菩提道次第广论手抄稿:旧版第七卷A面
（手抄稿 第一册 p199）[00:10]
那就造最严重最严重的谤正法之罪，所以经上面告诉我们，你要造了五无间罪菩萨能救你，你谤了法没办法救你。这个罪过之可怕，大乘经典上面处处说这个事情。而且这种事情，嘿，极易生起！好容易生起，好容易生起，动不动就来了。而这是什么啊？都是得到了一点相似胜解，似是而非的；你书看得越多，然后呢修行有了一点经验，这种毛病都来了。于是我们说：“啊，那不要看书了！”你又犯了毛病了，要看！要圆满认识，然后你步步上去这个才好。请问：他看了书毁谤人家都不可以，你不看书毁谤人家，你就可以了吗？对不对？所以现在人：“啊，因为看了书看错了！不，那我不要看书了，看书那些都不对！”你同样地毁谤，修学佛法必定要闻思修的次第，被你这一句话一刀斩断，一样的。所以它真正的问题我们把握得住，这个下面会详细而且告诉我们根据—都有凭有据。[01:19]
(p200) 《菩提道次第广论》，请翻开十一页。昨天我们就把佛法里边这个大小之间的差别，已经有一个说明。这个里边是有少少一点点，它因为眼前目前各人修持的重点不一样，所以有的开—是允许的，乃至于应该的；有的呢，遮—说是不允许的。这是就眼前来说有这个差别，那么究竟来说同样的，这个我们要了解。那么关于这个道理，如果我们没有正确的认识，而偏偏又在修行过程当中，因为没有把握得住这个修学的整个的大纲，修学的整个的大纲—就是整个佛法的整体，它的次第步骤等等。那么，在自己所走的那一条路上面，或者是理论上面的认识，或者修持上面有一点点经验以后，往往会产生一种相似的见解。而再加上，譬如说外面的种种的不正确的佐证，于是就产生了一个相似的决定，或者叫“似胜解”。[03:18]
那个胜解它有几种不同的解释，那么通常我们最常用的，运用这个《成唯识论》上头的说明：说对于我所认得那个—认以为的这个境界—我的概念，觉得确定是如此的，确定是这个样的，不再为其他的意见或者什么来动摇，这个叫“胜解”。譬如说我们现在眼前世间的来说，我们常常觉得：“欸，这个东西是有营养。”好像不管他怎么说，我就是这个样，不管人家说多少理由，我对这个概念牢不可破，就这样。那么现在我们在修学佛法过程当中，我想每个人多多少少有一点，这是眼前每个人自己觉得这个对，我就是这(p201) 个样，那么除了这个以外那就不对，这种通常叫作相似的胜解。因为这种概念，所以他会产生对于他不相应的就会否定、毁谤，而造成非常严重的谤法的罪业。那么这个谤法的罪业呢，以后陆陆续续会讲。那么目前我们应该怎么办？所以下面这一点，是对于我们眼前修行是非常重要的。看书本上面十一页第二段，[04:59]
p. 11 (7)
Therefore, having relied upon an excellent protector, solidify your certainty about the way that all the scriptures are causal factors for one person to become a buddha.
【◎ 是故应当依善依怙，于其一切正言，皆是一数取趣，成佛支缘。所有道理，令起定解。】
这个里边分两部分，所以说第一部分呢，我们真正要想修学佛法的，具善根的人，应该怎么办？要依靠一个善知识、善知识。那么这个善知识这个条件，以及如何依止善知识，后面有详细说明。这个说明就是自己如何去依止—作为一个学的人，以及善知识是什么样的行相，这是我们刚开始的人，最重要的、最重要的一个认识，以及修行的必须要的。你这一点上面如果做对了，下面的问题都会迎刃而解；如果这一点上面弄不对的话，这个走的路是一条大圈子，大圈子，大圈子。虽然最后我们一定会走到的，绝对！《法华》上面给我们早就悬记了，乃至于你到寺院当中“一合掌、小低头皆已成佛道”。所以“若人散乱心，入于塔庙中，一称南无佛，皆已成佛道。”以散乱心，就是像我们普普通 (p202) 通那样的，随便跑到这个庙里面去，那么看见了佛，称一声：“啊！南无佛。”或者南无阿弥陀佛、南无本师释迦牟尼佛都一样，你这样地最后都成佛。[07:01]
这个里边我只是提出一个偈子，实际上在这个里边有很多说明。说小孩子弄那个玩那个泥巴，造了像一个寺院一样的话，欸，他也这个因缘而成佛。何况我们现在这么认认真真，抛开了自己温暖的家庭，跑到这个地方来这么认真地修学，所以绝对会成佛。可是这一条路却是一条远路，在这个远路转的大圈子当中，这极大部分时间弄得不好的话，会在恶道当中，那是非常可怕的，非常可怕的！[07:44]
那么这个关键在什么地方呢？就是自己能不能了解如何做一个修学佛法的佛弟子，以及能不能找到相应的善知识。所以在佛经里面，从《阿含》一直到《华严》，当然随便、随处经常可以看得见佛教诫我们善知识的重要。说《阿含》里面有这么一段公案：有一天阿难在这个静坐当中，思惟佛法的过程当中，他就想：“佛常常说这个善知识的重要，这是一点都没有错，没有善知识啊，是我们不可能懂。”所以他就跑得去问佛，说：“佛陀啊！你老人家常常开示我们善知识重要，这我想想一点都没有错，所以我觉得这一大半，我们修行一大半要靠这个善知识啊！”佛的回答很有意思，说：“阿难哪，你错了。”“嗯，怎么错呀？”佛陀说：“不是一大半，全部要靠善知识！”“哦！全部要靠。”小乘喔！[09:09]
(p203) 然后呢进入大乘，虽然有很多经典，我们现在《华严》做代表，或者你们自己可以想，各式各样的经典上面都这么说。这个文殊菩萨一再开示善财童子，以及他善财童子不断地参访善知识，随处随地那个善知识也一再开示他，说：“你要成佛啊，要成就一切智智，总要依靠善知识。”那么这个详细的情况到后面说，到后面说。这个是我们修学佛法第一步。[09:54]
紧跟着，那么依靠了这个善知识真正重要的是什么呢？就是我们要把握得住，把握得住这个整个的修学佛法的这个整体、纲要、次第。所以说“一切正言，皆是一数取趣成佛支缘，所有道理，令起定解。”这个昨天已经有详细说明，详细说明。那么这个差别呢，再简单地说一下。是！我可以现在走任何一条，我说我是欢喜学经教的，好！你是要参禅的，好！你是念佛的，好！乃至于像日本的那个日莲宗它只念一样东西—“南无妙法莲华经”；净土真宗念都不要念的，只个“信”字就行；然后呢禅宗参一个“无”，就是这样，那没关系。可是这一条路，刚才说的是远路，是远路，弄得不好的话，吃很多冤枉苦头，乃至于我们眼前整个的教法，所以形成这样支离破碎的原因就在这里。从外面的教法来看，它是支离破碎，互相你否定我、我否定你，而这个法到最后到我们身上什么现象呢？也是这样，你这样地别扭，是那样地别扭。[11:25]
(p204) 为什么要这样说呢？因为我们毕竟到最后要圆满无上菩提，请问圆满无上菩提你能有一样东西不圆满吗？你能有一样不圆满吗？你能通相宗不通性宗吗？你能通大乘不通小乘吗？这样的话圆满吗？那当然！所以那个时候你真正要修的时候，是你那条路进去，可是那个法对你以前不相应，所以那个时候你内心上面起冲突了。比如我们现在来说，我们有很多人是念佛或者参禅的，叫我们现在学一点教，心里觉得别扭：“唉呀！这个不行，我是念佛的，现在我全部精神跑得去叫我这样去做！”你心里面自然而然会有这种彼此间不能相容的。为什么？就是我们因地当中有了这个障碍。[12:15]
我昨天也说过，不是说叫你不参禅、不念佛或者不学教，恰恰相反地，这个圆满的佛法才告诉你最好的念佛方法，最好的参禅方法，以及最好的学教方法。那差别呢，就是你一开始的时候不必忙着进去，而是先把握住这个重点以后，找到你该下手之处，然后走的话，那同样的结果、同样的起步，但是这条路是最快、最近、最好！所以在这个上面，你了解了，说原来整个的东西我们将来都要修学的，只是次第步骤以及本末差别。这个道理你要确定认识而且决定不移。然后再下面说，[13:13]
Then practice those things that you can practice now.
【诸现能修者即当修习，】
(p205) 因为你认得了这个整个的佛法的内容，那么那个时候你就看见了，说整个要修佛法要修些什么？然后呢我现在已经走了多少？还有哪一些没有走的？你能够这样认识，你也可以不走冤枉路，也可以不躐等。譬如说你现在要念书，一共嘛从幼稚园开始要念到大学，结果你发现：嗯，幼稚园这个对你现在不需要，你可以不要念，乃至于小学你也可以不要，那么你就可以中间插班进去。否则你如果条件不够的话，你说：“啊，他是这样。”你也跳上去跑到插班进去的话，你就念不上去，然后等到你念不上去，重新才念的话，吃了好大冤枉苦头。所以由于前面的这一个两点，找到了你现在应该下手，这个就是说能修学的，那么你就在这个地方起步。在这种情况之下，下面怎么办呢？[14:21]
Do not use your own incapacity as a reason to repudiate what you cannot actually engage in or turn away from.
【诸现未能实进止者，亦不应以自未能趣而为因相，即便弃舍。】
其他的部分，我们还没有能够真正去做。“进止”的话，就是说该做的做，不该做的不做—取舍，我们说“止、作”。所谓止、作的话，就是持戒的时候，有很多东西你平常不这样作的，要你做；平常该我们一向习惯这样做的，这个照着佛戒告诉我们不要这样做，改变我以前世俗的习惯。以前世俗的习惯，增长我们世俗的财富，弄到最后轮回生死；照着佛法的这样去做的话，你在刚开始的时候，是觉得有一点不大对劲、别别扭扭， (p206) 但是这个正是要你修行。为什么叫修行呀？修改你以前的行为嘛！以前的行为是染污的，那么现在这样子经过了修改了以后就对了。譬如我们现在随便看，喔！眼前桌子什么东西，你觉得这地方不对，你要用刨子来刨一刨，要用那斧头来砍一砍。对那张桌子，假如那桌子像我们一样的话，当然砍上去会痛嘛，对呀，身体上面会痛，心理上会难受，这是必然的。[15:44]
所以我常常说，说我真正一生受用的就是前面那个老师，我现在一生感激不尽的就是这样。一个头上几年动不动嘛开起口来，总一无是处，但是我一心感念不尽，因为他把我的世俗的习气改过来了。佛法的的确确如此，可是这个也要依靠到善知识啊！普普通通一个人也跟你弄得这么样的话，大家冤家对头，这很麻烦，这个我们要分别得很清楚。所以将来善知识跟这个善学的弟子之间的条件，我们要认识。[16:21]
这个是说，我们对于没有能真正地实在进止的，那么这个时候怎么办啊？平常我们哪，我们就不管它，乃至于不要它，这个就是已经很糟糕的事情。为什么说不要它呢？那我们常见的：是！我是参禅的，你那个念佛—那个老公公、老婆婆的事情；然后学教的，他就说那些修行人盲修瞎炼；然后修行的人，说他是空口说白话。这个是眼前经常碰得见的事情。实际上是吗？假定说是像你这样说，佛说那么多道理干什么啊？那不是第一 (p207) 个戏论的，第一个开玩笑的是佛带的头吗？这很明白。所以我们要了解，那时候我们要了解：噢！说我现在条件不够，我现在进入的地方从这个地方，那么其他没有办法能做的，千万不要以现在没有办法做的原因，不要这个原因就弃舍它！下面这句话就是：不应该以现在未能趣—趣就是去—的原因就是弃舍，应该怎么办啊？[17:35]
Rather, think with anticipation, "When will I practice these teachings by actually doing what should be done and turning away from what should not be done?"
【应作是思，愿以何时于如是等，由趣遮门，现修学耶。】
那时候我脑筋里想：“唉！但愿我什么时候，能够对于现在不能做的这些事情，到了什么时候，我能够实实在在地去修了，实实在在去修了。”为什么要这样说？黑板上面请看一下。这个次第非常重要，对你们现在非常重要！第一点，依止这个善知识，第一点“依止善知识”。第二点呢，真正跟善知识就是要善巧，就是说非常清楚明白、没有错误地对于修学佛法的那个整体，以及它的大纲、次第等等了解。那么这个道体我分成功三个：质正，这一点都不能错的；量圆，单单质不够，还要量满；还要呢，次第一点都没有错。这个前面已经说过了，后面整个的将来内容、细部都在后头。[18:52]
有了这个，再看第三个，“知入处”，现在应该下手的地方，这个才能够真正地深入，否则的话是空谈。还有呢，“知深进方便”，这个才是我们非常重要的，眼前对我们 (p208) 最重要！请问，我们现在的修行你的目的干什么呀？假定你的目的跑得来拜拜佛，那好了，你在拜拜佛，其他不管；假定你的目的是念它四个字或者六个字，那你就念它“阿弥陀佛”、“南无阿弥陀佛”就可以了；或者你参禅，那可以了。或者现在你说：“不是的！我的目的要求往生。”那不能单单在四个字上面，看看你念这四个字能不能往生，这个很明白对不对？那嘴巴里念得很响，然后心里胡思乱想，你还自己觉得可以往生。那个时候啊，一定要了解怎么去改善它，这个我想我们大家都了解的。[19:49]
所以常常有人问：“哎呀！这个我念嘛虽然是念嘛，心里面散乱不相应。”这是个好现象，表示我们要深进。可是问题在这里哦！说你究竟的目的是你到了极乐世界算了，还是你要成佛呀？不是！当然我们要成佛。那个时候，同样地念这一声佛就大有差别。在这种状态当中，你参禅的不执着参禅，是念佛的不执着念佛。因为等到你到了极乐世界也好，或者你大彻大悟也好，或者你学教的大开圆解以后，怎么办啊？你还要向上，这不是很明白吗？[20:28]
所以这一点我们要清楚，清楚了怎么办呢？喏！就是这里—知深进。所以我们不能上进的原因是什么？因为我们有障碍，这是第一个；还有呢，我们能力不够，能力不够。所以我们眼前条件不够之前去学这个，一方面学这个是集聚资粮、增长能力，一方面是净(p209) 除罪障，使得我们能力能够慢慢向上。当你向上的时候，实际上呢，就像你念书一样，你现在在三年级，慢慢、慢慢地，你可以升到四年级、升到五年级。现在我们如果走的不对的话，就变成了念了三年级，四年级、五年级这个绝对不要，这个没有用，这个算什么？等到你三年级念完了请问你干什么？到那个时候发现要去了，可是你把前面的路早就切断，把上面的课本嘛丢掉，把老师嘛赶走，把应该有的学费嘛统统花掉。请问你念完了干什么？这是个状态。[21:30]
那么我们说这个我们的状态呢？要晓得我们修学佛法的真正的业，中心在哪里？这下面会详细说明，我这里简单地告诉你们一下，就是我们当下这个所谓心念，就这个心念当中业的部分详细地分辨—刚才说后面，说过的。眼前我们就是，我们这个“思心所”，我们心里想想：“哎！这个是我要的，这个是我要的。”这样的话，你将来自然而然会趣向于那方面；现在如果说你这个排斥它的话，到那个时候这个力量就现起来了。其实这种状态也不必说等到下一世、下多少世，我们眼前马上可以体会得到。譬如说眼前有一件小小的事情发生了，我这么说了，比如说我跟毛居士两个人，有一点点小小的一个问题，那我心里想想：“这个家伙，我这、这、这个讨厌他。”然后你心里老是这样想。你这样想的话，等一下你见了面以后，老远看见了，你心里想：“能够避开就避开。”否则的话 (p210) 呢，瞪他一眼，再不然的话，那么暗暗里面伤他一下。是不是很明白？为什么你见了面你会这样？就是你前面那个思心所的作用，下面会很详细告诉我们，我们修行没有别的，就是这个！[22:48]
假使反过来的话呢，你看见：“哎呀，他刚才帮了我一个忙，他这个真好！”我怎么样想办法，就是一下没办法报答他嘛，应该说几句感激他的话，所以他老远看见他的时候，他正在忙，我连忙笑脸相迎：“哎呀，真是谢谢你啊！”为什么你同样的情况会有这样？就是你心里这个状态。那么你们了解了这个呢，平常的时候，你碰见一件事情一定有对这件事情的反应，请问这个事情的反应是突然而来的，还是以前先有的因种啊？“种子”，就是你的因地，我们大家都了解，大家都了解。平常我们因种都是在烦恼，然后进一步大幸而认得了烦恼，说“哎呀，不要去虚妄分别呀！”修学佛法，当你修学佛法的时候，毛病又来了，你学参禅的，其他都不要；你学教的，也同样地犯了这个毛病，对不对？[23:50]
所以这一点告诉我们，不要因为你不能做就不管它。应该怎么办？应该说：“我所以目前这样努力地修行，就要爬上去。”所以什么时候我想办法能够爬上去，那个时候叫修了。就像我们念书的时候，现在虽然念了小学，我总心心念念：什么时候我可以念中学，(p211) 什么时候可以念大学，乃至什么可以留学。这样，对了！于是你就一路地努力上升，然后呢把那个障碍净除，把我们现在集聚的集聚起来。那么除障碍、集聚怎么办呢？做三件事情。[24:33]
Work at the causes for such practice—accumulating the collections, clearing away obscurations, and making aspirational prayers.
【遂以其因，集积资粮，净治罪障，广发正愿。】
“遂于其因”，什么因哪？就是将来你能做到的因，你现在在这个因地上面做这一点，将来就感得必然的这个果；假定你现在排斥它，将来就是障碍的果。现在如果说你准备相顺的因，到了这个时候你就能够一步一步向上。上不去的原因是罪障，所以你“净除罪障”；罪障虽然净除了，如果你力量不够还是不行，所以另外一个是“集聚资粮”。那么下面这个回向、发愿是为什么呢？就是说你集了这个资粮，你的目的干什么？你的目的是要干这个嘛，所以要“广发正愿”。这“愿”跟“向”，它有相似的地方，也有不同之处，就是说，你这件事情还没有做，准备去做，那么说我为什么要这样做，我的目的是这个。譬如说我现在要到美国去，要买飞机票，所以我要去想办法赚钱，所以我要去赚钱为什么啊，我要买飞机票，这个就是你没有做事情的“愿”。那么等到你做完了赚到了钱，你说这个钱不乱花，我要去买飞机票，这个叫“回向”。所以愿、向，就是指向这个方向的。[25:55]
(p212) 所以下面说，第四知深进的方便。这个是我们确确实实要了解的，现在修行当中，一般我们最大的障碍就在这一点上面，这个非常重要！所以我在前几次去讲的时候，很多人他没听清楚，说我说不赞成这个、不赞成那个，又说参禅不好，又说念佛不好，又说学教不好。其实我是赞叹所有的，念佛也好、参禅也好、学教也好，没有一个不好，就希望你真正做到最好，目的没有别的，就这个！关键就在这里，所以我这个地方特别说明。经文上面说：[26:48]
Before long your mental power will become greater and greater, and you will be able to practice all of the teachings that you were previously unable to practice.
【以是不久，渐渐增长智慧能力，于彼一切悉能修学。】
最后，因为这样做的话，然后呢？哈！好了！智慧也增长了，是能力也增长了，于是你所有的这些东西都能修学，所以—行，完全对；果，当然得，果当然得！所以真正说起修行不难，就难的是什么？正确的引导，正确的知见最难得！所以《华严经》上面说：“发心究竟二不别，如是二心初心难。”发大菩提心，到证得究竟的佛果，两样东西内涵的实质上来说一样的，因为这本质就这个东西。前面呢，就是说质是完全对了，可是这个没有圆满，差就是差这一点；譬如说同样的水，那水绝对是完全是一个，只是后面那个水的话圆满了，就这样，或者需要的量是完全达到了，这个水的质没有差别。[28:06]
7A Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P50)[00:10]
Thus, the Sutras taught us: if you commit the five deeds of immediate retribution [v1 p.389 #195], the Bodhisattvas are able to rescue you. But if you slander the teachings, then there is nothing that can help you. This horrible infraction is frequently mentioned in the Mahayana Sutras. Moreover, this infraction, well, it arises extremely easy! It arises easily, spontaneously, it is right there. And what is this [tendency]? It comes from seeming to understand – what appears to be right is actually wrong. The more books you read, and then you get a little bit of experience with practice, all these tendencies will arise. So we say, “Well, then the books are not needed!” you are wrong again – reading is needed! Recognize the completeness of the teachings, and then you advance properly step by step. May [I] ask: for a practitioner who read some [Buddhism] text – to slander [the authors] is not permissible - yet if you don’t even read these [Buddhism] books then slander [the authors]; do you have the right to do so? Does it make sense? Thus, some may say, “Well, the cause of [slander] is from reading wrong [Buddhism] texts! No, I won’t read them, for they are wrong!” You are also committing slander. To study Buddha Dharma, you must have the sequential order of: study, reflection, and practice. Now you cut the previous statement with one chop, [the mistake] is the same. Therefore, we need to truly grasp the key question, it will be covered later in the text in great detail with a reliable source – they all have credible sources. [01:19]
Please turn to [page 49] of The Great Treatise on the Stages of the Path to Enlightenment. Yesterday, we already covered the difference between the Mahayana and Hinayana in Buddha Dharma, there was already an explanation. In here there is slight variation, because right now each person’s approach to application is different. Some exceptions are permitted and even should be applied, while some should be prevented, not allowed. This is from the perspective of differences we see now. As for the ultimate effect, the same [whether it is allowed or not] applies, this we have to understand. As for this concept, we may lack proper understanding and, during the course of the application, we become unable to grasp the key points of the entire practice, which is the entirety of Buddha Dharma: its stages, steps, and so forth. As a result, on this path we choose or possibly through the understanding of the theory or a little bit of experiential attainment, we very likely will form something that resembles understanding. Furthermore, enhanced by various misleading evidence from other sources, we develop the semblance of determination, also called “superficial understanding.” [03:18]
There are several different interpretations for thorough understanding, the most common explanation we use is from the Discourse on the Theory of Consciousness-Only: it says that, with regard to what I know – the perceived object – as my concept, feeling certain about it, that it has to be this way, unshakeable by any other perceptions – this is considered thorough understanding. For example, in this current world in front of us, we often feel, “Well, this thing is nutritious.” No matter what others say, this is my view; however many reasons others give, my perception is unshakable, just like that. Thus, through the course of our application of Buddha Dharma, I believe that each one of us more or less has experienced that my way is correct; I consider it this way, anything else is incorrect. This is often known as the resemblance of thorough understanding. Due to this concept, one will thus develop rejection, slandering the ones he does not conform to, which produces very grave transgressions of abandoning the teachings. With regard to this misdeed of abandoning the teachings, it will be discussed gradually later on. Now, what should we do? Thus, the above perception is vital to our practice at the present stage. Turn to the [fourth paragraph on page 49] in the text.[04:59]
Therefore, having relied upon an excellent protector, solidify your certainty about the way that all the scriptures are causal factors for one person to become a Buddha.
There are two parts here, the first part: if we are serious about learning Buddha Dharma – those endowed with virtuous roots – what should we do? Rely on a virtuous teacher, a qualified teacher. As for the qualifications of the virtuous teacher and how to rely on him or her, it will be covered later in great detail. This is to indicate how to rely on a teacher – being recipients of the teachings and what are the defining characteristics of the virtuous teacher. This is the most important thing to recognize for us beginners and required for practitioners. If you properly abide by this, then all the potential issues will be solved. Otherwise, it will be a path of running around in a circle, a big circle, a big roundabout. Even though, eventually, we will certainly be there! [Buddha] already declared to us in the Lotus Sutra: even your “palms together and a slight nod have paved the Buddha path.” Therefore, “people with scattered minds, entering stupas or temples, with one chant of Namo Buddha, they have paved their path to Buddhahood.” Those with scattered minds, like us, by chance walk into a temple, seeing the Buddha and exclaim, “Oh! Namo Buddha!” Or “Namo Amitabha Buddha” or “Namo Fundamental Teacher Shakyamuni Buddha” will all have the same effect of eventually attaining Buddhahood.[07:01]
Here, I only quoted one verse – actually, it contains many teachings. Let’s use the case of a child playing in the mud. If he builds something like a monastery, well, he will attain Buddhahood by this cause. Not to mention that we are so diligent now, forsaking our cozy families to come here to practice so earnestly, so Buddhahood can certainly be achieved. However, this path is a long one. During the course of circling on this remote path, without proper planning, the majority of the time will be spent in the miserable realms; it is very dreadful, very horrible! [07:44]
So what is the crucial point? It relies on whether we can understand how to be a disciple of Buddha Dharma, as well as whether or not we can find a virtuous teacher to rely on. Thus, in the Sutras from the Agamas all the way to the Array of Stalks Sutra, apparently, in all the Sutras, it is easy to find references of Buddha’s instruction on the importance of a virtuous teacher. There is a story in the Agamas: one day, when Ananda was in the midst of meditation, contemplating the Buddha Dharma, he thought, “Buddha often exhorts the importance of a virtuous teacher, this is absolutely right; without a virtuous teacher, it is impossible for us to understand [the teaching properly].” Thus, he ran to Buddha and asked, “Dear Buddha! You are the honorable elder who often teaches us the importance of a virtuous teacher. I thought about it and totally agree, so I consider that the majority, the majority of our practice relies on the virtuous teacher!” Buddha’s reply was very eaningful, “Ananda, you are wrong.” “Well, how so?” Buddha said, “Not the majority – it entirely relies upon a virtuous teacher!” “Oh! Totally rely [on a virtuous teacher].” This is based on the Hinayana [teaching in Agamas]! [09:09]
[With the foundation of the Hinayana training,] then enter into the Mahayana. Although there are many scriptures, now we are taking the Array of Stalks Sutra as a representative [scripture]; or you may contemplate on it, for it was introduced in many other scriptures. Bodhisattva Manjusri time and again set forth such teachings to youthful Sudhana. Youthful Sudhana tirelessly visited virtuous teachers and, everywhere [he went], those virtuous teachers repeatedly taught him, “Achieving Buddhahood requires the attainment of omniscient wisdom, always rely upon virtuous teachers.” These details will be covered later, in later chapters. This is our first step of applying the Buddha Dharma. [09:54]
Immediately afterward, what is most important in relying on virtuous teacher? That is, we have to hold on to the entire study of Buddha Dharma – the entirety, key points, and the sequence of stages. Hence, “solidify your certainty about the way that all the scriptures are causal factors for one person to become a Buddha.” This was discussed in detail yesterday, covered in detail. With regard to the distinctions [of relying on virtuous teachers], let’s go over it briefly. Yes! I can follow any path now; I claim that I like scriptural study, great! You prefer Zen meditation, fine! You are chanting Buddha's name, nice! Even in the Nichiren school (日蓮宗) of Japan, they only recite – “Namo Lotus Sutra.” The True Pure Land School (淨土真宗) doesn’t even chant, but relies on one word - “faith.” As for the [Chinese] Zen Meditation School (禪宗), it focuses on tracing the meaning of “nothingness.” That is the situation [of the 8 Buddhism schools in China], which is fine. However, these aforementioned paths take longer, they are a longer journey. Without the proper approach, much unnecessary hardship will arise, and it will even cause the fragmentation of our current teachings as a whole. From the viewpoint of other lineages, mutually rejecting each other, this practice eventually will bring what effect to us – the same result: you become awkwardly disagreeable here and there. [11:25]
Why say these? Because we eventually have to attain peerless enlightenment (圓滿無上菩提), May [I] ask, can you accomplish it with any speck of imperfection? Can you leave any single part unaccomplished? Can you penetrate extensive-deeds without profound-view? Can you penetrate the Mahayana without the Hinayana? Will they be perfect? Obviously [not]! Hence, at the time of your actual practice, yes, you are on the chosen path; however, that teaching did not conform to you, then your conflicts arise within. Take our present situation for example: many of us chant Buddha’s name or Zen meditation, now we are told to study the scriptural knowledge, the discomfort will arise within. “Alas! This doesn’t work. I chant Buddha’s name, now I am told to devote my effort to practice this [learning the scripture – Lamrim]!” You will naturally feel this sort of incompatible feeling. Why? It is due to the obstacle planted at our causal stage. [12:15]
I also mentioned yesterday, [I am] not saying that you should not apply Zen meditation, or not chant Buddha’s name, or not study scripture. On the contrary, this encompassing Buddha Dharma [Lamrim] provides the best approach to chant Buddha’s name, the best method for Zen meditation, and the best way to study the scripture. The difference is that you don’t need to delve in hastily, rather, get a hold of the key focus, find your starting point, and then engage to take the path. For the same effect and the same starting point, this is the quickest, shortest, and best path! Based on this, you understand that, eventually, we have to learn all of these teachings; the difference is in the systematic approach and the complete course of the path. You must have an affirmed and unshakable understanding of this concept [before taking the journey]. Now, to continue... [13:13]
Then practice those things that you can practice now.
Due to your understanding of the entire contents of the Buddha Dharma, you will know what to apply during the complete course of study. Then, how far have I gone on the path? What are the areas that have not been covered? With this kind of recognition, you will not waste effort on the path and you will not fall behind. For example, now you want to study the complete [curriculum] from kindergarten up to college. Later, you find out, well, you don’t need kindergarten, you can skip it. You even [think that you] can do away with elementary school and just join a class in the middle of the school year. However, if you lack the proper prerequisites, you may say, “Well, he did it this way.” Then, you try to join the class in the middle too; you will not be able to keep up. By that time, due to not being able to keep up, you have to start all over and go through a great deal of fruitless hardships. Thus, based on the two points mentioned above – [1. Rely on virtuous teachers, 2. Understand the entire framework of the teachings] -, find your present starting point, which means the available approach, and then set off from here. Under this condition, what is next? [14:21]
Do not use your own incapacity as a reason to repudiate whatyou cannot actually engage in or turn away from.
There are other aspects that we are not ready to seriously apply. “Engage in or turn away from” means to apply what is appropriate and shun what is not proper; we refer to it as “proscriptive, and prescriptive” (止、作). The so-called proscriptive and prescriptive terms mean that, while upholding ethical discipline, there are many things that you normally wouldn’t do [but] you have to. Normally, our habit is being used to doing something, based on the discipline of what Buddha teaches us to refrain from engaging in, I apply it to transform my latent habit. The former worldly habits increase our secular wealth, which lead to cyclic existence. While abiding by Buddha Dharma, at first you will feel uneasy and awkward. However, that is exactly where you need to adjust your behavior. Why is it called practice? It is to mend your previous action! The previous actions are contaminated, now, through this adjustment, it becomes corrected. Let’s take a random example, wow! The table in front of you, you feel that something is wrong with it, and you want to sand it with a plane or chop it with an axe. As for the table, if it is like us, of course it will hurt when chopped – physical forms will feel pain and psychologically feel unwell, this is certain.[15:44]
Thus, I often say, I sincerely received my lifelong benefit from an earlier teacher, now I feel unable to thank him enough in this lifetime. In the first few years, whenever [I started to] speak, everything about it was wrong; but I appreciate [him] wholeheartedly, for he reformed my secular habit. This is how Buddha Dharma truly works, but it requires the reliance of virtuous teacher! For an ordinary being to reform you, you two will turn into bitter enemies, it is very troublesome, and this we need to distinguish very clearly. Therefore, later, with regard to the conditions between virtuous teacher and studious student, we have to recognize them. [16:21]
This is to say, with regard to our inability to fully act prescriptively or proscriptively, what should we do at this juncture? In most cases, we ignore it, even toss it away – these are pretty bad reactions. Why toss it away? From our frequent experience, sure, I am Zen practitioner, you chant Buddha’s name – this practice is grandpa’s and grandma’s practice. As for those who study scripture, he [the Zen practitioner] considers them to be blindly applying the teaching; whereas practitioners have been considered as mere talkers. These situations are very commonly seen at the present time. In fact, do they act this way? Suppose your assumptions are right, why did Buddha exhort all those teachings? Wouldn’t that make Buddha the first one to start the contention, the first one to bring up the jest? This is very clear. Therefore, we should know, at that time [facing prescriptive or proscriptive situations] we should understand, oh well, I lack sufficient prerequisites now, I start by entering [the teaching] from this area and other approaches are not available for now. Never forsake it due to your current lack of capacity! The next statement means: should not take the incapacity to pursue it now – pursue means to go – as a reason to abandon [the teaching], what should be done?[17:35]
Rather, think with anticipation, “When will I practice these teachings by actually doing what should be done and turning away from what should not be done?”
At that time, I will be thinking in my mind, “Alas! I wish, when the time comes, that I can earnestly endeavor in those tasks that I am not able to now, when the time is right for [me to] endeavor earnestly.” Why say this? Please look at the board. The systematic order is very important; to those of you at this stage, it is very important! First, rely on virtuous teachers; the primary one is “rely on virtuous Teachers.” Second, when actually relying on virtuous teachers, you must have skillful means, which is to very clearly, flawlessly understand the entire Buddha Dharma, its outlines and systematic orders, etc. I divided the essence of the path into three aspects: accuracy in quality, which has to be precise without any flaws; quantitatively sufficient (量圓) – it is not comprehensive with quality alone; sufficient in quantity is also required. Moreover, the systematic order has to be flawless. These have been mentioned before. Going forward, the entire scope and detail will be covered later.
[4 important steps in studying Buddha Dharma:
First: rely on virtuous teachers.
Second: flawless quality, sufficient quantity, and unerring systematic order.] [18:52]
With this, let’s look at the third aspect – “knowing the entrance” (知入 處) – which is the starting point, so we can genuinely deepen [our] learning. Otherwise, it is mere talk. Moreover, “knowing the approach for profound study” (知深進方便) is very crucial for us, of immediate importance to us! May [I] ask: now that we are engaged in the practice, what is your goal? If your goal is coming here to worship the Buddha, it is fine if you worship the Buddha and ignore everything else. If your goal is to chant four or six words [Buddha’s name], and then you just repeat “Amitabha Buddha” or “Namo Amitabha Buddha,” that will do. Or you are into Zen meditation – that is good. Perhaps now you say, “Not so! My goal is to be reborn [in Pure Land] (求往 生).” Then, you cannot rely on only four words, you need to consider whether these four words will allow your rebirth [in Pure Land]; this is very clear, right? While chanting loudly, the mind is wandering wildly, and you still consider that you will be reborn [in Pure Land]. By then, [you] must know how to improve it; I believe we all can understand this
[Third: knowing the entrance.
Fourth: knowing the approach for profound study.] [19:49]
Often, people ask, “Well, I do chant Buddha’s name, but the mind is scattered without conformity.” This is a good sign – the indication of our desire for profound study. However, there is a question here – is your ultimate goal to be reborn to Pure Land and be done with it, or do you want to achieve Buddhahood? No! We certainly want to attain Buddhahood. That is when chanting the same Buddha’s name makes a big difference. With such a mentality, you will not be confined by Zen meditation. Or, if you are chanting Buddha’s name, you will not be restrained by the chanting. By the time you reach Pure Land or you attain your enlightenment, or, for those of you studying scripture, achieve thorough comprehension, then what? You still need to advance, isn’t it very obvious?[20:28]
So this is where we need to clarify. What comes after clarification? Well! It is here – know to study profoundly. Thus, why are we unable to advance? We have obstacles, this is the first [reason]; what else, we lack capability, not capable enough. So, prior to studying this while we lack the conditions at present, one aspect is study for the accumulation of merits and increase in capacity. Another aspect is to purify obscurations, to gradually increase our ability to advance. During your course of advancement, actually it is similar to your study [in school]. Now you are in the third grade, gradually and gradually, you can advance to the fourth grade, then the fifth. If we don’t do it right, it will be like finishing after the third grade, the fourth or fifth grades are not needed; they are not useful, why bother to have them? Upon finishing the third grade, may [I] ask what you will do? By then, it is time to advance, yet you have closed off the path forward: tossed away the upper grade textbooks, and driven out the teachers, squandered all the tuition. May [I] ask what you will do after your education is over? This is one scenario. [This scenario is if we slander the higher-level teachings.] [21:30]
So, what kind of situation are we in? We should know the true karma teaching in the Buddha Dharma that we are studying, where is the center [of Buddha Dharma]? This will be discussed later in detail; I will briefly explain it to you now – it is the so-called mindfulness at the present moment. The karma part of this mindfulness (心念) will be discussed in detail, like what was just mentioned. As for right now, our “mental process of intention” (思心所), we may have the thought within: “Yep! This is what I want. This is what I want.” Subsequently, you will automatically turn toward that direction. If you apply rejection now, when the time comes, this power [of rejection] will arise. Actually, this state does not necessarily have to wait until the next life, we can experience it immediately. For instance, a small incident happened just now, I will say it this way. Say Mr. Mao and I are having a minor issue, so my mind thinks, “This guy, I, I, I dislike him.” Then, your mind keeps thinking about this. With this mental activity, later you see each other – from afar, you will think, “Avoid [him] if possible.” Otherwise, you will glare at him or even secretly harm him in your mind. Is this very clear? Why react that way when you meet? It is the function of your previous mental activities. Later, the text will discuss this in great detail; our practice is nothing but this![22:48]
If you reverse it, you look at: “Well, he just did me a favor. That is very nice of him!” I will find ways, even it is not immediately, to say at least a few words of appreciation. So when I see him from afar, even if he is busy, I will greet him with a smile and say, “Yep, [I] truly appreciate you very much!” Why react this way for the same encounter? It is the state of your mental attitude. With this understanding, normally, when you face a given situation, there must be a certain reaction. May [I] ask does this reaction arise suddenly or is there a pre-planted seed- cause (因種)? The “seed” is [planted at] your causal stage. We should all recognize it, everyone should understand it. Often, our causal seed is affliction; luckily, we advance one giant step to recognize affliction and say, “Alas, there is no need to discriminate with falsehood (虛妄分別)!” When applying Buddha Dharma, at this time, the old habit arises again, for those Zen practitioners who forsake verything else. For those that study scripture to react in the same mistaken way, is this right? [23:50]
Thus, from here it tells us to never forsake the teachings due to our lack of capacity. What should the proper reaction be? It should be: “The reason I strive diligently in applying the teaching is to advance forward.” So, from the moment I thought about advancing [on the path], that is considered as applying the teaching. Just like our education: now, even though [I am] in elementary school, I am always mindfully thinking, when can I be in high school, when can I be in college, even when can I study abroad. With this [aspirational attitude], then it is proper! Thus, you will advance with earnest efforts and clear away obstacles, as well as accumulate whatever we have now. How do you purify obstructions and accumulate merits? There are three applications that need to be done.[24:33]
Work at the causes for such practice – accumulating the collections, clearing away obscurations, and making aspirational prayers.
“Work at the causes for such practice.” What are the causes? They are the causes for your future attainment. You apply some at this causal stage now, and, naturally, the effect will mature in the future. If you reject it now, the effect of obstructions will arise in the future. If you apply causes that conform [to the teachings] now, when the time comes, you will advance forward step by step. The reason that you are unable to advance is obscurations, so you “clear away obscurations.” Although the obscurations are cleared away, if you don’t apply sufficient effort, it still will not work. So the other application is “accumulating the collections [blissfulness and wisdom].” Then, what are the dedications and aspirations for? That is, once you have accumulated the collections, what is your purpose? Your purpose is to do this, so you must “make aspirational prayers.” There are similarities and differences between “aspiration” and “dedication.” That is to say, you are planning to do a thing, preparing to engage in it, so you evaluate why I want to do it, what is my goal. For example, I plan to go to America; I need to buy an airplane ticket. Thus, I have to earn money, what do I need to earn money for – I want to buy an airline ticket. This is the “aspiration” for something that you have not done yet. Once you have worked for the money, you say, “I will not spend this money wastefully; I want to buy an airline ticket.” This is called “dedication.” Therefore, aspiration and dedication are pointing in the [same] direction. [25:55]
Next, the fourth point is: knowing the approach for profound study. This is what we should sincerely understand; to apply the teaching now, our biggest obstruction is this one, it is very crucial! In my last few lessons, many people did not hear it clearly, they think that I disagree with this or that and Zen meditation or chanting Buddha’s name or studying scripture are all wrong. As a matter of fact, I praised all of them – regardless of whether it was chanting Buddha’s name, Zen meditation, studying scripture – they are all great. The intention is for you to achieve the best, nothing else, and that is it! The crucial point lies here, so I specifically clarify it here. From the scripture:[26:48]
Before long your mental power will become greater and greater, and you will be able to practice all of the teachings that you were previously unable to practice.
In the end, by doing it this way, then what is next? Oh, great! Wisdom increased so is capacity increased, thus you will be able to practice all of the teachings. So – the deeds are properly applied; the effect will naturally arise, the effect will certainly arise! Therefore, seriously speaking, to apply the teaching is not difficult. What is difficult – proper guidance, proper perception is hardest to obtain! So the Array of Stalks Sutra taught, “There is no difference between aspiration and completion [of the wish], between the two, the initial aspiration is harder [to develop].” From being inspired by the spirit of enlightenment to ultimate attainment of the Buddhahood, both actually have the same content, for the essence is the same [the spirit of enlightenment]. The former has the proper quality, yet lacks complete fulfillment; this is where [the former] falls short. If we apply the same with water, the substance is absolutely the same [quality], the only difference is that the latter is completely fulfilled [quantity], that is all. Or the required measurement is completely achieved, and the qualityof the water remains the same.
[Note: here late Master is replacing the content with water, the former which is the initial stage or prior to be fully filled up [aspiration stage]; the latter is completely full or totally achieved the essence of spirit of enlightenment.]