菩提道次第广论手抄稿:旧版第四十四卷B面
（手抄稿 第六册 p125）[00:08]
这个佛决定是这样做的，所以，我们一想到佛的这样的这个业功德，一方面嘛我们是无比地感激，无比地景仰去皈依三宝；一方面呢，我们就应该努力地自己反省：为什么到现在我们还沦落在生死当中？我们在什么地方不能跟三宝相应？我们应该如何净化自己？这个是真正修学佛法最最重要的。所以现在不学佛法的人我们先不谈，修学佛法的人，尽管学了半天得不到好处，这个所有的问题都在我们自己身上。这一点我们一而再、再而三努力，你什么时候把自己的问题找到能够改善了，马上得到这个好处，马上得到这个好处！得到了这个好处呢，所有的痛苦、困扰统统远离，你要求的样样圆满地遇见。 [01:39]
p. 102 (7)
You should reflect on this as set forth in the Praise in 《One Hundred and Fifty Verses》：You explain the destruction of afflictions, reveal the deceitfulness of demons, proclaim the terrifying nature of cyclic existence, and show the way to fearlessness.
【如《百五十颂》云：“尊说摧烦恼，显示魔谄动，说生死苦性，亦示无畏所。】
世尊所说的一切的教法，它无非都是在摧毁烦恼，因为一切世间衰损、痛苦的根本 (p126) 因在这里，这样；你能够了解了这个，从根本上拔除的话，那问题都解决了。然后呢，所有世间的一切东西，都是虚诳，都是魔。这个魔不一定指天魔，换句话说，那扰乱我们使我们不能如法行持的，这一个虚假错误的，经过世尊说明让我们了解。这些东西我们平常都不了解，现在了解了：原来在三有轮回当中的一切啊，无非是苦，无非在生死轮回当中啊，这个地方千万不要迷糊，要生起正确的认识，深生厌离啊！然后如法行持，这样地跳出。所以这一条道路也只有佛告诉我们，所以他也同时啊不但指示世间缺陷，也告诉我们怎么跳出这个缺陷，到达无所怖畏的地方，这个是佛。[03:34]
O Compassionate One, wishing to help, you act for the sake of living beings. How could there be something helpful which you have not done?
【思利大悲者，凡能利有情，此事尊未行，岂有此余事。”】
这个世尊是由于大悲心的策励，他是要利益我们一切有情。这个佛，任何十方一切诸佛都是这样的，他凡是能够利益我们的，利益有情的事情，佛决定会去做；而佛做的，除了利益十方一切有情以外，没别的了，这个是我们要了解的。继续： [04:21]
And 《the Praise in Honor of One Worthy of Honor》 says: What trouble is there away from which You cannot lead living beings? What excellent thing is there That you cannot bestow on the world?
【《赞应赞》云：“尊未度众生，何有是衰损，未令世间会，岂有此盛事。”应忆念之。】
说佛没有度众生，这个怎么可能？不可能，佛不会有这样的事情的。假定说佛没有说告诉我们这些世间的一切真相的话，那么世间所有的好事都不可能有的。所以不管世、 (p127) 出世间，从最上到下面，无非都是由于世尊开示；然后呢，不同根性的众生，跟他相应的量，行持的结果，而产生种种上中下好事，“盛事”就是好事。关于这一点，我们修学佛法的人，应该思惟、观察摆在心里面去忆念。关于整个的念佛，有一本书叫《随念三宝经》，这个非常好、非常好，非常薄的一本。我们平常如果能够常常照着这本书的道理，经常去忆念的话，这个不知不觉当中，就有无边的功德生起来。那么所以在这个地方，只是简略地把这个纲要说明一下。下面 [06:07]
The preceding briefly summarizes the way to reflect on the Buddha. If you reflect in a variety of ways, your faith will also arise in many ways. The more you reflect, the stronger and more enduring your faith will become. The same applies to the good qualities of the other two jewels.
【◎ 此是略说念佛道理，若由种种门中忆念，亦由多门能发净信，若能数数忆念思惟，则势猛利常恒相续，】
上面只是概略地说一下念佛的这个道理，假定说我们有不同的方法，各方面去思惟观察这一个道理的话，你观察得越多、越深入，那么你的净信心越增长、越启发。为什么？因为平常我们不了解这个事实的真相—这个里边有两点，这是第一个。第二呢，平常我们一直在随顺着我们的染污心识在转，不知不觉当中，这个心里边一直在增长生死染污之集，根本不知道，就这么痴痴呆呆地在贪瞋痴当中过去掉了。那么现在你如果能够忆念三宝的话，那个当下就把我们心里面这个染污心识转化成功善净之业。有这样的一个了不起 (p128) 的功德，了不起的功德。 [07:46]
所以你只要去念三宝，当下就是产生的善净之业；然后你所念的对象，说这个佛啊……这样。当然，我们首先，这个次第非常清楚，我们为什么会到这个地方来忆念三宝的，这个皈依之因是什么？因为这个原因而皈依，所以皈依的对象是什么？现在所皈依的对象，他有什么样的功德？在这种情况之下，自然而然你会每一个部分，恰如其分地丝丝入扣，跟我们的理智也好、情绪也好，完全相应，完全相应。你想到我们在生死轮回当中，无比地痛苦，然后呢，佛陀这是无比地圆满，就是值得我们景仰，然后呢值得做我们的榜样。而且他又是一直在帮助我们，值得我们归投依靠，这个真正归投依靠的心，自然而然心不由己地你就会产生起来。然后想到他的种种的功德这个样的话，那个归投的心，越来越增长，是越来越清净，越来越圆满。 [09:31]
那个时候你的净信心，就启发了，就增长了。“净”是把自己原有的染污净化了，然后呢，这个时候真正谈才叫“信心”。平常我们说，我们的信心、信心，我们真谈不到信心，那实在是谈不到信心啊，这个要了解。所以你能够这样地多方面地观察思惟的话，那个净信才生起来。现在真遗憾哪！现在我们居然学念佛的人，不要学这种道理，请问你怎么念得好，怎么念得好？所以我一再说，有太多人说：“哎呀，要修行了，关到山里去茅 (p129) 蓬。”结果你一关—你有宿生有善根，这种我们始终说这是例外不谈，否则的话，一关保证你出毛病，保证你白白浪费，原因就在这里。 [10:28]
所以他下面说，“若能数数忆念思惟，则势猛利恒常相续”，你照着这样地思，不断数数思，不断地、不断地、不断地去忆念这个道理，去思惟这个道理，那么这个净信心的势力又猛利、又恒常，继续不断地继续下去。关于这个思惟三宝净信这个势力，这个地方叫势力，实际上这个就是我们的善净之业，如果你能够把这个继续，恒常相续地继续下去的话，念佛无有不成，学净土求往生，无有不去。这个是单单对佛宝，其余法、僧也同样这个道理。 [11:32]
When you have gained certainty by meditating in this way, you will understand that the scriptures and their commentaries are instructions, in that most of them teach the good qualities of the three refuges.
【◎ 由如是修，若善了解，则诸经论多是开示三归功德，此等皆能现为教授。】
我们像前面这样，能够这样地善巧认识了，照他的思惟修习的话，那么各式各样的经、论上面所说的，无非都是告诉我们“三归”，皈依佛、法、僧的道理，你照着这样去做，就得到这个三归的功德。因为你看了、了解了、得到了，所以这些经论，当下就是我们最好的教授。 [12:25]
而眼前我们所以产生这个矛盾，说看了半天经啊、论啊，总觉得好像修行不相应 (p130) 的道理是为什么？那就是不善巧了解这个道理，结果尽管这个经论是最好的开示，因为你不善巧，看不到它真正精要的开示。那个时候你就觉得：哎呀，这个经论没有用啊！你另外去找。所以前面特别告诉我们，假定经论上面都说不对，请问还有谁能够比经论说得更好的？经是佛讲的，论是菩萨造的，佛跟菩萨讲的东西你都觉得不能行，难道还有比佛菩萨更好的吗？如果有更好的，你何必学佛，那不是一个最大的一个错误吗？ [13:25]
现在这个到这里为止，这个原因统统指出来。我们也了解了：噢！原来我们没有得其善巧，没有得其善巧，乃至于次第未明。所以对它的本质没有认识，认识了以后，然后没有如量地做到—当然这个做到的话，还有一个必然的次第—因为这个方面弄错了，所以都白白辛苦，忙了半天，真是吃了多少冤枉苦头。想到这里真欢喜，一方面我们是如法地进去，步步上升，一方面是感到真实的法喜充满。 [14:20]
继续下去。那么，他这个地方又特别提醒我们一件事情，什么？喏，下面，因为我们太多人讲修行，说修行真正开始重要的话，闻思是绝端重要，却是有太多人说：“这个不要的。”结果呢，因为把修行最善巧、最需要的工具拿掉了，结果修，修不成功。所以除了前面在讲修的地方，破除邪执，特别说明以外，这个地方又提醒大家一下。 [15:00]
p. 103
People who reject analytical meditation as a practice, thinking that it is mere conceptualization, shut off many such ways of accumulating merit and clearing away obscuration. Therefore, be aware that such a rejection is a great obstacle to taking advantage of the boundless potential of a life of leisure and opportunity.
(p131) 【◎ 念观察修皆是分别，于修行时，而弃舍者，是遮此等集聚资粮，净治罪障非一门径，故于暇身，摄取无量坚实心藏，应当了知为大障碍。】
他这个地方又提醒我们一下，也就是前面这个老话，在这个地方重提。说有人觉得：“你这样的思惟观察，那些东西都是分别，那修行的时候是不要分别的，所以修行的时候，应该把它丢掉，不要去思惟。”这一种想法，这一种说法，大错误啊，大错误啊！ [15:49]
在我们正式修行之前，前面真正重要的基础是什么？要净除罪障，要集聚资粮，而这两样事情都要经过如理地听闻，然后听闻了以后，然后呢如理去思惟。越是多方面地观察思惟，那么产生的功效越大；产生的功效越大嘛，净除罪障是越多，集聚资粮是越广越深。现在你不要了，结果呢，害了，结果害了！所以把这两样东西—净除罪障跟集聚资粮的最佳的方便，一下都被你遮止，这个遮的话，就是挡住了，障碍住了，切断掉了、切断掉了。所以在这一种状态当中，你得到了这个暇满人身，要想修行啊，变成功一个最大的大障碍。你还不知道，还以为觉得：“对啊！修行不要分别的。”结果完了！就完了！你是已经得到暇满的人身，你也知道要修行，结果你去修行的时候，就一下被这个邪知邪见挡住了，错误了，于是你白白浪费一生，那最大可惜！ [17:32]
(p132) 前面已经详细说过，这个地方又再认真说一下，让我们重新把前面这个道理回忆一下，然后呢，再提起正念来，好好地在这个地方深入。那么，那个时候所有的念佛的功德完全得到，自然而然我们二十四小时当中，无时无刻都在集聚净业资粮，不管你要增上生、决定胜都可以得到。 [18:09]
The more you practice these things, the more accustomed your mind will become to them,
【此等若作常时修持，心随修转。】
上面这个系念三宝的道理，换句话说是皈依，这个讲到这里为止，单单这个皈依哦，单单这个皈依哦！假定你能够照着这个道理，如理如法地去做的话，“心随修转”，你修多少，然后呢你这个心就转多少。你在没有修的之前，心是什么？染污相应，杂染相应。然后呢，经过你修改修习以后的话，染污部分是渐渐净除，然后呢善净部分渐渐增长，当然转过来了。那么这个罪障就清除多少，功德就集聚多少，就这么简单，就这么灵验！ [19:11]
所以说，你一个念头念对了，你马上清清楚楚、明明白白说：“欸！对了。”这个念佛就有这样的功德，我想现在大家至少在理路上面很清楚、很明白了吧！绝对不是说到临终的时候看，哎呀，这一生还不晓得去不去哦，然后叫人家来助你念哦！而是在当下念的时候，你就很清楚：这一念去得了的，那一念去不了的。任何一念是如此，任何一天是如 (p133) 此，然后年、月、日、时这样积累起来，清楚明白，你晓得这一生你要到那里去。那个时候就是的的确确是你自己自在，而不是他自在了。 [20:01]
虽然这个自在有不一样的，地上菩萨的自在，跟我们现在这里不一样，我们这里的自在，就是说你能够把握得住的这个正念，你晓得你决定能够向上，这一点，这样的情况。如果说求生净土的人，换句话说，他的的确确自己很清楚明白的，他会到极乐世界去。所以这个地方告诉我们，你照着这个办法，常时地这样去做的话，欸，你心就这么转过来了，就这相应了。所以要晓得， [20:36]
and the easier it will be to practice what you had initially found difficult to learn.
【故于初时修心稍难，后时于彼能任运转。】
所以修的时候，开始比较难。为什么？因为开始的时候，你认识也不够，力量也没有，起心动念无非都在染污当中。假定你觉得这个困难而停在那里不动的话，你永远没有机会，这个是难点。所以我们首先始终要了解，不要觉得：“哎呀，最好坐在那里天上掉下来。”绝对世间没有这样的事情，何况佛法！如果你等在那里，坐在那里掉下来的话，你完全错了，完全错了。所以的的确确我们要有了这个认识以后，努力去行持，这样的话，对了。同时当你觉得难的时候，也正说明，欸，现在对了。为什么呀？因为你原来是 (p134) 什么？染污的，换句话世间来说来一种惰性。现在真正要修，就是修改，否则什么叫修？所以修是修改嘛，原来这个状态不对的，你把它改变过来。试想看，世间哪一件事情不是如此？所以你了解了这个，你很清楚很明白。 [21:45]
平常我们常常觉得，哎呀！心平气和觉得满好，到了那时候稍微一点境界现前就不行了，那个是对真正的行相不认识。行相真的认识了以后，你会了解，真正最好的修行是什么？就是就你心里烦烦躁躁，你认得了，然后你提起正念来，那最好的时候，最好的时候。所以到那个时候，你能够克服它的话，你又冲破一个难关，这个才是真的，这个才是真的，这样。所以你们看那个木头，这个木头夏天长得很快，但是夏天长的那个木头是很松的；那个冬天长得很慢，冬天这个木头很扎实的。就是经过这个严格的考验过来的，它才行，那我们修行现在修行也是如此。所以你们看哪，那个豆芽摆在桶里边哪，想尽办法保护它长出来，对不起！这个豆芽也只能做豆芽用，没有其他用场。你放在太阳里面一晒、风一吹、雨一淋，好了！不是枯掉就是烂掉，它长不出什么结果来的。我们现在真正要修学佛法的人，千万不要学豆芽，这个要注意！ [23:20]
或者我们应该这么说，除了这个豆芽以外，更进一步来说的话，我们的的确确真正重要的，一定要自己在境界上面去历练。所谓这个境界不是外面的，就是当境界现起的 (p135) 时候，你内心当中注意到，它是什么状态，那个时候有了正法的认识以后，你了解了：“欸，它又跟着外面走了。”你把它拉回来，然后你觉得拉回来，拉不回来的时候，这个时候困难发生了，或者你要提的时候提不起，那时候难了，那真正的用功就在这个境界上面，就是这个时候。你能够这样地一段努力以后，到最后，欸，“后时于彼能任运转”，慢慢、慢慢越到后来你越一提，就提起来了，到后来不提也起来了。等到你一提，提起来的时候，那个时候你可以深入了。 [24:23]
所以说，假定你把前面的这个对于知识的净信，暇满人身，念死无常，以及苦等等，都经过一番练习以后。然后你坐在这个地方，如果说坐了一下以后，你心里面胡思乱想的话，你随便把前面的那个概念，一提，马上提起来了。要昏沈的时候，你提起暇满人身的难得，啊，觉得自己：“没错，得到了，庆幸啊！赶快努力啊！”这个昏沈就没有了。如果说到那个时候你那个掉举又来了，这个又放不下，那个又放不下，马上你想到死、苦，喔哟！这一想到要死苦，那个时候这个贪着一下子都去掉。到那时候它昏沈也去掉了，妄念也去掉了，当然你要得定就很容易了，这样。所以他前面的这个次第，它有这样的好处在啊！好，我们继续下去。 [25:25]
You will develop the spirit of enlightenment, thinking, "I, too, should obtain buddhahood, like the Buddha whom I recollect."
(p136) 【又若能念，愿我当得，如所随念，如是佛者，是发菩提心，】
欸，妙了！我们现在说菩提心、菩提心，菩提心到底是什么呀？尽管说了很多，真实的内涵还不一定真正了解，这样。到这里为止，如果我们真正地对皈依这个概念有了正确的认识，第一步下去，那我们想：“啊，没错啊！现在我们皈依佛，佛是这么圆满，这是我们的目标，这是我们的归投，这是我们的依靠啊，我也要学佛。”你能够照着这样地念，说：“我也希望像我所念、所归投依靠的佛那样，也想得到这个。”这个是什么？这个就是发菩提心。所以菩提心什么？为利益有情愿成佛！唔，我为了要解决一切众生的痛苦，我也要成就佛，这个就是菩提心了。所以刚开始你就是在皈依这个时候就相应了。现在譬如说我们看，说念佛的人哪，假定能够发菩提心的话，那个力量大得不得了。那菩提心是什么？好像讲讲可以，真正要相应很困难，现在这个地方告诉我们，初步已经可以相应了，就有这么多好处。你能够这样地随念，发这样的心，那么 [27:02]
You will have visions of the Buddha day and night. No matter how much you suffer at death, you will not lose your recollection of the Buddha.
【一切昼夜恒得见佛，于临终时任生何苦，然随念佛终不退失。】
因为你这样地随时在系念三宝，那么不管是白天、晚上，“恒得见佛”。念佛见佛嘛，现前、当来，当然你必定能够见佛，必定不会退失，大势至菩萨的〈念佛圆通章〉， (p137) 在这个地方和盘托出，告诉你。我这是刚开始的时候—当然层层深入，这意义还有不同的、深广的意义在里头。因为你一切时候，一直在这个忆念，那么到临终的时候，不管生起什么苦来，你念佛绝不退失。 [27:58]
为什么到临终的时候生苦能够不退失呢？这个是个重要的概念哦！我们以前说平常高高兴兴、舒舒服服嘛！念佛满好的，稍微有一点烦恼嘛，这佛号就丢掉了，稍微一点痛苦嘛，丢掉了。平常一点痛苦都丢掉了，生了病更不谈；生了病都丢掉，到临终的时候，那更谈不到。它现在却是临终的时候，仍旧能够念得很好，不退失，为什么呀？为什么呀？欸，这也就是你只要回过头去稍微一看，这个理路就非常清楚。 [28:41]
现在这里我们为什么要念佛啊？说念佛是什么？皈依了以后自然要去念。为什么皈依啊？皈依只有两个原因嘛，因为你苦要脱离，要想脱离苦唯一可以依靠的就这个。说这个苦正是策励你走到这条路上去的主要的原因，所以越是苦，这个皈依的心是越是切，对不对？到临终的时候，正是苦的时候，当然你的皈依的心更切嘛！所以你真的懂得了这个道理，开始第一声念佛的时候就这样，当苦越逼得厉害的话，这个佛号是越相应了。所以小苦念小佛，大苦念大佛，临终的时候正好去嘛，岂不是百分之百啊！ [29:34]
44b Commentary
ENGLISH LR V.1 P185 (COMMENTARTY V6 P125) [00:08]
Therefore, when we think of Buddha’s good qualities of his enlightened activities, on one hand we are extremely thankful and go for refuge with unsurpassed admiration. On the other hand, we should strive to reflect upon ourselves. Why do we remain sunken in this cyclic existence? In what areas do we not concord with the Three Jewels? How should we purify ourselves? This is most important in learning the teachings. We don’t need to speak of the people who aren’t learning Buddhism. For those who are, if we’ve learned for quite a while but have not gained any benefits from it, [we should know that] the problem stems from ourselves. With this point, we should strive harder and harder at it. The moment you find your own problems and are able to correct them, that’s when you immediately benefit from it, you immediately benefit from it! When you gain the benefit, then all sufferings and troubling issues will all leave you. All the good things you desire will come to you. [01:39]
You should reflect on this as set forth in the Praise in One Hundred and Fifty Verses:321
You explain the destruction of afflictions,
Reveal the deceitfulness of demons,
Proclaim the terrifying nature of cyclic existence,
And show the way to fearlessness.
All the teachings the Bhagavan explained are for nothing other than the destruction of afflictions. It is because the root cause of all deterioration and sufferings of the world come from this. Like that. If you understand this and can eliminate it from the root, then all the problems are resolved. All the things in this world are deceitful and demonic. This demon does not necessarily mean celestial demons. In other words, they could be things which may interfere and prevent us from practicing according to the teachings. With what’s false and mistaken, through Buddha’s explanation, we now understand. For the things we normally don’t understand, we now do. We now realize for all the things in reincarnation, there is nothing other than suffering, nothing but being within cyclic existence. We should absolutely not be confused by it here, but that we need to develop a correct understanding and be deeply disenchanted! Then you practice according to the teachings and escape in this way. Thus, Buddha is the only one who has explained this path to us. At the same time, not only has he pointed out the downfalls of the mundane world, he has also told us how to escape this and reach a place of fearlessness. This is Buddha. [03:34]
O Compassionate One, wishing to help,
You act for the sake of living beings.
How could there be something helpful
Which you have not done?
The Bhagavan, impelled by his great compassion, he wishes to help all living beings. This Buddha and all Buddhas in any of the ten directions are all like this. Whatever that will help us, help the living beings, Buddha will certainly act upon it. For all that Buddha does, there is nothing else besides helping the living beings of the ten directions. This is what we should know. [04:21]
And the Praise in Honor of One Worthy of Honorsays:322
What trouble is there away from which
You cannot lead living beings?
What excellent thing is there
That you cannot bestow on the world?
It says that for Buddha to not lead living beings away from trouble, how could that be possible? Impossible, Buddha would do no such thing. If Buddha did not reveal the realities of the mundane world, then nothing good would have happened in the world. From the supramundane world to the mundane world, from the very top level down to the bottom, all [good things] came from the instructions of the Bhagavan. Then, for living beings with varying dispositions, however much they concord with the teachings, and how they practice will result in the good things of superior, middle and lower grades. “Excellent things” are good things. Regarding this point, for us who cultivate the teachings, we should put it in our mind and take it up often to reflect and analyze for ourselves. Regarding how to reflect on the Buddha, there is a sutra named To Recollect the Three Jewels. This is really excellent, really excellent, a very thin book. If we are able to follow the principles in this book to recollect often, then without you knowing, infinite merits will arise. So then here, it has only briefly explained a concise outline of it. Next. [06:07]
The preceding briefly summarizes the way to reflect on the Buddha. If you reflect in a variety of ways, your faith will also arise in many ways. The more you reflect, the stronger and more enduring your faith will become. The same applies to the good qualities of the other two jewels.
The above briefly explained the principle on how to reflect on the Buddha. If we were to use a variety of ways, to reflect and analyze from various perspectives, then the greater and deeper your analysis, the more your faith will be increased and inspired. Why? This is because we don’t normally understand the truth of things. There are two issues here. This is the first one. The second, we normally follow the ways of our defiled consciousness. So without us knowing, the mind continues to increase the contaminating collections of cyclic existence. We don’t even know it. Our lives are passed in this senseless stupidity, in the midst of attachment, hostility and ignorance. So now if you can reflect on the Three Jewels, then immediately we will transform this defiled consciousness to an undefiled virtuous karma. It is such an incredible merit, such an incredible merit. [07:46]
Therefore, as long as you recollect the Three Jewels, immediately you will generate uncontaminated, virtuous karma. Then the object in which you recollect, we say that
Buddha…ah…is like that. Of course, first, we should first know clearly the order of things. Why did we come here to reflect on the Three Jewels? What is the cause of going for refuge? Since it’s because of this we go for refuge, then who should be the objects to which we go for refuge? With the objects we seek for refuge, what good qualities do they have? Under this circumstance then, naturally for each section, you will appropriately and intricately accord with the teaching in intellect (or reason) and emotion, we will be completely in concordance, completely in concordance. When you start to think of how we are suffering immensely in this cyclic existence, and then, how perfect the Buddha is. He is indeed the one who deserves our utmost admiration, one who deserves to be our role model. And he is continuously helping us, worthy of our refuge and reliance. With this attitude of really wanting to go for refuge and rely, you can’t help but naturally develop this attitude. Then when you begin to think of his many good qualities, your yearning for refuge will increase, will become purer and closer to perfection. [09:31]
Then at that time your pure faith will be inspired and increased. “Purity” means to purify the defilements that we originally had. Then at this time, we can truly speak of “faith.” Normally we would say our faith, the faith. We really can’t be talking about faith, really cannot even begin to talk about faith. This we should know. So if you can reflect and analyze in many aspects, then your pure faith will develop. I must express my regret on this matter! For many who cultivate the method of reciting and reflecting on the Buddha, they don’t want to learn these principles. Then may I ask how can you actually do it well? So, I say this again and again, so many people would say, “Ah, need to cultivate. Need to be locked up in a shack in a mountain.” So once locked up, if you had virtuous root from previous lives, which we had already said that this would qualify as an exception and we won’t need to discuss that here. Other than being the exception, if you lock yourself up, I guarantee there will be problems, I guarantee your efforts will be in vain. The reason is this. [10:28]
So, he says next that, “The more you reflect, the stronger and more enduring your faith will become.” If you follow this to reflect, continuously reflect, continuously, continuously, continuously to recollect this principle, to reflect on this principle. Then the force of your faith will become stronger and more enduring. It will continue forth unceasingly. Regarding the force of faith developed from reflecting upon the Three Jewels, this place calls it a force. (Note: it is called force ‘勢力’ in the Chinese text). Actually, this is our uncontaminated virtuous karma. If you can continue this unceasingly, you will achieve when reciting Buddha’s name, you will go to Pure Land should you seek it. So the above refers to the Jewel of Buddha. For the jewels of the teaching and the community of Sanghas, the same principle applies. [11:32]
When you have gained certainty by meditating in this way, you will understand that the scriptures and their commentaries are instructions, in that most of them teach the good qualities of the three refuges.
If like what was said earlier, we are able to skilfully understand it (the principles), reflect and practice in accordance with it, then we would know that all different kinds of scriptures and commentaries are really teaching us about “going for refuge to the Three Jewels,” the way to go for refuge to Buddha, teachings and the sangha community. If you practice accordingly, you will obtain the merits of going for refuge to the Three Jewels. Because you’ve read, understood, and obtained, therefore, these scriptures and commentaries are the best instructions for us now. [12:25]
However, now we seem to have this paradox where we would say that we’ve studied the scriptures and commentaries at length and yet our practice can’t seem to concord with the principles? The reason is you haven’t skilfully understood this principle. In the end, even though the scriptures and commentaries are the best teachings, but because you are not skilled, you can’t see the true quintessence of the teaching. Then at this time, you would feel that, “Ah, the scriptures and commentaries are useless!” You may then try to find some alternative. Therefore, the text mentioned this in particular earlier that suppose the scriptures and commentaries are not right, who else can teach us better than what is said in the scriptures and commentaries? The scriptures are words spoken by the Buddha and the commentaries are composed by the Bodhisattvas. If you think the teachings from the Buddha and Bodhisattva don’t work, could there possibly be anyone better than the Buddha and the Bodhisattvas? If there is someone better, why would you want to learn from the Buddha, wouldn’t that be the biggest mistake? [13:25]
Now that we get to this point, all the reasons have been pointed out and we have understood it that, oh! The problem was that we weren’t skilled, we weren’t adept at it, and perhaps weren’t clear of the order. Thus we did not comprehend the nature of this and after comprehending it, we did not practice until reaching the proper measure (quantity). But of course, in order to actually accomplish that, there needs to be a necessary order. Since we have gotten this aspect wrong, and therefore have wasted our efforts. After striving for a long time, we’ve gone through so many unnecessary sufferings. But as we realize this, we felt a great sense of delight. On one hand, we are now delving into the teachings accordingly, advancing step by step. On the other hand, we feel such true delight from the teachings. [14:20]
Let’s continue. Well then, in this place, the text reminds us of something in particular.
What is that? There, the section below says that so many of us talk about practice (meditation).
When you truly begin your practice (meditation), study and reflection are extremely important. However, so many people would say, “This is not necessary.” As a result, because you’ve taken away the most useful and needed tool for meditation, in the end, you are unsuccessful in your meditation. Thus, other than explaining this in particular in the section on meditation where it refutes misconceptions, this topic is brought up again here as a reminder for everyone. [15:00]
People who reject analytical meditation as a practice, thinking that it is mere conceptualization, shut off many such ways of accumulating merit and clearing away obscuration. Therefore, be aware that such a rejection is a great obstacle to taking advantage of the boundless potential of a life of leisure and opportunity.
He reminds us again here, which is the same as what was said before, just being brought up again. It says that some people say, “If you reflect and analyze, these are all conceptualizations. However, when you are practicing (meditating), you are not supposed to conceptualize. Thus, when you practice (meditate), you should give it up and not reflect/contemplate.” Such idea or argument is a big mistake, a big mistake! [15:49]
Before we actually set out to practice, what’s the most important foundation prior to that? It is to eliminate obscurations and to accumulate merits. But both of these things require hearing/studying the teachings properly. Once you hear/study the teachings, you reflect accordingly. The more you reflect and analyze, the greater the effect will be. The greater the effect will mean the more obscurations you will have eliminated, and the merits you will have accumulated will be greater and deeper. Now you don’t want this (study and reflection). As a result, it’s bad, the result of that is bad! These two things, the best method for the elimination of obscurations and accumulation of merits, have been instantaneously and completely shut off by you. Shut off means to block you from, to prevent, to sever, to sever. So then in this scenario, even though you have obtained this human life of leisure and opportunity and wish to practice, you have encountered the greatest obstacle. Yet you do not know, and think that, “Yes! You do not need to conceptualize when you practice (meditate).” As a result, it’s over! It’s over! You already have obtained this life of leisure and opportunity and you know you need to practice. When you go practice, you are blocked and erred by this wrong knowledge and wrong view. Thus, you end up wasting your entire life for nothing. That is the greatest pity! [17:32]
This has been explained in detail before but here he earnestly tells us again so that we can recollect the principles stated before. Then we can bring up the correct mindfulness and then thoroughly go in depth in this section. Well then, at that time, you will gain all the merits from reflecting on the Buddha. Then naturally in all 24 hours, there isn’t a moment in which you are not accumulating merits or eliminating obscurations. Then whether it is temporary happiness or omniscience that you seek, you will certainly attain them. [18:09]
The more you practice these things, the more accustomed your mind will become to them,
The preceding principle of recollecting the Three Jewels, in other words, it is on refuge. So far, up to this point, just for this topic on refuge, oh, just for this topic of refuge! If you can follow this teaching and practice in accordance with the principles, “the more accustomed your mind will become to them.” How much your mind changes will commensurate with the amount you practice. Before you practice, what is the state of your mind like? It is concordant to defilement, concordant to defilement. Then, after you modify your behaviour and train, the part of defilement decreases and the part of pure virtue gradually increases. Of course you would have changed. Then as much of your obscurations would have been eliminated and as much merit would have been amassed. It’s just that simple and that efficacious! [19:11]
Therefore, as soon as your thought is in the right place, you are immediately aware of it and know, “Ah! This is right.” So reflecting on the Buddha produces this kind of good quality. I think everyone at least should know this clearly by now in terms of its path of reasoning! This is not something you wait and see at the moment of your death, ah, to see whether if you can make it [to Pure land] or not and you ask others to come pray at the moment of your death! It is that at the current moment of your thought, you are clear that this thought will take you there, and that thought will not get you there. With any thought it is so and with any day it is so. Then through days, months and years of accumulation, you will know clearly where you will be heading after this life. At that time, you will certainly be in control and are not controlled by others. [20:01]
However, the level of control is different at different levels. The level of control of a staged Bodhisattva is different from us. Our control is that you can keep this mindfulness of the correct thought. So, you are aware that you definitely can advance. It’s on this point, for this particular situation. For those who seek for Pure Land, in other words then, they should know clearly that they are able to reach Pure Land. So, this place tells us, if you follow in this way, and do it continuously, ah, your mind will change and will be in accordance. So, we should know this. [20:36]
and the easier it will be to practice what you had initially found difficult to learn.
So, when we first begin, it is more difficult. Why? Because in the beginning, you don’t have much understanding and there is no strength. Your every thought is in a defiled state of mind. However, if you feel that it’s difficult and choose to sit there and do nothing, you will never have a chance. This is a difficult point [to breakthrough]. Therefore, we should know from the beginning until the end that we shouldn’t think, “Ah, it would be best if I can just sit there and this thing can just fall from the sky.” No such thing would happen even in the mundane world, needless to say in Buddhism! If you sit there and wait for it to fall on you from the sky, then you are completely wrong, completely wrong. Therefore, we certainly will need to first understand it, and then strive to practice. If you can do this, then it’s right. At the same time, when you feel that it’s difficult, this happens to explain that, ah, you are on the right track. Why? Because, what was your original state of mind? It was defiled. In other words, if we borrow a word from the mundane world, it would be called inertia. Now, to truly practice, it would mean to change. Otherwise, what would be practice? Practice means to change your [wrongful] ways. The original state was incorrect, so you change it. Let’s think about this, isn’t it the same with everything in this world? So, once you understand this, you will be very clear. [21:54]
Normally we always feel that, “Ah! I feel that I’m in a state of tranquillity, it feels pretty good.” Then when a certain sensory object comes your way, you can no longer maintain your feeling. That is because you do not understand the true subjective aspects. If you truly understand the subjective aspects, you will know that when is the best time to cultivate? It is when you are irritated. When you recognize that and bring up the correct thought in your mind.
That is the best time. That is the best time [for practice]. Therefore, at that time, if you can overcome it, then you’ve broken through another barrier. That’s what is real. That’s what is real. Like that. That is why we should take a look at wood logs. In the summer, trees grow really fast but the layers are loose. However, in winter, though the trees grow slowly but they are much more solid in its layers. That is because the wood had to endure difficult trials [of the winter] in order to survive. It is the same with practice (meditation). So, you can see how we grow bean sprouts in a bucket, we try so hard to shelter it and make it grow. But sorry! You can only use bean sprouts as bean sprouts. There is no other purpose for it. If you let the sprouts, be exposed in the sun, get blown by the wind or be rained on, oh well! They will either wilt or rot. Nothing will grow from that. For us who truly wish to cultivate the teachings, don’t be like bean sprouts. This is something we should make a note of! [23:20]
Or we should say it this way, other than using the bean sprouts [as an example], if we go a step further to talk about this, what is truly important is that we must train ourselves in the course of facing sensory objects [i.e. when experiencing situations]. This sensory object is not something of the external environment, but that when the sensory object arises, you begin to pay attention to your mind, what is the state of your mind. At that time, if you do have an understanding of the sublime teachings, you will know then, “Ah, the mind is being pulled away by the external stimulus.” You then try to pull it back. However, you’ll feel that when you try to pull it, you can’t. This is when it becomes difficult. Or it could be that when you try to bring up [the correct state of mind] and you can’t, there is difficulty then. However, that is when the real work of practice happens, upon that sensory object. This is the time. If you can strive at it for a period of time, then later, ah, “easier it will be to practice what you had initially found difficult to learn.” Gradually and gradually, as time goes by, as soon as you try to bring up [the correct thought], you’ll be able to. Then in the end, even if you did not intentionally try to bring up the correct thought, it just comes to you. Once you are at the level where as soon as you wish to bring it up, it is up. Then that is when you can delve deeper [into the teachings]. [24:23]
Thus, if you had trained on pure faith to the teacher, a human life of leisure and opportunity, mindfulness of death and impermanence, and sufferings…etc, then when you are doing a sitting meditation, if your mind begins to wander off after a short while, you can try to bring to mind any of the preceding concepts, and you will be able to bring it up immediately. When you fall to laxity, you can think of the difficult of obtaining leisure and opportunity, ah, you would feel that for yourself, “It’s true, I’ve obtained this, I’m fortunate! I must quickly strive!” Your laxity will be gone. If at the time, you become distracted again, you can’t let go of this or that in your mind. So you immediately think of death and suffering. Ah! When you think of the suffering of death, you will immediately be rid of all attachments. Therefore, at that time, you would have eliminated laxity and thoughts of attachments. Of course it would then be very easy to achieve meditative concentration. Like that. So the previous order of the teachings presents such benefit! OK. Let’s continue. [25:25]
[p185, English LR Vol 1]
You will develop the spirit of enlightenment, thinking, "I, too, should obtain buddhahood, like
[p186, English LR Vol 1]
the Buddha whom I recollect."
Ah, marvellous! We often speak of spirit of enlightenment, spirit of enlightenment, what is spirit of enlightenment? Though we speak much about it, but we may not truly understand its essence. Just like that. So, now that we are here, if we truly and correctly understand the concept of going for refuge, then with our first step, we would think, “Ah, yes! We now go for refuge to the Buddha. Buddha is so perfect. He is our goal, our refuge, our reliance. I want to learn to become like the Buddha too.” If you can follow accordingly to recollect in this way, such that, “I hope to become like the one I recollect, rely and go for refuge. I wish to attain this [his good qualities].” Then what is this? This is developing the spirit of enlightenment. So what is spirit of enlightenment? To benefit all living beings, may I become Buddha! Mm, in order to alleviate the sufferings of all living beings, I want to become Buddha too. This is the spirit of enlightenment. So from the beginning you are in concordance with that when you go for refuge. So for example, if we take a look, for those people who study the method of reciting Buddha’s names/reflecting on Buddha, if they can develop the spirit of enlightenment, it will become an extremely great power. Then what is spirit of enlightenment? When we speak of it, we seem to know it. However, true concordance with it will be difficult. Now in this place, it tells us we can be in concordance starting from the beginning - there are these benefits. If you can reflect on the Buddha and generate this kind of mentality, then…. [27:02]
You will have visions of the Buddha day and night. No matter how much you suffer at death, you will not lose your recollection of the Buddha.
Because you are constantly recollecting the Three Jewels, regardless of day or night, you will have “visions of the Buddha.” If you reflect on the Buddha, you will see the Buddha, he will come. Be it now or in the future, you most certainly will see the Buddha. You will not lose that recollection. This fully reveals the chapter on reflecting on the Buddha (念佛圆通章) composed by Samantabhadra Bodhisattva. So we are now at the beginning, but of course as you advance deeper layer after layer, the meaning becomes deeper and more expansive. Since at all times you are recollecting the Buddha, even at death, it doesn’t matter what kind of suffering arises, you will not lose that recollection of the Buddha. [27:58]
Why is it that you won’t lose it despite your suffering at the moment of death? This is an important concept! In the past, we may be reflecting on the Buddha while feeling happy and comfortable! We might have felt that it’s pretty good to recollect the Buddha. However, whenever a little affliction arises, we would give up the recitation of Buddha’s name. With just a bit of pain and suffering, we would give it up. So if you could give it up for a small suffering normally, needless to say when you are sick. If you could give it up during the time of sickness, then needless to say at the time of your death. Now it says that even at the moment of death, you can continue to recollect, will not lose this. Why? Why? Ah, this is something that if you look back, the path of reasoning becomes very clear. [28:41]
Why do we recollect the Buddha? What is recollection of the Buddha? After you go for refuge you naturally will recollect. But why do you go for refuge? There are two reasons for refuge. Because you have suffering and you wish to be liberated. But to be liberated from suffering you can only rely on this. So this suffering is the primary reason for truly spurring you to go down this path. Therefore, the more suffering you have, the more earnest your refuge. Isn’t it so? At the time of death, it is precisely a time of suffering. Of course, then your refuge is even more earnest! Thus, once you truly understand this idea, then from the very first time you recite Buddha’s name, you will be like this (have such mentality). [Later], the greater the suffering, the more your recitation of Buddha will be in concordance. Thus, with small sufferings, you recollect the Buddha in a small amount. With great sufferings, you recollect the Buddha in a great amount. At the time of death, you are just in time to go [to Pure Land]. Isn’t it 100% [assurance]! [29:34]