菩提道次第广论手抄稿:旧版第五卷A面
（手抄稿 第一册 p131）[00:04]
就给那个来请，希望邀请阿底峡尊者的那个西藏人说，他说：“你要晓得，我们印度是佛教的宗主国。”这话怎么讲呢？“就是佛在印度出生的，而且圆满的教法都在这里，所以它维持这个宗风是非常重要的。如果阿底峡尊者一走的话，我们那个印度的佛法就完了。”那个时候有这么多了不起的大善知识，居然说阿底峡尊者一走的话，这个印度的佛法就完了！你想像，你可以想像阿底峡尊者何等了不起！[00:46]
在这一点我们想不通，这怎么可能？譬如说，我们眼前一个广钦老和尚，或者李老师，喔唷！很了不起，但是算算的确不如阿底峡尊者。然后历史上面天台智者大师、慧思禅师，都是很了不起，居然一个人，像这样的人留在这里，没有办法把那个教法圆满。所以你可以想像得到阿底峡尊者，在印度自利、利他方面的成就，这是所以为什么人家尊他(p132)为“能仁第二”啊！所以这些详细的不谈，有一点我在这地方特别说一下，在第七页上面，请翻到第七页第四行，就是第七页的第二段说：[01:32]
p. 7 (4)
Furthermore, there are three ideal qualifications for an author of texts that elucidate the intent of the Sage in this way.
【◎ 如是造论，光显能仁所有密意。复有三种圆满胜因，】
造论能够把释迦世尊真正的密意和盘托出的，要有三种圆满因。他具足了这个条件，才能够把释迦世尊的这个经论当中的真实的意趣，交代得清清楚楚的，需要这个条件。哪三种？[02:05]
The author (1) should have mastered the five topics of knowledge;
【谓善所知五种明处】
这第一个。什么叫善知五种明处啊？就是五明，五明是世、出世间一切学问；因明、声明、工巧明、医方明，这世间的。声明，换一句话说，就是文字、音、韵等等学问，拿我们现在来说的话，换句话说，什么，这个国文、历史这一类。然后因明的话，就是理则学、哲学方面的东西；然后呢工巧明的话，就是技术方面的东西，科技方面的东西；医方明就是医学。这个每样东西学通，喔唷，这不简单喔！现在我们不是，学一样东西已经是，钻到里边已经了不起了，广学这个，不简单！够不够？不够，还要内明—佛法。说对这个五样东西，每一样东西要善巧，不但懂得，而且要非常圆满地懂得，具足这个，可(p133)以了！这是第一种圆满因。第二呢？[03:16]
(2) should possess instructions
【具教授】
什么叫教授？喏，这里解释了：[03:20]
that are the key points for practicing the meaning of the topics of Buddhist knowledge which have been transmitted in an unbroken lineage through excellent beings from the perfect Buddha;
【谓从正遍知展转传来，于其中间善士未断修持彼义扼要教授，】
他说这个圆满佛法的重要的概念，从佛亲自传下来的，而且中间没有断过；不但是这个教法，而且还要修、证相应的，这点就不容易喔，这点就很不容易喔！要佛亲口传下来的圆满的教法，以及跟这个教法相应修持验证的，要具足这个，他也的的确确能够造论了。那么第三种呢？[04:01]
and (3) should receive permission to compose the text in a vision of his or her chosen deity.
【并得谒见本尊天颜，获言开许。】
他修证了以后，欸，还要得到这个本尊开许，什么叫本尊开许？说一下。譬如说我们现在念佛，平常我们念佛那只是持名念佛，假如我们观想念佛，不管你持名也好、观想也好，不但得到一心不乱，而且得到三昧；不但得到三昧，亲见阿弥陀佛；不但亲见阿弥陀佛，阿弥陀佛就告诉你：“某人哪，你现在学得差不多了，学对啦！你现在可以教别人去(p134)了。”要有这个，要有这个！喔唷，这个在我们来说起来非常不简单，非常不简单！[04:42]
尤其是修学圆满教法的，通常获得这个本尊开许的话，那个也许加行位上勉强可以，至少那通常都是地上菩萨。所以这种人，平常我们可能着魔，你不认识；如果真正有这个圆满教法的话，那魔、佛之间，辨得很清楚。所以你亲自见到，而且验证，得到他的开许，这个何等高的境界啊！那具了这个条件也可以造论。现在我们阿底峡尊者，三样东西圆满具足，那你可想像到他是何等的殊胜哪！那么这个就是特别说明一下这个造者殊胜。其他的文字，我不去解释它了，不去解释它。[05:32]
那么再翻过来有一段文，这个地方也说一下。第八页第二段第七行，实际上这个就是甲二，第二个：[05:45]
p. 8 (7)
Concerning the teaching to be explained, the root text of these instructions is the 《Lamp for the Path to Enlightenment》. There are many texts composed by the Elder, but the 《Lamp for the Path to Enlightenment》 is comprehensive and fundamental.
【◎ 显示法殊胜中，法者，此教授基论，谓《菩提道炬》。依怙所造，虽有多论，然如根本极圆满者，厥为《道炬》。】
法殊胜当中，法有什么好处？那么要晓得，这个我们现在本论的这个蓝图，就是《菩提道炬论》。说阿底峡尊者造了很多论，但是最根本的，以及最圆满的是《道炬》。根本是什么？圆满是什么？说一下。平常我们谈科学上面有两个：一个是充分条件；一个是必(p135)一个是必要条件；必要是根本，充分是圆满，两样东西。譬如说，一个就是质本身，一个是量圆满，这两样东西，这两样都圆满的是《道炬》。阿底峡尊者虽然造了很多论，这个才是。不但是尊者，佛菩萨也是如此，每一个成就的人，他说的很多法，因为根性不同，所对机不同，他有各式各样的差别。但是有一个是特别的，就是说最彻底圆满地把他所悟证的，从下脚第一步到最究竟圆满的整个的佛法，和盘托出的，这个才是其中最殊胜的，那么《菩提道炬论》就是属于这样的论。所以这地方特别说明，哦，我这个造者固然殊胜，这个法本身也这样好啊！为什么啊？他下面解释一下：[07:29]
Since it teaches by drawing together the key points of both the sūtra and mantra vehicles, its subject matter is comprehensive;
【具摄经咒所有枢要而开示故，所诠圆满。】
第一个，因为这个里面包含了显教、密教所有的宗要，所以它说的内容本身是最圆满的。它没有说小乘，因为这个大乘是必定从小乘的基础上面上来的。就好像我们平常说：“你的学历是什么？”“啊！我是哪一个研究所毕业。”用不着说，我哪一个幼稚园，哪一个小学，哪一个中学，假定你这个研究所毕业的话，那一定是具足这个条件，这个很清楚、很明白，这样。不过这个大乘佛法当中，确确实实是分成功两部分，所以这两部分，它都圆满。这个里边呢，第一个质量圆满，实际上呢那个质量圆满一定包括那个次第的，(p136)这个地方又特别强调一下：[08:21]
since it emphasizes the stages of disciplining the mind, it is easy to put into practice;
【调心次第为最胜故，易于受持。】
还有，我这个次第也圆满，这个圆满有什么好处呀？“易于受持”。真正你走上去的时候，必定要按照那个次第，这个次第一乱，你走就走不上去了；走起来也是千辛万苦，就算你走得上去，跑了很多冤枉路。这个是它真正好的地方。同时，还有一个特点：[08:49]
and since it is adorned with the instructions of two gurus who were skilled in the systems of the two great trailblazers, it is superior to other systems.
【又以善巧二大车轨，二师教授而庄严故，胜出余轨。】
那么，我们传大乘佛法的一共有两个，一个是性宗，一个是相宗。它现在呢，两大道轨统统含摄，这个两个，一个是偏重“性”，一个“相”。偏重是偏重，不是说忽视哦！它绝对圆满的，但是虽然都圆满，却有偏重。它现在把两个都并起来了，大家可以截长补短，这两个补起来，变成功圆满当中最圆满，所以胜出所有其他的传承当中各式各样的内容，这个就是它的殊胜。至于说殊胜的内涵，分成功下面的几点：[09:40]
The greatness of the teaching is indicated by four qualities it elicits in the student:
【此论教授殊胜分四：】
这个本论的内容，本论的精要的内容，它好的、特别殊胜的地方，分四部分来说明它：[09:58]
1. Knowing that all of the teachings are free of contradiction.
2. Coming to understand that all of the scriptures are instructions for practice.
3. Easily finding the Conqueror's intent.
4. Automatically refraining from great wrongdoing.
(p137)【① 通达一切圣教无违殊胜，② 一切圣言现为教授殊胜，③ 易于获得胜者密意殊胜，④ 极大罪行自趣消灭殊胜。】
分成功这个四部分，那么这个四部分，现在我们先大致地来了解、说明一下。第一个呢，它这个论，我们现在所要学的这个论，它通达所有的圣教，这第一个。就它的整个内涵来说，包含了一切佛的圆满的教法。不过在一般情况之下，我们了解的这个教法，往往彼此之间好像有差别，乃至于有抵触，乃至于有抵触。说性宗讲空，相宗讲有，这个不对；小乘讲的跟大乘讲的，往往又是各说各的，互相不能容纳对方。他现在说，不但包含了一切，而且彼此间绝不违背，这个不违背，摆在一块儿的话，产生的却是相辅相成。[11:36]
平常我们学佛法，最感到困扰的一点事情，就是这个。说我们要学圆满的，结果这个法师嘛，这个讲这个，那个讲那个，不一样；等到你看经嘛，经上面又是说有各各差别，你不知道如何取舍。乃至于再退下来，说我们现在看看那个佛教当中修持的人嘛，那一派修这个的，那一派修这个，彼此之间又各说各的，你不晓得如何取舍。更进一层，总之我们看，乃至于我们现在这个团体当中，也是大家呀，哎呀这个你没有办法把那些事情摆平。现在不！它不但包含一切，而且彼此间相辅相成。[12:35]
(p138)就是说就它的真正的意义来说，是指深远的佛法，这个佛法，我们要了解，这个佛法不是讲这个大道理，现在讲完了以后，我们下了课了做别的事情。不是！这个佛法本身，正是用来调伏我们身心上面种种烦恼，换句话说不调和的事情。所以它既然这样深远的，当然同样地，深远的地方尚且调伏，何况是我们现在很粗猛的呢？从这个上面说，佛法也一定是把我们眼前的这种不调伏的事情，也一样地调伏。如果这一点不是的话，那这个就是戏论，佛不会这样说的。[13:26]
我们所以现在没有办法利用的话，因为我们对佛法尚未善巧，所以就眼前的来说，它这个通达圣教无违，它能够运用在我们眼前日常生活当中，就把我们各各不能调和的，就能够调和起来。由于这样的一个因，然后你能够步步上升。要不然我们这么粗猛的、这么简单的问题，你都没办法调伏，你说我要调伏三界一切众生的烦恼，那不是空话吗？那不是开玩笑吗？[14:09]
反过来说，现在这个是很难调伏呀，那么我关起门来一个人去修行了，这个也是一个办法；但是呢对不起，这个情况之下，只有，说只有一点点，你这一点点上面，一点点当然没有什么违背啦，要想包含一切就做不到，要想包含一切做不到了，这个非常明白。所以它真正能够说，通达一切，包含所有圣教无违的话，不但是说深远的理论，而且一定是(p139)从我们眼前下脚第一步开始。反过来说，它一定从我们眼前下脚第一步开始，才能够一步步上升，通达最高深的地方，这个原则我们要把握住。要不然的话，你说了半天佛法，那是一个戏论。[14:58]
不过有一点要说明，刚开始的时候，我们在懂得这个，学这个理论的时候，这个的的确确一下用不上的，一下不一定用得上。这个实际上眼前随便一个例子，都是这样。譬如说我们去念书，你刚进幼稚园，你说幼稚园学的东西马上用来，那是没有办法用的，对吧？我们做任何东西，学任何东西，你刚开始对这东西，你对这个工具或者什么，那个都没有认识之前的话，因为你还没有把握住这个中心。所以这一点我们应该认识，所以本论的真正的好处，这样！如果能够认识这一点的话，那个佛法就派上真实用场，就不是戏论。而且不但不是戏论，不但能够派上真实用场，而且可以解决一切问题。[15:47]
第二个，“一切圣言现为教授殊胜”。在我们修学佛法过程当中，有这样的一个现象，有这样的现象：有的人说他欢喜这个，就不接受那个；有的人偏向那一方，就不能利用这个。尤其这种情况最特殊的，在禅宗当中。这个禅宗现在有它的特殊的价值，可是发展到后来的禅宗，他总觉得那个佛经好像没有用的，好像没有用的。那就是祖师的那一句话，给你一个“瞬目扬眉”，这个就是对。它有它的特殊的意义，这个特殊的意义先说一(p140)下。就是说，本来这个佛法的目标，这个佛经的原意是干什么？如“标月指”，那就像指给你这个月亮，看那个手指一样，它的的确确不是月亮，但是你要认得这个月亮，还一定要根据他的手指，指给你看，这个佛经的功效。[17:02]
或者我们这么说，譬如说我们现在要到一个什么地方去，他给你看一个地图，这个地图的的确确不是那个地方，譬如说台中市哪一条路，当然地图是一张纸，怎么能代表那个路？但是你把那个地图认得了清楚以后，你就可以照着地图上面所告诉你的这个走法，跑到那个地方去，所以有它这样。等到你认得了那个地方，到了那个地方以后，是不要这张地图。那么有一些人他不了解这一点，或者由于他的习性，或者有这个特别的原因，他就死死地把住这张地图，说台中就是这个，就是那个地图。譬如说我现在手上面这个是台中的地图，说它现在本来这一张地图，是告诉他怎么到台中去走，他现在说这个就是台中。那碰见这种情况的话，你没有办法，只好把他那个地图拿出来，把它撕掉。“这个什么是个台中？这是告诉你那个地图。”万一说不通，他根本就拿它撕掉了，这是祖师的一番苦心方便。[18:21]
所以乃至于禅宗的祖师们，用种种的方法说明，必要的时候，他们也用很平常、粗俗的这种话来说。什么叫佛经呀？说这个“黄叶止儿啼”，这个祖师的公案：说这个小(p141)子哇啦哇啦哭，那么这个做大人的人，就在地上捡一个树叶子，那个树叶子黄了，掉下来的，表示没有什么用场的，逗一逗那个小孩子，那个小孩子看了欢喜，不哭了，好了嘛！你说我们想起来这个佛经这么珍贵的，怎把它比成，比成功树上没用的树叶掉在地下？他的意思，不是把这个佛经比成功那个没有用的树叶，这个是一个譬喻，说明了说这个小孩哇啦哇啦哭，你现在用这么一个办法，使得那个小孩不哭了，就这样。[19:24]
这个里边说明就是我们凡夫不了解世间的真相，所以一直在无明颠倒当中，受了种种的苦恼，就像那个小孩子一样哇啦哇啦受苦恼了哭。他现在呢，佛就引导我们用一个善巧方便，使得你不哭，不哭了那么就好了嘛！就是这样。所以他用种种方法，对于把握不住佛经这个原则的那些人，他来从根本上面指出问题中心，说明这个，说明这个，这样。因为这样的关系，所以慢慢、慢慢地偏向那方面，就是说¨“啊，现在那么这个经教就不要了！”这个是一个错误。请问假定经教不要的话，你怎么修学佛法？经教本来告诉你修学佛法，当然你知道了，当然不要。所以《金刚经》上有个譬喻，说你渡过这个生死的河，想渡过一个河，你一定要用船，一定要，但是你走过了，渡过了这个生死之河以后，你这个船怎么办呀？当然不要了嘛，当然不要。你不能说渡过了岸，守着那个船，那不是开玩笑吗？乃至背这个船走，那都是不要了，所以这个次第我们要认得很清楚。[20:52]
(p142)所以真正说起来，假定你直下就能够了解这个经典上面所说的话，那经典本身就是最佳指导；但是因为你不行，没有办法，所以它更用方便善巧直截了当地告诉你。所以像那种特别的方法，它本身还是真正的经教，这个我们要了解的，真正要了解的。所以这个原因是什么？正因为我们把握不住重点，现在你把握不住重点，在这种情况之下，最重要的应该认识佛经里面告诉我们的重点，来破除我们内心上面的执着。而你不幸地又偏向于那些宗派的说明，把佛经不要了，那你就更害了，更害了！所以他特别告诉我们，说我们现在对这种现象，它这个原因何在？那么这地方说明，你如果透过本论的仔细的说明，详细的介绍，我们就认识，原来所有的佛经祖语，它都是眼前最好的指导，根据这个东西能够破除、能够净化我们的烦恼的。[22:21]
说到这里，随便也提一下，本论一开头的时候，就特别说明现在讲修行的人，不要经教的；讲经教的人不要修行的。那我处处地方现在，近年来尤其特别感受到，这个话一点都没有错，我们毛病也都犯在这里。平常我们常常讲规矩，然后呢，因为规矩，两个不同的规矩，两个人就吵得天翻地覆。跑到佛门当中讲规矩，为什么呀？它本来这个规矩是调伏你的烦恼，使你那个团体和合，结果弄了半天的话，那个规矩是越多，这个团体是越弄得四分五裂，烦恼越来越盛，还自己不知道，说“我这个对”，他说“我这个对”，那(p143)实在是一个很大的、糟糕的现象。在这里，本论给我们很好的指授，很好的指授。所以在这里我鼓励也建议大家，不要把它看成文字，把它看成文字是一个大损失。同时凡是真正看成文字，他没办法身体力行的话，他暂时不要学这个，先应该退一步，把他的基础建立好，要不然对他是一个浪费，这个我顺便说明。[23:42]
那么，再下面呢，“易于获得胜者密意殊胜”。胜者，就是指佛菩萨，真正的觉者；他这个最重要的内涵，所谓密意。为什么讲密意呢？就是说本来这个经论是介绍我们佛法里面深厚内涵，可是因为我们的程度不够，所以在文字上面认得了，乃至于这个文字认识了，刚才说讲得一大套规矩，一大套道理。可是他这个规矩、道理所以要建立的目的干什么？弄不清楚，弄不清楚。那个时候，他经过这样一个大善知识告诉我们了以后，我们晓得¨“哦，他原来这个意思是这样的！”我们就可以省却很多麻烦，很多麻烦。说这个麻烦的话，短则几十年，长则无量阿僧祇劫，干什么呀？几十年只是浪费一点生命，长劫的话，往往在恶道当中受无量无边的苦。那么现在呢，经过这样的大善知识，最正确地说明了以后，你很快地就把握得住，哦，原来他这个话这样说的真正的内在是什么，你就了解。一了解了，你照着去做；照着去做，你的烦恼就净化，然后你的染污之业，就转化成净业，生死就了！自己也解决，也能够帮助别人。[25:24]
(p144)那么最后呢，“极大罪行自趣消灭”。这个极大罪行特别指的一样东西，平常我们愚痴凡夫一直在造罪当中，但是很少造极大的罪。这个极大的罪特别是讲谤法罪，在所有的罪恶当中，毁谤正法的罪是最严重、最严重。我们说，我们修行人何至于谤法？唉，这个谤法这件事情，还只有修行人能造，其他人不懂佛法的人他造不起来啊！你们慢慢地、慢慢地自然看见。这个很多地方他宗派之诤，大乘嘛说这个小乘不对，小乘嘛说大乘不是佛说；然后呢我说我的对，他的不行。假定说他不行的话，请问佛说它干什么？而你说他不行，这个就是佛说的，那不是佛说错了吗？这是非常明白的一件事情。所以这点你如果说正确地了解了以后，那自然这种毛病不犯。所以因为你有前面这样的三个层次了解以后，自然我们就不犯这个毛病，所以它就“自趣消灭”，这个太好了！[26:50]
现在关于这个真实的内涵，我们一步一步地看下去。还有呢，这个四个内容当中，还有一个特别的一个原则，大家看一看。我们现在真正要想修学佛法，目的干什么？要想圆满无上菩提。拿我们更通俗一点来说，或者使得我们很切近地马上体会得到，说把我的一切痛苦要彻底解决，把一切圆满的功德要完全地圆成，这样。那么要什么呀？那要一切的圣教。现在本论是第一点告诉我们，对，这个你要的目的、达到的方法等等，这个里边圆满无缺地统统包含。包含是包含了，但是你怎么下手呢？我们看看¨唉呀，这个经不对、(p145)那个不对；然后乃至于像刚才说的，有很多宗派说这个经不要的，结果不是又矛盾了吗？说，欸，不但全部包含，而且所有的经，正是眼前告诉你怎么修行的最佳指导，这些经、论是给你最佳指导。不过虽然是最佳指导，如果你自己去摸的话，摸不透，摸不透，摸不透！[28:22]
5a Commentary
ENGLISH LR V.1 (ENGLISH COMMENTARY BOOK 1 CH1 P.24)[00:04]
The senior monk of this great temple turned to the Tibetan who came to invite Venerable Atisha and said, “You have to realize that we [the country of] India are the empire of Buddhism.” What does that mean? “It means that Buddha was born in India, and the perfect teaching is all here. Therefore, the maintenance of this tradition is very important. Once Venerable Atisha leaves [India], Buddhism in India will come to an end.” At that time, there were so many excellent teachers, yet he [the senior monk] actually said that if Venerable Atisha left [India], Buddhism in India would be done! Just imagine, you can imagine how valuable Venerable Atisha was![00:46]
This point is hard for us to comprehend, how could this be? For example, our elder Master Kuang-chin, or Teacher Lee [these were teachers at the time of this teaching was recorded in Taiwan], ah! [Both of them were] remarkable indeed - however, they were not compatible with Venerable Atisha. Thereafter, in history, there was the Tian-tai lineage of Master Zhi-zhe and Zen Master Hui-si. Both were extraordinary, but there was no one like [Atisha] to uphold Teachings in their entirety. Thus, you can envision the achievement of Venerable Atisha in benefiting self and others in India; this is why people honored him as “Shakyamuni the second!” These details will be skipped. There is something that I would like to specify here: on [page 42], please turn to [page 42 - line 9, the second paragraph of page 42]: [01:32]
Furthermore, there are three ideal qualifications for an author of texts that elucidate the intent of the Sage in this way.
To compose a commentary and to reveal all of Buddha’s intentions requires three substantial causes [v1 p.94]. Atisha was endowed with all of the qualifications, and could clearly deliver the true intention of the scriptures. What are these three qualifications? [02:05]
The author (1) should have mastered the five topics of knowledge
This is the first qualification. What does it mean by “mastered the five topics of knowledge?” It is the five topics of knowledge [v2 p.212] - they are all the conventional and spiritual knowledge: logic, grammar, technical arts, and medicine are conventional. Grammar, in other words, is the knowledge of writing, phonetics, and rhetoric. In our contemporary terms, it is topics such as language and history. As for logic, it is about reasoning and philosophy. Then, for technical arts, it is related to craftsmanship and technology. Medicine is the science of medicine. To master them all, wow, it is not easy! Whereas for us now, learning one thing in depth is already very remarkable - to study extensively, it is not easy at all! Is this [mastering these four] enough? Not at all, there is the requirement of Buddhist knowledge - Dharma. To master each one of these five requires skillful means: not only comprehension, but also understanding it in its entirety. Once endowed with all these, that’s it! This is the first substantial cause. What about the second? [03:16]
(2) should possess instructions
What does it mean by instructions? It explains: [03:20]
that are the key points for practicing the meaning of the topics of Buddhist knowledge which have been transmitted in an unbroken lineage through excellent beings from perfect Buddha;
He said that this important concept of the complete teachings of Buddha is passed down personally from the Buddha and this lineage is unbroken. Not only the teachings, but the corresponding cultivation and experience are also required, which is not easy, it is quite difficult! The required endowments of complete oral transmission from Buddha and the conforming experiential attainment have to be fulfilled - then, he [the author] is certainly ready to compose the treatise. What is the third qualification? [04:01]
and (3) should receive permission to compose the text in a vision of his or her chosen deity.
Upon achieving the experiential attainment, well, the author still needs to receive permission from his chosen deity. What does it mean by permission from the chosen deity? Let me explain it. For example, we are chanting Buddha’s name. Often, when we chant, we only verbally maintain the Buddha’s name in our chanting. If we visualize Buddha while chanting, no matter whether you sustain the name of Buddha or visualize it, not only can you achieve one-pointed concentration, but also Samadhi [perfect absorption]. Not only can you obtain Samadhi, but you will also meet Amitabha Buddha. Not only can you meet Amitabha Buddha, Amitabha Buddha tells you, “Well, you almost completed your learning, this is the right track! You should be able to teach others now.” With this, to have this achievement, well, to us it is very difficult, very difficult![04:42]
Especially for studying and applying this encompassing teaching, most of the time when [the practitioner] receives permission from the chosen deity, the achievement may need to be at path-of-preparation or above; [the practitioner] has to be at least a first-level Bodhisattva or above. So, [for us to recognize] these people [those above path-of preparation], we are most likely muddled and are not able to recognize them. Upon full attainment of the complete teaching, then distinguishing between demon and Buddha will be very clear. Therefore, if you meet [Buddha] in person and experience his permission, what a high level of mind state! Upon possessing this qualification, one can compose a treatise. Now, our Venerable Atisha was completely endowed with all three qualifications – you can imagine how excellent he was! This is to specifically explain the greatness of the teaching’s author. For the rest of the text, I will not go into detail, [I will] not go over them. [05:32]
Turn to the next page, there is a paragraph that I will go over. [Page 45], first paragraph, this is actually the second point [from bottom of v.1 p.34], the second part:[05:45]
Concerning the teaching to be explained, the root text of these instructions is the Lamp for the Path to Enlightenment. There are many texts composed by the Elder, but the Lamp for the Path to Enlightenment is comprehensive and fundamental.
Within the greatness of the teaching, what are the benefits of the teaching? The blueprint for this Lamrim is The Lamp for the Path to Enlightenment. Venerable Atisha composed various texts, but the most fundamental and the most complete one is this Lamp for the Path to Enlightenment. What is fundamental? Complete in what? Let’s make it clear. Generally, when we talk about science, there are two aspects: one is the cooperative condition and the other is the substantial condition [v1 p.94]. The substantial condition is fundamental; the cooperative condition is to enable the completion. For example, one is the qualitative nature; the other is the quantitative fulfillment of capacity. Both of these two are endowed in the Lamp for the Path to Enlightenment. Even though Venerable Atisha composed many texts, this is it. This is not just for Atisha – Buddha was the same. Every accomplished practitioner, he or she provided various teachings and, due to their differences in root nature and conformity level, the teaching methods included all sorts of differences. But there is one unique characteristic, to thoroughly disclose the entirety of experiential knowledge from the very first step until ultimate enlightenment. This is the most extraordinary value [of a text] and the Lamp for the Path to Enlightenment is qualified as one of these types of text. Therefore, here we say, well, the author is outstanding and the teaching itself is also great! Why? His explanation follows:[07:29]
Since it teaches by drawing together the key points for both the sutra and mantra vehicles, its subject matter is comprehensive;
First, this includes the essence of both Sutrayana and Tantrayana; therefore, the content itself is fully complete. It did not mention the lesser vehicle, for Mahayana has to rely on the foundation of Hinayana. It is like we often say, “What is your educational background?” “Oh, I graduated from so and so graduate school.” There is no need to mention which kindergarten, which elementary school, which high school. Provided that you graduated from the graduate school, you must have attained all the rerequisites. This is very clear, very obvious, that is how it works. However, in Mahayana teachings, it is actually divided into two parts, they both are complete. Within this, the first qualities are fulfilled. In fact, the completeness of qualities must include a systematic order. It is emphasized again here: [08:21]
Since it emphasizes the stages of disciplining the mind, it is easy to put into practice;
In addition, the systematic order is also complete, what is the benefit of its completeness? “It is easy to put into practice.” When you are actually advancing, the systematic order is required. Once the order is mixed up, you will not be able to advance any further; besides, there will be the burden of various hardships. Even if you make it, there will be many wasted efforts. This is where its true benefit is. Consequently, there is another special characteristic: [08:49]
and since it is adorned with the instructions of two gurus who were skilled in the systems of the two great trailblazers, it is superior to other systems.
Thus, the Mahayana we are passing on is via two trailblazers: one is the profound-view and the other is extensive-deeds. Now, both trailblazers are fully endowed. These two, one emphasizes the “view” and the other the “deed”. The meaning of emphasize does not mean to neglect [one or the other]! Both have to be absolutely fulfilled – although they are complete, they each have different emphases. Now, in combining the two, they can complement each other to achieve the completeness to their fullest. Hence, it surpasses the various contents of all other lineages; this is its greatness. As for the greatness of its content, it is divided into the following parts:[09:40]
II. Showing the greatness of the teaching in order to engender respect for the instructions The greatness of the teaching is indicated by four qualities it elicits in the student:
The content of Lamrim, the essence of its content, its greatness, and outstanding qualities are illustrated in four parts: [09:58]
1. Knowing that all of the teachings are free of contradiction
2. Coming to understand that all of the scriptures are instructions of practice
3. Easily finding the Conqueror’s intent
4. Automatically refraining from great wrongdoing
[This section is] divided into four parts; these four parts will be explained and discussed briefly now. First, this text that we are about to learn, it thoroughly includes all sublime teachings. This is the first one. From the view of its whole content, it includes the all-encompassing teachings from Buddha. However, under normal circumstances, the teachings that we understand may seem to have differences, even conflicts with each other. Some said the profound-view teaches emptiness, while the extensive deeds expound dependent arising – this is incorrect. [They also say that] the teachings between Hinayana and Mahayana often seem to be incompatible, that they cannot accommodate each other. Now, the author says, it not only includes everything, but is also absolutely free of contradiction. This absence of contradiction shows that their co-existence generates even more harmonious compatibility. [11:36]
Often, when we are learning the teachings, the biggest disturbance is this [feeling of compatibility]. So we are taught to learn from the complete teachings and, as a result, monks will explain them differently. By the time you read the sutra, they show further differences, and you don’t know what to adopt and what to cast aside. You may even withdraw [from learning]. Now, let’s take a look at those Buddhism practitioners: some meditate on this and others on that, they express different views between each other, and you don’t know what to adopt or cast aside. Take it one step further – briefly, let’s take a look. Even now in our organization, it seems that you do not have ways to settle those differences. Now, it is not like that! It not only includes everything, but also complements one another. [12:35]
From the point of view of its true meaning, this refers to the profound and vast teachings. Buddha’s teaching, we should understand, is not about lecturing theories; now, after the teaching ends, we engage in other things after the class. Not so! Buddha Dharma is to tame our mental and physical afflictions. In other words, [afflictions] are things that are in conflict. Hence, since the teaching is profound and vast, by the same token, the taming is profound and vast. What about our coarse and fierce [afflictive] mind state? Based on the above, Buddha Dharma is also capable of taming our current contaminations accordingly. If this were not the case, then it is farce; Buddha would never teach this [conflictive teaching].[13:26]
Now, the reason why we are not able to put [the teaching] into good use is due to our lack of skillful familiarity in applying Buddha Dharma. As of now, this “knowing that all the teachings are free of contradictions” [is because] it can be applied in our everyday lives to harmonize conflicts, to be capable of reconciliation. Due to this cause, you will be able to advance step by step. Otherwise, our coarse tendencies cannot even tame simple issues – you are not able to handle them, and then you claim to defeat the afflictions of all living beings in the three realms, isn’t it empty talk? Isn’t it absurd?[14:09]
On the other hand, now it [the afflictions of all living beings] is very hard to tame, so I will retreat by closing my door to meditate, this is one way to do it. But, I’m sorry to say, under this circumstance, only with a tiny bit [of practice], your little improvement of course will not have any conflict [with the teachings], but all-inclusive taming is not possible, this should be very clear. So, truthfully speaking, thorough knowledge with no contradiction toward the sublime teachings has to begin from this step in front of us. Conversely, we have to start from step one now, and then step-by-step advancement becomes available, eventually reaches the most profound state. We should recognize this principle. Otherwise, all your lengthy preaching of Buddha Dharma becomes farce. [14:58]
However, here is one clarification. In the beginning while we are learning these theories, it does not seem like we can apply them right away. Actually, any random examples we have are like this, they are all like this. For instance, our schooling – when you first attend kindergarten, if you try to apply what you have learned right away, it is hard, correct? For anything we engage in doing or learning, your knowledge of this thing in the beginning - your [familiarity toward] this tool or whatever prior to becoming used to it - that is because you have not yet grasped the essence. Hence, we should recognize the true benefit of this text – this is the way it works! With this recognition, then Buddha Dharma can truly be applied without any farce; not only without contention, but it can actually be applied to resolve all issues.[15:47]
The second is “coming to understand that all of the scriptures are instructions of practice.” During our process of studying Buddha Dharma, there will be a phenomenon: some people say that they are in favor of this and do not accept that; others prefer a certain way, and then cannot make use of this [way of practice]. This situation occurs especially in the Zen lineage. The Zen lineage holds its own particular value, but it developed until it seemed to think that Buddha’s sutra was of no use, seemed useless. [The sutra] is for relying on the word of great teachers – they give you “a hint by glancing at you” and this is considered approval [for your practice]. It has its particular meaning; let’s go over it now. That is to say, the original purpose of Buddha’s teaching, what was the original intention of the sutra? It is like the “moon-pointing-finger” – when the moon is pointed out to you, the finger is actually not the moon. However, to recognize the moon, you have to rely on that finger to show you the direction; this is the function of the sutra.[17:02]
Maybe we can say, for example, that we are now going somewhere and someone shows you a map. The map is definitely not the place itself. Like a road in Tai-chung city [a city in central Taiwan], of course the map is a piece of paper, but how can it represent the road? But if you recognize it clearly, you can then follow the directions shown on the map and arrive at the destination. So this is how the map works. Once you recognize that place, upon arrival, the map is not needed. Some do not understand this point – maybe it is because of their habits or maybe it is due to some specific reason, but they are then attached firmly to the map, insist that the map is Tai-chung. For instance, I am holding the map of Tai-chung in my hand now, and the original intention of this map is to show him how to reach Tai-chung; now he says that [the map] is Tai-chung. In this situation, you have no choice but to take away the map and tear it up. “How can this be Tai-chung? The map is to show you where the location is.” If the message does not get through, the person guiding should simply tear up the map. This is a sort of painstaking effort of teachers of the lineage.[18:21]
Even those patriarchs of the Zen lineage use various ways of explanation. If necessary, they also use common and popular dialects to teach. What is the sutra? It is said to be “falling leaves to coax the crying child.” It is a case study by the teachers of the lineage: the child was crying out loud, the adult picked up a leaf from the ground, a yellow leaf that fell on the ground. It indicates something with little usefulness that is taken to tease the child. The child looked at it and was pleased by it, stopped crying, that is good! You may say, how can we compare this precious sutra with the useless fallen leaves on the ground? Great teacher of the lineage did not mean to make this comparison; this is a metaphor to illustrate how to stop a child from crying by applying this method that is all. [19:24]
This is to show that ordinary beings do not understand the true nature of worldly reality, so they are constantly submerged in upside-down ignorance, enduring various sufferings and afflictions, just like a crying child that is suffering. Whereas now, Buddha is leading us with skillful means to stop your crying; once it stops, things are fine! That is how it works. Hence, he [the Buddha] uses various methods for those who cannot grasp the principles of the sutras. He begins from the root cause to point out the central points – that is how it works, just like that. Due to this [cause and effect] relationship, the direction is gradually, gradually wandered. To say, “Ah, now sutras are not needed,” this is a mistake. May [I] ask if the sutras were not needed, how would you apply Buddha Dharma? The intended meaning of the sutras is to guide you with Buddhist practice; certainly once you get it, of course you won’t need it. Hence, it is like the saying in the Diamond Sutra, that you are crossing the river between life and death. To cross a river, you must use a boat – you have to. Once you have crossed it, crossed the river of life and death, what happens to the boat? Naturally you won’t need it; of course you don’t need it. You cannot say that, after crossing the river, you are attached to the boat, isn’t it absurd? Even walking away with the boat on your back is not necessary, so we need to recognize clearly the systematic order [for applying the teachings]. [20:52]
As a matter of fact, if you are able to understand the scriptural directly then they are the best guidance. Yet, due to your lack of capacity, that did not happen, so [great teachers] use skillful methods and straight forward language to teach you. Such specific methods, their foundations are still true scriptural teachings, this we should understand, and truly appreciate it. What is the reason for this? It is because we are unable to grasp the key point. In this circumstance,the most important thing is to understand the key point of what the sutras taught us and to eradicate our attachment within. Unfortunately, you prefer the explanation of some schools of thought and forsake the sutra – this is even worse, even worse! So he [the author] specifically pointed out to us: the phenomena we are facing now, what are their causes? This is to illustrate that, if you thoroughly study this text with great care, we will know that all the scriptures and teachings from great teachers of the lineage are the best guidance and, based on these teachings, we should be able to eradicate and purify our afflictions. [22:21]
Up to now, I will mention that from the beginning of this text, it specifically explains that practitioners nowadays do not need sutras and that those who teach scriptures don’t apply them. Now, in every aspect, these feelings are especially strong in recent years. It is unmistaken – this is where our problems lie. We often emphasize rules and then, because of two different standards, two people can argue until total disorder and chaos ensue. To enter Buddhism to argue about regulations, what is the point? The original intentions of regulations are to tame your afflictions and enhance harmony in the group. It turns out, with more regulation, the more divisive the group becomes and afflictions increase without self-awareness. One insists, “I am right,” and the other says, “I am right.” This is a serious and terrible phenomenon. Here, this text gives us a very good instruction, very good guidance. So I highly encourage and suggest to everyone, do not take the text literally, it is a great loss to do so. Moreover, for those who take it literally, they will not be able to apply accordingly. They should temporarily step back to establish the foundation, otherwise it is a waste to them. This is my interpretation in passing.[23:42]
Let’s move on to “easily finding the Conqueror’s intent.” The Conqueror is the Buddha, the ultimate enlightened one. The key content is the so-called Conqueror’s intent. Why mention this intent? The original intention of the scripture was to introduce us to the profound meaning of Buddha Dharma. But because we lack capacity, in our recognition of each word - even with this recognition - [we lack the capacity for] the aforementioned regulation and reasoning. But what are the purposes for these regulations and reasoning? No clue, clueless. At that time, with the guidance of a virtuous teacher, we realize, “Oh, so this is what he meant!” This will save us a lot of effort, a lot of inconvenience. As for this inconvenience, the shortest can be several decades; the longest may be countless eons, engaged in what? A few decades are only wasting some time; as for the long eon, we are usually submerged in miserable realms enduring immeasurable suffering. Whereas now, by the proper guidance of this virtuous teacher, you can quickly grasp, oh, so this is the true content of why he taught it this way – you then understand. Upon understanding, you then apply it accordingly, put it into practice. Your suffering is purified and your contaminated deeds are transformed into virtuous deeds. The cause of cyclic existence is resolved! The conqueror’s intent is there to benefit self and others. [25:24]
Lastly, “automatically refraining from great wrongdoing.” This great wrongdoing is specifically referring to one thing: normally we ignorant ordinary beings are constantly engaged in nonvirtuous deeds, but rarely anything major. This great wrongdoing is particularly referring to slandering the Dharma. Among all wrongdoing, the sin of slandering the Dharma is the most severe, very serious. We may say, as a practitioner, how can we engage in slandering the Dharma? Alas, as for slandering the Dharma, it only applies to practitioners. Other people who do not understand Buddha Dharma will not engage in this deed! You will slowly, gradually, easily see it. There are many admonishments among the different schools – Mahayana claims Hinayana is not right, Hinayana claims Buddha did not teach Mahayana. Then I say that I am right and he is wrong. If he is wrong, why did Buddha teach it? Now you say he is wrong, but that is what Buddha taught – is it saying that Buddha is wrong? This is very clear. Thus, upon proper understanding of this point, the fault of slandering will not happen. Because of your proper understanding of the first three qualities [A.B.C. on v1 p45], naturally [you] will not engage in slandering. Thus “great wrongdoing” will be automatically refrained! How wonderful![26:50]
As for the true intent, we will explore it step by step. And then, among these four qualities, there is one special principle, let us take a look. Now we are truly inspired to apply Buddha Dharma, what is the purpose? It is to attain Buddhahood. Let’s put it simply, to allow us to appropriately and instantly understand it. This is to thoroughly resolve all of my suffering and to completely fulfill all merits, this is the intent. What will it take? It takes the entirety of sublime teachings. Now, this text taught us the first point – right, your purpose, the methods to achieve it, etc. In it, it completely covers everything without any flaws. It is allinclusive, but where do you start? Let’s see... alas, this sutra is not right, that one is wrong. Then, just like what was mentioned earlier, many schools say that the sutra is not needed, are they contradicting each other? Well, not only are sutras all-inclusive, but also all sutras are the best guidance for our immediate application, these scriptures are your best guidance. Although it is the best guidance, but if you explore it on your own, you will not be able to thoroughly understand, cannot penetrate, and can’t know it thoroughly![28:22]