vehicle, the accordance is partial. I will apply the sutras as examples. Buddha taught so many - the Tripitaka and twelve branches of Buddhist canon (三藏⼗⼆部). For instance, the Diamond Sutra is described…well, as the highest vehicle, the highest one. [In addition, the] Surangama Sutra, generally we consider both to be the best of the best. However, why are they not considered as complete teachings (圓教)? It is because they focus on certain root-natures; certainly, they are Mahayana. Although, as Mahayana, sorry, the lesser vehicle is left out [both Mahayana and lesser vehicle should complement each other]. And the beings of five human and deity realms [human, deity, sravaka, pratyekabuddha, and Bodhisattva] not all of them are in accordance with [the totality of the teachings]. If we talk about profound-view, then extensive-deeds do not align with it [the profound view] and vice versa, this is the sign of incompleteness. Therefore, the third one, the perfect contents require special qualities. These three requirements have their specific conditions.
Well. That was the Nalanda. Later the Kasmira, as we know “Vikramala” is Kasmira, as we know it was located in northwest India. Later, Buddhism was very prosperous over there. Next… [25:44]
Is said that it was important for its scholars to begin with three topics.
Those great Bodhisattvas and teachers of the lineage specified that the above qualifications are fundamental. Besides these, there are other conditions. What did [Lama Tsong-kha-pa] say? The answer is in the following. At this point, we may be thinking: wow, wouldn’t the late-comers be more brilliant than the ones who came earlier? We need to properly understand this concept - it does not mean the later group is more brilliant than the former group. Rather, it means that the later group [of teachers] will adapt better for the new [Buddhist generation], this is the basic concept. The real key point of all Dharma is alignment, which is the vital point. So, by the same token, at Nalanda’s time, the three Dharma qualifications were to adapt all three conditions at their time that was the reason. Later, people’s alignment changed, it slowly declined. Thus, from the periods of Buddha’s actual teachings, to the semblance stage and then the degenerate stage (正法、像法、末法), the capacities of [the practitioners] become weaker. Thus, the required conditions became more and more rigorous; this is the difference [between the former and later practitioners]. Otherwise, we would again say: “Well! The latter is better!” [We] mistakenly judge right from wrong. Unknowingly, [we] formed the improper discretion. Then, what did [Lama Tsong-kha-pa] say next? [27:04]
The greatness of the author of the teaching, the greatness of the teaching, and how one should explain and listen to that teaching. Between these two renowned methods, here I will follow the latter in my explanation.
This is divided into: first, the greatness of the author - that is, the purity of speech of the teacher. Second: the greatness of the teaching - how the teaching is flawless. What else? As for the composer, what does the composer include? It includes both the teacher and the student. Without these two, his “composition” is impossible, not possible. This is the first point. With these two inclusions: enhanced with great teachings, what is the additional [condition]? It is how to explain and how to listen to the teaching. This perception is very important, key importance! Later, when [we] cover the four parts [of the stages of the path to enlightenment], we will elaborate on it.
Now I will clarify, clarify what? That is following the latter [Vikramalasila’s] approach, the latter approach. Now let’s take a break, a recess. [28:13]
Here, this text follows the latter’s approach, which is divided into four parts. It states:
This explanation of the stages of the path to enlightenment has four parts:
3B Commentary
ENGLISH LR V.1 P.35[00:24]
Lama Tsong-kha-pa made a comment at the end: earnestly listen to the teaching. Upon saying this, he repeatedly advised us with great kindness, “You should listen very carefully and practice accordingly!” [00:40]
All those fortunate ones who are unobscured by the darkness of partisanship, Who have the mental capacity to differentiate good and bad, And who wish to make meaningful this good life of leisure Should listen with one-pointed attention
With the [introduction] above for these encompassing and perfect teachings, it is the most complete and direct guidance on this grand path for us. However, not everyone has the opportunity to learn it! What are the prerequisites to learn [the path]? It is in the next section: for those endowed with these prerequisites, what are the prerequisites? “Those are unobscured by the darkness of partisanship.” The partisanship, clinging, and darkness can be explained in two aspects: general and specific. Generally, it is our ignorant obstacles. Specifically, “partisanship” refers to an inclination either toward nihilism or toward eternalism. Buddha taught [us] to take the middle way. Other than Buddha, all the rest [of the people in this world] are leaning on the side of either nihilism or eternalism, this is partisanship. What about the clinging? It means grasping, which is everywhere; to sum it up generally, they are the self-of-the-person and the self-of-the-knowledge (人我執、法我執). As for darkness, it means the darkness of ignorance, which is the root. Is being unobscured sufficient? No! What are the other requirements? They also need to have the “capacity to differentiate good and bad.” What is this capacity? It is “mental capacity” - wisdom, this wisdom is of superior power. This power is required as well. [02:39]
Therefore, one is unobscured by the darkness of partisanship and has the mental capacity to differentiate good and bad, is it enough? No, not yet. Although he has the ability to differentiate, he lacks earnest aspiration (好樂心). It is of no use! Earnest aspiration and joyfulness are required - ah! I am in need of this [teaching]. What does the earnest practitioner possess? “Wishing to make meaningful this good life of leisure.” Those sincere and earnest practitioners, they aspire to meditate and are also endowed with the capacity and the ability to distinguish between virtue and nonvirtue, also are not obscured by the darkness of partisanship. Then, what does it mean by wishing to make this life of leisure meaningful? In order to practice, actually, everyone has thought about it, but not everyone is endowed with the condition to do so. What does it mean? We may be in doubt – why does everyone want to practice? That is right! For contemporary Buddhism, certainly, not everyone would like to practice. To practice alone [is a very difficult task], but to urge others have faith in the Buddha is even more difficult, how can we say that everyone wants to practice? The reason will be briefly disclosed here. [04:05]
What is the real purpose of Buddha’s teachings? This we should look into. Normally, we talk about Buddha’s teachings - what are these teachings? There are the Tripitaka and the twelve branches of the Buddhist canon. By glancing at it, one look generates a headache, wow, so many texts! By looking at them, [you] are not able to understand them at all. Specifically [regarding]: greater and lesser vehicles, profound-view and extensive-deeds, Mahayana and Tantrayana. These make it hard for you to decide which is right; this is the fact [that we are facing now]. But if you can penetrate it and carefully explore its purpose - which is in fact extremely simple - what is the purpose? Two words: happiness and suffering. Avoid suffering and flawlessly attain happiness, just like that. Based on these two standards, no one in the world is exempt. Everyone is actually bustling about for nothing but this [happiness and suffering]. No matter whether he [a typical worldly person] is rationally seeking for a certain goal, for the engagement he is most involved in, you ask him, what is his purpose for this activity? He is certainly searching for this [avoiding suffering and attaining happiness]. For those emotionally confused ones, he may be confused, but why is he confused? If you help him internalize it, it is still this [avoiding suffering and attaining happiness]. Therefore, the reason why the secular world cannot achieve true happiness is due to the lack of understanding of the true nature of happiness and suffering, as well as their causes. Without knowing the true nature of reality, whatever [we] engage in will be wrong. Buddha is the only one who can distinguish this clearly in its entirety.[05:42]
The reason why most people truly don’t understand, or are not inspired to practice is the lack of understanding of Buddha’s Teachings. Once you all have a true understanding of the teaching, no one will be an exception [i.e., everyone will want to avoid suffering and attain happiness]. Not only human beings, even in the three [desire, form, formless] realms (三界), such as a small beetle. Oh yes, it will run away if you get closer to it. Why? It is afraid of being hurt. It also fears suffering. In other words, it also desires to avoid suffering. Any little insect will be attracted by good food despite risking its life. Like a mosquito that knowingly bites you, it may be swatted to death but it still keeps on sucking your blood. It seeks its happiness. There is no exception. [06:16]
Although, there are no exceptions that everyone wants to practice. In spite of the inspiration to do so, the pre-condition is insufficient. Animals are not able to practice; only human beings are capable. Even with a human form, that is not sufficient, it still requires various pre-conditions. Therefore, the person who is able to practice has what is called a human life of leisure and opportunity. This is very rare to find, very rare, extremely rare! So in Buddhism we often say: it is difficult to attain this human form, which is referred to as a human life of leisure and opportunity. Now that we have obtained it, well, better hurry up [to practice]! [We] should take advantage of this opportunity for true happiness and eliminate true suffering. There is only one method - this is it [taking proper advantage of the leisure and opportunity]. Thus, for those endowed with the above conditions, this person is inspired to practice and, having full-fledged instructions, what should these people do? They should listen with great care. The aforementioned type is those endowed with roots of virtue, this [virtuous quality] is very rare! So for those who truly are gifted with roots of virtue, you are inspired to practice, you are able to differentiate right from wrong, as well as have no hindrances; then this is the time to practice well: by listening to the most supreme and encompassing teachings. [07:41]
To listen to the teaching requires one more condition, what is it? “One-pointed attention”: to concentrate and strive hard at it. Often, when we listen with a careless attitude, there is not much use for it other than planting a virtuous root. As for the planting of virtuous roots, when will the usage arise? It will be incalculable eons later, after going around in a big circle. Eventually, the attainment will have to be after the sprouting of the seed. Therefore, upon hearing the teachings immediately followed by application, a superficial attitude will not work - it has to be focused! After listening attentively, what else is required - striving with effort! These two pre-conditions [leisure and opportunity & one-pointed attention] are required.[08:24]
Here [I] have to specify: [we may] say attainment will arise sooner or later, so I will take my time. Remember! Always remember this: taking your time does not mean slowly plant the seed and, when the time comes, [the attainment] will drop from the sky and make you an instant Buddha. There is no such thing! When the time comes, [you] still have to go through the process accordingly before [your] attainment. However, before your attainment, where are you circling - you are all but submerged in the three lower realms. Do keep this in mind! Since, eventually, you have to apply the practice properly; may I ask you why you would rather suffer so much before attaining it? Thus, with this understanding, certainly [we] would be focused and strive hard at it. Conversely, the reason you are able to do so is due to your virtuous root! [09:20]
So the teaching tells us here that listening to these instructions is not easy at all! Now you have the opportunity to hear them, this is truly a person with virtuous root. You have accumulated many virtuous roots from past lives, now is the opportunity to advance, do strive hard on it! What should be the approach to strive - one-pointedly, strive hard! This is Lama Tsong-kha-pa’s specific instruction to us at the end. Next, we will officially begin [09:57]
Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment that
(1) contain the key points of all of the Conqueror’s scriptures,
(2) are the pathways forged by two great trailblazers, Nagarjuna and Asanga,
Now, the instructions given here are the teachings of this text, which include all the key points of the encompassing teachings from Buddha, it is all-inclusive. And these encompassing key points pass through two branches: profound-view and extensive-deeds. One is the wisdom merits and the other is the blissful merits, respectively. Through the lineages of Bodhisattvas Maitreya and Manjusri, they then [respectively] passed down to Bodhisattvas Asanga and Vasubandhu, as well as Bodhisattvas Nagarjuna and Aryadeva, who later formed into these two great trailblazers. With these complete upholding [of the teachings]; the contents should be able to guide us to...[10:59]
(3) are the system for supreme beings progressing to the state of omniscience, and
(4) fully comprise all the stages practised by the three types of persons.
This [Lamrim] teaching will guide us to the Buddha realm. The state of “omniscience” is the wisdom of Buddha, Buddha’s wisdom. The teachings lead us to the highest goal - the Buddha realm. That means all sufferings and problems are resolved and all blissful merits are perfected. Thus, the highest goal is this. Next, [this teaching] divides into three major sections; each one is named for a type of persons, namely the small, medium, and great scopes. These are the steps for advancement, just like our schools: elementary school, high school, and college. All of the contents: Tenets, Reasoning, Application, and Effect (教、理、行、果), are completely fulfilled. Within the encompassing instructions, if we express their contents in another way, they can be further divided into three aspects: first is the “essential quality,” its quality has to be pure without any flaws. [The second] What about the “quantitative measurement”? It has to be perfectly sufficient. [The third] What else? It requires “systematic order” [to be applied] without any disarray in the steps. In general, it is easier for us to understand the essence and quantitative measurement, while the systematic order is very easy to overlook. Let me use an example here. [12:43]
For example, if we are cooking: you will need vegetables, rice, and so on. Yes, rice has to be rice. We [Chinese] have an expression: steam sand into rice. If you cook with sandy mud, it won’t work. At this point, with proper rice and vegetables [prepared], what about the portion? By knowing how many people and portions, you can figure it out correctly. The sequence of events is equally important. Suppose you mixed it up, then it will not work. For instance, you take the vegetables: first, you have to properly prepare them by washing them thoroughly, chopping them, and then cooking them in a pan. If you don’t apply the proper sequence and, say, cook the vegetables before washing them, will it work? Absolutely not! Because [the vegetable] has various mud and pesticides, how can you wash them after cooking? Basically, it will not be washable! By nature, eating vegetables is for your nutrition, but if you then take it with mud, how can you possibly eat it? Those pesticides not only won’t provide nutrition, but they will poison you to death! Therefore, here [we] must have essential quality, quantitative measurement, and systematic order. Now, in this text all three aspects are included, thus it is complete. These are, well, the encompassing teachings to guide us on the path to ultimate enlightenment. Thus... [此处截句有些次序上的不同] [14:12]
This is the path leading us to enlightenment. [14:20]
It is the training to guide those endowed with roots of virtue to the perfect Buddha realm that is referred herein. Next, it tells us another specific characteristic, for what reason? See below: The scholars...Between these two renowned methods,
[此处截句有些次序上的不同] [14:44]
[Lama Tsong-kha-pa] explained that there are two lineages. Why did he mention this? Often in our general perception, we don’t understand and pay no attention to the importance of the lineage. In fact, this is very important, very important. For example, for now if we casually engage in anything, say shopping, we will usually ask where is it made. This [car] is made in the USA, one is Ford and another is General Motors. Or it is made in Germany. As for the car, we just mentioned Ford and GM of the USA, and for Germany it is Mercedes Benz, and Japan has other [car companies], each has its origin. In fact, what does this origin imply? That refers to those engineers, outstanding talents, that’s what it represents. Everything in the world has its native origin, including Buddhism, same with Buddhism! Therefore, we know, for whatever we are learning, if there is no accurate and encompassing origin, the learning will not be satisfactory. The same applies to Buddhism, Buddhism is the same! So, on one hand: Lama Tsong-kha-pa gave us the teachings. On the other hand, he showed us the origin of the brand [lineage]. Well, this brand has to be unmistaken! [16:10]
Thus, at Lama Tsong-kha-pa’s time, there were two lineages that illustrated this [Lamrim] origin. Actually, this origin that we have just mentioned – the laudable instructions - rely on this lineage to pass down. The lineages are from Buddha, and then passed through the perfect tenets and accurate application by the great Teachers of the lineage. The great Teachers of the lineages relayed all of these. That is vital, very important! This is a point that we specifically need to understand. So, which two lineages? Below, one is from Nalanda and the other is from Vikramalasila. Let’s take a look: [16:52]
The scholars of glorious Nalanda (Na-lendra) are said to have explained the teaching by way of three purities -- the purity of speech of the master, the purity of mind of the disciple, and the purity of the teaching that will be explained. At a later time, the teaching spread to Vikramalasila
The first one is Nalanda. It was the best region for studying Buddhism in ancient India. It was established soon after Buddha went into his nirvana and lasted until about CE 1000, when the invasion of Islamic powers completely destroyed Buddhism by its political force. Before then, India had always been the upholder of the Buddhism, the crown jewel of Buddha Dharma. There were many excellent Bodhisattvas and great teachers of the lineage. In order to compose a treatise to explain Buddha’s teachings, there are three qualifications. [17:58]
In passing, [let’s] mention this Nalanda. In Chinese history, there was a renowned Master Xuan-zang (玄奘大師). When he went to India, the best and the most extraordinary teachings were from Nalanda. [This status of Nalanda] was maintained before and after that era. Why mention this Nalanda? In other words, the essence of Buddha’s teachings in all of India went through many great adepts’ selection and preservation! The way they exhorted the sutra and commentary were with great care, there were three qualifications - the three purities (三門清淨). All three had to be purified. The word “purity” is of key importance, very important! This purity means the Dharma teaching is absolutely, flawlessly accurate. If there is any speck of a flaw, our learning will be shifted from the path. Like eating, if you handle the food in a slightly unclean way, sorry, you will be poisoned to death by bacteria or poison. Applying Buddhism is the same; it is the same with the teachings. The worldly [misguidance] may only cause you minor harm. Whereas in Buddhism, any impurity that remains will produce serious consequences. [19:22]
Then what are the three qualifications? He [Lama Tsong-kha-pa] said that the first one is the teacher – the teacher’s purity of speech. That includes two parts: first is the Master, who is the Guru. For instance, the teacher-of-precepts and the teacher-of-Dharma; in other words, this teacher has to achieve self-purification as well as purity of his instruction. Why is it expressed in two different aspects? Could someone have personal purification yet the instruction that is taught is not purified? Yes, why? Of course, if he himself does not have attainment, the teaching taught will not be pure. Whereas with purified attainment, there is still a potential impurity issue that will be explained [below]. [20:11]
Generally, we know that if one does not solve personal problems and tries to help others, this [helping others] is not possible. Thus, only when one’s [affliction] is tamed then it is considered purified. This purity has two requirements: the first requirement is to thoroughly understand the scriptural knowledge and reasoning, enhanced with the unmistaken attainment of experiential knowledge. Although [the teacher may be] endowed with these qualities, while explaining, it could be a random public talk; the level of alignment [of the audience] may not be there. For instance: in our mundane world, well, there is a scholar here, we invited him to give a speech. To this scholar, [he could face] two possibilities: one is to present his expert knowledge in its entirety to us. Or maybe the audience - let’s say that, today, this place has some children admiring this great scholar - for the sake of inspiring these children, the scholar gives a talk. May I ask, would it be appropriate for the scholar to talk about encompassing theory to the children? No! Therefore, these two requirements have to be complete. This is the “purity of speech of the teacher.” [21:31]
There is also the “purity of the disciple’s mental stream.” To promulgate Dharma across this world requires not only teachers but also students, this should be very clear. Not only is this the case for Bodhisattvas and gurus, our Buddha was the same way. When Buddha was born, his disciples arrived [in this world] as well. For there has to be beings yearning to learn; to align with this condition, the encompassing Dharma was taught [by the Buddha]. Without this mutual alignment, even though Buddha attained perfect realization, he would not have the opportunity to share the teachings. This is the nature of Buddha! Didn’t he clearly specify: my understanding of the Dharma is as much as the great earth, yet what I have taught is only like the dust particles on the tip of a fingernail. Generally speaking, prior to Buddha’s teaching, there must be a conditional cause. Therefore, to spread the Dharma, other than the requirement of having a teacher, the condition of the student is also equally important. Just like in the above case, the scholar came to the kindergarten class with all the children; pardon, the students’ mind streams were not purified, [the scholar] can’t provide complete teachings to us.[22:59]
Here, I can also use an example to explain it, a story. In Chinese history, there were [three] famous people: Han-shan (寒山) , Shi-de (拾得), and Zen master Feng-gan (丰干禅师). Of the three of them, one was [the manifestation of] Amitabha Buddha, one was [the manifestation of] Bodhisattva Manjusri (文殊菩萨), and [the third] was Samantabhadra (普贤菩萨). What were the representations of Venerable Han-shan and Venerable Shi-de? Alas, one appeared as a shabby monk and the other was a poor beggar who seemingly knew nothing. Why did they appear under these conditions? Their appearance reflected the prevalence of Zen teachings at the time. What were the characteristics of Zen? The key point was to perceive one’s true nature; in other words, emptiness. [The mind state of emptiness] detaches any Dharma; the universe (实际理地) was untainted by even a speck of dust (一尘不染). So they had these appearances, what does it mean? As poor as not being able to find a spot to set the awl! (穷得身无立锥之地) Normally, we call these [people] beggars for being so poor that they can’t even afford a spot for the awl to stand on, their appearance was referred in this way. The reason they appeared like that is to align with the practitioners at the time, this we have to understand. Therefore, in order for Buddha’s teachings to spread prosperously at our time, other than the teacher’s [qualifications], the students should have compatible conditions [to learn]. [24:23]
Upon acquiring the above qualifications, the third one is the purity of the teaching. Why should the teaching be purified? One reason, according to the Dharma, is that the teaching needs to be in accordance with the conditions of the time. What else? Among the Dharma, some align with lesser vehicle, some to greater vehicle; some to profound-view (性宗) and others to extensive-deeds (相宗). Even if it is great vehicle, the accordance is partial. I will apply the sutras as examples. Buddha taught so many - the Tripitaka and twelve branches of Buddhist canon (三藏十二部). For instance, the Diamond Sutra is described...well, as the highest vehicle, the highest one. [In addition, the] Surangama Sutra, generally we consider both to be the best of the best. However, why are they not considered as complete teachings (圓教)? It is because they focus on certain root-natures; certainly, they are Mahayana. Although, as Mahayana, sorry, the lesser vehicle is left out [both Mahayana and lesser vehicle should complement each other]. And the beings of five human and deity realms [human, deity, sravaka, pratyekabuddha, and Bodhisattva] not all of them are in accordance with [the totality of the teachings]. If we talk about profound-view, then extensive-deeds do not align with it [the profound view] and vice versa, this is the sign of incompleteness. Therefore, the third one, the perfect contents require special qualities. These three requirements have their specific conditions. Well. That was the Nalanda. Later the Kasmira, as we know “Vikramala” is Kasmira, as we know it was located in northwest India. Later, Buddhism was very prosperous over there. Next... [25:44]
is said that it was important for its scholars to begin with three topics
Those great Bodhisattvas and teachers of the lineage specified that the above qualifications are fundamental. Besides these, there are other conditions. What did [Lama Tsong-kha-pa] say? The answer is in the following. At this point, we may be thinking: wow, wouldn’t the late-comers be more brilliant than the ones who came earlier? We need to properly understand this concept - it does not mean the later group is more brilliant than the former group. Rather, it means that the later group [of teachers] will adapt better for the new [Buddhist generation], this is the basic concept. The real key point of all Dharma is alignment, which is the vital point. So, by the same token, at Nalanda’s time, the three Dharma qualifications were to adapt all three conditions at their time that was the reason. Later, people’s alignment changed, it slowly declined. Thus, from the periods of Buddha’s actual teachings, to the semblance stage and then the degenerate stage (正法、像法、末法), the capacities of [the practitioners] become weaker. Thus, the required conditions became more and more rigorous; this is the difference [between the former and later practitioners]. Otherwise, we would again say: “Well! The latter is better!” [We] mistakenly judge right from wrong. Unknowingly, [we] formed the improper discretion. Then, what did [Lama Tsong-kha-pa] say next? [27:04]
The greatness of the author of the teaching, the greatness of the teaching, and how one should explain and listen to that teaching. Between these two renowned methods, here I will follow the latter in my explanation.
This is divided into: first, the greatness of the author - that is, the purity of speech of the teacher. Second: the greatness of the teaching - how the teaching is flawless. What else? As for the composer, what does the composer include? It includes both the teacher and the student. Without these two, his “composition” is impossible, not possible. This is the first point. With these two inclusions: enhanced with great teachings, what is the additional [condition]? It is how to explain and how to listen to the teaching. This perception is very important, key importance! Later, when [we] cover the four parts [of the stages of the path to enlightenment], we will elaborate on it. Now I will clarify, clarify what? That is following the latter [Vikramalasila’s] approach, the latter approach. Now let’s take a break, a recess. [28:13]
Here, this text follows the latter’s approach, which is divided into four parts. It states: [28:30]