菩提道次第广论手抄稿:旧版第六卷A面
（手抄稿 第一册 p163）[00:04]
走得非常正确一点点没有错误。那么下面是[00:05]
p. 9 (4)
And, Dharmakirti's 《Commentary on the "Compendium of Valid Cognition"》 says:
【《释量》亦云：】
“释量”是是《释量论》，它那个下面有二句话，[00:13]
It is difficult to explain to others the results of causes that are obscure to oneself.
【“彼方便生因，不现彼难宣。”】
这个《释量论》当中，实际上一个偈子四句，四句的一个偈子。说“具悲摧苦故，勤修诸方便，彼方便生因，不现彼难宣。”说真正的菩萨，具有悲心的菩萨，为了帮助自、他一切人哪，摧伏这个烦恼痛苦的关系呀，他要勤学、勤修种种正确的方法，正确的方法。那么你要学这个方法，为什么呀？因为你必须要学了以后，你才能够帮助别人哪，帮助别人哪， (p164) 才能够启发他们，让他们了解如何学习，就这样。所以这个启发他们认识佛法的这个种种的道理，这个因，这个方法，如果是你自己本身不了解的话，你没有办法说得清楚。因为这种道理，这种道理啊，是很不容易懂的，这个道理不是我们眼前看得见的。[01:45]
那么什么道理呢？譬如告诉你，这个是苦，这个苦还勉强可以，经过了说明，眼前可以体会得到。说这个是集，这苦的原因，那下我们就看不见了，那下我们看不见了。就是它不是眼前的，所以这个“不现彼难宣”哪！这个东西很难体会得到的，是业感缘起，大家都在这儿说，或者是因果报应，可是它这个因怎么感得这个果呀？这个业又怎么样地产生这个果呀？这个不是眼前看得见的东西。所以在这种情况之下你要帮助别人，你非自己要亲自地体会得到，眼前当下认识。在这种状态之下，你就没有办法说得清楚，没办法说得清楚，这样。所以修学佛法的种种，这个说方便，生起修学佛法的种种方便的认识也好，然后呢道理也好，这个就是它的因。这个因很深细，普通看不见，也说不明白。一直要等到你自己有了正确的认识，亲自体验、现证了，你才能够说得清楚，所以叫不现彼难宣。[03:22]
说到这两个偈子我要特别说一下，因为这个是在《释量论》上，《释量论》就是法称论师写的一部论，我们这里也有，这个是个天书，你们不妨去看看。在我们一般来说，就 (p165) 是以我来说，翻开那个书的话，啊，真是不知所云！你们自己去看一看就晓得，它真正精彩的地方，实在是绝顶精彩。我们晓得南阎浮提六庄严，就是陈那、法称两位大论师，两位大论师。真正精彩的地方，他就是把这个世间的理则，这个学问，透过这个佛法，然后把它变成功佛法当中最主要的一门学问，就是用世间的理则，说明世间的错误，说明成立佛法的正确。这个好了不起，好不简单！好不简单喔！因为这样，所以他讲的内容一定没有一点点的这个浪费，也不容许一点点错误，所以他那文字简炼到绝顶。[04:34]
“简炼”两个字我写一下，简是简明、简单，写在这里—简；然后呢，炼应该是金字旁还是火字旁啊？金字旁对吗？应该是金字旁，简炼。简是简单，但是它那个简单，不是马马虎虎的，是精炼的，都是最精华的、千锤百炼的东西。所以它这个每一个字，乃至一个句，一个偈，是包含的意义非常深细、非常深细。这个论是难学的，但是你学会了以后，就可以把我们这个思想，变得也这么非常精致。以最简单的方法能够提起、含摄很多乃至于深细的内容，这样才能够把我们短短的一生，升华到绝高的一个层面。不过这个我们不要急，只要我们如理一步一步走上去的话，将来都会得到的，要不然的话，花了极大部分的时间，摸一点东西都摸不到的话，这个一生浪费过去，你就没有什么成就，这里我随便一点。所以下面就解说，[05:51]
Therefore, if you have not ascertained something exactly, you cannot teach it to others.
(p166) 【自若未能如实决定，不能宣说开示他故。】
就是刚才说的这个话。那么好，现在这里，现在我们继续下去，看第二段。[06:05]
By stating, "Those benefactors of beings who accomplish the good of the world through the knowledge of paths...,"
【◎ 了知三乘道者，即是成办菩萨求事所有方便。】
说，菩萨要求的，他目的是要遍摄这个各式各样的根机，所以他要学一切。那么这个所学的内容呢，也把它分层次，这个层次所谓三乘，这个声缘根性的等等，声闻、缘觉、菩萨这样的根性的人。那么他每一个不同的根性，有他们相应的道路，这个道路平常我们说道、地，这是修道、修道就是这个，那么这个东西正是菩萨所要学的善巧、方法。方便就是一种善巧的方法，这个方便，现在我们把它误解了：开一个方便。这是什么？走小路。欸，这个是真糟糕，真糟糕。佛法里边给我们的方便哪，是一条正确的方法，通达到你要达到地方去的一个正确的办法。下面引[07:40]
Ajita indicates in the 《Ornament for Clear Knowledge》 that knowing the paths of the three vehicles is the method for bodhisattvas to achieve the goal they have set.
【阿逸多云：“诸欲饶益众生，由道种智成办世间利。”】
阿逸多就是弥勒菩萨，弥勒菩萨，这个话是在《现观庄严论》上的，因为是弥勒菩萨所讲的，所以有的时候引说是论上，有的时候就直接讲菩萨说的。说那个要想利益一切众 (p167) 生，用什么方法？由道种智。这个我们菩萨所要求的有三样东西：一切智、道种智、一切智智。那么这个里面每一样东西、每一样东西的内涵的，这个地方我们解释一下。什么叫道种智呢？道种智就是用这个智慧，这种正确的认识能够成办、成就、完成世间的一切的利益。这个世间一切利益，就他人来说，是救济了一切众生；当你救济一切众生，对你自己来说的话，就成就了你的报身报土，这个是一件事情的两面。[08:59]
我们还是用刚才那个比喻说做生意人一样，你得到了这个做生意人的利益，他把你要的东送到你手上，派上用场，这个同时他就赚到了他的钱。这不是两件事情，所以我们现在修习佛法也应该从这个地方着眼。同时我之所以用这么通俗的这种事情来比喻，为什么原因？就让我们当下体会到，哦！原来这个佛法是这个样的，这样的话效果更大。否则的话，我们在这里做一点事情都是为了别人，为了别人觉得这个不愿意。你要晓得这正是为你自己呀！这越为别人是越为你自己，要和做生意人一样，人人手上用的东西都是你的商品的话，你这个老板是最大。[09:50]
现在我们也是如此。否则的话，我们做一点点，自觉得可以，稍微委屈一点就不行。要晓得你要嘛不做事情，要做事情是一定委屈，这第一个。而且才只有在委屈当中，才能够成办事情，这个是佛法的特质喔！试想大家对不对？最好睡在那里，一点都不委屈。然 (p168) 后你忙一点事情，忙完了给别人吃，别人吃完，他还这个不舒服，还嫌你这个淡了，嫌你这个咸了，这油少了、油多了，就是这样，这是千真万确的。所以六度当中，它一层比一层高。布施容易，持戒就难；持戒还可以，忍就难。忍辱真正的忍是什么？无生法忍。你能够真正忍到那个时候，你才谈得到方便，那个时候才谈得到精进。你有了这个才能够真正成就禅定，才能够成就智慧，这个地方我们要了解。所以就算那个做生意人也是一样，做生意人做的时候也是一样，那个顾客非常挑剔的呀！如果你不能满足那个顾客的挑剔，那个顾客跑到你店里，店里买了东西，你说：“要就要，不要就拉倒，我就是这个样！”那第二次那个保证顾客不上门，那你弄了半天你就赚不到钱。[11:16]
所以真正修学大乘佛法，这个在本论的精彩的地方，我告诉你，它不是一下把那个大乘怎么好，怎么内容先告诉你，不说这个。它先告诉我们，说你这样做有什么好处，你不这样做有什么坏处，就把那个利害分析得非常清楚。当你体会到这利害以后，你想：那我要去做，然后呢？就告诉你去做的时候，把从简单的地方一步一步地来，增长你的能力。增长你的能力，让你体会到这个好处，也让你体会到去掉了这个坏处以后，能力嘛增长了，体会嘛加深了，慢慢地你走上去，成了！这样。所以这个是本论最殊胜、最殊胜的好处！你们将来学下去，自然会了解不同于其他的地方。现在我们继续下去。[12:13]
Also the Mother of Conquerors [The EighteenThousand-Verse Perfection of Wisdom Sūtra) says:
(p169) 【《胜者母》中亦云：】
《胜者母》就是《般若》，它那个《般若》它到底指哪一个《般若》？那个我不知道，这个上面也没有说明。怎么说？[12:26]
Bodhisattvas should produce all paths—whatever is a path of a Śrāvaka, a pratyekabuddha, or a buddha—and should know all paths. They should also perform the deeds of these paths and bring all of them to completion.
【“以诸菩萨应当发起一切道，应当了知一切道，谓所有声闻道，所有独觉道，所有佛陀道。如是诸道亦应圆满，亦应成办诸道所作。”】
实际上呢，这个《胜者母》就是《大般若》，所以说不肯定，因为《般若》分成好几品，第一品是最广的，第二品比较简一点，第三品比较略一点，第四品更略。但它那个内容都是，宗要部分一个，不过呢最主要的，有的开得比较详细一点，最详的就是第一分，这样。那么所以现在这个不管是一、二、三、四哪一分当中，精要是共同的。说这个菩萨应该在任何起发，然后呢发这个心去，在任何那一个部分上面要去学、要去行，然后呢，因为发了这个心要去了知。那么哪一些呀？包括总含的，含摄成功三部分，声闻、独觉、佛陀，就是刚才说的三乘。“如是诸道亦应圆满，亦应成办诸道所作。”上面这个完全都要圆满，完全都要圆满。他为什么说这个呢？因为说那个《般若》是在《阿含》以后，《阿含》只是说你是自己的问题解决了，就是这样。到最后告诉你，你自以为解决了，实 (p170) 际上的问题还不是，还要更进一层，慢慢地圆满，你真正要圆满的时候，那些都要做的。然后呢，还要把那个所有的那些要做的，统统要做圆满。[14:21]
Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahāyāna practitioner.
【故有说云：是大乘人故，不应学习劣乘法藏者，是相违因。】
那么他为什么这地方要引这一段话呢？这个，因为当时有很多人说：我是大乘的，那些是小乘的，我不要学。不对！不对！所以经上面告诉我们这么说，实际上呢理论上也很清楚，你这个大乘之所以为大，要解决一切人的问题。解决一切人的问题，你晓得他问题在哪里，你如果不晓得，你怎么解决啊？所以小的、大的，没有一个例外。所以如果有人说：“我是大乘人，那个小乘的东西不要学。”那错的，是违背的。所以它下面这个就说：有人说这大乘人，不应该学习这个劣乘—劣乘就是指相对这个大，比较差，就是指小乘。这个错的，这个是相违因。[15:23]
还有，这个地方很奇怪，要我们中国人平常习惯的话，说这个不合理的、相违背的，他为什么说“相违因”呢？要晓得真正我们说在修学佛法里边，一个是种一点根，就像画一个图样，起个草稿，反正马马虎虎大概有个笼统概念就行。进一步你真正行持的时候非常细致，一点都不能错。所以真正讲修持的时候，做任何事情必定认识因、果，或者说 (p171) 业感缘起，或者是说中道，如此因，感如此果；反过来说，你要得到这样的果，必定要这样的因。现在呢假定说，你说你大乘人不要学习小乘的话，你这个因是做错了，这个就不对，所以他这个地方用那个字—相违“因”。注意！很多处处的地方注意，我之所以这个地方特别一提，因为当时我就犯了这个错误，人家也给他说：哎呀，这本书看起来好难看，我自己也有这个感觉。所以我就傻里傻气地用我自己的想法，有很多地方觉得这个文字不顺，改了，我现在一直为这个事情忏悔！[16:58]
所以我说到这个地方特别告诉你们一点，同样对你们也有很多地方很用得上。现在我们平常动不动就跟人家讲道理，就是我这个有道理，他这个没有道理。对不起！我们凡夫的道理，你讲凡夫可以，跟人家打官司你可以打胜，讲佛法的话你会下地狱，原因就在这里。这个很重要的一个概念，很重要的一个概念喔！所以说我这个地方随便一提。那么继续下去，那么我们现在呢更深一层：[17:32]
There are shared and unshared paths to enter the Mahāyāna. Since the shared are those things that come from the scriptural collections of the Hinayana, how could they be something to set aside? Therefore, Mahāyāna followers must practice all those things taught in the Hinayana scriptural collections, with only a few exceptions, such as diligently seeking a blissful peace for oneself alone. This is the reason for extensively teaching all three vehicles in the very vast scriptural collections of the bodhisattvas.
【◎ 趣入大乘道者，有共不共二种道。共者即是劣乘藏中所说诸道，此等何因而成应舍，故除少分希求独自寂静乐等不共者外，所余一切，虽大乘人亦应修持。故诸菩萨方广藏中，广说三乘，其因相者，亦即此也。】
(p172) 真正我们修学大乘的行者，所走的这个道路有两条，一条叫共道，一条叫不共道。共就是共同的，不共就是不跟别人共同的，跟谁共？跟二乘、劣乘人共同的。还有一条呢？就是不是下乘人，劣乘声闻、缘觉不走的，只有菩萨单独的，叫不共同的。就像我们现在念书，我们现在念到大学，小学部分跟那些小学生共的，到了大学的话，那小学生不上来了，那个就是大学生不共的，就是这个意思。就是我们来说的话，是，我们也是世间的人，所以作为世间人是共同的；可是穿这一件衣服—比丘，那个也是我们不共的，同样的道理。那么我们现在呢，修学的内容也是这个，“共者即劣乘藏中所说诸道”，共同的就是这个基础。那个就是声闻、缘觉也要学的，也要学的，那么这个是共同的。从这个基础上面再加上去，不同的，你为了目的大，所以你那个基础打得更深、更广，这是不同的，如此的基础是必定要。[19:22]
那么在这个情况之下，是，虽然是共同的，但是的的确确大乘跟小乘当中，有一些地方是有一点差别的。这个大乘戒当中有很多小乘戒没有，那个是不共。还有呢，不但没有，而且跟小乘共同的又恰恰相反的，那这个就麻烦了。所以这小乘是应该取，大乘应该舍；反过来，大乘应该取，要的，小乘应该舍。那么为什么原因，为什么原因呢？这个地方就指出来。我们对这一点了解了，以后就对于这个大、小两乘之间的差别，以及南传、 (p173) 北传我们的取舍，非常清楚、非常清楚。这个在菩萨戒里边，《梵网经》里面说得很清楚，《梵网经》里边的，这个瑜伽菩萨戒，它这个戒条层次非常清楚。说我们现在修学大乘的菩萨，应该做些什么事情？做这些，分成功六度。所以哪几个戒嘛是布施度，哪几个戒嘛是持戒度，这样，然后呢再下面忍辱、精进、禅定、智慧，哪一个该做，哪一个不该做。[20:50]
它那个戒经上面就告诉我们，说这个声闻乘人是急求出离，为了急求出离，所以有很多事情他不应该做。他应该做的什么？是少事、少业、少希望住。你什么都不要管，你只要吃饱了，不管味道如何，不管有没有营养。最好的营养是什么？就是你的心，你能够把这个净化了以后，那个身体丢掉了正好，什么都不管。大乘人不是的呀！你要救济一切人，要救济一切人，要适应他的根性，那个时候你不管的话是不可以。所以戒经上面告诉我们，声闻乘人急求自利，是少事、少业、少希望住，对！大乘人为了救别人，那个时候你少事、少业，那就错！你要救别人，救得越多越好嘛，你的目的要救尽法界、虚空界一切众生，现在这个事情不行，那个事情不行，那你怎么救人哪？这个是两个的根本的差别。[21:53]
(p174) 不过说到这里，有一点要辨别，它佛经上面的每一个地方的次第说得清楚，你的发的心是没有错，你要救一切人，但是，你要圆满发那个心的话，靠什么？靠我们自己，我们每一个自己。你那个时候要保护这个心，增强这个力量，在这种状态当中，不是一口气叫你什么事情都去做，要开始的时候增强这个心。就像小孩子一样，这个小孩子天生来，说皇帝的儿子，他要做国王的，但是并不是说生下来好的，捧到他国王的位子让他做国王，那怎么可能呢！正因为他要做国王，所以开始的教育不一样，至于说过程跟平常人还是一样的，一步一步增长他的能力。不过他这个能力是要做国王的能力，你这个能力是自己糊口的能力，这个才是它的差别。所以这个次第的重要，那么有了这个次第，才能够圆满我们开始所定下来的质跟量。所以，这个上头所以成为大乘、小乘两个的差别。这个差别究竟怎么样，到后面他会有详细说明。[23:08]
尽管有这样的差别，可是目的却是一样的，这个所以我们一定要把握得住。你的目的干什么？解决生死痛苦问题。小乘看得不远，自己以为这个生死痛苦问题就是这个，你就忙这个，结果到了后来发现，啊！这个不行，他一定还要整个地解决，你还是为了这个。既然你要解决大的，当然你不能做一点点小事情，所以你了解了这一点，这个大、小乘的戒律在行相上面看是违背的，在真实的意义上面是完全不违背的。所以我们真正要修学就 (p175) 要学这个，你到了这个认识了以后，那一点障碍都没有，一点障碍都没有。因为他所说的认识，不是个道理，而这个认识是你内心相应的这个量，到那个时候你自然晓得你心里什么量。[24:03]
我这个地方比方随便举一个例子，我们也看见不但是大乘的戒经，还有大乘的很多其他的经典上面也这么说：这个小乘人是绝对不能杀的，这个大乘的菩萨有的时候杀人，还有很多大功德呢！我想我们这个公案都知道，我们不妨再简单地说一下。说有一次大家这个到海里面去采宝，那么采宝的时候那个都要那个大商主带头的，这个大商主他是个过来人。譬如说我们要去挖掘宝，他是晓得什么是宝，路怎么走，里边有什么困难，怎么解决，大家跟着他，一心一意地上去。那么这个到了海里的时候，喔，那个船上面哪，他是个大强盗，那个大强盗要谋财害命的，别人都不知道。这个大商主晓得了，心里想：这样麻烦了，如果让那个大强盗在这个里边的话，我们一船人统统被他杀光，你怎么办呢？但是呢你修学佛法的，你又不能杀他。后来觉得在这种情况之下，就是你容忍的话，不但我们船上的人统统被他杀光，而且就这个强盗本身杀了我们，他也要堕地狱，一定要堕地狱！那既然我要解救一切的话，我来堕地狱，我把这个商人杀掉，结果他就把那个商人杀掉了。[25:22]
(p176) 这个故事我们大家了解，这个里边有一点很重要，我们往往说这个大乘人哪，我为了利人，我愿意做那个事情啊！没有错，可是佛法里边是讲的不是讲一个道理，他每一个法的法相很清楚，你到那时你自己衡量，衡量自己看。说我现在这样去做的话，我的的确确晓得得很清楚，张开眼睛往水里跳，那个时候只有我自己去跳，那时候你去杀有大功德。你不要说：菩萨戒上面这样那么说的，然后你杀了他，我就有功德，我也自己也讨了个便宜，那你只有下地狱。这个事情，本论的，不但是本论，就是很多大经大论都说得非常清楚，就把它上面要指的这个心理的法相告诉你得清清楚楚，就这样。所以这个我们才是要学的，真正要学的，要我们学不到这一点的话，学了一点经论，拿这个藉口作为自己的挡箭牌，这是一种。还有学了这个经论，自己的执着越来越多，欸，我这个法这样对，他这个法这样对，吵得天翻地覆，那就错了！在这个地方顺便一提。[26:35]
那么下面我们看，所以说在这种情况之下，那我们晓得除了这个特别的，为了他急求自利的这个“少事、少业、少希望住”，只管他自己的那个东西以外，其他的小乘人的都要学，都要学。这个是为什么在大乘，所谓“方广藏”就是大乘，大乘当中它广说三藏，照理说它大乘嘛就说大乘的，小乘不要讲啊，但是它小乘也讲，原因就这个道理。因为你一定要学，学了以后，了解，帮他们，而且你那时候晓得里边的差别何在，那这个就是它的原因，这个就是它 (p177) 的原因。[27:22]
Furthermore,
【◎ 复次】
继续下去，
a perfect buddha has not extinguished just a portion of faults and accomplished a mere portion of good qualities,
【正遍觉者，非尽少过，圆少分德，】
什么才是佛陀？“正、遍”，绝对没有一点错误，而且绝对没有一点的遗漏。正是正确，遍是圆满，这个正觉、遍觉，这个才是佛陀，这个才是佛陀，这样的觉才叫无上正等正觉。你没有这个“遍”的话，这个声闻二乘也有的。那么所以这个佛陀做的事情，是所有的过失是彻底尽除，所有的功德是彻底地圆满，他不是尽一点点的过，不是满一点点的德。[28:16]
but rather has extinguished all types of faults and accomplished all types of good qualities.
【是遍断尽一切种过，周遍圆满一切种德，】
这样的！[28:30]
Mahāyāna practitioners seek to achieve this. Since they will then eliminate all faults and develop all good qualities, all the different types of good qualities derived from the elimination of faults
【能成办此所有大乘亦灭众过备起众德，】
6A Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P23)[00:05]
And Dharmakirti’s Commentary on the “Compendium of Valid Cognition” (Pramaṇa-varttika-karika) says:
Pramaṇa-varttika-karika is the Commentary on the Compendium of Valid Cognition. There are two statements below,[00:13]
It is difficult to explain to others. The results of causes that are obscure to oneself.
In the Commentary on the Compendium of Valid Cognition, a verse actually contains four phrases, four phrases in a verse. It says, “In order to destroy suffering, the compassionate work at actualizing the methods. [v2 p.86] It is difficult to explain to others the results of causes that are obscure to oneself.” For a sincere Bodhisattva – a Bodhisattva possesses compassion - for the sake of helping self and others, for the cause of destroying afflictive suffering, he [this practitioner] strives diligently and applies earnestly using various proper methods, correct approaches. So why do you want to study this approach? Because you must attain the experience before you can help others, to support others, then [you will be able] to inspire them and allow them to understand how to study, this is how it works. Therefore, they are inspired to recognize Buddha Dharma through these various reasons, these causes, these methods. If you lack the understanding yourself, there is no way that you can express them clearly. This is because these reasons, these causes, are not easy to understand. These causes are not readily recognizable by us.[01:45]
So what are these reasons? For example, pointing out to you that this is suffering, with an explanation that it is before our eyes, but we are barely able to understand it. As for the origin of suffering, the causes of suffering, then we are not able to identify it, we are unable to see it. Because it is not immediately in front of us, therefore “it is difficult to explain to others.” Well! This [origin of suffering] is hard to identify, it is dependent-arising. Here, everyone says that it is the result of cause- and-effect, yet how did the cause lead to the effect? How does the karmic deed generate its effect? It is not something easy for us to see. Thus, under this condition, for you to help others, you have to have the experience and recognize [the cause] immediately. In this state, it is not possible for you to explain it clearly, no way to clarify if that is reality. So, there are various approaches or methods to study Buddha Dharma, whether it is the arising recognition of the methods to learn Buddhism or the reasoning – they are the causes. The cause can be very profound, generally hard to recognize and explain. You must wait until you have proper recognition, proper experience and attainment, then you can express it explicitly, so, “It is difficult to explain to others”.[03:22]
Speaking of these two verses, I have to specify because they [the quotes] are from the Commentary on the “Compendium of Valid Cognition,” which was composed by Dharmakirti. We have copies of it here too - it is hard to understand, you can take a look at it. Most of us, speaking for myself, open it, well; we do not know what it is talking about! Once you take a look at it, you will know, its brilliance is extremely excellent. We know that the Six Great Philosophers of Jambudvipa (南閻浮提六莊嚴), [two out of the six] that is: Dinnaga and Dharmakirti were two great commentators - two great scholars. Their excellence was applying conventional logic – scholastic knowledge - by permeating the Dharma, and transforming it into a vital curriculum in Buddha Dharma. That is, they utilize worldly reasoning to express common worldly misconceptions and to establish accurate Dharma. [These two scholars] are remarkable, exceptional indeed! Based on this [the background of these two scholars], the content they covered was not wasted for even a bit nor did they permit a single mistake. Thus, the usage of the words was absolutely succinct.
[南閻浮提六莊嚴: the six great scholars of the Jampuvipa - middle way scholars Nagarjuna and Aryadeva; mind only scholars Asanga and Vasubandu; Buddhism logic Dinnaga and Dharmakirti] [04:34]
Let me write down the two words of “absolutely succinct” (簡鍊). “Absolutely” here means clear or concise, I wrote it here. And then, for “succinct,” should it have the components of gold or fire [Chinese character]? It should be gold, right? One component is gold, “succinct.” It means straightforward, yet it does not mean careless, it is with precision; all but the essence of a product that has been revised through hard work. Thus, for every word and even every phrase or verse, the embedded meanings are very profound and deep. This commentary is difficult to learn, however - once you mastered it, your perception can be transformed exquisitely. By applying the simplest method to include even the smallest detail, it allows us to be elevated to an absolutely perfect state in our short lifespan. We should not be too anxious - as long as we follow the teachings step-by-step, the future attainment will arise. Otherwise, [we may] waste majority of the time and understand nothing, squandering this entire lifetime without any achievement. I just bring it up here. So it explains the following:[05:51]
Therefore, if you have not ascertained something exactly, you cannot teach it to others.
This has just been explained. Well, now we will continue to the next paragraph, the next one:[06:05]
By stating “Those benefactors of beings who accomplish the good of the world through the knowledge of paths...”
When a Bodhisattva requests [teachings], his goal is to act for beings of various faculties; thus, he has to study everything. Then, the content of his study is also divided into levels. They are the three vehicles, sravaka and so on – those with sravaka, pratyekabuddha, or Bodhisattva propensities. This is because each inclined propensity has its own conforming path, which is what we usually called path or level. This is the path-of-meditation, which are the skillful methods that Bodhisattvas should master. Method means skillful approach. As for this method [of skillful means in teaching or anything we engage in], now we mistook its meaning for the sake of convenience. What does it mean? It is to take the shortcut. Alas, this is awful, very terrible [to take the short cut]! The method referred to in the Buddha Dharma is a path of proper approaches that leads you to the place you want to reach. Below, it says,[07:40]
Ajita indicates in The Ornament for Clear Knowledge that knowing the paths of the three vehicles is the method for bodhisattvas to achieve the goal they have set.
Ajita is Maitreya Bodhisattva, the Bodhisattva Maitreya. This is quoted from the Ornament for Clear Knowledge. As this is what Maitreya Bodhisattva taught, sometimes it will either quote from the commentary or directly mention what the Bodhisattva said [in the Lamrim text]. In order to benefit all beings, what should the approach be? It is through perfection-of-wisdom. There are three requirements that the Bodhisattvas seek: wisdom of emptiness, perfection of wisdom, and omniscience. So, we will explain each one of these and its respective content here. What is the perfection-of-wisdom? The perfection of wisdom is to use this wisdom, this proper recognition, to achieve, attain, and fulfill all worldly benefits. As for all worldly benefits, to all others, it is to aid all beings; once you have aided all beings, for yourself, you have achieved your own Sambhogakaya [enlightened physical form] and enlightened state-of-mind; they are the two sides of the same object [both conventional and ultimate achievements]. [08:59]
We will again use the businessman example that was mentioned earlier, you [as the businessman] gained benefit from the business, he [the supplier] delivered things that you need, to your hands for your use; consequently, [the supplier] makes a profit at the same time. These are not two different matters. So now, when we apply Buddha Dharma, we should start from the same approach. Why do I use this common example? It is for us to understand immediately, wow, this is how Buddha Dharma works, and the effect [for us students] is greater. Otherwise, when we are doing little service, you feel unwilling to do it for others. You have to realize that the true benefit is yours! The more benefit there is for others, the more you gain - just like a businessman, when everyone owns your products; you become the most successful business-owner. [09:50]
The same applies to us now. Otherwise, we do a little bit and feel that it is enough, and we are unable to accept any unjust treatment. You should know that, unless you do nothing, to engage in any task is to face injustice; this is the first note. Moreover, it is only under the feeling of being wronged that things get accomplished; this is the characteristic of Buddha Dharma! Let’s all think about it, right? It would be nice to just lie there comfortably without feeling wronged. And then you work hard to serve others’ meals, when they finished eating, they may not feel good and even complain that it is tasteless or salty, not greasy enough or too greasy. That is the way it is; it is absolutely true. This is why, in the six perfections, each perfection builds on the previous one. Generosity is easier, ethical discipline is hard. Ethical discipline may be possible, while patience is difficult. What is the object for true forbearance? It is certitude-about-the- teachings. [v.2 p.152] If you are able to achieve that level of forbearance, then you are equipped to consider compassion and joyous perseverance. Upon this achievement, then achieving meditative stabilization becomes possible, followed by achieving wisdom insight - this is what we should understand. This is the same with the case of the businessman - just like in business, the customers are picky! If you are not able to satisfy their pickiness, when they come to buy things from your store, you will say, “Take it or leave it that is the way I am!” This customer will certainly not return again, and you will not make money after all of your hard work.[11:16]
Thus, to seriously apply the Mahayana teachings, that is how extraordinary this Lamrim is. Let me tell you, Lamrim does not present the greatness of Mahayana right away or reveal the content to you, it is not like that. First, it tells us what the benefits are that you need to apply, the disadvantages if you don’t apply them, and it immediately analyzes the pros and cons thoroughly. Once you recognize the advantages and disadvantages, you will think, “I want to apply it, what now?” Then Lamrim will reveal to you, beginning from the very first step, how to gradually increase your capability. To increase your capability enables you to realize the benefits, and it also allows you to realize that, upon removing the disadvantages, the capability will increase; your learning through experience deepens and, gradually, you advance [on the path], and then you will achieve it! That is how it works. So, this is the most extraordinary and excellent advantage of Lamrim! Once you continue with the study, [you will] surely understand how it differs from other [texts]. Now, let’s continue.[12:13]
Also the Mother of Conquerors [The Eighteen- Thousand-Verse Perfection of Wisdom Sutra] says:
The Mother of Conquerors is the Wisdom of Perfection. It did not specify which Wisdom of Perfection here. I am not sure which one it is, the text here did not specify, what does it say? [12:26]
Bodhisattvas should produce all paths – whatever is a path of a Sravaka, a pratyekabuddha, or a buddha – and should know all paths. They should also perform the deeds of these paths and bring all of them to completion.
In fact, The Mother of Conquerors is the Wisdom of Perfection Sutras, this need to be verified because the Wisdom of Perfection Sutras is divided into several volumes. The first volume is the most extensive, the second is more concise, the third is further condensed, and the fourth is even more condensed. The principle contents are the same and the core teachings are all in one. However, the most important thing is that some are more elaborate; the most detailed one is volume one, like that. Therefore, whether it is volume one, two, three, or four, the essence is the same. It states that a Bodhisattva should generate the aspiration. With this generated spirit, apply it to all aspects of study and actual deeds, and, based on this aspiration, learn how to apply it. So what are the categories? In general, there are three parts: sravaka, pratyekabuddha, and Buddha, which are the three vehicles that we had mentioned earlier. “They should also perform the deeds of these paths and bring all of them to completion.” Those listed above [sravaka, pratyekabuddha, and Buddha] should all be fulfilled, totally perfected. Why did he [Buddha] say this? This is because the Wisdom of Perfection Sutras was compiled after the Agamas《阿含》. The Agamas is focused on individual liberation, just so. At the end, you are told to consider liberating yourself, actually there is more work needed – to advance a step further - before you gradually reach completion. Prior to your ultimate perfection, these [aspiration and deeds] are all required. And then all the requirements need to be perfected.[14:21]
Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner.
So why did Lama Tsong-kha-pa say this here? This is due to many people who, at that time, said, “I practice Mahayana, and I will not study those Hinayana texts.” This is wrong, this is not right! So the Sutra taught us this, in fact it is clear in its reasoning – for Mahayana to be Maha [great] is to help resolve all beings’ issues. In order to solve their issues, you need to know where their problems are. If you don’t know, how are you going to solve it? Thus, there is no exception to greater or lesser [vehicle]. So, if anyone says, “I am Mahayana practitioner, I don’t need to learn Hinayana teachings,” this is wrong and contradictory. This is why it says below that someone stated: a Mahayana practitioner should not study the lesser vehicle – the lesser vehicle refers to what is relatively inferior as compared to the great, which means small vehicle. This is wrong. This is the cause of contradiction.[15:23]
In addition, there is something unusual here. Generally, in Chinese culture we will say that this is unreasonable or contradictory. Why did he say “the cause of contradiction” instead? We should know that when we sincerely apply the Buddha Dharma, one [part] is to plant some roots, like sketching a diagram and drawing a draft. It is okay just to have a general concept anyway. To go a step further, when you actually engage in practice, it requires great care without any flaws. Thus, at the time for serious practice, anything [we] engage in must distinguish between cause and effect, or the dependent-arising of karma, or the middleway. A certain cause results in its corresponding effect; in other words, if you want such an effect, you must plant such a cause. Now, assuming that the stated Mahayana [practitioner] does not study Hinayana teachings, you planted a wrong cause and this is a mistake. This is why it uses the word “cause” of contradiction here. Please note! There are many areas that we need pay attention to, and the reason I specifically mention them here is because I made this mistake before. Some people said that this book is hard to understand, and I felt the same way. So, I foolishly relied on my thoughts, felt that many of the writings were not fluent enough and made changes. To this day, I still repent for doing so.[16:58]
So I will specifically mention this here to you; subsequently, you should be able to apply according to various conditions. Now, we often argue with others, saying that I am reasonable and others are not. Excuse me! Our reasons as ordinary beings applied to other ordinary beings is fine, you may win a court case by arguing this way. However, in the context of Buddha Dharma, you will go to the hell realms, this is the cause. This is a very important concept! Therefore, I just bring it up here. Continue, now we move forward.[17:32]
There are shared and unshared paths to enter the Mahayana. Since the shared are those things that come from the scriptural collections of the Hinayana, how could they be something set aside? Therefore, Mahayana followers must practice all those things taught in the Hinayana scriptural collections, with only a few exceptions, such as diligently seeking a blissful peace for oneself alone. This is the reason for extensively teaching all three vehicles in the very vast scriptural collections of the bodhisattvas.
For those of us truly applying Mahayana teachings, there are two paths to travel: one is called the shared path and the other is the unshared path. Shared means to share in common; unshared means not shared with others. Shared with whom? [It is] shared with Hinayana or the lesser vehicle. What about the other path? It is not traveled by the Hinayana, the lesser vehicle sravakas, or pratyekabuddhas; it is only taken by Bodhisattvas, which is known as unshared. It is like our schooling, we are in college now, the elementary school is shared with the elementary students; by the time we are ready for college, those elementary students may not continue. That is the path unshared by the college students, this is what it means. As for us [monastics], yes, we are part of the worldly beings, so it is common to share with the worldly. But with these robes on, as a monastic, that is our unshared part, it is the same reasoning. As for us now, the content of applying the teaching is the same, “the shared are those things that come from the scriptural collections of the Hinayana,” and the common part is the foundation. That is what sravakas and pratyekabuddhas are also studying, we need to learn it too; and this is the shared. Adding on this foundation is the unshared; for the sake of your greater aim, your foundation needs to be established to be more profound and vast, this is the difference. This kind of foundation is essential.[19:22]
So under this circumstance, yes, although they are shared, Mahayana and Hinayana indeed have differences in some areas. There are Mahayana precepts that are not included in Hinayana ethical discipline, this part is unshared. Not only are they unshared, but also the part shared with Hinayana is exactly the opposite, and these [differences] become complicated*. Thus, what has to be adopted in Hinayana, Mahayana has to cast aside; contrarily, what is adopted or required by Mahayana, Hinayana should cast aside. So what is the reasoning for this, what is the cause? It is distinguished here. With this understanding, later, with regard to the differences between Mahayana and Hinayana, and when to adopt and cast aside what, becomes clear between the Southern and Northern Buddhism lineages, very clear. This is stated very clearly in the Bodhisattva precepts and the Brahmajala Sutra《梵網經》. In the Brahmajala Sutra, the Bodhisattva precepts were clearly defined in a sequential order. It says that now we are Mahayana Bodhisattva practitioners, how should we engage [in the practice]? To engage in these, there are six perfections. So, it lists precepts for the perfection of generosity, which precepts are for the perfection of ethical discipline, in this way. Then, these are followed by the perfection of patience, the perfection of joyous perseverance, the perfection of meditative stabilization, and the perfection of wisdom; what should be adopted and what should be avoided.
[Note: There were cases that Buddha in his previous lives he had to kill villain to prevent harms done to other beings including the villain from more non-virtuous deeds. This is not allowed in Hinayana practice.] [20:50]
In the sutras of discipline, it taught us that a sravaka practitioner is eager to renounce and, for the sake of renunciation, there are various things that he should avoid. What are the things that he should do? Lessen involvement, lessen activity, and abide in less desire. You [the sravaka] disregard everything except filling the stomach with food, regardless of the taste or nutrition. What is the best nutrition? It is your spirit. Once you can purify the mind, it will be fine to even discard the physical form, nothing should be a bother. For the Mahayana practitioner, it is not the case! You want to rescue all beings, want to free all of them; thus, [you] need to conform to their propensities. When that time comes, you cannot leave them alone. Thus, the sutras of discipline taught us that sravaka practitioners are eager to benefit the self, so they have as little involvement, activity, or desire as possible, which are the right things to do! In order for a Mahayana practitioner to free others, it is wrong if you have as little involvement, activity, and desires as possible, then you are wrong! You are to free others, the more the better. Your goal is to rescue all beings in the infinite Dharma-realm and throughout the entire universe. Now, [with the attitude of] this is not involved and that is not involved, how are you going to free them? This is the fundamental difference between the two.[21:53]
Up to here, there is one point that needs to be differentiated. In the Sutra, the systematic order of each stage is clearly specified, your aspiration is correct – you want to save all beings, but to totally fulfil this aspiration, what do you rely on? Rely on ourselves, each one of us. That is when you need to protect this spirit, increase its potency. Under this condition, it does not mean for you to do it all, it starts from strengthening this mentality. It is like a child who was born as the son of the emperor – he will be the heir to the king, but it does not mean that he will be put on the throne right after he is born, that is not possible! Because he will inherit the throne, the training will be different [from an ordinary civilian], however the process is still the same as an ordinary civilian – gradually increasing his capacity. Yet, his capacity is as a king, while as your capacity is to make a living, this is the difference. Thus, this is the importance of the systematic order. Once we have this systematic order, then the completion of the quality and quantified-measurement that were determined in the beginning are possible. So, the aforementioned are differences between Mahayana and Hinayana. The detailed differences will be elaborated later.[23:08]
Even though there is such a difference, the goal is still the same [enlightenment], this is what we ought to be certain of. What is your goal? It is to resolve the suffering of cyclic existence. Hinayana does not see it far enough and consider that the suffering of cyclic existence is just this [individual liberation]. You only pay attention to this and, as a result, [you] find out later, ah! This does not work, he [the enlightened one] still has to thoroughly solve [self and others’ enlightenment], and you still have to work for this cause. Since you want to solve the major one [ultimate enlightenment], of course you cannot just scratch the surface – with this understanding, the conflict of precepts between Maha and Hina are only in appearance. In the actual meaning, there is no contradiction. Thus, for us serious practitioners, this is what we should study. Once we have this understanding, then the obstacle will be removed, there is no more hindrance. This understanding is not just a theory, rather it is the conformity level; by then, you will conceive this mental capacity with ease.[24:03]
I am going to use this example here: we know not only the Mahayana sutra of precepts, but also many other Mahayana scriptures say: for Hinayana practitioners, killing is absolutely not allowed, whereas there are cases when a Mahayana practitioner kills people! I believe we all know this story; we might as well go over it again. Once, a group of people went to sea to hunt treasure. At that time, a major merchant led the treasure hunt because he was experienced. For instance, if we were to dig treasure, he [the leader] knows what is valuable, how to get to there, what the difficulties will be, and how to resolve them; everyone followed him and proceeded mindfully. When they arrived at the sea, well, on the ship there was a bandit who was plotting to kill for treasure, but no one knew it. This major merchant knew about it and thought, “This is trouble. By keeping the bandit here, he will kill us all, what will you do? Yet you are practitioner of Buddha Dharma, you cannot kill him.” Later, [the merchant] felt that, under this circumstance, if you tolerate [the bandit’s presence], not only would he kill everyone on board, but he would fall to hell if he killed the passengers, he would fall to hell, [his] downfall was certain! Since I have committed to rescue everyone, let me be the one to go to hell; I will kill this bandit. Eventually, he killed the bandit. [25:22]
We should understand this story; there is a very important point in it. We often say that, as a Mahayana practitioner, I want to benefit others, thus I am willing to be engaged! There is nothing wrong with this, but Buddha Dharma is not about preaching one theory; every teaching clearly has its respective Dharma characteristic. By the time you evaluate yourself, try to measure it. For me to apply the teaching accordingly now, I definitely know it very clearly: jump into the water with open eyes [knowing clearly what I am doing]. At that time, I have to do the jumping myself, and that is when your killing will accumulate great merits. You should not say, “according to the Bodhisattva vows, by killing him I gain merits and advantage” – with this, you are doomed to fall to hell. For this [concept] in Lamrim, not just in Lamrim, this is stated very explicitly in many scriptures and classical commentaries; [these texts] clearly reveal the Dharma characteristic of the mind, just like that. Thus, this is what we truly need to study, truly need to learn. For those of us who are unable to reach this point but have studied some scriptures, use this as an excuse for self- defense, this is one kind [of mistaken application]. Moreover, upon studying the scriptures, [if] the self-grasping becomes more and more, alas – my Dharma practice is right, his Dharma practice is right – argue to the point the sky and earth turn upside down, then it is wrong! I bring this up along with the topics.[26:35]
Next, let’s see, therefore, in this situation, we know that, apart from this exception, for the sake of self benefit – less involvement, activity, and desire... other than self benefit, [the Mahayana practitioner] needs to study all the Hinayana teachings, needs to learn them all. This is why, in Mahayana, the reference of “complete and extensive treasury” means Mahayana, and in Mahayana it covers the Tripitaka extensively. Theoretically, Mahayana covers Mahayana alone, and does not cover Hinayana, but [Mahayana] also studies Hinayana teachings, this is the reason. For you have to study Hinayana teaching; after learning and understanding, help those [Hinayana practitioners]. By then, you know what the difference is, this is the cause [of why Mahayana needs to study Hinayana], and it is the reason.[27:22]
Furthermore,
Let’s go on,[27:24]
a perfect buddha has not extinguished just a portion of faults and accomplished a mere portion of good qualities,
What is Buddha? “Precision and pervasion” that is absolutely flawless and absolutely without any omission. “Precision” means valid; “pervasion” means completeness; these are the so-called perfection of enlightenment and ultimate enlightenment – this is Buddha, this is what Buddha is. This enlightenment is what we called peerless, perfect enlightenment. If your attainment is not yet “ultimate”, sravakas may also have the same attainment. So, Buddha’s work is thoroughly flawless, and thoroughly perfected of all good qualities. He is not just eliminating a tiny number of faults and not just accomplishing a tiny number of good qualities.