菩提道次第广论手抄稿:旧版第四十八卷B面
（手抄稿 第六册 p269）[00:09]
他有了世间的这个根本，然后去修学，才能够真正地深入。这种大善根哪来的？我的智慧依尊故，说得很清楚—依三宝。你能够如法地去，照着上面的方式去供养的话，这个供养分意乐、分加行、分财敬、分正行，一样一样，乃至于喝一口水，做任何事情。乃至于跑到佛前面去上一根香，乃至于扫一个地，乃至于捡掉一点点垃圾，乃至于你看见这个东西排不对的，把它排排好。你能够这样去做，“如夏季江河，虽小极增长”，这个夏季的江河是怎么样？经过一个冬天以后啊，那个冬天山上都下了雪了，冻在那个地方，然后原来的水，流、流、流、流、流，都流得快干了。欸，结果到了夏季。然后呢太阳来了以后，它日夜地、慢慢地山上的雪，不管你下雨、不下雨，那个雪融下来越来越大、越来越大。你只要肯这样去做，就是这样。 [01:17]
p. 112 (6)
It is taught that offerings are not determined by the material objects offered, but by your faith.
【又如说云：“供养亦复不赖其物，是在自信。”】
(p270) 又说不仅仅是东西，而在这个主要的看你的信心。所以真正重要的这个地方说明：看你的信心，就是你的内心里面的净信心。 [01:34]
Thus, if you do not have material, possessions to offer, then offerings of mandalas and water, or of things not held as property and the like, will suffice if you have faith.
【若有信心，用曼陀罗及诸净水，并无主摄诸供具等，皆可供养，无余财物，应如是行。】
假定你真的有信心的话，“用曼陀罗”，曼陀罗就是这个印度人当年的供法，现在西藏还保留着。所以你看《阿底峡尊者传记》，喔唷，他万一犯了这个自己的戒，随时地忏悔了以后，马上设一个曼陀罗供，换句话说就是曼达拉，拿起来，坐下来。有好的那个供的时候，他用七宝；最差的就用米啊、麦啊，他就然后拿一把，观念：这个中间啊是须弥山，然后东胜神洲、南赡部洲、西牛贺洲、北俱卢洲，八大小州，然后呢什么七宝、八珍什么，观想供养。无量无边的功德喔！前面已经说过了，你能够这样地供养，哪怕一盏水，你只要把这个净信心—就是我观不起来，一点点东西我就觉得：啊，一切东西都是三宝来的！至诚供养，都有无量无边的功德。不过这个地方说你没有喔，如果说你实在有了而不能舍，那不可以喔！假定你真有净信心的话，你会不会实在有了，放在那里舍不得，然后呢拿一点象征性，这个说有没有净信心啊？当然。真正有净信心的，尽量拿好东 (p271) 西供养，没有好东西，哪怕这个，也有无量无边的果报。 [03:02]
Some have possessions but are unable to give them up, quoting the verse, "As I have no merit, I am very poor; I have no other wealth for offerings."
【如现实有，而不能舍，作是念云：“我无福德极贫穷，诸余供财我悉无。”】
如果说你实际上有而舍不得，自己说：“哎呀，我很穷啊！我其他都没有啊！”那东西就错了。就像 [03:19]
This is, as Bo-do-wa said, like a blind person trying to fool a sighted person by dropping a bit of sod incense into a smelly conch cup and saying, "This is water scented with sandalwood and camphor."
【等同博朵瓦云：“于一秽螺杯中，略掷少许香草，念云：‘栴檀冰片妙香水。’是诸生盲欺明眼者。”】
这这个博朵瓦就是敦巴尊者的弟子。它就等于说一个破碗，一个歪歪扭扭的一个破碗当中，随便丢一点香草，然后念：栴檀、冰片、妙香水啊，什么等等啊！说这实际上的供养的词当中，然后呢把最好的词念它一遍啊，这个就等于什么？自己是瞎了眼骗那个明眼人，骗那个明眼人，这个万万不可以！ [04:02]
当然现在这种情况我们一般说起来是不会，如果仔细观察的话呢，我们不一定不会喔！这话怎么讲？我们现在，喔，每天要念很多次，念供养、念回向，念了半天，心里不相应；他那个供养者就是这样。实际上说如果你是不相应的话，实际上就是这种状态。不(p272) 过我们倒不是故意有意地欺，为什么？我们就在愚痴、无明当中，所以这我们要认识的。我们时时注意到我们内心的状态，想办法去改善它。那么上面是引经论、祖师的语录，下面呢就引祖师的事实告诉我们。 [04:46]
Pu-chung-wa said, "First I gave sod incense with a sharp odor. Next I obtained sweet-smelling, long sticks of incense made from four substances to give. Now I give aromatic akaru, turuska, and the like."
【又如朴穹瓦云：“我于最初供养香草，其香辛辣，次有四合长香供养，其气甘美，现在供养，若沈水香，嘟噜迦等，其气香馥。”】
说，我最初供养的时候虽然没有，但是我尽我的力量，那个时候供养的香“辛辣”。那个差的香比较差一点，就是同样的檀香，你看，那个比较差的檀香供起来比较辛辣的，差的香都有这个。以后呢，慢慢地因为他供养了，感得的果报来了，所以他有四种好香合起来的，四种合起来的好香，它这种香就“甘美”。现在要供的话，都是沈水香，最好、最好的。眼前说起来真可惜，我们众生的共业，真正的沉香，最近几年来，已经十多年来，我到处去找，找不到了，再找也找不到了。现在这种沉香都……我刚出家的时候曾经还看见过，我好像跟你们说过一次，可是这种沉香比起以前的已经差了十万八千里。唉，这是我们的共业啊！所以我们赶快努力，你能够努力的话，我们还是会有机会感得这种好东西。 [06:10]
Thus, if you despise small offerings and do not give them, your entire life will pass in that way.
(p273) 【若于微供轻而弗供，则永生中终是唯尔，】
假定我们对小的不供的话，永远就这样，永远就这样！这一生固然如此，这一生你不供，我们又白白地浪费了宿生的善根，下一世更没机会了。反过来 [06:35]
However, if you make earnest effort in stages, beginning with small things, conditions will improve. You should practice as Pu-chung-wa did.
【若纵微少，发起殷重，渐得上妙，应如此师行持修学。】
说：反过来就算少，少虽然少，你供的时候心却是有信心，殷重心去，那个时候你渐渐就得到上妙，又应该像学这个朴穹瓦那样去。
It is said that on one occasion he made a preparation of incense worth twenty-two gold coins.
【传说此师每配一次，须用二十二两金之香。】
传说他配一次，要用二十两黄金的香。喔！现在这个经济发达，二十两黄金好像不太稀奇，那个时候是不得了的事情啊！你们看阿底峡尊者的传记没有？那全国国王的力量，集几十年的，集起来的多少，只有多少金子。那个时候他一次要供这么，为什么？他供了以后感得的。所以你只要真正去做，那个果报很快地现起。 [07:31]
所以这是为什么我说晚上我们温习的时候，要看那个《了凡四训》、《俞净意公遇灶神记》，他们对佛法还没有正确的认识喔！他就是马马虎虎地去做，像我们现在上面告诉我们道理，他们都不懂喔！他们没有做了多久，那个命运整个地改善了，远比原来就得到 (p274) 太好了，这不是很明白的事实吗？所以这种都是千真万确的事实，这是我们要了解的。再下面： [08:05]
Great beings who have gained control over material things emanate many hundreds of thousands of bodies, each of which in turn emanates hundreds of thousands of hands. Visiting all the buddha-realms, they make offerings to the Conquerors for many eons.
【若诸已得资具自在大菩萨众，尚化其身为多俱胝，于一一身，复各化现百千等手，往一切刹，经无量劫，供养诸佛。】
喏！这经上告诉我们清楚，已经证得大地菩萨，资具得自在，那是高地的菩萨，他们尚且要这种方式，化身为……一身为百千万亿身，然后呢一一身要化现各式各样的百千手，往一切刹，在无量劫的时间供养一切诸佛。他们尚且如此，我们现在穷成这样，居然不要！啊！说： [08:47]
p. 113
They can do all this, while others settle for small achievements that look good, and say, "I do not expect enlightenment through making offerings." This is the nonsense of those who have little exposure to the teaching.
【诸由少许相似功德，便生喜足，云我不于此上希求菩提者，是于正法极少知解，造次乱言，】
我们现在得到了一点点少许相似功德，便觉得很喜足：“啊！得到一点点。”喔唷，念了一点几声佛就觉得：“喔唷，这个好啊！”然后呢拜了几佛：“喔唷，我这个拜的时候很好。”乃至于连他这个都没有，自己还说：“哎，学佛不从这个地方开始啊！”这个对正法根本不认识，是乱讲啊！这个我们要了解啊！所以应该 [09:26]
Thus, we should do as it says in the 《Cloud of Jewels Sūtra》:
(p275) 【以是应如《宝云经》中所说而行。】
怎么说呀？ [09:30]
Study any of the vast offerings and acts of service in the sūtras such as these.
【如云：“应当听闻诸契经中，】
所以说应当听闻诸契经中， [09:35]
With supreme wholehearted resolve, sincerely dedicate these offerings and acts of service before the buddhas and bodhisattvas.
【所有如是广大供养，广大承事，由其最胜真实善心，增上意乐，回向诸佛及诸菩萨。”】
所以我们要好好地听闻，如理地听闻诸大经论当中告诉我们的，广大的供养、广大的承事，以真实的心，增上意乐，然后不断地这个供养，而且供养的果报还回向，这个才是我们应该做的，应该做的。那个就是供养这一点。 [10:13]
这个地方我告诉你们一个公案，下面会谈到的，这个我们业果当中，然后呢把这个后面的……今天告诉你们一个。佛世的时候有一个比丘，有一个比丘，这个比丘叫做宝天。他为什么叫宝天呢？他自己是一个长者家的大富长者的儿子。他那个出生的那一天，他家里边忽然之间天上面雨下来七宝，把他家里边所有的这个库藏什么东西统统装满。 (p276) 然后呢完了以后，他的家里面自然就生出一口井，八尺长，这个井里面总出种种的宝物。 [11:11]
那么这个婆罗门法，平常印度的方法，通常都是出生了以后，一定请那个婆罗门，就像我们相当于我们现在用排八字算命的去算算。然后呢去算命的时候，那个婆罗门通常就问问：除了他的这个生辰八字以外，他出生的还有什么迹象呢？这个长者就告诉那个婆罗门说，欸，有这么一件事情。啊！所以这个是吉祥、祥瑞的事情，所以这个小孩子的名字应该叫做天宝，不晓得叫天宝还是宝天？就这样，那非常欢喜。长大了以后，又是长得长相圆满，又长得绝顶聪明，非常欢喜。所以然后呢，到了年龄了以后，要叫他找个配偶的话，总觉得要门当户对的，到处去找，找不到。欸，结果这另外一个地方有一家大长者，他养了，生了一个女儿，他生了个女儿，生的时候也像那个宝天一样的，而且也家里边有一个八尺的那个井。也是同样的情况，要到处说为了这个女儿，找一个门当户对的这个女婿。结果碰上了，哎呀，一谈居然还有这么样的好事情啊，好高兴啊！然后呢他们就成了。成了以后，于是生活得非常好，那时正好佛出世，然后听见佛来说法，非常欢喜。以后，他们两个都要求出家，出了家，证了果了。大家觉得很奇怪，那为什么他这个因缘是这样？那么佛就告诉他。[12:56]
说那个因缘是在这个上一个佛，迦叶世尊出世的时候。迦叶世尊出世的时候，那时候 (p277) 也是一样，反正佛出世，他出去这个乞化，讨饭嘛！那么所以有很多善信大国王、大长者，大家去供养。那个时候有一对穷人，穷得自己饭都没得吃，平常都是朝不夕保的。那么有一天啊，她那个先生出去看见供养心里好羡慕，哎呀！他也听见佛法，所以回来的时候伤心得不得了，说：“我本来已经穷得不得了，现在唯一能够培植福德的是供养三宝，偏偏我又穷成这个样，不晓得怎么办是好？”那么后来他想到这样的话他越想越伤心，越想越伤心掉眼泪。那他太太看见了说：“你为什么这么难过呀？”“我们已经穷成这样了……。”穷中作乐，他就想起这段因缘。“欸，不，这的确是件好事情，我们家里面找找看，说不定努力地找到，这凡是可以值钱的，我们不妨去想办法去供养。”这两个人到处去找，欸，居然找到一个铜板掉在地上，这个平常没注意到的。啊，好欢喜哟！然后呢把那个铜板拿出来洗洗干净，然后又跑得去把那个铜……他找到了一个瓶，把那个洗净了以后，装了一瓶的净水。然后呢拿了这个铜板，然后又拿了一块好好的这个镜子，就跑得去供养。 [14:52]
那个时候佛正在那儿受斋，那个佛的，他们的规矩，吃了之前要水来洗洗手，吃过了以后也要洗，所以他非常欢喜地就供养了一瓶的净水、一个明镜，然后呢一个铜板，就这样的因缘。啊，好欢喜！回去了。就这么一个因缘，心里一直很欢喜。这个里边注意喔！ (p278) 事前心情这么虔诚，供的时候这么欢善，供完了这么努力。从此以后九十一劫，完了以后，他这一生完了以后生天，九十一劫以后他一直与生俱来的，生到哪里，那个天雨宝雨到这地方。 [15:36]
所以真正地如果你能够如法供养的话，就有这么大的功德。我们说现在佛不在世，他刚才说得清清楚楚欸！不现前供养的功德比现前供养更大，对不对？所以我们不要说：“哎呀，我们太差啊！”我们今天应该高兴说：“啊，现在了解了好高兴啊！赶快努力呀！”所以与其我们在这儿说闲话，赶快放下这个心情来，你说闲话都是造的罪过，都是造的罪过！然后呢赶快努力，这个是我们随时俯拾即是，这样你去做的话不要多久，慢慢地要的东西都来了，要的东西都来了。今天讲完上面第二，供养讲完了。 [16:30]
3. Establish other living beings in this practice by considering them with compassion. This means that you should use all available means to caringly establish other living beings in the practice of going for refuge.
【◎ 第三随念悲故，亦应安立于诸众生于是道理者。谓由悲愍，随能安立诸余有情令受皈依。】
那么这个供养，下面“随念悲故”。这个是前面告诉我们，圣教的差别在悲心的有无。那么既然现在我们了解这究竟走的路子是最完整、最上的，当然这个我们一开头的时候，也是要走这个路，所以一开始也应该了解，所以学诸佛菩萨的悲。那么由于这样的原(p279) 因，那么我们不但自己要能够解脱，还要使一切众生也得到这个好处，所以也使一切众生都得到皈依。所以由念悲故，因为推己及人，发展大慈悲心，使所余一切有情也找到真实皈依之处，解决苦恼，这个是第三。 [18:27]
关于这个悲那一点，是大乘佛法的重心，而本论最主要的引导的就是导向这一条路。等到前面的基础加行、共下、共中学会了，最后进入上士的时候，一开头是特别详细说明。那么所以详细的内容，到那个时候我们再来研究。下面： [19:12]
4. Whatever activity you engage in, and whatever your purpose, make offerings and supplications to the three jewels, forsaking any other worldly methods
【◎ 第四随作何事，有何所须，皆当供养启白三宝，弃舍世间诸余方便者。】
是说我们皈依了三宝以后，那么在这种状态，不管我们做什么事情，有什么需要，都应该供养三宝，应该禀告三宝，祈求三宝的加持。还要呢，祈求三宝的指示该怎么做，等等一切，都以三宝为主依靠，这个才真正皈依，而不再采用世间其他的种种方法。 [20:13]
Whatever activity you engage in, and whatever your purpose, rely on and do that which accords with the three jewels, such as making offerings to them. But never do that which does not accord with the three jewels, such as relying on the Bön (Bon) religion. Always entrust yourself to the three jewels.
【谓随作为何种所作，随见何等紧要重事，应依三宝及兴随顺三宝供养，于一切种，不应依止不顺三宝邪道等仪，一切时中应当至心归凭三宝。】
这个“兴”字可能是“与”字啊，这个地方我不能肯定。那么是说，不管你做什么事 (p280) 情，有何等重要的事情，不管事无大小，一切都依止三宝，依三宝所指示我们的原则，以及随顺三宝、供养三宝，在任何情况之下绝不再依止不随顺三宝的。 [21:21]
那么为什么我们要依止三宝、皈投三宝、随顺三宝呢？我们始终记牢一个原则，是说世间这么地苦、这么地无常，那么为了要脱苦所以要找到可以依靠之处，在这种情况之下，然后你以理智观察、抉择的结果，发现唯一可以皈投依靠的—三宝。当然，既然找到了，你哪有不依照它的道理！这个很清楚、很明白。不过这刚开始在这个正确的认识上面，以及习惯上面还没有完全转得过来之前，这个道理我们应该了解。了解了以后，所以做一切事情，一定是依照着三宝的指示来做，这一点非常重要、非常重要！否则的话你尽管皈依了三宝，还是照着自己老办法去做的话，等于没有皈依，等于没有皈依！ [22:52]
关于这个详细的内容将来我们学习下面，尤其是讲业，等我们了解了业的行相以后，那么回过头来再看这个道理的话，就会非常清楚、非常明白。说，喔！为什么我们处处地方要照着这个三宝的道理去做。同时你也会了解：啊！这个戒的真正殊胜。它不是说给我们禁戒—这个不行、那个不行；反过来，你不愿意的，它偏偏教你这个要做、那个要做。而真正的真相，是以前迷糊不知道而受苦，现在既然找到了帮助我们解决我们苦恼的地方，它指示我们这个不要做，正是防止我们造恶因、感苦果。同样地，我们不想做的， (p281) 它教我们要去做，它正是告诉我们赶快种乐因，将来可以得到乐果，这个道理就会很清楚、很明白。那么在刚开始还没有学得完全，知见没有建立起来之前，当皈依的时候这个大原则先把握住，所以说我们皈依了以后，随便做什么事情，一定啊依靠着三宝的指示。 [24:47]
平常在我们受皈依的时候，这个皈依师父、法师常常有一个开示，这段开示里边有一个很好的比喻。说有一个人那么犯了罪，然后呢跑到一个地方去，譬如说从那个地方犯了罪逃到这里来，求这个地方，或者是什么这个地方的国家，或者什么来躲。说这个地方的人说：“好，我可以帮忙你！但是你要老老实实在我这个地方，既然到我这里来，照着我的规矩做，还有呢不要违反这里的规矩。”如果说你能够照着它去做，然后你在这个区域以内，这个区域的一切自然会保护你，对不对？这个很清楚、很明白。一旦你违犯了，这个地方也不允许你，然后呢离开那个地方，正好那个地方等着你，就把你抓去，这个世出世间情况都是这样的。所以在这一点上面告诉我们，说我们皈依了以后，在任何情况，一切时处，自然而然以三宝为至心归凭之处，而不再皈依其他跟三宝不顺的。 [26:30]
这个话我们要进一层地了解，他上面告诉我们说，好像乃至于大自在天等，我们在这文字上面随便一听，往往疏忽了这个内容。这个内容是指什么？换句话说，我们真正的示道、指示我们的大师，那时候是佛，大自在天都不是，何况是比他等而下之的鬼神！那个 (p282) 鬼神有很多神通都不是，何况世间那些有财有势的那些人。不过既然我们在世间，当然世间的法则要遵守，这是绝对要遵守的，佛法一定不会与这个世间的法则违背的。但是在普通我们一般习性上面、概念上面这种见解，一定要把世间的这种量则拿掉，而以佛、法、僧这个基本概念作为我们一切行持的准则，这个是这一点特别告诉我们的地方，特别告诉我们的地方。[28:00]
至于说下面所有本论上面说的那些道理，都无非是把这个原则的内涵、意义，为什么，明明白白地、更深一层地告诉我们，更深一层地告诉我们。所以眼前我们只是靠我们的信心，然后呢有了这个信心，你认真地学下去，这个理路越来越清楚，到那时候你那个信心越来越清净，自然而然你会做得越来越圆满，所以我们要努力好好地学！ [28:39]
5. After you have understood the benefits, go for refuge three times in the day and three times at night. The benefits of going for refuge are explained first according to the Compendium of Determinations and then according to the personal instructions.
【第五由知胜利，昼三夜三，勤修皈依分二，① 《摄分》所出胜利，② 教授所出胜利。】
再下面呢，由于我们了解皈依三宝了以后的殊胜的利益，这个了解了以后，自然而然我们一切时处—那么这个一切时很笼统，现在在这个地方分为昼夜，那么白天说昼三时，晚上又夜三时，不管是白天，不管是晚上。那么这个里边也可以说，不管是你在任何(p283) 情况之下，张开眼睛来脑筋清醒固然是，睡觉的时候，心里面还在那儿一心一意地皈依，勤勤恳恳地修习。那么这个里边又分两部分，一个是〈摄分〉中告诉我们的什么殊胜利益，一个是教授当中告诉我们的；换句话，一个是相宗，一个是性宗。 [29:51]
48B Commentary
ENGLISH LR V.1 P201 (COMMENTARY V.6 P269) [00:09]
Where does this kind of great virtuous roots come from? "By depending on you." This is said very clearly, in dependence of the Three Jewels. [This would happen] if you can practice according to the teachings and follow the above method to offer. This offering is divided into attitude, action, materials and practice. Each of them, perhaps even in drinking a sip of water, you can do this in doing anything. Even when you offer one stick of incense before the Buddha, to sweep the floor, or even to pick up a little trash, or perhaps you see how things were not arranged right, but you go and arrange it correctly. If you can do this, " My mind, though weak, has broadened like a river in the rainy season." What are the rivers like in the summer? After the winter, the snow has fallen on the mountain in the winter. The snow is frozen there. Then water which flows down from before has flowed until it is almost dried. Ah, but when summer comes and the sun comes, day and night, the snow from the mountain will gradually, gradually melt and flow down. It does not matter whether it rains or not, the snow melt will become greater and greater. Therefore, as long as you are willing to do this, it will become like that. [01:17]
It is taught that offerings are not determined by the material objects offered, but by your faith.
This is not determined by the material objects offered, but primarily by your faith. Therefore, the most important thing here is, it will depend on your faith. The pure faith in your mind. [01:34]
Thus, if you do not have material possessions to offer, then offerings of mandalas and water, or of things not held as property and the like, will suffice if you have faith.
If you truly have faith, you can use mandalas. Mandalas is a way of offerings used by the Indians before. This was kept in the religion in Tibet. So when you look at the biography of Je Atisha, oh, if he had incurred an infraction against his vows, he will instantly confess, and immediately set up an offering of mandala. In other words, with the mandala, you will pick it up and sit down to this. If there are good things around, then you can offer seven jewels but if there are not, you can the least use rice or wheat. So, he will grab a bunch, then visualize. In the centre [of the mandala] there is the Mount Meru, then the continents of Pūrvavideha (east), Jambūdvīpa (south), Godānīya (west), Uttarakuru (north), the eight subcontinents, then the seven jewels, eight precious things, visualize all of this and offer. Immeasurable merits! It has been said before, if you can offer as such, even if it means one cup of water, just having faith will suffice. Even if I cannot visualize it, by just having a little something to offer, I can still develop the feeling that, "Ah, everything came from Buddha!" As long as you offer earnestly, there will be immeasurable merits but this place is saying that if you did not have anything real precious. If you really have something precious and you cannot bear to offer it, then it is not right! If you truly have pure faith, would you be keeping something good and not be willing to offer it?
And when you take something [not so good] and offer it symbolically only, is there real faith? Of course, for those who have good things to offer, you go ahead and use it to offer. Those who do not have good things to offer, then even if you can do this, there will be immeasurable fruits. [03:02]
Some have possessions but are unable to give them up, quoting the verse,345 "As I have no merits, I am very poor; I have no other wealth for offerings."
If you actually have something and are not willing to let it go, and then you say, "Ah, I am really poor! I do not have anything else!" Then it would be wrong. It would be like this, [03:19]
This is as Bo-do-wa said, like a blind person trying to fool a sighted person by dropping a bit of sod incense into a smelly conch cup and saying, "This is water scented with sandalwood and camphor."
Bo-do-wa is the disciple of Drom-dun-ba. This is essentially equivalent to having a broken cup, a twisted broken cup, whereby you drop a bit of sod incense inside and then you say, "sandalwood, camphor, and scented water.... etc!" You would say the actual rites, you can use the best descriptions for it but what does this equate to? One who is blind and tries to fool a sighted person. You absolutely cannot do that! [04:02]
Of course, for us now, we in general will not do this but if you were to analyze this carefully, we actually may be doing that! What do you mean? Well for us now, oh, we read things many times throughout the day, such as reading offering, reading dedication. After we read it for a while, our minds do not accord. That is how it is when you read the mantra for offering. Actually, when you do not accord, that is exactly the situation being described. However, it is not that we wish to intentionally deceive, but why are we doing this? We are in the midst of foolishness and ignorance. Therefore, this is what we should understand. We should at all times pay attention to the state of our minds and try to improve it. So then the above cites from the scriptures and words of the past masters. Then the next sections show us what the past masters have actually done. [04:46]
Pu-chung-wa said, "First I gave sod incense with a sharp odor. Next I obtained sweet-smelling, long sticks of incense made from four substances to give. Now I give aromatic akaru, turuska, and the like."
This says that in the beginning when I first began to offer, I did not have that much but I would offer to the best of my ability. So the incense that were offered then had "a sharp odour." The incense was not as good. Though they were all incense. See how the inferior incense will have a sharp odour, the inferior incense all have this. Later, gradually because one offers, the fruits will come. Therefore, he offers one which is made from four substances, a great incense made from four substances. This kind of incense is "sweet-smelling." Now when we offer, we all offer akaru incense (A kind of wood with lots of oil and will sink in the water.) This is the best kind, the best kind. Now when we speak of this, it is really too bad. It is the collective karma of us sentient beings. Real akaru incense, in these few years, it has been more than 10 years now, I have been looking for this. I have not found it, have not found it anymore. The akarus now are.... When I was first ordained, I still have seen that. I think I have told you once but this type of akaru is already much, much worse than what it used to be. Ah, that is our collective karma! Therefore, we must quickly strive. If you can strive, we will then have this opportunity to be issued the effects of such good things. [06:10]
Thus, if you despise small offerings and do not give them, your entire life will pass in that way.
If we do not make small offerings, then you will forever be like this, forever be like this! Your entire life will be like so. If you do not offer in your life now, you will have wasted your previous roots of virtues for nothing. Then you will have no opportunity in your next life. Conversely. [06:35]
However, if you make earnest effort in stages, beginning with small things, conditions will improve. You should practice as Pu-chung-wa did. It is said that on one occasion he made a preparation of incense worth twenty-two gold coins.
This says, conversely, even if it is little, though it is small, but you offer it with faith and earnestness. Then conditions will improve. So, you should learn to be like Pu-chung-wa. It is said that on one occasion, he used 22 gold coins to make incense. Oh! Now the economy is excellent and you do not think much of 22 gold coins but at that time, it was an enormous amount! Have you seen the biography of Je Atisha? With the effort of the king and the whole country, after a few decades, how much did they gather, there was only so much gold. So, then he had offered that much at once. Why? This is a condition issued from the effects of his karma. So as long as you truly go do this, the fruits will arise very quickly. [07:31]
So this is why we say when we review at night, we should read about Mr. Liao Fan and Yu Jing Yi Gong. They do not even have a correct understanding of Buddhism! They just did things not so carefully. With the principles described earlier, they do not know any of it! However, after they have tried to practice what they know for a while, their whole lives were changed, becoming much better than what they have had originally. Is that not a very obvious fact? Therefore, these are all absolutely true. This is what we should understand. [08:05]
Great beings who have gained control over material things emanate many hundreds of thousands of bodies, each of which in turn emanates hundreds of thousands of hands. Visiting all the buddha realms, they make offerings to the Conquerors for many eons.
The sutra tells us very clearly regarding the great beings who have gained control over material things. These are high level Bodhisattvas. They will still need to do these, to emanate…many hundreds of thousands of bodies, then each of which in turn emanates hundreds of thousands of hands, visiting all the Buddha realms, and make offerings to all the Buddhas for many eons. Even they do this. Yet, lacking resources as we are now, we dare say we do not need to do this! Then it says. [08:47]
They can do all this, while others settle for small achievements that look good, and say, "I do not expect enlightenment through making offerings." This is the nonsense of those who have little exposure to the teaching.
Now that we have only achieved small achievements that look good, we then feel happy and satisfied, “Oh! I have gained this much.” After reciting a few times of Buddha’s names, we feel, “Oh this is good!” We would prostrate to Buddha a few times, and say “Oh, when I prostrate, I feel it is good.” Or perhaps, we cannot even do that much but we would go as far to say that, “There is no need to learn Buddhism like this!” That is because we do not fundamentally understand the sublime teaching. We are speaking nonsense! This is what we should understand! Therefore, we should… [09:26]
Thus, we should do as it says in the Cloud of Jewels Sutra:346
What should we be saying? [09:30]
Therefore, we should study and reflect from the sutras. [09:35]
Study any of the vast offerings and acts of service in the sutras such as these. With supreme wholehearted resolve, sincerely dedicate these offerings and acts of service before the buddhas and bodhisattvas.
Therefore, we should study diligently, study according to what the great sutras and commentaries tell us, do vast offerings, do great acts of service, with a genuine heart, wholehearted resolve, continuously offer and dedicate the effects of the offering. This is what we should do, what we should do. This is on the part of offerings. [10:13]
At this point, I will tell you a story, which will be mentioned later, within the karma section, and then later…. Let me tell you one today. During Buddha’s time, there was a Bhikkhu, there was a Bhikkhu. This Bhikkhu’s name was Bao-Tian. Why was he called Bao-Tian? He was a son in an elder’s household, a household of great wealth. The day that he was born, suddenly there it rained seven jewels from the sky and that filled his entire household’s storage vault. Then after that, a well naturally appeared in his house which is 8 meters long and all sorts of room sprung out from the well. [11:11]
Well then, the way of the Brahmas, in general in India, after one is born, they will always invite Brahmans to come, much like taking our birth date to a fortune teller to tell fortune. Then during the fortune telling, the Brahman will usually ask, other than his birth date, were there any signs when he was born? The great elder told the Brahman, what happened. “Ah! That is propitious, very good luck. This child should be called Tien-Bao (Jewel from the Sky).” Actually, I cannot remember if it is Tian-Bao or Bao-Tian. So, the parents were very happy. After he grew up, he had excellent looks and was extremely intelligent. Of course, they were happy. Then, when the time came for marriage, as they looked for a wife for the son, they feel that they need to find someone with similar backgrounds and characteristics, so they searched for a long time and could not find one to match. Eh, as it turns out, there was another great elder somewhere else who had a daughter. He had a daughter and when she was born, a well of 8 meters long also appeared in his house. They were in the exact same situation where this elder was looking for a husband of similar background and characteristic for his daughter. The two households came to know each other, ah, as soon as they began to talk, they realized such fantastic similarities! So, then the two young people got married. After marriage, they lived a very good life. By that time, it so happened to be the time when Buddha appeared in this world. They came to listen to the teaching and were delighted. Later, both of them asked to be ordained as renunciates. After ordination, they eventually attained high level achievements. Everyone thought it was very strange, how did the causes and conditions of these things come about? So, Buddha told them. [12:56]
The causes and conditions were formed during the last Buddha’s time, during the time when Kasyapa Buddha appeared in this world. When Kasyapa Buddha was here, it was the same as the time our Buddha appeared, he had gone out for alms, to beg for food! Well then many of the devout great kings and elders came forth to make their offerings. At that time, there were two poor people, who often had not even enough to eat for the day. So, one day, the husband was out and saw people making offerings, he greatly admired them. Ah! He heard the teachings as well. So, when he came back, he was very distraught and said, “I am already very poor. The only way to develop merits now is to make offerings to the Three Jewels. Yet, as poor as I am now, I do not know what I can do?” The more he thought about this, the sadder he became. The sadder he became, the more he cried. When his wife saw this, she said, “Why do you feel so sad?” “We are so poor already….” So, he thought of this. “Ah, no, this is a good thing. Let us see if we can find anything in our house, perhaps we can really find something, whatever that is worth anything, we should try to offer it.” So, the two went through the house, ah, they actually found a coin that was left on the floor that no one noticed before. Ah, they over so delighted! Then they took the coin and washed it. Then along with the coin…they also found a vase. They cleaned that as well and filled it with clean water and then along with the coin, they also got a very good mirror. So, they took these things to offer. [14:52]
At the time, Buddha was receiving an offering of food. For Buddha, their etiquettes then were to wash hands before and after one eats. So this poor person very happily offered a vase of clean water, a bright mirror, and a coin. Oh, such were the causes and conditions. Ah, they were so happy and they went home. Just for that one cause and condition, they were overjoyed. Pay attention to this! They were so devout before they went, and when they offered, they were so happy. After offering, they worked hard. Therefore, for 91 eons after this, after that lifetime, he was born in the heavens. For 91 eons, these were the conditions that he was born into. Wherever he was born, jewels will rain in that place. [15:36]
Therefore, if you can truly offer in accordance to the teaching, there will be such great merits. We say that Buddha is not in our world now. He said this very clearly just now! There are greater merits if you offer to an unperceived object than a perceived object. Right? Therefore, we should not say, “Ah, we are too inferior!” We should be happy and say, “Ah, now that we understand this, we are so happy! We should quickly strive!” Therefore, instead of chatting nonsense here, we should really let that type of mindset go. When you are chatting irrelevant nonsense, you are really just creating sins, just creating sins! Then we must quickly strive. There are things we can actively practice at all times. If you can practice as such, gradually, all the things that you want will come, all the things that you want will come. We have now finished number three, oh, actually, number two. We have now finished the section on offerings. [16:30]
(c) Establish other living beings in this practice by considering them with compassion [153] This means that you should use all available means to caringly establish other living beings in the practice of going for refuge.
Well, this is on offering. Then next is " considering them with compassion." This is what was told to us earlier, the difference between Buddhism and compassion. Now that we understand the path, we should ultimately walk on is one which is the most complete and supreme and of course then we should walk on this path at the very beginning. Therefore, from very beginning we should also understand and learn the compassion of the Buddhas and Bodhisattvas. It is also for this reason that not only can we liberate ourselves, we can let all sentient beings obtain such benefits and we want all sentient beings to obtain refuge. Thus, through considering them with compassion, because we consider others in our own place, we develop a great compassion to allow all sentient beings to find a true place for refuge and to alleviate their sufferings. This is number three. [18:27]
Regarding compassion, it is the heart of Mahayana Buddhism which is what this treatise primarily wishes, to guide us towards this path. Once the foundation, the preparation, the path shared with small capacity and the path shared with the medium capacity are learnt, then when we enter the great capacity, this is explained in detail at the very beginning. We will discuss the detailed content in future. Next. [19:12]
(d) Whatever activity you engage in and whatever your purpose is, make offerings and supplications to the three jewels, forsaking any other worldly methods
This says that after we have gone for refuge to the Three Jewels, in this circumstance, regardless of what we do, what we need, we should offer to the Three Jewels and supplicate to the Three Jewels, wishing for the blessings of the Three Jewels. Then, we supplicate for the guidance of the Three Jewels, for everything, the Three Jewels are our principal reliance. This is true refuge. We forsake all other worldly methods. [20:13]
Whatever activity you engage in, and whatever your purpose, rely on and do that which accords with the three jewels, such as making offerings to them but never do that which does not accord with the three jewels, such as relying on the Bon (Bon) religion. Always entrust yourself to the three jewels.
Well then regardless of what you do, whatever important things, whether they are big or small, you will rely on the Three Jewels for everything. You will follow the principles given by the Three Jewels. You will do what accords with the Three Jewels, offer to the Three Jewels. Under any circumstances, you will no longer rely on what does not accord with the Three Jewels. [21:21]
Why do we need to rely on the Three Jewels, go to the Three Jewels for refuge and accord with the Three Jewels? We should always remember one principle firmly, that the world has so much suffering and is so impermanent. In order to be liberated from suffering and wishing to find a place of reliance, under this circumstance, when you use reasoning to analyze and choose, you will discover the only objects worthy of refuge and reliance will be the Three Jewels. Of course, now that you have found it, how could you not follow their principles! This is very plain and clear but, in the beginning, before you gain the correct understanding and before you can completely change your habits, we should know this principle. After you understand it, with everything that you do, you will follow the guidance of the Three Jewels. This point is very important, very important! Otherwise, even though you have gone to the Three Jewels for refuge, you will still follow your own old method. This will equate to not having gone for refuge, equate to not having gone for refuge! [22:52]
As for the details of this, when we learn further along, in particular on the section of karma, once we understand the subjective aspects of karma, then when we come back and take a look at this principle. It will become very plain and very clear to us. We would then know why we need to follow the principles given by the Three Jewels. At the same time, you will also understand, “Ah! This is the real auspiciousness of ethical discipline.” It is not just a restraint so that you cannot do this or you cannot do that, nor is it just asking you do this and do that even though you do not want to. The truth is you have been confused and suffered without knowing. Now we have found a place where it can help us to alleviate our suffering. It points out what we should not be doing this and tells us officially how we can prevent ourselves from creating non-virtuous causes which will in turn cause suffering. Similarly, with what we do not like to do, it tells us that we should do it. It is telling us to quickly plant causes of happiness in order to obtain the fruits of happiness. This principle becomes very plain and clear. Well then, before we learn it completely, before we establish the correct view, we should first have a good grasp of the greater principle of refuge. Then after we have gone for refuge, with whatever that we do, we will certainly rely on the instructions of the Three Jewels. [24:47]
Normally when we receive the refuge, the teacher or Dharma Master conferring the refuge vows will often give a specific teaching. In this teaching, there is [usually] a very good analogy. It says that such and such person had committed a crime and he ran away to some place. Let us say from somewhere else, someone who committed crime there had escaped to come here. So, he comes here for asylum or perhaps to this particular country to hide. So, then the people of this place will say, “Okay, I can help you but you better be an honest man here. Since you have now come to my place, you must follow my order and you cannot disobey the laws here.” If you can follow through to do so, then as long as you remain within this area and the people of this area will protect you. Is it not so? This is very plain and clear. If you so choose to violate the laws here, then this place will no longer tolerate you. You will have to leave this place but the people of the other places are just waiting for you out there and they will catch you. This is the same situation whether you are in the mundane world or the supra mundane world. Therefore, upon this point, the preceding section tells us that after we have gone for refuge, in any situation, at any time, you naturally will see the Three Jewels as your earnest refuge and reference. You will no longer take refuge in those that do not accord with the Three Jewels. [26:30]
With what was just said, we should have a deeper level of understanding. It tells us earlier that even with divine creator…. If we just listen to the words, we would often overlook the meaning behind it. What is the meaning behind it? In other words, the real teacher who shows us and guides us on the path can only be Buddha. Not even the divine creator qualifies, needless to say the deities and ghosts who are at an even lower level! Even the deities and ghosts with many supernatural powers do not qualify, thus no need to mention those people with wealth and power. However, since we live in this mundane world, of course we will need to abide by the rules of the mundane world. This is something we absolutely need to abide by. Buddhism will certainly not go against the rules of the mundane world. However, with our general habits, our concepts and views, we must certainly get rid of the mundane world’s standard of measurement. Instead, we should use the fundamental concepts provided by the Three Jewels as a basis for all our conduct. This is what this point is particularly trying to tell us, what this point is particularly trying to tell us. [28:00]
As for all the principles spoken later in this treatise, they all nonetheless tell us this particular principle’s content, importance and the reasons for it in a clear way and at a deeper level, a deeper level. Therefore, for now, we are just relying on our faith. Once you have this faith and you continue to diligently learn, the path of reasoning will become clearer and clearer. By then, your faith will become purer and purer. Naturally your practice will become more and more perfect. Thus, we need to strive to learn diligently. [28:39]
(e) After you have understood the benefits, go for refuge three times in the day and three times at night
The benefits of going for refuge are explained first according to the Compendium of Determinations and then according to the personal instructions.
Then next, since we now understand the auspicious benefits of going to the Three Jewels for refuge, now that we understand then naturally, we would at all times and places….at all times and places sound pretty general, so here it is divided into days and nights. There are three times for the day and three times for the night. Regardless of day or night, you can also say that under any circumstance, whether your eyes are open and your brain is clear, or when you are sleeping, your mind is still wholeheartedly going for refuge, still conscientiously practicing. Well then here it is further divided into two parts, one is the auspicious benefit said in the Compendium of Determinations, the other is according to the personal instructions. In other words, one is the Dharmalakṣana sect and the other, the Dharma-nature sect. [29:51]