菩提道次第广论手抄稿:旧版第五卷B面
（手抄稿 第一册 p147）[00:07]
摸不透，摸不透，所以经上面告诉我们：“佛法无人说，虽智不能了。”它讲“无人说”，虽然有智慧，你没有办法“了”，这个智慧就是世俗智慧；就算是有佛法里面宿生带来的智慧，还是要有人教。其实世间的事情也是一样的，飞机、轮船等等没人教，我们看天上飞一个东西来，我们看见¨喔唷，这个怪！当年这个我们这里曾经有过一个笑话，说人家在中国造了第一条铁路，造在哪里呢？从上海到吴淞口。结果造了个铁路以后，钦天监，那个属于以前那个观天文的，说¨啊！天上出了一个星宿，所以国家动乱。出的什么星宿？叫蜈蚣精。大家找了半天，原来这条铁路就是蜈蚣精，把它拆掉，丢到东洋大海。有这种笑话！[01:09]
现在看，喔，这个好得很哪！实际上你第一眼看见的话，你的的确确不晓得这是什么东西。没有人告诉你，你不知道，世间简单的东西你都不知道，这很明白对不对？这是非 (p148) 这是非常清楚、非常明白的事情。所以人家说个笑话，这个不要说这种科技上的东西，你没办法懂，就是眼前太多的东西，我也听见人家说那个笑话很有意思，说人家北方人到南方来游历，说这个南方的水果真好，水果非常好。结果水果当中，譬如我随便举两个，香蕉、然后呢甘蔗。这个北方人怎么说啊？“这个甘蔗是满好吃，但是这个肉很难吞。”那甘蔗的这个肉要你吞下去的吗？甘蔗是满好吃，可是甘蔗这个肉的确很难吞，那这都不知道，发生这种笑话，都是千真万确的事实哦！你要看人家，啊，说这个香蕉，把那个皮剥开来吃里面的肉，假定你想这样一定是剥开皮，吃里面肉的话，你拿到了金柑，金柑也是剥掉了皮吃肉，那就坏了！金柑是吃那个皮，就不是吃那个肉，对不对？欸，天下的事情就是这样啊！[02:29]
所以我们要了解，世间的事情尚且如此，何况深远的东西！那么佛法也是如此，就算是他写在书本上教你去看的话，你还是花了很大的功夫，不一定真正体会得到；有一个善知识的引导的话，那么，欸，了解了。所以不但所有的经教是眼前告诉你最好修行的办法，而且透过这个善知识，本论特别地告诉你，你很快可以得到它。得到它了以后，他下面不说你，他不说你马上得到功德，他先说什么？把无边的罪行马上消失。罪行消失了，功德就起来了嘛！你要的什么？要的就是这个。我们的目的干什么？要去掉一切苦，要得(p149)到一切功德，对不对？所以这个四个项目非常清楚、非常明白，告诉本论的真正殊胜—这是不是你们要的？对，对我来说千真万确就是我要的！[03:35]
然后我们看这个内容。看这个内容，进一步地来研究它、学习它。这个又分三部分—刚才讲那个题目的时候，把那个整个的大纲，然后这个大纲那个中间的概要这地方说一下。说完了这个概要，下面的紧跟着细部去学习，怎么样去受用。现在我们看文：[04:06]
p. 8 (11)
A. The greatness of enabling one to know that all of the teachings are free of contradiction.
【今初】
这个本论的殊胜当中的第一条：[04:13]
With regard to the teachings, Avalokitavrata's Commentary on the "Lamp for Wisdom" says: Concerning "teachings," the scriptures of the Bhagavan accurately teach that which is to be thoroughly known, that which is to be eliminated, that which is to be manifested, and that which is to be cultivated by deities and humans who wish to attain the ambrosial state [of a nonabiding nirvâna].
【◎ 圣教者，如《般若灯广释》中云：“言圣教者，谓无倒显示，诸欲证得甘露胜位，若人若天，所应遍知，所应断除，所应现证，所应修行。”】
圣人的教法，圣人的教法，那么什么呢？他引用论上面的话来告诉我们，他为什么处处地方引论呢？因为经上面它这个内涵，往往我们不一定能够很清楚明白，所以经过论的解说，针对着他要说的内容，说得清清楚楚。所以论叫“对法”，针对着这个法这个内涵，能够净化我们的烦恼，这样。那么这个《般若灯论》是—上面我刚才写的，清辨 (p150) 论师所写的，是解释中观的。解释中观的有好几部书，将来我们学到本论的最后“毗钵舍那”那一部分，会详细地认得它。平常我们常常说中观、中观，就是解释中观的，也是主要的一部论典之一。那么这个清辨论师是离开现在，就是龙树菩萨以后的人，是在相当于什么，就是无着、世亲的以后，后一点，他是中观学派的一位主要的大论师。[06:07]
他这个里面怎么说呀？说圣教是一点没有错误地说明一个道理，说明一个什么道理呀？说明这个道理，是能够解决我们生死问题的。他下面说“诸欲证得甘露胜位”，胜位就是最殊胜的这个地位，这个。那么为什么叫甘露呢？甘露是一种不死之药，是天上的，相传吃到了这个药以后，长生不老，百病消除，这样，称它这个叫作甘露。那么现在这里说明，我们现在生死当中，身固然是种种痛苦，生老病死，实际上地真正的问题在心哪！所以心理上面不解决，身也不能解决。那么所以现在佛法就像那个甘露一样，能够把这个问题彻底解除，然后把生死完全解脱。解脱了这个生死问题以后，那个才是真正殊胜的地方。[07:33]
凡是希望要达到这个地方去的那些人，那些人。那么他下面为什么说“若天若人”呢？我们晓得有情是通于六道的，为什么那些六道的众生不说，而单说人天呢？因为真正修学佛法，菩萨他已经修到相当程度了，以他的愿力在六道当中，这个我们不谈。我们刚(p151) 开始真正修行的时候，只有人天二道能修，其他的这个六道当中的修罗、畜生、饿鬼、地狱没有办法，没有那个能力。所以尽管佛法流传世间对他没有用，所以只有在人天二道的人，才有这个能力，所以说，这个指这一个。那么他说明一个道理，那么说明的内容是些什么呢？就是这个，说这个东西，你如果了解了以后，那么彻底可以解决的。[08:46]
这就是佛告诉我们的，下面说，四样东西：“所应遍知，所应断除，所应现证，所应修行。”这个“遍”字，实际上通下面四句的，就是说所应遍知，所应遍断，所应遍证，所应遍修。本来这个所应知，然后所应断，所应证，所应修，就是佛说的苦、集、灭、道四谛—此是苦汝应知，此是集你应断，此是灭你应证，此是道你应修。那么这个四样是什么意思呢？先简单说明一下。说你不是现在在世间觉得很痛苦吗？要去掉吗？然后这个真正的痛苦的真相，如果你不认识之前，你没办法去掉它。譬如说我们现在说要拔草，那个草到底是什么样，你不知道，你怎么拔？至少你要去掉这个东西，你要认得它。所以现在这地方有人害我，那么谁害你啊？你把他找到嘛，就这样。所以这个真正的苦，你要找到。[10:10]
也许有人说：这个苦难道还不知道吗？对不起，一般来说我们凡夫真正的苦就是不知道！应该这么说，就是苦的根本在哪里不知道，你总是在那个枝枝叶叶上面去弄，所以是 (p152) 越弄越远、越弄越远，这是它的根本问题，这是它的根本问题。其实我们世间，没有一个人例外的，都希望去掉苦，都希望得到快乐，可是因为对那个苦的真正内涵没有认清楚，所以你总归头痛医头是脚痛医脚，就弄错了，这样，所以我们要认得得清楚。[10:51]
那么这个道理也许大家不大清楚，不妨我们随便举个例子吧！譬如说现在我在这个上面要想做一件事情，那么要想托一些人，结果托的那个人本身偏偏是一个大骗子、大冤家，你如果说托他，你当他亲信的话，你有没有希望做得好事情呀？你越做是越倒楣呀！天下的事情都这样，这不是很明白吗？所以你必定要晓得，那你现在……说刚才我要做好这件事情，要把我的冤家拿掉，结果你却相信你的冤家去做，那你不是颠倒了嘛！这很明白。所以我们真正说起来，这个苦我们不知道，现在我们都是以苦为乐，这所以说越弄越苦，这样。所以说这个，你简单一点的，最起码这个苦的根本在哪里，你认得了除掉了以后，那就是罗汉；如果说要把它圆满地、彻底地解决的话，这个就是佛。[11:52]
所以现在这个地方要告诉我们的什么？是彻底圆满的，所以说“所应遍”，就是普遍地都应该了解。了解了这个苦以后，那么那个时候你认得了，说：啊！那我现在认得你了，进一步我要去掉这个苦。那个时候，就要看看这个苦是不是能去得掉。它假如天生来就是如此的话，那你拿它一点办法都没有，你也不必去了，做这个冤枉苦头，不必！现在 (p153) 看看能不能去掉？说，欸，可以的！因为世间的一切的事情都是有它的来龙去脉，这样的因感得这样的果，假定你把那个因能够拿掉了以后，这个果自然不现。说既然现在你要去掉这个苦的话，那么苦的因是什么？说这个。所以你只要把这个苦的因能够断除掉了，这个苦自然解决。所以，进一步说，既然你要断除苦的话，那么把那个苦因断。所以第二个，“所应断除”，同样地要遍断，普遍地把那个因拿掉了，自然问题解决！[13:12]
所以我们平常说一个一件事情，我们“扬汤止沸”是没有用，“釜底抽薪”才是办法。这个怎么讲呢？就是说你打开锅子来，那个锅子里面水滚得很，你拿一点开水教它浇进去，没有用！越浇那个水滚得越厉害。你怎么办呢？你不要从那个上面加开水，跑到灶里边，把那个锅子下面的火拿掉了，拿掉了以后，它水慢慢地、慢慢地就冷下来了。为什么呀？因为它滚水的因是什么？下面的火耶！你把这个因拿掉了，除掉了就行。现在苦的因是什么？就是集谛，造这个苦的原因，有一个专门名词叫作集谛，那么拿这个东西统统净除掉了以后就行了，所以第二个，所应断除。[[14:14]
断除了以后怎么办呢？欸，那个时候达到的状态，是彻底圆满地解决一切痛苦。他没有讲快乐，痛苦解决了嘛，当然快乐了！为什么佛经里面通常不讲快乐，尤其是小乘初机的时候？因为平常我们世间人的快乐，它正是痛苦，我们不认得它；所以跟你讲了半天的 (p154) 道理，你重点摆在痛苦上面，让你认得了痛苦，一心一意拿掉它。如果说他又提起快乐的话，你不知不觉地又想起快乐，又世间的快乐，又贪吃的、玩的、穿的、乐的，那对你永远没得好弄的。所以刚才初机的时候，他不讲这个乐，一定讲苦。到最后大乘的时候，他又提出来，是有它的内容。所以说我们要晓得，他佛安立的次第，有他很重要的，所以先讲苦集灭道，后来讲常乐我净。那么这个是什么啊？要你真正最后达到的境界，也就是我们希望的，说这个才是你真正要的。但是要达到这个，你要自己修行而现证的，所以这个同样地说“所应遍证”，要普遍圆满。不普遍、不圆满—罗汉，或者缘觉；普遍、圆满—佛陀。那么你要想达到这样，做些什么呢？修行嘛！这个最后的一个“道”，所谓道谛。[15:53]
所以同样地，小、大的差别在这里，小、大的差别在这里。所以天台立这个，譬如说小乘四谛叫生灭四谛，然后呢进一步说无生四谛、无量四谛、无作四谛。同样的四谛，就是程度的深广不同，关于这个，到后面的广文当中我们一一来解释。总之，佛说的整个的内容，不外这几样东西，只是程度深浅。而下面呢就解释：[16:36]
Thus the teachings are what the Conqueror explained well.
【即薄伽梵所说至言。谓尽胜者所有善说。】
(p155) 喏，这些就是佛讲的最究竟圆满的圣教，这已经完完全全一点都不遗漏了，包含了所有佛说的好的、完整的内容。“薄伽梵”是梵文，这个里边翻成功真正的内涵有六个项目，我写在黑板上面你们自己看一看：自在、炽盛、端严、名称、吉祥、尊贵。在《佛地经》上面有详细说明，通常我们只用它其中一个—世尊，就是最后那个尊贵，那个就是薄伽梵的意思。我们佛的十号当中，不是最后一个佛世尊吗？那就是。通常我们很尊敬地称呼的话，总是称佛薄伽梵，或者就薄伽梵。那么这个是圣教，什么？下面看：[17:35]
p. 9
Here, [in the context of the 《Lamp for the Path to Enlightenment》] to know that all the teachings are free of contradiction means to understand that they are the path by which one person becomes a buddha.
【◎ 达彼一切悉无违者，谓于此中解了是一补特伽罗成佛之道，】
怎么样说它一切圆满无违呢？要晓得呀，所有的这些东西我们通达了解，说这些东西是一个人成佛的全部的道理。“补特伽罗”也是梵文，翻成功我们中文的话叫“数取趣”，是不断地在六趣当中那么转。换句话，我们通常的有情哪、人哪、种种的名词，种种的名词，现在我们简单地说，就是我们一个人、一个有情。如果你们要……凡是关于这类东西，平常的时候也不必多问，自己要想真正肯用功，应该多翻字典，先有个概念。那么在本文本论慢慢地深入的时候，碰到重要的时候，我会详细说明。你如果自己事先先肯翻字典看的话，我到那个时候一说的话，你马上就深入它的意义，这个会有正确的了解。[18:49]
(p156) 那么这里我特别说明，不要看它一点文字上面的通达，那是因为平常我们现在没有得到完整的教授，这也是我们自己的业力，所以大家在戏论当中。你真正得到了完整的教授，它这个名词，每一个的名词的名相，它针对着这个每一个法的法相，针对着这个法相是最好的解释。所以当你说明这个名词的时候，这个法你就认得得很清楚。现在讲的法，就是我们身心的痛苦，就是这个！你会认得得清楚，就是它！所以它这个学教有这么大的好处啊！基于这个理由，所以我鼓励你们好好地自己下一点功夫。到那时候你们会对眼前的很多烦恼、修行等等，会感觉到：啊，真好啊！不会像以前老样子，这种毛病慢慢、慢慢地会净除掉。继续：[19:46]
Some are the main points of the path; some are the various branches of the path.
【此复随其所应，有是道之正体，有是道之支分。”】
那么这么多东西，说修道为什么要这么多呢？哪！道理很简单，有的是它的主干，然后呢有的是它的支分。譬如说一棵树一样，最根本的一个根，根上面然后上面一个主干，主干上面其他次要的几个大干，大干然后再分成功中枝，中枝变成功小枝，小枝变成功最细的，然后什么树叶、花、果，行了！整个地圆满起来就对！现在我们修学佛法也是如此，也是一样地有它的这样的层次，所以才分得这么多。所以我们同样的这个道理，可以 (p157) 运用在世间一切法上头，没有一个例外，没有一个例外。一棵树固然是如此，我们念书，我们做任何事情，吃饭等等，样样东西都有它。譬如说我们吃饭，吃饭实际上并不单单是饭，还要有菜，你有了饭、有了菜，对不起，没有碗还不行，这个很明白嘛！没有一个事情例外的，哪一个是主，哪一个是从，这个概念，佛法也是如此。继续：[21:13]
Bodhisattvas make it their goal to accomplish the good of the world [all living beings]. Since bodhisattvas must take care of students who are followers of all three lineages [those of Śrāvakas, pratyekabuddhas, and bodhisattvas], they must train in the paths of those three lineages.
【此中诸菩萨所欲求事者，谓是成办世间义利，亦须遍摄三种种性所化之机，故须学习彼等诸道。】
我们现在已经有一个认识，说我们现在了解的，真正要修学佛法的话，不管你愿不愿，他最后的话，一定要走上这条路。这个话好像有一点，我们刚开始有一点不大习惯，为什么叫不管你愿不愿？应该这么说，你如果正确地了解以后，没有一个人不愿，叫你不做，你也不肯。为什么啊？简单极了—去苦，去苦！所以佛告诉我们“无苦无出离”。在我们不懂之前，的的确确只想要求，只想自己求的那个；等到你了解了越多，自然这个概念会改过来。我们现在所以要去忙这些，所以不愿去多忙这些，为什么呢？就是你要求你快乐的，不想麻烦。如果说你有一天了解了这个结果，不但是没有给你快乐，而且带来大麻烦的话，谁都不愿意染上这些，谁都不愿意染上这些。[22:39]
(p158) 我现在说一个简单的譬喻来说一下，譬如说我现在说，啊，我要到美国去。然后到美国去怎么办？到美国去要坐飞机，要坐飞机，喔唷！这个飞机票要花很多钱，又要这个样，又要那个样，我现在就是走路很省力嘛！想到这里，这个飞机票要几万块钱，我走路不要钱，我就走路吧！当然如果你不了解的话，是嘛！这个多省事啊！然后你就跑，结果你跑了半天，你千辛万苦地跑到台东那里，汪洋一片，过不去了！到时候你停下来，你不跑不行呀，这个是它根本原因。为什么讲不跑不行啊？你发现这个地方是三界火宅，这个佛法的真实内涵。所以你真实地了解了佛法的真正的内容，自然而然会产生最后必然的结果，这里我不详细谈，这里我不详细谈！关于这个问题，在《法华》上面说得很多，以后它会详细告诉我们的。[23:39]
那么总之呢，现在我们先不谈，所以有很多人他现在不愿意学菩萨乘的，那我们也不勉强，好、好、好，不学菩萨乘，那你学这个这个声闻、缘觉吧！不学声闻、缘觉，人天乘也可以，乃至于你不学人天乘的话，也没关系！反正我这个法，就是这个样地引导。不过呢这个地方最主要的，他的的确确是把最圆满的法摆在这里，他也不忽视其他的；因为不忽视其他的，所以他从上到下他有圆满的。那么从这个里面告诉我们，作为真正追求圆满的是些什么？修学圆满佛法的那些人叫菩萨，菩萨要做的内容是什么？他所欲求的事 (p159) 情，是成办世间义利，世间的一切的有意义的这种事情。[24:37]
在这个地方，大家修学大乘佛法的人，有一个正确的概念应该一开始建立起来。菩萨们处处地方帮别人忙，为什么啊？我们不妨用一个最简单的方法来策励自己—帮了别人忙，把我自己的净土建立起来了，就这么简单，就这么简单！你不妨拿一个世间那个眼前的做生意的人来看。做生意的人处处地方给大家帮忙，你要汽车，他就把汽车从台北的裕隆工厂搬到这里来；你要美国货，他从美国的贩得来；你要德国货他从德国贩得来。他为什么辛辛苦苦地弄这些东西弄给你们？赚钱嘛！就这样。对不对？而且没有一个例外的。所以我们真正修学佛法的一开头要有这个认识，我们要赚的不是世间义利，要求法财，等到你有了这个正确的认识以后，你会做得非常愉快，非常愉快！这个这里不深谈。[25:47]
所以这是我们要了解，佛法大乘行者真正要求的是圆满解决一切问题，所以他也从世间的下脚的第一步开始，这样地上去。因为要解决这个，所以这个世间的对象啊，对不起，不能说：“我这个就是这样，我就是……。”不是，有各式各样的根性，那么各式各样的根性把它统摄起来，归纳成三种类型的人。这个所以叫三种种性，这个要所化的，这个就是下面讲的，下、中、上三类。你要去帮忙他们，你必定要懂得这个道理，你自己不懂，你怎么行？所以他要学一切，都要学。[26:43]
For, as Nāgārjuna's Essay on the Spirit of Enlightenment says: Because they engender in others certain knowledge that accords with their own, the wise apply themselves always and without mistake.
(p160) 【如《释菩提心论》云：“如自定欲令，他发决定故，诸智者恒应，善趣无谬误。”】
那么这个论上面告诉我们，如果说我们，或者我们任何一个人，自己啊一定要想帮助别人，启发别人、帮助别人。确定要这样去做的话，那么这个时候自己一定要对于你所化导的那个众生，及化导他的方法，要圆满无错地有一个认识。所以这个“智者”，就是指这一个菩萨们，他一直、一直，他菩萨的真正的行为，菩萨的愿力，没有别的，全部的精神就利益众生、利益众生。然后也可以这么说，他的全部的精神的目的，是创造这个净土，乃至于成佛以后永远是如此。而且他必然是没有错误，因为你要想达到这个目的，尽管你的动机很好，错了以后有没有用？不行欸！所以他“善趣”，走得非常正确，一点点没有错误。[28:19]
5b Commentary
ENGLISH LR V.1 (ENGLISH COMMENTARY BOOK 1 CH2 P.11)[00:07]
Therefore, the sutras taught us, “If Dharma is not taught, even wise ones will not be able to understand it.” It says, “if it is not taught” – even with wisdom, you won’t be able to “comprehend” properly. This wisdom refers to the conventional level. Even if you are endowed with Dharma wisdom carried over from previous lives, it still needs to be initiated. In fact, the same applies to worldly matters; without being taught what an airplane or a ship is, etc. When we see a flying object in the sky, we see it ... wow, “this is weird!” Once, there was a joke, it was said that people built the first railway in China, where was it built? It was between Shanghai and Wusongkou (吳淞口). After the railway was built, the officer of the Imperial Observatory looked at the skies said...Ah! There was a constellation appeared in the sky, which resulted in national turmoil. What was the constellation? It was named the centipede-spirit. People kept searching for a long time, found out that the railway was the centipede-spirit, and then tore it down and threw it into the Sea of Japan. How absurd![01:09]
Now, well [seeing something], this is very nice! In fact, when you see something for the first time, you truly do not know what it is. Without people telling you, you won’t know, [this happens for] simple worldly things; this is easy to understand, right? This is very, very clear and easy to understand. Thus, people tell a joke, to say nothing of the science and technology that you are unable to fathom. There are too many things in our daily lives [that we cannot understand]. Once, I heard an interesting joke about a northerner who travelled to the south. It was known that the fruits in the south were very good, very tasty. For instance, I will randomly take two examples: bananas and sugarcane. What was the response of this northerner? “This sugarcane tastes pretty good, while the bagasse [sugar cane fiber] is hard to swallow.” Is the bagasse there for you to swallow? Sugarcane is very tasty, but the bagasse is truly hard to swallow. A lack of awareness leads to this joke, this was actually what happened! Say you watch others take a banana, peel it, and eat the fruit inside. If you take the fact of removing the peel to eat the fruit, when you apply it to kumquats [a small, sour citrus fruit], and peel it to eat the fruit, that will not work! To eat a kumquat, you eat the peel and not the pulp, right? Alas, this is how worldly things go![02:29]
Thus, we need to understand that worldly things are such, not to mention the more profound aspects! The same applies to Buddha’s teaching, even if it is written in the text for you to read, you may spend great effort without necessarily grasping the true meaning. With the guidance of a virtuous teacher, well, you get it. So not only are all scriptures revealing to you the best approach to practice, through a virtuous teacher, this text specifically tells you, you will quickly understand it. After this realization, [the author] doesn’t mention that you will immediately receive merits, what did he say? Those endless wrongdoings will immediately be stopped. Once you refrain from wrongdoing, then merits will be accumulated! What is your purpose? It is this goal. What is our objective? To remove all suffering and attain all merits, right? So these four qualities are very clear, very obvious in revealing the benefit of Lamrim – is this what you folks are looking for? Yes, to me this is truly what I want![03:35]
Let’s take a look at the content. By looking into the content, [we will] step through to study and learn from it. This is further divided into three parts. The aforementioned topic covered the overall guideline, and now [we will] review the highlights of the outline. Upon reviewing the outline, it is immediately followed with detailed study and how to apply [the teaching]. Now, let’s look at the text:[04:06]
A. The greatness of enabling one to know that all of the teachings are free of contradiction
This is the first benefit of this text:[04:13]
With regard to the teachings, Avalokitavrata’s Commentary on the “Lamp for Wisdom” (Prajnapradipa-tika) says: Concerning “teachings,” the scriptures of the Bhagavan accurately teach that which is to be thoroughly known, that which is to be eliminated, that which is to be manifested, and that which is to be cultivated by deities and humans who wish to attain the ambrosial state [of a nonabiding nirvana].
Sages’ teachings, the teachings from great beings, what are they? [The author] quoted the teachings to show us. Why is he constantly quoting from other texts? Because the meaning of the sutra usually is not easy for us to clearly grasp. So, with the explanation of the commentaries, these commentaries aim toward the intended content with great clarity. Hence, commentaries are also called “texts on knowledge” [v.1 chapter 6 p.111 l.9], aimed at the contents of the teaching to purify our afflictions, this is [how it works]. This Lamp for Wisdom is - I just wrote on the board, composed by Venerable Bhavyaviveka (清辨論師), it explains the Middle Way. There are several good books explaining the Middle Way; later, when we are studying “vipasyana” [insight, realizing emptiness] at end of this text [v. 3], study it closely. We often say Middle Way, Middle Way, which explains Madhyamaka; [the Lamp for Wisdom] also is one of the main commentaries. And this Venerable Bhavyaviveka (清辨論師) came after Bodhisattva Nagarjuna (龍樹菩薩), which is about a little after Asanga (無著) and Vasubandhu (世親). He is one of the great masters of the Madhyamaka teachings.[06:07]
What is his teaching here? It reveals that the sublime teachings are delivering flawless perceptions. What perceptions are they delivering? The perceptions can resolve the issue of our cyclic existence. He then says, “Humans who wish to attain the ambrosial state [of a nonabiding nirvana].” The ambrosial state is the most extraordinary state. Why is it called ambrosial? Ambrosia is the deathless medicine, it is heavenly; it was said that, upon taking it, aging will not arise and all illness will be eliminated, just like that. Thus, it is called ambrosia. Here, it is to express that we are amid cyclic existence, and the physical form represents all kinds of suffering: birth, aging, sickness, and death. Actually, the real issue is within the mind! So if we do not resolve the issue from the Mind, the physical issue will not be resolved either. Therefore, Buddha Dharma is now like the ambrosia, it is capable of thoroughly resolving these issues, and then [we can be] totally liberated from samsara [cyclic existence]. Once cyclic existence is taken care of, that is truly the most extraordinary state.[07:33]
For those who wish to attain this mind state [of nonabiding nirvana], those people - why does it say that they are followed by “deities and humans?” We realize that living beings exist throughout the six realms [of cyclic existence], and why not mention living beings of all six realms, but single out humans and deities? It is because to truly practice Buddha Dharma, Bodhisattvas are those who already have achieved a certain level of attainment [they return] with their aspiration to [help us in] the six realms, we will not discuss them. In the beginning of our practice, the Dharma is only applicable to humans and deities. Others in the six realms: asuras, animals, hungry ghosts, and hell beings are unable [to practice], they lack the capability. Although Buddha Dharma has spread around the world, it is of no use to these beings. Thus, only beings in the human and deity realms are endowed with this capability, so that is what it means here. Therefore, he [the author] explained one concept, and what is its content? That was [the advantage of having the capability to apply the teaching - explained above], that is it. With this understanding, you should be able to thoroughly resolve it [to attain nonabiding nirvana]. [08:46]
This is what Buddha is telling us. Next, there are four aspects: “that which is to be thoroughly known, that which is to be eliminated, that which is to be manifested, and that which is to be cultivated.” This “thoroughly,” in fact, applies to all four statements. This is to say, that which is to be thoroughly known, that which is to be thoroughly eliminated, that which is to be thoroughly manifested, and that which is to be thoroughly cultivated. Essentially, the thoroughly known, then thoroughly eliminated, thoroughly manifested, and thoroughly cultivated are the four Noble Truths that the Buddha taught – suffering, origin of suffering, cessation of suffering, and the path to cessation. This is suffering that you should know, this is the origin of suffering that you should eliminate, this is the cessation you should manifest, and this is the path you should cultivate. What is the meaning of these four? Let me briefly explain. Now, didn’t you experience the suffering in this world? [Do you] intend to eliminate them? Then this is the sign of true suffering. Before this recognition of yours, you will have no way to eliminate them. For instance, we are going to remove the weeds, what do the weeds look like? If you don’t know, how can you remove them? At least you should recognize them in order to remove them. So, now, someone is harming me, who is harming me? You have to find that person – it is the same here! So, for the true suffering, you have to identify it. [10:10]
Maybe people will say, “How could you not recognize suffering?” Pardon, but, in general, we ordinary beings just don’t recognize true suffering! To be precise, we do not recognize the origin of suffering. You always probe on the nonessentials, so the more fumbling there is, the further away you get. This is its root cause, the origin of the cause. Actually, in our world, no one is an exception, everyone wishes to eliminate suffering and obtain happiness. Yet, due to a lack of true understanding of the real nature of suffering, you always deal with it on an ad hoc basis, this is wrong. Therefore, we need to clearly identify [the origin of suffering].[10:51]
Perhaps we are not too clear yet – let’s apply a random example! For instance, I am trying to engage in a task that relies on others. It turns out that one of the others is a swindler, a foe. If you rely on him, trust him, will you hope to get things done well? The more you try, the worse it gets! This applies to all worldly things, isn’t it obvious? So you must realize, by now you ... I just mentioned that I want to do a good job, to do away with my foe. Yet, you end up relying on this foe, aren’t you confused? This is very clear. So, frankly speaking, we do not recognize suffering and now we consider it as happiness. Thus, we engage in more suffering, just like that. So to simplify it, where is the origin of suffering – if you recognize it and eliminate it, you are an arhat. If it can be totally and thoroughly resolved, that is Buddha.[11:52]
So what is this trying to tell us here? It is [trying to tell us about] total fulfillment, therefore [the phrase] “to be thoroughly,” is a general understanding. Upon understanding this suffering, at that time you recognize it and say, “Ah! Now I recognize you, next I will remove this suffering.” Then, it depends on whether or not this suffering can be removed. If it [the suffering] occurs naturally, then you cannot do anything about it. You probably don’t need to waste the unjustified hardship [to remove it], it is unnecessary! Now, look into it, can suffering be removed? The teaching says, well, it can! For all things in this world have their own causes and effects, certain cause leads to the corresponding effect. If you can eliminate that certain cause, then the effect will not appear. Now, you are going to remove this suffering, what is its cause? This is [what Dharma] taught. So, as long as you can remove the cause of suffering, this suffering is automatically resolved. Furthermore, since you want to remove suffering, thus, sever its cause. This is the second [of the four Noble Truths], “that which is to be thoroughly eliminated.” Similarly, it has to be thoroughly removed, thoroughly remove the cause; the issue [of suffering] will naturally be settled![13:12]
So we usually describe one incident, it is useless for us to “stir the soup to stop it from boiling;” it must be instead, “withdraw the fuel from the boiling cauldron.” How is this explained? When you open the lid of the pot, the water is boiling hot and you add some hot water to it, it is of no use! Adding more [hot] water will only increase the boiling. So what should you do? You don’t add water to the pot; rather you go to the side of the stove and take away the fire underneath the pot. Without the fire, the water will gradually, gradually cool down. Why? What is the cause of boiling water? The fire underneath it! You removed the cause; once it is removed, that’s enough. Now what is the reason for the suffering? It is the cause of suffering, which is the cause that created the suffering. There is a special term called the origin of suffering. Once the cause of suffering is completely removed, that should do [away with suffering]. So this is the second one, “that which is to be thoroughly eliminated.”[14:14]
What happens after elimination? Well, under that condition, suffering is totally settled. The author did not mention happiness – once suffering is alleviated, naturally, [we] will become happy! Why is that sutras usually do not refer to happiness, especially during the beginning stages of the Hinayana? This is because the happiness for us ordinary beings actually is suffering, but we do not recognize it. So we spend a long time telling you the concept so you focus on suffering, recognize suffering, and mindfully remove it. If Buddha in the sutras reinforces happiness again, you will unconsciously be reminded of happiness. Moreover, the worldly happiness: gluttony, playing, clothing, and having fun – to you, it never ends. So, for beginners, Buddha does not discuss this happiness, it has to be suffering. So later, when [Buddha taught] the Mahayana, he then mentions that [happiness] has [its specific] meaning. Thus, we have to understand that the systematic order of Buddha’s arrangement has its importance. So, first [Buddha] taught suffering, origin, cessation, and path, then taught impermanence, happiness, selflessness, and purity. What is this all about? This is [to guide] you to the ultimate mind state, which is our aspiration and what you truly need. But to reach it, you have to apply experiential efforts. So it says, “that which is to be thoroughly manifested” – it has to be thoroughly complete. Lack of thoroughness or fulfillment – [the achievement will be] arhat or pratyekabuddha; the thorough and fulfilled is Buddha. So this is your goal, what should be done? Practice! This is the final [truth] of the “path,” also known as the path to cessation.[15:53]
Similarly, the differences between Maha and Hina are here, the lesser and greater vehicles’ differences are here. So Tian-tai lineage [focused on studying the Lotus Sutra] was established from this. For example, the four Noble Truths in Hinayana are known as the four truths of arising and perishing and, further, there are four truths of no arising, four immeasurable truths, and four background function truths*. The same four Noble Truths, there are different levels of profoundness and extensiveness; this point will be discussed later in more detail. Overall, the entire teachings from Buddha are nothing but these aspects; they just differ in degree of profoundness. Next, it will explain:
[Note: four background function truths: in teachings about the precepts, there is a type of deed (無作戒體) where, once we engage in the deed, the residual effect will continue to function in the background.] [16:36]
Thus the teachings are what the Conqueror explained well.
Well, these are the most complete teachings that Buddha taught, they are without any omission and include all of the delicate and encompassing content of all of the teachings by Buddha. “Bhagavan” is Sanskrit, its true meaning has been translated into six words that I wrote on the board for your reference: unrestrained, splendid, dignified, named, auspicious, and venerable. These are recorded in the Buddhabhumi-sutra in great detail; usually, we just use one of them - worldly venerated, which is venerable, the last one. This is the meaning of “Bhagavan.” In our ten [Chinese] names for Buddha, isn’t the last one Buddha the worldly venerated? This is about the name. Often our respectful name regards Buddha as the Bhagavan, or just Bhagavan. This is with regard to: what are the sublime teachings? Let’s move on:[17:35]
Here, [in the context of the Lamp for the Path to Enlightenment] to know that all the teachings are free of contradiction means to understand that they are the path by which one person becomes a Buddha.
What does it mean by “the teachings are free of contradiction?” To thoroughly understand all these teachings, [we] should know that they are all of the principles for an ordinary being to attain Buddhahood. “Pudgala” is also Sanskrit, which is translated into Chinese as “one who is subject to reincarnation.” It means circling endlessly within the six realms [of cyclic existence]. In other words, the majority of us living beings – humans, various kinds of labels, different names – now we simply say, just one human, one living being. If you want... as far as these terms, generally [you] don’t need to ask too many questions; if you are serious about learning, you should refer to the dictionary more frequently to get the concept ahead of time. Thus, when we gradually delve into the teachings, upon encountering key terms, I’ll explain them in detail. If you can review ahead of time by looking the words up in the dictionary, then when I mention it, you will be able to recognize the meaning immediately and obtain proper understanding.[18:49]
Here, I will specifically mention: do not take these words at face value; this is because we have not yet obtained the complete teachings. This is due to our own karmic force, so we may well be in the midst of fallacy. Once we have the actual attainment of the complete teaching, each one of the terms corresponds to a specific Dharma characteristic, to best explain the Dharma characteristic directly. So when you refer to the term, your understanding of the Dharma is very clear. The Dharma we are discussing now is our physical and mental suffering, this is it. You will be able to recognize it, that’s the one! Thus, there are great benefits to studying the teachings! Based on this reason, I encourage you all, to earnestly apply effort [to studying]. By then, when you face any arising affliction or engage in practicing the teachings, etc., you will have the feeling of: Ah, how wonderful! It will not be the same as the old routine – [my] previous latent propensities will gradually be completely eliminated. Continuing:[19:46]
Some are the main points of the path; some are the various branches of the path.
There are so many variations, why do we need [to know] so much to practice? Well! The reason is very simple. Some [teachings] are its trunk, and others are its branches. Just like a tree, the foundation is the root. Above the root is the trunk and on it there are a few major branches, which then offshoot some smaller branches. They then bear tiny twigs, followed by leaves, flowers, and fruits, this is it! The entire thing is perfectly fulfilled! The same applies to the Buddha Dharma we are studying; it has its proper order. That is why there are so many variations. Therefore, we use the same reasoning as the basis; the same can be applied to all worldly phenomena with no exception, without exception. Such is with a tree, our study, anything we do – eating, etc. – everything has its order. For instance, our meals: actually, a meal is not just rice – there are vegetables, too. Once you have rice and vegetables, sorry, but it will not work without a bowl, this is very clear! There are no exceptions to what is primary, what is secondary. This concept also works in Buddha Dharma. Continue:[21:13]
Bodhisattvas make it their goal to accomplish the good of the world [all living beings]. Since bodhisattvas must take care of students who are followers of all three lineages [those of sravakas, pratyekabuddhas, and bodhisattvas], they must train in the paths of those three lineages.
Now we already have an understanding of our current recognition to truthfully apply Buddha Dharma to practice. Whether you are willing or not, his [the author’s] final word is that we must advance on this path. These words seem somewhat unfamiliar to us in the very beginning – why does it say, “whether you are willing or not?” It should be rephrased as: upon proper understanding, no one will be unwilling [to stop], [if] you have been told not to [apply the teaching], and you will disagree. Why? Very simple – eliminate suffering, do away with suffering! Thus, Buddha told us: “since, without suffering, there is no determination to be free.” Before our understanding, it is true that we only want to pursue our own desires. Once you understand more, this concept will be transformed. What is the reason that we engage in these [activities to attain happiness] and are not willing to work on that [elimination of suffering]? It is because you are seeking your own happiness and do not want to be inconvenienced. If, one day, you understand this effect, not only will it not bring you happiness, but it also gives you great trouble. No one will want to get involved; nobody will want to have any part of it.[22:39]
Let me use a simple example to illustrate. For instance, I am going to America. Then, how [do I] go about it? Going to America takes an airplane flight, I need to fly there. Wow! The ticket will cost a lot, it also needs this and that, now I will just walk to make it easier! Upon this thought, the airfare will cost a couple thousand dollars; if I walk, it is free – I shall do that! Of course, if you don’t have the big picture, sure! This [walking] saves a lot of trouble! Then, you start to sprint; after running for half a day, you go through great hardship and arrive at Tai-tung [eastern Taiwan, facing] the vast body of water, unable to cross it! Then, you stop, but you have to continue [knowing the benefit and determined to move on] – this is its fundamental cause [the inability to stop]. Why do we say that you are unable to stop from running? You will find out that this place is the burning house of the three realms [desire, form, and formless], this is the true intention of Buddha Dharma. Once you have a genuine understanding of Buddha Dharma’s true intent, the final effect will naturally be produced [proper attainment of each stage]. I will not go into detail and I will not cover it here! As for this question [how to advance], it has been widely discussed in the Lotus Sutra, later it will be clear to us. [Note: Please refer to tape 3A for Lotus Sutra chapter 3 story of the burning mansion.][23:39]
In general, we will set it [the Lotus Sutra] aside, there are many who do not want to take the Bodhisattva path. We will not insist, well, well, well, instead of taking the Bodhisattva path, take the sravaka or pratyekabuddha path! If you do not even take the sravaka or pratyekabuddha paths, the human or deity paths are good, too – even if you don’t take the human or deity path, it is fine, too! One way or another, the teaching is guiding me this way. However, the key is that [Buddha] actually laid down the complete teachings here; he is not ignoring the other [paths]. For this reason, he is totally fulfilled from top to bottom. So, here it reveals to us, what is the sincere pursuit of total completeness? Those who apply perfect Buddha Dharma are called Bodhisattvas, what do they need to do? Their aspiration is to achieve worldly benefit, all meaningful things in the world.[24:37]
Here, we Mahayana practitioners should form the proper concept from the very beginning. Bodhisattvas help people wherever [they can], why? We might use the simplest way to motivate ourselves – while helping others, my own Pure Land is established, and it is just that simple, that simple! You might as well take the worldly businessman for example, they help others in any way they can – you want a car, he will move it from the Yu-lon [a Taiwanese car maker] factory in Taipei; you need a product from America, he imports it from America; you need German products, he ships them from Germany. Why does he bother to work so hard to get all these for you? To make a profit! Just like that, right? And [for the worldly businessman] there is no exception. Once we have true recognition of the proper method to apply Buddha Dharma in the very beginning, the profit we have in mind is not worldly; it is Dharma wealth. Upon this proper understanding, you will engage in it with great joy, very joyfully! It will not be discussed further here.[25:47]
So this is what we should know, the Mahayana practitioner is inspired for the ultimate solution. This practitioner also begins from the first step as a worldly being and advances from there. For the sake of this solution, [when facing] worldly objects, [I’m] sorry to say, this practitioner is not able to claim, “This is the way I am, my way...” No, there are all sorts of tendencies that arise; they are summarized in the three types of persons. This is the so-called three levels of faculties – their [respective] scopes will be covered next: small, medium, and great – these three scopes. In order for you to help others, you need to have the concept [of each of the scopes]. Otherwise, how can you help? So the Mahayana practitioner’s learning needs to cover all of it.[26:43]
For, as Nagarjuna’s Essay on the Spirit of Enlightenment (Bodhicitta-vivarana) says:
Because they engender in others Certain knowledge that accords with their own,
The wise apply themselves Always and without mistake
This Lamrim teaches us, for us or for anyone else, that we ourselves must aspire to help others, inspire others, and support others. With this determination, here we must know the beings we are to inspire and the method with which to inspire them; we must have flawless recognition of [proper direction and method]. So the “wise” refers to those Bodhisattvas. They constantly, always, behave with a Bodhisattva’s manner, with a Bodhisattva’s aspiration, and nothing else – he is totally focused on benefiting sentient beings, benefiting all living beings, and working in the interest of all living beings. Of course it can be put in this way: his entire mindful purpose is to cultivate this pure land, even after achieving Buddhahood. And he definitely is flawless, because, for you to achieve this goal, although you have good intention, it is useless if there are flaws. It will not work! So his sense of direction toward the “virtuous destination” is very precise and without any mistakes. Next is.[28:19]