菩提道次第广论手抄稿:旧版第四十三卷B面
（手抄稿 第六册 87）[00:06]
你抱着他的脚，他也没有办法救你啊！所以第四点呢，这是个非常重要的因素，告诉我们：虽然佛具有这样的特质，但是如果说你不如法如理去皈依，是没有用的。如果说这一点不具足的话，这个里面就有一个问题：说诸佛都有大慈大悲，他都要去救一切众生，结果救了没有啊？如果救了，请问我们为什么还有苦？这不是矛盾来了吗？欸，这说得很清楚，佛不是不救你，佛之所以不能救你的话，你自己的障碍啊！ [00:44]
所以我平常一直告诉大家，你们现在一番好心来出了家，你要学佛啊，不要学“我”！这个里边是大有文章啊！你不要小看了这个字，你继续不断地把持这个字，一直有一天你真正认得了，那个时候你就有希望了。现在我们大家都在这干什么？学“我”！“哎呀，我这出家了，我要赶快去修行啦！哎呀，修行这样的。”告诉他好好地看看书， (p88) 好好地听听，他也听不进，他自己觉得要去拜佛，然后呢关起茅篷来，关在个山里面。唉！是，有人成功的，他已经有了本钱了，他已经确定了解了修行的方法了，然后去做。你现在了解了没有？你连它烦恼的相—所以“我”现在放在那里，烦恼的相都不知道，要修的内容是不知道，然后看见人家也拜一下，你也去拜一下；然后你看见人家坐那个样子，你也跟他坐这个样子的话，没有用。所以这个第四点，它有这样的一个条件在里头。[01:52]
具足了这几个条件够不够啊？对了，那对了！想想看对不对？第一个他自己已经解决问题，第二个他懂得怎么帮忙人家，第三个他有这个心要帮一切人。还要最后一点哪，嘿！告诉你，他是要帮你的，但是真正的成就与否，看你是不是如法听他。不是说，哎呀，你今天给他多少钱，如果是看这一点的话，那完全世间的做生意人。你钱多一点给他，他把那东西卖给你，那完全世间的交易啊！佛不是这个样的，这个我们要了解。所以他一具足第四点，这个大悲才是真正的大悲，这个我们要了解的。如果是你了解了这一点，那么佛法的很多概念你就不会就产生模糊了。以及佛跟现在世间很多这种说法，说这个佛是万能的，这个话你就了解，佛不是万能的，佛只是无所不知，而不是万能、不是无所不能，这一点有它的一个差别在。[03:12]
p. 99 (9)
In brief, only one who is free of all fears,
(p89) 【总之自正解脱一切怖畏，】
总之，把这归结起来，“自正解脱一切怖畏”，这第一点。第二呢，[03:17]
who is skilled in the means of freeing others from fear,
【善巧于畏度他方便，】
对于这个真正的恐怖啊，他已经完全彻底认识，晓得怎么去帮助别人、度他的方便。第三， [03:30]
who has great, impartial compassion for everyone,
【普于一切无其亲疏，大悲遍转。】
这第三，这不管是亲、疏，他都是以大悲心去救度别人。第四是 [03:44]
and who acts for everyone's welfare regardless of whether or not they have benefited him,
【普利一切有恩无恩。】
这样的情况。 [03:47]
is worthy of being a refuge.
【是应归处。】
那现在晓得了，啊！原来为什么要皈依这样的对象啊，这个原因在这里。为什么皈依？就是因为晓得世间苦，要求快乐。然后呢因为这样的关系，要皈依的对象，皈依的对 (p90) 象他一定这样。那么这个对象，现在具足这个条件，这才是我们要皈依的。所以他每一个地方分得这么清清楚楚，你能够把握住这一点然后去皈依的话，那有一个什么好处啊？内道、外道就分得清清楚楚。 [04:32]
现在我们常常说：“哎呀！宗教嘛总归好的，总归劝人为善。”这个里面是大有问题，大有问题！如果是你了解了这个情况的话，你就分得清楚。是的，拿世间的眼光来说，宗教总归劝人好的，但是啊，佛法、佛教跟其他的宗教有绝对不同的地方的原因在哪里？就在这里。你就清清楚楚、明明白白，你就绝对不会……有这么差别，到那时候啊，你就不会说土地菩萨、城隍菩萨，哪一个都是菩萨。土地可能是菩萨，城隍可能是菩萨，但是菩萨的真正的内涵不是这样。然后你跑到十八王公也拜他去拜一拜，无常也去拜一拜，妈祖也去拜一拜。是！这是世间的善神，值得我们恭敬的，绝对不是说我们不恭敬他唷！但是你了解你皈依的对象、内涵，分得清清楚楚一点都不会含糊，一点都不会动摇！这个是我们要了解得非常清楚、非常明白的。不要说一贯道、卢胜彦绝对动不了你，原因在哪里？那就这个，很清楚、很明白。现在我们继续下去，在这种状态啊，是什么？ [05:53]
Since only the Buddha has these qualities,
【此亦唯佛方有，】
(p91) 具足这个条件的只有佛啊！所以经论上面处处地方告诉我们，只有佛是唯一的皈依处啊！这个是指什么而言？就指这一点。我们一定要辨别得清楚，你是以什么原因而皈依的，在这种原因之下，你应该皈依的对象是什么样。然后你把握住这个，仔细地分析观察的最后的结果，只有佛！其他的都不是你的皈依处。所以说， [06:27]
and the divine creator and soon do not,
【非自在天等。】
大自在天，大自在天，那就是印度所崇拜的。现在我们皈依各式各样的这个东西啊，说“等”是包含了一切，所有的其他的世间，一切都是好的—这不是我们皈依处。分得非常清楚、非常明白，那个时候确定只有佛！ [06:58]
he alone is the refuge. Therefore, his teaching and the community of his disciples are also worthy of being a refuge.
【故佛即是所皈依处。由如是故，佛所说法，佛弟子众皆可皈依。】
因为这样，那么佛所说的法，佛的弟子众都是可以。所以到这个地方为止确定什么？佛是唯一的皈依处。因为佛是唯一的皈依处，他一切都是圆满的，所以他告诉我们的当然都是圆满，所以他告诉我们就是法；然后呢，跟着佛弟子那个，他也是我们应该皈依的，就是僧。 [07:31]
Thus, after you have ascertained these things, which are taught in the 《Compendium of Determinations》： entrust yourself to the three jewels with a single-pointed focus. Develop this certainty from the depths of your heart, for, once you are able to do this, they cannot fail to protect you.
(p92) 【由是若于〈摄分〉所说此诸理上，能引定解，专心依仰，必无不救，故应至心发起定解。】
上面这个道理是〈摄分〉所说，这个就是〈摄决择分〉上面告诉我们的。这个上面的道理你照着它去如理听闻思惟，而引发我们确定不移的见解；然后呢，你有了确定不移的见解，当然你一心皈依嘛，一定嘛！因为你了解世间就这么苦，然后呢，唯一的救护的地方只有……哪有不专心皈依的？如果你真的能够专心皈依的话，专心皈依有一个必然的现象—转变其意。记得不记得？这样。那个时候你这个皈依一定是“信愿具足”。然后你那个时候，用这个功的时候，一定是“欣厌具足”，这绝对会产生的。所以我们现在弄了个半天，唉呀！好像总觉得：听听那个道理是满懂啊，做起来就是摸不到！你真的懂得道理啦？没有！如果你真的懂得道理的话，是必定产生这样的效果。在这种情况之下必无不救。因为他必定救，所以是万修万去。这个经论上面说得千真万确啊！必定的，保证你百分之一百。是“故应至心发起定解”，所以这个才是我们要努力的啊！ [09:15]
齐这个地方为止，念佛法门到这里了，你看！所以这念佛法门的真正殊胜，不要说深的道理哦，只是讲到皈依，你只要这一个道理把握得住，然后你去念这一声佛的话，就万 (p93) 修万去。现在我们弄了这么半天，哎呀！不要说万修，那百万个人修，修了个半天几个人去啊？啊，真是阿弥陀佛！为什么？那个道理不懂嘛！道理不懂你当然没办法做。现在我们继续下去。 [09:47]
This is so because there are two causes of your being protected: an external and an internal. The Teacher has already fully realized the external factor or cause,
【由能救自二种因中，外支或因，无所缺少，大师已成。】
在救护我们当中有两个因，哪两个因？内、外—因缘嘛！里面是你要求皈依的心，外面是能救你的人。现在这两种因当中，外面救你的因，外面那一支或者外面这个因，“无所缺少”，一点都不缺少。为什么？佛已经成了佛了，不单一个佛，十方有无量无边佛啊！不单我们释迦世尊哪，释迦世尊拼命地推，阿弥陀佛拼命地拉，唉！我们就是推不走，他拉呀，就是拉不上。为什么原因啊？ [10:41]
but you suffer because you have not yet developed the internal factor, entrusting yourself to the refuge.
【然是内支，未能实心持为皈依，而苦恼故。】
看！这是我们的内支啊，我们没有真实的心把这个内容作为我们皈依，结果在苦恼啊！所以每一个人苦苦恼恼，哎呀，要修行！结果呢？好难得呀！所以我看见大家真赞叹，都是宿生的善根，然后呢在这样的五浊恶世，这样的错误的充满邪见当中，居然能够舍弃跑到这个地方来，跑到这个地方还是苦苦恼恼，还要说修行。就最好的修行方法放在 (p94) 那里不学，你怎么修？所以这个地方告诉我们是内支，内支。 [11:29]
所以我们再想一想看：佛你信得过吗？信得过。信得过，佛的特质是什么？他自己解决一切问题，他还晓得怎么帮助别人解决任何问题，他还有想帮助一切人的这个大慈悲心。我们信得过，信得过啊！既然信得过的话，难道就我例外吗？他不来救我吗？没有这个大悲心吗？我们信得过他没有？更进一步问：难道他不懂得怎么救我们吗？我们信得过他没有？那为什么救不去啊？哪里啊？喏、喏、喏，就这个—内支啊，你在跟着烦恼转啊！所以好好地看看哪，这个两句话我们应该正确地去认识它。 [12:25]
然后因为这样是“苦恼故”，唉！现在我们一天到晚苦苦恼恼，就是这样。唉！所以现在到了这里要感到欢喜啊！我们应该悲欣交集—悲以往之不知，欣现在了解。欢喜啊，好好地努力！ [12:49]
Therefore, know that the Buddha, moved by his great compassion, assists you even if you do not request his help;
【是故应知，虽未请求，由大悲引，而作助伴。】
所以我们应该了解，虽然我们没有请佛呀，但是他大悲心所引，他一直在这儿帮忙我们。佛一直瞪大了眼睛，到处在那里；不但瞪大了眼睛，在前面是拉我们，后面是推我们，下面是顶我们，这样地弄啊！ [13:15]
that he is not lazy at this;
(p95) 【复无懈怠】
他绝不会懈怠的。佛有十八不共法，十八不共法当中有一个叫精进无懈，佛的精进是永远无限，他那个向前的力量就无限的速度在精进当中。 [13:33]
p. 100
and that he, the unrivaled and auspicious refuge, abides as your personal protector.
【无比胜妙真皈依处，现前安住为自作怙。】
这个是真正的“胜妙”—殊胜、奥妙，这个真正皈依的地方。“现前”，十方一切佛都在这里，所以“毗卢遮那名一切处，其佛所住名常寂光”啊！佛啊，一切处，难道我这个地方不在吗？当然在。结果我这个地方也不在，你那地方也不在，我们这些人都不在，为什么？就是我们自己的内支啊！所以记住啊！我们现在不要说没有善知识，是没有学的弟子。哪一个学的弟子？就是“我”啊！你现在来一直来学“我”，请问你学到哪一年啊？所以祖师说：“学到驴年去。”什么叫驴年啊？你看看那十二生肖当中有没有驴年哪？鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗、猪，就是没个驴。所以转来转去，十二年当中，你们学到驴年，你学到哪年学不成，因为你学的“我”嘛！这是注意到—内支啊！那现在这地方都处处地方告诉我们，前面已经点出那个行相来了，然后呢后面再告诉我们，我们好好努力、努力，好好地努力！他佛啊在这个地方， [14:59]
Recognizing this, go to him for refuge.
(p96) 【故应归此。】
对的！ [15:03]
The 《Praise in Honor of One Worthy of Honor》 says: He proclaims, "I am the friend Of you who have no protector." Out of his great compassion, he abides as if embracing the entire world.
【《赞应赞》云：“自宣我是汝，无怙者助伴，由大悲抱持，一切诸众生。】
那么佛自己说：“我是你们无怙者的助伴。”就是你们苦恼的没有人救护，我是真正来救护你们的。为什么？“由大悲抱持”，他的大悲心来摄持一切众生。 [15:27]
O Teacher, you are so compassionate and caring, and strive to act lovingly without laziness— Who else is like you?
【大师具大悲，有愍愿哀愍，勤此无懈怠，有谁与尊等。】
这个“大师”就是我们的佛，真正称大师—佛，真正的只有佛才能够称以大师之号。他具足大悲心，一切时候，只有悲愍怜愍我们。而且他不但单单悲愍喔，他有方法救我们；不但有方法，而且他那个方法，勤恳地从来没有停止过，这个是在三界之内，世、出世间没有一个人跟他相比的。菩萨虽然有，但是不圆满；二乘自己虽然解决了，但是他只是随分随力地帮忙—他那个大悲，二乘的大悲心，没有大悲。悲心有的哦！悲跟大悲我们要分得很清楚，将来后面这个会说得很详细的。你们了解了这一点，对那个南传的很多道理，你就不会起诤论了，这样。关于这一点，对南传的我们要非常尊重他，但是不必 (p97) 去辩，这个我事先说明一下。 [16:44]
You are the protector of all living beings, the benefactor of everyone. Beings sink down because they do not seek your protection.
【汝是诸有情，依怙总胜亲，不求尊为依，故众生沉溺。】
说你呀—佛呀，是一切有情依怙，这个才是殊胜该亲近的，真正值得整个的人依靠皈投的。现在我们不求这样的圆满的世尊作为皈依，所以沉沦在生死当中啊！ [17:22]
You are even able to assist the lowly if they have correctly adopted your teaching. Other than you no one knows these beneficial teachings. You have truly realized all the external factors, or powers. Because they have not acquired the inner powers, ordinary persons remain subject to suffering.
【若正受何法，下者亦获利，能利他诸法，除尊非余知。一切外支力，尊已正成办，由内力未全，愚夫而受苦。”】
如果说我们真正地照着去作，你能够如实地、正确地学任何一个法，哪怕再差，你能够照着去作都得到好处。而现在佛呀，不但是起码的没有一样事情不知道，所有利他的方法都彻底圆满地解决。这样啊！所以世间的，告诉你做生意怎么做，如果是这个很正确的这个资料，你学会了去做，一定可以。然后呢，这部汽车告诉你怎么开，你学会了就可以开，都有这么好处呀！现在真正最圆满的，佛样样圆满，样样圆满，结果我们为什么得不到啊？唉！由“内力未全”，所以得不到。为什么我们得不到？内力为什么不全呀？一个字—愚，所以我们愚痴，愚痴就受苦。现在我们愚痴还不知道愚痴，还自己觉得对，那这个是愚中之愚啊！所以真正修道人，只有看见自己：“啊！我在愚痴当中。”你能够一直看 (p98) 见这个东西，一直净化它，我们就有希望了。 [19:03]
你真正地这一点了解了，我们现在眼前这种诤论都没有了。唉呀！现在所以诤论啊，总看见人家不对，真正修道人的眼睛只看见自己都来不及，这是千真万确的事实，是千真万确的事实。好，那么现在更进一步了，说我们晓得了皈依，皈依的对象应该是这样的，那千真万确好高兴哦！那么怎么皈依法呢？ [19:30]
3 The way you go for refuge.
There are four aspects to going for refuge:
【第三由何道理而皈依者。摄决择中略说四事。】
那么这个有四方面，这个四方面是什么？《瑜伽师地论．摄决择分》当中的，简略的但是这个也是纲要，主要的这样分四方面： [19:54]
1. By knowing the good qualities.
2. By knowing the distinctions.
3. Through commitment.
4. By refusing to acknowledge other refuges.
【① 知功德，② 知差别，③ 自誓受，④ 不言有余而正皈依。】
为什么要皈依他？皈依怎么样？晓得，喏，他皈依了以后有这么多的好处啊！嗯，是的，你为什么要皈依啊？就要求这个好处嘛！啊，那现在晓得皈依了有这好处。“知差别”呢？还有皈依既然是有三宝，那么各别不同的，这个里边的细致的内涵又是怎么 (p99)样呢？然后皈依怎么办啊，“自誓受”，因为你了解了，当然我自己要愿意嘛！不是人家说：“某人哪，哎呀，皈依好啊！来跟着我一起去，来，来，来！去皈依。”这个没有用。你了解了以后，叫你不皈依都办不到，所以这真正的皈依是一定这样的。那现在我们在那儿修行，居然劝你：“哎呀，某人哪！你跑到这地方，来，来，来！听那个课好啊！”心里还想：“唉！又想听、又不想听。”那个就没有用。你了解了以后，晓得—挡都挡不住！这样。如果说这个地方坐不进来，没关系我站在门外也得来听，也得来这样。要有这种心情，那你就得到好处了。 [21:02]
所以我们看看那个古代的祖师都是这样。记得不记得以前讲，那个中国古代那个禅宗的公案哪？这个汾阳去参当年……谁呀？参慈明的时候，对！然后呢，行脚万里跑到去，跑到了晚上，他那个老师“碰！”一看，门把它关上了，“这个冤鬼！”欸，但是他不退心。第二天早晨打开窗来看见还坐在那里，一盆就“叭！”泼出去，他还是不退。为什么？他了解这个是他唯一的要去的地方。祖师是这样，然后我们看看佛，佛也是这样啊！他为求一句一偈，再怎么苦恼，舍身命、头目脑髓，啊，绝对做！那现在我们稍微受一点委曲就不可以，还人家拉了半天拉不来，这个所以是内支问题啊！他这上面“自誓”，你了解了，当然嘛！然后去皈依的时候“不言有余”，就是这样了，就是这样了！不要说 (p100) 皈依了的时候，等一下这个人说说那个好，你就跟着他去，那个人说这个好，你又跟着他去，那就完了！辨别得非常清楚，皈依的内涵就这个样，这个正皈依。现在我们下面再看： [22:32]
Going for refuge by knowing the good qualities. Since going for refuge by knowing the good qualities requires recalling the good qualities of the refuge, there are three subdivisions of this topic:
1. The good qualities of the Buddha
2. The good qualities of the teaching
3. The good qualities of the community
【初知功德而皈依者，须能忆念归处功德其中有三，① 佛功德，② 法功德，③ 僧功德。】
要皈依了，那么你要能够忆念，你脑筋不断地这样想，觉得：“哎呀！这样的好处。”当然那个时候教你不皈依也办不到。分成三部分：佛、法、僧，因为要皈依的三宝嘛！[22:53]
The good qualities of the Buddha These are explained in four parts:
1. The good qualities of the Buddha's body
2. The good qualities of the Buddha's speech
3. The good qualities of the Buddha's mind
4. The good qualities of enlightened activities
【今初分四】
这个佛呀，又分成四部分，哪四部分？身、语、意，意当中又分成悲功德跟智功德，就这样。所以身、语跟悲、智。下面我们把它念一遍，这个比较容易懂。[23:13]
(a) The good qualities of the Buddha's body. This entails recollection of the Buddha's auspicious signs and exemplary features.
【◎ 身功德者。谓正思念诸佛相好。】
我们这个赞佛偈当中，啊！就是第一个这个赞佛的相好，这个就是让我们脑筋里面 (p101) 生起一个概念：我们现在这个身丑陋不堪、苦恼无比，因为苦恼无比所以要皈依，皈依的对象他解决了一切问题，所以圆满、庄严无比。当你想到这一点哪，一想到他的圆满的庄严，这个心不知不觉当中一心皈投，这是因位皈依。你能够这样地因位皈依，然后呢如法去行持的话，最后你就是他，这个达到果位的相。就是这么，就是这么样！所以下面，下面这个东西，这个比较容易，念一遍就算。[24:17]
Recall them as they are taught in the Praise by Example [section of the Praise in Honor of One Worthy of Honor]:
【此亦应如《喻赞》所说，而忆念之。】
那我们脑筋里一天到晚想这个东西。现在我们脑筋里想什么？我们想啊，就想世间的那些东西：哎呀，那个东西什么呀？因为你想那个，你那个脑筋一天跟着它，都跟着烦恼转，跟着烦恼转。或者想吃的，或者想玩的，或者想钱，或者想什么，然后呢，脑筋里跟着转。现在你想着这个佛的这样的话，你也跟着他转。世间的想的而转，生烦恼，流浪生死；想着佛的圆满的功德的话，增长净业。烦恼也没有啊，眼前得到心安理得；然后因为你这样想，积累的净业，将来是必定超脱。啊！这个两者的差别，那的的确确是天差地远哪！ [25:12]
Your body, adorned with the signs, is beautiful, an elixir for the eye; It's like a cloudless autumn sky decorated with clusters of stars.
O golden Sage, beautifully draped with religious robes—
You are like a golden mountain peak wrapped in the clouds of sunrise or sunset.
O protector, even the full moon free of clouds cannot compare with the radiant orb of your face
Free of the embellishment of jewelry.
Should a bee see the lotus of your face and a lotus opened by the sun,
It would wonder which was the real lotus.
Your white teeth beautify your golden face like pure moonbeams in autumn pouring through
The gaps between golden mountains.
O one so worthy of worship, your right hand, adorned with the sign of the wheel,
Makes the gesture of relief to people terrified by cyclic existence.
O Sage, when you walk, your feet leave marks on this earth
Like splendid lotuses — How can it be beautified by lotus gardens?
【如云：“相庄严尊身，殊妙眼甘露，如无云秋空，以星聚庄严。能仁具金色，法衣端严覆，等同金山顶，为霞云缚缠。尊怙无严饰，面轮极光满，离云满月轮，亦莫 (p102) 能及此。尊口妙莲花，与莲日开放，蜂见疑莲华，当如悬索转。尊面具金色，洁白齿端严，如净秋月光，照入金山隙。应供尊右手，为轮相殊饰，由以手安慰，生死所怖人。能仁游行时，双足如妙莲，印画此地上，莲华何能严。”】
啊！他那个佛身庄严是无比啊！从他的头顶一直到脚下，这个是只是简单地、扼要地说几个来。如果我们认真一点讲的话，说三十二相，更仔细一点那八十随形好，最仔细的是无量庄严说不能尽。我们现在啊，是一塌糊涂，真是一塌糊涂啊！那个身上面虽然不残缺不全，实在是啊是一无可观。那为什么我们感得这样？就是我们贪着这些事情。我们现在脑筋还放不下，那当然嘛，注定你就这个样！所以为什么要我们想佛身就这个样。所以因地当中你千万不要再想：“哎呀！这个菜有没有营养。”“哎呀！这个钱想办法多弄几个。”“啊，这个人，什么他瞄了我一眼，他有什么原因啊！我想办法去问问他。”千万不要想这些，毫无意思、毫无意思。你一心想着：“啊！佛身这种无比的功德。”你想不起来，你念，非常简单，就念四个字，哪怕一个字，就有无比的功德。这个道理就是这样。[27:32]
所以这个内涵，随你们自己相宜你去念。如果你能够不断地去念，你跑过那个大殿哪，唉呀，你就无比地欢喜啊！你别看哦！就这么个无比地欢喜的心，那一念就是个净 (p103) 念，你那时候保持多久的话，你就有多少净念。你现在要求往生的话，保证你这个念头就能够送你往生的，就这样地好欸！这修行这么个容易欸！你们不妨试试，你了解了以后，对不起，叫你不试也办不到了，这都是千真万确的。 [28:10]
不过有的人说：“是啊！这个听了个道理很懂啊，但是下来了以后，等下有的时候这个心里面就是烦得个要命，这怎么办啊？”前面已经告诉我们，后面将来也会告诉我们，这个就是我们的烦恼相，就是我们的业障相。我们不要说修行难，你做任何事情，真正爬上去它一定有障碍的。做任何事情，我们现在爬楼梯、扫地没有一个事情，你看见了这个困难而停止的话，就停在那里。然后呢，你能够不怕，一步一步向前的话，什么困难都克服的。[28:48]
所以当我们心里面这种行相现起来的话，很明白，就是我们烦恼相应的。所以你必须要认识，认识了那个时候你就不会。平常我们就是不认识，哎呀！在那里说：“这个，是啊，佛法要好要念佛，但是现在就是这个烦恼，啧！”怎么提也提不起来，那你不认识。等到你真的认识了以后，你很清楚地，说：“哎呀，没错！喏，喏，喏！就是这个东西，就这个东西。”那个时候，第一个你认识了不随它转。够不够？不够！它下面还要种种对治。所以现在真正要学就是学，它每一个地方都说得很清楚，不管那个烦恼的行相告诉你 (p104) 得清清楚楚，你不会被它所骗，对治的方法告诉你清清楚楚。既然这两样都有了，你晓得病，你晓得药，把药吃进去嘛！ [29:43]
43B Commentary
ENGLISH LR V.1 P179 (COMMENTARY V.6 P87) [00:06]
Therefore, the fourth point is a very important factor which explains to us that even though Buddha has these characteristics, if you do not go to refuge in accordance with the teachings and the principles, it would be futile. If Buddha does not possess this qualification, there will be a problem. [One could ask this], “you say that Buddha has great love and compassion and he will save all sentient beings. In the end, has he done so?” If he has done so, may I ask then, why do we still suffer? Isn’t there a contradiction? Ah, this is said very clearly. It’s not that Buddha doesn’t want to save you, the reason Buddha can’t save you is because of your own obstacles! [00:44]
This is why I keep telling everyone, you have come with great intention to be ordained, so you should learn from Buddha and not learn from this “ego self!” There is a great deal to know about this here! Don’t overlook this word. You continue to think over this word until one day you will truly recognize it, that’s when there is hope for you. Now what are we all doing here? We are learning to grow more of the “ego self!” “Ah, I’ve become ordained, I need to hurry up and go practice! Ah, this is how I should practice.” [Often] when we tell someone to study the texts diligently, and listen [to the teachings] diligently, he doesn’t want to listen [to what you say]. He feels that he needs to go and prostrate to Buddha and then seclude himself in a hut, seclude himself in a mountain. Yes, there are people who have succeeded in doing so. That’s because he had capital invested in the past, he had ascertained the method of practice and then he went about to practice it. Now, have you understood it yet? You don’t even know the subjective aspects of afflictions and therefore this “ego self” is ever present here. You don’t even know the subjective aspects of afflictions. You don’t know the meaning for doing the prostrations. You just go about to observe how others do something and you follow to do it, you do it too. Then you observe how others sit [in a meditation], and you sit like them too. That’s useless. Therefore, this number four point, there is a special condition in here. [01:52]
Once you have these qualifications, is it enough? Yes. Then it’s ok! Think about it, isn’t it right? He first must have already resolved his own problems. Second, he needs to know how to help others. Third, he has the attitude of wanting to help everyone. Then the last point is that, hey! This tells you that he does wish to help you, however, whether you truly can achieve or not will depend on if you listen to him accordingly. It is not dependent on, ah, you give him so much money. If it depends on that, then he would be completely like business people in this world. You give him more money and he will sell you the things. That would completely become a business transaction of the mundane world! Buddha is not like that. This is what we should understand. Therefore, once he possesses these four points, his great compassion can truly be counted as great compassion. This is what we should understand. If you can understand this point, then you won’t be as muddled with many of the Buddhism concepts. Also, with Buddha and the many sayings of the world, such as when they say Buddha is omnipotent, you will know that Buddha is not omnipotent. Buddha is omniscient, but not omnipotent, he can’t do everything. There is a distinction here. [03:12]
In brief, only one who is free of all fears,
In brief that is to sum up everything. “Only one who is free of all fears,” this is the first one. Second. [03:17]
who is skilled in the means of freeing others from fear,
With what’s truly terrifying, he has a complete and ultimate understanding. He knows how to help others and have the means of saving others. [03:30]
who has great, impartial compassion for everyone,
This is number three. No matter those who are close or not close to him, he will help them with great compassion. Number four. [03:44]
and who acts for everyone’s welfare regardless of whether or not they have benefited him,
These are the conditions [03:47]
is worthy of being a refuge.
So now we know. Ah! Why should we go for refuge to this object? The reasons are here. Why should we go for refuge? This is because we know the sufferings of the world and we seek happiness. Then due to this, the person we go for refuge, the person we go for refuge must certainly be like this. A person who possesses all of these qualifications is one whom we can truly go for refuge. So, in every section, the text gives clear distinctions. If you can grasp this idea and go for refuge, what benefit would it bring you? You would be able to distinguish between a Buddhist and a non-Buddhist. [04:32]
Nowadays, we would often say, “Ah! Religions are all good since they all exhort people to be virtuous.” There is a great problem in this, great problem! If you understand the situation, then you’ll be able to make clear distinctions. Yes, from the perspective of the mundane world, religions do tell people to be virtuous. However, what’s the reason that Buddhism, Buddha’s teaching is absolutely different from other religions? It is here. You will know this very clearly and plainly. You will then absolutely not….there will be a distinction. By then, you won’t say this is the Earth God Bodhisattva, the Town God Bodhisattva, anyone is a Bodhisattva. It’s possible that the Earth God could be a Bodhisattva, the Town God could be a Bodhisattva, but the real meaning or content of Bodhisattvas is not like that. You would go and prostrate to different gods (十八王公, 無常, 媽祖). Yes! They are virtuous gods of the mundane world who are worthy of our respects. So, I’m not saying that we should not respect them! But once you understand the objects to which you go for refuge and the meaning, you will be able to discern clearly, without any ambiguity and you will not waver even a bit! This is something we should understand very clearly. Needless to say, that Yīguàndào or Sheng-Yen Lu will absolutely be unable to change your mind. What is the reason for this? It is here. It’s quite clear and obvious. Now we continue. So, what would it mean with all these qualifications? [05:53]
Since only the Buddha has these qualities,
Only the Buddha has all these qualifications! Thus, many places in sutras and commentaries tell us that Buddha alone is the refuge! What does this refer to? It is precisely this point. We must discern clearly with what reasons do you go for refuge? With these reasons, whom should you go for refuge? Then you would get a grasp of this and after detailed observation and analysis, you will conclude that there can only be Buddha! No one else can serve as your refuge. Therefore, [06:27]
and the divine creator and so on do not,
Divine creator, divine creator is one who has been venerated in India. Now we often go for refuge to all kinds of things, so to say “so on” would include them all. All others in this mundane world, they are all good but they do not serve as refuge for us. This is distinguished very clearly. At that time, you are certain that there is only Buddha [as our refuge]! [06:58]
he alone is the refuge. Therefore, his teaching and the community of his disciples are also worthy of being a refuge.
Due to this, thus Buddha’s teaching and his disciples are also worthy. Up until this point what are we certain of? Buddha is the only refuge. Since Buddha is the only refuge, he is perfect and complete in all respects. Therefore, what he tells us is perfect and complete. So, what he tells us becomes the teaching. Then the disciples who follow Buddha are whom we should go for refuge as well, they are the community. [07:31]
Thus, after you have ascertained these things, which are taught in the Compendium of Determinations, 311 entrust yourself to the three jewels with a single-pointed focus. Develop this certainty from the depths of your heart, for once you are able to do this, they cannot fail to protect you.
So, the above principle was taken from the Compendium of Determination. With this principle, you follow it accordingly to study, reflect and ultimately develop a certainty of this view within the depth of your heart. Then, once you’ve developed a certainty of this view, of course you would go for refuge whole-heartedly. Certainly! It is because you understand that the world has so much suffering and the only place of protection is [this]…so how could you not focus single-pointedly on refuge? If you could go for refuge with single-pointed focus…it will produce this effect, it will transform your mind. Remember this? Just like that. At this time, your refuge will certainly be imbued with both faith and aspiration. Also at this time, when you meditate, you will certainly have both complete joy and disenchantment. This absolutely will happen. So now we often try to practice for a long time. Ah! We often would feel that while we listen to the teachings, we seem to understand it, but we just can’t get a hang of it when we meditate (practice)! But do you really understand the principles? No! If you truly understand the principles, this effect will certainly manifest! Under this circumstance, they cannot fail to protect you because they definitely will help you. Thus, ten thousand people who practice this method, ten thousand of them will go [to Pure Land]. It is absolutely said so in the sutras and commentaries! It will certainly happen, a 100% guarantee. Therefore, “Develop this certainty from the depths of your heart.” This is what we have to work on! [09:15]
Up to here, this is where you can apply the principles for the method of reciting Buddha’s name. See! With the true auspiciousness of reciting Buddha’s name, we need not speak of real profound principles. Just with the principles of taking refuge, as long as you have a good grasp of this concept and recite Buddha’s name [with this mindset], then ten thousand people will make it to Pure Land when ten thousand people practice this way. Now we work so hard [on reciting Buddha’s name]. Ah! No need to mention when ten thousand people are practicing this, even if one hundred thousand people practice this now, how many people actually do go to Pure Land after practicing this method? Oh, Amitahba Buddha! Why this happen? It is because we don’t understand the principles! If you don’t understand the principles of course you can’t do it. Let’s continue. [09:47]
This is so because there are two causes of your being protected: an external and an internal. The Teacher has already fully realized the external factor or cause,
There are two causes of us being protected, which are these two? The internal and the external – as causes and conditions! The internal is your desire to go for refuge and the external is someone who can save you. Between these two causes, the external cause that can save you, the external factor or the external cause is “fully realized.” We do not lack any of this. Why? Buddha has already attained Buddhahood and there isn’t just one Buddha. There are immeasurable Buddhas in the ten directions! Shakyamuni Buddha is not the only one [helping us]. So Shakymuni Buddha desperately tries to push us forward and Amitabha Buddha desperately tries to pull us up. Ah! We just don’t budge. He tries to pull, but we can’t be pulled. What’s the reason for that? [10:41]
but you suffer because you have not yet developed the internal factor, entrusting yourself to the refuge.
See! It’s because of our internal factor. We have not yet truly entrusted ourselves and abide by the principles to seek refuge. As a result, we suffer! Therefore, everyone suffers. Ah, we want to cultivate! What is the result? It’s really rare! That is why when I see everyone here, I truly praise you. You have virtuous roots from previous lives. In a world where five impurities are rapidly spreading, where errors and wrong views are pervasive, you actually have given up everything to come here. Now that you’ve come to this place, you still suffer [with afflictions]. Yet you say you want to cultivate. If you lay aside the best method of cultivation and you are not willing to learn it, how will you cultivate! Therefore, in this segment, it tells us, it is [the issue of] the internal factor, the internal factor. [11:29]
So let us think about this a little more. Do you believe in Buddha? You do believe in him. If you do believe, what are the characteristics of the Buddha? He has resolved all his problems and he knows how to help others with any issues they have. He also has a great compassion to want to help everyone. Do we believe this? Yes, we believe this! If we believe in it, then would I be an exception? Would he not help me? Does he not have great compassion? Haven’t we believed in him? So let me go further to ask you this, doesn’t he know how to help us? Haven’t we believed in him? Then how come we have not been saved yet? Where is the problem? There, There, There, it’s this – the internal factor. You are turned around by your afflictions! So do look at this carefully, we need to have an accurate understanding of these few sentences. [12:25]
So then because of this we “suffer.” Ah! We are constantly suffering [with afflictions] day in and day out. Just like that. Ah! Therefore, we should be happy that we have gotten to this place! We should have “a medley of sorrow and joy.” We should feel sorrowful for not knowing this before and joyful because we know it now. So be happy and strive diligently. [12:49]
Therefore, know that the Buddha, moved by his great compassion, assists you even if you do not request his help;
So, we should know that even though we have not requested for Buddha’s help, but moved by his great compassion, he is still constantly assisting us. Buddha is always looking at us with his eyes wide open. He is everywhere. Not only does he look at us, but he tries to pull us in the front, push us from the back, and push us up from below. He is doing all this! [13:15]
that he is not lazy at this;
He will not be lazy. Buddha has 18 different characteristics [as compared with bodhisattvas.] One of them is called joyful perseverance without laziness. Thus Buddha joyfully perseveres infinitely. He forges ahead with infinite speed in his perseverance. [13:33]
and that he, the unrivaled and auspicious refuge, abides as your personal protector. [134]
This is truly “auspicious” – auspicious and profound, a true place of refuge. Buddhas of all ten directions are all here with us. Therefore “Vairocana (the spiritual or essential body of Buddha-truth, and like light) pervades everywhere, realm of eternal rest and light (i. e. wisdom) and of eternal spirit (dharmakāya) is the abode of the Buddha.” Ah! Buddha is everywhere so isn’t he where I am as well? Of course he is here. Yet, he doesn’t seem to be where I am or where you are, he is not present with us here. Why? It’s because of our internal factor! So, remember this! We should not say that there are no excellent teachers. [We should say] there are no students who want to learn! Who may the students be? It is “me!” If you come to learn to increase more of the “ego self” then what would be the year of your real attainment? That’s why the past masters of used to say you would achieve in the year of the donkey. What is the year of the donkey? Is there a year of the donkey in the Chinese Zodiac Animal sign? There are rat, ox, tiger, rabbit, dragon, snake, horse, goat, monkey, rooster, dog and pig, but there is no sign of the donkey. So throughout the rotation of the signs every 12 years, when you say you will achieve in the year of the donkey it implies you will not achieve anything in any year. That is because you focus on learning to enhance the ways of the “ego self”! Make a note of this – it is the internal factor! So in this part of the text and in many places as well, the text has pointed this out. Earlier, it has already pointed out our subjective aspects, then later it will tell us to really strive, to strive, to strive really hard at it! He, the Buddha is here. [14:59]
Recognizing this, go to him for refuge.
Yes! [15:03]
The Praise in Honor of One Worthy of Honor (Varnarha-varna-stotra) says:312
He proclaims, “I am the friend
Of you who have no protector.”
Out of his great compassion,
He abides as if embracing the entire world.
So, Buddha he says so himself, “I am the friend of you who have no protector.” It means that there is no one who can help with your sufferings and that I am truly here to help. Why does he do this? It is because it is “out of his great compassion.” With his great compassion, he embraces all living beings. [15:27]
O Teacher, you are so compassionate
And caring, and strive to act
Lovingly without laziness-
Who else is like you?
This “Teacher” is our Buddha, to be truly called a “Teacher”, it is the Buddha. Only Buddha is worthy of being called the great “Teacher”. He has great compassion and he loves and cares for us at all times. Not only does he love us, but he has methods of helping us. Not only does he have the methods, he diligently and earnestly strives at the method without stopping. For this characteristic, no one within the three realms, whether it is the mundane world or supramundane world, is comparable. Though Bodhisattva does have [portions] of it, it is not complete. Those in the Hinayana may have resolved their own problems but he can only help others within their capacities. Their compassion, the compassion of the Hinayana practitioners lacks greatness but there is compassion! We should clearly distinguish the difference between compassion and great compassion! This is explained in detail in the later sections. Once you understand this, then with many principles of the Southern tradition, you will not engage in disputes. Like that. So, on this point, with the Southern tradition, we should very much give our respects, but there is no need to argue. So, I want to explain that first here. [16:44]
You are the protector of all living beings,
The benefactor of everyone.
Beings sink down because
They do not seek your protection.
This says that you, Buddha, are the protector of all living beings. He is what’s most auspicious, one whom we should be close to and worthy of our complete reliance and refuge. It is because we do not seek such perfect Buddha to be our refuge and that’s why we sink in this cyclic existence! [17:22]
You are even able to assist the lowly
If they have correctly adopted your teaching.
Other than you
No one knows these beneficial teachings.
You have truly realized
All the external factors, or powers.
Because they have not acquired the inner powers,
Ordinary persons remain subject to suffering.
If you can really practice according to the teachings, if you can honestly and correctly learn any teaching, no matter how inferior you may be, if you can follow and do so, you will derive benefits. Now Buddha knows not only all the elementary things, he knows ultimately and completely all the methods to help all living beings. Like that! It’s much like in the mundane world, if we were to tell you how to do run a business, if the information is very accurate, then you once you learn it, you can certainly become successful. Or if we teach you how to drive a car, once you learn it, you will know how to drive. That’s the kind of benefit!
Now for all that’s most perfect, Buddha is perfect in everything, perfect in everything. Then how come we are unable to obtain them? It is because we have not “acquired the inner powers” and thus we are not able to obtain them. Why is it that we can’t obtain them? Why have we not acquired our inner powers? [There is only] one word [to describe this] –
“foolishness”, this is why we are foolish. Because of foolishness, we suffer. We are foolish and yet we are unaware that we are foolish, we think we are right, that’s the greatest foolishness of all! Therefore, a true practitioner will only look at themselves, “Ah! I am foolish.” If you can constantly see this and constantly purify it, then there is hope for us. [19:03]
If you truly understand this, then we wouldn’t be arguing over the things we do now. Ah! The reason we argue now is because we see the faults in others. A true practitioner’s eyes have only the time to look at their own faults. This is absolutely the truth. It is absolutely the truth. Okay. To take this a step further, we now know about going for refuge, the objects of refuge should be like this. Well then, we are absolutely joyous! Then, how should we go for refuge? [19:30]
3' The way you go for refuge313
There are four aspects to going for refuge:
So, there are 4 aspects for this. What are the 4 aspects? These were taught in the Compendium of Determinations. It is a brief discussion but it is also the essential outline, mainly divided into these 4 aspects. [19:54]
1. By knowing the good qualities
2. By knowing the distinctions
3. Through commitment
4. By refusing to acknowledge other refuges
Why should we go to him for refuge? What is refuge, so now we know, there! There are so many benefits for going for refuge! Hmmm…Yes. So why do you go for refuge? You are seeking these benefits! Ah, so now we know the benefits of going for refuge. What about “knowing the distinctions?” Since for refuge, there are the Three Jewels, so then for what are the differences among them, what are the detail contents/meanings of each one? Then how do you go for refuge? It is “through commitment.” That is because once you understood this, then of course it is something you wish to do! It is not like someone telling you, “So and so, ah! Going for refuge is good! Come with me, come, come, come! Let’s go for refuge.” This is of no use. Once you understand these things, even if we tell you to stop going for refuge, you couldn’t stop. So you will certainly become this way if you have truly gone for refuge. As for us who practice now, we actually exhort you and ask, “Ah! so and so! Now that you’ve come here, come, come, come! It will be good if you listen to that teaching!” In your mind, “you kind of want to listen and kind of don’t.” Then it is of no use. If you truly understand this, we can’t even stop you from coming! Like that. Even if there are no more seats for you, you would still feel fine to stand outside the door and try to listen. You would still do that. If you have this kind of mindset then you will obtain the benefits. [21:02]
If we look at all the great masters of the past, they were all like that. Remember we talked about a story of the Zen’s sect in ancient China? This Fen-Yang (汾陽) went to visit….who? He went to see Ci-Ming. Yes, so then he travelled long distances to find his teacher. He got there at night, the teacher saw him, “pong” shut the door on him, and said, “What a ghost!” Ah, but Feng-Yang did not back down. The next morning when the teacher opened his window and saw the student still sitting there, with his bucket of water, he poured it [on him]. The student still didn’t leave. Why? He knew that this was the only place where he wanted to be. The Lineage Masters are like that. When we look at Buddha, Buddha is the same! To seek for one verse [of teaching], no matter how much suffering he had to endure, whether it would cost him his life, his head, eyes, marrows…etc, ah, he would absolutely do it! For us now, if we feel that we are slightly wronged or suffer from injustice, we can’t take it. People try so hard to get us here and yet we don’t want to come.So it is a matter of internal factor! So, it says “through commitment.” Once you understand it, of course! Then when you go for refuge, you “refuse to acknowledge other refuges.” [Because] this is it! This is it! It is not like after you go for refuge and later this person tells you “this thing is good” and you follow him and that person tells you “that thing is good” and you follow that person. Then it’s a waste! [So] you distinguish clearly, the true meaning of refuge is exactly this [and nothing else]. That is how to go for refuge. Now we can continue to read. [22:32]
a" Going for refuge by knowing the good qualities
Since going for refuge by knowing the good qualities requires recalling the good qualities of the refuge, there are three subdivisions of this topic:
1. The good qualities of the Buddha
2. The good qualities of the teaching
3. The good qualities of the community
When you are going for refuge, you want to be able to recall and continuously think about it. You would then feel, “Ah! It has these benefits.” Then at that time, even if we tell you to stop going for refuge, you can’t stop. So, it is divided into 3 parts, Buddha, teaching (Dharma) and community (Sangha) because these are the Three Jewels we go for refuge! [22:53]
1" The good qualities of the Buddha
These are explained in four parts:
1. The good qualities of the Buddha's body
2. The good qualities of the Buddha's speech
3. The good qualities of the Buddha's mind
4. The good qualities of enlightened activities
With [the good qualities of] the Buddha, it is divided into 4 parts. Which four? Body, speech and mind. Within the mind it is further divided into good quality of compassion and wisdom. So it is of body, speech, compassion and wisdom. Next, let’s recite it; this part is easy to understand. [23:13]
The good qualities of the Buddha's body
This entails recollection of the Buddha's auspicious signs and exemplary features.
In the song of praise for the Buddha, Ah! The first part praises the good signs of Buddha. This is so that in our mind, we can begin to have this concept – we have such ugly body now and we suffer infinitely from it. Because of suffering, we want to go for refuge. The object of refuge has resolved all of his problems and therefore is perfect and has unsurpassed beauty. When you think of this, when you think of his perfect beauty, unconsciously you have already started to wholeheartedly go for refuge. This is refuge of the cause. If you go for refuge in the causal period and practice the teachings accordingly, in the end you will become him. Then you will achieve the signs of the effect stage. That’s how it is. That’s how it works! So with the below section, it’s easier, we can just read it through. [24:17]
Recall them as they are taught in the Praise by Example (Upama-stava) [section of the Praise in Honor of One Worthy of Honor):314
So, in our mind, we should recall this all the time. What is in our mind now? We all think of things in the mundane world. Ah, what is that? Because your mind thinks of that, you brain follows it all the time, you are turned by your afflictions, turned by your afflictions. You may be thinking of foods, things to play, money, or whatever. Your mind keeps pursuing those things. Now if you think of the Buddha, your mind will pursue that too. When you think of the things in the mundane world you give rise to afflictions and wander in the cyclic existence. When you think of the perfect qualities of the Buddha, you increase uncontaminated karma, and you’ll go without afflictions. At present you will feel at ease and content. Then because of your contemplation, the uncontaminated karma you accrue will allow you to escape [cyclic existence] in the future. Ah! What a difference between the two! They are heaven and earth apart. [25:12]
Your body, adorned with the signs,
Is beautiful, an elixir for he eye;
It's like a cloudless autumn sky
Decorated with clusters of stars.
O golden Sage,
Beautifully draped with religious robes—
You are like a golden mountain peak
Wrapped in the clouds of sunrise or sunset. [135]
O protector, even the full moon
Free of clouds cannot compare
With the radiant orb of your face
Free of the embellishment of jewelry.
Should a bee see
The lotus of your face
And a lotus opened by the sun,
It would wonder which was the real lotus.
Your white teeth beautify
Your golden face
Like pure moonbeams in autumn pouring through
The gaps between golden mountains.
O one so worthy of worship, your right hand,
Adorned with the sign of the wheel,
Makes the gesture of relief
To people terrified by cyclic existence.
O Sage, when you walk,
Your feet leave marks on this earth
Like splendid lotuses-
How can it be beautified by lotus gardens?
Ah! The Buddha’s body has unsurpassed beauty! From the crown of his head to the bottom of his feet, these are but some simple and brief explanations. If we were to discuss this more in depth, we would talk about the 32 signs, and then in more detail, we would talk about the 80 notable physical characteristics. If we want to be even more detailed, then are infinite beauties that there’s no end to telling it. We are now in a total mess [in comparison], in such a mess! We may have full faculties with our bodies, but there isn’t anything worth viewing. Why are we like that? It’s because we are attached to things [i.e. worldly things]. Our mind still cannot let these things go! Then of course, you are destined to become what you look like! Therefore, this is why we should think of Buddha’s body. Thus, in the causal period, you definitely shouldn’t be thinking anymore that, “Ah! Are the dishes nutritious?” “Ah! Need to think of some ways to make more money.” “Ah, this person gave me a funny look, what was that for?! Let me go ask him.” Definitely do not think of these things anymore. It is meaningless, it is meaningless. [You should] with your whole heart think that, “Ah! Buddha’s body has unsurpassed good qualities.” If you cannot recall it, then read it. It’s very simple. Just read it, just read 4 words, or even reading 1 word will bring infinite merit. The principle is such. [27:32]
So, with the content of this, read [and recall] as according to your abilities. If you can study/read it continuously, when you pass by the main shrine, ah, you will have unsurpassed joy! Don’t belittle this! One thought of unsurpassed joy is one purified thought. However long that you can sustain this, it will be however long you’ve had pure mindfulness. If you seek to go to Pure Land, then this thought will be able to send you there. It’s that great! To practice is that easy! You might want to give it a try. Once you understand this, even if I tell you not to try you couldn’t resist. This is absolutely true. [28:10]
But some people would say, “Yes! After I listen to this, I really understand the principle. Once the session ends, my mind still becomes much irritated. What should be done?” It has already told us in the beginning and it will tell us again later. These are the ways that our afflictions are portraying. These are the ways of our karmic obscuration. No need to mention that cultivation is difficult. For anything that you attempt to do, there will be obstacles when you truly wish to advance. With anything, even climbing the stairs, sweeping the floors, nothing is an exception. If you see some difficulties and stop, then you will stop [your progress]. Yet if you could stop being afraid of it and push forward one step at a time, you will be able to breakthrough any difficulty. [28:48]
So in our mind, when this kind of subjective aspect arises, it is clear that it concords to our afflictions. So you must recognize it. Once you recognize it, you won’t [go along with it]. [The problem is] we usually don’t recognize it. Ah! We would say, “This, it’s true, to cultivate the teachings well, you want to recite and recall Buddha [and his good qualities]. But now I am just afflicted. Shoot!” Just can’t bring your spirit up. That is because you have not yet recognized it. Once you have truly recognized it, you will know clearly, and say, “Ah, no mistake in this! There, There, There! This is the thing. This is the thing.” At that time, the first thing that happens is you would recognize it and stop being turned by it. [But] is that enough? Not enough! There needs to be all sorts of remedies. So what we really to learn is to learn that. In every place, it explains it so clearly. It doesn’t matter what the subjective aspects of the afflictions are in your mind, it tells you clearly what they are, so you won’t be deceived by them. The remedies are explained clearly [as well]. Once you have both of them, [it is as if] you know what the sickness is and the medicine for treating it. [All you have to do is to] take the medicine! It’s that simple! [29:43]