菩提道次第广论手抄稿:旧版第四十四卷A面

ENGLISH

（手抄稿 第六册 p109）[00:12]

这两样东西都有了，你晓得病、你晓得药，把药吃进去嘛，不这么简单嘛。何况现在有这么多人帮忙你呀，对不对？那个周围的人都是帮忙你呀！叫你不要出去，为什么？怕你这个病治不好，感染得越深嘛！叫你在那儿听课，叫你在那儿，无非都是旁边又有医生，又有最好的药，又有护士，又有各式各样的，大家还不愿意，这个是我们的业障，这个很清楚、很明白。好，现在我们继续下去，这个身的功德这样，语功德呢？ [00:43]

(b) The good qualities of the Buddha's speech. Living being in the universe asks him a different question at the same time, he comprehends them all with one instant of his wisdom. Then he answers all the questions with a single word, which all beings understand in their own languages. 

【◎ 语功德者。谓随世界，所有有情，同于一时，各各申一异类请问，能由刹那心相应慧，悉皆摄持以一言音，答一切问，彼等亦能各随自音，而生悟解。】

啊，不得了啊！说“随世界”，世界上所有的有情，而这个有情是无量无边哪！“同于一时”，就同一个时候，“各各申一异类”，各说各的。要我们实在不行，一个人说 (p110) 话，第二个人插进来这就不灵光了，这样，两个人都不行。他现在有无量无边的，而且各式各样的问题，他“刹那心相应慧”，他在任何一刹那当中，他能够解决一切问题。“悉皆摄持”，你们不管任何问题，他都了解得清清楚楚，而且懂得你的方法，然后呢回答你，把你的问题都解决。啊，这个佛真了不起！ [01:41]

为什么佛能这样啊？很简单，他平常开起口来都跟智慧相应的。我们现在开起口来，唉，真糟糕！没有别的，就是这个；就算有的时候我们帮人家忙，说起来“欸，我可是为了你好啊！”你真的为了人好吗？我告诉你，你假定真的为人好的时候，你心里面很清楚明白的，第一个，你心里面至少没有一点的烦恼相，没有一点点的烦恼相。 [02:12]

我在这个地方顺便提一个事情，譬如说我们现在常常这个地方，我们在这个做早晚殿，这是最重要的事情哦！有的时候有的人敲得慢一点，有的人敲得快一点，有的人各人不同的习性，就嫌他，嫌他快了，嫌他慢了，嫌他什么了，跑得去告诉他：错了！那个时候你说他对不对？你不能说他错，但是这个时候真正修学佛法的，你衡量、衡量自己，假定你的心里面是心平气和，他不管他快、他慢，你一点都不动；然后呢，你晓得他这样快慢，如果不适中的话，对大众有影响，那个时候你进一步去帮忙他，那个时候，对！你这句话，说对了。要不然的话，配你的胃口，觉得他今天慢了，你叫他敲快一点；或者他快 (p111) 了，你想办法叫他慢一点。那个时候你自己的烦恼在那儿动，尽管你嘴巴里说：“欸，这个是为你好啊！”对不起，这句话不相应，非常清楚、非常明白！所以我们只随举一例。 [03:22]

他这个语功德为什么这样的成就的？他一直都是跟智慧相应的，跟悲心相应的。智慧的特质是什么？悲心的特质是什么？这里还没有谈到，我刚才这里随便提一下。所以刚才提那个，因为眼前我们有很多不合理的事情，本来我想指出来，我想慢慢地、慢慢地，等到你们懂得了这个道理以后，然后告诉的话，这个事情就很容易解决。因为今天我们早晨早殿的时候，曾经有了这么一下的事情，所以我这里顺便先一提。而佛这样地告诉我们了以后，欸，妙咧！“而生悟解”，我们完全能够了悟、能够理解。 [04:06]

p. 101

Reflect on the marvelous manner of the Buddha's speech. 

【应思惟此希有道理，】

啊，希有啊！ [04:10]

《The Chapter of the Truth Speaker》 says: Furthermore, recall what is taught in the Praise in One Hundred and It is like this: if all living beings simultaneously ask questions using many different expressions, he understands them in a single moment, and with a single utterance gives answers to each. Therefore, know that in the world the Leader knows how to be eloquent. He turns the wheel of teaching that eradicates the suffering of deities and humans. 

【如《谛者品》云：“若诸有情于一时，发多定语而请问，一刹那心遍证知，由一音酬各各问。由是应知胜导师，宣说梵音于世间，此能善转正法轮，尽诸人天苦边际。”】

(p112) 这个话才是善巧地转正法轮，他这句话说出来，你领悟了解了以后，能够把我们从苦恼当中救出来，这才对。所以真正的我们弘扬正法，这个样的。我们不是圆满的，我们呢相对的，一步一步地来。最主要的就是我们开口的时候，先要衡量一下自己的心，现在安住在什么上头，这是最重要的一件事情！所以第一件事还是要学，学了以后，了解了以后，那时候去行，总是好！ [05:15]

《Fifty Verses》: Your face is so captivating; listening to your pleasant speech is like seeing nectar flow from the moon. Your speech, like a rain cloud, settles the dust of attachment; like the garuda, it expels the snake of hostility. 

【又如《百五十颂》云：“观尊面可爱，从彼闻此等，极和美言音，如月注甘露。尊语能静息，贪尘如雨云，拔除瞋毒蛇，等同妙翅鸟。】

那么这个前面是，这个要随便解释一下，对我们有帮助的。面是这么可爱，然后呢从这个佛，这个面，表示这个佛，这么吸引你可爱的这个佛，他给我们的讲话的时候，这个音调是美极了；然后讲的内容又好极了，怎么好法？能静息我们种种的三毒。这个三毒，贪像灰尘一样，为什么贪像灰尘一样？那个灰尘是看不见的，但是无处不在，你看是看不见的，等一下你看看的话，到处蒙了一层灰尘，我们这个贪相就是这样，我们这个贪心就是这样，有的粗的固然看不见，细的就是一点看不见，但是一直为他所转。 [06:30]

(p113) 还有呢？“拔除瞋毒蛇”，瞋可是厉害了！像个毒蛇，瞋心一起的话，喔哟！旁边的人看得清清楚楚，谁都害怕。他不但能够把这个贪尘像雨云一样—一层雨下来，所有那个灰尘统统消除掉了。然后呢，对于这个毒蛇，不管你再毒，那个金翅鸟一来，啊！那就完了。这最毒的是毒龙，这个毒龙之毒是非常厉害，非常厉害！现在那个普通的毒蛇再毒的，它咬不到你，你没办法！那个毒龙，如果说它喷一口气的话，我们这里人统统死光，这么个厉害法！然后那个毒气摆在那个地方，那多少年后都消不掉。 [07:19]

我们中国有一个大祖师，啊！真了不起—南山道宣律祖，他行那个般舟三昧，那么，感动了这个龙。啊！大家好多龙来赞叹、欢喜，来随喜，它来随喜，那个时候，它化人间，化人—那么龙子、龙孙、龙女各式各样的。那个龙女长得非常美呀！那后面那个小沙弥看见了以后，生了一个染污之心，生了一个染污之心。那个龙它看得很清楚哦，所以那个龙就起了一念瞋心。这个龙的瞋心特别强，它，但是马上警觉到了，欸，不行！所以它马上就忏悔，跟那个道宣律祖说，“赶快把那个井”，它把那个毒气吐在那个井里面，然后封起来，“这个井千万碰不得！”就封起来。以后你只要稍微有一点漏出来的，烟就冒出来，这个烟非常厉害，就像那泡了石灰，啊！这么翻腾一样。你看看那个毒龙的这个力量，这么个大的，欸！但是你碰见那个金翅鸟是一点办法都没有。换句话说，佛这 (p114) 个说的正法，不管你贪再细微难寻，欸，它也把你清除得干干净净；或者是你的瞋再猛厉到什么状态，它一样地把你消得心平气和。 [08:52]

Again and again, it is like a sun dispelling the darkness of ignorance. 

【摧坏极无知，翳障如日光，】

再有呢？三毒当中最后一个—痴，痴这个无知是黑得一塌糊涂，什么都看不见。但像“日光”，日光之来，等到日光一照的话，你什么都没有了！现在我们这里点了几盏灯，因为这个光线照不进来，如果日光照进来的话，我们的日光灯一定看不见。所以这个光明，这个佛法也是这样。 [09:20]

Since it razes the mountain of pride, it is also like the vajra. 

【由摧我慢山，故亦等金刚。】

喔，那个金刚杵的力量大得不得了。这个我慢高山，不管它多大，拿那个金刚杵一摧的话，那百分，都纷纷碎裂。 [09:36]

Because you see the truth, your speech never misleads; since it is faultless, it is correct; since it is well-composed, it is easy to understand. Your words are well-spoken. 

【见义故无欺，无过故随顺，善缀故易解，尊语具善说。】

这我不一一解释了。 [09:43]

At first your speech captivates the listeners' minds; then if they give it thought, It clears away attachment and delusion. 

【且初闻尊语，能夺闻者意，次若正思惟，亦除诸贪痴。】

(p115) 唔，看！这个佛，你一听他的话，任何人一听他的话，马上夺你的意。这什么叫夺你的意呀？平常我们普通人讲话的话，不管你讲怎么讲，人家根本不听你，这样，人家根本不听你。你专门讲，他都不一定听你，如果在平常的时候，人家根本连它听都不听见。佛不一样，只要一开口，所有的人的精神都全部贯注在那里，他有这么大的吸引的力量。我们为什么没有？这是我们要自己自问的原因，这里道理不讲，道理后面都在，说得清清楚楚。然后呢你不但吸引，被他吸引去，而且他那个道理能够打动你的心，你能够了解他所说的是什么，能够解决你心上的问题。虽然解决了，但是呢如果你不遵着去思惟，这个效果还不大。“若正思惟，亦除诸贪瞋痴”，你如果是能如理如量地思惟的话，那个三毒都解决了；三毒解决了，生死轮回就超脱了，这么个好法耶！ [11:08]

It relieves the destitute, protects the unruly, 

【庆慰诸匮乏，亦放逸者归，】

哦！现在我们生死轮回当中样样诸缺乏，只有佛的话对我们是最好的安慰。啊！“亦放逸者归”呀！这是我们放逸的人的归宿。 [11:27]

and induces the reveler to renounce— your speech accords with everyone's needs. 

【令乐者厌离，尊语相称转。】

对我们好乐难舍—这个“乐”就是贪心难舍的人，能够产生厌离心。这个佛的功德 (p116) 这么好啊！ [11:45]

It delights the learned, improves the minds of the middling, and dispels the darkness of the lowly — This speech is medicine for all living beings. 

【能生智者喜，能增中者慧，能摧下者翳，此语利众生。”】

对于真正有智慧的，一听，哎呀，无比地欢喜，这个欢喜得眼泪直流啊，毛孔直竖，这是千真万确的事实。所以我们看经上面，一直到现在，还有人他如果念到相应的地方，哎呀！不知不觉当中眼泪直流。佛告诉我们的话，就这么不可思议。中等的人的话，听见了以后，啊！增长智慧；下等人听见了以后，我们的翳障、愚痴能够去除掉，这是佛的语业。 [12:27]

【应如是念。】

我们这个念佛就这样念。那么这个一方面这样去念的话，念了以后，我们心目当中有一个目标—啊，这样好啊！你有了这个目标，前面这些小的小利都引不动你了，都引不动你了。现在我们碰见这种事情，坐在那里一听见那个，耳朵就跟着它跑掉了；现在你一心一意，哎哟！说这个地方有一样好东西，瞪大了眼睛，这么个好，不管它什么，都引不动你了，这样。就像我们这个小孩子一样，我想我们小的时候都有这个经验，也许忘记掉了，不妨看见自己的小弟弟、小妹妹们。然后呢，这个小孩子欢喜吃那个巧克力糖，摆在 (p117) 那个地方，摆在那里不好了，不让他吃，他眼睛瞪大了；然后告诉他到哪里去，他不去，乃至于听都没听见。为什么？就是这个道理。 [13:31]

我为什么要说这个话？这是让我们自己体会：说我们只要善巧利用的话，必然产生这样的情况。假定你的心里面真的这样地忆念佛，请问你会被外面其他的境所转吗？当然不会！在这种状态之下，你会不到极乐世界去吗？假定你用这种心情去念佛的话，当然不会！你的心一天到晚在这个上头了。这何至于说：唉呀！心嘛要想去的，念嘛，不晓得怎么样念，念不起来呀！喏、喏、喏！道理就在这里。所以告诉我们，哦！原来皈依的时候，这样皈依法的。所以这个“南无”二个字，有这么大的大学问。南无是什么？皈依嘛！好，现在我们正式学佛就是这样学的。 [14:33]

这个还是身、语两个功德哦，意功德还要再下面，这是我们的榜样；然后呢，你照着去做的话，你最后成就也是这个。现在我们讲了一句话，人家就是不听，你不要忙，你只要照着佛去学的话，保证你听！你一开口他马上被你吸引，你还没开口，他也一天到晚跟着你。我们岂不是吗？现在不要说佛来，现在如果一个大法师来，哎呀！我们一天到晚跟着他，这个了不起的大法师，我们就跟着他转了，就是这么样。继续第三个： [15:14]

(c) The good qualities of the Buddha's mind. (These are explained in terms of the good qualities of knowledge and the good qualities of caring.) 

(p118) 【◎ 意功德分二。】

这个身口意的意功德啊，智、悲两方面。 [15:23]

(i) The good qualities of knowledge. Without obstruction the Buddha's knowledge contacts the real nature and diversity of all phenomena, as if they were a dhātri fruit placed in the palm of his hand. 

【智功德者，谓于如所有性，尽所有性，一切所知，如观掌中庵摩洛迦，智无碍转，能仁智遍一切所知。】

他的智功德就是指什么？如所有性、尽所有性。如所有性、尽所有性的详细的内容，以后来说。“如所有性”我们通常另外一个名字，就是根本智；这个“尽所有性”就是后得智，指一切的总相，恰如其分的就是这个。实际上如所有性所认识的特质是什么？空性；尽所有性的话，它的相—缘起的相。那么，我们对这件事情都看不清楚，他说空，说了半天，你信得过它空，就是不空。他说这个东西一切都是因果缘起的法则，它因果缘起怎么来的，我们也不知道，这样。他现在佛看这个东西—观掌中庵摩洛果，就像那个果在你手上一样，看得这么清楚，这么明白。而且“智无碍转”，没有一点障碍，所以只有佛遍一切，没有一样不知道。 [16:42]

Thus, the Sage's knowledge comprehends all phenomena, whereas others' limited knowledge cannot comprehend the vast objects that are to be known. 

【除佛余者，所知宽广，智量狭小，悉不能遍。】

(p119) 是，除了佛以外，这个所知道的，或者广、狭都不可能遍。这也是为什么前面说，我们要找皈依的对象唯有佛。 [17:00]

You should reflect on this knowledge as it is described in the Praise in 《Honor of One Worthy of Honor》: Only your sublime wisdom comprehends all objects of knowledge; For everyone other than you there are objects yet to be known.

【如《赞应赞》云：“唯尊智能遍，一切所知事，除尊余一切，唯所知宽广。”】

其他的虽然知道，不圆满，或多、或少，多一点的，那么就说大地菩萨，然后呢，分次而下，乃至于声闻、缘觉等等。 [17:26]

And also, O Bhagavan, the entire origination of all types of phenomena throughout time is within the range of your mind, like an ambalan fruit in the palm of your hand. like the wind moving across the sky, your mind is unimpeded with respect to the single and the manifold animate and inanimate phenomena. 

【又云：“世尊堕时法，一切种生本，如掌中酸果，是尊意行境。诸法动非动，若一若种种，如风行于空，尊意无所碍。”应如是念。】

这个世尊，对于世间的一切，一切，所有的一切，看起来就像看手掌上面的所有的一切。不管它是动、不动，“若一、若种种”，包含了所有的。这个一切境界，世尊对它看得清清楚楚，就像风在空当中，一点都没有障碍。所以我们现在看很多事情，这个也看不清楚，那个也看不清楚，佛不会，佛不会。实际上说那个掌中庵摩洛果，还是比喻我们世人的，比喻我们世人的，然后我们世人就是摆在手掌上面，你还是看不清楚，看了前面，后面看不见。佛不会的，佛在十方尽法界、虚空界任何一样东西，就像在手掌一样，而且 (p120) 里里外外，所以说如所有性、尽所有性，没有一点不彻知。现在我们世间随便一样东西，要找最初因，找不到；佛没有这样的事情，他没有一件事情不彻底，无不例外的，彻底了解、彻底解决。那么这个是智功德。 [18:59]

(ii) The good qualities of caring: In the same way that living beings are bound inescapably by the afflictions, so is the Sage bound by great compassion, 

【悲功德者，如诸有情为烦恼缚，无所自在，能仁亦为大悲系缚无所自在，】

我们众生所以为众生，为什么？为烦恼所绑住，所以我们不得自在。佛也有一样东西不得自在的，什么呀？大悲绑住了，所以“缚”。这个地方说明什么？佛自己虽然解决了一切问题，但是他还忙，忙的什么？他因为他大悲心，一天到晚帮我们，所以这个就是佛跟我们不同的地方。 [19:40]

which thus arises continuously as he beholds the suffering of living beings. 

【是故若见诸苦众生，常起大悲。】

因为他受大悲心所转，所以他看见，只要看见有苦，众生有苦，他的大悲一直转。大悲的行相就是缘那个苦，救他们出苦，这个叫大悲。既然我们还有苦的众生，而佛有大悲心，当然他一天到晚在救度我们，这是我们要了解的。想到了这一点，我们就立刻提醒自己内支还缺，我们就好好认真学佛。 [20:18]

p. 102

You should reflect on this as set forth in the 《Praise in One Hundred and Fifty Verses》: The afflictions bind all these beings without exception. You, in order to release them from the afflictions, Are eternally bound by compassion. Should I first make obeisance to you, Or to the great compassion that causes you To dwell for so long in cyclic existence Despite knowing its faults? 

(p121) 【如《百五十颂》云：“此一切众生，惑缚无差别，尊为解众生，烦恼长悲缚。为应先礼尊，为先礼大悲，尊知生死过，令如此久住。”】

这个所有的众生都为惑—惑就是烦恼—所绑，所绑住了。那么世尊，世尊为了解救众生的烦恼，他有一样东西绑住他，什么？大悲，就像我们众生被烦恼绑一样，这个是就是佛的特质。说明上面这一点，这是因为佛为这个大悲所缚，所以他一直在生死轮回当中救度我们，所以佛叫“无住涅槃”。 [21:20]

Also, the 《Chapter of the Truth Speaker》 says: The Supreme Sage feels great compassion When he sees beings whose minds Are constantly obscured by the dark gloom of ignorance, Locked in the prison of cyclic existence. 

【《谛者品》亦云：“若见痴黑暗，常覆众生心，陷入生死狱，胜仙发悲心。”】

见到这个愚痴黑暗遮盖了我们众生，我们众生在长夜无明当中，因为这样的，所以一直陷在这个生死三界的牢狱当中，所以这个大悲世尊就发慈悲心来救我们。 [21:46]

And also: The Conqueror feels great compassion when he sees beings whose minds are overwhelmed by attachment, who have great craving and always long for sensory objects, and who have fallen into the ocean of craving's attachment. The One Possessing the Ten Powers feels compassion which seeks to dispel all suffering when he sees the afflictions of beings harmed by a multitude of illnesses and miseries. The Sage's compassion arises constantly; It is impossible for it not to do so. The Buddha is free of faults because he is concerned with the needs of all living beings. 

【又云：“若见欲蔽意，大爱常耽境，堕爱贪大海，胜者发大悲。见烦惑众生，多病忧逼恼，为除众苦故，十力生大悲。能仁常起悲，终无不起时，住众生意乐，故佛无过失。”应随忆念。】

这里面最后这个一偈，我把它解释一下。那最后一偈说“能仁常起悲”，“能仁” (p122) 就是佛，他恒常，他那个悲心是永远在转，没有一刹那停止的，所以“终无”，在任何情况之下，绝不可能没有大悲；不但是我们世尊，十方一切诸佛都是。所以因为他大悲，所以他一直在救我们，大悲的行相就是缘苦恼的众生，所以只要有苦恼的众生在一天，佛永远安住在这个世间救我们，所以叫“住众生意乐”。所以他虽然跟我们众生在这个世间当中，但是他没有过失，他自己是彻底解决的，圆满解决的，这是我们要了解。 [23:03]

你了解了这一点以后，前面已经说过了，我们自然会反省，说原来是内支不具足，这是第一点。第二点你更进一步说，你真正去求善知识的时候，你不会责备善知识的过；善知识之所以现种种过错，是为了救我们。我们现在所以找不到善知识，为什么？就自己的看错、看不见，只看见别人的错，这是真正的原因。所以现在有人说：“欸，那这些人难道是善知识吗？”这些人—是！容或是善知识，容或不是善知识，正因为现在有这个情况，让你好好地从这个上面努力。然后呢，把看人家的过失，还过头来看自己，你有了这个本事以后，然后佛在你眼前的话，你才有机会接近他。否则佛一来，你这个无始以来的习惯，专门看人家的过失，佛到了你面前，你一看他的过失，你造无边的罪过，那个时候只有一条路好走—堕落！你想到这里的话，那个对方众生的这种错误，你感激得不得了，你怎么还会去责备人家去？所以懂得了这个道理，我们去责备人家绝对不可能，反 (p123) 过来说，你责备人家，咳！你就根本没有懂道理。所以我们现在总是觉得自己好像很有道理，说的“你错了！”到这个地方为止，了解得很清楚，当你说“你错了！”以后，修学佛法的人，已经百分之一百二十地错了！ [24:50]

102页，到现在为止，我们真正找到皈依，真正找到皈依，这个时候才了解到什么叫皈依。你有了这个了解，然后你去皈依的话，这个功德就无量无边。假定你根据这个了解，这样皈依而把这个功德回向往生净土的话，那是一定能够往生。否则的话，尽管你想：啊！皈依有多少功德，这个功德得不到；尽管你在念阿弥陀佛，不能往生。那么基本的原理呢，简单已经说了一下。那么下面就是说皈依的道理，这个分身语意三方面，身语意，还有下面最后一点—业功德。现在我们看102页的第二段。 [26:11]

(d) The good qualities of enlightened activities. The enlightened activities of the Buddha's body, speech, and mind, being both spontaneous and everlasting, help all living beings. If disciples are open to his guidance, the Sage will give them that which is excellent, and lead them out of trouble. [138] Thus, the Buddha's activities are certain to do everything that needs to be done. 

【◎ 业功德者。谓身语意业，由其任运无间二相，而正饶益一切有情。此复由于所化之别，堪引化者，能仁无不令其所化会遇圆满，远离衰损，定作一切所应作事。】

那么，佛做一些什么事情呢？他所做的这个事情的功德，这个地方说一下。这个佛，身口意三业在任何情况之下，时间是绝没有间断，而做的方式是任运自然。对我们来说，我们总要去努力才行，做任何一件事情，不可能自自然然地；而他这个自然到在任何情况 (p124) 下，就是这样，就好像说天生来的一样，那么这个时间又是从不间断。所以以这两种状态，无非都在利益一切有情，无非都在利益一切有情。是的，佛在任何情况之下，任何时候都在利益一切有情。而且佛，我们大家晓得，佛之所以成为佛，所谓“十力、四无所畏、十八不共法”。他的悲心是遍缘一切，没有一个遗漏，而且没有一点点的好恶差别；他智慧了解一切，能够帮助我们；而且他利益的状态是任运而且无间。那么所以我们不能受化，所以我们不能解决问题，在哪里？还是在我们自己身上。 [28:42]

所以“此复由于所化之别”，那个就是因为所化度的—就是我们众生，因为众生的根性，个人的业障，个人的情见的不同，凡是能够化度的，“能仁无不令其所化会遇圆满，远离衰损”。佛陀绝不会有一个遗漏地，都把这些能化的众生化度，使他得到圆满解决问题，圆满远离一切痛苦，这个佛决定是这样做的。 [29:34]

44A Commentary

ENGLISH LR V.1 P181 [COMMENTARY V6 P109 ) [00:12]

Needless to say that there are so many people around you who are helping you, isn’t it so?  Everyone around you is helping you!  They tell you not to go out.  Why?  They are afraid that you will not be cured of this sickness and you end up getting worse!  They tell you to come to class, tell you to be there, it is because there are doctors next to you, along with the best medicine, there are nurses around and all kinds of things…. but everyone is just not willing [to go along].  That is our karmic obscuration.  This is very clear and obvious.  Okay, let’s continue.  The good quality of the body is such, how about the good quality of the speech?   [00:43]

(b) The good qualities of the Buddha's speech 

Reflect on the marvellous manner of the Buddha's speech. Even if every living being in the universe asks him a different question at the same time, he comprehends them all with one instant of his wisdom. Then he answers all the questions with a single word, which all beings understand in their own languages.

Ah, incredible!  It says that in “the universe,” all the living beings in the universe, and that is an infinite number of living beings!  “At the same time,” every being asks him “different questions” all at once.  If it were us, it would be impossible.  When one person speaks to us, and another tries to talk to us at the same time, we would be lost.  Yes, it’s like that, we can’t even handle two people.  Now there are an infinite number of beings with various questions addressed to him, and he “comprehends them all with one instant of his wisdom”.  At any moment, he can resolve all the issues.  He “answers all the questions”, regardless of what questions beings have, he knows them all clearly, and he knows the way in which to answer you.  He resolves all your issues.  Ah, Buddha is extraordinary!   [01:41]

Why can Buddha be like that?  It’s simple.  Whenever he speaks, he is in concordance with wisdom.  When we speak, ah, it’s terrible!  We don’t speak about anything else but this.  Even when we try to help others, and we say that, “Ah, I’m doing this for your benefit!”  But truly, does it benefit them?  Let me tell you, if you had truly wanted to benefit them, then in your mind, it should have been very clear that first of all, there will not be a little bit of afflictions in your mind, not a single bit of afflictions.  [02:12]

I will just mention something here.  For example, often when we are now, we have morning and night time rituals.  This is most important!  Sometimes, someone may sound [the dharma bell] a little slower, some a little faster.  Everyone has his own habit.  Then in another’s person’s heart, he may dislike the sound being too fast or too slow or whatever.  He may then try to go tell the person [playing the Dharma instrument] off.  That would be wrong!  What do you think of this then, is he being correct?  You can’t say that he is incorrect.  At these times, for those who are seriously cultivating the teaching, you should weigh, weigh yourself against the teachings. If you’ve maintained a tranquil state of mind, then regardless of how fast or slow he did it, it wouldn’t have bothered you.  However, you [also] would realize that because of his pace, being too fast or slow, by not matching the normal tempo, this may affect everyone in there.  Then you may take steps to help him.  Then it’s the correct way!  With what you’ve said, you’ve then said it correctly.  Otherwise, you are merely asking him to suit your own taste.  You may feel that he is too slow today, so you’ll try to tell him to go faster.  Or if you think he is too fast, you’ll try to tell him to go slower.   Your own affliction is churning.  Although you may say, “Ah, I’m telling you this for your benefit!”  But I’m sorry!  Your words do not accord with the teachings.  This is very clear, very obvious!  This is just one small example for us.  [03:22]

How has Buddha obtained this good quality of speech?  He is in accordance with wisdom and compassion.  What are the qualities of wisdom?  What are the qualities of compassion?  We have not talked about them yet.  I just wanted to bring it up and briefly discuss it here.  So, I raised that issue earlier because there are still many things which we do that do not make sense.  I was going to point them out.  However, I thought that after you gradually, gradually understand the principles, then when I let you know, things will resolve easily.  Since this example happened in the spur of the moment this morning, so I thought I will just mention it here.  After Buddha has given us answers, ah, it’s marvellous!  “All beings understand.”  We can completely know and understand.  [04:06]

[Reflect on the marvellous manner of the Buddha's speech.]

[Translator’s note: According to Chinese text, the last sentence is the first sentence of the paragraph in English version. Repeat it in order to be in accordance with Chinese version.]

Ah, it’s rare!   [04:10]

The Chapter of the Truth Speaker says:315

It is like this: if all living beings simultaneously 

Ask questions using many different expressions, 

He understands them in a single moment, 

And with a single utterance gives answers to each. 

Therefore, know that in the world the Leader

Knows how to be eloquent. 

He turns the wheel of teaching 

That eradicates the suffering of deities and humans. 

His speech is the one that truly turns the wheel of the sublime teaching with great skills.  When he speaks and we understand it, it will rescue us from sufferings and torments.  That’s the correct way.  So, when we wish to truly propagate the teachings, it should be done this way.  We are not perfect as such, but we have some relative qualities and so we advance one step at a time.  However, the foremost important matter is that before we open our mouth, we should first assess the status of our mind, what do we abide in now?  This is the most important thing!  So, the first thing to do is still to learn.  After learning it, after understanding it, then when you go about to practice, it would be best!    [05:15]

Furthermore, recall what is taught in the Praise in One Hundred and Fifty Verses: 316

Your face is so captivating; 

Listening to your pleasant speech 

Is like seeing nectar 

Flow from the moon. [136]


Your speech, like a rain cloud, 

Settles the dust of attachment; 

Like the garuda, 

It expels the snake of hostility.

So, in this section, I should briefly explain, it will help us!  His “face” is so beautiful. Like that.  The Buddha’s body and face, they represent Buddha.  Buddha who is so captivating and beautiful, when he speaks, his voice is so pleasant. The meaning of his speech is also excellent.  How excellent?  It can “settle” all sorts of ways of our three mental poisons.  With these three mental poisons, attachment is like dust.  Why is attachment like dust?  You cannot see dust but it is everywhere.  You can’t see it.  However, when you look around after a while, you’ll see a layer of dust everywhere.  That is the way of our attachment.  Our attachments are just like that.   Sometimes we can’t even see the coarser manifestations, [and thus] with its subtle ways, we certainly do not see any of it, not any of it.  Yet we are constantly turned around by it.  [06:30]

Then what else?  It expels the snake of hostility.   Hostility is really something!  It’s much like a poisonous snake.  When your hostility arises, ah!  Everyone else sees it clearly. Everyone is scared.  Not only can he (Buddha) settle the dust of attachment by showering rain – when the rain falls, all the dusts are cleansed.  Then, also for the poisonous snake, no matter how poisonous it is, when the garuda comes, ah, it is the end [for the snake].  The most poisonous creature is the poisonous naga.  Their poisons are very strong.  With the ordinary snakes that are poisonous, they can’t hurt you unless they bite you.  With the poisonous naga, if he just blows air at us, all of us here would die.  It’s that powerful.  And that poisonous gas could last years in a certain place.   [07:19]

In our Chinese history, there was a great master.  Ah!  He was incredible – Dao-Xuan (南山道宣律祖), he was amazing.  He practiced pratyutpannasamādhi, the samadhi and moved the nagas.  Ah!  So many nagas came to praise, were happy, they rejoiced, they came to rejoice.  So, at the time, many nagas came to visit this world having transformed into the human form.  There were many sons and daughters of the nagas.  One daughter of the nagas was very beautiful.  When a Shramanera (novice monk) saw her, he had a defiled thought. The naga can see that clearly.  So, the naga generated one thought of hostility.  Nagas tend to have strong hostilities.  However, the naga was aware of it immediately and thought this shouldn’t be, he immediately confessed and told master Dao-Xuan, “hurry with the well.” So, the naga quickly spewed his poisonous gas into a well and sealed it.  [The naga said,] “This well definitely should not be touched.” It is then sealed.  Later, if there was just a bit of a leak, if smoke leaked out, the smoke would be very powerful, much like limestone reacting with acid.  Ah! Surging and churning.  Look at the power of the poisonous nagas, it’s so powerful.  Ah!  When it meets up with a garuda, [all that power] becomes futile.  In other words, the sublime teachings that Buddha speak of, regardless of how subtle and difficult it is to pin down the attachment, ah, the teachings can completely clear it away. Or however strong and harsh the hostility, the teaching can transform your state of mind to calm and tranquillity.  [08:52]

Again and again, it is like a sun

Dispelling the darkness of ignorance.

Then what else?  The last one of the three mental poisons, ignorance. Ignorance is an utter darkness where you can’t see anything.  However, just like the “sun,” when the sun comes, as soon as the sun shines, all will vanquish!  Now we have a few lights in here because the sun does not shine in here.  If the sun were to shine in, we certainly won’t be able to see our florescent lights.  Therefore, it’s a bright illumination.  Buddhism is like that too.   [09:20]

Since it razes the mountain of pride, 

It is also like the vajra. 

Oh, the vajra (diamond scepter or thunder bolt) is very powerful.  No matter how great is the mountain of pride, if we try to break it using the vajra, then the mountain of pride will shatter into many pieces.  [09:36]

Because you see the truth, your speech never misleads; 

Since it is faultless, it is correct; 

Since it is well-composed, it is easy to understand. 

Your words are well-spoken. 

These I won’t explain in detail.   [09:43]

At first your speech 

Captivates the listeners' minds; 

Then if they give it thought, 

It clears away attachment and delusion.

Hmmm, see!  With Buddha, as soon as you listen to him speak, anyone who listens to him speak, he will captivate your mind.  What does it mean by captivating your mind?  When we ordinary people speak, no matter how you say it, no one really listens to you.  Like that.  No one really listens to you.  Even when you specifically address someone to tell him something, he may still not listen.  Therefore, in a normal state of mind, people really don’t hear you.  It’s different with Buddha.  When he speaks, all of the people will focus their attention on him.  He has this great appeal.  Why don’t we have that?  That is something we should ask ourselves.  We won’t talk about the reasons for that here, the principles are listed in the later sections and are explained very clearly.  Then not only are you drawn, you are drawn to him but what he says can touch your heart.  You will know what he’s saying and the teachings will resolve problems of your mind.  Though it can be resolved but if you don’t reflect upon it, then the effect won’t be that great. If they give it thought, it clears away attachment and delusion.  If you can reflect according to the teachings properly and in appropriate measurements, then your three mental poisons will be disposed of.  Once you’ve disposed of the three mental poisons, you are liberated from cyclic existence.  It’s that supreme!   [11:08]

It relieves the destitute, 

Protects the unruly, 

Oh!  Now in the cyclic existence, we are lacking in everything.  Only Buddha’s words provide the best relief.  Ah!  “Protects the unruly”!  This is the home of us unruly ones.  [11:27]

And induces the reveler to renounce— 

Your speech accords with everyone's needs.

To us who revel and feel difficult to let go – this “reveler” means those who find it difficult to give up attachment, they can generate the thought to renounce.  Buddha has such good quality!   [11:45]

It delights the learned, 

Improves the minds of the middling, 

And dispels the darkness of the lowly— 

This speech is medicine for all living beings. 

To those who are truly wise, upon hearing the Buddha’s speech, ah, they are extremely delighted.  This delight brings their tears and makes their hair on the body stand on straight.  This is absolutely true.  So we can see in the sutras, up until now there are still people, when they study the parts which they feel a certain concordance, ah, they would tear unknowingly.  With what Buddha tells us, it is that inconceivable.  When persons of middle level hear him, ah, they increase wisdom.  When the lowly ones hear him, we can eliminate our darkness and ignorance.  That is the good quality of Buddha’s speech.   [12:27]

This is how we should reflect on the Buddha.  On one hand, when we reflect like this, after reflecting, there will be a goal established in our mind – ah, this is what’s supreme!  Once you have that goal, all the small rewards or benefits that are readily in front of you can no longer entice you, they can no longer entice you.   Now when we come across things like that, such as when we sit down and as soon as we hear something, our ears immediate begin to pursue the sound.  Now, with your whole heart, ah!   Let’s say there is something that’s really good here, your eyes will open wide, and feel that it’s so good.  It doesn’t matter what other distractions may come your way, nothing can deter your attention.  Like that. It’s just like how it is for children.  I think we’ve all had this experience when we were little, perhaps we’ve forgotten it.   You may want to take a look at your younger brothers and sisters.  So then let’s say this kid enjoys eating chocolate.  When you put it there and won’t allow him to eat it, he will be staring at it. Then if you tell him to go somewhere else, he won’t go, and perhaps won’t even be able to hear what you’ve said.  Why?  It’s the same principle. [13:31]

Why do I say this here?  This is for us to experience.  If we can skill-fully apply this principle, the description above will become an inevitable result.  If you truly think of Buddha this way, may I ask then, would you be turned around by the external sensory objects?  Of course not!  In this case, how can you not be reborn in Pure Land?  If you recall and recite Buddha’s name this way, how can you not go there!  This is because your mind is solely focused on this at all times.  Why would you have this situation where you feel, “Ah!  I do wish to go, but as for being mindful of this, I don’t know how to recall [or recite the names of Buddha]!”  There, There, There!   The principle has been stated right here.  So here it tells us this.  Oh!  So when you go for refuge, this is how you go for refuge.  Therefore, with the word “Namo”, there is a great deal to be learned.  What is “Namo”?  Refuge!   Okay, now when we formally learn from Buddha, we should learn it this way. [14:33]

So far there have only been the good qualities of the body and speech, there is still the good quality of the mind next.  He is a role model for us to follow.  If you follow the teachings, eventually you will have the same achievements.  Now when we speak, no one wants to listen.  Don’t worry about it, just follow the Buddha and learn.  I guarantee one day they’ll listen to you!  The moment you open your mouth, they will be drawn toward you.  Even before you open your mouth, they will follow you around all day anyway.  Aren’t we like that?  No need to mention when Buddha comes, even when a great Dharma Master comes, ah!  We would follow him around all the time.  For a great Dharma Master, we would already be following him around.  It’s the same case.  So let’s continue with the third part.  [15:14]

(c) The good qualities of the Buddha's mind 

These are explained in terms of the good qualities of knowledge and the good qualities of caring. 

With Buddha’s body, speech and mind, this is now the good qualities of the mind, divided in 2 parts, knowledge (wisdom) and caring (compassion).   [15:23]

(i) The good qualities of knowledge 

Without obstruction the Buddha's knowledge contacts the real nature and diversity of all phenomena, as if they were a dhatrifruit317 placed in the palm of his hand.  

What are the good qualities of knowledge?  His knowledge contacts the real nature and diversity of all phenomena.  The detailed contents of real nature and diversity of all phenomena will be discussed later.  With “real nature,” we often have another way of describing it which is equipoise that directly perceives the ultimate truth.  With “diversity of all phenomena,” it is post-equipoise condition which refers to the general characteristics of all the phenomena, they are appropriately posited.  Actually, what is the characteristic that the real nature perceives?  It is emptiness.  Diversity of all phenomena, describe the manifestations, the ways of dependent arising.  Well then, but we are not clear on these concepts.  He said “emptiness”, after a while, you can believe there is emptiness but cannot fully realize it.  He said everything is dependent on the laws of cause and effect and dependent arising, but how did the causes and dependent factors come about? We don’t know either.  Like that.  When Buddha sees things, it is as if they are like a dhatri fruit in the palm of his hand, as if you have the fruit in your hand, being able to see it so clearly.  His knowledge is “without obstruction.”  There is not a bit of impediment.  Thus, only Buddha comprehends all. There is not one thing that he does not know.   [16:42]

Thus, the Sage's knowledge comprehends all phenomena, whereas others' limited knowledge cannot comprehend the vast objects that are to be known. 

Yes, other than Buddha, a person’s knowledge can be limited or vast, but it cannot comprehend all [like the Buddha].  This is why we said earlier that Buddha is the only object of our refuge.  [17:00]

You should reflect on this knowledge as it is described in the Praise in Honor of One Worthy of Honor:318

Only your sublime wisdom 

Comprehends all objects of knowledge; 

For everyone other than you 

There are objects yet to be known. 

Although there are others who know things, the knowledge is not complete.   Some know more and some less.  Those who know more, perhaps we can say the bodhisattvas of the 8th level.  Then the knowledge decreases as we move down the levels, and on down to Pratyekabuddhas and Sravakas…etc.  [17:26]

And also,

O Bhagavan, the entire origination 

Of all types of phenomena throughout time 

Is within the range of your mind, 

Like an ambalanfruit in the palm of your hand. 

Like the wind moving across the sky, 

Your mind is unimpeded 

With respect to the single and the manifold  

Animate and inanimate phenomena. [137] 

The Bhagavan, with all phenomena in the world, everything, all of it can be seen as if it’s in his palm.  Whether animated or inanimated, “single and manifold,” everything can be encompassed.  With all sensory objects, Bhagavan sees them clearly, much like the wind in space, without any impediment.  So, when we see things now, we can’t see this or that clearly. Buddha is not like that.  Buddha is not like that.  Actually, when we talk about the ambalan fruit, we are still using the example of this world, using an example of this world.  Even if we people of this world put something in the palm of our hands, we still won’t see it clearly because when we see one side, we don’t see the other.  Buddha is not like that.  For anything in the ten directions, in all the spheres of reality and in all space, there isn’t anything [that he does not know]; as if he is holding it in the palm of his hand.  And he would know it inside out.  Thus, we say his knowledge contacts the real nature and diversity of all phenomena, there isn’t anything he does not know completely.  If we take anything in our world and look for the very first cause of its existence, we can’t find the very beginning.  This won’t happen with Buddha.  There is not one thing that he has not completely understood.  Without any exception, he completely understands all and has completely resolved all issues.  This is the good quality of the knowledge.  [18:59]

(ii) The good qualities of caring 

In the same way that living beings are bound inescapably by the afflictions, so is the Sage bound by great compassion,  

The reason we are ordinary living beings, what is it?  It is that we are tied down by our afflictions.  So, we are not free.  Buddha is also not free from one thing.  What is that?  He is tied by his great compassion and therefore he is “bound.”  So, what does this section tell us?  Though Buddha has resolved all his problems, he is still busy.  What is he busy with?  Due to his great compassion, he helps us all the time.  This is the difference between Buddha and us. [19:40]

which thus arises continuously as he beholds the suffering of living beings.

Because he is turned by his great compassion, so as long as he sees suffering, that living beings are suffering, his great compassion continues to arise.  The subjective aspect of the great compassion is to think of those who are suffering and then help to alleviate them from suffering.   That is called great compassion.  Since there are suffering living beings and Buddha has great compassion, of course he is trying at all times to help us.  This we should understand.   As soon as we think of this, we should remind ourselves immediately that we still lack the internal factor.   So, we should diligently learn from Buddha.  [20:18]

You should reflect on this as set forth in the Praise in One

Hundred and Fifty Verses:319

The afflictions bind all 

These beings without exception. 

You, in order to release them from the afflictions, 

Are eternally bound by compassion. 


Should I first make obeisance to you, 

Or to the great compassion that causes you

To dwell for so long in cyclic existence

Despite knowing its faults?

All of the living beings are bound by afflictions.   Well then the Bhagavan, in order for Bhagavan to save living beings from afflictions, there is only one thing that he is bound to.  What is that?  Great compassion.  Just like how we living beings are bound by afflictions.  That is a special characteristic of the Buddha.   This explains the above.  Because Buddha is bound by great compassion, thus he continuously abides in cyclic existence to help us.  That is why the Buddha is referred to as non-abiding in the peace that is nirvana.  [21:20]

Also, the Chapter of the Truth Speaker says:320

The Supreme Sage feels great compassion 

When he sees beings whose minds 

Are constantly obscured by the dark gloom of ignorance, 

Locked in the prison of cyclic existence. 

He sees how this dark gloom of ignorance has obscured all of us living beings and how we dwell in these long nights of ignorance.  Because of this, we are locked in this prison of cyclic existence.  So Buddha generates great love and compassion to come and help us. [21:46]

And also: 

The Conqueror feels great compassion when he sees beings 

Whose minds are overwhelmed by attachment, 

Who have great craving and always long for sensory objects, 

And who have fallen into the ocean of craving's Attachment. 


The One Possessing the Ten Powers feels compassion 

Which seeks to dispel all suffering 

When he sees the afflictions of beings 

Harmed by a multitude of illnesses and miseries. 

The Sage's compassion arises constantly; It is impossible for it not to do so. 

The Buddha is free of faults because he is concerned 

With the needs of all living beings.

With the last verse, let me explain it.  That last verse says, “The Sage’s compassion arises constantly,” the “sage” is Buddha.  He constantly, meaning his compassion is always active without stopping for any moment.  Thus “it is impossible for it not to do so,” in any situation, it’s impossible for him to be without great compassion.  This does not only refer to our Bhagavan, but to all the Buddhas of the ten directions.  Therefore, because he has great compassion, he is always helping us.  The subjective aspect of the great compassion is to think of the living beings who are suffering.   Therefore as long as there are beings suffering in this world for a day, Buddha will always abide in this world to save us, thus “he is concerned with the needs of all living beings.” Though he is living with us, but he has no faults, he has resolved all his problems, completely resolved.  This is what we should understand.  [23:03]

Once we understand this point, as it has been explained before, we will naturally reflect upon ourselves and realize that we lack the internal factor.  This is the first point.  Then to go another step further, the second point is that when you truly seek an excellent teacher, you wouldn’t reproach the excellent teacher’s faults.  The reason a teacher reveals certain faults is to help us.  Why is it that we can’t find an excellent teacher now, why?  We can’t see our own faults, we don’t see it.  We only see the faults of others.  This is the real reason.   So some people would say, “Ah, well how about those people, are they truly excellent teachers?”  These people...yes!  They may be excellent teachers and they may not be.  But it is precisely because there are these situations now which will allow you to begin to work at it.  So then you can change from looking at others’ faults to looking at your own faults.  Once you have this ability, then when Buddha is in front of you, you will have a chance to be close to him.  Otherwise, when Buddha comes, your beginningless habit of seeking for others’ faults will arise.  When Buddha is truly in front of you, as you begin to observe his faults, you’ve committed immeasurable sins.  At that time, there will only be one path for you, to fall [to miserable realms]!  Once you realize this, with the faults of the person that you are facing, you would feel so appreciative.  Why would you reproach them?  So once we understand this principle, it’s impossible for us to reproach others.   Conversely, if you did reproach others, ha!  You’ve never even understood the principle.  So now we would often feel that we stand on the correct principles and would say, “You are wrong!”  When we get to this point, we should know clearly that when you say that “you are wrong!” for a person who truly seeks to learn the teachings, you are the person who is 120% wrong!  [24:50]

Let’s open up to page 102, (English text, Page 185).  At this point, we have truly found refuge, have truly found refuge.  At this time, we finally understand what it means by going for refuge.  After you have understood this and then go for refuge, this merit becomes immeasurable.  Then base on this understanding, if you go for refuge and dedicate this merit to go to Pure Land, you will certainly get there.  Otherwise, even if you think, “Ah! Refuge has these great merits,” you will not get the merits.  Though you may be reciting Amitabha Buddha’s name, you can’t get to Pure Land.  So as far as for the basic principles, we have briefly gone through them.  Next it tells us the principles of refuge.  There are 3 parts to this: body, speech and mind.  After body, speech and mind, there is one last part, the good qualities of the enlightened activities.   

Let us now take a look on page 102, the second portion (English text, page 185).   [26:11]

(d) The good qualities of enlightened activities 

The enlightened activities of the Buddha's body, speech, and mind, being both spontaneous and everlasting, help all living beings. If disciples are open to his guidance, the Sage will give them that which is excellent, and lead them out of trouble. [138] Thus, the Buddha's activities are certain to do everything that needs to be done. 

Well then, what are the things that Buddha does?  Let me explain the good qualities of the things that he does.  Buddha, under any circumstances, with these enlightened activities of his body, speech and mind, they are ever continuous and without interruption in terms of time and the way he does them is natural and spontaneous.  For us, we always have to make an effort, for anything, it would be impossible for us to do it naturally.   However, for him, it is so natural that he is that way in any situation.  Just like that.  As if he was born with it and there is never interruption in terms of time.  Thus, these two attributes signify that he does nothing besides helping all sentient beings, he does nothing besides helping all sentient beings.  Yes, under any circumstance, Buddha is helping all sentient beings at all times.   And Buddha, we all know that the reason Buddha has become Buddha is because he attained the “ten powers, four fearlessness and eighteen different characteristics as compared with bodhisattvas.” His great compassion extends to all living beings without omitting anyone.  He is the same to all living beings without differentiating like or dislike.  His wisdom understands all and he is able to help us.   And the way he helps us is spontaneous and everlasting.  So, the reason that we are not able to obtain the teachings and transform ourselves, the reason we cannot resolve our problems, what is it?  The problem is still us.   [28:42]

Therefore, “If disciples are open to his guidance,” the disciples are us the living beings.  Since the dispositions, karmic obscurations, or situations of every individual being is different, those who can accept his guidance, “the Sage will give them that which is excellent, and lead them out of trouble”, Buddha will not leave anyone out.  He will help those who can be guided so that they can completely resolve their troubles and be alleviated completely from suffering.  It is certain that Buddha will do that.   [29:34]