菩提道次第广论手抄稿:旧版第四卷B面
P. 2 (LL1)（手抄稿 第一册 p113）[00:04]
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】
分三部分，第一个呢就是他自己的出身，说“圆满种中”，他的家世等等，第一个。第二个呢自己的获得的功德，换句话说，第二个就是自利。这个自利又分两部分：教、证等等；现证的，以及教理方面的。然后呢得到了这个，最后所作的事业纯粹是利人方面的。它分三部分当中，后二者容易懂，说自利、利他。第一点哪，是“圆满种中受生事理”，这个要说一下。我们平常有一句话，叫“英雄不论出身低”怎样、怎样，说这个真正的英雄，不讲他的出身。那么现在这个地方，却又牵涉到他的出身，这个说他的家世的圆满。这有什么关系呢？大有关系，大有关系！因为平常我们说“英雄不论出身低”，那是就世间的衡量标准，世间的衡量标准只看眼前—果；换句话说这个人在世间，所产生 (p114) 的世间的功效。喔，这个人创造时势是个大英雄！只看这一点，其他的不管。佛法讲的是三世因果，而这个三世，从以前的无限，是无量无边以前，一直到圆满成就，这个时间是无量无边。[01:40]
我们也了解，一个大乘佛法的修行，绝对不是短时候可以成功的。虽然《华严》上面说：“善财童子以十信满心，一生取办。”可是从凡夫到十信满心，却是经过很长的时候喔！那么前面这个修行，因为有了修行的因，感得眼前的果；所以他前面的越圆满，那么这一生感得的果也一定越圆满。而这个圆满从哪里开始？从出身开始。这点我们要了解的。所以佛法里面很多祖师，有很多祖师，虽然是祖师，可是祖师的位次的高下，却跟他宿生的业因有关系。说凡是越高的，他的出身一定越圆满；下面的那就不一样，看他偏重于哪一方面。不过有一个要例外，权位菩萨不算。所谓权位菩萨他本身已经成了佛了，他只是跑得来应你们这些根性，所以他并不显示他自己的每……只是偏的，只权现那一部分。在这一点来说，这个所现的一定不是圆满的教法，这也不是我们这里谈的。[02:56]
所以圆满的教法他一定有这样的一个圆满，所以这个圆满的话，从他自己的家属出身开始，他的出身这样，所以呢福德圆满，表示他的。第二个呢，要他智慧圆满，世俗的智慧圆满，然后呢，世俗的智慧、出世的智慧圆满，出世的智慧包括出家了。出了家以后(p115) 呢，理论上面说教、证，佛法主要的两样东西。教就讲那个道理，告诉你为什么要修行，修行些什么，如何修行；你懂得了照着去修行，现证，所以教、证二量。那么这个是属于自利方面，了解了还要利人方面。所以真正圆满的教法必定从这三个方面，这是我们了解的。所以这一方面我解释一下，至于这个文本身，那比较容易懂，我就不详细解释了，不详细解释了，所以这个文你们自己得好好地看一遍。[03:57]
还有，如果说大家对阿底峡尊者真正地欢喜的话，我介绍你们一本书─《阿底峡尊者传》，这个佛教书局有。其实真正要看起来的话，还有一本书《宗喀巴大师传》，现在佛教书局已经出了一本《宗喀巴大师应化因缘集》，那是用白话写的宗喀巴大师的传。因为真正造本论的这个造者是宗喀巴大师，你能够把《阿底峡尊者传》跟《宗喀巴大师传》，两个都看一看，那时你才晓得：啊，这个造者的殊胜真是不得了啊！所以他们两位，一个印度，一个在西藏，都被当时，而且后来几百年当中，都称他为“第二仁能”，说：“啊，那是佛再来，实实在在的佛再来！”详细的内容我不讲了，不过有一点我可以在这地方说明一下，启发我们对这两位尊者的景仰。[05:09]
这个阿底峡尊者，自己出身他是个国王王子，而且是一个大国，东印度的大国，东印度相当于我们现在孟加拉，就是东巴基斯坦那个地方，那个时候印度当年非常大的一个大 (p116) 国。然后呢他是一个王子，他是个老二，实际上他每一个地方都有它的特别的意义，老二表示的位次，它有一个特别的关系在，这里不详细讲它。从小就是绝顶聪明，这个说明什么？说明宿生他的福德、智慧两样东西都这么圆满。不但是绝顶聪明，而且他从小就要出家。欸，这个人好不简单哪！那么然后呢出家，还没出家之前，他已经就去广泛地接触世间、出世间。世间的学问在十几岁以前已经统统学遍了，无所不通，就像我们释迦世尊一样，那世间没有一样东西不通的。这里讲一个典型的故事。[06:10]
Dro-lung-ba said that at age fifteen, after hearing Dharmakirti's Drop of Reasoning one time, Atisha debated with a famous scholar, a non-Buddhist logician, and defeated him, whereby his fame spread everywhere.
【特如大卓龙巴云：十五岁时，仅闻一次正理滴论，与一黠慧戏论外道兴辩，令彼堕伏美誉遍扬。】
那时候他有一次，仅仅啊，这个本论上面也说，只有就十五岁，十五岁喔！然后有一次去听了一趟《正理滴论》，这是因明上的，因明哪，这个因明拿我们现在来说就是理则学，这东西很难学。我想我们接触过佛教、佛法的很多这个同修们大家都了解，这个因明这是非常难学，教我们往往学了个几年哪还迷哩糊噜，里边的很多内涵弄不懂。结果这位尊者啊，跑得去听了一堂，在我们想像，这个听一堂能听些什么，结果它的效果是什么呢？不妨啊把这个故事讲一下。[06:58]
印度当年有这个习惯，这个外道跟这个佛法经常要辩，然后它这个辩的时候有一套正确的方法，不是像我们现在这样大家抬杠子，大家乱盖一通。它不是的，由于它完整的方法，合乎这个理则的，大家技巧地辩论，而且有旁边的人评断。这个评断的呢都是国王、 (p117) 长者，都是绝有声望的人，所以这不能乱来的。那么输的一方的话呢，有两个：要嘛就是我服你了，然后服你了，譬如说我是道士，你是佛教徒，那我输了，那么我们的那个道士道冠统统拿下来，改穿和尚服，做你的徒弟，然后呢这个道士庙统统供佛。反过来也是如此。这个很严重啊！要不然的话呢，我头给你，这样啊！[07:52]
结果那个时候，他阿底峡那时候去学的这个老师，他是这个佛教当中一个非常了不起的大师，正在跟一个外道辩论，辩了好几场还不分胜负。那么，那个时候又有一次大辩论，结果不幸在辩论之前哪，这个老师生了病了。这个辩论的时候那是要全部精神摆在那里，精神不好的稍微一个不小心，对不起，这个话柄漏出来了，那就要辩输掉了！所以啊这个老师有点身体不好，就不敢出去，那么要找一个人代替，但是谁也不敢，不敢应这个场。因为你万一你辩输了，那个所有佛教的庙，好、好，统统搬出去，然后把外道的像搬进来，那个和尚把和尚衣服脱下来，要跟人家走，这怎么可以啊！结果呢一般状态当中，当然可以说生病。那人家会说：“你看他辩不过啊，他就是装病啊！”这个东西对外面来说的话，这个很糟糕的呀！哎呀，大家觉得非常为难！[08:49]
那么，阿底峡尊者正好听了一趟，他是绝顶聪明，这老师也觉得这个人很行。大家想起：欸，这个人很精彩，何不妨问问他看呢？居然，他就说……问他的时候：“你去辩 (p118) 一辩。”“好！”要我们想这个怎么可能啊！欸，他去了。不但他去了，而且一辩，辩胜了！你可以想到，简直是何等聪明！他这样的决定性的大辩论，好几次，就把当时的整个的外道一下压服，可想而知这个人的识见。年纪那时候几岁啊？十五岁喔！要我们现在十五岁的，什么都不懂喔，这可以说这个人绝顶聪明！所以你们好好看看，啊，《阿底峡尊者传》真动人哪！[09:34]
然后呢他以后，家里这么好，这个条件之好啊，怎么劝他也劝不住—要我们现在想的话，要怎么舍也舍不得—换句话他宿生的善根，以后呢他出了家，亲近的老师。他亲近的老师都是当年最了不起的大德，不管是性宗的、相宗的，是第一位、第一位是胜敌婆罗门，然后呢阿嚩都帝，然后呢一步一步上去，这个明了杜鹃论师，这个大明杜鹃论师是龙树菩萨的三传、不晓得四传弟子，那个时候这样的人喔，这样。譬如说现在对我们来说，真正讲教理方面是中观、瑜伽两派，大家说最高的就是中观，那中观的正宗是月称论师，就是月称的弟子，亲传弟子哦，这么高的高人！而且都是证得什么？至少都是证得加行位以上的。[10:32]
这个加行位这是相宗所判的位次，拿我们中国的祖师们来说起来，我们晓得的有一个人，是天台智者大师的老师—慧思禅师，他是加行位上的人，你可想而知这个加行位 (p119) 何等地高明！现在我们祖师们都是大彻大悟，对不起，大彻大悟有很多很高的喔！佛到最后也是大彻大悟，但是很多大彻大悟的祖师还是凡夫，这我们要了解。不要拿我们的话来说，譬如憨山大师，他当年大彻大悟，人家就问他：“哎呀，你比之于祖师怎么样，譬如天台智者？”“喔，我怎么可以跟大师相比，这种人高不可攀哪，我只是了悟心中啊！”喏，你看，一个明末四大师之首，最了不起大彻大悟的，他尚且把他推崇备至。这我们不晓得位次，所以你真的晓得位次，这个加行位上的菩萨是高不可言！[11:31]
阿底峡尊者有几十员大善知识是他的老师喔！他最最起码是加行位上的，而且最后阿底峡尊者还说，他是说他老师的功德，他一一都具足。从这个上面上去看的话，他超过了所有的老师。为什么？他具足一个老师，那跟他平，他所有的老师都具足，其他的老师倒不一定耶！拿我们中国具足这个条件的人是谁啊？祖师，佛教当中找不到，世间有一个—孔老夫子。孔老夫子是广学各家，所以各家的他都有，变成功什么？集至圣大成。所以阿底峡尊者当年印度也是一样，他所有的印度的教派宗主就是他。[12:17]
印度当年有个习惯，所有的这个大庙，它有不同的很多宗派，那个每一个庙有它的宗派。譬如说拿我们目前国内来说，这个是禅宗，这个是净土，那禅宗的又是临济、又是曹洞。每一个宗派当中，它有一个我们这一派当中最高成就者，这派的宗主，那么有一个表 (p120) 示，什么表示呢？就是这个钥匙，这个大庙的钥匙交给这个头，就这样。阿底峡尊者到最后他身上掌管的钥匙，临离开这个印度到西藏去的时候，不晓得是一百零八把，还是八百把，我就弄不清楚了，这个翻译上面。总之当年印度大庙所有的钥匙都在他身上，十八部哪一部最彻底圆满认识的就是他。所以不管是哪一部，反正有诤论了、有问题了，你只要问到他，他都给你解决。小乘，小乘也是他，大乘，大乘也是他；性宗，性宗也是他，相宗，相宗也是他，他有这么了不起的喔！[13:16]
在我们中国的的确确找不到，你可以说：“喔唷，杜顺和尚很了不起，他贤首宗开宗创派的大师。”欸，对不起，天台这不一定哪！只是觉得：欸，这个人很了不起，不一定最佩服他喔！拿我们现在来说，我们现在常常看见，譬如说：啊，民国以后几位了不起的大师，我们通常说虚云老和尚啊、印光大师啊、太虚大师啊，乃至于什么啊！我就曾经听见过有一个大法师，那个现在这种大法师，都是年纪很老的老法师。我们平常说某某大师，他就说：“印光，这个老和尚……”欸，为什么？他参禅的，所以他对念佛的人不一定赞成；反过来说，念佛的人说：“虚云老和尚这个真是了不起，可是啊现在的人不一定合适。”就是我们中国的的确确历史上面，没有一个说当代、后代大家宗仰他的。可是阿底峡尊者在整个的印度，是哪一宗、哪一派都是这样，一直到他后来到了西藏去了，居然 (p121) 还有不远万里跑得去，要去问他问题的人。这个详细的这个内容，我想我不仔细说，不过这地方我把那个大纲说一下。他下面分几部分，第一个呢，在第三页上面说：[14:39]
How upon the basis he gained good qualities:
1 How, knowing many texts, he gained the good qualities of scriptural knowledge.
2. How, engaging in proper practice, he gained the good qualities of experiential knowledge.
【获得功德事理分二：① 知见广博获教功德事理，② 如理修行获证功德事理。】
最头一段是自己的出身，这个出身家世圆满。第二个呢，然后修学佛法，修学佛法，所以佛法一定有两个步骤，说佛的法—教、证。教是因，你有圆满正确的教法认识作为因，照着这个教法去修持结这个果，所以教、证之间是互为因果的。同样地，这个概念如果不清楚的话，你就出了毛病了，所以大师造本论的时候，前面就说“今勤瑜伽多寡闻，广闻不善于修要”。就是啊这个因果没弄清楚，你没有这个因怎么感得那个果呢？所以他现在这个造者第一点告诉我们¨啊，先教，教是广博，那时候非常圆满的；然后这个教当中啊，又是先是世俗的，后来是出世的。然后呢这个出世的当中的话，又分几个部分：戒、定、慧；这个戒当中又分成功别解脱戒、菩萨戒、金刚乘戒。它每一个部分分得很清楚，它一步一步地上去。[16:07]
我们现在往往有这种毛病，说大乘的啊，说这个小乘的戒不要。这完全错了！没有小乘的基本的戒就没有菩萨戒，没有菩萨戒就没有金刚乘的三昧耶戒。你看，阿底峡尊者这 (p122) 么了不起一位大上师，他学戒的时候，学得无所不通，当年小乘四个根本部，以及细分廿部派，每一个地方他分得清清楚楚，不相混杂。然后去受了戒以后持的时候，哪怕最细微的戒，绝不有犯。由于这个基础上面，然后再菩萨戒，然后再密乘戒。正因为他如此，所以印度不管是小乘、大乘、性宗、相宗都佩服他，他也能够如理如量，解决每一部分的问题。所以戒是这样，有了这个圆满的戒，得定，然后呢是慧，这个是自利方面。[17:13]
有了这样的自利，才能够利他，要不然你自己都不能解决，说帮别人，那不是荒唐吗！尤其是佛法，更谈不到。为什么要这么说呢？佛法真正说的内涵是，没有错，要解决一切痛苦，得到一切圆满的快乐，可是同样地说苦乐，跟世间有个绝大地差别。世间所以不能解决这问题，因为无明，不能认识这个事情的真正的真相，颠倒所产生的结果，明明是苦的，我们把它看成功乐的。所以佛真正出来的一定哪指出世间的真相，说告诉我们世间的真相。[18:00]
现在我们不了解这一个修学佛法必然的次第，所以修学佛法必然次第，了解世间真相苦的，一定是第一个策发厌离心，有了这个厌离心以后觉得……。为什么有厌离心啊？因为觉得：哎呀，世间原来这么苦啊！我以前不了解它呀，然后被它迷糊住了啦！被这无明所欺骗了，所以产生了一个大厌恶！所以由于这样的了解、厌恶，一心跳出来，然后自 (p123) 己又推己及人。他说我们这个修行人，修行人讲道德，世间普通一般稍微有一点道德概念的人，都不会只管自己，何况是个修行人哪！所以他更进一步推己及人，才想帮助别人。[18:48]
那么那个时候想帮助别人的时候，他就感觉到，以自己的心晓得：“哎呀，这个世间这么误，大家迷糊啦，然后贪着难舍啊！”那时候劝别人：“哎呀，你要认得清楚啊，不要贪着，结果你的痛苦所以不能解决因为不认识啊！”那时候才是大乘。假定我们不认识这个，自己对这世间的事相不认识，还贪着难舍，你去劝别人，你劝些什么啊！这不是很清楚吗？这个世间好得很欸！我自己都舍不得，你叫别人家说舍掉它，那不是颠倒吗？这个大乘从何谈起呢！实际上我们有太多人说这种事情。[19:29]
不过有一点我们要了解：我们不要了解这个东西随便妄加批评别人。这个佛菩萨到世间来，一定示现我们世间共同的量则，跟我们哪，所谓同事，他也跟你一样，跟我们混在一块儿，然后呢慢慢地接近，引导你。我们应该有这个正确地认识，然后有了正确认识，自己衡量自己，努力爬上去。所以刚才这种道理，是用来衡量我们自己，只有修学佛法，你能够这个拿标准衡量自己就对了，不要看别人，看别人的话你就错了。所以处处地方佛经上面都告诉我们哪，你要了解这个，要了解这个，这个是非常重要的！[20:13]
(p124) 你如果不了解这个，修学佛法了以后得不到好处，反而有害处。为什么呀？因为你没有修学佛法，你这标准是世间的标准，世间的标准嘛大家本来是杂染的，马马虎虎也就算了，彼此彼此。现在你修学了佛法，了解了佛法，佛法的标准高得很欸，它是佛的标准欸！然后你拿这个高的标准，拿得来不自己净化自己，然后就拿着来看别人，这是个照妖镜，一看哪！嗨，天底下所有的人是妖魔鬼怪！这不是很简单吗？因为这个所有的大千世界只有一个是佛，佛也已经涅槃了；既然佛涅槃了，现在生在世界上面，当然没有一个圆满的，所以每一个都是妖魔鬼怪。只有一个人没照到，谁呀？我。本来要这个东西净化你自己，照你的，你不幸照错了。因为你看见别人都是妖魔鬼怪，你责备别人哪，结果害了，自己下地狱了，诤论！所以末法的时期叫斗诤坚固，这点我们要了解的。[21:12]
所以刚才这个道理，是了解了是净化自己的，别人都是佛菩萨。所以这个佛菩萨都用种种不同的境界─我们常常拿普陀山，普陀山哪，哎呀，各式各样的人都有的，的的确确佛菩萨就在示现，他告诉我们哪，你不要随便看别人喏！佛菩萨就示现这种量，他慈悲所以示现这个量。你了解了这一点哪，我们自然不管别人，管自己。所以如果说我们自己心里面放不下，千万不要说：“喔唷，我这个是大乘，小乘才管出离喔！”这个错误的，那我们要认得。一定要自己有了厌离心，然后进一步策发菩提心，然后呢再继续下去。[21:58]
(p125) 所以大师就是个典型的例子，他由于这个次第很明白、很清楚，所以他绝对不会说：“啊，这个出离心是小乘的，所以小乘戒不管。”你看，他对小乘戒守得这么严密啊，那一点都不能错！然后在这个上面才能够建立菩萨戒，然后再，密乘更是如此。现在是更糟糕了，很多人学大乘的，哎呀，我是个大乘的，小乘不要；学密乘更是糟糕了，反正是密乘最好，又可以吃酒，又可以吃肉，又可以结婚，说起来最高的。唉，真正的教法哪里是这个样的！[22:33]
所以这个地方我们能够正确地认识，有一方面固然自利很重要，一方面万一有人弄错了，你认识了这个，你去衡量的话，大概也不会走上错路去，这一点也是非常重要的！所以一方面固然是说明造者殊胜，让我们晓得怎么去找善知识，一方面从这个例子当中，也让我们明确地认识，不要被眼前莫名其妙的这种事情所骗。那么这个是自利，下面呢，在第六页上面是利他。[23:15]
C. Having gained those good qualities, what Atisha did to further the teachings
【于圣教所作事中】
那么换句话说，纯粹利他部分。利他部分第一个在印度，第二个在西藏。这个内容我不详细说了。总之，他由于阿底峡尊者出来了以后，把印度以及西藏整个的教法，错的 (p126) 改过，不圆满的圆满，因为这样的关系，所以如日中天维持了很久。实际上呢，宗喀巴大师又一次，所以宗喀巴大师改革到现在六百年来，他在西藏的状态，很长一段时候如日中天，虽然后来慢慢地下去了，但是呢始终保持着很好的。反观我们目前，我们国内一塌糊涂，原因就是说，原因就在这里，这是我们要了解的一个事实。[24:13]
那么最后我也说一两个简单的这个故事，来说明一下，用这个事例引发我们对他的认识。当年呢，譬如说以印度这个情况来说，那兰陀寺的大善知识有好几十位，好几十位，像大明杜鹃论师、像阿嚩都帝等等。还有呢，对，现在想起来了，现在我们目前有一本很流行的书—《密勒日巴尊者传》，我想很多人看过这个书。这个密勒日巴尊者是西藏人，他这个老师马尔巴尊者是西藏人，然后马尔巴尊者到印度去求法的，他这个老师帝洛巴尊者，那个尊者成就非常高，他是印度人。那个帝洛巴尊者，就是阿底峡尊者老师之一，喔！不是帝洛巴，那洛巴尊者。帝洛巴是这个那洛巴尊者的老师。这个那洛巴尊者自己本身，他也是印度一个国家的王子，王子，然后呢他不愿意在家，不愿意在家，想尽办法出家，最后居然被他出成，他也是绝顶聪明。然后呢学的东西也是，同样的是在世间的学问上面，出了家以后在佛法的教理上面，也可以说雄霸当时，这样了不起！他最后呢见到他的老师以后，在证量上面也达到最高的程度。[25:52]
(p127) 当年在阿底峡尊者印度的时候，有这样成就的人好多、好多！结果啊，嘿，在所有的这些老师当中，他几乎一一都学遍了，他所有的老师的长处，阿底峡尊者都有，最后呢他却是代管印度所有大庙的钥匙─宗主，你可以想之，这个只是在自利。利他方面，有一点事情¨那个西藏这个佛法，因为那个菩提光，那个是藏王，两代要想振兴佛法，到印度去请。那么，说印度真正成就的人很多，你譬如像刚才这个那洛巴尊者，但是说真正要想圆满能够把这问题彻底解决振兴佛法的，那也只有这个人。哪一个？阿底峡尊者。大家就想去请，但是印度人一听见有人来请的话，喔，那个消息马上封锁。不但是庙里面，里里外外、上上下下大家都封锁。一晓得这西藏人来了，就“好了！”在他面前绝不开口。居然找了很多年，请得去的人找了很多年，找不到阿底峡尊者在什么地方；实际上阿底峡尊者就在眼前，碰见了谁都不告诉他谁是阿底峡尊者。可想而知，这个人在印度人心目当中地位之高，地位之高！[27:21]
最后终于被他认识，然后要去请的时候，当时不知道哪一个庙，我现在忘记了，这个庙里的那个大上座，尸罗寺还不是哪一个寺，那是印度最大的一个大庙。大庙上座就给那个来请，希望邀请阿底峡尊者的那个西藏人说，
4b Commentary
ENGLISH LR V.1 P.36 (COMMENTARY V1. CH1 P13) [00:04]
Showing the greatness of the teaching's author in order that it is of noble origin.
A. How he took rebirth in an excellent lineage
B. How upon that basis he gained good qualities.
C. Having gained those good qualities, what Atisha did to further the teachings.
A. How he took rebirth in an excellent lineage
There are three parts. The first is his origin, which is described as “excellent lineage” - his family background, etc. - this is the first part. Second, the good qualities he has attained; in other words, the second is to benefit oneself. This self-benefit is further divided into two parts: scriptural and experiential, etc., [or] experiential knowledge and scriptural knowledge. Upon these attainments, all the activities [he engaged in] afterward are purely for the benefit of others [this is the third one]. In these three parts, the latter two are easier to understand; that is, benefiting self and others. The first part is “how he took rebirth in an excellent lineage.” This requires some explanation. We usually have a saying, “heroes are not regarded for their humble origins,” so on and so forth. Meaning, a true hero is one regardless of his origins. So now here it involves his origin again, it talks about his perfect rebirth. Why does it matter? It really matters, it really matters! For we often say, “heroes are not regarded for their humble origins,” which is considered as the worldly standard. The worldly standard only considers the immediate effects. In other words, this person exists in this world and produces worldly functions. Well, this person who created a current leading trend is a great hero! [The worldly standard] is only limited to this view and forsakes all the other factors. Buddha Dharma taught [us] the three lifetime cause and effect, and these three lifetimes are from the beginningless past - the immeasurable and boundless past - all the way until complete attainment. This length of time is measureless and boundless. [01:40]
We also understand that the practice of Mahayana will definitely not be achieved within a short period of time, even though the Array of Stalks Sutra says, “The Youthful Sudhana, with ten perfect grades of Bodhisattva faith, attained enlightenment in one lifetime.” Yet, for an ordinary being to achieve this [ten grades of Bodhisattva faith] level takes a very long period of time! Thus, the earlier practices planted the causes to fulfill the effect in the present. Therefore, the more complete [the causes planted earlier], the more fulfillment of the effects that will arise in this life. So where does this fulfillment begin? It arises from the origin of birth. We have to understand this point. So in Buddhism there are many great teachers, many masters; although they are masters, their hierarchical precedence relies on their karmic tendency from previous lives. For those who are at a higher order, their origin is more fulfilled; the ones who attained a lower order is not the same, it depends on which tendency he is inclined toward. However, there is one exception; the ultimate Bodhisattva does not count. The socalled ultimate Bodhisattva, he is already a Buddha, he just manifests to accommodate to our capacities. So he does not reveal himself …only partially, only revealing a certain aspect. Regarding this point, this manifestation may not be a complete teaching, but this is not what we are going to discuss now. [02:56]
So for an encompassing teaching, it must be endowed with such perfection. This perfection begins from his family origin; his origin was in such a way that, thus, it showed his completeness of blissful merits. Secondly, he had to possess sublime wisdom, perfect conventional wisdom. Then, perfect conventional and ultimate wisdom; ultimate wisdom includes becoming a monastic. After ordination, theoretically, there are two majors in Buddhism: scriptural knowledge and experiential knowledge. Scriptural knowledge is the reasoning, showing why you need to practice, what to practice, and how to practice; upon understanding these, you apply it accordingly for direct experience to achieve both scriptural knowledge and experiential knowledge. This is for the self-benefiting part - once you have this understanding, the next part is to benefit others. Hence, a genuine, encompassing teaching must include these three attributes [perfect origin of birth, perfect wisdom, and benefit self and others]; this is what we [should] know. Therefore, I briefly explained it here. As for the text itself, it is relative easy to understand, I will not go over it in detail, I won’t explain it in detail. So you should review the text closely at least once. [03:57]
Also, if you all are really inspired by Venerable Atisha, I will introduce you to a book - The Biography of Venerable Atisha, it is available in the Buddhist bookstore. In fact, for serious reading, there is another book, The Biography of Lama Tsong-kha-pa. The Buddhist bookstore has now published a book named The Collection of Lama Tsongkha-pa’s Life Stories [composed by a Chinese monk], that used vernacular Chinese [compared to classical Chinese literature style] to describe the biography of Lama Tsongkha-pa. As the actual author who composed this text is Lama Tsong-kha-pa, [if] you can read The Biography of Venerable Atisha and The Biography of Lama Tsong-khapa, go over both of them, and then you will know: Ah, these authors are exceedingly great! So the two of them, one from India, one from Tibet, were recognized at their times as well as hundreds years later as “Shakyamuni the second.” [Also, they] were called, “Ah, they are the manifestation of Buddha, truly the manifestation of Buddha!” I will not go into detail, but one thing I need to clarify here, [the intention is] to inspire our respect towards these two great Masters. [05:09]
This Venerable Atisha, he was born as a prince to a kingdom, and it was a great kingdom, a great kingdom in eastern India. Eastern India is equivalent to the present Bangladesh - that is, east of Pakistan. It was a large country at that time in India. And he was a prince - he was the second son. In fact, there is a special meaning here in every aspect, as the second son represents the order - it has a special implication, [I] will not go into detail here. He was extremely intelligent since he was young, what does this indicate? It shows that both his blissful merits and his wisdom merits were completely fulfilled. Not only was he extremely intelligent, but he also yearned to be ordained at a very early age. Well, this is not an ordinary being! Upon ordination - [actually,] prior to ordination - he already came into extensive contact with the mundane and supramundane knowledge. [He had] learned thoroughly all the knowledge of the mundane world before his teenage years, [became] all knowing, just like our Shakyamuni Buddha - mastering all worldly knowledge. [06:10]
Here, I will share a typical story. There was one time he barely…it also mentioned in this text that at age fifteen, only fifteen! He once went to hear Buddhism Logic - this is related to the science of logic. This science of logic is similar to the science of reasoning in our current time; it is not easy to learn. I believe for many of us, who have encountered Buddhism, many knew that this science of logic is very difficult to learn. It makes us still confused after years of studying, unable to clarify its contents. Yet this Great Teacher went to hear [a teaching about it] for one session, let us think, what can be learned in one session, what was the outcome at the end? [I] might as well tell this story here. [06:58]
At that time, in India’s customs, the non-Buddhists and Buddhists often debated and there was a complete set of proper methods for debating; it was unlike our bickering now where everyone talks nonsense. It was not like that. Since it was with a complete method in accordance with logic, everyone debated skillfully and there were arbitrators on the side. The arbitrators were kings, elders, those with prominent reputations; thus, it was not handled recklessly. As for the defeated party, there were two [outcomes]: [one was,] I convinced you, then, after that - if I were a [nonBuddhist] priest and you were a Buddhist - I lost, then I had to completely de-robe, [including] the cap of the priest, replace them with monk’s robes and become your [the winner’s] disciple. Also, [the loser had to] offer the priest’s temple to worship Buddha - the same happens if [the outcome] was the other way around. This is really serious! Otherwise, [the 2nd outcome] was that my head would be yours, so it was like that! [07:52]
What happened was, Venerable Atisha followed this teacher who was an extraordinary Master in Buddhism, [and this Master] was debating with a non-Buddhist. After several sessions of debate, it was hard to come out even. Later, there was another great debate but, unfortunately, prior to the debate, this teacher fell sick. Since the debate requires full attention, in the case of any fatigue in the mind, sorry but any careless loophole would lose the debate! Therefore, this teacher was not feeling well, so he refrained from attending [the debate]. Thus, a substitute was needed, but no one dared, [all were] afraid to handle this debate. Because, in the case of being defeated in the debate, all the Buddhist temples, well, well, would be completely moved out and then replaced by moving in all the statues of non-Buddhists. The monks would have to take off their robes and follow the opponent, how could this be possible! Thus, under normal circumstances, of course calling in sick should be fine, but people would say, “Look at him; he could not win the debate, so he pretended to be sick!” This external situation was dreadful! Alas, everyone felt extremely uneasy! [08:49]
So, Venerable Atisha, upon hearing one session, he was extremely intelligent, this teacher also thought that he would be competent. Everyone thought, “Well, this person is really brilliant, why not check with him?” Surprisingly, he said… When he was approached, “You go for the debate.” “Sure!” If it were us, imagine how that could be possible! Well, he went. Not only that, but he debated and won in the first round! You could imagine how absolutely intelligent [he was]! He went through several great critical debates like this and completely vanquished all non-Buddhists; you can imagine the knowledge and experience of this person
[Atisha]. How old was he at that time? Fifteen years old! As for us, now a fifteen-year-old [probably] knows nothing, this showed the brilliance of the person [Atisha]! Therefore, you should read it carefully; The Biography of Venerable Atisha is truly touching!
[09:34]
So, his family background was really great. Under such excellent conditions, [the royal family] was not able to persuade him [to forsake the idea of renunciation] - if it were us now, forsaking [royal enjoyment] would be impossible. In other words, these were his virtuous roots from previous lives. Later, after his ordination, the teachers he relied on were all prominent at the time, whether it was profound-view or extensive-deeds, [his teachers] were all in the top ranks. The first one was Shōteki Brahmaṇa (勝敵), then Avadhutipa, and he advanced step by step. As for this Vidyakokila, this Great Vidyakokila was the third or fourth generation disciple of Nagarjuna. [Atisha’s teachers were] such persons at the time. For example, at our present time, doctrine is seriously discussed by both Madhyamaka and Yogacara schools. Everyone recognized that Madhyamaka is the most profound one. The authority of Madhyamaka is Candrakirti. [Vidyakokila] was the disciple of Candrakirti, the first generation disciple. Such noble beings! Besides, what was [their] attainment? [They] achieved at least path-ofpreparation and above. [10:32]
This path-of-preparation follows the order of the extensive-deeds lineage, when we bring up our Chinese great teachers; we know there was one, who was the teacher of Master Zhi-zhe from the Tian-tai lineage - Hui-si Zen Master. He attained beyond the stage of path-ofpreparation. You can imagine how superior this stage of achievement was! So there are many high practitioners in our history who had attained great Enlightenment, please note that many are beyond great Enlightenment! Buddha also achieved ultimate Enlightenment, whereas many enlightened teachers in the past were ordinary beings, this we should understand. Don’t rely on what we just said [judging the ranking of attainment]. For example, great master Han-shan achieved supreme enlightenment at his time, and people asked him, “Well, how do you compare yourself with past Teachers like great Master Zhi-zhe of Tian-tai?” “Oh, how can I be compared with him, this person is eminent, I have only achieved an awakened mind!” Well, you see, Master Han-shan was one of the four great masters in the late Ming dynasty, the most distinguished and enlightened one, Master Han-shan even thought highly of Master Zhi-zhe. We lack the understanding of the ranking; once you have this idea of ranking, the [mind state of] Bodhisattvas who attained the path-of-preparation is beyond description. [11:31]
Venerable Atisha had over ten great masters as his teachers! The least achieved among them was beyond path-of-preparation and, in the end; Venerable Atisha still praised the great merits of his teachers. [In fact,] he acquired each [of their good qualities]. From this perspective, he surpassed all of his teachers. Why? If he possessed the merits of one teacher, then he was equal to this teacher; yet he possessed the merits of all teachers, so other teachers might not be the same as him [in upholding all teachers’ good qualities]! How many in China had such a quality? Unable to find one from amongst the founding teachers in the [Chinese] Buddhist community, there was one in the mundane world - Confucius. Confucius learned extensively from all schools of thought; so he was an expert in all of them, and what did that turn him into? [Confucius] collected all of the sacred teachings [at his time]. This was the same with Venerable Atisha at his time in India; he was the head of religions in India. [12:17]
There was a custom in India at that time, there were many different schools at all major temples, and each temple had its own school of thought. Take the present state of China for example: this one is Zen meditation, this other one is Pure Land. As for Zen meditation sects, there is Lin-ji as well as Cao-dong. Within each school, it has one prominent achiever as the head of the school. This has a symbol, what is the symbol? It is the key [to the temples], the head of the school held the key - that was how it worked. In the end, the keys that Venerable Atisha held before he left India for Tibet, it may have been one hundred and eight or eight hundred keys, I am not certain which and this was from the translation. Anyway, he held all the keys of the major temples in India at his time. [Atisha was the one who] thoroughly understood all of the scriptural collections of these eighteen schools. So no matter which school, as long as there was argument or question, you just ask him and he would then solve it for you. Hinayana relied on him to solve Hinayana questions; Mahayana questions also relied on him; the same with profound-view as well as extensive-deeds, he was so remarkable! [13:16]
In China, we really are not able to find [one like Atisha]. You may say, “Well, Venerable Du-shun was also remarkable, he was the founder of Xian-shou School (賢⾸宗).” Oh well, sorry, Tian-tai might not agree! Just considering this person to be remarkable does not necessarily mean that he is regarded as the most admirable! Let’s use a more recent example: after the founding of the Republic [of China], there were a few great teachers. We often mention Venerable Xu-yun, Venerable Yin-guang, Venerable Tai-xu, and so on! I once heard a great high Monk - most of these high Monks were elderly. We often say so and so great master, this certain high monk said, “Yin-guang [known for his practice of chanting Buddha’s name], this old monk…” Sigh, why? This certain high monk practices meditation, so he might disagree with those who chant Buddha’s name. On the contrary, those who recite Buddha’s name might say: “Zen Master Xu-yun was really remarkable, but [his practice of Zen] may not be suitable for contemporary times.” Actually, in our Chinese history, never was there a single [teacher] respected by both the given period of time as well as the later generations; however, Venerable Atisha [was respected] in all of India by all lineages and schools. Even until he left for Tibet, some still traveled thousands of miles to ask him questions. I will not go into too much detail here, just bring up the general outline. Below, the author divided the content into several portions; the first one is on [page 36]:
[Note: Xian-shou School (賢⾸宗) major on the Array of Stalks Sutra; Tian-tai School major on the Lotus Sutra] [14:39]
B. How upon the basis he gained good qualities:
1 How, knowing many texts, he gained the good qualities of scriptural knowledge.
2. How, engaging in proper practice, he gained the good qualities of experiential knowledge.
The first section is about his origin, the perfection of [his] family origin. The second is about the learning and practicing of Buddha Dharma - there must be two steps for applying Buddha Dharma - scriptural and experiential knowledges. Scripture is the cause - your proper understanding of the teaching is the cause - and then [you must] abide by the teaching to practice in order to produce the effect. Therefore, scriptural and experiential knowledge have a reciprocal cause-and-effect relationship. By the same token, if you lack clear understanding of this concept, you will encounter difficulty. So when Lama Tsong-kha-pa composed [the prologue of] this text, he said [v.1 p.33], “Nowadays those making effort at yoga have studied few [of the classic texts], while those who have studied much are not skilled in the key points of practice.” This is due to the lack of understanding of cause-and-effect relations; without the cause, how can the effect be achieved? So now, the author tells us that the first is: teaching comes first, the knowledge taught is extensive and, at that time, [the teaching] was perfect and complete. Then, among the teachings, it begins from worldly [knowledge] and is followed by spiritual training. Then, within the spiritual training, it is further divided in several parts: ethical discipline, meditativeserenity, and wisdom [three precious trainings]. Ethical discipline is also divided into vows of individual liberation, Bodhisattva vows, and Vajrasattva vows. Each step is clearly distinguished for step-by-step advancement. [16:07]
Frequently, we are prone to this tendency: Mahayana claiming Hinayana precepts are not necessary. This is totally wrong! For without the foundation of Hinayana precepts, there would not be Bodhisattva vows. Without Bodhisattva vows, there would not be the Samaya vows of Vajrayana. So you see, when a great guru like Venerable Atisha studied ethical discipline, he thoroughly mastered all of them. At that time, the four basic principles of Hinayana and their twenty subdivisions, he could clearly distinguish them without any confusion. Upon taking the precepts, [he] upheld them closely without transgressing even the tiniest infraction. Based on this foundation, later [he took] Bodhisattva vows and then Vajrayana vows. Due to this [mindful application of the teachings] in India, whether they were Hinayana, Mahayana, profound-view, or extensivedeeds, they all admired him. He also was able to resolve issues in every section with proper reasoning. This is ethical discipline, when it is perfected, meditative-serenity will arise from it, and then wisdom [arise from meditative-serenity]; this part is for benefiting the self. [17:13]
With this self-benefit, then benefiting others will become available. Otherwise, while you don’t even have solution for yourself and try to help others, wouldn’t that be absurd! It is especially impossible in Buddhism. Why do we mention this? The essence in Buddha Dharma, yes, is to resolve all sufferings and to attain complete, perfect happiness, while this suffering and happiness is very different from the worldly [understanding of suffering and happiness]. The reason that the conventional world is not able to solve this [suffering] issue is due to ignorance, the inability to recognize the true nature of reality, and the inability to reverse it to produce the effect. Undoubtedly, we have treated sufferings as happiness. Thus, the emergence of Buddha is to point out the worldly truth and to teach us the true nature of this world. [18:00]
As of now, we do not understand the steps required to study Buddha Dharma. Thus, the steps required to learn Buddhism are: by understanding the fact of suffering in the mundane world, it must begin from being inspired to renounce. With this inspiration, and then… Why [do we] need renunciation? Because [you] think: alas, this world is actually filled with suffering! I was not able to recognize it and have been muddled by it! I have been fooled by ignorance, so [now] I develop a great aversion! With this understanding and disgust, one-pointedly yearn to escape, and apply the same to others. There was saying that we as practitioners should honor the moral standard. In the secular world, generally people who have some level of moral value are not self-centered, to say nothing of a practitioner! Thus, the practitioner extends it further to apply the same [avoid suffering and attain happiness concept] onto others and the willingness to help others. [18:48]
By the time [the practitioner] wants to help others, he will have this sense from within, “Alas, this world is so wrong; everyone is confused and it is difficult to separate from attachment.” At that time, the advice for others would be, “Alas, you have to recognize it clearly, do not be attached. The reason that you are not able to resolve your suffering is due to not knowing it!” This is a Mahayana act. If we do not recognize this - not knowing the truth of this world - and still grasp onto attachment, when you try to convince others, what kind of persuasion can you provide! Isn’t it clear? This world is very good! I myself am reluctant to let go, and trying to tell others to let go, isn’t it ridiculous? How can this Mahayana mentality be groomed? In fact, too many of us are engaged in this type of business [of not behaving in accordance with our words]. [19:29]
However, there is one thing we need to understand: once we have this recognition, we should not randomly criticize others. Buddhas and Bodhisattvas come to this world must manifest in a level that is common to us, associate among us as our companions. The Buddha or Bodhisattva is like you, mingling with us and gradually approaching and guiding you. We should have this proper understanding - with this in mind we can examine ourselves and advance forward. So the above concept is for us to reflect on ourselves. Only when [you are] practicing Buddha Dharma, if you can examine yourself this way, then you are on the right track; never apply it to others. If you do so, you have wronged. So in all respects, the Sutras taught us that you should understand this [examining the self], you need to understand, this [concept] is very important! [20:13]
Without this understanding, studying the teaching will not bring you benefit, but, rather, will bring you harm. Why? Because you are not applying Buddha Dharma, your standard is worldly, which is of course contaminated and careless; and people out there are about the same. Now you have studied the Buddha Dharma, understand that it has very high standard - Buddha’s standard! Then you apply this high standard, but instead of self-purifying, [you] apply the reflection on others. It becomes a magic mirror - look into it, wow, everyone out there is a demon or goblin! Isn’t it simple [to reflect on others]? For there is only one Buddha in this universe and Buddha went into his nirvana; hence, no one in this world is perfect, so they are all demons or goblins. There is only one who missed being reflected in the mirror, who is that? Me. In the first place, this [Dharma] mirror is for self-purification, for your own reflection, but, unfortunately, you misapplied it - for you viewed everyone as demons or goblins, and you blamed others. As a result, you fall into hell [because of this] mistaken perception! So, the degenerate time is known as “firm confrontation,” this we should know. [21:12]
Upon understanding the above concept, it is to know that the purification is for the self, everyone else is a Buddha or Bodhisattva. So, Buddhas and Bodhisattvas appear as various objects. We often take Pu-tuo Mountain [an island southwest of Shanghai], which is filled with people of all walks of life. Among them are the manifestations of Buddhas and Bodhisattvas, these manifest beings told us not to randomly reflect on others! This shows the integrity of Buddhas and Bodhisattvas, it is due to their compassion to reveal this capacity. Upon this understanding, we will naturally refrain from reflecting on others but rather on the self. If we cannot mentally let go [renounce the world], never say, “Well, I am Mahayana, only Hinayana cares to renounce!” This is wrong, we must recognize this. One must cultivate renunciation, and then advance to develop the spirit of enlightenment, and continuously carry on. [21:58]
So, Lama Tsong-kha-pa is a typical example, since he thoroughly understood the sequence, so he would never say, “Ah, renunciation is for Hinayana, so [we] don’t need to worry about the precepts of Hinayana.” You can tell [from his biography] that he seriously abided by Hinayana precepts with not even a speck of mistake! Based on the above, the establishment of Bodhisattva vows becomes available and then the Vajrayana vows are even more available. [Our] present time is pretty bad, many Mahayana practitioners say, “I am a Mahayana, Hinayana is not needed.” Some Vajrayana practitioners are even worse, since Vajrayana is the best - drinking alcohol, eating meat, and getting married, to be regarded as the most superior.” Alas, the actual teaching should not be like this! [22:33]
So, here, if we can have proper understanding: on the one hand, to benefit oneself is important; on the other hand, in case you make a mistake [while applying precepts], if you recognize this while you are examining it, the possibility of taking a wrong turn will not happen - this point is also very important! So, on one hand, [the text] explains the greatness of the author to show us how to rely on virtuous teachers. On the other hand, this example also allows us to recognize that we should not be fooled by situation in front of us. So this benefits oneself, the section below on [page 40] is about benefiting others. [23:15]
Having gained those good qualities, what Atisha did to further the teachings
1. What he did in India
2. What he did in Tibet
In other words, this section is purely about benefiting others. [Atisha’s] first part of benefiting others was in India, the second part was in Tibet. I will not go over this in detail. In general, due to the emergence of Venerable Atisha, the teachings were reformed in India as well as all of Tibet, what was wrong was corrected, what was incomplete was completed, and, for this reason, [his influence] lasted for a very long period of time. In fact, Lama Tsong-kha-pa did the same thing as well. So, from Lama Tsong-kha-pa’s reformation six hundred years ago to now, his influence in Tibet remained like the sun at high noon for a long time. Even though the condition gradually declined, it is still very well maintained. Consequently, in our present time, we have a messy domestic situation [in Chinese Buddhist communities]. The reason being that the cause lies in here [the lack of an influential restoration], this is the fact we should know. [24:13]
So, at the end, I will apply two short stories to explain this, using them to inspire our understanding. During the time in India, Nalanda had several tens, several tens of great teachers such as: Venerable Vidyakokila, Master Avadhutipa, etc. What is more, yes, come to think of it, there is a popular book now - The Biography of Venerable Milarepa - I believe a lot of people have read this book. This Venerable Milarepa was a Tibetan, so was his teacher that time, Venerable Marpa went to India to beseech Dharma. His teacher Venerable Tilopa had attained very high achievement and was an Indian. And this Venerable Tilopa was one of Venerable Atisha’s teachers, wait, not Tilopa, Venerable Naropa. Tilopa was the teacher of Venerable Naropa. Venerable Naropa himself was also a prince from one of the countries in India - a prince. He renounced the household, was not willing to stay in the palace; [he] tried all possibilities to be ordained and finally succeeded. He was extremely intelligent, too. It was the same for his learning - both worldly knowledge and, after ordination, the knowledge on Buddhist doctrine. [Naropa] was regarded as the most influential practitioner at his time, so remarkable! Finally, Naropa met with his teacher [Tilopa], and achieved the highest level of experiential knowledge. [*Tilopa Naropa Atisha/MarpaMilarepa] [25:52]
When Venerable Atisha was in India, there were many, many great achievers! In the end, well, from these teachers he almost mastered all of their virtuous characteristics. Venerable Atisha had the same characteristics, too. Finally, he became the holder of the keys of all the major Indian temples - can you believe it? This was only about benefiting oneself. As for benefiting others, here is something about the Dharma in Tibet [at the time]: for the Tibetan king Jangchup-ö [and his nephew], both generations tried to revitalize the Buddha Dharma, they sought teachings in India. [In India at that time,] there were many achievers, such as the aforementioned Venerable Naropa. However, in order to thoroughly revive Buddha Dharma, there was only one being. Which one? Venerable Atisha. Thus, Tibetans tried to implore him [to go to Tibet], but the Indians heard that someone was coming [for Atisha], well, this news was suppressed immediately. Not just inside the temple, they also totally blocked the news everywhere. Once they knew there were Tibetans approaching, “Fine!” They would not say anything in front of [Atisha]. After many years of beseeching, the [Tibetan] delegation searched for many years, they could not find the whereabouts of Venerable Atisha. Actually, Venerable Atisha was right in front of them. Wherever they encountered people, no one revealed the identity of Venerable Atisha. Imagine this being that was highly respected by Indians, such a high status, very high status! [27:21]
Finally, he was recognized, and by the time they were going to invite him - not sure which temple it was, I forgot about [the name] - the senior monk of… could be Vikramasila, not sure; the largest temple in India [at that time].