菩提道次第广论手抄稿:旧版第四十五卷A面
（手抄稿 第六册 p141）[00:07]
正好去，岂不是百分之百？所以我们一开始的时候，必定要把这个理路摸得很清楚，然后呢这个行相啊，认得得清清楚楚。这个理路认得得清楚，这是讲这个道理；这个道理所指的内涵，就是这个行相；行相你把握得住，照着去做的话，那你就相应了嘛！现在这个行相是什么？就是我们的身心相续的状态。你懂得了道理，那个身心跟它相应了，怎么会说念了半天，念不去的，对不对？怎么会念了到苦的时候又丢掉的？不可能嘛！假定你苦的时候丢掉了，你根本不懂得什么是皈依；如果你懂得了，苦的时候决定丢不掉，不但丢不掉，一定是会越苦念得越好。清楚不清楚？到这地方，大家有没有问题？啊！所以这个圆满教法之美啊！说到这里，我们由不得我们不从内心深处，对于这个佛、菩萨、祖师感戴、感激。然后呢这个心情就是什么？最好的念佛，欢喜啊！继续下去。 [01:32]
p. 103 (4)
The 《King of Concentrations Sũtra》 says: I instruct you and you should understand: Peoples' minds become absorbed in something to the degree that they reflect on it.
(p142) 【《三摩地王经》云：“教汝应悟解，如人多观察，由住彼观察，心能如是趣。】
那么教你—这个道理告诉你，然后你了解了、懂得了以后，像平常，照着这个东西你就观察。因为你能够这样地观察得如理相应了，自然而然，啊！你这个心就跟它相应了。 [02:04]
Therefore, recollect the Master of the Sages as having a conqueror's physical posture and limitless sublime wisdom. If you constantly familiarize yourself with such recollection, your mind will become absorbed in it—
【如是念能仁，佛身无量智，常能修随念，心趣注于此，】
就像这个道理，你念佛，念佛的—这个佛因为他种种，念他的身、口、意等等，无量的，“佛身无量”是包括了前面所有一切。你能够经常地这样地忆念，然后呢这个心，啊！也是跟着相应了，跟着相应了。 [02:42]
You will desire the sublime wisdom of a holy being whether you walk, sit, stand, or recline. Because you yourself will want to become a supreme conqueror in the world, You will also make prayers aspiring to enlightenment.
【此行住坐时，欣乐善士智，欲我成无上，胜世愿菩提。”】
那么这样的情况之下，不管你行住坐卧，说：好啊、好啊、好啊，心里面欢喜、好乐！不但是你皈投依靠，也希望“我也将来能够这样”，这个就是我们，真正地超胜的第一步达到的，这个是发的世俗的菩提心。 [03:16]
And also: Constantly give praise to the buddhas with your body, speech, and mind of clear faith. By conditioning your mind-stream in this way, you will see the Protector of the World day and night. Should you suffer the approach of death In sickness and sorrow, your recollection of the Buddha will not be lost; It will not be erased by your suffering.
【又云：“清净身语意，常赞佛胜德，如是修心续，昼夜见世依。若时病不安，受其 (p143) 至死苦，不退失念佛，苦受莫能夺。”】
这就是前面刚才说的，在那里引那个经上面说，经上面的。你能够照前面的这样去修习、思惟的话，欸，你那个染污的心识渐渐净化，那个时候你身、口、意三业，就渐渐地转化成清净。当然，然后呢这个的的确确，一直是系念、赞叹、皈投依靠这个三宝殊胜的种种。这样地忆念、思惟、观察、皈投依靠，那就是“修心续”。心，这个地方讲“心续”，换句话说我们身心的相续，真正的修行。你能够这样地修行，“昼夜见世依”，这个是心眼来看。换句话说，平常我们的心眼都在染污当中，都是随顺着愚痴的；现在这个时候随顺着智慧，这个是昼夜都是跟世尊相应的。到那个时候，你遭到病苦，或者不安，或者乃至于这个到最极端状态当中—要临终的时候，欸！“不退失念佛”。“苦受”啊，再苦的，不会能够、不可能改变你那个念佛的心志，这个道理上面讲过了，这个道理上面讲过了，对吧！ [05:21]
所以我们不要忙着说：哎呀！我修行、我修行啊！你根本修行的诀窍、道理，一点都不懂，你修习什么啊？所以你现在懂得这个道理，你只要照着这个道理思惟观察，这不是最好的修行吗？你能够照着这样去做的话，任何困难，就不会打击你；反过来任何困难， (p144) 却帮助你修行的推动的动力。因为是帮助你来修行的推动的动力，你又得到了最佳善巧的修行的方法，把所有的困难一一克服，结果这个困难哪，都变成功你的功德。以前，这个困难始终挡在这个地方，不让你爬上去，而让你流转在生死当中受苦；现在，嘿！正好这个挡在你的痛苦的力量推着你，变成功你净业的最好的助力，就在这个地方啊！这个才是我们真正要努力学的啊！关于这几句话，值得我们一再思惟观察，你能够把这一点把握得住，没问题，没问题了！ [06:48]
Bo-do-wa said:
【博朵瓦云：】
那么下面，祖师来告诉我们。引用那个祖师，那个祖师就是这么修习的，他把他的经验，以及他的开示跟我们说。 [07:01]
If you reflect on the Buddha's good qualities again and again, you will receive a blessing commensurate with the strength of your faith and the purity of your mind.
【“若数数思，渐能深信，渐净相续，能得加持。】
照着前面这个，如法如理地不断地去思惟，那个时候你“渐能深信”。这个“渐”字，注意哦！修行没有一个例外的，一定是这个样的。我们说顿悟、顿悟，悟的时候是顿悟，修的时候可是渐渐地来的呀！修的时候渐渐地来，天下没有一个事情例外的。是，平常我们随便做什么东西，摸了个半天，忽然之间：啊！我懂了。是的，你懂是一刹那，可 (p145) 是它绝对不是天上掉下来的，你前面就是摸了半天，然后呢？噢，开了窍了！眼前我们也是这样，那个电灯，你这么一拨，嗯，亮了！但是你外面要从外面发电机，里边接那个东西，喔唷！花了好大的劲哦！你因为花好大的劲，而且做对了，到那时一拨，就亮了！这个我们要了解，这个我们要了解。所以你能够这样不断地思惟的话，欸，慢慢、慢慢地，这个罪障净除、资粮积聚，所以信心是增长、加深，那个时候“能得加持”，佛加持来了。佛不是不加持欸！这我们要了解，就是我们自己的障碍在那里。 [08:33]
Because you have gained certainty about them, you will go for refuge from the depths of your heart and train yourself in the precepts of refuge.
【由于此上获得定解，故能由其诚心皈依，】
由于这个道理，你经过这样地深入，那个时候才获“定解”哦！现在我们还没有定解哦，还是我们听见了这个道理。所以真正的定解的话，还必须要你自己思惟，这个思惟要如理思惟，否则的话你打妄想，是妄想一万年也没有用哦！那个时候，你心理上面产生的净信心，确定不移—啊！就是如此。那个时候，你得到了定解以后，就确定不移地说，原来你要去掉痛苦、得到快乐，都在这个上头啊！你那个皈依呀，真正地对了—诚心皈依。否则的话，都是空话，否则的话，都是空话。说皈依，啊！好的、好的，求个皈依。然后呢就算是皈依了，总是讲到：唉呀！跑得去皈依，让我嘛多发一点财，然后呢求这 (p146) 个。都是求这个世间的，等于顺世外道，都是完全外道的事情，都跟佛法不相应，都是求长寿、健康，保佑我阖家平安啊！ [09:45]
但是对世间人来说，我们不要笑他，佛不会笑他，佛处处地方，在依我们所欢喜的，从这个地方来引诱我们。所以刚才这个话，主要的是什么？就策励我们自己的。凡是这种地方你处处要了解哦！凡是我这种话，就是每个地方来策励我自己，观察我自己的内心，我们千万不要拿这个标准去衡准别人，这个要了解。那么，所以他现在说，啊！那个时候你就至诚恭敬地真正皈依。 [10:25]
Then everything you do will become a practice of the teaching.
【若于所学，能正习学，则一切事悉成佛法。】
妙了！你如果说对于我们所学的学对了！“正习学”，能够学对了，好好地这样地深入的话，任何事情都是佛法。这个话大有道理，以前在黑板上面，我曾经特别写出来：“忘失菩提心，修诸善法，是名魔业”，这引《华严经》上的。很多大乘经典上面，也告诉我们这一点，说你如果忘失了菩提心，不管你修什么，对不起！这个不是佛法，这是魔业。现在这地方呢，你只要能够这样去认真修习，做任何事情都是佛法。嘿！嘿！这么个好法。如果说做任何事情都是佛法，吃饭、穿衣，当然都是。在我们想像当中：哎哟！这 (p147) 个祖师都是大彻大悟以后的事情，他就是穿衣、吃饭啊都是佛法，我们凡夫份上，好像没有份。不然！就是我们凡夫份上的事情。只要你能够得到如理正确的教授，闻、思相应，只要照着去做的话，一切事无非都是佛法。如果说你要回向往生，这个就是净业，这个就是净业！所以叫“正助双修”，否则助，助些什么？助些什么？就是这个呀！这个你做对了，这个也是正，是也是助呀！ [12:13]
It is said that we value the Buddha's knowledge even less than that of an accurate diviner.
【吾等对于诸佛妙智，尚不计为准洽占卜。”】
哦！这句话听了，真是，我们未免觉得痛心。实际上，现在我们，这个地方我们，博朵瓦那时候说的，博朵瓦的时代离开我们现在什么时候呢？离开我们现在已经要……想想看，他是宋初的人，宋朝初年的人，快一千年，不到一千年，那个时候已经这样了。唉！现在我们是更糟糕啊！我们现在说，我们现在对于佛的妙智—佛是一切智人哪！但是在我们心目当中看起来的佛，不如一个算命先生，不如一个算命先生。这个话怎么讲呀？他下面有一个解释的。 [13:04]
If a reliable diviner says, "I know that this year you will not face any problems," we are relieved.
【此复说云：“譬如有一准利卜士说云，我知汝于今年无诸灾患，则心安泰】
他下面，就是最后这个两句话。譬如说，有一个算命先生，这个算命先生平常算得很 (p148) 准，那么你去给他算命，那个算命先生就给你算了命，说：“欸！今年你很好，你没有什么灾祸。”心听了，心里满高兴。假定不是这样， [13:34]
If he says, "This year you will face problems—do this, and not that," we strive to follow his advice. If we do not, we think, "I did not follow his advice," and worry.
【彼若说云，今岁有灾，应行此事，彼事莫为，则励力为，若未能办，心则不安，起是念云，彼作是说，我未能办。】
假定这个算命先生说：“喔唷，不对哦！今年你流年不利哦！你应该怎么样去破除消灾，这个事情是不要做、有忌的哦！”唉！我们好努力、好努力哦！假定说你没有照着这个算命先生去办的话，你心里面想：“唉呀，不对呀！这个算命先生教授我，这个事情不要做，要那个、这个。我没做了心里面好像不大对劲。”算命先生，还有世间上太多的事情，或者医生告诉你：“哦！某人哪这个东西不好。”或者乃至于别人劝你要这样做，我们都会相信、接受、听他。但是下面又说， [14:31]
But when the Buddha says,
【若佛制云，】
在佛的戒律上面，或者佛经上面告诉我们， [14:37]
"You should give this up; you should practice this," do we commit ourselves to these injunctions?
【此此应断，此此应行，岂置心耶，】
(p149) 假定佛告诉我们，说这些事情你不要做啊！不可以做！而这些事情应该做啊！我们摆在心上吗？我们摆在心上吗？这话我在这里，每次看到这里，我总会停它好几分钟，自己问一下。我也建议诸位同修在这儿问一下，现在这个算命先生也好、医生也好，人家告诉我们，喔唷！我们很听得进。现在佛告诉我们说，这个不要做哦，这个要做啊！你有没有注意？有没有摆在心上啊？ [15:20]
Do we worry if we do not follow them?
【若未能办岂忧虑耶，】
假定做不到，你心里面有没有忧虑？哎呀！说佛告诉我们这样的话，哎呀，我怎么做不到呀？我们不但没有忧虑， [15:32]
Or do we say,
【反作是言，】
反过来还说， [15:35]
"Well, the teaching says that, but right now, under the circumstances, I can't follow it—I must do this instead," and completely forsaking the Buddha's teaching, proceed straightaway with disregard, according to our own ideas?
【诸教法中，虽如彼说，然由现在，若时若处，不能实行。须如是行，轻弃佛语，唯住自知。”】
不但不听，反而说：嗯，这个经教上面，佛虽然告诉我们要这样，但是现在时代不 (p150) 同，这个行不通啊！不要这样做啊！“唯住自知”，就是说我们自己知道的。所以，注意啊！我们现在大家不是学佛，我们大家在学“我”啊！假定是真正你学佛的话，一定说佛告诉我们这样不可以—对啊！我为什么做不到，我要努力啊！现在我们大家不是这样。唉！我是想到这地方，每次听到那里，看见那地方，总是停下来真正反省。所以大家现在，唉！我觉得我们每一个人，犯了太多的毛病，就我们眼前的，其他的人我也不知道，我也不敢说；至少，我自己首先看见了毛病，然后呢在座的几位同修，我也发现大家的同修的毛病，太严重了！自己的毛病是一点看不见。佛告诉我们，你们不要应该这样的，只关键自己努力啊，净化自己烦恼。自己烦恼一点都看不见，别人的看得清清楚楚，稍微一点点，眼睛瞪大了，这个不对、那个不对！然后还要跑得去，比佛还要好，还要教训人家，策励人家。对吗？不可以呀！所以，这个地方是千真万确。[17:15]
乃至于更进一步，我们在这里是常常说的，很多地方规矩，讲过了规矩，大家忘得干干净净。就是讲这里最简单的一件事情，我叫那个小闹钟不要动、不要动，一直到现在，那个小闹钟照样地还在那儿动。今天早晨就有两个，两点多钟就有一个人闹，三点多钟又有一个人闹，我都听见。所以我想：唉，我自己的德行不够啊！好了，那只有这样！我们现在在那儿学佛，大家哎呀！老师长、老师短，我讲了多少遍，就是没人听。所以这个就 (p151) 是学佛啊，注意啊！我不是说你们不要闹钟，不！你如果真的用功，我非常赞叹。你可以用一个办法，总是想办法你自己闹醒，好！然后不要闹着别人，因为是公共的场合，我这随便一提的一个小事。 [18:10]
从这地方，我主要的就是要提醒我们：这个祖师就告诉我们了，那为什么我们学不成功？就是这样的。欸，那个世间一点点，人家告诉你，你还很听他；佛告诉我们哪，我们心里面当做个耳边风，那是我们不相应了。所以他前面一再给我们说，说“大师外支已成”哪！岂但是一个佛，十方无量无边的佛，都在这个地方啊！为什么我们救不起来呢？喏、喏、喏，毛病就在这里。想想看，对是不对？因为我深深犯了这个毛病，所以自己觉得痛苦不堪。我想我的这个痛苦的经验，对你们有用，所以今天说给你们听。也是在座的大家同修，我们难得地信得过我，所以我把我看见的，我也诚心诚意地告诉你们，这是我的的确确看见的，规劝诸位。假定说我们在这个地方能够反省得过，改过多少的话，我们就会解决多少问题，得到多少好处。这个道理懂了，下面有一句话，这个话重新再策励一下。 [19:39]
If you do not examine your mind, you will be pleased.
【若不观察，随心爱乐，唯乱于言。】
上面这个道理，假定说你不观察的话，欸，那么什么啊？“随心爱乐”。这四个字 (p152) 妙极了！这四个字妙极了。你听是听懂了，觉得很欢喜：唉呀，好啊！但是你不照着去如理思惟、观察，那个时候你听见了以后，是随你的想法去做，这个状态当中，那些都是空话。那么这个实际上的现象是什么呢？就是我们平常惯常的，听见了佛法以后，然后呢照妖镜，这个也不对、那个也不对，就是自己照不到，自己就照不到。哦！心里还很欢喜哦，就这个状态。所以这个地方要好好努力啊！ [20:37]
If you are not misled by the superficial,
【若非不尔者，】
所谓“若不尔者”，是什么意思啊？就是说，不是说不观察，而是你认真观察的话，那么这个时候呢，[20:46]
p. 104
look within your mind and reflect carefully, "This condition is despicable."
【内返其意，详细观察，极为谛实。】
欸！那个时候你就做对了。把这个“法镜”，这个法镜，我们也可以说—照妖镜，回过头来照自己，把自己的“内”当中，仔细地一观察，啊！发现问题对了，就在这里，就在这里！你能够这样地找到了问题，自己净化了，问题就解决了。 [21:19]
Thus, reflect again and again upon the good qualities of the Buddha, and strive to attain certainty from the depths of your heart.
【故当数数思佛功德，励力引发至心定解。】
(p153) 啊，对啊！现在我们不是皈依佛吗？就要想到佛是为什么成佛？佛为什么有这功德？你能够这样想，把这个认识来策励我们自己，反过来净化我们自己的话，好了！这就好了。所以告诉我们，所以我们应该努力啊！在这个方面去思惟、观察，引发决定不移的定解。 [22:00]
Once you gain this, you reach the very core of the practice of going for refuge, for you will gain certainty with respect to the teaching from which the Buddha arose, and the community that practices the teaching.
【此若生者，则于佛所从生之法及修法众，亦能发起如是定解，】
你对佛能够生起来了，那法跟僧亦是如此。法就是“佛所从生”的，法是什么？佛为什么成佛啊？他就是修学了佛法才成的。当然你皈投、依靠、景仰这个佛的话，佛从那里来？法来的，当然你也一定皈依它。然后呢他既然是修行成功，现在修行的那个僧，当然你也皈依他，同样地。这个对了！ [22:44]
【是则皈依至于扼要，】
这个时候谈“皈依”，对了！就把握住这个重点了。要把握住这个重点，那就对了。现在我们说皈依—“南无”两个字的意思，在这个地方清楚了！ [23:00]
Without this, there is no practice of going for refuge that transforms your mind, not to mention other paths.
【此若无者，即能转变心意皈依，且无生处，况诸余道。】
(p154) 假定是这个没有的话，那么“转变心意”的这个皈依，还没有。真正的皈依，什么？就是你皈投依靠。这是“皈依”两个字，妙极了！“皈依”两个字怎么写的？白字旁边一个反字，为什么要写那个反字啊？有意思极了！以前我们这个心是染污的、黑的，现在了解了，哦！这个不对、不对、不对！要把它转过来、反过来。反过来什么？白的嘛！这个就是“皈”，这个就是你所依靠的地方啊！这个就对了。以前我们依靠在什么上面？长夜无明啊！所以说你了解了这个，那个心意就转变；心意转变是真实的皈依，有了这个皈依，然后呢你一心向上啊，一切的功德从这地方产生，一切的罪障从这里净除。所以假定这个没有的话，那其他还谈什么？根本没有嘛！这个是千真万确的，学佛法就从皈依开始，就这样。 [24:32]
现在我们应该感觉高兴啊！虽然我们现在做不到，不怕！真正重要的，到现在这里大家已经了解了，我们不是怕做不到，而是现在懂得了—怕不知道！佛菩萨没有一个例外的，他都是从一个凡夫，在轮回生死当中跳出来，我们现在也是轮回生死的凡夫嘛！佛的榜样摆在那里，就告诉：你只要找对了路子，肯去走，一定成功！关键呢？就是路子有没有找到。到这里，现在高兴啊！ [25:09]
所以对我来说，一方面刚才前面想想，唉呀！觉得痛苦不堪，一方面欢喜无比。咦！ (p155) 痛苦是痛苦什么？痛苦以前错了。为什么痛苦以前错了？你知道错了嘛！为什么知道错？你有对的东西嘛！所以那个时候就要欢喜呀！它有一个绝大的妙处，当你不知道的时候，它一定要靠这个力量让你知道，知道的时候，你就痛苦了。那个时候，我们人一痛苦啊，心里面，唉呀！觉得不灵光；但是呢你反过来去了解的欢喜，那个推动我们的心力又起来了。所以他处处地方，他有两个方法来调治，来调治我们。 [25:54]
就像他前面讲的那个银匠，银匠—我们银楼里边那个做首饰的，水、火两个，叫水火既济。现在我们也是如此，一方面嘛策励我们，那是会痛的；一方面嘛引发我们会欢喜的，这样。所以你真正地懂了这个道理以后，你自己会很善巧的，一方面了解了这个错误了，痛苦；一方面知道了这个正确的，欢喜。啊，美啊！这样的话，就步步上升、步步上升。当你就要放逸的时候，刺它一下，欸！然后呢痛苦心一生，那个放逸就不生了。然后你努力的时候，心里慢慢地觉得又缩起来的话，庆幸一下，心里就扬起来了。所以平常的时候，的的确确，这个修行哪，是有它种种善巧。那么这个前面是佛功德，这个也只是简单、扼要地说一下，下面是法功德。 [27:02]
2 The good qualities of the teaching. Once you have made respect for the Buddha your primary cause, you should then recollect the teaching jewel as follows: "The Buddha possesses limitless good qualities, all of which arose from meditating on and realizing both the verbal teachings and the teachings as they are put into practice. That is, he actualized the true cessations, thereby eliminating faults, and meditated on the true paths, thereby giving rise to good qualities."
【◎ 法功德者。谓由敬佛而为因缘，应作是念，佛具无边功德者，是由证修灭道二谛， (p156) 除过引德，以为自性，教证二法，而得生起。】
因为我们由于前面知苦、求救，找到唯一可救的是佛！然后呢说佛有这么大的功德，啊！一心皈投、景仰。那么我们就想：佛有无边功德，他这功德怎么来的？说由于修道、证灭，这个两样事情。然后呢把所有的过失净除，所有的功德都圆满，经过“教”的认识，如理去“证”而获得的，是这样的！就像下面引证，经上面， [28:08]
The 《Compendium of the Teachings》 says: These bhagavan buddhas possess infinite and limitless good qualities. Such qualities are born from the teaching, from the proper practice of the teaching. The teaching creates and governs them. They arise from the teaching and are within the scope of the teaching. They depend upon the teaching, and the teaching produces them.
【如《正摄法经》云：“诸佛世尊，所有无边无际功德，从法生起，受行法分，法所化现，法为其主，从法出生，正法行境，依于正法，法所成办。”】
下面就是引那个经，简单这个道理，就是上面所说的，十方三世一切诸佛的无量无边的功德，怎么来的啊？从法生起的，他接受佛法、照着佛法去修行，然后呢分分增长而成就的。说“法所化现”，这个是主要的是依为法，然后从法出生，这也是他修行正法，依于法，然后呢最后由于这样而成办所有一切功德，那个时候才成佛。哦！由于你敬佛、皈依佛，自然而然哪，同样地会皈依到法。那么这个地方，休息一下，下面我们继续。 [29:28]
45A Commentary
ENGLISH LR V. P186 (COMMENTARY V6. P141) [00:07]
So from the very beginning we must be very clear of the path of reasoning. Then we should recognize clearly what are the subjective aspects. When you comprehend the path of reasoning clearly, you’re at the level of knowing the principles. The content or essence, in which the principles point to, would be the subjective aspects. If you can grasp the subjective aspects and follow accordingly to practice, then you will be in concordance! Now what are the subjective aspects [that we speak of]? It is the state of being or condition of our body and mind. If you understand the principles and your body and mind concord accordingly, then how could you not end up going to Pure Land after much recitation of Buddha’s name? Right? Why would you be giving up the recollection upon suffering? Impossible! If you give it up during suffering, then you fundamentally do not know what refuge is. If you understand what it is, then you certainly will not give it up in times of suffering. Not only will you not give it up, the more sufferings you have, the better your recollection of the Buddha (reciting Buddha’s name). Are you clear with this? Up to this point, does anyone have any questions? Ah! Therefore, the presentation of the complete teaching is so beautiful! Speaking of this, we cannot help but to appreciate and express our gratitude toward Buddha, Bodhisattva, and past great masters from the depth of our hearts and what is this mentality? It’s the best way of recollecting the Buddha. What a joy! Let’s continue. [01:32]
The King of Concentrations Sutra says:323
I instruct you
And you should understand:
Peoples' minds become absorbed in something
To the degree that they reflect on it.
So, this teaches you, it tells you this principle. Then once you understand it, comprehend it, then in your everyday life, you follow this to observe/analyze. Because you can analyze in accordance with the teachings, then it becomes only natural. Ah! Your mind will then be in concordance. [02:04]
Therefore, recollect the Master of the Sages as having a conqueror's
Physical posture and limitless sublime wisdom.
If you constantly familiarize yourself with such recollection,
Your mind will become absorbed in it—
Just like this principle, you would recollect the Buddha, recollect the Buddha. Buddha, because of his numerous [good qualities], you recollect his body, speech, and mind, limitless [good qualities]. “Physical posture and limitless sublime wisdom” includes everything that was explained earlier. If you can often recollect in this way, then what happens to your mind? Ah! Will concord with it, will concord with it. [02:42]
You will desire the sublime wisdom of a holy being
Whether you walk, sit, stand, or recline.
Because you yourself will want to become a supreme conqueror in the world,
You will also make prayers aspiring to enlightenment.
In that situation, whether you walk, sit, stand, or recline, you will be like this, “It’s great, great, great.” You will feel joy and have great desire! Thus, not only will you want to go for refuge and seek reliance, you will think that “I hope one day I could be like that as well.” This is where the truly superior first step will take us, the generation of the conventional spirit of enlightenment. [03:16]
And also:
Constantly give praise to the buddhas
With your body, speech, and mind of clear faith.
By conditioning your mind-stream in this way,
You will see the Protector of the World day and night.
Should you suffer the approach of death
In sickness and sorrow,
Your recollection of the Buddha will not be lost;
It will not be erased by your suffering.
This is like what was said earlier, but here it cites from the sutra, from the sutra. If you can practice and reflect according to the previous words, ah, your defiled state of mind will gradually be purified. Then at that time, the karma of your body, speech and mind will gradually become clear and pure. Of course, certainly, must constantly recollect, praise, go for refuge and rely upon the auspicious qualities of the Three Jewels. This kind of recollection, reflection, analysis, going for refuge, and reliance would be “conditioning your mind-stream.” Mind, in this place, the text calls it, “mind-stream.” In other words, it means a continuum of our body and mind, which is where true cultivation takes place. If you can actually practice as such, then “you will see the Protector of the World day and night.” This is speaking from the point of the eye of the mind. In other words, usually our eye of the mind is in defilement. We go along with foolishness and ignorance. Now, we will go along with wisdom. Thus, in day or night, we are in concordance with Buddha. At that time, whether you are sick, agitated, or even at the most critical time which is upon your death, ah! “Your recollection of the Buddha will not be lost.” With “sufferings,” ah, no matter how bad the suffering is, it cannot and it won’t be possible to alter your mind’s will to recollect the Buddha. This principle was just said earlier. This principle was just said earlier, right?! [05:21]
Thus, we shouldn’t keep saying “Ah! I need to cultivate, need to cultivate!” You don’t even know the key points of cultivation or its principles, how are you going to cultivate? So, once you understand this principle, you just need to follow this principle to reflect and analyze. Isn’t that the best cultivation? If you can follow this and practice, then no difficulty will strike you down. On the contrary, difficulties will actually become a force that propels you to cultivate. Because it can become a force to help you cultivate and you have received the most skillful method of practice to help you overcome each difficulty, as a result, your difficulties will change to become your good qualities. Before, this difficulty kept blocking you from advancing forward and has kept you in the cyclic existence to suffer. Now, hey! This painful obstacle becomes a force that propels you. It has become the best support for you to purify karma, right here! This is what we should truly strive to learn! So, with these few sentences, it is worthy of our reflection and analysis again and again. If you can get a good grasp of this point, then you will have no problem, no problem. [06:48]
Bo-do-wa said:
So, then the past master tells us this in the next section. The text quotes from the past master. This is how the past master practiced. He shares with us his experience and his instructions.
If you reflect on the Buddha's good qualities again and again, you will receive a blessing commensurate with the strength of your faith and the purity of your mind.
If we follow what is described previously and continue to reflect according to the teachings, then at that time you will gradually increase “the strength of your faith.” With this “gradual” word, pay attention to this! There is no exception to this when you cultivate. It is certainly like that. We often will talk about immediate awakening, immediate awakening. When you truly awaken, that does come in an instant. However, when you are cultivating, it is done gradually! Cultivation is done gradually. There is no exception to that [concept] in this world [too]. Yes, with anything that we do, we may be trying to figure it out for a while, then all of a sudden, “Ah! I get it.” Yes, you’ve reached an understanding in that one instance, but this understanding definitely did not fall from the sky. You have already tried to figure this out for a while, and then? Oh, you got it! It is the same for things around us now. With a light bulb, you just turn it, um, it’s on! However, you must have had the electric generator on the outside and had connected the wires on the inside. Oh! There was much effort involved with that! Because you’ve spent much effort and did it correctly, then at that time, when you simply turn on the switch, the light comes on! This is what we should understand. This is what we should understand. Therefore, if you can continuously reflect on this, ah, then slowly, slowly, your obscurations are eliminated, and your merits are accumulated. Thus, your faith increases and strengthens. Then at the time, “you will receive blessings,” the blessings of the Buddha thus come. So it is not that Buddha does not bless us! This we should know. It is that our own obscuration remains. [08:33]
Because you have gained certainty about them, you will go for refuge from the depths of your heart and
Through this principle and after going in depth into this, that’s when you will gain “certainty!” Now we have not reached certainty yet. We’ve only listened to the principles. To reach real certainty, you must reflect upon it for yourself. This reflection must be in accordance with the teachings. Otherwise, if you only engage in erroneous thinking, then even if you think for 10,000 years, it would be futile! [Now, having done proper reflection], then at that time, the pure faith generated in your mind will become certain. Ah! It’s just as such. At the time of gaining certainty, you are determined with no reservations that to alleviate all sufferings and to gain all happiness, all will come from this! Then the way you go for refuge is truly correct. It is a sincere refuge. Otherwise, it’s all said in vain. Otherwise, it’s all said in vain. One would say, let’s go for refuge….ah! Okay, okay, let’s seek refuge. Then even if you do go for refuge like that, you would always say things like, “Oh please let me make more money and for something else.” You will be seeking for things of the mundane world. Then you would be acting as if you are non-Buddhist, completely like a non-Buddhist. This does not accord with Buddhism. You would be seeking for longevity, health, and hope for blessings so that my whole family can be safe and sound! [09:45]
To the people of the mundane world, we shouldn’t laugh at them. Buddha wouldn’t laugh at them. Buddha in many places will go along with what we desire and then entice us [toward the teachings] from these places. So, with what I said earlier, what is the main purpose of that? It is to exhort us. In places like this, you should understand this! Whenever I say something like this, every single place that I mention something like this, it is meant for exhorting ourselves, for us to observe our own minds. We most certainly do not want to use this standard on other people. This we should know. Well then, he now says, “Ah! That’s the time when you truly go for refuge with sincerity and veneration. [10:25]
train yourself in the precepts of refuge. Then everything you do will become a practice of the teaching.
Marvellous! This is if you are able to learn correctly the precepts of refuge! Correctly “train yourself” - you learn correctly and learn well in depth, then with everything that you are doing, they will all become a practice of the teaching. There is great reasoning behind this. I had specifically written this on the board before, “If you forget the spirit of enlightenment, even if you cultivate virtue, they will become demon’s activities.” This is cited from the Array of Stalks sutra. But this is also told in many of the Mahayana sutras. They say that if you have forgotten the spirit of enlightenment, then regardless of what you are trying to practice, sorry! It is not Buddhism but the activities of the demons. Now in this place, as long as you can genuinely practice according to this, then everything you do will become Dharma practice. Hey! Hey! It is that great. So, if you say everything can become a practice of the teachings, then eating or putting on clothes should of course be included as well. Within our minds, we would often think, “Ah! That’s the way of the past masters because they have gained great awakening already. Therefore, whether he is eating or putting on clothing, these can become a practice of the teaching for them. This is not something us ordinary beings can achieve.” No! It is exactly something we ordinary beings should be doing. If you are able to receive the correct instructions, study and reflect on the teachings in accordance, then as long as you follow the principles to practice, all things can become a practice of the teachings for you. If you dedicate this to advancing to the Pure Land, this becomes your pure karma, your pure karma [to go to Pure Land]! Therefore, this is why you must “train in both the actual and the supporting practices [正助双修]”. Otherwise, for support [助], what does the supporting practice mean? It is exactly this! If you did this correctly, it accounts for both the actual [正] and the supporting [助] practices! [12:13]
It is said that we value the Buddha's knowledge even less than that of an accurate diviner.
Oh! When we hear this, truly, it is rather painful for us. Actually, for us now…in reference to us now, this was said in Bo-do-wa’s time. Now, how long ago was Bo-do-wa’s time from us? It was, let’s see…he was a person who lived at the beginning of Sung dynasty, a person who lived at the beginning of Sung Dynasty. It was almost 1000 years ago. Not quite 1000 years. But the situation had already been like this then. Ah! It’s even worse in our days now. Buddha’s great knowledge, Buddha is omniscient! Yet, in our minds, Buddha’s knowledge is not even as great as a fortune teller, not even as great as a fortune teller. What does this mean? It explains that below. [13:04]
If a reliable diviner says, "I know that this year you will not face any problems," we are relieved.
Then next, are these words. For instance, there may be this diviner and this diviner is usually quite reliable in his predictions. So, then you go and ask him to tell your fortune. Then this diviner foretells your fate and says, “Ah! This is a good year for you. There will not be any trouble.” When you hear this, you are pretty happy. However, if this is not the case… [13:34]
If he says, "This year you will face problems—do this, and not that," we strive to follow his advice. If we do not, we think, "I did not follow his advice," and worry.
If this diviner says, “Oh, it’s bad! This is a bad year for you! You need to do this and that to overcome your troubles. You shouldn’t do this or that. It’s a taboo for you this year!” Ah! We would work so hard at it, so hard at it! If you did not follow the diviner’s words, you would think in your mind, “Ah, it’s not right! The diviner told me not to do this, but that I should do this and that. However, I didn’t do them and so I feel something is not quite right.” This is how you are with the fortune teller. There are so many other things in this world that are the same. It may be a doctor telling you something, “Oh! So and so, this is not good for you.” Or sometimes, someone is trying to convince you to do something. We would all believe, accept and listen to them. But next, he says, [14:31]
But when the Buddha says,
Buddha will tell us in the vows of ethical discipline or in the sutras, [14:37]
"You should give this up; you should practice this," do we commit ourselves to these injunctions?
If Buddha tells us, don’t do these things! Don’t do these things! You should do those other things! Would we commit to it in our mind? Would we commit to it in our mind? Whenever I get to this sentence, I would often stop here for a few minutes and ask myself this. I would also suggest that for all of you, you can ask yourself that here. Now whether it’s with the diviner or the doctor, when they tell us things, oh! We really listen. Now Buddha is telling us what to do and what not to do! Do you pay attention to it? Do you commit to it in your mind? [15:20]
Do we worry if we do not follow them? [140]
If we did not follow them, do we worry about that? Ah! Buddha has taught us this, ah, how come I can’t seem to follow it?” We have no such worries. [15:32]
Or do we say,
We even say this. [15:35]
"Well, the teaching says that, but right now, under the circumstances, I can't follow it—I must do this instead," and completely forsaking the Buddha's teaching, proceed straightaway with disregard, according to our own ideas?
Not only do we not listen, we turn around and say, “Um, in the scriptures, although Buddha tells us this, but the times are so different now. This does not work! We don’t want to do this!” And we do things “according to our own ideas.” This means we do things according to what we know. Therefore, make note of this! We are often not here to learn from the Buddha but that we are here to learn to increase the “ego self”! If you are here to truly learn from the Buddha, we would most definitely say, “Buddha said we shouldn’t do this. Yes! But why am I not able to carry it through? I must strive!” We are not like that now. Ah! When I think of this, whenever I hear this and read this, I would always stop myself for a while and genuinely introspect. So with everyone here now, ah! I feel that every one of us has too many faults. With just the people here now, I don’t know about other people and I don’t dare say anything either but at least, I have first seen my own faults. Then with our fellow practitioners sitting here, I also have discovered theirs as well, which are very serious! Yet, we don’t see any of our problems. Buddha told us, you shouldn’t be like that. The key point is for yourself to strive and purify your own afflictions but we don’t see a bit of our own afflictions and yet we see others’ afflictions clearly. Even if there was just a bit [of faults of others], our eyes would be wide open and we would say this is not right, that is not right! Then we would run there, as if we are better than Buddha, we would try to reproach them and exhort them [to change]. However, is that the right way? We shouldn’t be doing that! Therefore, what this section speaks of is absolutely true. [17:15]
To take this one step further, there is something that we would often say here; there are many rules of this place. After we talk about the rules, everyone forgets it completely. Let’s talk about the simplest one [to follow], I had already asked that you do not use the small alarm clock, do not use it. However, up until now I still hear the small alarm clock ringing. I heard two this morning. One rang some time past 2 o’clock and then another one rang again after 3 o’clock. I heard them all. So I thought, “Ah, it is because I lack good qualities! Fine, then we can only let it be!” We are learning to become Buddha, and everyone says, “Ah! Teacher this and teacher that.” However, I have already told you so many times about this but no one listens. Therefore, this is learning the teaching. Pay attention to this! I’m not trying to tell you not to use an alarm clock. No! If you truly want to be diligent, I very much praise you. You can use some kind of method, some kind of method of waking yourself up. Okay! But you can’t wake others up because we share a common area. This is a small thing to mention here. [18:10]
However, from this place, I mainly wanted to remind ourselves. The past master had already told us this, why are we not successful in our cultivation? It is just like that. Ah, when a person possessing whatever small abilities in the mundane world tells you something, you would really listen to him, but when Buddha tells us things, in our mind, we would treat it like a matter of no concern. That is because we have no concordance. Thus, previously it tells us over and over again, it says that the “Teacher has already fully realized the external factor or cause.” There! Not only just one Buddha, but the infinite Buddhas of all ten directions are waiting here! However, how come we are not saved? There, There, There, that’s where the problem is. Think about it, isn’t it so? This is because I am deeply entrenched in this fault myself, thus I suffer in this agony. I think that my painful experience may be of use to you and so I explain this to you today. It is also because the fellow practitioners here who have a rare faith in me, and so I sincerely share with you what I have seen. This is something I’ve truly seen for myself and I exhort all of you. If we are able to introspect here, with however many faults we correct, however many issues will be resolved, and however much benefit will be gained. Now that you understand this principle, there is another sentence below which will exhort us anew. [19:39]
If you do not examine your mind, you will be pleased.
With the above principle, if you do not examine your mind, ah, then what would it be like? “You will do what pleases you.” These words are so marvellous! These words are so marvellous! Though you have listened, understood, and you feel this great delight, “Ah, its great!” If you do not follow it to reflect and examine accordingly, then at that time, though you’ve heard [the teachings], you will still do things according to your own ideas. In this case, those words were then spoken in vain. So, what do we actually do normally? This is what we are accustomed to doing – after we listen to the teachings, we take this mirror and attempt to reveal the demons in others. He is wrong here and he is wrong there. The only one not shown in the mirror is you, yourself. Oh! And we are pleased with ourselves. Oh, that is the condition [we’re in]. So, we should strive diligently here! [20:37]
If you are not misled by the superficial,
“If you are not misled by the superficial,” what does this mean? That is, it doesn’t mean not examining, but that if you had truly examined your own mind, then what would happen at this time? [20:46]
look within your mind and reflect carefully, "This condition is despicable."
Ah! That’s when you would be correct. You take this Dharma mirror, this Dharma mirror, or we can call it a mirror that reveals demons, you turn it around and use it on yourself. You examine carefully “within your mind.” Ah! You discover the problem. It is right here, it is right here! If you can find problems in this way, and purify yourself, then problems are solved. [21:19]
Thus, reflect again and again upon the good qualities of the Buddha, and strive to attain certainty from the depths of your heart.
Ah, yes! Aren’t we going for refuge to the Buddha? We should think of why Buddha became Buddha? Why does Buddha possess these good qualities? If we can think like this, use our understanding to encourage ourselves and to use it to purify ourselves, then great! Then it would be great. So, it tells us this, so we should strive! From this perspective, we should reflect and examine until attaining certainty from the depths of your heart. [22:00]
Once you gain this, you reach the very core of the practice of going for refuge, for you will gain certainty with respect to the teaching from which the Buddha arose, and the community that practices the teaching.
If you can generate this toward the Buddha, then you can do so toward the teaching and the community. The teaching is “from which the Buddha arose.” What is the teaching? How did the Buddha become the Buddha? It was because he practiced the teachings to reach this attainment. So of course, if you go for refuge, rely and admire this Buddha, [then you would ponder] how did Buddha become Buddha? From the teachings. Of course, you would then go for refuge [to the teachings]. Then, since it was because he practiced successfully [that he reached this attainment], with the community who practice, of course you would go to them for refuge as well. Then it’s right! [22:44]
So, when we speak of refuge at this time, you would be right on track! You would have gotten a good grasp on this key point. Once you have a good grasp of this key point, then you are on the right track. Now when we say refuge, with the meaning of “Namo”, we are now clear because of this! [23:00]
Without this, there is no practice of going for refuge that transforms your mind, not to mention other paths.
If you didn’t have this, then you don’t 13et have a refuge that “transforms your mind.” A real refuge, what would that be like? That is you have gone for refuge and reliance. These two words of refuge [in Chinese] are marvellous! How do you write it? It is the word “white” and the word “reverse” together. Why should we write the word “reverse”? It is very interesting! Before, our mind is defiled and dark. Now that we understand. Oh! This is wrong, wrong, wrong! Now we need to turn it around and reverse it. What would it make by reversing it?? White! So, this is the word “refuge” [in Chinese]. This is what you have relied upon! Then, this is correct. What did we rely on before? Endless ignorance! So, once you understand this, your mind is transformed. A transformed mind means a real refuge. Once you have gone for refuge, then with your whole heart, you want to advance. All good qualities will arise from this. All obscurations will be eliminated through this. So, if you do not have this, what’s the point of talking about anything else? You don’t have the root (the fundamentals)! This is absolutely true. When we learn the teachings, it begins from going for refuge. Just like that. [24:32]
So now we should feel happy! Though we are unable to actually accomplish it now, but we don’t have to be afraid! The foremost important thing is we now know that we needn’t be afraid of not being able to accomplish it, but that we should be afraid of “not having knowledge of it!” There is no exception to Buddhas, they all started out being ordinary people and eventually escaped cyclic existence. We are now also ordinary people in the cyclic existence! Buddha is an example right there, telling us, “If you can find the right path, you are willing to walk on it, you will definitely succeed!” What is the key? It is whether you’ve found the path. When we get to this point, now we would feel happy! [25:09]
So as for me, with what we were just thinking earlier, on one hand, we feel this way, "Ah! We feel quite miserable!” On the other hand, we feel an unsurpassed joy. Ah! What is the misery for? We feel that what we have done before was wrong. Why do you feel miserable about your mistake? This is because you know it was wrong! Why do you know that it was wrong? This is because you now have something that is right! So then at that time, you should feel joyous! There is an extremely great and wonderful benefit to this. When you do not know, you must rely on this force to allow you to know. Once you know, you will feel miserable. At that time, usually when we feel suffering, ah! Our minds do not work well but should you contemplate from the opposite angle, we would feel happy. And that force which propels our mind power is regenerated. So, in every place, there are two methods to train us, two methods of training us. [25:54]
It’s much like what was said earlier about the skilled smith. A skilled smith is the one that makes jewelleries at the jewellers. They use both water and fire. It is the same for us. On one hand it exhorts us to move forward, which would bring about pain. On the other hand, it initiates a joy in us. Like that. So once you truly understand this principle, you will be very skilled at this yourself. On one hand you will understand your errors and become miserable, and on the other hand you will know what is correct and feel joy. Ah, it’s beautiful! In this way, you will advance step after step, advance step by step. When you become lazy, you will sting yourself with it. Ah, once the feeling of suffering arises, you are no longer lazy. Then when you make effort, your mind may shrink gradually. Take some time to think of how fortunate you are, then your mind will elevate. Therefore, normally [when you practice], there certainly are skilful methods for cultivation. So the preceding section was on the good qualities of the Buddha but this was really a simple and key summary only. The next section will be on the good qualities of the teachings.
The following is the good qualities of the teaching. [27:02]
2" The good qualities of the teaching
Once you have made respect for the Buddha your primary cause, you should then recollect the teaching jewel as follows: "The Buddha possesses limitless good qualities, all of which arose from meditating on and realizing both the verbal teachings and the teachings as they are put into practice. That is, he actualized the true cessations, thereby eliminating faults, and meditated on the true paths, thereby giving rise to good qualities."
Because we know the sufferings from what we discussed earlier, we seek for a refuge, and the only refuge is Buddha! Then it says Buddha has such great qualities! So, we go for refuge with our whole heart and admiration. Then we would start to think, Buddha has such good qualities but where do these qualities come from? They come from these two things, actualizing the true cessations and meditating on the true paths, and therefore faults are eliminated and all good qualities have risen. Through understanding the verbal teachings, the teachings are realized as they are put into practice accordingly. It’s this way! It’s just like what the cited sutra says below. [28:08]
The Compendium of the Teachings (Dharma-samgiti) says:324
These bhagavan buddhas possess infinite and limitless good qualities. Such qualities are born from the teaching, from the proper practice of the teaching. The teaching creates and governs them. They arise from the teaching and are within the scope of the teaching. They depend upon the teaching, and the teaching produces them.
So, the next section cites from the sutra. To speak of its content simply, it is just like what we’ve just said before. Where did the limitless good qualities of the Buddhas of the three worlds and ten directions come from? They came from the teachings. He (Buddha) has accepted the teaching and practiced according to the teachings, and gained realizations portion by portion to have reached his achievement. “The teaching creates and governs them,” this mainly speaks of how he depends on the teaching. “They arise from the teaching”, this also tells how he has practiced and realized the teachings. He has depended on the teachings and in the end has gained all good qualities, only then can he become a Buddha. Oh! Because you are able to respect the Buddha, go for refuge to the Buddha, so you would naturally go for refuge to the teachings. So at this juncture/, let us rest for a while. We will continue with the session later. [29:28]