菩提道次第广论手抄稿:旧版第四十八卷A面
（手抄稿 第六册 p249）[00:10]
要回向无上菩提，我们还是要求的，要求这个，这个才对。所以这个是“不于信佛国王等所为得利敬”，不是人家，啊，从他们信，然后呢从这个地方得到了。“以随顺物”，跟你相应的。譬如这个平常来说呢，尤其是我们出家人，我们出家人啊，不要在信徒面前赞叹那个，然后他觉得：“哎呀，对。”然后给你很多钱拿来供养。这个，这个不是，这个是染污相应。你拿了去，“随顺”，就相应的，如乞化，讨到什么就算什么，然后你讨到了，至诚恭敬地供养，那个对。 [00:44]
p. 110 (10)
Proper material accompaniments include whatever is free of inappropriate things,
【随顺物者，谓诸净物，】
哪！说得很清楚，这个才是清净的，你心里面没有染污心相应的，随分随力得到。你不要花了很大的劲，现在我们用种种的方式，想了心思得到了，这个不净物，这个不净物没有用，这个都是三世怨。 [01:06]
(p250) 【远离不净，】
那么除了这个心里面不净以外，外面有很多东西也不是。 [01:12]
as well as proper acts such as anointing something with bala (ba-bla) medicinal ointment, soaking something in clarified butter,
【雌黄所涂，酥所灌洗，】
然后呢 [01:16]
burning a fragrant gugul resin,
【局啒罗薰，】
这个“局啒罗”我也不晓得是什么。 [01:19]
offering white arka flowers,
【遏迦花等】
反正这种东西，不好的。 [01:23]
and so forth.
【及诸所余非清净物。】
据我所了解，譬如有刺的花，通常我们不供；然后有毒的花不供；还有很多花看起来很好，可是闻起来……就有等等，反正这种东西我们就不拿来供养。 [01:42]
If you have neither prepared these offering materials yourself nor requested them from others, you should delight in all the appropriate offerings to the tathâgatas that exist throughout the universe, imagine them to be vast and pervasive, and rejoice in others offering them.
【◎ 又若如是财物供养自无所集，无从他求，应于一切世界之中，所有如来诸供养具， (p251) 以欢喜俱及于广大胜解俱心，周遍思惟，一切随喜少用功力，而修无量广大供养，】
妙极了！上面所说的那个财物的供养，假定说我们没有，也无从求起。这一点尤其是我们出家，所以出家不必忙着说：哎呀，我要求多少；你能够这一点做到，这个功德就不得了。总之，出家人要供的要清净为主，不要说我要求多少来，这个不相应。求多少来，你就是求到了，都是只有罪过，只有罪过！ [02:36]
那么这个地方应该怎么办呢？你虽然自己没有，也求不到，那么那个时候，你就观想“一切世界当中”，实际上呢，十方无量无边不晓得多少啊，不得了啊！“所有诸如来的供养具”，以欢喜俱心，以广大胜解俱心，就是：啊！佛—十方一切如来法会当中，有无量无边的天人、圣众，去供养这个诸佛菩萨。那个时候你以欢喜俱、胜解心，“周遍思惟”；换句话说，普缘一切。随喜！很简单，你只要随喜，不要你自己供啊！哎呀，好啊！看见他们这个供养诸佛，你赞叹、欢喜，就这个心情。这个时候就能够摄集很多广大资粮。不得了喔！你就这样的一个随喜的心，你就积集了广大资粮。我们现在说集聚资粮好像难啊！喏！不要你花一分钱，你只要能够这样去做。 [03:50]
p. 111
Having made this great, measureless offering, you will, with little difficulty, amass the accumulations necessary for attaining enlightenment. Strive constantly to do this with a contented, happy mind.
(p252) 【摄集菩提广大资粮，恒常于此以真善心，起欢喜心，当勤修学。】
它有这么大的好处，又这么省事啊！所以这个才是我们真正平常要真、善、欢喜，这样的心情努力去做。我们起步，从现在开始；一定做得到的，这一生就可以做得到了；很快就可以做得到。 [04:17]
As it says in the 《Cloud of Jewels Sūtra》 and the 《Array of the Three Pledges》, you can also give unowned flowers, fruit, trees, jewels, and the like.
【又如《宝云经》及《建立三三昧耶经》所说，无主摄持诸华，果树及珍宝等，亦当供养。】
那么这经上面还告诉我们，无主摄持的，那比如说我们看见野花呀那些，不管是花、果、珍宝等等，也可以供养；有主的不可以。 [04:39]
10) Offerings of practice entail,
【正行供养者，】
那个是财物供养。正行供养呢？是修行。我们十大愿王中，第三个广修供养，就是这样的—以外面的财敬，然后呢里边这个身口的承事，而其中最好的是正法如实修行供养，就是正行供养。就是下面的： [05:01]
for at least as long as it takes to milk a cow [ten to fifteen minutes],
【谓于下至构牛乳顷，】
(p253) 说这个正行供养，哪怕很短的一个时候，那个挤牛奶，那是很短的时候，那个牛奶每天要去挤的，很短的一个时候。修什么？ [05:16]
striving for all the followings:
【精勤修习】
努力去修，修— [05:19]
recollecting the four immeasurables, the fourfold condensation of the teaching [(1) all composite phenomena are impermanent, (2) all contaminated things are miserable, (3) all phenomena are selfless, and (4) nirvana is bliss and peace], the three refuges, and the perfections; admiring profound emptiness and fixing on it without conceptualization;
【四无量心，四种法集，随念三宝，波罗蜜多，及能胜解甚深空性，无分别住，】
了解了空性，安住在这个上头。 [05:31]
disciplining your mind through the vows of ethical discipline; and meditating on and striving for the factors of enlightenment, the perfections, and the four ways to gather disciples.
【于净尸罗，起防护心，于菩提分，六度四摄，精勤修学。】
这些。关于这个内容，后面呢将来一一讲的，就是讲那些。 [05:44]
To make these ten types of offerings to the three jewels is to make a complete offering.
【若能由此十种供养供养三宝，应知是名圆满供养。】
啊，不得了啊！这个是供养圆满，这个是供养圆满。 [05:54]
The second aspect of offerings, the attitudes, is as follows. When you make these ten types of offerings, there are six attitudes
【由如是等，兴供养时，有六意乐，】
上面是说加行，我们供养的方式、行为。下面就是意乐，我们应该以哪一种心理，又 (p254) 分六种。 [06:11]
that will render immeasurable the result of even a small offering to any of the three jewels. You should make offerings with the thoughts that
【能于三宝随一之所，少分思惟，而生无量广大果利，】
不管是佛、法、僧，随一，何况是全部。你能够恒常，不得了！这个地方“少分”，少分地思惟，就能够生出广大的果利喔！就得到无量无边的大利益，结这样的好的果报。所以我们做任何一个供养的时候要了解： [06:42]
(1) there is no higher field of good qualities;
【一者无上大功德田，】
这个一切的功德从这个地方来的，不管是佛、法、僧，你能够恭敬供养的话，就有这么大的好处。 [06:54]
(2) there is no higher benefactor;
【二者无上有大恩德，】
为什么？一切世、出世间的种种好处，都从这个地方来的。 [07:00]
(3) he is the best of all living beings;
【三者一切有情中尊，】
因为这个才是真正的、唯一的可尊可贵之处。 [07:06]
(4) he is extremely rare, like an udumvara flower
(p255) 【四者犹如邬昙妙华极难值遇，】
这个邬昙花，相传千年一出。这个这么大的功德，这么大的恩德，这么珍贵，却是难能可贵。 [07:23]
(5) since only one buddha appears in a universe of three billion world systems, he is the only one; and
【五者三千大千世界独一出现，】
整个的三界之内，只有出现，只有它，没有旁的了，佛法僧这三宝。有了佛宝才有法宝，然后呢僧宝。所以这个僧也不是一个人，当然是指整个的这个团。 [07:40]
(6) he is the foundation of all mundane and supramundane good.
【六者一切世出世间圆满根本，】
所有的世间的，所有这些圆满，根本都从从这个地方来的。 [07:48]
I have written about these ten types of offerings and six attitudes
【作是思惟而设供养，】
这个是供养的意乐。 [07:53]
as they appear in the 《Bodhisattva Levels》.
【此等是如〈菩萨地〉说而正摘录。】
就把〈菩萨地〉当中摘出来的。 [07:59]
You should always make the best offering you can. Make especially good offerings on auspicious occasions and holidays, to the best of your ability.
(p256) 【恒常时中，于如是等随应而行，若遇佳节及大时会，当随力能修妙供养。】
这是平常我们随分随力，如果遇见特别的事情的时候，那更应该好好地广修上妙的供养。上面说过了，那么下面有一点，下面这一点就是我们平常啊，我们说：哎呀，上面这个道理是懂，但是做起来好像，或者要去观想，或者什么等等，有不大方便。而下面有一点却是我们随时随地，日常生活当中处处可行的，如果你把这个道理能够认识做到了以后，那就可以得到广大的资粮。下面说的什么啊？ [08:50]
Furthermore, since you constantly have to eat and drink,
【◎ 复次恒须受饮食故，】
因为我们经常要饮食，喝水、喝茶、喝一切饮料，乃至于吃饭等等。 [09:01]
always offer the first portion of your food and drink. If you do this without fail, you will easily amass a large accumulation of merit.
【尔时若能首先供养无间缺者，少用功力，而能圆满众多资粮，】
喏！你能够以这个饮食之前先去供养，然后“无间缺”，一直能够这样认真去做的话，不要花大的努力，你就能广集圆满资粮。所以说： [09:29]
Thus, from the depths of your heart, always offer the first portion of whatever you consume, even water.
【故随受用净水以上，应以先首至心供养。】
这个是我们开始学的时应该做的。不管你受用什么，“净水”，换句话说，哪怕是 (p257) 水，可是这个要清净喔！哪怕喝一点水，只要这个是清净的。这个清净分两方面：一个这个东西本身清净，脏的不行；第二个这个来处是清净的，这一点很重要。所以我们以染污心求得的东西，这个不对。不要说：哎呀，你到处去攀缘，然后呢弄了很多东西，不相应！这个所以“净”的意思，你能够这样去供养就对。 [10:11]
我现在才看见，真正看见那个大德，他平常任何东西，乃至于他到……我们在美国的时候，那时候有几个大法师来，跑得去供养他一杯水，他拿起来捧在手里捧了半天。先头我不知道，我想：干什么？到后来久了以后他，就是大家了解了，所以他拿起来规规矩矩在那儿，捧在那里念了半天，举了一下然后喝。喔，那以后我知道了，千真万确！现在所以不是没有这种真正的行持的大善知识。凡是这种人，你真正的如果你了解了，你去观察，你处处地方会见得到。凡是这种人还有一个特别的妙处，我现在慢慢地了解了，他们这种啊，不管是教理，不管是行持，的确有他绝顶超人的地方。你别看说那些真的有行持，好像随便、马马虎虎；马马虎虎的人，对不起，很难说！ [11:11]
但是呢马马虎虎的也有很精彩的哟，看他的怎么行。譬如说金山活佛什么等等，他是应的“疯沾行”。但是尽管他马马虎虎，他马虎当中有他不马虎的地方喔！这个我们要有这个认识喔！我随便说一个笑话，那金山活佛是近代的大德，我们大家了解他，他有各式(p258) 各样的怪招。然后呢，人家给他送钞票，送钞票，他就把它吃进去，大家不懂他为什么，他有他的大道理喔！他真正受的是受的什么？受的什么？哪，吃饱肚子。所以你给他一块钱他也吃进去，一百块钱他也吃进去，一万块钱他也吃进去，是这样的！就是这个道理，就这样。 [11:57]
给他吃的东西，不管生不生，乃至于到南传去，有很多脏东西放进去，你送给我，我就把它吃进去。真的心里面啊无分别住，就是这样。好东西，他会送给别人去。还有呢，人家有的时候请尊者去拍照，欸，他不欢喜拍照，你要叫他拍照的话，他就脱下裤子来屁股给你。啊，那我们想起来的话，好可笑的一件事情喔！这个可笑里面有他的大学问啊！我们拍照，要什么？要面子，面子是什么啊？你了解了这个道理，就懂得他那个行为是为什么。喔！所以真正地有修行的人，他任何的很多的小动作里边，都有他的大文章在里头。当然，像金山活佛这高不可攀的人，他这个意义一定是有很深远，我只是了解这么一点点，你们不妨从这个地方去想，你就了解了。 [12:56]
所以这个地方我们该学的，就是现在这个本论告诉我们，我们刚开始下脚第一步，你能够这样去做的话，“少用功力，而能圆满众多资粮”。现在我们总觉得太差、太差，那给你这么多的机会，你不努力，然后坐在那里喊差：“哎呀，我程度太差啊！”你程度太差还 (p259) 不努力啊？这机会摆在这个地方呀！这地方很清楚、很明白，你只要去努力的话，嘿！不要怕、不要怕。所以现在真正怕的，就怕不认识，以及怕什么，怕因地上面不认真去努力。你认得了，只要因地当中去做，那自然而然一定有好的结果的！下面供的时候呢， [13:48]
Sha-ra-wa stated: Do not offer things such as moldy sweet cheese and yellowed leaves, but use what you have that is good.
【◎ 此复非以糕之瘀处，菜叶黄处，是须择其妙者而供。】
供的时候不要说把坏的先供养；要供，把好的。现在我们常常：啊，这个不好的—不好的拿去供养别人去，供养三宝去，供养什么去。所以说到这里，有一件事情我随便一提，随便一提。那时候常常我们看见啊，在人家今天有一个什么好的宴庆，庆祝完了以后剩下来的东西，送到庙里去。这个是对在家人说的，我们出家人大家不大会做那件事情。当然人家送得来，送得来，我还是照吃，送给我们还是高高兴兴的。金山活佛，人家送给他什么东西都吃了，那我们能比得上金山活佛吗？但是对在家人来说，这是非常糟糕的一件事情。那个等于什么？这个出家人啊，在他们这个行为当中，不知不觉的行为当中，等于是佣人。这一点大家注意！有机会的时候，不妨以后告诉真正信佛的那种信众，千万不要做这个事情，他家有了宴庆，剩下来的就供到庙里面去。平常我们什么？也是嘛！好东西吃完了，剩下来的，“好了，拿去，你们分分。”不是这个味道吗？所以真正要供养的 (p260) 时候，这是很多小地方，那么我们同样地也是把最好的去供养。 [15:19]
还有呢，我们现在庙里面常常看见很有趣的习惯。今天碰见一个法会，然后油炸的炸完了以后，跑得去供。供完了以后拿回来烧烧好了，然后自己来吃。你自己吃要把它烧烧好；那炸完了，为什么？炸完了摆在那里不坏。喔，原来你这样地去供啊！了解不了解这个概念。 [15:43]
所以以后凡是你自己不相应的东西，不能吃的东西，千万不要说去这样地供养。那么我们拿来了以后，就真正地供养。那个水果拿来了，先摆在那三宝供养完了以后，不要打开，然后呢吃的时候，自己再打开，那都是错的！拿来了先把它打开，最好的方式，就像我们自己吃；吃不完，吃不完送给别人去，送给鸟兽去，这个可以。人家本来就是供养三宝，供养佛；如果说他本来是供养你的，那时候你说，欸，那我用什么方式，可以。如果说，广义的说供养，那你一定以最恭敬的方式；不要说先摆在那儿人家供一下、意思一下，然后回来去慢慢地享受；打开了，等一下要坏掉了—不可以！这地方我们要了解他告诉我们这个真实的意义。 [16:40]
Further, Offering the first portion of tea will not be beneficial if it is done like the clearing away of some dust.
【又供茶时，现一切人，如洒扬尘，唯弹少许，不成供养，】
(p261) 上面我们看见了说，喔，那么任何情况之下我们就要先供养，所以有人就拿出来供养的时候，拿这个茶水象征性地洒一下，拿这个弹指弹一下，这个不成！就是一定要最恭敬的方式，最好的方式，去供养。 [17:06]
(This is what Sha-ra-wa stated.)
【是霞惹瓦语录中出。】
他下面告诉我们。 [17:10]
A Sūtra says: For example, it will not work just to put seeds on a fertile field without actually planting them in season.
【譬如有一极肥沃田，至下种时而不下种，任其荒芜，如是废止，实生不忍，】
就像有一个最好的一块大肥沃的田，到该下种的时候，你不去种，让它荒芜。啊，这个我们实在不忍心啊！我们看民间老百姓，哪怕一块小小的地方，哎呀，他努力去开垦，这样。现在我们啊，很多地方小小的一点点的利益，我们瞪大了眼睛啊，忙着去争，而现在供养这个三宝有这样的大的功德摆在那里，却我们就不管，我们这个真是愚痴啊，愚痴啊！ [18:01]
前面告诉我们清清楚楚啊！怎么告诉清清楚楚？不现前供养的功德，比现前供养还来得大，对不对？现在就是不现前供养，这不是个塔庙吗？所以你跑得去做，随便给它侍 (p262) 候、亲近承事，不是我们信解、修行，就是亲近承事供养吗？现在我们不是最好的亲近承事吗？在这个寺院当中，你只要努力地把这个寺院弄得好好的、庄严，这个不是最好吗？最好自己的培植自己的福德吗？说起来自己：“哎呀，我没有什么、没有什么。”那这个大的功德田摆在那里，你不下种，怎么天上怎么会掉下来呢？那这个是我们应该认识的。 [18:49]
So it is appropriate continuously to plant the seeds of temporary happiness and certain goodness throughout the four seasons in the fertile field that gives rise to all temporary happiness and certain goodness in this and future lives—
【如是能生若现若后一切善乐，最胜福田。于其四季一切时中，常恒无间，堪种一切善乐种子，】
上面所说的啊，这个这些最胜的福田，你如果照着去努力去勤勤恳恳地培植的话，能够生现在的、能够生以后的一切的好处。这个田啊，是任何情况之下，你都可以耕种。现在我们得到了最肥沃的田，对不起！耕种还有时间的，不是时间还不行的。而现在那个功德田、恩德田啊，一年四季，每季啊，没有一个时候例外的，任何情况之下，却我们却不去供养啊，是可惜啊！所以在任何情况之下，它都能够种善乐的种子。那么耕的时候，去种的时候，应该怎么办啊？ [19:59]
p. 112
but you till this field with the plow of faith.
【复应于此如经说云。“当以信犁，耕耘福田。”】
要有净信之心去。这个才是我们福田，我们从这地方去努力。 [20:11]
If you do not do this, you will be extremely poor in merit.
(p263) 【若未能作，至极堪惜，】
假定是我们不能做的话，太可惜啊！所以我们现在常常自己觉得这个不行、那个不行，然后埋怨这个、埋怨这个；真正要埋怨，埋怨自己。眼前，啊！那个遍地黄金啊，俯拾即是，大家还不去忙，然后还去埋怨。所以这是最好的机会放弃了，还自己造罪恶。 [20:39]
尤其这个，说人家以前的人有一句话，叫“公门中好修行”，但是反过来说，真正世间很多好人，是不要到公门当中，为什么？会造罪。佛门当中也是一样，你弄得好的话，好修行；弄得不好的话，堕落，都在这个上面。 [21:01]
所以三藏当中，有一部叫《阿难问事佛吉凶经》，另外一部经叫《慢法经》，《佛说慢法经》，这个经内容，我说一个大纲。说：“有的人侍候了三宝，得到功德；有的人侍候了三宝，不但得不到功德，堕落了。为什么？”佛就告诉他：“简单，你啊，以净信心恭敬去侍候，就得到无量无边的功德，你没有这个东西，对不起，你害了！”所以现在这里我们不要埋怨，就看看自己有没有净信心。马上就回忆一下，皈依的前面已经告诉我们了，前面说得很清楚，这个皈依当中，内外两支，外支是大师已成，最主要的就是我们内支不足，所以我们在这里努力修学。如果说做不到的话，那个时候才应该：哎呀，可惜 (p264) 啊！这个我为什么不努力啊？好好地努力啊！ [22:17]
如果说我们现在觉得自己愚痴，觉得自己身体不好，都是因为宿生没有努力的结果，如果你现在赶快努力的话，来得及。所以《梵网经》经上面告诉我们，如果说你生病，若遭到种种困难，若“黑风所吹船舫”等。欸，平常如果我们碰见病、碰见这个，哎哟，赶快求这个、求那个；经上告诉我们啊，你赶快来念这个。当初我不懂，嗯，忙着碰见这种事情，你为什么要念它啊？道理很简单，你之所以现在遇见这种不吉祥、不顺利的事情，为什么？以前你因地当中造了不顺的因嘛！所以现在感到不顺的果嘛！既然你感觉不顺的果，觉得难受的话，你要求那个顺利的果，那赶快来嘛！从这个地方去找嘛！所以从读诵、听闻、思惟下手嘛，这不是很清楚，很明白吗？你如果这样去做，马上就得到了。 [23:17]
Hence, as the 《Praise in Honor of One Worthy of Honor》 says: No field of merit like you Exists in the three worlds— You are the supreme recipient of gifts, The pure one who makes a row of monks pure. Just as the height and breadth of the firmament have no limit, There is no limit to the fruition Of helping or harming you.
【故如《赞应赞》云：“如尊之福田，三世间非有，施处尊第一，是净令座净。犹如虚空界，横竖无边际，于尊为利害，异熟无尽际。”】
像这个世尊这样的—实际上三宝都是这样—这个福田三世间绝对找不到的。所以真正我们要想培植自己的福德，只有这个地方，只有这个地方。这个像什么样呢？举一个比喻，像虚空，不管它的横、竖，都是无边无际的。然后呢，你在这个三宝这个福德田当(p265) 中，种一点点的好的种子，或者是反过来，一点的轻毁等等啊，你所感得的异熟果报，就这样地无量无边啊！这个是我们真正修学佛法的人应该了解的。不幸地，如果你不了解这个状态，是什么样呢？下面这个就是不了解的这种状态。 [24:29]
Since our practice is such that we cannot even think of a supreme field of merit as we would an ordinary field,
【于最胜田，尚不见如庸俗之田，此是我等无贤善相，】
明明这个最殊胜的田摆在这里，结果呢，我们就看不见。我们看起来还不如一个庸俗之田，还不如庸俗之田！外面一点小小的好处啊，我们就想办法，大家就挤在那地方，大家欲分一杯羹；而这个这么殊胜的田，你稍微供养他一点，得到这么大的好处，我们就不管啊！这就是什么？我们差啊！“无贤善相”。这一点是我们应该认识的，我们应该认得我们自己在正是病当中啊！喔，如果有人来供养你一点钱，哎，你觉得这个人帮忙你忙啊！你啊就很要跟他好好地联络了吧！嗯，想办法多得到一点。现在这个地方，你少少地供养，得到它这么大的你却不理它。啊，这是我们没有贤善相，我们不认得啊！ [25:35]
we should always strive to make offerings to the three jewels.
【故一切时，当勤精进供养三宝。】
了解了之后在任何情况之下，精勤供养三宝。你能够这样，好处呢？ [25:48]
By doing so our mind's power with respect to the stages of the path will increase as a result of the strength of the roots of virtue grown in this excellent field of merit.
(p266) 【若如是行，由于胜田种善根力，于诸道次，慧力增长。】
你能够这样，因为你对这个最殊胜的福田、功德田、恩田等等种了善根了，在这样的情况之下，你善根增长了，于是呢，善根增长啊，对于修道的那个次第，你的慧力也增长。慧力增长有什么好处？看 [26:18]
Therefore, when our mind's power is so weak that we cannot retain the words when we study, understand the meaning when we reflect, or gain knowledge when we meditate, we should rely on the power of the field of merit. This is a personal instruction.
【故于听闻不能持文，思惟不能解义，修习相续不生，慧力至极微劣之时，依福田力，是要教授。】
这段话，记在心里！我们现在因为太差，所以听的时候，啊，听不懂；或者听见了，记不住；记住了以后呢，不能如法去思惟；思惟的时候，又不了解怎么个思惟法，得不到它的意义；然后呢，得到了去修习的话，修也修不出来。学定，也定得不到；念佛，一心不乱也得不到，深的更谈不到。这种都是什么？慧力，这个智慧太差。如果从这种情况之下，怎么办啊？依福田力。喏！你只要能够依这个福田，如此努力供养的话，样样都生起来了。“是要教授”，最最重要的教授，没有别的了。“教授”喔！注意喔！佛菩萨祖师的最精要的重点就在这个地方告诉你。 [27:31]
现在我们常常觉得，要修行啊、修行啊！喏喏喏喏，最好的修行的诀窍摆在这里啊！ (p267) 现在我们这个不行啊，说我们要学习念佛，为什么得不到一心不乱；我要打坐啊，为什么要昏沈、瞌睡；要去看书，又看不懂；看完了以后，又记不住；听的时候，又不行。毛病都在这里，怎么办？就是这个。 [27:59]
所以大家说：“哎呀，我在这儿要想跑到那儿好好地学，还要常住忙这个、忙那个，不行啊！”对，是，如果你能够学的能够行，你是快马加鞭深入；如果你不行了，赶快忙这个常住的事情。不同的是什么呢？就是这个心情要整个扭过来，整个扭过来！你同样地去做，你心情一扭过来，产生的效果完全不一样，完全不一样！以前总觉得委委屈屈，不愿意去做，被别人逼迫；现在是高高兴兴，晓得啊，这个正是我下脚第一步，最好的机会在这地方，最肥沃的田啊！这个别人是找都找不到的，赶快努力这样子去做啊！你能够这样子去做的话，欸，不久样样都得到了。下面告诉我们，这个祖师的语录、论，以及祖师自己的行持，都在下头。 [29:04]
In this vein, Sri Matrceta also says: By depending on you, [Bhagavan,] my mind, though weak, has broadened like a river in the rainy season, attaining great skill in composing poetry.
【如是亦如吉祥敬母云：“作诗大善根，我慧依尊故，如夏季江河，虽小极增长。”】
这个祖师，实际上譬如说，我们现在说马鸣菩萨这个大祖师，他们印度，他们都是什么—大班智达，他们对世、出世间的学问都是最了不起的。他都要有什么？他为什么成 (p268) 功？为什么我们这么愚痴啊？就是—喏，他有善根，他有了世间的这个根本，然后去修学，才能够真正地深入。 [29:45]
48a Commentary
ENGLISH LR V.1 P198 (COMMENTARY V.6 P249 ) [00:10]
Well then for this, “without expectation of receiving wealth and service from kings and so on who have faith in the Buddha,” it is not because others, ah, since they have faith, and so you obtain the materials from them. “With proper material accompaniments” means that which you concord with. For example, normally, in particular for us renunciates, for us renunciates, do not praise [the merits of offering] in front of those with faith, making them feel, “Oh, right” and then they offer you a lot of money. This, this is not right, this is concordant to contamination. You take what you have, “proper,” what concords, such as what is obtained in mendicancy (to beg for food). You have whatever you have obtained from begging. After you have obtained it, you offer it with a heartfelt respect. That would be correct. [00:44]
Proper material accompaniments include whatever is
There! This is explained very clearly, this is what is pure. Your mind is not concordant to contamination, you have obtained it properly. Do not make a great effort [to obtain them]. Now we use all kinds of methods, all kinds of thoughts to obtain something, making it an improper material. Improper materials are useless for they will only create the plight over three lifetimes. [01:06]
free of inappropriate things,
Well then other than not being pure in the mind, there are many things which are inappropriate. [01:12]
as well as proper acts such as anointing something with bala (ba-bla) medicinal ointment, soaking something in clarified butter,
Then? [01:16]
burning a fragrant gugul resin,
This “gugul” resin, I do not know what it is either. [01:19]
offering white arka flowers,
Anyway, this type of thing, it is not good. [01:23]
and so forth.
According to my understanding, flowers with thorns, we normally do not offer. We also do not offer flowers that are poisonous. There are also many flowers which look good, but the smell [is unpleasant] …. etc. Anyway, with these types of things, we will not offer them. [01:42]
If you have neither prepared these offering materials yourself nor requested them from others, you should delight in all the appropriate offerings to the tathagatas that exist throughout the universe, imagine them to be vast and pervasive, and rejoice in others offering them. [150] Having made this great, measureless offering, you will, with little difficulty, amass the accumulations necessary for attaining enlightenment.
This is wonderful! The abovementioned offering of materials, suppose the condition is that we do not have it and there is nowhere to request it. This point is what we renunciates should pay attention to particularly. Therefore, renunciates should not be busy for this, “oh, I want to have so many of this.” If you can practice this point well, the merits from doing so are incredible. In brief, offerings from the renunciates should focus primarily on it being purely [procured]. This is not in concordant when it is about how much I wish to have.
With whatever amount you seek for, even if you have obtained it, it is an offence, an offence! [02:36]
Well then what should one do at this point? If you do not have any and have not obtained any, then at this time, you can imagine “throughout the universe.” Actually, you have no idea how many there are throughout the ten directions, incredible. “All the appropriate offerings to the tathagatas,” with delight and great conviction, that is [you feel that], “To Buddha – In a Dharma assembly of Tathgatas in the ten directions, there are innumerable deities, noble beings, offering to the Buddha.” Then at that time, “you think of them all.” In other words, you think of everything, and rejoice! It is that simple. You just have to rejoice. It is not even asking you to offer it yourself! They are so great! Seeing how they offer to Buddha, you praise and feel happy about it. That is the attitude. Then at this time, you will be able to amass vast merits. We now would say that to amass vast merits seem difficult! Here it does not cost you a penny. You just have to do this. [03:50]
Strive constantly to do this with a contented, happy mind.
There is such great benefit and it is so simply convenient! Thus commonly, we should strive to practice this with a mind that is genuine, virtuous and happy. We start [our journey], right now. We can certainly do this. We will be able to do it in this life. We will be able to quickly accomplish this.
As it says in the Cloud of Jewels Sutra and the Array of the Three Pledges (Tri-samayavyuha), 340 you can also give unowned flowers, fruit, trees, jewels, and the like.
Well then, the sutra tells us also that for unowned things, such as the wildflowers that we see, or they can be flowers, fruits or jewels…etc, you can offer them but you cannot offer ones owned by others.
10) Offerings of practice entail
So, the abovementioned is the offering of materials. What is then offering of practice? That is your cultivation. Within the ten great vows [of Samantabhadra], the third one is to widely cultivate offering, it is just like this, offerings with external materials. Then for the services with body and speech, the best one is to practice in accordance to the sublime teachings and make this an offering. This is the offering of practice. It is as described below. [05:01]
for at least as fast as it takes to milk a cow [ten to fifteen minutes]
This says for the offering of practice, even if it is for a very short while. To milk a cow, that only takes a short time. Milking a cow is something you do every day, for a very short while. What do you cultivate during a time [as short as this]? [05:16]
striving for all the followings:
You strive to cultivate, to cultivate. [05:19]
recollecting the four immeasurables, the fourfold condensation of the teaching [(1) all composite phenomena are impermanent, (2) all contaminated things are miserable, (3) all phenomena are selfless, and (4) nirvana is bliss and peace], the three refuges, and the perfections; admiring profound emptiness and fixing on it without conceptualization;
An understanding of emptiness, stay focus on this. [05:31]
disciplining your mind through the vows of ethical discipline; and meditating on and striving for the factors of enlightenment, the perfections and the four ways to gather disciples.
These, regarding the meanings of these, these will be explained one by one in later sections. [05:44]
To make these ten types of offerings to the three jewels is to make a complete offering.
Incredible! This is a complete offering, this is a complete offering. [05:54]
The second aspect of offerings, the attitudes, is as follows. When you make these ten types of offerings, there are six attitudes
The above speaks of action, the way we offer and our behavior. Below is attitude, what kind attitude should we have. Divided into 6 [06:11]
that will render immeasurable the result of even a small offering to any of the three jewels.
No matter Buddha, Dharma or the Sangha, this applies to any, needless to say all of them. If you can do this constantly, the result will be incredible! At this place, if you can contemplate it a little, just contemplate a little, there will be immeasurable result! You will obtain immeasurable benefits which will issue such great result. Therefore, when we make any offering, we should understand this. [06:42]
You should make offerings with the thoughts that
(1) there is no higher field of good qualities
All good qualities will come from this, whether it is the Buddha, the Dharma or The Sangha. If you can respectfully offer, there will be these great benefits. [06:54]
(2) there is no higher benefactor;
Why? This is because all benefits of the mundane world and
supramundane world comes from this. [07:00]
(3) he is the best of all living beings;
This is because He is true and only He is precious and worthy. [07:06]
(4) he is extremely rare, like an udumvara flower;341
The udumvara flower, a legend which appears once every thousand years. Therefore, this signifies such good quality, such great kindness, such preciousness, worthy and rare. [07:23]
(5) since only one buddha appears in a universe of three billion world systems, he is the only one; and
Within the entire three realms, only the appearance of them, there are no others [as worthy as] the Three Jewels of Buddha, Dharma and Sangha. Once you have the Buddha Jewel, that is when the Dharma Jewel comes and then comes the Sangha Jewel. Of course, the community is not one person but the entire group. [07:40]
(6) he is the foundation of all mundane and supramundane good.
This is because all the completeness and foundation of good things of the mundane world come from this. [07:48]
This is the attitude for offering. [07:53]
I have written about these ten types of offerings and six attitudes as they appear in the Bodhisattva Levels.342
This excerpt was taken from the Bodhisattva Levels. [07:59]
You should always make the best offering you can. Make especially good offerings on auspicious occasions and holidays, to the best of your ability. Furthermore, since you constantly have to eat and drink, always offer the first portion of your food and drink. [151] If you do this without fail, you will easily amass a large accumulation of merit. Thus, from the depths of your heart, always offer the first portion of whatever you consume, even water.
We should do offerings to the best of our ability but if there is a special occasion, then we should try even more to make excellent offerings. This was said earlier. Well then there is a point here now, this point is that we would normally say, “Ah, we understand the principle stated but when we do it, try to visualise it or something, it seems rather inconvenient.” However, what is stated below is something that we can do at any place, at any time, something we can do readily in our daily lives. If you can understand the principle behind it and do it, then you will be able to accumulate vast merits. What does the section below say? [08:50]
Furthermore, since you constantly have to eat and drink, always offer the first portion of your food and drink. [151]
Since we constantly will eat and drink, we drink water, tea, any beverages and even meals. [09:01]
If you do this without fail, you will easily amass a large accumulation of merit.
There! If you can offer before you eat and drink and “do this without fail” genuinely and constantly, then without much effort you will be able to amass vast merits. Therefore, [09:29]
Thus, from the depths of your heart, always offer the first portion of whatever you consume, even water.
This is what we should do when we first begin to learn. Regardless of what you are going to use, “pure water,” in other words, even just water, it needs to be pure! Even if you are just drinking water, as long as this is clean and pure. The quality of pure is determined in two parts. One is that it is clean, it cannot be dirty. The second one is that the source of it should be pure. This point is very important. Therefore, when we have obtained this material with a contaminated mind, this would be wrong. Do not be such that, ah, you go all over the places and then get a lot of materials. There is no concordance [to the teaching in this way]. Therefore, with the meaning for “pure”, if you can offer like this, it would be right. [10:11]
It is now that I see this. I truly see how the great masters for anything they do regularly, even…when we were in the U.S., there were a few great masters who came. We offered a cup of water and he raised it up with both of his hands for a long time. At first, I did not know so I thought, “What is he doing?” Then later, we understood. So, he would raise the cup, say something for a while, raise it up higher and drink. Oh. Then I realized. This is absolutely true. It is not that there are not great excellent teachers who truly uphold the teachings around. With people like them, if you truly understand, for them, whether they excel in teachings or in conduct, they really have extraordinary characteristics. So, do not be looking for faults at those whom you consider casual, careless or those who are careless. For those you consider careless, sorry, it is really hard to tell [who they really are]! [11:11]
Even those who appear careless, they can be quite extraordinary. You should look at how he truly behaves. For example, like the Golden Mountain practitioner who portrays “wild conduct.” Even though he is careless, there are areas where he is quite serious! This is an understanding that we should have. Let me try to tell you something funny. The Golden Mountain practitioner is a great master of recent times. We all know who he is. He has got all kinds of interesting behaviors. When some people gave him money, dollar bills, he would eat it. No one understands why he did that but he had great reasons for doing that! What is he really obtaining? What is he obtaining? There, [the purpose is] to fill his stomach. Therefore, if you give him one dollar, he will eat it. If you give him a $100-dollar bill, he will eat it. If you give him $10,000-dollar bill, he will eat it too. That is what it is! This is the reason. Just like that. [11:57]
With the things that you give him to eat, whether it is raw, or even if you are in the southern tradition, sometimes the food can be mixed with dirt, but as long as you have given it to me, I will eat it. There is really no distinction [of good versus bad materials] in their minds. It is just like that. If it is something good, he will give it away. Then, if someone wants to take a picture of him, he does not like to take picture. If you ask him to, he will pull his pants down and show you his rear. Ah, when we think of it, it seems ridiculous but within this, there is a great deal to be learnt! When we take picture, what are we seeking? Face. What is face? Once you understand this principle, you will understand his behavior. Oh! So, for those with real practice, minor gestures could have great meanings behind it. Of course, for Golden Mountain practitioners, he is one who is much higher than our level, so his meaning behind this must be far reaching. I can only understand a small portion of it. So, you might want to think of this from this angle and you will then understand. [12:56]
Therefore, at this place, what we need to learn is, what this treatise is telling us. When we begin our first step, if you can do this, “you will easily amass a large accumulation of merit.” We always feel that we are really poor in our practice, we are very inferior. So now, there are ample opportunities for you and you do not strive at it but keep sitting there and claim how inferior you are, “Ah, I have poor practice!” If you have poor practice, should not you be making an effort? The opportunity is right here! This is very clear and obvious. As long as you can work hard, hey! There is no need to fear, no need to fear. Therefore, what you should really fear is that you should fear a lack of understanding and you should fear that you do not strive diligently. Once you understand, as long as you can do this at the causal period, then naturally you will obtain a good result! Then when we do make an offering, [13:48]
Further, Sha-ra-wa stated:
Do not offer things such as mouldy sweet cheese and yellowed leaves but use what you have that is good.
When we offer we should not offer things that are bad. We should offer things that are good. Now we would often say, “Ah, this is not good.” So, we give the bad things to other people, to offer to Three Jewels, to make an offering. Speaking of this, there is something which I will just mention here, just mention here. Often, we will see that sometimes for householders, let us say there could be a great celebration banquet today. So then after the celebration, the leftover food is sent to the temple. This is something that lay people do. For us renunciates, we are not likely to do that. Of course, when others give us things, when they give, we would still eat it. We are still happy to receive it. For Golden Mountain practitioner, he would eat whatever that is given. Are we better than Golden Mountain practitioner? However, from the perspective of the lay people, this is a very awful thing. What does this essentially mean? The renunciates, in this action of the lay people, unknowingly, in this action of the lay people, they have treated the renunciates as servants. Pay attention to this everyone! When you have an opportunity, you might want to tell those lay practitioners with genuine faith to absolutely not do this – to give away the leftovers from a house banquet. However [how about us,] what do we do normally? We are the same way! After we eat something good, with what is leftover, “Okay, take it, split it up.” Do we not do that? Therefore, when we truly offer, there are many details that [we should pay attention to]. So then, we should offer the best things. [15:19]
Also, we often see the people in the temples having this interesting habit. Let us say today there is Dharma Assembly so then they will fry some things. After things are fried, they offer the foods. After offering, you take it back, cook it up nicely and then eat it yourself. So, when you eat it, you cook it up nicely and what was the reason that you fried it earlier? Why? So that it will last and not spoil after frying. Oh, that is how you have offered this! Do you understand this concept? [15:43]
Therefore, with whatever you do not find pleasant or like, things that you cannot eat, definitely do not just offer it. With what we do bring then, we should genuinely offer. When fruits are brought here, we first set it up for offering to the Three Jewels. Yet, you do not open up the package. You wait until you eat and then open it. That is wrong! When you brought it, you should open it first. The best way [to offer] is to offer as if we are going to eat it. If we cannot finish eating it afterwards, then we can give it away to others. Give it to birds and animals. That is okay. People meant for the food to be offered to Three Jewels, to the Buddha. If he meant to offer it to you, then you can say, “Ah, I want to use it this way.” That is okay. However, if we were to use a broad definition of offering, then you will use the most respectful method. You cannot say that you want to briefly offer it and then bring it back later to enjoy it yourself slowly afterwards. If you are afraid that once you open it, it will spoil very fast – you should not be thinking that! This is where we should understand the real meaning behind this. [16:40]
Offering the first portion of tea will not be beneficial if it is done like the clearing away of some dust.
So, we have seen the above, oh, under any circumstance, we should offer first. So some people will take out something to offer, offering the first portion of tea but do so only symbolically [without substance], acting as if clearing away some dust. That would not work! You must use the most respectful, the best method to offer. [17:06]
He tells us next. [17:10]
A sutra says:
For example, it will not work just to put seeds on a fertile field without actually planting them in season.
It is much like having the best and biggest fertile field. When it is time to sow the seeds, you do not and you let it become barren. Ah, we cannot bear to see this happen. Look at the normal mundane people in the world. Even if they have a small plot, ah, they would make great efforts to plough. Just like that. Now for us, for the meagre benefits we see in many places, we would open our eyes widely and hurry to fight for it. Yet now there are such great merits of the Three Jewels right here, we seem to not care. We are truly foolish, foolish! [18:01]
The earlier sections told us this very clearly! How did it tell us clearly? The merits accumulated from offerings to a nonperceived object are far greater than offerings to a perceived object, right? We are offering to nonperceived objects now, are not we in a stupa temple? Therefore, when you go and do things, to attend upon, to serve, are not we developing devotion and practicing? Are not these relying, venerating and offering? Are not we engaged in the best way of relying and venerating? Within this temple, as long as you make an effort to tend to the temple, to beautify it, would not that be the best thing? Is this not the best way of amassing your merits? You [often] speak of this, “Ah, I do not have anything, do not have any [merits].” Well then, this great merit field is right here, if you so choose not to sow the seeds, why would things just fall from the sky for you? This is what we should understand. [18:49]
So, it is appropriate continuously to plant the seeds of temporary happiness and certain goodness throughout the four seasons in the fertile field that gives rise to all temporary happiness and certain goodness in this and future lives
The above mentioned says that for these fertile merit fields, if you can follow along and make efforts to cultivate the field earnestly, you will be able to give rise to good things now and all the good things in the future. This field can be cultivated under any circumstances. When we normally obtain a most fertile field, sorry! There are only certain times when you can cultivate.
You cannot cultivate at an inappropriate time but now for the merit field, this kind of field, you can do so for all four seasons of the year, every season without an exception, under any circumstance. Yet we do not make any offering. That is most unfortunate! Therefore, under any circumstance, seeds of virtue and bliss can be planted. Well then, when you do cultivate, when you do sow the seeds, how should you do it? [19:59]
—but you till this field with the plough of faith.
You must have faith. This is truly our merit field. We should make efforts in this aspect. [20:11]
If you do not do this, you will be extremely poor in merits.
If we cannot do this, that would be too bad! Therefore, we now would often feel that we are not good at doing this, not good at doing that. We would complain about this and complain about that. What we should really complain about is ourselves. Now, ah! The gold is everywhere waiting to be found. Yet everyone does not care for it and instead complain about everything. Therefore, you have given up the best opportunity, and on top of that, engaged in sins. [20:39]
In particular this, there is a saying, “best to practice as government officials.” If you think of this from an opposing angle, you can say that those who are truly virtuous in the world will often not want to become government officials. Why? You will create sins. This is the same for being in Buddhism. If you can do well, it is great for practice. If you do not do it well, you will fall [into miserable realms]. [The reasons are] all here. [21:01]
Therefore, with the three scriptural collections, there is one scripture called, 《Anan Wen Fo Jixiong Jing (阿难问事佛吉凶经) 》, and another one called《Man Fa Jing (慢法经)》、《Fo Shuo Man Fa Jing (佛说慢法经)》. As for the content of the scripture, let me give you a general outline. The text says, “Someone had served the Three Jewels and obtained merits. There are others who have served the Three Jewels, yet not only have they not gained merits, they have fallen [into miserable realms]. Why?” Buddha told him, “Simple, you who have served with pure faith and respect will gain immeasurable merits. If you do not have that, then sorry, it would be bad!” Therefore, now here, we should not be complaining, we just have to see if we have pure faith. We should think back right now; the earlier section of refuge had already told this to us. This was said clearly before, to go for refuge, you need both the internal and external factors. The Teacher has already fully realized the external factor. The primary problem is that we lack of the internal factor. Therefore, we are making efforts to learn here. If we cannot do this, that is when we should say, “Ah, too bad! Why is it that I have not made any efforts? I must strive!” [22:17]
If we feel that we are ignorant now, that our bodies are weak, that is all because we did not strive in our previous lives. If you should now quickly strive, it is not too late. Therefore, the scripture of 《Brahmaʼs Net Sutra (梵网经)》 tells us, if you are sick, or you are suffering from all sorts of adversities, “even if a black storm should rock your boat…etc.” Ah, normally when we become sick or we come upon something, ah, we would be looking for solutions here and seeking that, but the sutra tells us, you should quickly recite this. I did not understand that before. Hmmm, if I have trouble with these things, why should I be reciting the scriptures? The principle is very simple. What is the reason you encounter these unfortunate and adverse situations, why? That is because you have created adverse causes in the causal period! Therefore, you are now experiencing an adverse effect! Since you have experienced this adverse effect and feel awful, in order to seek for a favorable effect, you must quickly come here! Look for it here! So, you would begin by reciting, listening, studying, and contemplating. Is that not very clear and obvious? If you can do this, you will immediately obtain it. [23:17]
Hence, as the Praise in Honor of One Worthy of Honor says:343
No field of merit like you
Exists in the three worlds-
You are the supreme recipient of gifts,
The pure one who makes a row of monks pure.
Just as the height and breadth
Of the firmament have no limit,
There is no limit to the fruition
Of helping or harming you.
To be like the Bhagavan, actually all Three Jewels are like this, this type of merit field is something which you cannot find in the mundane world. Therefore, if we truly wish to develop our merits, there is only this place, only this place. What is this similar to? This gives you an analogy, like the firmament. Its height and breadth are limitless. Then within the Three Jewel merit field, if you should sow a few good seeds, or on the contrary, do a little slandering, the fruitional effects that you would receive will be limitless! This is something we who learn the Buddha teaching should understand. Unfortunately, if you do not understand this, what would it be like? The below section describes the situation of having no understanding. [24:29]
Since our practice is such that we cannot even think of a supreme field of merit as we would an ordinary field,
The most supreme field is obviously there, yet we do not see. We do not even value it as much as an ordinary field, not even an ordinary field! With a little benefit elsewhere, we would try really hard to get it. Everyone would crowd there and try to get a scoop of the good stuff. Yet with such supreme field, should you just offer a little something, you will obtain such great benefit, but we do not care! What does this mean really? That we are quite poor [in our practice]! “Since our poor practice….” This is a point where we should recognize. We should recognize that we are in the middle of a sickness! Oh, if someone comes to offer you a little money, ah, you think this person has helped you! You will then try to get in touch with that person well! Hmmm, in order to try to get more things. With this here now, you just have to offer a little to receive so much. Yet you ignore this. Ah, that is because of our “poor practice.” We do not recognize it! [25:35]
we should always strive to make offerings to the three jewels.
After you understand this, then under any circumstance, we should strive to offer to the Three Jewels. If you can do this, what are the benefits? [25:48]
By doing so our mind's power with respect to the stages of the path will increase as a result of the strength of the roots of virtue grown in this excellent field of merit.
If you can do this, since within this most supreme field, the merit field, the field of kindness [恩田], you have planted roots of virtues. Also in here, you have strengthened your roots of virtue. So then, with an increased strength of roots of virtue to cultivate the stages of the path, your mind’s power will have also increased. What would be the benefit to increasing your mind’s power? Take a look. [26:18]
Therefore, when our mind's power is so weak that we cannot retain the words when we study, understand the meaning when we reflect, or gain knowledge when we meditate, we should rely on the power of the field of merit. This is a personal instruction.
This section, remember it well! Now it is because we are too inferior and therefore when we listen, ah, we do not understand. Even if we heard it right, we cannot remember it. After we remember it, we cannot reflect according to the teachings. When we reflect, we do not understand how to reflect and cannot obtain the meaning. Then after we have obtained [the meaning] and practiced, we still cannot cultivate successfully. When we try to learn meditative concentration, we cannot achieve it. When we recite Buddha’s name, we cannot do so with a one-pointed concentration either. Needless to say when we try to study the more profound teaching. What do all these depend on? Mind power. We are too weak in our wisdom. Under this situation, what should we do? We need to rely on the power of the field of merits. There! If you can rely on this field of merits and strive to make offerings (to the three jewels), then you would give rise to all these abilities. This is an important “personal instruction.” This is the most important personal instruction. There are no others. “Personal instruction!” Make note of this! Buddha and past masters have told you the most crucial point here. [27:31]
Now we often feel that we want to practice, practice! There, there, there, there, the knack for practice is here! Now we say we cannot seem to do this, and we say that when we recite Buddha’s name, we cannot seem to achieve one-pointed concentration. I want to do sitting meditation but why do I fall to laxity and feel sleepy? When I read, I cannot understand. After reading, I cannot remember. When I listen, I cannot [comprehend]. The problems are all here. What do we do? This is it. [27:59]
Therefore, everyone says, “Ah, I have come here because I want to learn diligently but we end up having to do this and that for the temple. This does not work!” Right, yes, with the things that you can learn and practice, you should do so with top speed. If you are not able to learn and practice, then you want to quickly get busy to help the temple to do things. However, what is different now? Your attitude will be completely changed, completely changed! Though what you are doing is the same thing, as your attitude change, the resulting effect will be completely different, completely different! We used to do things with grievances, unwilling to do it and we feel that we have been forced by others. Now we feel happy because we know that this is exactly where I can begin my first step. The best opportunity is here, the most fertile field! This is an opportunity where others cannot find even if they look for it. So we must quickly strive to do this! If you can do this, ah, you will soon obtain all sorts of things. [29:04]
In this vein, Sri Matrceta also says:344
By depending on you, [Bhagavan,]
My mind, though weak, has broadened
Like a river in the rainy season,
Attaining great skill in composing poetry. [152]
The past master, actually, let us say that we speak of Sri Matrceta, this great master. In India, who were they then? They are great sages, most excellent in the knowledge of both mundane and supramundane world. What does he need to have? Why has he succeeded? Yet why are we so foolish? That is, there, because he has virtuous roots, he has the root which is common to the world and then he learns the teaching. That is how he is able to go deeper. [29:45]