菩提道次第广论手抄稿:旧版第八卷A面
（手抄稿 第一册 p231）[00:12]
换句话说这个教授本身是有圆满传承、有修持经验，也就是没有错误的话，它一定有这样的一个特质。
什么特质啊？所以对大经大论，告诉你，喏，这个大经大论说的内容是什么，产生决定的信解。你会晓得：“啊，千真万确！”为什么要说这个话？为什么要说这个话？就告诉我们，真正修持的重要的关键都在这里；现在我们哪，修行不要经论的，那就是针对的这一点。看了这一点我们要了解，不但我们现在这里是这样，当年印度也有这种毛病，这个东西历来已久，历来已久。那么现在我们看看，他下面继续下去。 [00:52]
p. 12 (5)
No matter how well you learn it, a personal instruction is only something to be cast aside if it cannot bestow certain knowledge of the meaning of the Buddha's words and the great commentaries on their intent, or if it teaches a path incompatible with these. There are those who conclude that any classic text should be considered only an explanatory teaching, therefore lacking the key points for practice. They hold that there are separate personal instructions that teach the core meanings that are the heart of practice. They then imagine that there are two separate forms of the excellent teaching—a teaching that is explained to you and a teaching that you practice. Know that this attitude precludes the development of great respect for the stainless Sūtras and tantras as well as the flawless treatises that comment on their intent. Know also that you accumulate the karmic obstruction of abandoning the teaching when you see those classic texts as objects of contempt and say, "Those are merely for promoting one's superficial knowledge and eliminating others' misconceptions; they do not teach the deep meaning."
【若于教授虽多练习，然于广大佛语释论所有义理，不能授与决定信解，或反显示彼不顺道，唯应弃舍。若起是解，诸大经论是讲说法，其中无有可修要旨，别有开示修行心要正义教授，遂于正法执有别别讲修二法，应知是于无垢经续无垢释论，起大敬重而作障碍。说彼等中，不显内义，唯是开辟广大外解，执为可应轻毁之处， (p232) 是集诽谤正法业障。】
这一段话。所以现在呢？如果说清净的教授，这个教授，这一个告诉我们的是没有错误的话，那么他一定对那个大经大论，确定让我们了解内容，信得过这个是修行的最佳指导，照着他去做，必然达到我们要的圆满结果。反过来，对于他讲的那些内容而说了很多，结果对于这个佛陀的这种义理，没办法给你决定信解，没办法给你决定信解的话，不但是没办法给你决定信解，而且反过来说：“啊，这个不合理！这应该弃舍的。”这个话怎么讲呢？譬如我们现在平常一般地来讲修行了，啊，这个讲修行哪，不要用经教的，就这样。讲了半天所以现在我们讲的道理，讲了半天，现在修行啦，怎么办啊？这个不要了，现在我们跑着去修行了，这两件事情。很多地方有这个毛病。[02:49]
虽然我们说的时候：“啊，我们是要行解并重啊！”结果呢？妙咧！既然行解并重的话，行在解处，依讲的了解了照着去做。现在你讲完了半天，说：“啊，现在好了，我们要去修行了，这个不要了。”跑到那儿去，那不是有问题吗？所以这个地方说，假定他讲那个教授，是感觉得：欸，那个经论当中，你没办法产生决定的信解；不但是如此，而且应该弃舍，说这个用不着的。那么在这种情况之下，变成什么呢？这个，他为什么要这 (p233) 样说呢？说那些经哪、那些论哪，这个里边只是讲讲的，只是讲讲的，真正修行的道理，“其中无有可修的要旨”。真正修行的重要的宗旨，说不在这里，在别的地方才开示你，这样，别的地方才开示你。不过这个地方我们不要误解啊！说这个教外别传，好像是跟那个教没有关系，其实，你真正了解这个心要去看那个经教的话，那个教本身的的确确是还在包括在那个教里面，并没有，这样。这个里边有特殊意义，我们这里暂时不去谈它。[04:09]
所以因为有了前面这种错误的见解，所以他就觉得：啊，讲嘛是讲，修嘛是修。所以对于那个正法啊，觉得有两样东西：一个是讲的，一个是修的。所以正法只有别别两样分开来的—讲跟修两个法。在这种状态当中，我们会产生：既然这个教是讲的不是修的话，那个教就没用啦！你就不重视它啦！于是呢？就不重视，我们不一定是很轻贱它，但是那恭敬心就引不起来。要晓得修学佛法最重要的，就是恭敬心；而反过来，法的沉没最主要的原因哪，就是没有恭敬。既然你现在说，修跟讲是两件事情的话，那么你对这个恭敬这件事情就产生了大障碍。[05:02]
刚才我们已经说到这个修学佛法，恭敬是最重要，恭敬是最重要。因为我们现在没有得到完整的如理的教授，所以就产生了这个流弊，说这个讲是讲，修是修，是两件事情啊！因为是两件事情，所以你就关于那个经论哪，那都是讲讲的，不是修行的，那你就觉(p234) 得没有用了，你就不去敬重它。那个东西就对我们是个障碍，不是一个正确的方法。刚才已经说过了，眼前我们可能，不但可能，对我们极大部分的经论来说，眼前是用不上，这可能的。但是我们心里面恰恰相反，要惭愧呀！说：“哎呀，你看那个善财童子，那是大善知识，他没有一个地方不是佛法，而我们现在呢？用不上，几乎没有一个地方能用的是佛法，那这个地方我们要深深感到自己惭愧。” [06:07]
现在呢，我们恰恰相反，不但感受不到，还自己觉得：唉，这一些都不是佛法！你因地上面先种下了这个恶因的话，非常可怕！所以刚才黑板上面写的那个五点，对我们目前修行非常重要。这个习惯已经养成功了，这以后要真正努力改的就是改这个。不是说我们马上，哎呀，《华严》一样，样样受持，这个不是这个意思。要了解我们到最后这条直路，就是这样，你现在因地上面下对的话，不久啊就可修这个路了，这个是它的差别。我们现在继续看下去。[06:47]
所以因为这样的关系，你不敬重它，为什么啊？说它呀这个里边并没有真实的内涵。这“内义”的话，就是佛法的精要。而这些经论干什么啊？它是讲讲的，讲讲的，不关修行，无关内义的，所以叫“开辟广大外解”。因为这样，所以你觉得这个都是可轻可毁之处，这个时候集了“诽谤正法的业障”啊！集了诽谤正法的业障啊！所以这个祖师的公案 (p235) 语录当中，我们要了解，他这个话的主要的目的，是为学人，所谓“解黏去缚”，那个时候这个学的人心理上有这种执着，那个老师在他的心理上把那执着拿掉，是这样啊！他绝不是毁谤经论，恰恰相反，而正是来弘扬经论。[07:47]
就像我们目前一样的，我们现在常常有一种诤论，说我这个敲法器，我这个音正，你这个不正。然后呢？上面有一个善知识，告诉你：“你这个也不对！”他并不是说不对，就是去掉你心里的执着。我们要了解，任何一个法的真正的宗要，是净化我们的情执，结果你学会了以后，总觉得我这个对，他那个轻。你增长你的是非我慢，请问这是佛法吗？所以那个时候，这一个够条件的那个师长，他就会在那跟你相应的，想办法帮忙你，必要的时候乃至呵斥你，这个我们要了解的。所以不仅仅是古代祖师如此，眼前也是如此。如果我们认得了这一点的话，那自然而然处处体会，处处圆融，处处净障，然后呢积资；要不然的话，你学得越多，嘿，毛病越大，毛病越大，就在这个上头。[08:47]
Therefore, for those who desire liberation, the supreme and authentic instructions are indeed the classic texts.
【是故应须作如是思而寻教授，诸大经论对于诸欲求解脱者，实是无欺最胜教授，】
所以我们脑筋里应该这样地去思惟。“作如是思”，这个“思”有极重要的一个意念在、观念在里头哦！后面会详细告诉我们，关于业的时候，这里我简单说一下。我们平常 (p236) 的业，引导我们上、下，转染成净等等，都是这个思，思心所的思。我们说受、想、行、识，“受”，受是什么？“想”是什么？“思”是什么？这个就是一种心里的心行相，我们要了解的，说法相、法相就是这个。所以要去修学经论的真正目的，指出来这个。[09:42]
你经过经论的说明，善知识的指导，这个法相，你真正应该认识的就是我们心里想的，那个时候的行相。说：“喔！这个叫思心所，这个叫想心所；这样的思心所是染污的，这样的思心所是善的；这样的善当中有漏，这样是善当中无漏。”那么，现在他告诉我们这样的“思”是什么？它是善法，是随顺于无漏的，还是在有漏界，这个我们要了解的。那么我们应该怎么办呢？就是这样，说所以刚才我说“随顺于”，就是说方向对的，一步、一步向上，因为我们凡夫，因为方向一步、一步向上，你就在这个染污的这个世界当中，慢慢地净化，慢慢地向上、向上，到最后超脱。我们应该这么样想，说：诸大经大论，对于我们真正求解脱的人，是千真万确，实实在在，是一点都不错的最殊胜的精要。但是为什么得不到呀？[10:47]
However, due to your limited intelligence and so forth, you may be unable to recognize those texts as the supreme instructions through depending on them alone.
【然由自慧微劣等因，唯依是诸教典，不能定知是胜教授，】
哦，原来这个原因是这样，是我们的自己的智慧太差，太差！这个原因还有其他的因 (p237) 素等等—智慧嘛又差，再加上这执着又重，唉，那个固执得不得了！而那么再至于其他的人，外面的人推波助澜，有种种的恶友等等。害了！所以单单在这种状态当中，看那个经教，没有办法真正了解它里边的宗要。所以，[11:27]
Thus, you must seek out personal instructions, thinking, "I will seek certain knowledge of those texts based on the personal instructions of an excellent being."
【故应依止善士教授，于是等中寻求定解。】
所以才必须要依靠善知识，从善知识的教授当中，然后把经论当中的重要的精义把握住，得到确定不疑的认识。你这一个认识了，认识了走上去，那这一条就是直路—增上生。你真正能够增上生了以后，我们眼前什么都不怕。为什么呀？那很简单啊！现在我们有没有怕我们的人身啊？我们对这现在的人身并没有太怕，只是：唉唷！将来死了以后堕落才怕。假定再改善一点的话，现在已经觉得：喔唷，满欢喜的，放不下，再如果改善一点，当然觉得更欢喜嘛！然后你这样地改善，一步步向上的话……。所以这个真正的可怕，不是这个可怕处，问题在哪里？就是我们没有把握住这个重点。你只要把握住重点，一步步上升的话，那自然好。这详细的概念以后说，以后说。主要的原因始终把持住：我们没有得到正确的正知见；所以没有得到正确的正知见—缺乏善知识；所以没有善知识—自己条件不够，不认识善知识，以及没有求善知识的心等等。而不要起下面这个错误 (p238) 的概念，下面什么错误呀？[12:51]
But do not think, "The texts are without substance, since they merely promote a superficial knowledge and eliminate others' misconceptions; yet the personal instructions,
【莫作是念起如是执，谓诸经论唯是开辟广博外解，故无心要。】
这个见解千万使不得，千万不要说有这个念头乃至这样的执着：这个经、论都是讲讲说说，没有重要的！要晓得，不是经论的错，而是说我们听的人没听到；或者容许有这种可能，讲说的人没有把那精要讲到，这是绝对有的，绝对可能的。就是说他讲的人讲到了，我们听见了以后还要一步、一步上升。就像我们刚才说的，譬如说，很多唱念的仪轨，这个非常好啊！非常好啊！但是我们了解那个唱念的仪轨以后，你不执着。它尽管很好，你觉得很执着：哦，它是海潮音、一个是鼓山调、一个宝华山……。各有各的完整的、精彩的内容。如果说，他本来的原意，说跑到这个地方，把大众统率起来，他已经有了，那么你正好省事，这不是很好吗？可是你偏偏觉得，欸，他这个不行，你这个好。毛病出在我自己欸，这一点是我们要真正了解的，我是随举一例。[13:59]
当然，的的确确也有可能，他把那个奇奇怪怪的、哼哼哈哈的统统加进去，那个东西是人家带进去的错误。有的！这我们要辨别得非常清楚。所以修学佛法，为什么要广学经论，得到那个宗要的真正的意趣就在这里。你一定要把那个正、似—正是正确无误的，(p239) 似是似是而非的，辨别得清清楚楚，知所取舍。这样你走的话，不管环境多恶劣，对你来说，你一定增长，环境越恶劣，你越好。所以说，经上面祖师菩萨都这么说啦：“善人的啊，是我的师；恶人的啊，我的资。”什么叫师？什么叫资？好嘛，我跟他学；不好的话，嘿，这个你的资—资粮。为什么这个恶的为什么是你的资粮啊？喏，他如果乞丐来跟你要东西，他成就你的布施；他如果一个坏蛋跑得来跟你发脾气，成就你的忍辱，成就你的持戒，成就你的精进。不是吗？这个理论我们要知道，绝对要知道！那个时候，我们心里面才能够步步升上。所以下面说：[15:16]
since they reveal the deep meaning, are supreme."
【诸教授者，开示内义故是第一。】
真正要晓得，这个是实实在在把这个精要的内义啊，能够告诉我们的，所以它是最好，最好！这一段话非常重要！下面继续下去。[15:34]
The great yogi Chang-chup-rin-chen said:
【◎ 大瑜伽师菩提宝云：】
喏，这个就是尊者主要的弟子当中的一个，他是康地人。那个大瑜伽师是尊者的侍者，一生都侍候他，到了西藏以后。这个人真了不起。[15:50]
Concerning instructions, complete mastery does not mean gaining ascertainment of a mere small volume that fits in the palm of one's hand; it means understanding all of the scriptures as instructions for practice.
(p240) 【“言悟入教授者，非说仅于量如掌许一小函卷而得定解，是说了解一切至言皆是教授。”】
不但前面引经、引论，乃至于祖师。因为这个大瑜伽师这个人地位非常高，如果拿我们中国来说的话，那是也的确非常了不起的一个大祖师。譬如天台来说，那个人的地位，至少不亚于“灌顶章安尊者”。喔，这个我们说起来这个人好了不起！这样的一个了不起的人，他就这么说：“你要晓得真正地‘悟入教授’（那个悟入教授对我们来说叫大开圆解），你要晓得，你要真正地这样地认识的话，不是说：啊，我现在对这么一点点量如掌许（就是像你手掌大，换句话说这一本书）这得到了定解了：‘啊！我确定。’（这定解是说，喔！不但认识而且有修行验证的功夫。）这个不够。是说‘一切至言皆是教授’，你要了解这个，要了解这个。” [16:54]
所以我们平常，常常说一句话：“一经通，经经通。”有的人只通一经，余经不通，这两个就差别了。是，没错！你能够广博地认识了以后，它精要总是相顺的几样东西，你从这一门深入，当深入了以后，其他的，欸，你都能够把握得住；如果你要细部的时候，你可以处处体会，乃至广用一切。但是另外一类的话，他就抱住这一样的东西，就这么就 (p241) 这一个了！是，这种状态，哪一宗、哪一派当中都有这个现象。学得好的，哪一宗、哪一派都可以包含一切；学不好的，哪一宗、哪一派都执着在自己上头。本来华严跟天台教下，它是含摄一切的，结果跑到日莲宗，到日本去了以后，他说什么都不要了，只要五个字，那不是很明白的例子吗？这个我们是要了解的。[17:51]
p. 13
Also, the great Elder's student Gom-ba-rin-chen-la-ma said that he understood all of the texts as instructions for practice by "grinding to dust" all wrong actions of body, speech, and mind during one session of meditation on Atisha's instructions.
【又如大依怙之弟子修宝喇嘛云：“阿底峡之教授，于一座上，身语意三，碎为微尘。今乃了解，一切经论皆是教授。”】
那么下面这个括弧里，那个祖师的话，就像刚才一样，这个除了语录的特别解释以外，那个仔细的内容，我们不太了解。只是意思就是说：这个像阿底峡尊者啊！他讲任何一个法门，他能够非常深细地来说明分析，没有一个不是。因为我们目前讲修行的时候，好像很单纯，实际上，为什么要修行啊？修行就是说，我们平常都是染污之业，这个染污之业不外乎总括起来，从身、口、意三业方面去的。他现在不，现在整个地转过来了。要转过来一定要有完整的教授，这个教授的说明的话，的确是，在任何一个时候，他能够把身、语、意三业方面，细致又细致、细致又细致，每一个地方，都说得清清楚楚、明明白白。所以你能够这样去了解的话，你自然而然举手投足、起心动念、开口说话，无一不在 (p242) 增长，二十四小时当然都在修行。[19:13]
可是我们现在不是的。要谈修行，要跑到殿堂里磕头这个叫修行，离开了就不算；往那里两个腿盘起来才是，否则就不是；或者身行，心不是；心行，身不是。他不是！为什么？他有圆满的教授。所以他说：“现在就了解一切经论都是教授。”告诉我们：各各、每一部分，有的是主，有的是支，乃至于有的是零细的。[19:41]
You too must come to such an understanding.
【须如是知。】
这个我们开始的时候，要这样知道。他意思说：不是马上教你这样做到、修到，而是刚开始的时候，我们概念上面就应该这样地认识。所以引导我们正知见，从这一个地方入手。你这个正知见下去了，什么？因啊！因正果实。否则的话呢，我们说：“因地不真，果遭迂曲。”我们还不知道咧，我们还不知道咧！这是真正可怜的地方，真正可怜的地方。[20:16]
不过说到这里，反过来我们同样说：“哎呀，只有这个是圆满的教授，别的都不对啊！”又错了！又错了、又错了！我们必定要知道，你有了圆满的教授，那个时候，想办法帮助他。如果你觉得他不对的话，你怎么想帮助他，你要懂得帮助的善巧去帮助他，那(p243) 就对。如果你觉得，我这个对，他那个错的话，你这个因一样的，讲是对的，做就不对了。我们真正重要的，讲的要认得怎么去做，这个才是重要的。你圆满的因尚且不能否定不圆满的，何况不圆满的。这一个地方，我们不断地要思惟观察。所以我在这个地方一再强调，原因也是如此，也是如此。下面又说：[21:09]
The Precious Teacher [Drom-dòn-ba] said
【如敦巴仁波卿云：】
下面都是引得祖师的语录来证成。[21:15]
that it is a mistake if, after studying many teachings, you feel a need to look elsewhere for how to practice the teaching.
【“若曾学得众多法已，更须别求修法轨者，是为错谬。”】
他就说：“喔，你学了很多了，然后就修行了，那我们不谈了；现在这要修行了，另外要学一套东西了。唉！这是很错误的。” [21:30]
Thus, there are those who have studied many teachings for a long time, but do not know at all how to practice the teaching. When they wish to practice, they must look elsewhere. Their error is in not understanding what I have already explained.
【虽经长时学众多法，然于修轨全未能知，若欲修法，诸更须从余求者，亦是未解如前说义而成过失。】
同样地，修学了很多佛法，但是真正要修行的时候，欸！说还要另外一套，那是错误，那是错误！所以目前我们的的确确有很多脱节的地方，很多脱节的地方。真正说起 (p244) 来，二十四小时无不在修行。我们现在看，哎哟，这早晚课算；乃至于有很多，早晚课都觉得：唉，这个没有意义，这不要它，跑得那儿去，大家在那儿徒有形式。你说这个事实对不对？在某些地方，那是事实，可是我们绝对不能说，因为徒有形式，你把它拿掉，那是完全错了！我是感觉怎么样？现在虽然末法了，总算还有个形式在，趁这个形式还没毁掉之前，赶快把那个内容补足起来，那还有救。如果你把那形式一坏，完了！了解吗？很重要，很重要哦！[22:35]
所以佛说得清清楚楚，佛说得清清楚楚。尽管最后什么都没有了，那个佛像摆在这里，大家不知道，你看它一眼还有功德。有这样，三宝有这么了不起的意义啊！我们却轻轻松松地觉得：哎呀！没有内容了，你就不要了。害了！这一点我们要特别注意。这个时候如果我们心里有这种知见的，务必要晓得：我是凡夫，我是凡夫。这个概念太重要了！那么这一点一定要靠什么？一定要靠多学，一定要靠多学。如果说你已经学对了一门，你不想走刚才广博的路。那个时候你牢牢地抱住的，好，说我现在一个参禅，就这一个；我现在念佛，就这一个，反正我见到阿弥陀佛以后，反正我见到这个本性以后就不怕！你其他的就不要管。实际上佛世也是如此，当初小乘甚至之所以各做各的不起诤论，为什么？很简单，他就听到了佛告诉他一句话，唉，他那个生死心切得不得了，以整个的精神灌 (p245) 注在那里，管你做些什么东西。这样啊！所以那个时候，叫“正法住世”，毫无诤论。[23:44]
实际上那个诤论的因，早就已经摆在这个地方了，我不妨说一下实际上的公案。佛在世的那个弟子当中有各式各样的，迦叶尊者是专门讲苦行的，大家晓得他。他那个最后佛陀说：“某人啊！你现在年纪老啦，你也可以休息、休息，不要行头陀啦！”迦叶尊者怎么说：“世尊啊！我以前一直听你，这一回可不听你啦！”但是世尊并不是说因为不听了，说：“你怎么不听招呼啊？”说：“善哉！善哉！像迦叶那样做的话，他能够坚持下去，那个教法就靠那个力量。” [24:20]
但这个地方并不是说，那么只有苦行哦！欸，不！你看另外一个人，二十亿耳，大家晓得。二十亿耳他是一个富贵子弟，那个宿生的圆满的因，所以这一生生来富贵得不得了，富贵得不得了！所以他家里边，他脚底下还有这个绒绒的毛，家里边都是铺着厚厚的地毯，乃至于跑到别的地方去，譬如说到庙里去啊什么，他的父亲就把那个一路上面就扫干净，把那地毯铺在上面，然后去。要我们可能吗？就算以现在这个时候，世界一等一的最了不起的人，你也不可能说：“我现在要到台中火车站，把从这个地方开始，地毯一直铺到那里去。”没有！二十亿耳就是这样。后来他出家，出了家之后当然苦行，他怎么修也不行，佛就告诉他：“给他好的，他要怎么好就给他。”就给了他。给了他，他没多久 (p246) 证果了。说明什么？你看，在佛那个时候的弟子当中，就有的人是这么个苦行，就有的人是这么享受，他们有没有诤论啊？是一点诤论都没有。要我们现在就害了。唉呀！大家你和我差一点点，大家弄得一塌糊涂。[25:34]
这个我要说明什么？倒不是说明这个行相，这所以我一再说了，你把握住这个重点，怎么做就对。以前那些人，他心心念念解决自己的问题。那你说：“我现在是要大乘。”更好！就怕你不大。大乘要管别人的是没错，大乘要管别人是帮别人，并不是叫你去指责骂别人哪！这个要了解。这必要的时候，是！譬如说在这种情况之下，你用意直的话，是！你可以呵斥他。但是一般情况，呵斥的条件，你自己内心必定不能带着瞋心，这个很重要。所以在这一点上面，我自己深深感觉惭愧。尽管我说，现在慢慢、慢慢地把它拿掉了，我心里面可以把它摆得平，这是一般情况。碰见事情的时候，我自己晓得：欸，起来了，这个就不相应。平常他真正就是呵责，他心里基于悲心，晓得你这样的话，马马虎虎不行，他就用直的方式。他心里面的确是心心念念，只有一个大菩提、大悲心。所以在这种情况之下，看见你相应，那就用种种方法。在这种条件之下，能够这样做，唯恐你不管。现在因为我们没有这个真实的内容，怎么管就怎么错！这是我们应该了解的一点。所以说，我们继续下去。[27:03]
Here, the teachings are
(p247) 【此中圣教，】
那么真正的圣人完整的教法，怎么样呢？他首先还是引论：[27:11]
as set forth in Vasubandhu's 《Treasury of Knowledge》 : The excellent teaching of the Teacher [Buddha] is twofold: Those teachings having a nature of scripture and those having a nature of realization. As this says, there are no more than two types of teaching—scriptural and realized.
【如《俱舍》云：“佛正法有二，以教证为体。”除其教证二圣教外，别无圣教。】
引那个《俱舍》上面。《俱舍》，通常说—小乘聪明论，换句话说，小乘的最后的精华。那么请问这个地方为什么引小乘而不用大乘？这个地方说明：小乘尚且这样，何况大乘。[27:34]
8a Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P75)[00:12]
What characteristics? The scriptures taught us, well, these great teachings teach us to form conviction [in Buddha Dharma]. You will discover, “Ah, it is absolutely true!” Why say this? Why does it say this? It reveals the key points of applying the teachings here. For us now, applying the teachings without the scriptures, it counters this point. Seeing this point, we should know that not only is our present attitude like this, but the same flaw existed back then in India. This is a historical issue that has existed all throughout the ages. Now, let us take a look, the author continues. [00:52]
matter how well you learn it, a personal instruction is only something to be cast aside if it cannot bestow certain knowledge of the meaning of the Buddha’s words and the great commentaries on their intent, or if it teaches a path incompatible with these. There are those who conclude that any classic text should be considered only an explanatory teaching, therefore lacking the key points for practice. They hold that there are separate personal instructions that teach the core meanings that are the heart of practice. They then imagine that there are two separate forms of the excellent teaching – a teaching that is explained to you and a teaching that you practice. Know that this attitude precludes the development of great respect for the stainless sutras and tantras as well as the flawless treatises that comment on their intent. Know also that you accumulate the karmic obstruction of abandoning the teaching when you see those classic texts as objects of contempt and say, “Those are merely for promoting one’s superficial knowledge
[p51, English LR Vol 1]
and eliminating others’ misconceptions; they do not teach the deep meaning.”
From this section, what now? If [you are] concerned with the purified teaching, which reveals to us the flawless instruction, then this instructor must be capable of ensuring our understanding of the great scriptures and having the faith to count on them as the best guidance. Abiding by this will certainly lead us to the perfect effect. Conversely, with regard to abundant teachings, they may end up unable to help you to form conviction for Buddha Dharma. If it does not give you the conviction, not only are you unable to do so, rather you might even say, “Well, this is unreasonable! It should be abandoned.” What does this mean? For example, during our routine practice, well, applying the practice does not need to rely on scripture, such is the case. We talk a lot about logic; there is much talk about it. Now is the time to apply, what should be done? Drop this [scriptural teaching] and hurriedly jump into application - these two steps [scriptural teaching and experiential application]. This is a very common flaw. [02:49]
Although we are saying, “Yes, we have to evenly complement applicable deeds with [proper] scriptural understanding!” What will the effect be? Works of wonder! Since the emphasis is spread evenly between applications and understanding, the application arises from understanding, application is based on comprehension. Now, with these half-day teachings of yours, [you] respond with, “Ah, now we are ready to apply in action, this [teaching] is not needed.” At that point, isn’t it problematic? So it says here that, assuming he is speaking of the instruction, the feeling is: alas, you are not able to form uncontrived certainty. Not only that, but you have the thought of casting it aside. Then, in this circumstance, what will the effect be? Here, why did he [the one that disagrees that all scriptures are instructions for practice] say this? He says that the sutras and treatises are only for explanation, just to explain. To actually apply the concepts is “lacking the key points for practice.” The true key points for practice are not here. They are taught elsewhere, yes, you will be taught somewhere else. However, here we should not misunderstand and say that separate transmission is not related to the teaching. In fact, if you truly understand the core of mind training and read about the teaching of the scriptures, the teaching itself is indeed included in the scriptures; not like what is stated above. There is special meaning to it here; we will not discuss it for now. [04:09]
With the mistaken perception mentioned above, some believe: ah, teaching is for talking and practice is for action. Then, consider the actual teachings [scriptural teaching and experiential application] as two separate things: one is for preaching and the other is for practicing. Thus, the actual Dharma [seems] to be two separate items – preaching and practicing two approaches. In this situation, we will generate [this feeling]: since the teaching is to be preached and not to be practiced, then the teaching is useless! Thus you do not have to value it! Then what? We ignore it, not necessarily despising it, but not generating reverence within. Veneration is most important in studying Buddha Dharma; conversely, the main cause for the teaching to degenerate is lack of reverence. Now, since you reference practicing and teaching as two different things, then you have created a great obstacle in paying respect [to the teaching]. [05:02]
We have discussed earlier that, for Dharma practice, reverence is of great importance, to respect is very important. Since we have not received the transmissions in their entirety, we thus form the above misconception: regarding the preaching as preaching and practicing as practicing, two different matters! Because [they are regarded] as two matters, you think that scriptures are for preaching, not for application, and you may feel that they are useless and forsake the veneration toward it. That forms our obstacle and it is a mistaken choice. As mentioned earlier, very possibly for now – not just possibly – to us, it is possible that majority of the scriptures are not applicable for now. However, we should have the opposite attitude within – we should feel embarrassed and say, “Alas, you look at youthful Sudhana, he was a virtuous being; nothing about him is not Buddha Dharma. Whereas for us? [We] are unable to apply - almost unable to apply any of it. This is where we should foster deep embarrassment.” [06:07]
Right now, we are completely the opposite. Not only are we unable to sense it, but we also feel: well, this is not Buddha Dharma! If you plant this negative seed at the causal stage, it is very scary! Thus, the five points written on the board just now are very important for our current application. This habit has already been formed and, from now on, this is where we need to strive for transformation. This is not telling us to immediately - well, the same as in The Array of Stalks - uphold all of it accordingly, not like that. Understand, eventually, that this path of ours is direct, that is it. If you plant the proper seed at the causal stage, soon you will be able to advance on this path, this is the difference. Now, let us move on. [06:47]
Due to this [cause and effect] relationship, why do you lack reverence? [You] consider that it contains no truthful meaning. The “deep meaning” is the essence of Buddha Dharma. So, what are the scriptures for? They are merely for preaching, just to talk about and they have nothing to do with application; they are unrelated to the deep meaning, so it is taken as “for promoting one’s superficial knowledge and eliminating others’ misconceptions.” Because of this [mistaken perception], you feel that these [scriptures] can be belittled and ignored. This is when [you are] accumulating “the karmic obstruction of abandoning the teaching”! The karmic obstruction of abandoning the teachings is accumulated! So from great teachers’ stories and quotations, we should recognize that the intention of the great teacher’s quote is for the sake of the disciples. The so-called “removal of the bonds” is when the disciple has mental clinging, the teacher removes the disciple’s attachment within, and that is what it means! Great teachers absolutely will not slander scriptures; their function is just the opposite - to enhance the scriptures. [07:47]
It is like how we are now, we often have this kind of disagreement: regarding my playing of the Dharma instrument, my rhythm is accurate yours is not. Then what? There is a virtuous teacher pointing out to you: “Yours is wrong, too!” The teacher does not necessarily mean it is incorrect; it is to remove your attachment. We need to understand that the purpose of any given Dharma teaching is to purify our attachment to sentiments. Upon mastering any given study, we are always filled with the feeling that my way is right and his is to be disparaged. You are enhancing your personal opinion and self-conceit; question: is this Buddha Dharma? Thus, at that time, a qualified teacher will comply with your [state of mind] and try to help you out. If necessary, you might be berated. This we have to know. So, not just the patriarchs in the history did this, it is the same with [the virtuous teachers of] the present time. If we can understand this point, we will spontaneously learn through experience, be in harmony with, and purify [ourselves] in all respects; and then accumulate merits. Otherwise, the more you learn, well, the more flaws you acquire, the more defects will arise from here. [08:47]
Therefore, for those who desire liberation, the supreme and authentic instructions are indeed the classic text.
Thus, we should reflect mindfully on it. This “reflection,” as in “reflect accordingly,” has an extremely important concept and perception behind it! Later, in the karma section, it will be explained to us in great detail, I will briefly go over it here. Our routine actions dominate our ups and downs, and transform contamination into purification, etc. Everything relies on this reflection, this process of mental reflection [v.1 chapter 19 p.289 main mind and other mental processes]. We refer to the feeling, discrimination, compositional factors, and consciousness [v.1 p.317]. What is “Feeling”? What is “Discrimination”? What is “Reflection”? This is a kind of mental activity. We should understand the Dharma characteristics, the characteristics of Dharma are these [mental-reflection and their process]. Therefore, the true purpose of studying scriptures is revealed here. [09:42]
After you have received the explanation of the scriptures, guidance from qualified teachers, these Dharma characteristics, this is what you should truly recognize as our thoughts - the mental activity at that given time. Reflect, “Wow! This is called the mental process or thought process; certain types of mental processes are defiled, other types are virtuous. Certain types of virtuous thought are contaminated, other types are uncontaminated.” So, now great teachers taught us what this type of “mental reflection” is? It is virtuous, but whether it conforms to the uncontaminated or contaminated realm, we should know. So, what should we do? That is it, like I have mentioned – “conform to,” [the guidance from qualified teachers] that is in the proper direction, then advance step by step. For we are ordinary beings, due to these gradual steps forward, you are slowly purifying, slowly uplifting and lifting from this tainted world, eventually transcending to liberation. We should have this thought, by saying, all the great scriptures to those of us who genuinely seek liberation – it is absolutely true and the substantial precious essence is without any flaw. Then why is [liberation] not attainable? [10:47]
However, due to your limited intelligence and so forth, you may be unable to recognize those texts as the supreme instructions through depending on them alone.
Oh, so this is the reason - it is because our level of wisdom is inadequate, too inadequate! There are other factors aside from this – inadequate in wisdom plus weighty attachment, well, stubborn attachment! On top of that, there is external influence from others, all kinds of nonvirtuous friends and so on. Doomed! So, in this circumstance, reading the scriptures will not truthfully comprehend the key essence. [11:27]
Thus, you must seek out personal instructions, thinking, “I will seek certain knowledge of those texts based on the personal instructions of an excellent being.”
That’s why we have to rely on virtuous teacher. From the personal instructions of virtuous teacher, then [we] grasp the essence of the scriptures’ intent and obtain uncontrived understanding. With this understanding, your advancement with this knowledge becomes a direct path – high status. Once you truly attain this high status, we will be fearless. Why? It is very simple! Are we worried about this human form of ours now? We are not too worried about it now, but only - well! Upon death, the downfall is frightening. If we apply some improvement and sense the effect: wow, we are happy about [what we have learned so far] and keep doing it. Try to improve a little more, of course the joy will increase! Then, with this improvement of yours, move forward step by step. Thus, the true fearfulness is not this, then what is the issue? It is that we did not grasp this key point [the essence of the Sage’s intention]. As long as you grasp the key point and improve step by step, that is surely great. This concept will be discussed later; it will be covered in the future. Before we attain proper perceptions, always hang on to the key essence [for proper advancing direction]. The reason that we cannot attain the proper perceptions [is due to the] lack of [guidance] from excellent teachers. The reason of lacking excellent teachers – our insufficient qualifications – is not recognizing excellent teachers or lacking the aspiration to seek an excellent teacher, etc. In addition to avoid formation of the following mistaken perception, what is the next mistake? [12:51]
But do not think, “The texts are without substance, since they merely promote a superficial knowledge and eliminate others’ misconceptions;
This view is definitely not encouraged. Never have this idea or even grasping on: the scripture and text are merely for preaching; they are not that crucial! [We] should know, it is not the flaw of the classic texts, rather, it is that we did not hear [the teaching properly]. Or, very possibly, it is that the instructor is unable to deliver the essentials; this is definitely possible, absolutely could happen. That is, the speaker spoke, we hear it and we have to move on step by step. Just as we have mentioned, for example, there are various melodies for chanting rites – this one is great, very good! Once we understand the chanting, you don’t attach to it. Although it is good, you become attached to it [and say]: Oh, this is the ocean-tide melody; the other is drum-mountain melody; and this is precious-flower-mountain melody... Each one has its own complete integrity and brilliant content. If his [the one leading the chanting] original intent was to come here and gather people together [in the monastery], he has done so and saved you effort, isn’t this nice? Unfortunately, you have to feel, alas, he is not good and you are better. The problem is within me; this is what we should recognize, just one of my examples here.[13:59]
Of course, it is possible that he may have included strange parts, which are mistaken additions. That is possible! This we have to distinguish very clearly. Thus, studying Buddha Dharma, why [do we] need to learn widely from the scriptures? This is the true intent [for us] to attain the essence. You must distinguish between the correct and the specious [what appears right but is actually wrong] – the correct one is the unmistaken one, the specious is paradoxical. The difference is clear – to know what is to be adopted and what is to be cast aside. With this, when you proceed, you will improve no matter how harsh the external conditions are. To you, you will definitely advance; the worse the external conditions, the better you are. Thus, in the Sutras great patriarchs and Bodhisattvas all say, “Virtuous beings are my teachers; nonvirtuous ones are my resources [for merits].” What is a teacher? What is a resource? We learn from virtuous ones; as for nonvirtuous ones, well, that is your resource – merits. Why is this nonvirtuous one your resource? Well, if a beggar comes to ask things from you, he provides the opportunity for you to perfect generosity. If a villain comes over and gets mad at you, he helps to perfect your patience, ethical discipline, and joyous perseverance, right? We should know this theory, definitely should know it! At that time, we can then improve within step by step. So, it follows: [15:16]
yet the personal instructions, since they reveal the deep meaning, are supreme.”
For true understanding [of Dharma teachings], that requires us to solidify the essence of the deep meaning; for it is supreme, the best! This statement is very important. Let’s continue. [15:34]
The great yogi Chang-chup-rin-chen (Byang-chub-rinchen) said:
Well, he one of the primary disciples of the Great Elder [Atisha]. He is from Hlo-drak [v.1 chapter 1 p.43]. This great yogi was the attendant of the Great Elder; he attended to the Great Elder throughout Atisha’s entire stay in Tibet. This yogi is truly great. [15:50]
Concerning instructions, complete mastery does not mean gaining ascertainment of a mere small volume that fits in the palm of one’s hand; it means understanding all of the scriptures as instructions for practice.
The aforementioned not only quotes from scriptures, but even from great teachers. This great yogi attained very high status, equivalent to great teachers in China; he certainly is a remarkable patriarch as well. Take the Tian-tai [lineage] for example, his status would be the same as the “Great Elder Guan-ding Zhang-an” [of the Sui dynasty]. Well, we refer to this elder as extraordinary! This great being said, “You must know how to truly “comprehend the ultimate essence of the profound teaching” (which to us, means to thoroughly understand the teachings.) You should realize that when you truly recognize this, it does not mean: well, I gained an understanding of this palm-sized teaching (it is like the size of your palm, in other words, it is the size of this book.) Upon attaining affirmed understanding: “Ah! I got it.” (This certainty means, well – not only recognize it but also have experiential knowledge.) That is not enough. It should be “all of the scriptures as instructions for practice.” You must understand this, have to know this.”[16:54]
Thus, we often say, “Once one scripture is known well, the understanding of all scriptures will be connected.” Some people only know one sutra well and not others. These two are different. Yes, certainly! Once you have extensive understanding, the essentials are those conforming items [get hold of the key guidance]. From here, you delve into profound study, once you deepen the learning, all the others will be under your control. When you view it closely, you should experience it in all respects, and even widely use everything. Whereas for the other type, he holds onto one item and that is the only one! Yes, it is the mentality, no matter which school or sect, they all have this type of attitude. With proper learning, any school or sect includes all [others]; otherwise, it does not matter which school or sect, you will reside on self-grasping. In the beginning, in the Array of Stalks and “Tian-tai” teachings, they are all inclusive, whereas when it comes to Nichiren-shu, after spreading to Japan, it dropped everything but five words; isn’t it a very obvious example? This is what we need to understand.
[Note: Buddhism schools in China - Array of Stalks, Tian-tai, Zen, Pure land, Precepts, Tenet teachings, Tantra, and the Three-commentaries.] [17:51]
Also, the great Elder’s student Gom-ba-rin-chen-la-ma (sGom-pa-rin-chen-bla-ma) said that he understood all the texts as instructions for practice by “grinding to dust” all wrong actions of body, speech, and mind during one session of meditation on Atisha’s instructions.
Next in the parentheses are quotes from great teachers, like what was just stated. Other than the special explanation of the citations, the subtler levels we don’t really understand. It means to say: this is just like Venerable Atisha! When he taught any Dharma category, he would analyze it in great detail, without any exception. When we discuss application now, it seems very simple; actually, why apply the teachings? Applying the teachings is [due to] our actions usually being contaminated; this contaminated karma arises from nothing but the physical, verbal, and mental – the three karmic doors. Now, he [Atisha] is different, totally the opposite of this. To be the opposite requires a complete set of instructions. The explanation of the instruction, indeed, at any given time, [the teaching] is able to describe the three karmic doors – physical, verbal, and mental – in very, very minute detail, clarifying every aspect clearly and precisely. Thus, if you are able to understand it this way, you will naturally react, reflect, and speak. No matter what, there is improvement. Consequently, the practice is twenty-four hours. [19:13]
Yet we are not at that level. When speaking of applying the teaching, bowing in the prayer hall is considered as meditation practice; outside of it does not count. Often, [we] consider that sitting cross-legged is meditation, otherwise it is not. Or [we] apply physically, but not mentally; mentally but not physically. Atisha was not like this! Why? He had complete attainment. Thus, he said, “Now I know that all the classic texts are instructions.” Teaching us each and every part; some are primary, some are branches, and some are even very subtle. [19:41]
You too must come to such an understanding.
We must know this from the beginning. His meaning was: not to tell you to achieve it or accomplish it immediately, but we need to conceptualize it in the beginning. So, to guide our correct views, here is the starting point. Once you cultivate this correct view, then what? The cause! Proper cause produces proper effect. Otherwise, we say, “If the causal stage is not solid, the effect will be distorted.” We lack this understanding, we don’t realize it! This is a really pitiful thing, truly pathetic. [20:16]
Up to here, on the other hand, we also say, “Alas, this is the only perfect teachings, all the others are not.” Wrong again! Incorrect again! Mistaken again! We have to know that once you have the complete teaching, then find ways to help others. If you consider that he is wrong, how do you help him? You need to know how to help him skillfully, and then you are on the right track. If you think that I am right and his is wrong, with this cause of yours, talk may be right but action is not. The important thing for us is that the speaker needs to know how to apply it, this is what is important. Your complete cause should not reject the incomplete ones, to say nothing of those with incomplete causes. This is where we need to repeatedly contemplate. Therefore, this is where I emphasize again and again for the same cause, just this same reason. Next, it says again, [21:09]
The Precious Teacher〔Drom-dön-ba〕said
Below it cites great teachers’ quotations for validation. [21:15]
that it is a mistake if, after studying many teachings, you feel a need to look elsewhere for how to practice the teaching.
He said, “Well, you have learned a lot, but when you start to practice, [you] stop talking about [the teaching]. Now to practice, there is a completely different thing to learn. Alas! What a mistake.”[21:30]
Thus, there are those who have studied many teachings for a long time, but do not know at all how to practice the teaching. When they wish to practice, they must look elsewhere. Their error is in not understanding what I have already explained.
Likewise, there are those who have studied many teachings, but when it comes to practice, alas! [They] say there is a completely different set [of application]. This is wrong, this is incorrect! In fact, we do have a lot of missing links, many disconnections. To be honest, there is no exception that any moment in a twenty-four hour day all can be utilized to apply the practice. Now let’s review, well, morning and evening sessions count [as meditation]. Many even consider that morning and evening sessions, well, are meaningless and can be done away with; everyone gathers there just as a mere formality. Do you think this fact is true? To a certain extent, this is true. However, we cannot say that just because it is a mere formality, you remove it, this would be totally wrong! How do I feel about it? Although it is a degenerate time, at least the formality is there; before it is totally destroyed, quickly bring the proper content back, then there is hope [of preserving the integrity of morning and evening sessions]. If you destroy the formality, that would be too bad! Do you understand? This is very important, very crucial! [22:35]
So, Buddha distinctly taught, Buddha explained very clearly. At end despite there is nothing left but with the Buddha statue there; most people don’t know this: merits are accumulated just by glancing at the image. The three Jewels have such a remarkable significance! Yet, we frivolously feel: well, there is no substance [in the three Jewels] and you drop it. Too bad! This is where we need to pay special attention. At this juncture, if we carry this perception, please be reminded: I am an ordinary being, I am a common person. This concept is too important! So, what must we rely on? [We] have to rely on studying widely and plenty of learning. If you have properly studied one category and you do not want to take the aforementioned extensive path - at that time you hang on to [that category]. Well, let’s say I am into Zen and grasp on [to the Zen practice]; I am into chanting Buddha’s name and focus on this practice. Once I see Amitabha or when I attain the realization of the true nature of reality, [I will become] fearless! You don’t need to worry about other [Dharma categories]. In fact, it was the same at Buddha’s time, back then, Hinayana or other [practitioners] were all mindfully focused on their own practices without any contention, why? Very simple, for they heard this statement said by Buddha: alas, Buddha was so focused on resolving the issue of rebirth, so mindfully attentive to it, not minding others’ business. Like that! Thus, that is the period called “complete Dharma residing in the world,” there was no contention at all.[23:44]
Actually, the cause of contention was planted much earlier. I might as well tell a true story. During Buddha’s time, the disciples had all sorts of tendencies: Venerable Kasyapa focused on teaching ascetic practice, everybody had heard of him. At the end, Buddha said to him, “So-and-so, you are getting older now, you should rest, take it easy; do not practice asceticism anymore!” Venerable Kasyapa replied, “Worldly honored one! I have always obeyed you, but not this very last time!” However, Buddha was not necessarily concerned about [Venerable Kasyapa’s] disobedience and responded with, “Why don’t you comply?” Instead, [he] said, “Very well! Very well! According to what Kasyapa [has done], his persistence, the preservation of the teaching relies on that kind of will power.” [24:20]
Here it does not mean practising asceticism is the only method! Well, no! [Let me] mention another figure to you, Sronakotivimsa (二十億 耳), as he was commonly known. Sronakotivimsa was the child of a wealthy family; he planted consummate causes in his previous lives and, thus, he was born with great wealth, very rich. In his home, he was born with his feet on thick furs, and his home was covered with thick carpet everywhere. Even when going out, for instance to the temple, etc., his father would have the way cleaned and covered with carpet, then they go out. Is this possible for us? In our time, even for a worldly prominent figure, it is impossible to say: “I am going to the Tai-chung train station now, pave the way there with carpet.” Impossible! Yet, Sronakotivimsa was [brought up] that way. Later, he was ordained and followed with ascetic practice. However, no matter how hard he applied it, it did not work for him. Buddha told him: “Give him the good things; give him whatever good things he wants.” That was done. Not long after that, he attained realization. What does this illustrate? You see, at Buddha’s time there were some like these ascetics, and some others enjoyed ease and comfort. They didn’t have any contention. There was absolutely no argument at all. If it were us now, it would be terrible. Alas! We all compete over a tiny difference, and making a big mess [25:34]
What am I trying to express? [I am] not just describing the apparent attitude. That is why I repeatedly mention: you grasp the key point and whatever you engage in will be correct. The ancient practitioners, they were constantly mindful of resolving personal [mind training] issues. Then you may say: “I am a Mahayana.” That is great! The concern is that you might not want to be a Mahayana. Mahayana must be mindful of others; it is to help others, not for you to criticize them! This needs to be clarified. If necessary, of course, under the situation that you point out directly, yes, you can berate him. But, in general, to berate others you need to be endowed with the condition of lacking hostility within, this is very important. Thus, upon this aspect, I feel deeply embarrassed. Although I am able to remove it [the hostility within] gradually, I can keep an even mind in general. When encountering an arising condition, I realize that: alas, the anger is there, it does not correspond [to the teaching]. Often, when great beings truly berate [others], it is out of their great compassion. If you recognize this, carelessness will not work, so he uses the direct approach. Deep down, he [the great being] is certainly mindful with great spirit-of-enlightenment and great compassion. Thus, in this situation, he senses your engagement and applies a comparable method. In this situation, [he is] capable of doing so, [he] would be worried if you are not mindful [of others]. Now, due to our level of insight is not there, whatever approach [to help others] would be [considered] wrong! This is what we should recognize. So, let us continue. [27:03]
Here, the teachings are
What about the complete teachings of the Sage? The author still quotes from a treatise first.[27:11]
as set forth in Vasubandhu’s Treasury of Knowledge (Abhidharma-kosa):
The excellent teaching of the Teacher [Buddha] is twofold:
Those teachings having a nature of scripture and those having a nature of realization. As this says, there are no more than two types of teaching – scriptural and realized.
Here, it quotes from the Treasury of Knowledge. Often, the Treasury of Knowledge is referred to as “the intelligent treatise of the Hinayana.” In other words, it is the final essence of the Hinayana. So question: why is he quoting from Hinayana instead of Mahayana here? To clarify here: even Hinayana taught in this way [scriptural teaching and experiential realization], so needless to mention the Mahayana.