菩提道次第广论手抄稿:旧版第四十六卷A面
（手抄稿 第六册 p177）[00:08]
能够息生死之流，这个生死有深有浅，浅的就是二乘的，深的就是大乘的。那么把一切烦恼彻底地净化，绝对没有一点点错误。所以， [00:24]
those who desire liberation, is completely virtuous, and clears away faults.
【乐解脱者，唯一善妙，清净罪恶，外道教法与此相违。】
真正好乐解脱的，唯一的善巧微妙，这个法能够清净一切罪恶。外道所讲的教法不一样，跟它相违背，办不到这一点，这个是两者的差别。然后呢引证， [00:57]
The 《Praise of the Exalted One》: Your teaching causes one to attain Bliss through the joyful; Therefore, O Lion of Speakers, Intelligent beings have faith in your tradition.
【如《殊胜赞》云：“何故由尊教，安乐得安乐，故于说法狮，尊教此众生。”】
为什么要找这个呀？为什么要皈依世尊的教法？因为他有前面说的“由安乐道得安乐故”。所以对说法师所讲的这个教法—皈依，那么照着这个，能够帮助一切众生解决问题。 [01:30]
p. 106
And the 《Praise in Honor of One Worthy of Honor》 also says: The difference between your words, O'Hero, And the words of others is That the former should be adopted, and the latter rejected; The former purifies and the latter defiles.
(p178) 【《赞应赞》亦云：“谓应趣应遮，清净及杂染，此是雄尊语，与余言差别。】
那么下面又说，这个佛所讲的：清净的应趣，杂染的应遮，“趣”就是我们应该照着去做的，杂染，应该遮止不做的。那个如理相应的这一种应趣应遮，正是我们的世雄世尊所说的，其他的世间的所余大师跟他相违，这个是两者的差别。 [02:15]
The former is strictly reality, The latter only misleading teachings— What other difference do you need Between your words and those of others?
【此纯显真如，彼唯欺罔法，尊语与余言，除此须何殊。】
那么这一个，就是世尊所说的教法，“纯显真如”，完完全全一点都不错地显出真如，真如就是实相，正确无误的。“彼”，彼就是外道，他们这个错误的，欺诳法。这个就是世尊跟其他外道教法的差别，除了这个以外，没有什么其他的，真正的差别就这里。 [02:56]
The former is purely virtuous; The latter only creates obstacles— What greater difference could there be Between your words and those of others? The former purifies; The latter defiles and stains— This is the difference, O Protector, between your words and those of others,
【此专一妙善，彼唯障碍法，尊语与余言，除此有何别。由彼染极染，由此能清净，此即依怙语，与余言差别。”】
这个很容易懂。所以佛法完全是妙善的，其他的因为染污，所以是障碍的，那么两者的差别就在这里。他们那些东西因为染污的，是染污的辗转地增上；这个佛呢是清净的，是辗转地超胜，两者的差别就是这么一点。 [03:34]
Through this citation you can also understand the distinction of the community.
(p179) 【僧伽差别由此能知。】
那么同样的。当然佛、法如此，僧就是依法而行的，这就对了。下面， [03:48]
4. Once you have gone for refuge, the stages of the precepts. The precepts are explained in two ways:
【第四既皈依已，所学次第分二，】
前面是告诉我们皈依，那么现在皈依了以后，说现在我们既然皈依了，皈依了应该做些什么呀？最后说皈依已所学。“学”是有次第的，那个次第，分两部分， [04:06]
1. How they appear in the 《Compendium of Determinations》？
2. How they appear in the oral tradition？
【① 〈摄分〉中出，② 教授中出。 今初，】
〈摄分〉就是相宗所传，无着、世亲两位大师，两位菩萨，〈摄分〉就是相宗；那么教授就是性宗，龙树、圣天两位所传下来。 [04:30]
1. How they appear in the Compendium of Determinations? Here the precepts are explained in two sets of subdivisions. The first set of subdivisions (a) Rely on excellent persons.
【◎初中有二四聚。初四聚中，亲近善士者，】
第一个四聚就是亲近善士、听闻正法、如理思惟、法随法行。现在我们一个一个看下去。 [04:48]
As previously explained, you rely on excellent teachers when you see them as the source of all good qualities, for you have already gone to the Buddha for refuge and thereby uphold the teacher of the path as your refuge.
【亲近善士者，谓如前说，善知识者，乃是一切功德依处，观见是已而正亲近，】
(p180) 这个我们皈依了以后，正式开始学的时候，有这样的几个次第，有这样的几个次第。正式修学佛法，第一个是亲近善知识。由于前面这样地一步一步上来，那么那时候我们了解，说这个善知识一切功德依处，一切功德都从这个上面来的。因为我们了解了这一点，那么当然要去亲近，当然要去亲近。 [05:28]
我们一开头的时候也说亲近善知识，到这个地方又说亲近善知识，两个有什么不同？这个就可以比较一下。一开始的时候就提一个纲领，现在顺着这个纲领，一步一步地次第下来，那个内涵却有很大的不同。不同在哪里呢？我们已经了解，说这个世间所有的一切都是要修行，要修行一定要现在，而且马上要修，因为得到这个暇满的人身是非常难得。然后呢正式开始修的时候，又告诉我们这个无常的道理，然后由于无常死了以后，说两道当中到哪里去，由于这些原因，所以你就找到皈依处。找到皈依处，那个时候就皈依了。皈依它真正的原因，就是说你要跳出来；要跳出来嘛，要照着去做；要照着去做，要跟着他去学。既然要照着去学的话，当然你所学的这个亲近依止的这个谁啊？这个就是善知识。遵照这个次序来的时候，那个时候你对那个善知识，就会产生不同的内心上头的认识。 [07:00]
所以这个道理，所以这个地方说一下，就是我们正修的时候就要了解，照着这个次第你一步一步地深入的话，那么那个时候，你会产生不同的内心上头相应的一种状态。前 (p181) 面一开头就告诉我们，说修行第一步要亲近善知识，亲近善知识有什么好处，不亲近有什么过患，然后应该如何亲近，善知识应该什么行相，弟子什么行相，乃至于最后没有说清楚的，又总括起来说一下。现在了解了道理，你重新把那个道理，再运用到这个里边去的话，马上对于前面所说亲近善知识这一个修行的方法，有了一个具体内涵，有了一个可以行持的次第，有了一个下脚之处，这个道理就能够一一地如法行持。你能如法行持，这个好处，马上就得到。继续， [08:14]
The practice that conforms with this is actual reliance on the one who teaches the path to you.
【由皈依佛即是皈依示道大师，随顺此之正行，即是亲近示道师故。】
说，你为什么要皈依佛？因为这佛是指示你这一条道路的这个大师，所谓大师的话，那是圆满无误的。那么你跟着这一个去做，“随顺此之正行”，佛不一定眼前我们找得到，那么找跟佛相应的，那就是什么？指示我们这一个圆满道路的老师，这个就是善知识。善知识，为什么要亲近他？就是要懂得这个道理，然后如法行持。所以说， [09:08]
(b) Listen to the sublime teachings, and (c) Fix your attention properly on them. You should listen to whatever is appropriate among the sūtras and the like, teachings which are sublime because the Buddha and the Buddha's disciples explained them.
【听闻正法，及如理作意者，随其所应，谓当听闻若佛所说，若佛弟子所说，法教诸契经等，】
这个是听闻，那么跟了善知识以后，然后“随其所应”，就是换句话说跟我们相应的 (p182) 这个层次，如理如量、如其次第地来听闻修学，佛说的、佛弟子所说的，若经若论等等，以及种种祖师的语录，跟这个正法相应的种种。听完了以后， [09:51]
In addition, fix your attention on whatever serves to dispel the afflictions, for you have already gone to the teaching for refuge and you have thus undertaken to actualize both the verbal teachings and the teachings as they are realized. The practice that conforms with this is listening to and fixing your attention properly on the sublime teachings.
【及若作意何种所缘，能息烦恼，即应作意。由皈依法，于教证法应当现证，此即是彼随顺行故，】
那么怎么是如理作意呢？那你懂得了这个道理以后，然后你照着这个道理这样去作意；“作意”就是提起我们的脑筋来，在这个上面去思惟观察。你能够这样去的话，那么照着这样的话，能净我们烦恼。这个是法的特质，前面已经说过了，法的特质是什么？清净染污相的。染污是烦恼，现在呢这个正对治是能静息烦恼，这个才是真正的法，这个才是我们真正应该修学的。现在我们有幸亲近善知识，能够听到正确无误的，就应该照着它去做。你照着它去做的话，那个时候你能够静息你的烦恼，那个时候你才去做。这个时候静息多少，你就净除多少杂染，清除多少罪障，增长多少功德，得到多少法财，得到多少法喜，这个才是修行，这个才是修行欸！这个我们要了解的。[11:24]
现在前面所有这些东西都是前方便，做的基础、基础，这个都需要的。可是假定你认不清楚的话，你把那个前方便以为就是的话，那个就害了，那个就害了，这个我们千真万 (p183) 确要了解。所以常常说，小学，那是一个前方便；如果说更进一步，小学之前还有一个前方便的—幼稚园。所以先进幼稚园，它只是吸引你，让你生一点欢喜，觉得离开了爸爸妈妈，欢喜到学校里；然后到小学里，然后到中学里。你千万不要说：“哎哟，我要学的东西，幼稚园就是对了。”那你就完了，那你就完了。你就总不能到那个时候，学了小猫跳小狗叫，来来来去去去，跑得去到社会上去赚钱吧！你这个东西怎么能赚钱？那是开玩笑。实际上我们修学佛法也是如此啊，千万注意。 [12:22]
所以现在刚刚跑到庙宇里边来，学到一点规矩，会念一点经咒，那个是前方便哪！千万不要拿这个东西就以为对了，去衡量别人等等。学到了正法都不能衡量别人，何况这个东西！这是我们应该了解。但是反过来说，你千万说，这个不是、不对，那又错了，因为你必定要从这个上面一步一步上来。所以这个概念也应清楚，前面已经说过，这里顺便一提。 [12:54]
特别是说，如理思惟的是思惟些什么？说“法”。法的特质是什么？能静息烦恼。能静息烦恼的法，那个时候才是我们真正应该摆在脑筋里想的。我之所以提刚才这个话，为什么要提？因为平常你把握不住，脑筋里面一天到晚转这种事情的话，脑筋里既然为这些事情，不相应的摆在脑筋里，你能思惟法吗？赶快把那个以前那个垃圾把它撤出去，能够 (p184) 垃圾撤出去，那个干净东西才能够装得进来，这才是我们真正需要的。 [13:33]
说“由皈依法”，因为你这样地做的话，这个是真正皈依。于是呢“于教证法应当现证”，由教而证，教是告诉你怎么做，懂得了怎么做，然后照着去做的话，能够证。现在这个就是“随顺行故”，如理地思惟，就随顺着这样去做的；你能够这样地做的话，弄熟了你就可以去真正修行。所以最后的，真正修行了，叫 [14:07]
(d) Cultivate a practice that conforms with the teachings :
【法随法行者，】
对了，这个法，欸，你能够跟它相应。 [14:13]
You should practice in accordance with the teachings on nirvana.
【谓应随顺般涅槃法，而修正行。】
经过了前面亲近善如识，他正确完整地知道，你从这地方听闻，如理思惟，然后呢修行，对了。 [14:33]
When you have gone to the community for refuge, you have thereby taken as companions persons who are on the path to nirvāna. The practice that accords with this is training in the way of those who are intent upon liberation.
【由皈依僧，于趣涅槃补特伽罗应执为伴，其随顺行，谓应与诸趣解脱者，共同学故。】
那么这个是最后皈依僧。皈依僧的话，说这个我们要修行，我们有一个共同的伴，共同的伴。那么共同的伴这个随顺行，就是我们眼前的那些人，眼前那些人。你帮我忙，我 (p185) 帮你忙，共同扶持，我有错了，靠你来规劝，靠你看见了来告诉我，这样。所以这个地方我们了解，昨天已经说过了，是的，你看见了别人的不对的时候，那个时候我们要规劝，可是心理状态完全不一样，这个只要自己内心检查一下就很清楚。如果说那个时候心里面就是忍不住人家的那一些作法，他觉得不对，那个时候自己已经错了，那第一件事情净化自己。你做对了，发现人家不对，那个时候委曲婉转说：“某人啊，你错了！”然后轻轻巧巧地告诉别人，这个才对，这是眼前一例。 [15:47]
当然真正的僧，不仅仅是如此，这个我们要了解的。真正的僧的特质，在另外讲到的时候，会详细地说。眼前这个状态，只是就我们目前生活当中所发现的，应该了解怎么去运用这个法，来产生共同和合与法相应的增上的功德。这个是我们大家要学的，这是第一个。 第二个呢？ [16:18]
The second set of subdivisions
【◎ 第二四聚中，】
也分四部分，第一个是 [16:22]
(a) Do not excite your sensory faculties
【诸根不掉者，】
“掉”是什么？就是散乱，这个特别是跟贪相应的散乱。平常我们散乱，有一种散乱 (p186) 就是昏沈，糊里糊涂的；有一种东想西想，这个放不下、那个放不下，想这个想这个，那就是特别的掉相。平常我们说有攀缘心，这个攀缘心就是特别的掉相。往往啊，这个东西非常厉害，我们自己绝大部分人根本就感觉不到，这是非常严重的一件事情。所以正式修行，实实在在地，前面要经过很长一段时候的努力听闻思惟，那时才懂得那个掉相。否则你这个掉相都不懂的话，自以为修行的话，那真是开玩笑，那真是开玩笑。现在我们下面看， [17:13]
When the sensory faculties draw the inattentive mind to objects, you should view this excitement with regard to sensory objects as a fault, and withdraw the mind from them.
【谓根于境放散之后，意亦随逐，于境掉动，深见过患，令意厌舍。】
这个掉的特质是什么呢？就是我们这个六根对这个六境放散，然后这个心意就跟着去了，跟着去了；所以这个“于境掉动”，这个叫做掉。对于这一个状态，对于自己的内心，随时跟着境界转的这个状态，有了认识了，有了认识了，而且认识深深地见到，这个东西有大祸害，有大祸害。你必定要了解这个有祸害，那个时候你才生得起厌离心来。所以这是第一个，这我们应该学的。 [18:02]
说起来很简单，大家不要说做做不到，认得它都不容易。为了使大家正确地认识，我再说一遍。当那个境界现起的时候，你这个心跟着它跑掉了。想一想看对不对？不管在 (p187) 任何情况之下，不要说好吃的东西，跟它跑掉了；然后呢他来骂你，你发脾气了。那平常的时候我们，所以常常的情况，我们上早晚殿，这个人法器敲得快一点，这个人法器敲得慢一点，或者这个人弄错了，你心里面怎么想？所以很早以前我曾经说过，有个同学跑得去，锵铃匡乱敲，我真感谢啊！我心里面觉得他敲错了，然后呢我第二念就感觉：好差啊！我心里面自己稳不住，就被它，跟着它跑掉了。大家懂得这个意思吗？那我已经错的，你们请问有这个心吗？你看见了：“这个家伙怎么这么搞的！”然后你越来越忍不住、越来越忍不住，恨不得跑上去帮他，乃至于有人就，居然中间跑进去、插进去，叭叭叭叭帮他做了，这个还觉得自己对，请问对吗？ [19:19]
所以在这个地方我们应该感觉到高兴啊，好欢喜、好高兴啊！我一点都没责备你们，我要告诉你们，我真正在这个地方的，因为我自己有这个错误，我今天发现了错误，而看见大家同学这善根，这么好的能够肯学，所以我从心里面告诉，我在这个地方，把我自己痛苦的经验规劝你们，真正想学佛，就从这个地方学起啊！第一个，自己觉得：“欸，不对，我心里面又掉动了。”然后呢稳住。真实修行的人，所以的的确确的，天塌下来他就是不动，然后进一步去帮助别人，那个时候委曲婉转的，这个才是，我这是随便一提。 [20:11]
要想稳住还要有很多条件，“深见过患”。两句话说起来是很容易，我这地方指出那 (p188) 个行相来。现在目前对于真正的过患还没指出来，所以我并不要求大家马上去改，我只是说指出来，碰见这情况，以后尽量地不要跟它转，你能不跟它转，已经很好了。不要说不跟它转，照这个情况，这种心理上行相生起来的时候，你能认得它的话，现在你就对了。哦，这个是我们……所以学，的的确确有它的很多的层次在这里头。目前起来了，你就认得：“欸，不对不对，不是他不对啊，是我自己出了毛病啊。他是不对，但是我现在修学佛法，请问修谁？修我，还是修他？修我嘛！你要帮他，要帮他是你自己做对了你才能帮他，所以真正第一件事情还是我。他错，结果责任还在我。”必然到这个结果的，对不对？ [21:20]
所以眼前我们修学，第一件事情就要认得这个。我们能做到这一点，好了，及格了已经，已经及格了。后面他会告诉我们，它过患在什么地方，然后呢还要告诉我们如何去对治，每一个地方有它完整的教授在，你了解了这个，厌离心生起来了。所以既然在下面，我们先不谈，这个地方只是告诉我们修学的次第，第一个。第二呢？ [21:51]
(b) Take up the precepts correctly.
【受学学处者，】
然后呢，认得它的错，然后我们正规地要怎么改，要有改的方法。所以我们正式皈依 (p189) 了以后，应该做些什么？应该学习什么？这个才是我们要学的。 [22:10]
You should take up the trainings set forth by the Buddha—as many as possible.
【谓随力受学佛制学处。】
这个学处，狭义地来说，指戒；广义地来说，这三藏十二部无不是这个。是，从他的行持来说是戒，但是你要了解这个戒为什么要这样做，都在经论上面，所以经律论三者，是一体的三个面。正式地皈依了，进一步就要学，有了这一个正确的了解了，你才能够照着去学、改过呀，这个是对自己来说。进一步要 [22:50]
(c) Be compassionate toward living beings
【悲愍有情者，】
要利他。但这个里边还有个特点哦：为什么要悲愍有情？ [22:57]
The Conqueror's teaching is distinguished by compassion. Therefore, once you have gone to his teaching for refuge, you should also be compassionate toward living beings and forsake harming them.
【谓佛圣教，由悲差别，故皈依此。于诸有情，亦应悲愍，断除损害，】
那么这个是悲愍。佛法的真正的，佛的圣教的真正的差别，在有没有这个。佛说的圣教，或者说五乘共法，或者是三乘共法。而佛真正说的圣教，他主要的不讲世间；世俗的这个染污的，要跳出这个。要跳出这个来说的话，只有三乘：声闻、缘觉，以及大乘；或者更分得简明一点：自利的小乘、要利他的大乘。差别在哪里？就在悲。而本论真正引 (p190) 导我们的，厥是大乘，实际上整个佛说的也就是这个，因为唯有这个才彻底圆满。所以到《法华》上面，他最后开权显实，说得清楚，佛出世只有一个目的。虽然只有一个目的，却偏偏有不同的，那么差别在哪里呢？就在这个上面。所以既然是你了解了这一点，开始走的时候，第一步就应该从这个上面认识起。[24:32]
所以我们正式学了以后，进一步要悲愍有情，所以“于诸有情，亦应悲愍，断除损害。”在这个地方我们还谈不到把他们救出来，但是至少应该同情怜愍，不要损恼他们哦，这是我们现在做得到的。我们现在不要动不动拿法来衡量别人，这个是伤害别人。所以有人说，这个时候啊好像现在这个地方做人情。是！人情不是佛法，但是佛法却不离开人情哦，这点我们要了解；人情不是佛法，这是没错，但是佛法不离开人情哦！ [25:23]
所以大家在这个地方，我们重新去想一想，前次说过的这个公案。有人偷了人家的羊，然后做儿子的人跑得去证，说我父亲偷了羊了。这个世间的人来看，“哎哟，这个对。”圣人看起来，不对。圣人怎么说？孔老夫子怎么说？“父为子隐，子为父隐，直在其中”，真正的直道是这样的，真正的直道是这样的。世间的圣人尚且如此，何况是佛！
所以佛引导我们，也是用种种的委曲婉转的方便法门，这个我们应该了解。不过对这一点，“损害”两个字，我们不必讲很深的道理，我们回过头来，人家拿这个道理来指责你 (p191) 的时候，你是不是觉得心服情愿地接受？对不起，我想我们很少人做得到。既然我们做不到的话，我们也不要拿这个大道理去卡人家。这个是谈到这里，我们顺便一提。 [26:40]
总是第一件事情，我们先想办法同情别人，他之所以这样做，为什么？他愚痴，哎呀！好可怜。你想到他的愚痴而这样做的话，你这个可怜的心就生起来了。说实在的，我们现在看见很多这种动物，总觉得这好可怜，然后呢你看见他得到了个人身，还这么愚痴，说起来比那个动物更可怜！你一旦那个怜愍心生起来的话，刚才这种情况就容易解决了。一方面眼前的问题是解决了，一方面你的同情的怜愍心生起来了，你跟法就相应了，你跟法就相应了。这有这么多的好处，你自利有了，然后呢团体也和睦了，然后你要帮助别人，那时候人家就容易接受了。这是第三点，最后， [27:36]
(d) Strive to make periodic offerings to the three jewels. Each day you should make offerings to the three jewels.
【应时时间，于三宝所勤修供养者，谓应日日供养三宝。】
然后呢最后，“时时”，这个时时—一切时，对三宝勤修供养，那么下面这个很容易懂。眼前我们能做得到的供养，就是把我们眼前所了解的，能够做多少算多少。从我们醒过来开始，一直到晚上睡觉为止，处理常住的一切事情，以及修行等等，尽我们的力量便罢。第一个要检查，说：欸！我这个观念正确与否？是“我”呀，还是跟法相应的？这 (p192) 个重要。你能够一检查，然后把“我”拿掉，跟法相应，这一天哪，大概就错不到哪里去了；然后呢这个念头时时提起来，这一天就没白过。 [28:40]
关于这个前面所说的，就是说皈依了以后，我们应该这样学的。说到这里，现在我们再回过头去，再看一下，回过头去看一下，翻到九十八页。九十八页这个科判，这个科判：“第二习近后世安乐方便分二”，就是由前面这一步一步过来了以后，我们了解了，说这一生很快就要死，死了以后不晓得到哪里去，这样。然后呢我们想：到哪里去自己作不了主，由业作主，业作主是堕落，堕落又是这样可怕，哎呀！所以趁现在我们可以修的时候，找到正确的方法。 [29:44]
46a Commentary
ENGLISH LR V.1 P189 (COMMENTARTY V.6 P177) [00:08]
You can view cyclic existence in a shallow or deep definition. The shallower one is of the Hinayana perspective. The deeper one is the Mahayana’s perspective. Hence, by thoroughly purifying all the afflictions, this will definitely not be a mistake at all. Therefore, [00:24]
those who desire liberation, is completely virtuous, and clears away faults. Non-Buddhist teachings are the opposite.
For those who truly desire liberation, this is the only skilful and subtly wonderful teaching that can clear away all faults. The teachings of the Non-Buddhist differ. They contradict and cannot accomplish this. This is the difference between the two. Then it cites scriptures as proof. [00:57]
The Praise of the Exalted One:330
Your teaching causes one to attain
Bliss through the joyful;
Therefore, O Lion of Speakers,
Intelligent beings have faith in your tradition. [143]
Why should we be looking for this? Why should we take refuge in the Bhagavan’s teaching? This is because he has said this before, “allows you to attain its goal of bliss through a joyful path.” Therefore, to the teaching taught by the Dharma instructor, you go for refuge. Following this, you can help all sentient beings to solve all problems. [01:30]
And the Praise in Honor of One Worthy of Honor also says:331
The difference between your words, O Hero,
And the words of others is
That the former should be adopted, and the latter rejected; The former purifies and the latter defiles.
Then below it says this too. What Buddha has said: we should adopt the pure and reject the defilements. To adopt means we should follow and do accordingly. Defilements are those we should stop doing. To adopt and reject according to the correct principles is exactly the teachings that our Bhagavan speaks of. All the other worldly great teacher who contradicts with him, this is the difference between them. [02:15]
The former is strictly reality,
The latter only misleading teachings—
What other difference do you need
Between your words and those of others?
Well then this is the teaching that Bhagavan teaches, “strictly reality.” It completely reveals the reality without any error. Reality is the truth, correct without any mistake. “Those of others” are the non-Buddhists. They are erroneous and give misleading teachings. This is the difference between the teachings of Bhagavan and non-Buddhists. Other than this, there isn’t anything else. The real difference is this. [02:56]
The former is purely virtuous;
The latter only creates obstacles—
What greater difference could there be
Between your words and those of others?
The former purifies;
The latter defiles and stains—
This is the difference, O Protector,
Between your words and those of others.
This is very easy to understand. Therefore, Buddhism is completely, purely virtuous. Since the others are defiled, therefore create obstacles. The difference between the two is this. Because they are defiled, the defilements in turn will build on each other and increase but the Buddha is pure, [increases pureness] and therefore supreme. The difference between the two is just this little bit. [03:34]
Through this citation you can also understand the distinction of the community.
Similarly, since Buddha and the teaching are this way, then the sangha community upholds the teachings accordingly. This is the correct way. [03:48]
4' Once you have gone for refuge, the stages of the precepts
The preceding section explained refuge. Well now that we have gone for refuge, since we have taken refuge, what should we do after refuge? Therefore, at the end it tells us the precepts to be learned for refuge. To learn the precepts, there are stages. The stages are divided into two parts. [04:06]
The precepts are explained in two ways:
1. How they appear in the Compendium of Determinations
2. How they appear in the oral tradition
The Compendium of Determinations is passed down through the Dharmalakṣana sect, from the two great teachers, Asanga and Vasubandhu, two Bodhisattvas. The Compendium of Determinations is from the Dharmalakṣana sect. The oral tradition is from the Dharma-nature sect, which is passed down through Nagarjuna and Aryadeva. [04:30]
a" How they appear in the Compendium of Determinations332
Here the precepts are explained in two sets of subdivisions.
1" The first set of subdivisions
(a) Rely on excellent persons
The first subdivision is to rely on excellent persons, listen to the sublime teachings, fix your attention properly on them, and cultivate a practice that conforms to the teachings. Now let us look at them one at a time. [04:48]
As explained previously, you rely on excellent teachers when you see them as the source of all good qualities,
After we have gone for refuge and formally begun in our learning, there are these stages, there are these stages. When we formally train in the teaching, the first thing to do is to rely on an excellent teacher. Since we have gone through these sections one by one earlier, then we know that the excellent teacher is the source of all good qualities. All good qualities will come from this. Now that we understand this point, then of course we need to rely on them, of course we need to rely on them. [05:28]
In the beginning we talked about relying on excellent teachers, here we talk about relying on excellent teachers as well, what is the difference between these two? We can make some comparisons here. In the beginning, it first addresses an outline. Now following this outline, you go through the stages one step at a time, by now, the meaning behind this is vastly different from before. What is the difference? We now understand that everything in this mundane world is obtained through cultivation. If you want to cultivate, you must do so now. In fact, you must do so immediately because it is very difficult to obtain this human life of leisure and opportunity. Then when we formally begin to practice, he tells us the principle of impermanence. When impermanence/death occurs, there is the issue of going to the upper or the lower realms. Due to these reasons, you will seek for a place of refuge. Once you find the place of refuge, you will go for refuge. The real reason to going for refuge is that you wish to escape [suffering]. In order to escape, you must follow the teachings and practices. In order to follow the teachings to practice, you must [first] follow by learning. Since you must follow and learn, then of course who would you get close to and rely on? This excellent teacher. After going through this sequence of order, that time you will develop a different level of understanding of the excellent teacher in your mind. [07:00]
Therefore, for this principle, let me go on to explain this. It is something that we should understand when we formally begin to practice. When you follow the order of the stages and delve in step by step, then at that time, you will develop a different level of concordance in your mind. It has told us from the very beginning that the first step to cultivation is to rely on the excellent teacher, the benefits of relying on the excellent teacher, the faults for not relying on the excellent teacher, how to rely, the characteristics of the excellent teacher, the characteristics of the students, and even the parts which were not explained so clearly, it is summarized together and explained. Now that you have understood the principles, you can then apply the principles again here, then immediately, with the cultivation method of relying on the excellent teacher, you now have actual substance behind the meaning. You now have the stages of practice and a place to begin your first step. You can then put these principles to practice, one by one. If you can practice according to the teachings, you will immediately begin to derive benefits. Let us continue. [08:14]
for you have already gone to the Buddha for refuge and thereby uphold the teacher of the path as your refuge. The practice that conforms with this is actual reliance on the one who teaches the path to you.
This says that why should you go to Buddha for refuge? That is because Buddha is the great teacher who has shown you the path. He is the great teacher of the path, meaning he is perfect without any errors. Well then you follow him to practice, “the practice that conforms with this.” We may not be able to find Buddha readily now. So, we find one who concords with the Buddha. Who may that be? A teacher who can teach the perfect path to us, he would be the excellent teacher. Why should we rely on an excellent teacher? So we may understand the principles and then practice according to the teachings. Therefore, [09:08]
(b) Listen to the sublime teachings, and (c) Fix your attention properly on them
You should listen to whatever is appropriate among the sutras and the like, teachings which are sublime because the Buddha and the Buddha's disciples explained them.
This is on listening. After following an excellent teacher, then “listen to whatever is appropriate.” In other words, at the level which we concord with, we will listen and train according to the stages, the correct principles and in correct measure that which were said by the Buddha, the Buddha’s disciples, the sutras or commentaries and words from the past masters, all these which accords with the sublime teachings. After listening, [09:51]
In addition, fix your attention on whatever serves to dispel the afflictions, for you have already gone to the teaching for refuge and you have thus undertaken to actualize both the verbal teachings and the teachings as they are realized. The practice that conforms with this is listening to and fixing your attention properly on the sublime teachings.
What is then fixing your attention properly on the teachings? Once you understand the principle, then you can follow this principle and fix your attention properly. To fix your attention is to bring it to mind, then reflect upon and analyze it. If you can do so this way, our afflictions will be purified. This is the characteristic of the teaching, which has been said earlier. What is the characteristic of the teachings? It purifies defilement. Defilement is affliction. Now, this exact remedy can subdue and cease afflictions and this is the true teaching. This is what we should truly learn and practice. Now that we are fortunate enough to rely on an excellent teacher and have been able to listen to what is correct and errorless, we should then follow and practice. If you can follow and practice accordingly, then at that time you can subdue and cease your afflictions. That is the time you can go about to practice. At this time, however much [afflictions] you are able to subdue and cease, that is however much defilements can be cleared away, however much obscurations cleared away, however much good qualities increased, however much wealth of the teaching obtained, and however much Dharma bliss gained. This is what cultivation is, this is what cultivation is! This is what we should understand. [11:24]
Now all these things presented earlier are all preconditions, to build the foundation, the foundation. These are all needed. If you do not recognize that correctly and think the precondition is the whole thing, then you are in trouble. You are in trouble. This is something we should absolutely understand. Therefore, we would often say that the elementary school is a precondition. If we go a step further, we can even say that there is another precondition before elementary school, the kindergarten. So, you first enter kindergarten, it is only to attract you, to help you generate some happiness. So that even though you have left your dad and mom, you can still be happy attending school. Then you advance to elementary school and then middle school. But you absolutely cannot say that, “Ah, whatever I need to learn, it is all in kindergarten.” Then you are finished, you are finished. It would not be possible for you to make a living by applying the few tricks you learned in kindergarten! How is it possible for you to make a living with the things you learned in kindergarten? That is a joke. In fact, this is true with learning Buddhism as well. You want to absolutely pay attention to this. [12:22]
Therefore, when we first arrive at the temple, we learn a little bit of the rules here, learn to recite some sutras and mantras, [we should know that] these are all preconditions! You absolutely do not want think that “this is it” and use it to measure against others. Even those who have learned the sublime teachings should not criticize others, needless to say with this (what you have learned)! This is what we should understand. However, contrarily, you absolutely cannot say that “this is not it and it is not right to be doing these things (the preconditions).” Then that is wrong too. You must first advance from this step by step. Therefore, you should be clear with this concept as well. This was explained previously and I thought I will mention it here. [12:54]
In particular, when you fix attention properly on them, what are you reflecting upon? It is the teachings. What are the characteristics of the teachings? It calms afflictions. Teachings which can calm the afflictions are what we should really keep in our minds and contemplate. Why do I mention what I just said earlier? It is because you normally do not have control and this type of thing constantly churns in your mind. Since your mind is filled with these things which do not accord with the teachings, can you be reflecting on the teachings? We must quickly remove the garbage from before. Only when you remove the garbage can you fill it up with things that are clean. That is what we truly need. [13:33]
It says “for you have already gone to the teaching for refuge,” because you can do so this way, this is true refuge. Therefore, “you have thus undertaken to actualize both the verbal teachings and the teachings as they are realized.” With the teachings given, you realize them. Teachings tell you how to do it. After you understand how and follow along to do so accordingly, you can then realize them. “The practice that conforms with this is listening to and fixing your attention properly on the sublime teachings.” If you can fix your attention properly on the teachings (to reflect properly) and engage in a practice that conforms to it. If you can do this, once you become familiar with it, you can then truly cultivate. Therefore, at last, you are truly cultivating, it is called, [14:07]
(a) Cultivate a practice that conforms with the teachings
Right, with this teaching, ah, you can now concord with it. [14:13]
You should practice in accordance with the teachings on nirvana.
Through previously relying on the teacher, one would correctly and completely understand [the teaching]. If you listen as such, properly reflect, and follow with practice, then that is the right way. [14:33]
When you have gone to the community for refuge, you have thereby taken as companions persons who are on the path to nirvana. [144] The practice that accords with this is training in the way of those who are intent upon liberation.
Well then this is the last part which is going to the community for refuge. This says that when we cultivate, we need companions, companions. Well then, “The practice that accords with this is training in the way of those who are intent upon liberation.” This would mean being with the people who are here now, people who are here now. You help me and I help you. We help each other along. If I have some faults, I depend on you to advise me. I depend on you to let me know when you see it. Like that. Therefore, we should know and this was said yesterday. Yes, when you see others making a mistake, we should advise them but your mentality should be entirely different. As soon as you examine your own mind for a little bit and you will know [what your mentality is]. If in your mind you cannot stand the ways of others, and feel that they are wrong, then you would have already been wrong yourself. The first thing you should do is to purify yourself. If you are acting correctly and discovered that others have made a mistake, at that time, you can, in a mild and non-confronting way, address it, “So and so, you have done this wrongly!” You can then gently let them know, that is the right way. This is one example that we can readily see now. [15:47]
Of course, the real community [the characteristic] is not only limited to this. We should understand that. As for the true characteristics of the Sangha community, when we go into this topic specifically later, I will go through it in detail. For the situation at hand now, it is such that based on what we have discovered in our lives now, we should know how to apply the teachings in order to develop a harmonious environment that accords with the teaching. This becomes a good quality that will further our learning. This is what we all need to learn. This is the first one. [16:18]
2" The second set of subdivisions
This is also divided into four parts. The first one is, [16:22]
(a) Do not excite your sensory faculties
What is excitement? That is to be distracted. This is a distraction which concords particularly to attachment. Normally when we become distracted, there is a distraction which is like laxity, like being muddleheaded. There is another kind such that one thinks of all sorts of things, one cannot let this go or cannot let that go, one keeps thinking of this or that. That is the subjective aspect of excitement. Normally we all have a tendency of grasping something with our mind. This grasping is a particular subjective aspect of excitement. Often, this thing is very strong, but for most of us, we do not even realize it. This is something that is very serious. Therefore, when we formally begin to cultivate, realistically, one will need to go through a long period of time with great efforts at studying and reflecting before one can understand the subjective aspect of excitement. Otherwise, if you do not even understand the subjective aspect of excitement and you think that you are cultivating, then you are really kidding yourself. Now let us continue to read. [17:13]
When the sensory faculties draw the inattentive mind to objects, you should view this excitement with regard to sensory objects as a fault, and withdraw the mind from them.
Well then what is the characteristic of excitement? When our six sensory faculties are unguarded and chanced upon the six sensory objects, the inattentive mind becomes drawn toward the objects. The mind just follows along. Therefore, “draw the inattentive mind to objects.” This is called excitement. Regarding this state, the state in which your mind is drawn toward the objects at any given time, you now recognize & understand it, recognize & understand it and you also deeply understand that this is a great fault, a great fault. You must understand that this is a fault, that is when you are able to develop disenchantment (to withdraw the mind). Therefore, this is the first one. This is what we should learn. [18:02]
It is simple when we explain it. However, it is not easy to recognize that this is happening, not to mention doing it. In order to help everyone understand this correctly, let me explain this one more time. When the sensory object arises, your mind runs after it. Think about it, is it not true? It does not matter what situation may come up. Needless to say how your mind goes when you see delicious foods. When someone scolds you, you throw a tantrum. Then in our daily lives now, this happens often: when we go through the morning and nightly rituals, when someone sounds the Dharma Instruments a little faster, a little slower, or does it wrongly, what are you thinking in your mind? Therefore, earlier I have spoken about this. There was a student here who sounded the instrument completely wrongly and I am so appreciative of that! I did think that he did it wrongly but then my second thought was, “Oh, I am so substandard! I could not keep my mind steady and my mind had gone after it.” Does everyone understand what I mean? I realized I was wrong but do you have this mentality? When you see it, [you think,] “What is wrong with this guy!?” Then you get increasingly anxious, increasingly anxious such that you wish you could go up there and help him. Then somebody actually did go up in the middle of it, just interrupted him and started to play it for him and he thought he was right. May I ask, is this right? [19:19]
Therefore, this is what we should feel happy about. We should feel incredibly joyous and happy! I am not reproaching you at all. I am telling you truly that because I have made this mistake myself, I have discovered my mistake and I see that everyone’s virtuous roots are so great at wanting to learn. Therefore here, from the bottom of my heart, I wish to tell you my painful experience in order to exhort you. To truly learn Buddhism, this is where we should begin! The first thing to do is to realize, “Ah, something is wrong, my mind is being drawn again.” Then we should steady our minds. For real practitioners, absolutely, even when the sky collapses, their minds will not become unsteady. Then they can go on to help others. At that time, one must be tactful. This is how it should be. I just wanted to mention this. [20:11]
In order to become steadfast, many conditions must be met. “You should view this excitement with regard to sensory objects as a fault.” This is easier said. I have first pointed out the subjective aspect of it but as of now the real faults have not been pointed out. So, I do not ask that everyone change immediately. I have only pointed it out so that when you come upon situations like this, you try not to let your mind go after it. If you can withdraw your mind from it, then it is already very good. No need to mention withdrawing your mind, in situations like this, when this subjective aspect develops in your mind, if you can just recognize it, you will be on the right track for now. Oh, this is what we…therefore with the things we need to learn, there absolutely are many levels within it. For right now, when it arises, you just need to recognize that, “Ah, this is not right, not right, it is not he who has the problem, but that I have the problem. He did make a mistake, but when I am learning the teachings, who am I cultivating? I need to cultivate myself or am I here to make him cultivate? I am here to cultivate myself. If you wish to help him, in order to help him, you will need to do it right yourself. Therefore, the first person you need to handle is yourself. If he is wrong, the responsibility still rests on me.” You will inevitably reach this conclusion. Right? [21:20]
Therefore, for us who learnt and trains in the teachings now, the first thing we need to recognize is this. If we can do this, ok, we have already passed, we have already passed. Later he will teach us the faults to this and how to remedy it. There is a complete set of instruction at every place. Once you understand this, you will develop disenchantment (your mind will with draw from the sensory objects). Therefore, since this will be covered later, we would not go into this for now. This place only tells us the stages for learning. This is the first one. What is the second one? [21:51]
(b) Take up the precepts correctly
Then, once we recognize the faults, when we formally begin to improve upon them, there need to be methods. Therefore, once we formally take refuge, what should we do? What should we learn? This is what we need to learn. [22:10]
You should take up the trainings set forth by the Buddha—as many as possible.
The precepts, in a strict definition, mean vows (ethical discipline). In a broad definition, the boundary encompasses the entire three scriptural collections. Yes, from the perspective of conduct, it is referring to ethical discipline but you need to understand why the ethical discipline is stipulated in this way. These are all described in the sutras and commentaries. Therefore, the sutras, the disciplines and the commentaries are three facets of the same essence. Once you formally go for refuge, the next step is to learn. When you have a correct understanding, then you can follow it to learn and change your faults. This is spoken with respect to one self.
Then one more step further, [22:50]
(c) Be compassionate toward living beings
Benefit others. There is a special characteristic in there. Why do we need to be compassionate toward living beings? [22:57]
The Conqueror's teaching is distinguished by compassion. Therefore, once you have gone to his teaching for refuge, you should also be compassionate toward living beings and forsake harming them.
Well then, this is compassion. The real difference for Buddhism [as opposes to others], is the true distinction of the Conqueror’s teachings on whether you have this (compassion). The conqueror’s teaching, you can also call it the teachings shared by the five vehicles, or the teaching shared by the three vehicles. However, the Conqueror’s true teachings does not focus primarily on the mundane world. The worldly things or you can say the defilements are what we wish to escape from. In order to be liberated, there are only three vehicles which can achieve this: vehicles of the Shravaka, the Pratyekabuddha, and the Mahayana. To divide this more clearly: the ones who benefit oneself are in the Hinayana vehicle and the ones who benefit others are in the Mahayana vehicle. What is the difference between these two? It is in the aspect of compassion. The path that this treatise truly wishes to lead us toward is the Mahayana vehicle.
Actually, all that Buddha has said is this as well, since only this is ultimate and complete. Therefore, the Lotus sutra at the end exposed and disposed of the temporary or partial teaching, and revealed the final and real truth. It was said clearly that Buddha had come to earth for one single purpose. Even though there is only one purpose, there are different ways manifested. So why are there such differences? It is precisely on this issue. Therefore, now that you understand this point, then starting from the beginning of your journey, your first step should be to recognize that. [24:32]
Therefore, after we formally begin to learn, the next step is to be compassionate toward all beings. Therefore, “you should also be compassionate toward living beings and forsake harming them.” At this point we are not able to help them [by liberating them from cyclic existence]. The least we can do is to sympathize and pity. We should not harm them. This is within our ability now. We should not measure others against the teaching on every occasion. That would qualify as harming others. Therefore [with this point that I am making], some people may criticize that this would seem then your aim is to maintain relationships. It is true that to simply maintain relations is not Buddhism, but Buddhism cannot be apart from maintaining relationships. This, we should know. To simply maintain relations is not Buddhism, no mistakes in that but Buddhism cannot be apart from maintaining relationships! [25:23]
Therefore, at this point, let us think over the story that I told earlier. There was this person who stole a goat from someone else. Then, the son came forth to become a witness for the crime and said, “My father stole the goat.” According to the people of the mundane world, “Ah, this is right.” To the sages, this is not right. What would a sage say? What did Confucius say? “A father will be concealed by his son, and a son will be concealed by his father and uprightness is to be found in this fact." The real upright path is like this. The real upright path is like this. This is so with the sages of the world, no need to mention for Buddha! Therefore, when Buddha guides us, he will also use all sorts of non-confronting and tactful ways to help us. This is what we should understand. Regarding this point, with the word “harming,” we do not need to even mention the profound principles behind it, just take a look at yourself when others reproach you by using the principles. Do you feel sincerely convinced and willing to take the criticism like that? I am sorry. I think very few of us can do that. If we cannot do this ourselves, then we should not be using big principles to curb others. Since we are here, I thought I will mention this. [26:40]
The first thing to do is that we should always try to sympathize with others. Why did he do this, why? It is because he is foolish. Ah! It is such a pity. When you think of his foolishness in doing this, then a sympathetic attitude will arise. Truthfully speaking, when we see many animals, normally, we will always feel pity for them. Then if you see someone having obtained a human life of leisure and opportunity and yet act so foolishly, they would seem even more pitiful than the animals! As soon as your sympathy arises, then the situation described earlier will be easily resolved. On one hand, the situation at present is resolved. On the other hand, when you develop sympathy and pity, you are then in concordance with the teaching, you are in concord with the teachings. There are so many benefits. You have benefited yourself, the community is in harmony, and others will easily accept your help when you wish to help. That concludes the third point. Lastly, [27:36]
(d) Strive to make periodic offerings to the three jewels
Each day you should make offerings to the three jewels.
Then, at the end “periodic,” this periodic means at all times, we should diligently make offerings to the Three Jewels. The next portion is very easy to understand. The offerings that we can do now, is with what we can understand as of this time, we should do so accordingly. From the moment we wake up until the moment we go to sleep, when we are doing things for the temple, in our cultivation and so on, we should just do them to the best of our abilities. The first thing we should check is, “Ah! Do I have the correct concept now? Am I doing this for the “ego self,” or am I in concordance with the teachings?” This is important. If you can examine, remove the “ego self,” concord with the teaching, then you probably would not be too off track in the entire day. If you can often bring this concept to mind, then your day will not have been wasted. [28:40]
Regarding the preceding explanation, once we have gone for refuge, this is how we should learn. Speaking of this, now let us go back to look at this. Let us look at this again. Let us open up to page 98 (English text, page 178). In page 98, look at the outline, the outline, “ii) Relying on the means for achieving happiness in the next life.” This was then divided into two parts. It is from here that we progressed step by step to where we are now. We have understood that we will quickly die in this life. After death, we do not know where we will be going. It is just like that. Then we will realize that we have no control of where we will go for it is controlled by karma. The karma will dictate us to fall into miserable realms and it is a horrendous thing should we fall. Ah! Therefore, while we still have the opportunity to practice now, we are seeking for a correct method, a method that can help us obtain happiness. Well then this is then what we should strive to practice. [29:44]