菩提道次第广论手抄稿:旧版第八十九卷A面

ENGLISH

（手抄稿 第十二册 p3）[00:03]

当然你一样地可以选小乘的路子，绝对这是个人的方便，而且走到最后你还是走得上的，但是一定要把这个内涵啊，分别得清楚以后，那才对，那才对！[00:15]

同样地，你分别了清楚了以后呢，如果对方他自己不了解，那也不必谈。就像一个大学生跟幼稚园的学生，你没有什么好讲的。幼稚园的学生，拿了这个说，就告诉他：这个“３”像个什么？像个耳朵。他说“３”像个耳朵，你不必告诉他耳朵不是“３”哪，这个话用不着跟他讲。欸！他就是让他这样，然后排排坐、吃果果，他就是这个条件，很清楚、很明白。如果你跑到去跟他诤论的话，那不是他的幼稚，你根本谈不到大学，是你的无知，这一点我们要很清楚、很明白的，这顺便一提。以前不会有这种问题，以后我想我们可能会遭遇到。那么不但是说经教上面这么说，还有呢，就是你理论上面，正确无误的理论上面，你也能够圆满地能够说明这件事情。[01:14]

The initial entrance into the Mahayana is determined by the development of this spirit alone. 

(p4) 【故于最初入大乘数，亦以唯发此心安立，】

所以说真正进入大乘第一步，是从这个地方开始说起的，你一旦发了这个心，你啊，就安立在大乘道上了。[01:30]

A subsequent departure from the Mahayana is determined by its loss alone. 

【后出大乘亦以唯离此心安立。】

如果你一旦退出了，那么还是指这个心。所以在后面很多地方会告诉我们，同样地在这里一开始，我们要了解到，不要说：“哎哟，这个法大哦！你求就大哦！”尤其是现在密教盛行了，不要说：“哎呀，这个法了不起哦！”对不起，不管它法再了不起，如果你跟大菩提心不相应的话，没有用，一点用场都没有！是，结个缘是有的，前面要了解哦！这个强调的，这特别要说明的，真正进入大乘的话一定从这个上面。所以你看那个密教的仪轨上面，一开头的时候一定有发菩提心。它那个菩提心，不是嘴巴上面讲讲哦！如果说我们没有照这个本论的次第学上去还不懂，在本论的次第学的时候，他告诉我们清清楚楚：任何一个地方，你要把正确的量认识，然后呢─哦，正确的质认识，然后衡准内心的量相应不相应，这不是嘴巴上面讲讲哦！嘴巴上面讲讲，念一句的话，这个不算的哦！这是我们这地方要了解的。[02:46]

Hence, being a Mahayana practitioner or not is contingent upon the existence or nonexistence of this spirit. 

(p5) 【故大乘者，随逐有无此心而为进退。】

这个很清楚，所以大乘的话，完全看你有没有这个大菩提心。[02:59]

You become a conquerors' child immediately after generating this spirit. As Santideva's 《Engaging in the Bodhisattva Deeds》 (Bodhisattva-caryavatara) says: The moment helpless beings, bound in the prison of cyclic existence, Develop this spirit of enlightenment, They are called "children of the sugatas" ... 

【如《入行论》云：“发菩提心刹那后，诸囚系缚生死狱，然应称为善逝子。”】

你只要一旦发了，哪怕才发心一刹那，那个时候的确，心虽然发了，我是个凡夫，就还系缚在这个生死的牢狱当中，但是这个真正的佛子哦！这个是佛的真的法子哦！所以佛法当中啊，二乘声闻他不算，证了声闻果了不是佛子。佛子是什么？欸，大菩萨。所谓菩萨什么？就发那个大菩提心的。虽然你还是个生死的凡夫，但是你是真正的佛子，是指这一点而言。[03:44]

And also: Today I have been born in the buddhas' family; I have become a child of the buddhas. 

【又云：“今日生佛族，今为诸佛子。】

就是今天，你什么时候发这个心，那你就是真正进到佛的家族里面去了。那个不但是这个佛，而且一切诸佛的真正的佛子。[03:58]

Thus it says that you have generated this spirit, you are called "a bodhisattva." Moreover, the Life of Maitreya (Arya-maitreya-vimoksa) speaks of persons being bodhisattvas if they have this spirit even though they have not trained in the bidhisattva deeds. 
O child of good lineage, although a precious diamond breaks, it still outshines all special ornaments of gold. It does not lose its name "precious diamond," as it still removed all poverty. 

【此说发心无间，即为佛子。圣弥勒解脱经云：“善男子，譬如破碎金刚宝石，然能映蔽一切胜妙金庄严具，亦不弃舍金刚宝名，亦能遣除一切贫穷，】

(p6) 这经上面说。特别说，经上说：善男子啊，举个比喻，像金刚宝石一样，虽然它破碎了，不管它是破碎了，但是啊其他的任何金庄严具，它比它强，这个第一个。而且呢，它虽然破碎了，它还是金刚宝石，名字一定是金刚宝石，这个道理也是一样。譬如我们随便举个比喻，这个金子的东西，虽然破掉了，破掉了这个金子的东西，还是很值钱耶，对吧！你比起外面那个砂土，比起什么东西来，哦，这个价钱还是贵得不得了，而且它还是金子耶！那么现在那个菩提心，就像那个金刚宝石，那世界最珍贵，能摧毁一切，而不被一切摧毁的，就这个。[05:05]

O child of good lineage, similarly, those who have develop the precious diamond which is the spirit of enlightenment and the aspiration to omniscience, althought they lack its application, still outshine all the golden ornaments which are the good qualities of the sravaka and pratyekabuddha. 

【善男子，如是发起一切智心金刚宝石，纵离修习，然能映蔽声闻独觉】

现在佛进一步说：善男子啊，这个一切智心─这个就是佛的心，就是大菩提心，你能够发起来这个心，就像相当于世间的金刚宝石一样。纵然你才发，你发是发了，还没有修行，而那个时候发这个心，已经超过了一切声闻、独觉。声闻、独觉是有了修习，而且证了果的哦！这样哦！所以我们这个地方也可以想起，那个小沙弥跟那个罗汉那个公案。说实在的那个小沙弥啊，只是因地上面种子上面种，他那个真的菩提心还没发起。哦！这个罗汉马上：“哦、哦！你的东西我来担，请得你走前头去走。”他没真实地发菩(p7) 提心哦！这个我们现在并不了解真实菩提心的心相的内容，下面很快地就告诉我们。只是他发那个心的种子已经有了，说：“啊，我要学佛！”只能说有这个菩提心的种子，那一个罗汉证了果的，马上对他尊重，这千真万确的事实，就在这个地方。所以我们现在继续下去，[06:25]

They do not lose the name "bodhisattva," and they still remove all the poverty of cyclic existence. 

【一切功德金庄严具，亦不弃舍菩萨之名，能除一切生死贫穷。】

这个比喻，这说明跟上面一样的。[06:35]

【此说虽未学习胜行，然有此心便名菩萨。】

是，你发了心以后，还没有修行，那个时候就叫作菩萨啦！不过这个地方的发心的内容啊，我们有待后面学会了以后，才那个时候真实地了解。现在我们说我要发大菩提心，那个只是一个因的种子，那个因的种子啊，推动我们努力去学习，到那时候我们会走到发起“正发此心”的果来。所以我们对这个心还是非常尊重的─看！好啊，我要发这个心！目前对我们来说，这个是很重要的。[07:17]

Also the protector Nagarjuna in his 《Precious Garland》 (Ratnavali) says: If you and the world wish to obtain unexcelled enlightenment, Its root is the spirit of enlightenment, firm as the king of mountains. 

【龙猛菩萨云：“自与此世间，欲证无上觉，其本菩提心，坚固如山王”，】

(p8) 哪！我们的龙树菩萨就告诉我们：“欸，你不是要解决一切世间吗？”“对啊！”那么所以不但自己，自己见到生死的痛苦要解决，而且要帮一切人解决，要证得什么？究竟圆满的，这个才是无上正觉。那根本什么呢？菩提心！把这个东西要建立起来，不但建立起来，要坚固，坚固像什么？山中之王，最高、最大、最强！[07:54]

Further, the《Tantra Bestowing the Initiation of Vajrapani》 says: 
"O great bodhisattva, Manjusri, this tantric mandala is exceedingly secret, up fathomable, very profound, and vast. It is unsuitable to teach it to sinful beings." 

【《金刚手灌顶续》云：“诸大菩萨，此极广大，此最甚深，难可测量，秘密之中最为秘密，陀罗尼咒大曼陀罗，不应开示诸恶有情。】

这是第一个。那么这个是密教当中的经典，说：大菩萨，这个里边，最最大、最最胜、难可测量，最秘密当中最秘密，一切陀罗尼当中最殊胜、最奥妙的，这样的殊胜奥妙的东西啊，这个是我们现在真正学习进步的。诸恶有情，连他给他讲都不用讲，连他讲都不用讲！[08:37]

"Vajrapani, you say this mandala is very rare. Since I have not heard about it, to whom should it be explained?" 
Vajrapani replied, "O Manjusri, once those who have entered meditation on the spirit of enlightenment have attained it, Manjusri, these bodhisattvas who practice the bodhisattva deeds -the door to tantra - should enter into the tantric mandala of the great sublime wisdom initiation. However, those who have not fully attained the spirit of enlightenment should not enter it. They should not even enter and see the mandala. Moreover, do not teach them the gestures and mantras. 

【金刚手，汝说此为最极希有，昔未闻此，此当对何有情宣说。金刚手答曰，曼殊室利，若有正行修菩提心，若时此等成就菩提心。曼殊室利，尔时此诸菩萨行菩萨行，行密咒行，当令入此大智灌顶陀罗尼咒大曼陀罗。若菩提心未圆满者，此不当入，亦不使彼见曼陀罗，亦不于彼显示印咒。”】

这个密续里边，密教的经典上面，就告诉我们这句话。这个话对我们现在，学密教 (p9) 的同修特别有用。这个在我们普通一般的显教里边，文殊师利就是文殊师利菩萨，金刚手实际上就是大势至菩萨。在密教里边，不！文殊师利代表一切诸佛之智，然后呢金刚手代表一切诸佛之力，所以金刚手叫秘密主，这一部的主。那么现在他们两个对白，说，说这个、这一个你现在说的这个什么，“汝说此为最极希有”，希有当中最希有的，以前从来没听说过的。现在呢，这一个最难得、最希有的应该跟谁说呀？换句话说，这个道理要开示、教诫谁呀？那么金刚手怎么回答呀？说：“文殊师利啊！”这是他们两个回答说，假定有这样的人那么可以了，什么样的人呢？正修菩提心，他是的的确确地、如理地修这个大菩提心，“若时此等成就菩提心”，修了以后成就了。[10:40]

到了这个情况之下，他行菩萨行，行秘密行。不，这个行菩萨行前面，可以说包括了波罗蜜多，这样的行的人他也可以，或者说他还没有真正进入之前的，前面的准备。所以前面说过嘛，就是密教的行者，他的发心还是大菩提心，然后呢，他的前面的基础还是所谓六波罗蜜。然后这样的层次一步一步的，所以行菩萨行这是共乘，然后呢，最后进入密教。“当令入此大智灌顶曼陀罗咒最大曼陀罗”，要这种人，那么就应该让他进到这里来。“若菩提心未圆满者”，如果说发菩提心而不圆满的，这个“不当入”。现在这个地方注意哦！不圆满的都不当入哦，他已经有了只是不圆满哦！如果说你没有的话，那当 (p10) 然更谈都谈不到哦！不但不当入，乃至于“不使彼见”，也不让他看见这个曼陀罗，“亦不于彼显示印咒”，就这样。这印就是结的手印，以及种种的形相，咒就是那个咒，乃至于告诉他都不告诉。[12:14]

所以密教里边，真正的密教的确地，它是密传密行的，外面的人根本看不见。它现在普传的，那只是种一点种子，那是末法的时候啊，大家结一点种子，只是如此而已。所以我们了解了这一点，一方面固然说，啊！我们末法了，还能结一点最殊胜的这个善根种子，应该庆幸。但千万不要说：“啊，我是个大乘的行者！”好像密教了不起。对不起，如果说你这个没有发菩提心的，根本谈不到，发了不圆满也不行！就是你有了圆满的，就是发了这个心够了，如果说六波罗蜜的行不相应，还不够啊！真正的密教要这么高的条件啊！这个我们要了解的。[13:02]

Therefore it is not sufficient that the teaching be a Mahayana teaching, it is crucial that the person be a Mahayana practitioner. 

【故法虽是大乘之法，不为满足，最要是彼补特伽罗入大乘数。】

喏，现在不管哪一个，因为这一个经，这一个论是在西藏来的，所以特别举这个。如果在我们国内的话，我们不管是禅，不管是什么，不是说你这个方法是如何地珍贵，如何地大，而是要看你的发的心是不是。而真正进入大乘的中心，是什么？菩提心，这个我们 (p11) 要了解的。所以他说，法虽然是大乘，这个不满足。根本的主因是什么？大菩提心。有了这个大菩提心，那么进入大乘，然后才能够修这个相应的大法。[13:54]

Furthermore, functioning as a Mahayana practitioner depends solely on realizing the spirit of enlightenment. Hence, if you have only an intellectual understanding of this spirit, then you likewise have only an intellectual understanding of what it means to be a Mahayana practitioner. 

【◎ 又大乘人依菩提心，假若此心仅有解了，大乘亦尔。】

来了！是的，现在我们了解了，说大乘是以什么而建立的？以菩提心。但是假定这个菩提心，只是了解或者听见一个名词，对不起，那么你的大乘啊，也是听见一个大乘的名词，或是“解了”─了解这个大乘这个名字，心里面跟它不相应。[14:26]

If the spirit is completely perfect, then the Mahayana practitioner is genuine, so strive for this. 

【若有此心德相圆满，则其大乘亦成真净，故当勤学。】

说进一步你对这个心，这个相应了，所谓这个“德相”的话，就是你如此知、如此行，真正地相应了，而且圆满了。那么那个时候，你这个大乘啊，也是真实而且清净的。所以我们既然现在要学这个，要求这个的话，那个是应该努力学的，要学这个！[15:00]

In regard to this the 《Array of Stalks Sūtra》 (Ganda-vyuha-Sūtra) says: O child of good lineage, the spirit of enlightenment is like the seed of all the Buddha qualities. Because you must fully comprehend this statement, I will explain it. 

【如《华严经》云：“善男子，菩提心者，犹如一切佛法种子。”当获定解，故更释之。】

那现在就引那个《华严经》，引那个《华严经》。实际上不但是中国，西藏与印度，也的的确确这是最圆满的大乘的教法，所以他处处地方引这个。说善男子啊，要晓得菩提 (p12) 心是什么？是一切佛法的种子。做任何东西，这个种子是根本，你有了这个种子，然后加上水啊、土啊、肥料啊，什么这些东西啊，那就长出来啦！这种子没有，其他的不行，其他的不行！所以关于这一点啊，我们要获定解！这个“定解”两个字，前面已经解释过很多次了。否则的话呢，你现在听懂了一点，因为你没有获得殊胜的定解，听得是满好，等一下心动摇了，又跑也不晓得跑到哪里去了。所以为了让我们策发定解，所以我们要正确地认识，所以他下面就详细地来，再说明一下。[16:10]

When water, manure, warmth, earth, etc., combine with a rice seed, they act as the causes of the rice sprout. If they combine with the seeds of wheat, peas, etc., they act as the causes of these types of sprouts. Therefore these factors are the general causes of the sprouts. 

【此如水粪及暖土等，与稻种合为稻芽因，与麦豆等种子相合为彼芽因，故是共因。】

他举一个比喻，譬如说水啊、肥料啊、土地啊，然后呢，天气的暖和、太阳啊，其他种种啊，把那些东西，把这个稻的种子合起来，就长出稻的芽。然后把这些东西，如果麦或者豆，或者其他任何一个种子合起来的话，那么跟麦芽摆在一块儿，就长出麦的芽来，如果豆长出来是豆的芽。豆的这个因，豆的这个芽长出来了。所以“故是共因”，这个什么叫共因啊？哪！这是共同的。[17:02]

But it is impossible for a barley seed, though it combines with those conditions, to be the cause of a sprout of rice, and so on. Thus a barley seed is the specific cause of a barley sprout, 

【如麦种子任会何缘，终不堪为稻等芽因，故是麦芽不共之因。】

这个里边只有一样东西是不共的，什么呀？麦，如果你要麦芽的话，只有麦种子。这 (p13) 个麦种子不管你碰到什么，它长出来只是麦芽，它不会长出来稻的芽。所以在这个里边，尽管你要长出这个麦来，要很多东西，要很多东西，可是这个里边，只有一样东西最主要的，这个叫“不共因”，这个我们要把握得住。所以，[17:40]

and the water, manure, and so forth, that are linked with that seed become the general causes of the barley sprout. 

【由此所摄水粪等事，亦皆变成麦芽之因。】

因为在这个地方啊，你有了这个麦的种子，那么再加上面其他的共因，共同必须要的条件，水啊、肥料，那么这个麦的芽就长出来了。所以这个

Likewise, the spirit of unsurpassed enlightenment is like the seed, the specific cause among the general causes of the sprout of buddhahood. 

【如是无上菩提之心，佛芽因中犹如种子，是不共因。】

在增长启发佛芽当中是像种子一样，这是不共之因，不共之因，最主要的！由于这个不共的因，然后呢你再加上智慧。[18:22]

The wisdom that knows emptiness is the general cause of the three types of enlightenment (the sravaka, pratyekabuddha, and bodhisattva), just as water manure, etc. are the general causes of the sprouts. 

【解空之慧，如水粪等是三菩提共同之因。】

解了空性─拿一句话说，我们现在说：“啊，大彻大悟！”不过这个大彻大悟有深有浅哦，我们不要误解，暂时我们不去管它；换句话说，你见到空性。所以详细的这个空性的内涵，一直到最后毗钵舍那那一章，再会深入、仔细地说明它。其他的解空之慧等等啊，就像长那个稻芽、麦芽一样，这个里边的水啊、肥料等等啊，是什么？三种菩提的共 (p14) 同之因，不管你是声闻菩提、独觉菩提、佛无上菩提，欸，共同的！在这个里边，所以说明了，你要真正要求佛无上菩提，它最主要的这个主因在哪里，你要把握得住。[19:27]

所以我们现在真正要修学佛法的第一件事情，不是先忙说解了空性，要这个。啊，不要说现在要求忙这个开悟，不要说先忙这个事、这些东西啊！先检点、检点你因在哪里？你先不要忙说学密啊，学什么，学显啊，不是！是要你走的路是大乘、是小乘，那么大乘的主因在哪里，这个先要把握得住。找到了这一点，然后呢使得这个主因启发的其他的缘再去找，然后你配合上的话，那个大乘的芽发起来，果就能够得到。[20:13]

Hence Maitreya's 《Sublime Continuum》 also states that: Aspiration to the supreme vehicle is the seed; Wisdom is the mother for generating the Buddha qualities. 

【故《宝性论》云：“信解大乘为种子，慧是能生佛法母。”】(编者按：旧版《广论》此处作《上续论》，《上续论》即《宝性论》。)

上面就解释啊，这个我们要了解：第一个要认识，要内心当中建立正确的这个认识以后，启发信心。启发了信心了，然后认识、了解，了解这个大乘的种子，大乘的种子是大菩提心。然后这个大菩提心有了以后，大菩提心怎么地圆满呢？那个时候才讲智慧，所以“慧是能生佛法的母”。平常为什么要说这个母呢？这个大有道理哦！看下面，[21:04]

Thus, the spirit of enlightenment is like the seed of the father, and the wisdom which knows selflessness is like the mother. 

【谓菩提心如父之种，证无我慧如同慈母。】

(p15) 嗯！这个里边就差，这个差别不同在这个上。所以这个菩提心哪，就像父亲一样，然后呢，证得空性的智慧像母亲一样。我这个姓是根据谁？根据父亲而决定的。[21:27]

For example, since a Tibetan father cannot have a boy who is Indian, Mongolian, and so forth, he is the specific cause of the child's lineage, whereas a Tibetan mother can give birth to a variety boys and is therefore the general cause of her child. 

【如父是藏人，决定不生汉胡等子，父是子姓决定之因，母是藏人生种种子，故是共因。】

在这个地方，他就说明了这一点。我们最主要的，他说来说去一句话，我们一开始一定要抉择，换句话说，选择、认识、了解它真正的主因在哪里。如果说你父亲是西藏人，那么你生的儿子啊，一定是西藏人，不会是别的。所以这个决定这个儿子的姓氏，是父，那母亲没关系。那母亲尽管是西藏人，如果这个父亲不是西藏人的话，那生的儿子不一定是西藏人，所以他说是“共因”。[22:24]

今天请翻到《广论》两百零六页，我们昨天已经把真正大乘的根本在哪里指出来，然后他又说举个简单的比喻。第一个比喻是指植物一般的，比如说随便一样东西，稻呀、麦啊，然后拿眼前我们任何一样东西。你要想把那个稻也好、麦也好，长出来需要很多条件，很多条件。很多条件就是很多的因缘，可是很多的因缘当中啊，有很多是共因。这个里边最主要的，有一样东西是不共因，这个我们必定要把握得住。然后呢他又说人，父亲、母亲。除了父亲、母亲，还要其他太多东西耶！还要吃，还要穿，还要很多东西，少掉一样东西都不行，可是这个人的种姓只有他父亲来决定。[22:39]

(p16) 比如说我们眼前随便一件衣服，我们身上穿的那个衣服，那个除了这个棉纱以外，还要很多人工啊，还要很多这个、那个。这个人工没有一个地方用不上的，但是呢，你用在这个衣服上面，就这个裁成布，做成衣服；你做在这个上就做成台子；做在这个上面就做成这个，都是共因。那么这件衣服的这个不共因，是什么地方呢？衣服的不共因就是那个纱、棉花，就这样。没有一个例外的，你必定要找到。[24:17]

我们现在修学佛法，所以转大圈子的原因就在这个上面。为什么平常说我们一开头的时候，必定要把根本把握得住。你有了根本，然后在根本上面慢慢、慢慢地扩张，一定有！否则你枝末上面摸的话，是的，你最后还是摸得到，是不晓得多辛苦，这是我们必定要知道的。现在我们往往想求捷径，然后碰到一点就来，一直在枝末上面转，最后虽然转得进去啊，这个冤枉苦头实在吃得太多。这个大家了解不了解？这个观念第一个要了解；第二个呢，要加深这个认识。这是现在的第一步，加深的这个认识，然后你谈修行的话，你根据你的认识去修行就对！那么现在我们今天继续下去，继续下去。[25:15]

And the sravakas and pratyekabuddhas also depend on wisdom, for the protector Nagarjuna in the Praise of the Perfection of Wisdom (Prajna-Paramita-storage) says: The path of liberation upon which the Buddhas, Pratyekabuddhas, and sravakas definitely rely is just this. It is certain that there are no others. The perfection of wisdom is the mother of both Hinayana and Mahayana disciples, for it is also spoken of as "mother." 

【龙猛菩萨云：“诸佛辟支佛，诸声闻定依，解脱道唯汝，决定更无余。”此赞般若波罗蜜多，声闻独觉亦须依此，故说般若波罗蜜多为母，是大小乘二子之母。】

这个一点，所以上面是用几个比喻来说，现在呢，合法。这个龙树菩萨说，“佛” (p17) 那就是大乘的，“辟支佛”是缘觉，“声闻”，他不管是哪一乘的人，他最后一定要依这个来解脱。他的解脱道只有你，除了你以外，再没有其他的了。换句话说，这一个是确定的，三乘必依此。“此赞般若波罗蜜多”，声闻、独觉也必定要依这个。所以说这个般若波罗蜜多─智慧啊，这个是什么？大小二乘的母，这一点我们要了解。[26:32]

Consequently, do not distinguish Hinayana and Mahayana by the wisdom that knows emptiness but by the spirit of enlightenment and the greatly effective bodhisattva deeds. Nagarjuna's 《Precious Garland》 says: Since the aspirational prayers, deeds, and complete dedications of the bodhisattva are not explained in the sravakas vehicle, how then could you become a bodhisattva through it? Thus he says that you differentiate these vehicles not by philosophical view but by deeds. 

【故证空慧，不能判别大乘小乘，以菩提心及广大行而分判之。《宝鬘论》云：“诸声闻乘中，未说菩萨愿，大行及回向，何能成菩萨。”此说不由见分，当以行分。】

以证得空性那个智慧，不能用这个智慧来判别大乘跟小乘。大乘、小乘不是说你有证得空性的智慧，不是，而是以菩提心。由于这个菩提心，所以你行广大行，拿这个来辨别的。在这个地方有一点点问题啊！平常我们现在说中观、唯识，这个两家对于这个概念上面有一点的差别，有一点差别。在我们目前并没有彻底认识之前，这个诤论哪，我们也无法能够很彻底圆满地去了解它，乃至于他究竟诤论些什么都不知道。不过呢，至少有一点，一般大家我们说，中观是究竟的、最彻底的、最圆满的，现在。那么换句话说，根据那些历来的祖师大德，已经经过了千百年的详细地辨别以后，说最究竟圆满的道理，那个就是叫“中观”。中观里边告诉我们，最后也会说，我们现在证得的空、空性，了解的空性，譬如说在禅宗里说大彻大悟，所见的那个内容等等的话，这个就是这个地方说的证空的 (p18) 这个慧。这个不是判别大乘、小乘的关键，而判别的关键在哪里？菩提心及广大行。注意哦！注意哦！[28:21]

所以这是为什么，为什么，看，在阿底峡尊者的传记上面，在印度当年，阿底峡尊者见过这么多大善知识，他第三位大善知识─阿嚩都帝，阿嚩都帝就是什么？是对中观有认识的，正确认识的一个人。而且跟他学了以后，他就能够见到了阿嚩都帝以后，还见到大明杜鹃论师，就真实彻了那个空性。那个当时他的老师就告诉他：“对！你现在这个加行位上的。”实际上这种情况啊，以前我们说过很多遍，在我们中国的祖师当中，达到这种位次的没有几个。但是后面的人告诉他：“你单单学这个，不行啊！不行啊！”而以后遇见金洲大师，他把金洲大师看成老师当中最珍贵、最主要的原因，为什么？就是因为金洲大师把大乘的主因传给他，那个完整的教授。平常书本上大家都看得见，但是完整的教授却是从金洲大师得到的。现在我们最主要的就是辨别这一点。[29:41]

If, in this way, even the wisdom that knows emptiness is not a specifically Mahayana path, it goes without saying that there are other shared paths as well. 

【如是证空性慧，尚非大乘不共之道，况诸余道。】[29:51]

english lr v2.p16 (commentary v2 p15) [00:03]

Of course you can also choose the path of the Hinayana. Methods of practice are absolutely chosen by individuals. And in the end, you will still get on the final path [if you choose that route]. But you must distinguish clearly the contents between the two. Then it will be right. Then it will be right![00:15]

Similarly, after you know the clear distinction, when others cannot understand it, you need not discuss it with them. This is like a college student meeting with a child in kindergarten, there is not much to discuss. With a child in the kindergarten, if you take this and ask him, "What does this '3' look like?" He will reply, "It looks like an ear." He will say "3" looks like an ear. But you need not tell him an ear is not "3." You need not try to explain that to him. Eh! You will just let them be, play with everyone else. That is all he is capable of. This is very plain and clear. If you go there to argue with him, then it is not because he is being too childish. It is you who should not be a college student. It is your ignorance. We need to be very clear and well aware of this point. I just wanted to mention this in passing. There had not been this kind of problem before, but I think we may possibly come across this in the future. So not only do the scriptures indicate this, but that also even by reason, by correct and errorless reasoning, this can be perfectly explained as well.[01:14]

The initial entrance into the Mahayana is determined by the development of this spirit alone.

Therefore the true first step to enter Mahayana begins from here. Once you develop this spirit, you are a Mahayana practitioner.[01:30]

A subsequent departure from the Mahayana is determined by its loss alone.

A departure would have to do with the spirit as well. Therefore, many places later will tell us this. Similarly, from the beginning, we should understand that. We should not say, "Ah yo, this teaching is profound! If you want to seek for the teaching, you will need to seek for the profound one!" In particular, where the Tantra teaching is becoming popular, you should not say, "Ah-yo, this teaching is excellent!" I am sorry. No matter how excellent is the teaching, if you do not have the great spirit of enlightenment, it is useless. It is entirely useless! True, you could create a condition to learn for the future. You need to understand that ahead of time! What he is emphasizing here, what he wishes to particularly explain is that for anyone to truly enter Mahayana, one must come through by generating this. This is why when you look at the Tantric rituals, there will always be generating the spirit of enlightenment in the very beginning. The spirit of enlightenment is not merely said in words! If we did not follow the stages outlined in the treatise, we would not understand. But as we learn the stages in this treatise, he has told us very clearly, in every place, you need to recognize the valid cognition, and then...oh, understand the correct attribute of the mentality and then gauge whether you have given rise to a concordant, valid cognition. This is not only said with lips! To just say it just with your lips does not count! This is what we should understand here.

Hence, being a Mahayana practitioner or not is contingent upon the existence or nonexistence of this spirit.

This is very clear. Therefore, to be a Mahayana practitioner, it is entirely contingent upon whether you have this spirit of enlightenment.[02:59]

You become a conquerors' child immediately after generating this spirit.

As Santideva's Engaging in the Bodhisattva Deeds (Bodhisattva-caryavatara) says:

The moment helpless beings, bound in the prison of cyclic existence,

Develop this spirit of enlightenment

They are called" children of the sugatas" ...

As soon as you generate it, even if it is right at the moment you generate it, at that time, indeed, though you have generated it, you are still an ordinary being. You are still a person bound in the prison of cyclic existence. You however will now count as a child of the Buddha! You will truly be a Dharma child of the Buddha! Hence in Buddhism, Sravakas of the Hinayana would not qualify. Even if one has attained fruits in the path of the Sravakas, one cannot be counted as a Buddha's child. What is a Buddha's child? Eh, great Bodhisattvas. Who are Bodhisattvas? They are those who have generated the great spirit of enlightenment. Even though you are still an ordinary human being in the cyclic existence, but [once you generate this spirit,] you have truly become the child of the Buddha. This is the point explained.[03:44]

And also:

Today I have been born in the buddhas' family;

I have become a child of the buddhas.

It is exactly today. The day you give rise to this spirit, this is the day you are truly born in the Buddha's family. Not only for this Buddha, but that you are truly a child of all the Buddhas.[03:58]

Thus it says that once you have generated this spirit, you are called "a bodhisattva." Moreover, the Life of Maitreya (Arya-maitreyavimoksa) speaks of persons being bodhisattvas if they have this spirit even though they have not trained in the bodhisattva deeds:

O child of good lineage, although a precious diamond breaks, it still outshines all special ornaments of gold. It does not lose its name "precious diamond," and it still removes all poverty.

The scripture said this. This is particularly said in the scriptures: child of good lineage, this analogy says that much like a precious diamond, even if it is broken, no matter how broken, it is still better than all special ornaments of gold. This is number one. And then, even though it is broken, but it is still a precious diamond. The name will still be a precious diamond. This is the same principle. For instance, we can use any example for this. For this piece of gold here, even though it may be broken into pieces, but each broken piece is still valuable. Right!? If you compare this to the dirt outside, compare this to anything else, oh, this is still quite expensive. And it is gold! So now this spirit of enlightenment is like a precious diamond. It is most valuable in this world. It can break everything else and cannot be destroyed by anything. This is it.[05:05]

O child of good lineage, similarly, those who have developed the precious diamond which is the spirit of enlightenment and the aspiration to omniscience, although they lack its application, still outshine all the golden ornaments which are the good qualities of the sravaka and pratyekabuddha.

So now the Buddha goes another step further to say: child of good lineage, this aspiration to omniscience - the mind of the Buddha, this is the great spirit of enlightenment. If you can develop this spirit, it would be like the precious diamond of the world. Even if you have just given rise to it, though it is generated, you have not applied the practice yet, but this generation of spirit already outshines the good qualities of the Sravakas and Pratyekabuddhas. Yet the Sravakas and Pratyekabuddhas are those who have already practiced and attained fruits! It is like that! Therefore we can now recollect the story of the little novice monk versus the Arhat. Truly, the little novice monk had only been planting seeds in the causal period. He had not really developed the spirit of enlightenment yet. Oh! But immediately, the Arhat said, "Oh, oh! Let me carry your things. Please walk in front of me." He did not actually develop the spirit of enlightenment yet! Now we do not know the actual subjective aspects of the spirit of enlightenment but this will be explained soon. However, the little novice monk had the seed of this spirit because he said, "Ah, I want to learn to be like the Buddha!" So you can say that he had the seed of the spirit of enlightenment. This was why the Arhat who had already attained the fruit became immediately respectful. This is absolutely true. It is what is explained right here. So let us now continue.[06:25]

They do not lose the name "bodhisattva," and they still remove all the poverty of cyclic existence.

This analogy explains the same principle as above. Yes, once you develop the spirit of enlightenment, even though you have not practiced yet, you are already called a Bodhisattva! But the real essence behind this generation of the spirit will be learned later. Then you will truly understand what that is. When we say we want to generate the spirit of enlightenment now, it is just a causal seed. This causal seed will propel us to strive to learn. We will then produce the effect of "the development of the attitude of being intent on others' welfare." Hence, we still very much venerate this initial mentality - Look! That is great, I need develop this spirit! For us now, this is still quite important.[07:17]

Also the protector Nagarjuna in his Precious Garland (Ratnavali) says:

If you and the world Wish to obtain unexcelled enlightenment,

Its root is the spirit of enlightenment,

Firm as the king of mountains.

There! Our Nagarjuna tells us, "Eh, don’t you want to alleviate the sufferings for all beings in the world?" "Yes!" So then not only do you want to alleviate the suffering that you foresee for yourself in this cyclic existence, you will want to help everyone else to alleviate their sufferings. You will then need to attain what? You will need to reach ultimate perfection. That is the unexcelled enlightenment. What is the root to that? It is the spirit of enlightenment! You need to establish this thing. Not only do you want to establish it, you need to make this spirit firm. As firm as what? As firm as the king of mountains, the tallest, the grandest and the strongest![07:54]

Further, the Tantra Bestowing the Initiation of Vajrapani (Vajrapanyabhiseka-maha tantra) says:

"O great bodhisattva, Manjusri, this tantric mandala is exceedingly secret, unfathomable, very profound, and vast. It is unsuitable to teach it to sinful beings."

This is number one. This is a scripture in the Tantra. It said, "Great Bodhisattvas, inside this, the greatest, the most excellent and unfathomable, the most secretive of all, the most auspicious and marvelous of all Tantras, this auspicious and marvelous thing is what we are actually learning and improving ourselves on right now. For those who are sinful, there is no need to even tell them about this. There is no need to even tell them about this!"[08:37]

"Vajrapani, you say this mandala is very rare. Since I have not heard about it, to whom should it be explained?" Vajrapani replied, "O Manjusri, once those who have entered meditation on the spirit of enlightenment have attained it, Manjusri, these bodhisattvas who practice the bodhisattva deeds—the door to tantra—should enter into the tantric mandala of the great sublime wisdom initiation. However, those who have not fully attained the spirit of enlightenment should not enter it. They should not even enter and see the mandala. Moreover, do not teach them the gestures and mantras."

In the Tantra, in the scripture of Tantra, it tells us this. What is said here is particularly useful for those of us learning the Tantra now. In the Perfection vehicle in general, Manjusri represents the Manjughosa Bodhisattva. Vajrapani is in fact the Samantabhadra Bodhisattva. In the Tantra, no, [it is not just that]! Manjusri represents the wisdom of all the Buddhas. Vajrapani represents the power of all the Buddhas. Hence Vajrapani is called the Lord of Secrets. He is the lord for this part. So now they are having a conversation. One said, for what you are saying here, "you say this mandala is very rare." It is the rarest of all. This was never heard before. But now, this most difficult to obtain and rarest teaching should be taught to whom? In other words, this principle is an instruction or explication for whom? How did Vajrapani answer? He said, "Manjushri!" So the response was that if there is such a person like that, then it would be fine. What kind of person are we referring to? It is those who have entered meditation on the spirit of enlightenment. One has indeed and properly trained in this highest spirit of enlightenment. If they "have attained it," they will attain this after cultivating it.[10:40]

In this case, they can practice the Bodhisattva deeds and enter the Tantra. No, for the Bodhisattva deeds part, you can say that this includes the practice of the perfections. So those who are practicing these can enter. Or perhaps you can say this is the preparation before one actually enters. That is why this was said earlier that for the practitioners of Tantra, their motivation still must be the highest spirit of enlightenment. And then, his prior foundation remains to be the six perfections. Then by advancing the levels one step after another, the Bodhisattva deeds become the common vehicle. After that, one will finally enter the Tantra, "should enter into the tantric mandala of the great sublime wisdom initiation." "However, those who have not fully attained the spirit of enlightenment should not enter it." This says that for those who have developed the spirit of enlightenment but it is not fully attained, they "should not enter it." We should pay attention to this here! One should not enter even if one has not fully attained it. This means one already has it but it is not attained in full! So if you do not have it, then there is no need to even talk about it! Not only should you not enter it, "They should not even enter and see the mandala." They should not be allowed to see the Mandala. "Moreover, do not teach them the gestures and mantras." It is just like that. This gesture is the mudras and all kinds of signs. Mantra is the mantra. These will not even be mentioned to him.[12:14]

Therefore in the Tantra, the true Tantra is indeed transmitted and practiced in secret. The outside people would not even see it. What is being passed around now is merely adequate for people to plant a seed. This is the case of planting some seeds in the degenerate times. That is all. So we should understand this point. On the one hand, ah! We are in the degenerate times, to be able to plant a little of this most auspicious virtuous seed, we should feel fortunate. However we should never move on to say, "Ah, I am a Mahayana practitioner!" As if [I am] practicing the Tantra and I am excellent. Sorry, if you have not developed the spirit of enlightenment, you cannot even begin to talk about this. Even if you have not fully attained it, it will not do either! Even if you have attained it fully, meaning your spirit is adequately developed, but if you have not practiced the deeds of the six perfections well, then it is not enough! To truly practice the Tantra, the requirement is this high! This is what we should understand.[13:02]

Therefore it is not sufficient that the teaching be a Mahayana teaching; it is crucial that the person be a Mahayana practitioner.

There, now, no matter which one, because this scripture, this treatise came from Tibet, hence this was particularly cited. If this was in the context of our own country, then whether you speak of Zen, whether it is something else, no matter how precious your method is, how great the teaching is, it will still have to depend on whether your motivation is correct. And what is at the core for truly entering the Mahayana? It is the spirit of enlightenment. This is what we should understand. Therefore he says, even though the teaching is the Mahayana, this is not adequate. What should be the primary cause? It is the highest spirit of enlightenment. Once you have this highest spirit of enlightenment, you will enter the Mahayana. Then can you cultivate and accord with this great teaching.[13:54]

Furthermore, functioning as a Mahayana practitioner depends solely on realizing the spirit of enlightenment. Hence, if you have only an intellectual understanding of this spirit, then you likewise have only an intellectual understanding of what it means to be a Mahayana practitioner.

Here it comes! Yes, now we know. What establishes someone to be a Mahayana practitioner? It is the spirit of enlightenment. If this spirit of enlightenment is something which you have only an intellectual understanding of, or you have only heard of this, then I am sorry, you only know Mahayana to be a term, or have "an intellectual understanding" of Mahayana. You do not accord with it in your mind.[14:26]

If the spirit is completely perfect, then the Mahayana practitioner is genuine, so strive for this.

Furthermore, with this mind, if you accord, then "if the spirit is completely perfect," this would mean you know, practice, truly accord and become perfect at it. At this time, your Mahayana practice is genuine and pure. Hence if we are going to learn this now and are in pursuit of this, then that (the spirit of enlightenment) is what we should strive to learn. We should learn that![15:00]

In regard to this the Array of Stalks Sutra (Ganda-vyuha-sutra) says:

O child of good lineage, the spirit of enlightenment is like the seed of all the buddha qualities.

Because you must fully comprehend this statement, I will explain it.

This now cites from the Array of Stalks Sutra, cites from the Array of Stalks Sutra. Actually, not only is this true in China, Tibet and India, but that this [scripture] is indeed the most perfect Mahayana teaching. Hence this scripture is referenced in many instances. This said, o child of good lineage, what is the spirit of enlightenment? It is the seed of all the Buddha's teaching. To do anything, the seed is the root. Once you have this root, then you add water, soil, fertilizers, things of this sort, then the plant will grow! Without the seed, it will not grow with only the other conditions present. It will not grow with only the other conditions present! Hence with regard to this point, we must fully comprehend it! "Fully comprehend," We have explained this many times before. (Translator note: "Fully comprehend" here is translated to conviction in Chinese.) Without this, you may understand a little now, but because you have no auspicious conviction, it would seem fine now when you listen, but you will waver later. And then you will have no idea where you would stray to. Hence in order for us to develop conviction, we must correctly understand it. So he will now explain this in detail to further clarify it.[16:10]

When water, manure, warmth, earth, etc., combine with a rice seed, they act as the causes of the rice sprout. If they combine with the seeds of wheat, peas, etc., they act as the causes of these types of sprouts. Therefore these factors are the general causes of the sprouts.

He gives us an analogy. For instance, there is the water, the fertilizers, the soil, and then, there is also temperate climate, the sun and all sorts of other things. If you take these conditions and combine them with the rice seed, you will grow rice sprout. If you take these conditions and combine with the wheat or the pea seed, or anything else, say you combine them with the wheat seed, then you will grow wheat sprout. If you used the pea seed, then you will grow the pea sprout. The cause of pea will grow the pea sprout. Hence these conditions are termed "the general causes." What is called a general cause? There! It means this is common to all of them.[17:02]

But it is impossible for a barley seed, though it combines with those conditions, to be the cause of a sprout of rice, and so on. Thus a barley seed is the specific cause of a barley sprout,

There is only one cause in there that is not common, what is that? The wheat seed. If you want a wheat sprout, you must have the wheat seed. With this wheat seed, no matter what it is exposed to, when it grows, it will only grow the wheat sprout. It will not become the rice sprout. However, for you to grow wheat, you still need many, many things. But among them, there is only one primary thing which is called "the specific cause." This is what we need to grasp. Therefore,[17:40]

and the water, manure, and so forth, that are linked with that seed become the general causes of the barley sprout. Likewise, the spirit of unsurpassed enlightenment is like the seed, the specific cause among the general causes of the sprout of buddhahood.

This is because at this point, once you have a wheat seed, adding all other general causes to it, the general conditions that are required would be water and fertilizers, and then the wheat sprout will grow. Hence in the process of nurturing and growing the sprout of become a Buddha, this highest spirit of enlightenment is like the seed. It is the specific cause, the specific cause. It is the most important! Having had this specific cause, then you can add wisdom to it.[18:22]

The wisdom that knows emptiness is the general cause of the three types of enlightenment [the sravaka, pratyekabuddha, and bodhisattva], just as water, manure, etc. are the general causes of the sprouts.

To understand emptiness - a phrase that we would frequently use is, "Ah, a great awakening!" But this awakening has various levels, so we should not misinterpret that. We will not worry about that for the meantime. However, in other words, this means you have seen emptiness. But the detail contents of emptiness will be explained at length and in depth at the very end of the text in the materials on insight. For all the other wisdom that knows emptiness, ah, this is much like growing the rice seed or the wheat seed, the water, fertilizers and so on, what are these? This is the general cause of the three types of enlightenment. Whether you are seeking the enlightenment of the Sravakas, the Pratyekabuddhas, or the Buddha's, eh, this is general to them! This therefore explains that for you to truly seek the Buddha's highest enlightenment, as for what the most important main cause is, you need to grasp that.[19:27]

Hence now for us to truly train in Buddhism, the first thing to do is to not hastily say that we want to know emptiness, that we want this. Ah, we should not say that we need to get busy to learn about becoming awakened. We should not say we should get going on this and that! We should examine and check to see what the cause is? You should not right away begin to learn Mantra, learn something, and learn the Perfection vehicle... No! For the path that you are taking, it is the Mahayana or the Hinayana? If it is the Mahayana, what is the primary cause for this? You need to first grasp that. After finding this, then find the conditions which will further develop this primary cause. As you put them together, the Mahayana sprout will grow and you will obtain the fruit.[20:13]

Hence Maitreya's Sublime Continuum (Uttara-tantra) also states that:

Aspiration to the supreme vehicle is the seed; Wisdom is the mother for generating the buddha qualities.

[Translator note: please note that the first sentence is translated more like this, "Have faith and understanding that aspiration to supreme vehicle is the seed."]

The above explains that we should understand this: the first thing to do is to understand it. Once must establish the correct understanding in one's mind and then develop faith. After you have developed faith, you recognize it and understand what the seed of Mahayana is. The Mahayana seed is the great spirit of enlightenment. Then once you have this highest spirit of enlightenment, how do you bring this highest spirit of enlightenment to perfection? That is when you talk about wisdom. Hence "Wisdom is the mother for generating the buddha qualities." Why do we talk about this being the mother? There is a great of reasoning behind this! Let us read the next part of the text.[21:04]

Thus the spirit of enlightenment is like the seed of the father, and the wisdom which knows selflessness is like the mother.

Hmm! Here is the difference. The difference is right here. Hence this spirit of enlightenment is much like the father. So then, the wisdom that will attain emptiness is like the mother. Where did I get my last name? I got it from my father.[21:27]

For example, since a Tibetan father cannot have a boy who is Indian, Mongolian, and so forth, he is the specific cause of the child's lineage, whereas a Tibetan mother can give birth to a variety of boys and is therefore the general cause of her child.

Right here, he clarified this one point. The most essential thing for us, that is in all that has been said, from the very beginning, we must make this determination. In other words, we must choose, recognize and understand what the true primary cause is. If your father is a Tibetan, then the son is certainly going to be Tibetan, not any other race. Hence the one who gives the son his last name is the father. That does not have to do with the mother. Even though the mother could be a Tibetan, if the father is not Tibetan, then the son may not necessarily be called a Tibetan. Hence he said [the mother] is the general cause.[22:24]

Today, let us open up to page 206 (English text, Vol 2, page 18) of The Great Treatise. We had already pointed out the true root of Mahayana yesterday. He then gave a simple analogy. The first analogy was about plants in general. You can pick any plant, such as rice or wheat, or anything else that we readily see before us. Whether you want to grow rice or wheat, there are many requirements, many requirements for growing them. Many requirements mean many conditions. But among these conditions, there are many that are general causes. The most important key here is that there is a specific cause. This is something that we must grasp. And then he used [the analogy] of humans, such as [a child's] father and mother. Aside from needing a father and a mother, you will still need so many other things [to raise a child]! A child will still need to eat and be clothed. You will still need many things. Nothing can go missing. However, the lineage of the child solely depends on his father.[23:39]

For example, for any piece of clothing that we see here, the clothes that we wear now, other than the cotton, you will still need hand labor. [In fact] you will need a lot of that for this and that. There isn’t a place you cannot go without hand labor. However, for this piece of clothing, when you apply hand labor on this, you will cut and stitch the cloth together to make clothes. If you apply hand labor on this here, you can make a table. If you apply it on this, so you will make this. Hence this is a general cause. As for the specific cause for this piece of clothing, what is it? The specific cause for the clothing is the weave of cotton. It is the cotton. There are no exceptions [for anything before you]. You must find [the specific cause].[24:17]

Now when we train in Buddhism, this is why we go a roundabout path. This is why we would usually say in the beginning, you must grasp the root. Once you have the root, you can gradually, gradually expand on this root. Then you will certainly get result! Otherwise, if you try to go on from the incidentals, yes, even though you will still finally get it, but you have no idea how difficult it will be. This is what we must realize. We would often try to find a short cut and wind up working on whatever we come across. So we will keep hovering over the incidentals. Even though this will still lead us in, but there will be too much wasted efforts. Do you all understand this? This is a concept that we must know first. Secondly, you need to deepen your understanding of this. This is the first step now. Deepen your understanding. Then when you talk about cultivation, to practice according to what you have understood will make it right! So now, let us continue, continue.[25:15]

And the sravakas and pratyekabuddhas also depend on wisdom, for the protector Nagarjuna, in the Praise of the Perfection of Wisdom (Prajna-paramita-stotra)says:

The path of liberation upon which the buddhas, Pratyekabuddhas, and sravakas definitely rely

Is just this.

It is certain that there are no others.

The perfection of wisdom is the mother of both Hinayana and Mahayana disciples, for it is also spoken of as "mother."

This point, therefore the above has been explained with a few analogies. Now, he will match this with the teachings. Nagarjuna said the “Buddhas” represents the Mahayana. Then there are “Pratyekabuddhas” and “Sravakas.” But it does not matter which vehicle one practice, one must rely on this to become liberated. Other than this, there are no others. In other words, this is certain. All practitioners of the three vehicles must rely on this. In the Praise of the Perfection of Wisdom, Pratyekabuddhas and Sravakas all must rely on this. Hence this perfection of wisdom – what is this wisdom? It is the mother of both Hinayana and Mahayana disciples. We must understand this point.[26:32]

Consequently, do not distinguish Hinayana and Mahayana by the wisdom that knows emptiness but by the spirit of enlightenment and the greatly effective bodhisattva deeds.

Nagarjuna's Precious Garland says:

Since the aspirational prayers, deeds,

And complete dedications of the bodhisattva

Are not explained in the sravaka vehicle,

How then could you become a bodhisattva through it?

Thus he says that you differentiate these vehicles not by philosophical view but by deeds.

By the wisdom that knows emptiness, you cannot use this wisdom to differentiate between the practices of the Mahayana and the Hinayana. You cannot use the wisdom that knows emptiness to tell whether someone practices the Mahayana or the Hinayana. No, you will need to use the spirit of enlightenment. It is with this spirit of enlightenment that you will thus engage in the vast deeds. You should use this to differentiate. There is [however] a little issue here! Normally when we say the Middle Way (Madyamaka) or the consciousness-only (the view of the "true aspectarian" Cittamatrin), there is a slight difference in the way these two schools view this. There is a slight difference. Before we thoroughly understand this, for the dispute on this, we do not have a way to thoroughly and completely understand it. We may not even know what the dispute is. However, at least there is one thing that we know, that is everyone knows now that the view of the Madyamaka is the most ultimate, thorough and complete. In other words, based on the detailed discernments of what the past masters over the past thousands of years, the most thorough and complete explanation is the “Madyamaka.” In the school of the Madyamaka, it explains that to us and this is also said explained in the end of the text. The emptiness that we want to attain, the nature of emptiness, the emptiness that we know, for instance, what we call great awakening in the Zen sect, the content which is realized is what we call the wisdom that knows emptiness here. But this is not what differentiates the Mahayana and the Hinayana. So what is the key to this differentiation? It is the spirit of enlightenment and the greatly effective Bodhisattva deeds. Pay attention to this! Pay attention to this![28:21]

Therefore, this is the reason. This is the reason. Look at the biography of Je Atisha. During the time in India, Je Atisha had acquainted himself with so many excellent teachers. His third excellent teacher – Avadhuti, who is Avadhuti? He was a person who understood, who had an accurate understanding of Madyamaka. After Je Atisha learned with this teacher, after he began to learn with Avadhuti and Vidyakokila (or Bhodikoyal), he was able to truly understand emptiness. So at the time, his teacher told him, “Right! You are now on the path of preparation.” In fact, for this level, we had said this many times before, among all the past masters in China, there were not that many with achievement of this level. But the later teachers told him, “It will not work to just learn this! It will not work!” And when he met lama Serlingba later, he revered lama Serlingba as the most precious teacher. What is the primary reason behind that? It was because lama Serlingba passed on the specific cause of becoming a Mahayana disciple to him, the complete instruction. Although this was readily seen by all in the texts, the complete instruction was obtained from lama Serlingba. So now we are primarily trying to differentiate this.