菩提道次第广论手抄稿:旧版第四卷A面
P. 2 (LL5)（手抄稿 第一册 p97）[00:03]
现在呢，我根据后者这个师承，来说明这个菩提大道修证次第的方法，分四部分：[00:18]
p. 2 (9)
1. Showing the greatness of the teaching's author in order to establish that it is of noble origin.
2. Showing the greatness of the teaching in order to engender respect for the instructions
3. How to listen to and explain the teachings.
4. How to lead students with the actual instructions.
【① 为显其法根源净故开示造者殊胜，② 令于教授起敬重故开示其法殊胜，③ 如何讲闻二种殊胜相应正法，④ 如何正以教授引导学徒之次第。】
分四部分。那么为什么要分这个四部分，这里简单地说明一下这个道理。详细的内涵每一部分哪，他就是说这个，我们只要把下面认真地学，那个细部都了解。一开头，原则说一下为什么，第一个我们了解，说学一切任何一样东西，你一定要跟一个自己有正确认 (p98) 识的人学，这样才学得好。不管做世间出世间任何一样东西，你要学会，一定要跟一个会的人学才行；同样会的人，他越是内容精彩、越是圆满是越好。世间法尚且如此，何况佛法！世间法出一点毛病，那么最多你说，哎呀，作生意少赚一点钱、亏一点本；佛法出了毛病的话，就流落在生死轮回，小的受生死之痛苦，大的在三恶道中，不得了地严重！尤其是修学佛法，你稍微不小心一点哪，嘿，会产生很大负效果，很大负效果，这一点我们要注意！所以真正对这个佛法本身是否清净，是绝端地重要。那么要想得到清净圆满的教法的话，这个引导我们本身他的条件，是决定因素。[02:31]
不过这个地方大家会说：“欸，那么引导我们的佛最圆满，何必还要你来造、他译了呢？难道你还比佛强吗？”现在很多人提出这个问题，这个话听起来，是呀，我们想，对呀！所以现在有太多的人说：“啊，你不要去看那个论，难道造论的菩萨还强得过佛吗？”我们一听觉得对，然后你就不去看论了。这里边却是有个大问题，这个我们在这里解释一下。[03:05]
佛说的法，跟他内证的内容，有两个绝不一样的地方，这一点我们要认识。他内证的是完全圆满的，千真万确，所以就内证这一点来说，没有一个人能比得过佛。菩萨当然不如，祖师更不如！但是他讲的法却有一个特质，是对不同的根性说的。他对小孩子，就讲 (p99) 小孩子的法；对大人，对大人的法；然后对两千多年以前，对两千多年以前的人讲的法；对我们现在是另外一种法。佛自己是最圆满的，可是他讲出来的法所对的根性，跟你相应不相应？不一定相应，这第一点。不但在时间、空间，都有一大段的距离，在这种状态当中，这个里边就有问题了。[04:04]
理论上面我们应该了解，实际上呢，我们也看一下：是，佛说的法是绝对圆满，千真万确。因为说得圆满，所以他对机也圆满，所以凡是讲到哪里，每一部经典上面，那个当机众听完了以后，大乘的，一定是很多人证无生法忍，最起码的发菩提心；小乘的，得法眼净、证阿罗汉，这个是佛真正圆满的结果。表示什么？那当机就有这样的功效。假定不当机的话呢？对不起！所以“佛法不应机，等同闲言语”，如果不应机的话，那就是说空话一样的。现在，我们不幸的是不应机，你看上去不一定有效，尽管你说你有了信心去看，有信心是有信心，你看是看了半天，如果你大乘根性，请问你得了无生法忍吗？你发了菩提心吗？小乘的，不要说罗汉果，你得了法眼净吗？没有。那么表示什么？这个问题就在这个地方嘛！这事实也是这样，这个我们要了解的。[05:16]
再说，他因为是当不同根性的机，所以这部经典里面说这样的一个法门，那部经典里面说这样的一个法门，这个法门是整个修行过程当中的一个部分，一个关键所在。譬如 (p100) 说，《金刚经》那是破空，就是对“着有”的人怎么样教你破这个，这样的观点。不同的经典有它不同的说法，拿我们如果学不好的话，学了这个呢变成功什么？断章取义。这个断章取义是修学过程当中是最严重的，是一个大缺失！所以你不认识这一点，你也以为如此—好、好、好！那么，必定要经过这个圆满的教授传承，说明这个内容，那时候你才晓得：喔，原来这样的！教你自己去学是断章取义，等到这个善巧的解释明白了以后，然后用到你身上的恰如其分哪！这个所以能够把“断章取义”变成功“恰如其分”要靠什么？要靠这个引导的人哪，这一点我们必须要了解，这样。所以这个上面我们要了解¨哪、哪！有这个特点在，这个特点在。要不然的话我们难免会引起误解，引起了误解就失去了大利益！所以他现在说，喔，这个造者殊胜。尤其这个圆满的教法，你将来看一下，那个才晓得它所讲的这个殊胜，殊胜到什么程度，为什么它这个法这么好！这个对我们是有一个非常重要的一个基本的认识！[07:13]
那么还有一点，因为我们要想修学的时候，必定有一个特质，因为我们是个凡夫。假定说我们成了佛的话，我们不是修学，我们教别人；我们只是凡夫，了解了这个苦要去学，所以我们的的确确，虽然学的人说应该有辨别的能力，可是这个辨别能力的确不强。那么这个时候根据这个什么？根据真正有成就的世间，或者在我们这个圈子里边，经过了 (p101) 时空考验以后，经过这个如理抉择以后，肯定他的价值的，那个是我们认定的一个标准。本来这种认定的方式，本身是并不圆满，但对我们来说，也只能用这个；我们找人说，大家都说这个人好的，你也好的。那么然后大家说的当中有两种：有一种坏的人说好的，这个不一定；有一种是好的人说好的，那大概就可靠。好的人当中又是智慧的人说好的，那他跟智慧一定相应；有很多人福德的人说好的，那这个人跟福德一定相应。这个是我们抉择我们要跟的这个善知识的一个重要的条件。[08:42]
现在这地方，他下面就把这一点的行相指出来。所以我们目前，虽然不能认识佛法本身的内涵，没有殊胜辨别善恶的能力，可是我们却有世间上面这种的共识。所以他现在拿这个共识来告诉我们说：“啊，对、对、对！这个才是。”于是启发你的恭敬仰望一心想学，你就学对了。有了这个标准以后的话，那个取舍就取舍对了。[09:18]
那么第一步呢，说这个要去学；这个修学佛法，要一个重要的特点，要什么？恭敬心。平常我们最大的障碍，都是说：“哎呀，我有业障啊！”业的中心是什么？“我”。我的特质是慢，当你有一个慢的心，这慢总归是我总觉得最精彩。平常所以我们跟人家聊天也好什么，自己总是自己的意见总是对的，因为你有自己的意见，那个障碍在那里，别人的东西就进不来。假定你是了解对方的高明，他告诉你方法的正确，你那个时候，心里 (p102) 面就把慢心就降低了。这个慢心对治它一个非常好的方法—恭敬，这样。[10:01]
所以他第二步说这个：啊，不但这个造的人这么殊胜，而且造的法这么殊胜，“啊，这么好！”于是你一心仰望，于是那恭敬心提起来，那个时候你就能够正式修学佛法。所以他在正式讲这个法之前，先把这个法的殊胜说一下，启发我们对这个法的恭敬。我们平常所以愚痴，最大的原因就是不恭敬，所以当你恭敬的时候，一方面眼前修学佛法，是一个最大的推动的力量，障碍减少，同时呢以前的宿障也能够净除，这个是一个很重要的原因！[10:47]
那么说，哦，有这样的殊胜的造论的成就者，造了这样殊胜的这个解释的法。下面哪，还要一个道理—对于这样的殊胜相应的法怎么样听、怎么样讲。你在这种状态当中才跟它相应，否则的话这个还不相应，这个还不相应。那么这个第三点，平常往往疏忽掉了，实际上这一点非常重要，非常重要！这个详细的内涵，讲到第三点那部分自然会有很清楚明白，很清楚明白。[11:30]
这地方我不妨举一个简单的例子来说明一下，譬如说我们现在要到哪一个地方去—当然我们现在是要从凡夫地跑到佛地，那么这个都是经历精神上的、哲理上的—我们现 (p103) 在用一个眼前看得见的，事相上的这个比喻。譬如说：我到台南去。你可以走路，走路不要任何准备，反正你站起来就走了，不就行了嘛！你只要认得这条路，有人告诉你这个路怎么走，就这样。那么换句话说，有一个过来人告诉你怎么走，然后呢，指示给你这个方法，那个没有错，这两者够了，你不要其他准备的。[12:13]
下面脚踏车，对不起！脚踏车就要准备准备啰，那个脚踏车过去的时候，上面嘛看看那煞车好不好，然后呢链条很久没有用，要加点油，哪一个地方等等，要一点准备。如果汽车的话，那准备更多，说前面这个冷却引擎的水，然后呢机油，然后呢汽油，然后轮胎里面的气足不足，你准备好了以后才行啊！如果是飞机的话那更严重，如果准备不够的话，不动满好，一动出起毛病来，到那个时候的话性命交关。尽管已经有一个人告诉你怎么走，然后这个路也告诉你清清楚楚，如果你不准备好的话，出毛病喔！这是千真万确的事实！[13:05]
所以我们现在，有很好心学佛的人，也有圆满的教法，我现在所体会到的就是第三点。所以关于第三点真实内容，你们慢慢地下去自然会了解，为什么这么重要，实在是太重要、太重要！最后呢有了前面这个样样准备好了，那个时候就开始了，说正以引导，这个是为什么要分这四个。现在这个里边呢继续下去，我们看看这个文：[13:39]
(p104) 【今初】
第一个就是造者殊胜，看文：[13:44]
These instructions, in general, are those of the 《Ornament for Clear Knowledge》, composed by the venerable Maitreya.
【◎ 总此教授，即是至尊慈氏所造，《现观庄严》所有教授。】
整个地来说，现在本论所讲的重要的内涵是什么呢？就是《现观庄严论》。《现观庄严论》是至尊慈氏，就是弥勒菩萨，要晓得佛涅槃以后，佛把整个的责任就交给我们的弥勒菩萨，所以现在来引导我们的最圆满正确的引导者就是他，就是他。那么他当然这个本身是圆满的，那么内容呢是讲的这部书。那《现观庄严论》是什么呀？我简单地介绍一下，里边一共说八样东西，叫作：第一个“三智”，什么三智啊？一切智、道种智、一切智智；第二个叫“四加行”；后面呢“一果”—佛果。[14:47]
换句话说前面那个境，就是说我们应该了解我们所对的境，我们凡夫所对的境，依我们的无明妄识所对，造种种业。现在呢，我们了解为什么会有这个染污生死的痛苦，就是所对的境是不认识，那么不是外面的境有错误，而是我们能认识这个境的这个识本身有问题，所以这个实际上还是就我们应该了解的。所以应该把这个东西认识，所以说的“智”— (p105) 一切智，一切智是了解一切法总相的，一切法总相—空；然后呢，道种智是指一切法的差别相的；然后呢一切种智，就是把所有的这个通达总别一切的这个智。这个三样圆满就是佛。那么要想得到这个东西，那么内涵等等，修行呢就是四个次第，所谓四个加行；经过的这样以后，最后圆成一个佛果。[16:03]
所以虽然是说起来这么简单，实际上就是从凡夫地，达到究竟圆满成佛的圆满的纲要全在里头，可想而知本论是何等重要！是，我们目前可以不一定全部学，但是我们必定要全部认识，为什么？因为我们究竟的目的就是这个。你有了这个究竟的目的，认识了这个纲要，然后下脚走的时候，的的确确走你该走的。该走的只是一步，但是你眼前跨出去的一步，一定要走对方向。在整个的道路当中，你走对，那么每一步，然后把一步一步加到最后，圆满。所以开始走这个一步的时候，你就应该把整个的路线认得清清楚楚，这样走下去的这条路最圆满直接，这很清楚明白。[17:07]
我还是举个例，譬如说我们刚才说到台南去。到台南去。可能刚才说走路、脚踏车、汽车，那用的工具没关系，然后呢，走的路线也有几条，但是你一开头的时候绝对不会说：“反正不管了，我出了门再说。”是，这个不对的，你一定要晓得，从我这里到台南去你走哪一条路线，那个才行。你要出了门再去的话，那我们出去从那门跑出去，然后呢 (p106) 马路四通八达，你到底怎么走呀？哪有这样的事情啊！[17:38]
现在我们太多人都是犯了这个毛病，“噢，好了！我不管了，反正念佛、反正参禅！”就是这样。实际上这个里边大有问题啊，这个大有问题！因为你的目的，假定说你的目的，你的目的干什么？我的目的就是它念四个字。那没关系，你只要“阿弥陀佛”就算了，能不能往生不去管它。现在假定你要往生的话，对不起啊！你要看看啰！四个字好，六个字好？还要其他的助行、正行哦！可是我们实际上的目的不在往生，要成佛！为了要成佛。所以眼前最好的方法要往生，要想往生所以要念佛。所以必定是，你整个地要到台南去，为了达到，就我眼前这个目的当中，然后走这条路，这不是很清楚、很明白吗？对吧！[18:26]
而且这个情况之下我还举个比喻，当然现在我们说到台南哪，这个方便，成佛没那么简单的啦！我们不妨这么说了，到美国去，譬如这么说。那么有人说到美国，美国在哪里啊？一想：喔，美国在我们东方。够不够？对不起，这个万万不够的哦！假定说美国在东方，那么我出门向东走，你走得到吗？我保证你走不到！然后你出门，我们这个门口向西的，你说向东你怎么，向西走你不是走错了吗？你向东走碰壁，到后面你怎么走啊？不行的。所以到哪里去一定有它的一个完整的方便善巧，转弯抹角怎么怎么走，就算你出了门 (p107) 对了，你向东走跑到花莲，向前跨一步，对不起，太平洋，下面就死路一条，这很明白！[19:19]
所以任何一个地方，你真正要走之前，必须要先把你的目的认清楚，然后达到这个目的，该走你什么走的路，然后这个路当中眼前你下脚的哪一步。所以不管是念佛、参禅哪一个，那是我们眼前下脚第一步，一定要走的，的确，走你相应的，绝对没有错！但是千万不要说：“我走这个，其他的不管了！”那刚才这个比喻在这个地方。所以我们不要说：“哎呀，这个我们学这个干什么啊？”这个是一个很大的障碍。所以他前面也告诉我们了，“偏执暗未覆”—那种具善根的人喏！同样的道理，为什么有的人是一生取办，有的人要转三大阿僧祇劫，证罗汉果尚且如此；同样的，有的人往生去上品，有的人往生去下品，有的人去了是边地，有的人念了半天是念不去，毛病在哪里呢？就在这里。这是我们一开头应该有的认识，应该有的认识。[20:27]
因为我曾经遇见过这么很有趣的事情，有的人说：“法师啊，哎呀，现在这个时候念佛要紧，你讲这个干什么，我赶快去修行啊，然后呢要打七克期取证啊！”我听了我非常赞叹，我说：“好啊，你克期取证，我请问你，念了七天你取证了没有？”他想了半天，没有，对吧？然后呢你仔细一想啊，他说：“我不但念一个七天，念了好几个七，到现在为止还毫无名堂。”现在太多这种人。然后呢自己念不对还劝人家：“哎，你不要去管 (p108) 啦！”然后呢一个七不对、十个七不对、一百个七不对。说实在话，我自己就这么受了这样的一个痛苦过来的。啊，大家拼命关在这个地方去念！以后我了解了一个事实¨我们真正的目的是学佛，不幸的我们学错了。学什么？学我。我在这个地方得说一下，说一下。[21:24]
我先举个比喻，当初我看那个倓虚大师的《影尘回忆录》，他老人家提出一个三个字来，三句话—看破！放下！自在！啊，美啊！世间的所以很多缠的是什么？说看不破，你看破了嘛就放下了，放下了嘛就自在了。啊，觉得好高兴！的的确确这六个字，大部分人一看就懂，然后呢自己觉得对了。不幸，错了！这话怎么讲呀？这话怎么讲我要解释一下。现在我们了解的“看破”，这两个字，你只要念过小学都懂，如果念过中学、大学，那懂得更多。那么为什么懂得更多？就是说当你程度越深，你对这两个字的内涵，了解得越深，对不对？[22:17]
到现在为止，我们了解这个内涵，说看得破的是什么？看得破我们对世间，人世间这种是是非非；你在这方面看破了，你在人世间的是是非非可以减少一点。生死当中的是非你看破了没有？你看破了没有？这两个字可没有告诉你喔，世间用这两个字没告诉你喔！所以平常你一天到晚，哎呀，忙这个世间的东西，忙这个东西，哎呀，女儿要嫁、媳妇要娶、股票又要涨，然后这种事情，啊，忙得不得了！一听见看破：欸，好，看破了。真正 (p109) 地看破呢，你还在世间的量则当中，对前面忙这件事情你是看破了，可是对佛法来说，你还不相应。你自己觉得居然懂了，然后你放下了，你放下的是股票，是稍微放掉一点，儿子女儿的事情，稍微减轻一点，但是心里面还缠在这个地方。[23:18]
相对地前面这个是稍微好一点，你要想拿这个跳出轮回，跳得出吗？我们平常说学，就是学这个。所以这个，仍旧在“我”这个圈子当中，结果你越学，你自己越觉得很得意咧。结果这个我是越学越大，弄了半天，请问你怎么能跳出轮回啊？太多人就犯了这个毛病，所以总是觉得：哎呀，这懂了，赶快去！明明万修万人去的法门，不幸为什么现在这么多人念了半天去不了的原因，都犯在这个毛病。还是说：“哎呀，我七天赶快行！”是！你七天去了，千真万确的事实，见了佛，自然有最好的教授在。那个地方我们要自己仔细检点一下呀！[24:04]
如果说我们另外一条路，有了圆满的认识，然后你下脚一步，那一步都走对的，你跑一步、就对一步，跑一步、就对一步。所以祖师都告诉我们，譬如念佛法门，憨山大师说得很清楚，不但是憨山大师，其他的很多祖师。现在的念佛的人哪，到临终的时候手忙脚乱，其实他眼前他根本不晓得这个念佛的意思是什么，嘴巴里面啊佛一直在念，生死的根支一直在长。念到临终的时候，只是生死的业力在这个地方，一点消息都没有！真正念佛 (p110) 的，当下都在生死的根支上面斩断，是刀刀见血，用不到到临终，当时念的时候你已经很清楚，这句佛号是派上用场的，积得净业，当然你只要积够了，到那时候临终的时候自然去嘛！[24:53]
那你怎么样才能够认识这呢？喏，就是这个圆满教法，非常简单！你们只要认真地从本论学下去，要不了多少，他就告诉我们：喔，怎么样念是念得去的，怎么样念是念错了。你了解了，然后去念，那的的确确是千稳百当，是万修万去啊！如果你条件够一点，你要更升，说¨喔唷，我不但是要边地，不但要下品下生，然后上品上生，也在这个上面；不但是凡圣同居土是上品，乃至于我要进到实报庄严土的都有份，还是在这个里头啊！所以我说到这里顺便一提。[25:36]
那么这是个大纲，这个《现观庄严论》这是整个的，至于说个别的那么是什么呢？说《菩提道炬》，《菩提道炬》是阿底峡尊者造的。[25:48]
In particular, the text for this work is Atisha's 《Lamp for the Path to Enlightenment》; hence, the very author of the 《Lamp for the Path to Enlightenment》 is also the author of this [work].
【别则此之教典，即是菩提道炬。故彼造者，亦即此之造者。】
所以造《菩提道炬论》的这位尊者，就是本论的作者，因为这个纲要整个地照着，换句话他的蓝图，他的蓝图。实际上宗喀巴大师的这个内涵，的的确确是完完整整地接受阿 (p111) 底峡尊者的圆满的传承。阿底峡尊者的传承，经过几方面，最后到宗喀巴大师身上，他有所有的传阿底峡尊者的老师的，一一都传到宗喀巴大师身上，这是事实。[26:26]
还有一点要特别指出来的，就是就本论的内涵来说，对于我们应机来说，本论还远超过《菩提道炬论》。前面已经说过了，不是说本论比《菩提道炬论》好，不是，而是说应我们的机，这一点要很清楚、很明白，这样。所以对我们现在来学的话，你们不妨把两个论看看，《菩提道炬论》你看的话，你看了半天莫名其妙，可是本论的话一看，所有的修行的问题都解决—你念佛，念佛成功；参禅，参禅成功；学教，学教成功。这一点我顺便一提。那么这个是谁呢？[27:04]
The other name by which the great master Dipamkarasrijnana is widely renowned is the glorious Atisha.
【彼复即是大阿阇黎胜然灯智，别讳共称阿底峡。】
“胜然灯智”就是他翻译成功的名字，那么“别讳”，他的讳叫阿底峡，阿底峡是西藏人的尊称，翻成我们中国话就是殊胜、最超胜的。比如我们对最最特别的，我们称他某某尊者、某某大士这一类，那么这位阿底峡尊者，西藏人通常称呼这样，就是说表示对他最尊贵的、最尊敬的一种称呼。现在呢，这个他的殊胜分几部分来说。[27:45]
Showing the greatness of the teaching's author in order that it is of noble origin.
1. How he took rebirth in an excellent lineage
2. How upon that basis he gained good qualities.
3. Having gained those good qualities, what Atisha did to further the teachings.
【其殊胜分三，① 圆满种中受生事理，② 其身获得功德事理，③ 得已于教所作事业。今初】
分三部份。
4a Commentary
ENGLISH LR V.1 P.34 (COMMENTARY V1. Prologue P62) [00:03]
Now, I will use the latter [Vikramalasila] lineage as the basis to explain the method to practice the stages of the path to enlightenment. It has four parts: [00:18]
1. Showing the greatness of the teaching's author in order to establish that it is of noble origin.
2. Showing the greatness of the teaching in order to engender respect for the instructions
3. How to listen to and explain the teachings.
4. How to lead students with the actual instructions.
There are four parts. So why does it have to be divided into four? The reasons are briefly explained below. The detailed meaning of each part is stated here. As long as we study sincerely on the following topics, then the subtle details can be understood. In the beginning, I will explain the principles. First, we understand that whatever we learn, we must learn from someone who has proper experiential knowledge, this is the right way to learn. For any worldly or spiritual learning, in order for you to master it, [you] have to follow someone who has already acquired the skills. Among these skilled people, those endowed with more brilliant intentions and encompassing insight are superior. This is how the worldly way works, to say nothing of the Buddha’s teachings! For any flaw in the worldly engagement, the most you can say is, “well, doing business for less profit or losing some money [which is acceptable].” Taking the wrong turn in learning Buddha Dharma will strand [us] in cyclic existence; the least of this is the suffering of rebirth; more is being submerged in the three miserable realms, very dreadful! Especially when studying Buddha’s teachings, your careless slacking will bring tremendous negative effects, major negative impact, this is what we need to be aware of! Thus, the source of the purity of the teachings is absolutely important. So to attain the purified encompassing teachings, the qualities of the guidance are determining factors. [02:31]
However, here, a lot of people may say, “Well, the one who guides us is the encompassing Buddha, why do we need you [the author] to compose the text, and for him to translate [from Tibetan to another language]? Are you better than Buddha?” Nowadays, many ask such a question, which is seemingly right; we may think it to be right! Thus, too many people are saying, “Well, you don’t need to read the commentary, could it be the composing Bodhisattva is better than Buddha?” Upon hearing this we agree, and then you forsake studying the commentary. Here lies a big problem - we will explain it now. [03:05]
The Dharma taught by Buddha and the content of his inner realization have two major differences [scriptural knowledge and experiential knowledge], which we need to recognize. His inner realization is perfectly complete, absolutely so. As for the inner realization, no one can surpass Buddha - not Bodhisattvas, not teachers of the lineage! [Buddha’s] Dharma teachings have a special characteristic – exhorting beings of various levels of capacities. For children, he explains teaching at their level. For adults, the Dharma taught is for adults. As for two thousand years ago, the teachings were for people at that period of time; for contemporary people, the teachings are different from then. Buddha is fully encompassed, yet would you be able to align with his teachings toward various levels of capacities? Not necessarily, this is one angle. Not only is there a great distance in time and space, in this circumstance, but questions may also arise within. [04:04]
Theoretically, we should understand the above, while, practically, we should also have a look at it: yes, the Buddha’s teachings are definitely complete in their totality.
This is absolutely true! Because of their perfect completeness in teaching, his direct audiences were also completely capable [of understanding the teachings]. Thus, whatever he taught in each scripture, after the key audience heard the session: for Mahayana practitioners, many certainly attained the level of certitude-about-the-teaching [v2 chapter 12 p.151], or at least they generated the spirit of enlightenment. As for Hinayana practitioners, they attained the clairvoyance of pure-Dharma-vision and achieved arhatship. This effect is due to the genuine integrity of Buddha’s qualities. What does this mean? Those key audience members received these benefits, what about those not quite being in accordance yet? Sorry, there is a saying, “Teaching Dharma to those who do not align with the teachings is equal to idle talk.” (佛法不应机，等同闲⾔语) For lack of accordance is the same as empty talk. Now, unfortunately we lack accordance, you [as part of we] may not achieve benefits while reading. Even though you consider reading with conviction or having faith is one thing, upon reading for half a day, if you lack the root-nature of being a Mahayana, may [I] ask: are you attaining the certitude-about-the-teaching? Do you have the aspiration for spirit of enlightenment? For the Hinayana, to say nothing of the level of arhatship, have you attained the pure-Dharma-vision? No! Then what does it mean? Here is the key issue! This is how true it is, we should understand. [05:16]
Besides, for the sake of aligning with various root-natures, one scripture taught a given Dharma approach, another taught a different one - these Dharma approaches are part of the entire progress and each one contains one key point. For example, the Diamond Sutra is about emptiness, it provides antidotes for those “with attachment,” such is the perception [introduced in Diamond Sutra]. Different scriptures present it differently. If we lack proper understanding, upon learning, what will happen [to us] - partial understanding. This partial understanding on the path of advancement is very serious, it is a great flaw! If you do not recognize it, you take it for granted - sure, sure, sure! Thus, it is required to rely on this encompassing teaching lineage to exhort the contents, and then you will be able to realize “Oh, that is how it works!” Your self-taught reading is very likely partial understanding, while, upon [hearing] proper explanation, you can apply it accordingly! What will it take to transform from “partial understanding” to “proper application”? [We must] rely on the one who guides us, we must understand in this way. From the aforementioned, we must understand [accordingly]…well, well! [The teachers and teachings should be endowed] with these characteristics, and special attributes. Otherwise, we won’t be able to avoid misunderstanding, which leads to great loss of benefits! So he says here, the greatness of the author of this teaching. Especially for this complete teaching, in the future you will understand the greatness referred to here: up to what level of greatness and why the teaching is so great! To us this is a very important fundamental understanding! [07:13]
Moreover, while we are inspired to practice, there is a requisite attribute, for we are ordinary beings. In the case that we attained our Buddhahood, we are not just practising for ourselves, we teach others, as we are only ordinary beings who realize the suffering and engage in studying the teachings [to eliminate suffering]. Thus, as a matter of fact, although [we] the learner should have the capability to distinguish [true suffering from true happiness], yet this capability is not strong enough. So what should we rely on at this juncture? Rely on those worldly high achievers, or those in our [Dharma] circle; throughout the trial of time and space, and throughout proper discretion, [we] affirm the worthiness - that is the standard of our measurement [of suffering and happiness]. By nature, this process of learning is not perfect, but, for us, the alternative option is not available. For instance, hiring someone, everyone recommended this person is good, and you agreed. But the comments from those people are of two types: positive recommendations are from nonvirtuous people, this is not reliable; the other type is recommendations from virtuous people, this is more reliable. Among those virtuous people, there are recommendations from wise people who are in accordance with wisdom, while those with blissful merits’ recommendations will align with blissfulness. This is an important criterion for us to rely on virtuous teacher. [08:42]
So here, [the author] he pointed out this characteristic below. Although we cannot understand the original intent of Buddha’s teaching now, [we] lack the capacity to distinguish between virtuous and non-virtuous, but we are equipped with worldly common knowledge [of basic capability of discretion]. Thus, he used this common knowledge as a basis to tell us, “Well, yes, yes, yes! This is the right approach [to learn Buddha Dharma]!” From this, you are inspired to pay reverence wholeheartedly with yearning to learn - you then are on the right track. Upon acquiring this standard measurement, the accordance of what to cast aside and what to adopt will be appropriate. [09:18]
Thus, what should the first step be? To study; there is a crucial point to apply Buddha’s teaching, what is it - veneration. Normally, our greatest obstacle is to say, “Alas, I have great karmic obstacles!” What is the center of karma? “I.” The characteristic of this “I” is arrogance; once you have the arrogant attitude, the consideration of “I” is always the best. Often, when we chat with others, [we have] the perception that the self is always right. Because you have your own view, that is the obstacle blocking other people’s perceptions to enter. Suppose you discern the superiority of others opinion – when he tells you the right method, at the same time you will lower your arrogant attitude. There is a great remedy for arrogance - reverence; this is [the appropriate fix]. [10:01]
Next, [the author] said for the second step: ah, not only is the author of this teaching great, but the teaching is great as well, “oh, how wonderful!” You will then look at it wholeheartedly and develop respect from the depths of your heart. That is when you are able to officially step on the path of learning the teaching. That is why he had to show the greatness of the teaching before he formally explains it to inspire our reverence towards the teaching. The major reason why we are often ignorant is due to a lack of respect. Once you pay respect, one aspect is that veneration is the greatest motivator, and the obstacle will be reduced. At same time, the previously accumulated karmic obstructions will also be eliminated. This is a very important reason! [10:47]
Thus, well, this highly achieved author composed the text that expounded such laudable teachings. Next, there is another reasoning - with regard to this great teaching, how to listen and explain. Upon understanding these conditions, you will then align with them; otherwise, the accordance is not there yet. As for the third point [how to listen to and explain the teachings], it is often neglected, but in fact, it is extremely important, extremely important! The details will be covered when [we] discuss the third point later [in vol.1 chapter 3]; by then, [you] will gradually understand it clearly, it will be very clear. [11:30]
Let me apply a simple example here to illustrate: suppose we have to go somewhere - of course we are planning to advance from ordinary being to Buddha realm; all of this requires spiritual and philosophical experiences – now we apply an immediately tangible case as an example. For instance, I am going toward the south. You may go on foot, which does not require [too much] preparation, just stand up and walk, right! As long as you know the way, people show you how to get there, that’s it. In other words, someone with experience tells you how to get there, and then guides you in the right direction, that is unmistakable. These three [guidance: direction and method] should be sufficient; you do not need other preparation. [12:13]
The next [example] is the bicycle, [I’m] sorry to say that preparation is required with the bicycle. To ride on a bicycle [for the trip], the brakes need to be checked and the chain, which has not been used for a long time, needs to be greased, and some other parts require preparation. If [you travel] by driving a car, the preparation is more: what was mentioned before and the coolant for the engine, the engine oil, the gasoline, and proper tire pressure; you need to have them all prepared properly! By taking a flight, that takes more serious requirements, if there is no proper preparation, you might as well not take the trip, otherwise, defects may occur when taking off - that may be a matter of life and death. Although someone already told you how to get there and clearly showed you the route, if you are not well prepared, then trouble is bound to happen! This is a fact of life! [13:05]
So now, many of us are inspired to Buddhism and the encompassing teachings are available, my current experience is the third point [how to listen to and explain the teachings]. Therefore, regarding the true intent of the third point, gradually you will be at ease with more understanding of why it is so important - very important, too important! Upon the aforementioned preparation, that will be the time to begin the explanation on how to lead students with the actual instructions. This is the reason it is divided into four parts. Now, we will continue, let’s go over the text: [13:39]
I. Showing the greatness of the teaching’s author in order to establish that it is of noble origin
The first is the greatness of the author of the teaching, the text says: [13:44]
These instructions, in general, are those of the Ornament for Clear Knowledge, composed by the venerable Maitreya. In particular, the text for this work is Atisha’s Lamp for the Path to Enlightenment;
Overall, what is the key point in this text - it is [based on] Ornament for Clear Knowledge. The Ornament for Clear Knowledge was composed by Venerable Maitreya, that is, Bodhisattva Maitreya. [We] should know that after Buddha went into his nirvana, he turned over all of his responsibilities to our Maitreya Bodhisattva [next Buddha to come]. Thus, [Maitreya] is the most perfect and precise guidance at our present time, that is him. Of course, the author perfected himself, and then he composed this text [Ornament for Clear Knowledge]. So, what is Ornament for Clear Knowledge? I will introduce it briefly: it contains eight divisions. Specifically: the first is “three wisdoms.” What are the “three wisdoms” [three fold of knowledge] - Sravaka and pratyekabuddha knowledge [wisdom of emptiness], Bodhisattva-knowledge [perfection of wisdom] and Buddha knowledge [omniscience]. The second is called “four performances” and is followed by “one fruit [Dharmakaya]” – Buddhahood.
[Note: Perfection of Wisdom Sutra Maitreya’s Ornament for Clear Knowledge Atisha’s Lamp for the path to enlightenment Lama Tsong-kha-pa’s The great treatise on the stages of the path to enlightenment
3 wisdoms or known as threefold-knowledge:
Sravakas and prateykabuddha knowledge/wisdom of emptiness or known as base-knowledge
Bodhisattva-knowledge/perfection of wisdom or known as path-knowledge
Buddha-knowledge/omniscience or known as knowledge-of-all-aspects]
[14:47]
In other words, the aforementioned says that we should recognize the arising condition. In the condition faced by us ordinary beings, based on our ignorance and erroneous perception, [we] accumulate various karmas. Now we understand why [we] have such contaminated suffering in cyclic existence. That is due to lack of recognition of the arising condition; it is not the fault of external object, but our mistaken perception in perceiving the object. So, in fact, this is what we should realize. Therefore, to understand this stated “wisdom” - sravaka and pratyekabuddha knowledge [wisdom of emptiness], is to know the true nature of all phenomena, which is emptiness. Then, Bodhisattva knowledge [perfection of wisdom] means to fully discriminate all phenomena. And the Buddha-knowledge [omniscience] is the wisdom of all knowing. Upon perfecting all three [wisdoms], Buddhahood is achieved. In order to have this attainment of these qualifications, [the proper application is to] practice the four in a systematic sequence, which is known as the four-performances. Upon progressing on this course, the final accomplishment is Buddhahood [one fruit].
[Note: 4 performances or known as four applications:
圆满众相加⾏: complete application of all aspects
頂加⾏: culminating application
漸次加⾏: progressive application
刹那现证菩提加⾏: instantaneous application]
[16:03]
Although it sounds very simple, in fact this has all of the essential points to achieve ultimate Buddhahood as an ordinary being. Imagine the importance of this text! Yes, we may not be able to study it all at the present stage, but we need to know the entire framework. Why? Because this is our ultimate goal! With this ultimate goal in your mind, to recognize these essential points then begin to tread the path you should be on. What required are the steps you ought to be taking, but this step in front of you has to be in the right direction. On the entire path, if your direction is correct, then with every single step, one after another, you will reach the end - perfect completion. Thus, prior to taking this step, you should clearly recognize the entire map of the trip. Upon taking off, this will be the most complete and direct path, this should be very clear! [17:07]
I will still use an example. Say we are going to the south, toward the south. Like what was stated earlier: by walking, biking, driving, these are the tools, which should be fine. As for the route, there are several variations. However, you definitely will not say this at the beginning: “Nothing matters as long as I get started.” Well, this is incorrect. You have to know which route you will take from here toward the south to make [the trip] work. Once you started, and then make the decision - we get out the door, and then the roads lead to all directions, how on earth do you get started? How can things work out like this! [17:38]
Most of us make this same mistake, with this mentality: “Oh well! I don’t care, as long as [I] just chant Buddha’s name or just meditate!” In fact, there is a great open issue here, great issue here! For your goal, suppose we talk about your goal, what is the purpose of your goal? Mine is to recite the four syllables, then little matters as long as you [know] “Amitabha”, whether rebirth [to Pure Land] will occur or not. As for now, if departure from this life is about to happen, very sorry! You have to evaluate, is four syllables better or is six syllables [Nan-mo Amitabha] better? There are also other preparatory and actual sessions [for practice]! Actually, our goal is not going to another rebirth, it is to become a Buddha, for the sake of achieving Buddhahood! Therefore, the most direct approach to depart this life now is chanting Buddha’s name. So it has to be: you are planning to head southbound. In order to stick to this intention, from the present perspective this is the [chosen] approach. Is this clear, understand? Right! [18:26]
At this juncture, I will use another example: of course for now our going south is very convenient, whereas achieving Buddhahood is not that simple! Let’s put it in another way, take going to America as the example. If someone says go to America, where is America? On second thought: oh, America is to our east. Would this be a sufficient [direction]? Excuse me; this is absolutely not enough [information]! Suppose America is in the east, then I walk out and continue toward the east, will [I] be able to get there? I guarantee that you won’t make it there! Then, you walk out the door, which it is facing west, and you want to head east. [If] you move forward to the west, isn’t it the wrong direction? [If] you walk east and bump into a wall, how can you go further? It’s not going to work. Therefore, no matter where you are going, there should be a complete order of the proper approach - the solution for winding and turning [roads]. Even if you start with proper planning, you walk toward the east and take one more step from the edge, sorry, [that is] the Pacific Ocean. That is a dead end; this is very obvious! [19:19]
Thus, no matter where you are going, as long as you clearly recognize the destination prior to the trip and then begin to approach it - take the immediate steps properly [one by one]. Whether it is chanting Buddha’s name or Zen meditation, they are our immediate steps to begin - the steps we must take - of course these are the appropriate steps! However, don’t ever say, “I will take this path and forsake all other [paths]!” This is in reference to the earlier example [in the previous paragraph]. So we should not say, “Alas, why bother to study this [Lamrim]?” This can be a very big obstacle. So the author mentioned before, “All those fortunate ones who are unobscured by the darkness of partisanship” - those who are endowed with virtuous roots! By the same token, why is that some people can achieve [liberation] in one life and others must wander through three countless eons? This is true even for arhats. Similarly, some people go to a fortunate rebirth, some are reborn into an unfortunate rebirth, some are reborn in a border region, some chant for a while but are still not able to be reborn [to Pure Land]. Where did it go wrong? [The key concept] is right here [set proper direction and achieve it by applying proper methods]. This is what we should recognize in the very beginning, they should be identified. [20:27]
Because I once encountered this very interesting case, someone said, “Dharma Master, alas, it is important to chant Buddha’s name now, why do you talk about this [Lamrim teachings]? I need to quickly meditate and undertake a seven-day retreat of intensive meditation to attain enlightenment!” I was very impressed and said, “Well, you undertook a retreat of intensive meditation. May I ask you - after chanting Buddha’s name for seven days, have you attained enlightenment?” He thought for a long time. No! [Was I] right? [He] thought about it carefully, and replied, “Not only did I do one seven-day retreat; I have done so many seven-day retreats but still have no sign of attainment.” Nowadays, there are too many people like this. Furthermore, their chanting is incorrect but they try to advise others, “Well, you don’t need to worry about it [repeatedly attending retreat with no advancement].” Thus, one sevenday retreat is rewardless, ten seven-day retreats are rewardless, and one hundred of them are rewardless. Honestly, I have experienced such a painful process. Ah, everyone chanted so hard in the retreat! Later I realized, our true intention is to study Buddhism, unfortunately we applied the teachings erroneously. What are [we] learning? [We are] learning from this me [the self]. Let me explain to clarify.
[21:24]
I will give an example first. When I read Venerable Tanxu’s Shade Dust Memoirs, the elder mentioned three phrases - See through! Let go! Set free! Ah, how wonderful! What are the worldly entanglements? Those that you cannot see through, once you discern it, you will let go; once you let go, the bondage is gone. Wow, what a wonderful feeling! Indeed, everybody recognizes these six words by glancing at them, and felt that I got it right. Unfortunately, it is wrong! How so? I will further explain it. Now we understand “see through,” these two words, as long as you attended elementary school [you will understand]. If attended high school or college, the level of understanding is more. Why? For the higher level, your advanced understanding of these two words will have more in-depth implications, correct? [22:17]
Until now, what is our understanding of the content of “see through”? To see through our world, the mundane disputes - with this discernment, your worldly argument will be lessened. Have you discerned the dispute in cyclic existence? Have you seen through it? These two words did not reveal your seeing through it, the usage of these two words did not reveal it to you! Thus, [we] often engage in the worldly hustle bustle, alas, marrying off the daughter, the son needs a wife, stock price is raising, and these sorts of things - wow, awfully busy! Upon hearing this “see through,” well, great, break through with discernment. As for true discernment - you may still be measured by the worldly standard, although you see through the aforementioned things - but for Buddha’s teachings, you are still not compliant. You take it for granted that you got it, thus you let go, [what] you let go is the stock, just one small portion [or] worry a little less about the children, but the attachment is still within the mind. [23:18]
The above cases are considered not bad, but [if you are] trying to escape from cyclic existence, will that happen? The study we are referring to often is to study this [how to escape from cyclic existence]. In this case, [we] are still trapped in this “egoism.” As a result, the more you study, the more complacent you become and this “ego” becomes bigger. After all the efforts, pardon [me] how can you escape from cyclic existence? Too many people have made this mistake, always feeling: well, I got it, let’s go for it! A very obvious Dharma entrance of “ten thousand people cultivate it; ten thousand people will have attainment.” Unfortunately, the reason why there are so many people who chanted for a long time but still have not attained it, this is the flawed perception. Moreover, [they] think, “Alas, I have to practice quickly in seven days!” Yes! [If after] seven days in the retreat, you truly see the Buddha, of course the best teachings is there [for you]. We have to carefully apply this self-evaluation! [24:04]
If we have a perfect understanding of another path, if your initial step is right, every subsequent step will be correct; every step is a correct one. The Great Teachers have taught us, for instance, the approach of chanting Buddha’s name - Venerable Han-shan Master explained it very clearly. Not only him, but many other Great Teachers made same [comment]. Nowadays, those chanting Buddha’s name [still] become flustered at the final moment of this life. In fact, they do not recognize the meaning of chanting Buddha’s name, just continuously mumble Buddha’s name while the causes of cyclic existence are constantly growing. When the final moment arrives, the only tiding is the karmic force of cyclic existence, no sign [of escaping cyclic existence] at all! Those who truly know how to chant Buddha’s name moment by moment sever the root of cyclic existence. With each brutal severance [of the root of cyclic existence], [the attainment] should be revealed prior to the final moment [of this life], for you are very clear when chanting each [name] - the function of chanting each Buddha’s name is to accumulate purified merits. Of course, as long as you have enough accumulation, when the final moment comes, [you] will go for the rebirth at ease! [24:53]
How do you recognize it? Well, this teaching is all encompassing, just that simple! All you have to do is sincerely study the Lamrim teaching and, before long, [Lama Tsong-kha-pa] will tell us: Oh, how to properly chant [toward the goal of attainment], and what kind of chanting is wrong. With this understanding, then your chanting will definitely become as secure as “ten thousand people cultivate and ten thousand people will attain”! Once you have [accumulated] enough merits, you plan to advance to a higher status with this in mind: well, not only do I want to be reborn in a border region or to an unfortunate rebirth and then to a fortunate rebirth - all rely on this [aspiration of Mahayana sincerity to help needy sentient beings everywhere]. [This rebirth is] not just the “Land of Common Residence of Beings and Saints” [see introduction 1B note], I may even be able to be reborn into the “Land of Real Reward”, the cause still lies in the [Lamrim teachings]! So I just bring it up [for your attention] here.
[25:36]
So this is the general outline of the Ornament for Clear Knowledge, what about this specific teaching? It is referred to as the Lamp for the Path to Enlightenment, which was composed by Honorable Elder Atisha. [25:48]
hence, the very author of the Lamp for the Path to Enlightenment is also the author of this [work].
So the honorable person who composed the Lamp for the Path to Enlightenment is also the author of this [Lamrim], for [Lama Tsong-kha-pa] followed the key points [of Atisha’s Lamp for the Path to Enlightenment]. In other words, Lamp for the Path to Enlightenment was the blue print for [Lamrim], Lama Tsongkhapa’s Lamrim blueprint. Actually Lama Tsong-kha-pa’s Lamrim content is the complete lineage passed down from Atisha. The lineage of Venerable Atisha, after several generations [302 years], finally passed to Lama Tsong-kha-pa. He is the recipient of the entire lineage from Atisha; this is what actually happened. [26:26]
There is one more point to mention specifically. Regarding to this teaching, as far as accommodate to our capacity, Lamrim is far more appropriate than the Lamp for the Path to Enlightenment. This was stated earlier, which does not mean it is better than the Lamp for the Path to Enlightenment. Not so, Lamrim matches more to our capacities. [We have to] clearly understand this point, this is what [we should know]. Thus, for us who are learning this now, you might as well read both works. If you read the Lamp for the Path to Enlightenment, you may not have a clue after reading it for a while. Whereas if you read Lamrim, all the questions related to practice will be solved - you are used to chanting the Buddha’s name and you will succeed in the corresponding attainment; for Zen meditation, the achievement will arise; [for those] studying the tenets, the achievement will arise [as well]. I just bring it up here. So who is the composer [of this text]? [27:04]
The other name by which the great master Dipamkarasrijnana is widely renowned is the glorious Atisha.
“The great master Dipamkasrijnana” is his translated name, so his “other name” is Atisha. Atisha is an honorable title for Tibetan - when translated to Chinese, it means “surpassing and beyond superb.” For instance, we will call the utmost special person as master so-and-so, great teacher so-and-so, etc. As for this great master Atisha, Tibetans usually called him by this name [Atisha]. This is to represent the most honorable, the most respectful title towards him. And now his greatness is shown in several aspects: [27:45]
Showing the greatness of the teaching's author in order that it is of noble origin.
1. How he took rebirth in an excellent lineage
2. How upon that basis he gained good qualities.
3. Having gained those good qualities, what Atisha did to further the teachings.