菩提道次第广论手抄稿:旧版第八卷B面
（手抄稿 第一册 p249）[00:08]
这个地方说明，小乘尚且这样，何况大乘。本来大乘是以小乘为基础的，更说明这个基础，直通到最上乘，没有一个例外的。所以佛真正的正确的教法，分起来就是两样东西，一个教、一个证，除了这个没别的了。那么这两样东西是什么啊？[00:25]
p. 13 (5)
The scriptural teachings determine the way that you take the teachings in hand, the procedures for practice;
【教正法者，谓是决择受持道理修行正轨。】
“教”是什么？就是来分别、说明、解释什么是你该做的，什么你该舍的，怎么样去修行，修改你以前的凡夫的行为，变成功跟圣人相应的。你了解以前错的，现在认识以后对的，照着去做。虽然了解了，心里还是习性很重，那个时候你照着，这个叫作修行啊，这个才真的修行啊！那么我们说，这样说起来难道你这个拜佛不是修行？拜佛当然修行。为什么拜佛？因为平常以前，你把那个我看得最大，现在晓得：哦，这个是最糟糕的事 (p250) 情。所以你把自己看得最低，所以要拜佛。念佛呢？因为你平常念的都是烦恼，现在这个不相应，所以你要念佛。所以我们把握住这个原则，没有一个不是修行。[01:23]
固然在这种状况下，拜佛、念佛当然是修行，离开了佛堂，不拜佛、不念佛你也在修行啊！假定你把握不住这个重点的话，对不起！你现在固然不在修行，你在这拜佛、念佛也不是修行！所以这祖师给我们说：“你假如真正心里不相应的话，你头颅磕破也徒然哪！拜佛，这个徒然没用啊！如果你不把握住这个原则，你去念的话，你念得喉咙喊破也徒然哪！”不是很明白吗？就是这个道理，就是这个道理！所以告诉我们，这个先要告诉我们，你懂得这个道理照着去做。然后呢？既然懂得了，[02:07]
the teachings as they are realized are your practice of these procedures in accordance with how you have already determined them.
【证正法者，谓是如其前决择时，所决择已而起修行。】
就照着前面告诉你的道理，然后你照着这个懂得的道理，照着去做。所以，[02:22]
Thus, these two serve as cause and effect.
【故彼二种，成为因果。】
所以这两者之中，是互为因果的。教是因，有了这个正确的认识，结那个证的果，结那个修的果；然后反过来，修是因，证得那个证果的果是果，这个次第必然的。必然是 (p251) 由于教理的认识，照着教理的认识去做才能够修行。也许在这个地方大家问了：“唉呀，那你这样说的话，你跑到庙里就是讲那个规矩，这个道理我也不懂啊，你这个先不要跟我讲这个道理。”这个有它的原因在，因为等到你进来了以后，把那个规矩讲清楚了再修的话，那不可能，不可能！可是至少有一个这个现象，这个很清楚，你跑到庙里来你已经有这个心—我要修行，或者说，啊，晓得这个好的！这一个地方，因地当中已经说，那世间的不好，这里来好。既然世间的不好，这里来好，当然你要拿掉世间的那个，到这里来学。再说，等到你样样懂得了以后去做，做不到，那个时候太晚了。虽然你懂了，万一两脚一伸，完了以后，你懂了这个没用，变成了三世怨，那很可惜。[03:30]
所以进来的时候，已经有了这个认识说：我世间的认识不行的，要去听善知识引导。这个本身就是最佳引导、最佳做法。究实说来，究实说来，等到你真正懂了以后再去做，世间没有这样的事情。难道你懂了这个饭以后你再吃吗？难道你懂得了空气以后你再呼吸吗？难道你懂得了这个妈妈以后，你再让她来养你吗？天下的事情就这么简单！对不对？喏，所以这个一点都没有说乱来或者迷信的成分，是绝对合理的，这个我们要了解。倒是我们愚痴，而是我们的执着，大家想想看对不对？这么简单。[04:15]
所以我们现在了解，哦，原来是这样啊！教、证。所以尽管你还没有懂得道理，而 (p252) 跑到庙里说，这些庙里你信得过的法师告诉你怎么做，这个正是。你听他讲嘛，然后照着他去做嘛，这还不是仍旧是不外这个教证二量在里头，一定这个次第！然后当你行持的时候，你慢慢地从验证当中对这个教也加深认识，当你教加深认识，你的行持也加深认识，这个彼此有互相增上的。所以真正说起来，这个教、证不是截然的两回事情—教，完了以后证，不是的；教多少，证多少，慢慢地向上。就像我们念书一样，在小学里面，你慢慢地一步、一步上去，一步、一步上去，是不断地在教、证、教、证当中。我们在小学里面老师告诉这个一，一加一等于二，你回去演习，因为你演习了以后，你可以念二年级，所以你对那个教是越来越认识，然后你这个证是越来越深入。每一个地方这个次第这么清楚、这么明白。继续看文，“故彼二种，成为因果”。下面，[05:23]
For example, it is like showing a horse the racecourse before you race. Once you have shown it, you then race there.
【如跑马时，先示其马所应跑地，既示定已，应向彼跑。】
就像跑马一样，先告诉你怎么跑，告诉你了，照着去跑。以我们现在来说开汽车一样，拿了个地图告诉你怎么开，然后呢？你去开。[05:39]
It would be ridiculous to show the horse one racecourse and then race on another.
【若所示地是此跑处而向余跑者，定成笑事。】
如果告诉你向这边跑的，刚讲的时候，等到你真正跑的时候另外一个方向，那是开玩 (p253) 笑。像我们开汽车，现在说你要到哪里去啊，看那个地图，看完了半天真正开车的话，反方向走，那你这个地图看它干什么啊？那不是颠倒吗？经、论告诉我们的，就是这个样，就是这个样。同样的道理，譬如眼前我们来说，跑到寺院里面说，既然你想来修行的话，跑到寺院里面，哦，这个法师、师父告诉你怎么做，你歪起了头：“我要这样做！”那你不必跑到庙里来，这个很明白，同样的这个道理在。你可以说明，这个什么，那么然后呢解释清楚，这个是应该的。这概念我们要很清楚、很明白地认识、了解。[06:32]
Similarly, why would you determine one thing by means of study and reflection, and then, when you go to practice, practice something else?
【岂可闻思决择此事，若修行时修行所余。】
哪里说，听的时候听这个，然后呢思惟的时候思这个，这个闻、思本来就是讲教，然后修行的时候修别的？不可以！就像那个跑马一样，就像那个开车一样。[06:51]
In this vein, the last of Kamalaśīla's 《three Stages of Meditation》 says:
【如是亦如《修次第后编》云：】
就像那个《修次第》那个编上面说，这个是告诉我们修行的一个重要的教授。[07:02]
Further, what you meditate on with the wisdom arisen from meditation is just that which you know with the wisdom that has arisen from study and reflection. You do not meditate on something else. This is similar to how you show a horse a racetrack, and then race it there.
【“复次闻及思慧之所通达，即是修慧之所应修，非应修余，如示跑地，而应随跑。”】
(p254) 这个修行的次第，第一个，从善知识那里干什么？听闻。听闻了以后呢？如理去思惟。等到你思惟了以后，你决定了解他所讲的是什么。然后呢，把你的思惟通达、决定的，照着这个去修。所以你修，就应该修你确定认识的那一个部分，这个才是道理，而不是别的。这个概念我们本身很重要，绝对，绝对不可以跑错！就像上面所说那个跑马那个公案。[07:47]
Thus, these instructions include, in complete form, all the key points of the path from the scriptures and their commentaries
【如是由此教授，能摄一切经论道之枢要，】
由于这样的这个完整的教授，这样才能够把所有的一切经论的宗旨、宗要都得到。所以说，第一点得到了，第二点那就是贯摄起来了。第一点是一切的经论都是，然后呢，为什么你得不到？因为你自己的条件不够，如果得到条件够的人解释说明了以后，就这样的好处。然后你这样的，现在有下手之处，将来走上去的，步步直路，很快圆满。而这个内容是什么呢？内容他就下面细列：[08:31]
— from how to rely on a teacher through serenity and insight.
【于从亲近善知识法乃至止观。】
这个就是真正我们修学的次第。修学的次第第一步—亲近善知识；“止观”就是你修的时候，最后的修一定从止、观两样东西结果。[08:48]
They then lead you through concise stages of practice in which you engage in stabilizing meditation on that which requires stabilizing meditation, and you analyze with discerning wisdom that which requires analytical meditation. By doing this, you will understand that all of the scriptures are instructions for practice.
(p255) 【此一切中诸应舍修者即作舍修，诸应举修者即以择慧而正思择，编为行持次第引导，故一切圣言皆现为教授。】
那么照着这个次第，那个地方应舍修就舍修。什么叫“舍修”呢？就是不要做的，而这个不可以，不要做，要舍掉它。“应举修者”的，就是这个该做的，你要就去做。那么该做的还要什么？舍修很简单，你就舍掉。实际上舍修，还是要经过你的智慧的抉择，那个时候才舍得掉，要不然心里面还牢牢保着那个，“唉，这个我觉得这个好！”这个样子就舍不得。你没有智慧的抉择，不能如理地认识取舍，舍也舍不掉，提也提不起。说前面叫我们舍，后面叫我们提，应该要努力去做的，那么要“择慧”—观察的慧，正确地思惟、观察。然后把认识的，编一个行持的次第，来引导我们一步、一步走上去，从凡夫第一步到圆满成佛，没有一点遗漏。在这种状态当中，所有的圣言、经教都眼前是最佳指导。[10:06]
Otherwise,
【若不尔者，】
假定你不走这样地圆满、正确的路子，[10:11]
you will spend your entire life without discerning wisdom, practicing just some incomplete portion of the path and not the complete corpus. Thus you will not understand that the classic texts are instructions for practice, but you will abandon them, seeing them as merely promoting superficial knowledge and eliminating others' misconceptions.
(p256) 【于非圆满道体一分，离观察慧虽尽寿修，诸大经论非但不现为真教授，且于彼等，见唯开辟广博大外解，而谤舍之。】
如果你没有正确的认识，把握不住这个圆满的原则的话，你就会对于不圆满的道体一分，它不是说外道，它还是道，可是呢？这个是一部分，而且这个一部分是不圆满的，一部分一定不圆满。像我们现在房子一样，你说这个柱子是不是房子？当然是，然后你把持抱着这个柱子，我说就用这个房子，你行不行啊？没有这个可能耶！这个非常明白！你开汽车拿这个轮胎，你说这个就是汽车了，这个不但不能开，你到哪里是个累赘呀！不过这个是笑话，当然我随便强调一点。[11:05]
我们晓得在这种情况之下，你牢牢地把住这个，“离观察慧”，然后呢你又没有正式的那个思惟、观察—这个才是真实的智慧—在这种状态下，“虽尽寿修”，你忙了一辈子还越修越远。诸大经论不但不现前真的教授，而且你觉得：啊，这个是外面讲讲的！这是你自己走错了。所以刚才这个，两个似笑话一样的这个举例也是如此。本来这个房子住在那里又舒服，冬天嘛不让你吹风、着凉，夏天嘛是不让你晒太阳。现在你抱着一根柱子的话，累嘛累得个要命，冬天嘛照样吹得个要死，夏天嘛热得要命，就是这样。所以你(p257) 弄错了呀！同样的这个地方，说你因为把握不住，所以你觉得这个经论不是真实的教授，那都是讲讲说说的，于是你就毁谤它，舍弃它，毛病就来了！[12:10]
It is evident that the topics explained in the classic texts are, for the most part, only things that require analysis with discerning wisdom
【现见诸大经论之中所诠诸义，多分皆须以观察慧而正观择。】
眼前当下，极大部分的经论当中所说明的道理，都要用思惟、观察这个智慧，去如理地辨别邪正，是这样的。[12:33]
If you cast them aside when you practice, then how can you develop an understanding that sees them as the supreme instructions?
【此复修时若弃舍者，则于彼等何能发生定解，见为最胜教授。】
万一你没有这个认识，把握不住这一点，那么对于这个经典，你就没办法产生确定的认识。因为你修行不要它，不要它当然不会说：“啊！这个是最胜的。”根本用不着！在这种状态之下，请问，还有谁能给你最佳指导？真正我们修学佛法的人晓得最佳指导是佛，现在佛讲的经论是没有用了，请问：佛以下的人反而有用吗？所以在这种状态之下，我们不应该学佛，说：“我学某人啦！”这个才对呀！现在你既然学佛的话，这个明白有问题在里头啊！这个下面说：[13:23]
p. 14
If these are not the supreme instructions,
【此等若非最胜教授，】
(p258) 假定说前面那个佛所说的、大菩萨说的经论不是最胜教授，请问：[13:31]
then could you find a master whose instructions surpass these?
【谁能获得，较造此等尤为殊胜教授论师。】
还有谁能够找到比这个更好的这种大论师？没有了。所以说不可能，不可能。这个是错误。[13:49]
Therefore, when it becomes clear to you that the profound and vast scriptural collections along with their commentaries are instructions for practice, you will quickly understand that the classic texts of the profound tantric collections along with their commentaries are also instructions for practice. You will then become certain that they are the supreme instructions.
【如是若能将其深广契经及释现为教授，则其甚深续部及论，诸大教典，亦无少劳现为教授，则能发起执持彼等为胜教授所有定解，】
反过来，走对的方向，你能够把这个最深的契经，就是深广的经典，觉得：啊！这原来是眼前我们最好的教授。那么在这种状态，那么其他的更深的，不管是显教、密教、经、论，种种的大教典，你不要太努力，都了解它真正的精要。在这种状态之中，既然这是我们修持最好的精要的话，你就会把它看得非常恭敬。就像寻宝那个地图一样，让地图丢掉了，对不起你这个宝贝就找不到耶！那个时候你绝对不让人家拿掉。就算你记牢了，丢掉了，被别人家拿去了，别人先捷足先登哪！这很清楚、很明白。在这种状态当中，[15:03]
You will completely overcome the misconceptions that consider these tantras to be only teachings that should be cast aside because they are not actual instructions for practice.
【能尽遮遣妄执彼等非实教授，背弃正法诸邪分别罄无所余。】
(p259) “罄无所余”！所以，你把握住这个重点的话，那么这个前面的毛病就没有了。前面那个毛病是什么啊？因为你不认识正确的教授，所以说这个大经大论不是真实的教授；结果这样的话，你是毁谤、背弃正法，这种都是错误的邪解、邪分别。那种东西都一点都没有了！所以现在我们真正要去掉的，不是说不管什么分别都要拿掉，是错误的分别要拿掉。所以现在祖师们动不动教授你不要分别，是因为我们现在动不动都是错误的分别，没有一个正确的认识在里头，这是一个真实的原因。这下面会详细地告诉我们，详细地告诉我们。那么这个是第二点，第二点。那么第三点，[16:07]
C. The greatness of enabling one easily to find the Conqueror's intent.
【◎ 易于获得胜者密意者。】
是，前面所告诉我们一切教授，都是成佛的必要的条件，那么第一步。第二步呢，了解了这个的话，不但是我们必须要的，而且你眼前就能够指导我们，所以都派上用场。不过这个同样的派上用场当中，你自己去摸，往往摸了半天，很辛苦。就算你摸到，也很辛苦，万一摸不到，麻烦！现在有了这个善知识精要的教授的话，你很快、很容易得到，这第三段。看文：[16:50]
The classic texts—the scriptures along with their commentaries— are the supreme instructions. Yet, even if beginners—persons without extensive training—delve into them, they will not discover their intended meaning without depending on the personal instructions of an excellent being.
【至言及论诸大教典，虽是第一最胜教授，然初发业未曾惯修补特伽罗，若不依止善 (p260) 士教授，直趣彼等难获密意。】
是的，佛所说的经以及诸大菩萨造的论，当然佛也有讲的论，虽然是最殊胜的、最好的教授。但是对我们刚刚修学的“初发业”，就是初初修行的人来说，还没有净除罪障，还没有积聚资粮，还没有习惯走修行这条道路那些人—补特伽罗就是有情—如果不依靠一个真善知识的教授，自己的力量直接去找的话，它的真正的意趣，得不到。就算你能得到，下面说：[17:52]
Even if they find the intended meaning, their search will require a very long time and a great deal of effort.
【设能获得，亦必观待长久时期，极大勤劳。】
就算你能得到，也必须要经过很长的时候，吃了绝大的苦。我们往往是这样，人家说，不相信，等到你自己吃了大苦回过头来，“唉呀！就是这样。早知如此何必当初！”但是，这个不冤枉哦！我们人就是这样。就怕你跑到了那个时候，回过头来还不反省，那就麻烦了。这是第一个。第二个呢，你头上开始的时候一定要吃一些冤枉苦头，多吃了几次，欸，聪明人就不，下次晓得不必样样东西自己去闯。自己闯不透，很多东西就想办法找善知识，那个时候你下面就省很多气力。说，反过来，他能够依止。[18:44]
However, if they depend on the personal instructions of a guru, they will easily come to know the intended meaning. These instructions of the 《Lamp for the Path to Enlightenment》 will readily bestow certain knowledge of the key points of the Buddha's word and the treatises.
【若能依止尊长教授，则易通达，以此教授，能速授与决定解了经论扼要，】
(p261) 因为这个地方这个教授，能够以最快速、正确的方法告诉你：哦，经、论上面的精要何在！[19:02]
I will explain at length how this is done in the appropriate sections below.
【其中道理于各时中兹当广说。】
上面就提出来，下面的整个本文就是说这一点。所以我们只要照着这个文一步步下去的话，质、量、次第，每一个部分，这么个好，这么个好法！你如果说能够跟它相应的话，你跑到哪里，就成就到哪里，譬如说我们说学净土的，他去什么地方，你这个时候就可以。然后呢这样可以去的是下品的，再上去的是为什么中品的，为什么上品。参禅、学教没有一个例外，它这个次第。因为这个是什么？共基啊！说得很清楚，显密的共基。[19:45]
真正说起来，这本书里边，密教，跟密教的真正不共的内容，一点都没有。而是什么啊？大乘必须经过的跟密教必须经过的，完全共同，所以实际上，这个才是我们学本论的……我已经说过，我们现在大部分来说，最好的法门，也唯一的法门—念佛，这老实不客气。但是我们绝对刚才这个毛病不要犯哪！念佛，别的都不要了。我们就在这个理由上面，最佳的念佛的指导在这里。如果你参禅，欸！一样的。如果说你的的确确有大根性，你说我要学佛，那你要爬上去，这个共同的基础还是这里，那个在下头。我们现在看最后 (p262) 一条：[20:35]
D. The greatness of enabling one to refrain automatically from great wrongdoing.
【◎ 极大恶行自行消灭者。】
它不但正面有这样的功效，还有平常我们要净除罪障是难之又难，它现在不要你这么难，它自己消灭掉了。在还没有说这个本文之前，我们大家晓得“忏悔”，说这个忏悔要得到净罪相以后才算。这个《梵网经》上面说得很清楚，以及天台智者大师的《摩诃止观》，乃至于《小止观》上都说清楚，很多地方都讲这个。那么《准提陀罗尼》当中也说，你要去忏悔，要得到什么啊？要得到忏悔的清净相—晚上做些什么梦；如果你定，定中应该有什么净相；乃至于你平常，说外善根发相，内善根发相，你有这种。[21:30]
所以我们祖师当中有一位蕅益大师，大家晓得，这是好了不起的人。他因为这个研阅佛法的关系，觉得说：现在这个真正的得到的真实内容不容易啊！这个戒啊，这个戒体得不到。所以就照着这个《占察善恶业报经》的办法，拜那个“占察忏”，一直拜到几岁啊？四十九岁。四十九岁？四十七岁啊？总是这两个当中。你看他二十几岁就出家，然后花了这么多年代，然后什么？清净相、净罪相。喔唷！所以那个罪障一旦在这个地方，你要把它弄干净是难哪，难极了！你要没有弄干净的话，对不起，这个佛法业果之间的话， (p263) 是一点假不来的，一点没情面的，你就得受这个罪呀！[22:33]
而现在呢，欸，它不要你花这么多辛苦，它自己就消灭掉了。这个好处不得了地大！这也为什么在经论上面，处处地方说明，有了善知识的依靠的话，啊！沾太大的光，讨太大的便宜，乃至于像善财这样一生取办。这个道理是有它特殊原因的，有它特殊原因的。在这个地方，我们虽然说不一定，尤其是我觉得：的确要学净土，但是其他的各宗各派的很多祖师的传记，值得我们参考的。谈到这里，有一本传记值得看一看，《密勒日巴尊者传》。他呀也没忏悔，也没有什么，就因为跟着他的老师，被他的老师磨折得千辛万苦，最后不但所有的罪恶统统净除掉了，而且达到这么大的成就。这些事情，我们可以值得作为我们的参考。现在我们看本论是怎么消灭我们的罪业的：[23:41]
The Lotus Sūtra and the Chapter of the Truth Speaker explain that all of the Buddha's words directly or indirectly teach methods for becoming a buddha.
【如《白莲华》及《谛者品》宣说，一切佛语，或实或权，皆是开示成佛方便。】
这个引经上面，经上面告诉我们。这个《白莲华》就是《妙法莲华经》，它说所有的佛讲的话，不管它实，或者权，实际上呢，佛一定是应不同根基的众生，说不同的法，一定的。所以有的是权，有的是实。什么叫“实”？就是说如理地、全部地显发出来。什么是“权”？慢慢地接引你。就像那小孩子一样，刚开始进入小学幼稚园、一年级，这个 (p264) 教的书、教的内容，不是马上可以叫你发明，或者做什么的，这个叫“权”，权宜之计。当你一步、一步地上去，到最后，你行了。那么这个，必然需要的，这个都是最后走到成佛的方法。其实就算拿那个刚才的比喻来说，你说一个小学生，你能够把大学的东西教他吗？对他来说也只有小学。当然，佛是个三界导师，他一定能够了解我们的根性，所以他用的方法，绝对正确。所以我们能够毁谤他吗？这个一点，务必要注意！[25:02]
There are those with misunderstanding
【有未解是义者，】
有的人不了解这个。[25:06]
who hold that some teachings are methods for becoming a buddha and some teachings are obstacles to becoming a buddha.
【妄执一类为成佛方便及执他类为成佛障碍，】
因为有一些人不了解这个真实的佛说的意趣，所以他的邪妄的执着，说这一个是成佛的；这个不对，是障碍的。[25:22]
They then differentiate the words of the Buddha into good and bad, reasonable and unreasonable, and great and small vehicles.
【遂判好恶，应理非理，及大小乘，】
所以他觉得这个是好的，这个是坏的；这个是合理的，这个是不合理的；这个大乘，这个小乘。不过说到这里，他有一个问题了：“欸，好像他这个上面教示我们，大乘也不 (p265) 要管了，小乘也不要管了。”好像这样！不是这个意思。祖师们所以把佛的经教，判教说大乘、小乘，乃至于大乘当中还要判，这个通教、别教、顿教、圆教，他这个为什么？告诉你这个次第的必然性。你认识了、了解了次第必然性以后的话，你才不会是此非余。不会说我这个对，他这个不对。你晓得：喏！佛接引人，有这样的方法一步、一步上来。既然你要学佛的话，将来都是你必然须要学的。现在我刚开始发大乘心，行的时候，是，一下不必广学，但是你将来自己做到了，要救人的时候，你还得广学，这不是很明白吗？我们怎么可以毁谤它？所以祖师判这个是这样的。现在他这个地方说的是：我们不了解、我们妄执，才说：“哦，这个大的好，这个小的不好。”反过来也是如此。这非常糟糕，非常糟糕！所以在这种情况之下，说大的嘛，[26:45]
Finally, they hold that some teachings are to be cast aside, saying, "A bodhisattva should train in this and should not train in that." Thus, they abandon the teachings.
【谓其菩萨须于是学，此不须学，执为应舍，遂成谤法。】
说：菩萨要学这个；喔，这个不可以！那毁谤它。[26:56]
The 《Sūtra Gathering All the Threads》 says: Mañjuśrī, the karmic obstruction of abandoning the excellent teaching is subtle. Mañjuśri, whoever distinguishes some of the words spoken by the Tathâgata as good and some as bad abandons the teaching.
【《遍摄一切研磨经》云：“曼殊室利，毁谤正法，业障细微。曼殊室利，若于如来所说圣语，于其一类起善妙想，于其一类起恶劣想，是为谤法。】
就是这个很容易。说这个经上面佛告诉文殊师利，这个谤法这件事情，很细微的，我 (p266) 们现在粗心大意，不大容易看得出来。假定有人这么说，说：“这一个是好，这一个是下劣的。”你有这种念头，对不起，就是谤法！[27:36]
8b Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P89)[00:08]
Initially, Mahayana was based on the Hinayana foundation, and Mahayana further clarified Hinayana foundation and extended it to the highest vehicle, without exception [for all Mahayana schools]. Thus,the actual and precise teachings of the Buddha are divided into two parts: one is the scriptural and the other is experiential. There is nothing other than these, so what are these two?
[Note: Theravada is the original name for Hinayana. Hinayana was named later to distinguish it from Mahayana. Hina = small; Maha = great] [00:25]
The scriptural teachings determine the way that you take the teachings in hand, the procedures for practice;
What is “scriptural”? It is used to identify, illustrate, and explain what you should do, what you should cast aside, how to apply it during practice - to mend your old behavior as an ordinary being, and to change it to correspond with the Sages. You identified previous mistakes and, now, with this recognition, properly engage in practice. Although [you may have] this understanding, the latent propensity is still weighty. At that time, for you to follow this so-called practice, this is truly applying the teachings! Then do we not consider prostrations to Buddha as practice? Prostration of course is practice. Why prostrate to Buddha? It is due to you inflating this “me” to be the greatest. Now, with this awareness, oh, this is terribly wrong. So, you see yourself as the lowest and proceed to prostate to Buddha. How about chanting Buddha’s name? Because you normally are mindful of afflictions, now you do not conform to them, so you replace them with Buddha’s name. Thus, if we understand this concept, then everything can help mend [our] behavior. [01:23]
In this situation, prostration and chanting Buddha’s name are certainly types of practice. Upon leaving the prayer hall, even without prostrating or chanting Buddha’s name, you are still practicing! If you fail to grasp this important point, sorry to say, at the present, if you are not applying the teaching, your prostration and chanting of Buddha’s name should not be counted as practice either! Therefore, great teachers told us, “If you are not conforming to [the teaching] from within, even breaking your head by bowing is still of no use! If you do not grasp this concept, even if you chant until your throat is hoarse, it is still futile!” Isn’t this obvious? This is the concept, this is the reasoning! So we were told, here we were first told: upon understanding this concept, you abide by it. And then? Onceunderstood... [02:07]
The teachings as they are realized are your practice of these procedures in accordance with how you have already determined them.
Based on the previous concept, you then abide by it to apply accordingly. So,[02:22]
Thus, these two serve as cause and effect.
Between these two [the scriptural and realization teachings], there is a reciprocal relationship of cause and effect. The scriptural teaching is the cause. With this accurate understanding, it will result in the effect of realization; the resulting effect is from applying the teaching. Then, conversely, applying the teaching is the cause, attaining the realization is the effect. This cause and effect are certain. They are certain to arise from the recognition of the scriptural knowledge, and practice by corresponding to the scripture teaching. Here you may ask this, “Well, in this case, you come to the monastery to talk about these rules, those concepts are foreign to me, [please] do not tell me these upfront.” There is a reason; for, once you enter [the monastery], to have the rules clarified before applying the practice is impossible, not possible! But at least there is a sign, it is very clear, that you come to the monastery with the intention of “I want to apply the teaching.” Or in the case of, well, recognizing that this [teaching] is great! Over here, at the causal stage with the recognition of faults in the worldly environment, being in [the monastery] is better. Since the mundane world is deficient and this place is better, of course you have to remove the worldly perception and come here to learn. Moreover, if you wait until comprehending them all and then start the application, yet you are unable to apply them, by then it will be too late. Even if you understood them, in case you die, then it is too late – although you understood [the teaching], it is of no use, it turns into the plight-of- three-lifetimes (三世怨); it is pitiful.
[Note: Proper practice is to apply the teachings as you learn them. Plight-of-three-lifetimes: first lifetime accumulate virtuous merits, wasted merits without dedicating to ultimate enlightenment in the 2nd lifetime, result in suffering the 3rd lifetime.] [03:30]
So, when entering [the monastery], bear this in mind: my knowledge of the mundane convention is not working, I need to rely on the guidance of a virtuous teacher. This is the best guidance, the best approach. Honestly, to be honest, waiting to have thorough understanding and apply it afterwards, does not work this way in the secular world. Do you understand what rice is before you start eating it? Do you understand air before you start breathing? Do you get to know your mother before you allow her to raise you? The worldly things are just as simple as this! Is this right? Well, the above points are without any recklessness or superstition, it is absolutely reasonable, this we have to know. On the contrary, it is our ignorance and our attachment. Let’s all reflect on it, is it correct? It’s just that simple. [04:15]
So now we know, oh, this is how it works - scriptural teachings and realization. Although, before you understand the reasoning, you went to the monastery, those Dharma masters that you have faith in told you what to do, that is exactly it [the scriptural teaching]. You listened to what they said and then abided by applying it in action, this is still within the scope of both the scriptural and experiential essence; it must be in this order! Later, while you apply the teaching, you will gradually increase your understanding of the scriptural teaching through experience. While your scriptural knowledge is deepened, your experiential knowledge is also reinforced; these two, mutually complement each other. Thus, as a matter of fact, this scriptural teaching and experiential realization are not two separate matters – after completion of the scriptural teaching, and then apply it, no! Teach some and apply some, gradually advance. Just like when we were in school, in elementary school, you gradually advanced step-by-step, one step at a time; were repeatedly taught and then practiced. When we were in elementary school, the teachers told us this is one, one plus one equals two. You went home and practiced. Because you practiced, you are able to advance to the second grade, so you understood the teaching more and more, and then your realization became deeper. Every step in this order is very distinct, very clear! Let’s continue to read the text, “Thus, these two serve a cause and effect.” Next, [05:23]
For example, it is like showing a horse the racecourse before you race. Once you have shown it, you then race there.
It is just like a horserace. First you are shown how to start, after that, follow the instructions accordingly to race. For us now, it is like driving a car; you are shown the map and how to get there, then? You start driving. [05:39]
It would be ridiculous to show the horse one racecourse and then race on another.
If you were told to head in this direction in the first place, when you actually started, you take another direction, what a joke. Like if we were driving, now you plan to go somewhere, look at the map. You read the map for a long time but, by the time you start driving, you take the opposite direction. Why did you read the map? Isn’t it absurd? The sutras and commentaries taught us all these perceptions, the proper methods. Similarly, take our present situation for example, coming to the monastery with the intent to apply the teaching. Arriving at the monastery, well, this Dharma master or the Abbot telling you what to do, yet you respond with a tilted head, “I want to do it in this way!” Then you don’t need to come to the monastery, this is very obvious, and the same concept applies here. You may clarify [your reasoning to do it your way] by explaining it clearly, this is appropriate. We have to recognize and understand this concept very clearly and thoroughly. [06:32]
Similarly, why would you determine one thing by means of study and reflection, and then, when you go to practice, practice something else?
Here it says: when studying this, listen then reflect on the same topic. The original intent of studying and reflection is to transmit the scriptural teaching. But, at the time of application, [if you] practice something else? No way! It is just like horseracing and driving. [06:51]
In this vein, the last of Kamalasila’s three Stages of Meditation (Bhavanakrama) says:
It’s like what it says in the Stages of Meditation, which is a very important instruction for practice.[07:02]
Further, what you meditate on with the wisdom arisen from meditation is just that which you know with the wisdom that has arisen from study and reflection. You do not meditate on something else. This is similar to how you show a horse a racetrack, and then race it there.
The first stage of practice: why do we rely on a virtuous teacher? [We rely on them] to listen to the teachings. After hearing the teachings, then what? [Then followed by] proper reflection. After reflection, you understand his teaching with certainty. Thus, using what you have reflected on and determined to practice it accordingly. Therefore, when you apply, you should practice the portion that you have understood with certainty. This is the proper perception, not anything else. This concept is so important to us, never, never ever race on the wrong course! Just like the aforementioned horserace example. [07:47]
Thus, these instructions include, incomplete form, all the key points of the path from the scriptures and their commentaries –
Due to these complete instructions, all the key points and the essence from all scriptures and their commentaries can be obtained. That means, upon comprehending the first point, the second one can be connected and integrated. The first point is that all scriptures and their commentaries [are instructions]. Then, why is it that you are not able to obtain [their benefits]? It is due to your insufficient conformity [to those instructions]. Once you have received proper explanations from qualified guidance, the benefits will arise. Then, you abide by it: at present, the starting point is here; later, advancing step-by-step on a direct path toward a speedy accomplishment. And what is the content? The content is listed below: [08:31]
from how to rely on the teacher through serenity and insight.
These are actual stages for our practice. The first step of practice is relying on a virtuous teacher; “serenity and insight” are along the course of your practice. The ultimate effect arises from the application of these two - serenity and insight. [08:48]
They then lead you through concise stages of practice in which you engage in stabilizing meditation on that which requires stabilizing meditation, and you analyze with discerning wisdom that which requires analytical meditation. By doing this, you will understand that all of the scriptures are instructions for practice.
Thus, according to these stages, in areas that require stabilizing meditation, apply stabilization. What is “stabilizing meditation”? It is not to engage in actions that should be cast aside and not allowed, don’t do it, abandon it. “That which requires analytical meditation” – whatever needs to be done, you should adopt it. Then, what else should be done? Stabilizing meditation is simple – you just abandon it [that which should be cast aside]. Actually, stabilizing meditation should be done after you have analyzed with wisdom, then the abandoning will be effective. Otherwise, the strong clinging within is still untouched - “Well, I prefer this!” That is the sign of not being able to cast [something] aside. You lack discerning wisdom and are unable to recognize what to adopt and cast aside; nothing can be cast aside and nothing will be adopted. The former tells us to cast aside, the latter tells us to adopt – we should strive at this. To have “discerning wisdom” requires the wisdom of analysis, through proper contemplation and observation. Then, arrange those have been identified into steps for application, to guide us to advance step by step from the first step of an ordinary being all the way to the completion of Buddhahood, without any omission. With this attitude, all of the scriptures and the Sutra teachings are the best guidance at the present. [10:06]
Otherwise
If you do not abide by such a complete and accurate path, [10:11]
You will spend your entire life without discerning wisdom, practicing just some incomplete portion of the path and not the complete corpus. Thus, you will not understand that the classic texts are instructions for practice, but you will abandon them, seeing them as merely promoting superficial knowledge and eliminating others’ misconceptions.
If you do not have the proper recognition and are unable to grasp the complete concept in its entirety, you will practice only part of the path. It is not referring to a non Buddhist path; it is still the same [Buddhist] path. However? It is only partial, and is incomplete; partial of course is incomplete. Just like this house of ours, can you identify this pillar as part of the house? Certainly, then you hold on to it and claim it is the house, will it work or you? No such possibility! This is very obvious! If you are driving, and you take the tire and claim it is the car, not only it is not drivable but it also becomes a burden for you to go to places! Although this is only a joke, of course I just emphasize this in passing. [11:05]
As we know, in this circumstance, you grasp firmly on this: “without discerning wisdom.” But you did not apply formal contemplation and analysis – which is the actual wisdom. In this situation, “spend your entire life” – you worked for a lifetime, but with more application, the further away you are from the path. Not only the classic scriptures are not genuine instructions for practice, but you also think: Ah, they are for preaching to others! This is [the sign] that you took a wrong turn. Therefore, the two joke-like examples [pillar as house; tire as car] illustrate the same purpose. The original intent of the house is for comfortable living: in the winter, it protects you from the wind or catching a cold; in the summer, it protects you from exposure from the sun. Now, if you cling to a pillar with great exhaustion, in winter, the extreme wind blows as usual, and the summer has melting heat; just like that. Thus, you have wronged! Consequently, due to your lack of understanding, you consider that the classic scriptures are not genuine instructions and are only mere talk. Then, you disparage it and forsake it, faults will arise! [12:10]
It is evident that the topics explained in the classic texts are, for the most part, only things that require analysis with discerning wisdom.
At the present, regarding the perceptions set forth in most scriptures, they all require contemplation and analysis with wisdom to properly distinguish right from wrong. This is the way it is. [12:33]
If you cast them aside when you practice, then how can you develop an understanding that sees them as the supreme instructions?
In case you lack such recognition and are unable to grasp this point, then you will not be able to develop certainty toward the scriptures. Because, you exclude them as a practitioner, by doing so, it will naturally not become: “Ah! This is the most supreme one” and consider [the scriptures] are totally inapplicable! In this situation, ask: who will provide you with the best guidance? For those of us who are sincere about learning the Buddha Dharma, we realize that the best instructor is Buddha. [However, if we said] that Buddha’s scriptural teachings are useless, one may ask: “Are the texts taught by those following Buddha more useful?” Thus, under this situation, we would not follow Buddha, and claim: “I am learning from so and so!” This is the right thing to do! ” For if you begin to follow Buddha, obviously this study will have flaws in it! Next, it says:
[Note: Monk has pointed out this section is in a debating format to contrast the flaws of cast aside the scriptures.] [13:23]
If these are not the supreme instructions,
Suppose that the aforementioned scriptural teachings from Buddha and the great Bodhisattvas are not the supreme instructions. May [I] ask: [13:31]
Then could you find a master whose instructions surpass these?
Who else is able to find a better master? There is none. Thus, it is saying that it is not possible, impossible [to find a better teacher]. Thi is a misconception. [13:49]
Therefore, when it becomes clear to you that the profound and vast scriptural collections along with their commentaries are instruction for practice, you will quickly understand that the classic texts of the profound tantric collections along with their commentaries are also instructions for practice. You will then become certain that they are the supreme instructions.
On the other hand, when taking the right direction, if you can take the profound scriptural collections – which are profound and vast classic texts – [you may] think: Wow! Actually, these are the best instructions for us at the present. In this case, for all other more profound [teachings] – regardless of whether they are Sutra, Tantra, scripture, or commentary, all sorts of great instructions – without too much effort, you will be able to understand the true essence. In this situation, since this is the essence that is best for our practice, you will treat it with great respect. It is like a treasure map; if the map is lost, sorry, you will not be able to find the treasure! At that time, you will absolutely not let anyone take it. Even if you memorized it, lose it or others steal it, then others will reach [the treasure] first! This is very obvious and clear, that is, in this situation, [15:03]
You will completely overcome the misconceptions that consider these tantras to be only teachings that should be cast aside because they are not actual instructions for practice.
“Completely overcome!” So, if you can hang on to this important point, then the flaw mentioned earlier will be eliminated. What is the earlier flaw? Because you lack recognition of the proper instructions and you do not take the classic texts as actual instructions. As a result, you disparage and abandon the actual teachings. This is a mistaken view and mistaken discrimination. Now these [misconceptions] are removed! So, what we really need to eliminate – this does not mean eliminate without discretion – is the erroneous portion. These great teachers constantly remind us not to discriminate, and that is due to our frequent erroneous discretions and lack of proper comprehension; this is the true cause. Later, it will explain this to us in great detail, expound in great detail to us. Hence, this is the second point, the second [on v.1 p.50 B.]. Then the third one: [16:07]
C. The greatness of enabling one easily to find the Conqueror’s intent
Yes, we were told earlier that all the scriptures are the essential conditions for Buddhahood, which is the first step. The second step is, with the understanding described above, not only we are in need, but we can also be instructed immediately. Thus, [these two steps] are both useful. However, by the same token of putting it to good use, for you to probe [to a certain level of Buddha’s intent], you usually spend a long time with a lot of hardship. Even if you grasp it, it is with great hardship. If you are unable to find it, then it is troublesome! Now, with the essential instructions from an excellent being, you quickly and easily attain [the intended meaning]. This is the third section, let’s look at the text: [16:50]
The classic texts – the scriptures along with their commentaries – are the supreme instructions. Yet, even if beginners – persons without extensive training – delve into them, they will not discover their intended meaning without depending on the personal instructions of an excellent being.
Certainly, the scriptures taught by Buddha and commentaries by great Bodhisattvas – of course, Buddha also taught commentaries – are the most sublime and supreme instructions. However, for us “beginners,” for those new practitioners who have not purified obstacles and not yet accumulated merits, those who are not accustomed to the path – pudgala means living beings – if [we] do not rely on a truly qualified excellent being and use our own effort to search directly, the true intent will not be found, it is unattainable. Even if you can attain it, next, it says: [17:52]
Even if they find the intended meaning, their search will require a very long time and a great deal of effort.
Even if you are able to attain it, it is certain to take a long time and involve tremendous hardship. Often, we are like this: not believing in what others have said; once a lot of hardship has been experienced, “Alas! So it is like [what others have told me]. If I had realized this earlier, it would be different!” But, this is not unjustified! We are like that. The concern should be that, upon returning from unnecessary hardship, the self-reflection is not there, that is not good. This is the first point. Secondly, when you first begin [to apply Buddha’s teaching], it requires undergoing certain hardship. After a while, well, the smart ones learn not to totally count on self-reliance the next time. Self-reliance may not lead to understanding [of the instructions], many situations are by relying on excellent being, and then you will conserve a lot of energy in the end. In another words, he [the smart practitioner] is able to rely [on a qualified teacher]. [18:44]
However, if they depend on the personal instructions of a guru, they will easily come to know the intended meaning.
Here, because it teaches [us] the instructions, it can quickly and precisely reveal to you: oh, where the essence of the scriptures and commentaries are! [19:02]
These instructions of the Lamp for the Path to Enlightenment will readily bestow certain knowledge of the key points of the Buddha’s word and treatises. I will explain at length how this is done in the appropriate sections below.
Here, it points out that the subsequent text illustrates this [easily finding the conqueror’s intent]. Thus, as long as we follow the text step by step, with qualified essence, quantitative measurement, and systematic order, for each stage, the greatness is there, it is so great! If you are able to conform to it, no matter where you go, achievement will follow. For example, if we are applying Pure Land practice, wherever the aspired destination may be, you will be able to make it. This way, the attainable level is lower, then step up to the middle level, and move toward higher level. Regardless of whether it is Zen meditation or tenet study, there is no exception; all rely on these orderly stages. Why is this? Because of the commonly shared foundation! The explanation is very clear – it is the shared foundation for both Sutrayana and Tantrayana. [19:45]
Actually in this text, regarding Tantra teaching, nothing in this content is unshared [with the Tantra teaching]. But what is this content? What Mahayana must experience, Tantrayana has to experience too, and it is exactly the same. In fact, this is the purpose for us to study this text... As I have said before, for most of us now, the best and the only Dharma approach is chanting Buddha’s name, this is a very truthful statement. However, we should absolutely refrain from the flaws mentioned earlier – chanting Buddha’s name and forsaking all others. Based on this view, the best guidance to chant Buddha’s name is here [to respect other Dharma approaches]. If you practice Zen meditation, well, it is the same. If you consider yourself to have sharp faculties and you claim to learn from Buddha, then you need to advance. The shared foundation [taking refuge to the three Jewels etc.] is still here; it will be [covered] later. Let us go over the last point: [20:35]
D. The greatness of enabling one to refrain automatically from great wrongdoing
It [the greatness of the teaching] not only has this kind of efficacy, moreover, it is often very difficult for us to purify contamination. Now, it will not be too difficult for you. It eliminates [wrongdoings] automatically. Prior to explaining the text, we all know “repentance;” this repentance will become effective after the signs of purification arise [v.1 p.253]. This is illustrated very clearly in the Brahmajala Sutra, also in the Maha Samatha and Vipassana by Master Zhi-zhe of the Tian-tai School, and even in the Shorter Samatha and Vipassana. This is discussed extensively in many places. Also in Cundi dharaṇi, it says for you to repent, what would you attain? [You will attain] the signs of purity – the dreams at night and if you practice meditation, the signs during the actual meditation session. Moreover, even you may have the external signs of arising virtue and internal signs of arising virtue; these will happen. [21:30]
Master Ou-yi is one of the great teachers of our [Chinese] lineage that we know of; he is a very extraordinary practitioner. As a result of researching Dharma thoroughly, he thought: it is absolutely not easy to obtain the true content of the teaching! This is referring to the precepts, being unable to attain the essence of the precepts. Thus, [he] abided by the Sutra on the Divination of the Effect of Good and Evil Actions and applied the prostration of the “Divination Repentance.” What age did he prostrate until? Until age forty-nine. Either age forty-nine or forty-seven? It had to be one of the two. He was ordained in his twenties and spent so many years, then what? The signs of purification and removal of contaminations [arose]. Wow! Thus, once the contaminations are there, for you to purify them is very hard, extremely difficult! If you are unable to purify them, then sorry, the cause and effect in Buddha Dharma cannot be fooled. There is no mercy at all. You just have to face the consequences! [22:33]
So now, well, you don’t need too much effort, the purification will automatically disappear. This benefit is so incredibly huge! This is why it is explained everywhere in the sutras and commentaries – with reliance on a virtuous teacher, wow! The benefit is so huge, and the advantage is so great. [You] could even be like youthful Sudhana to obtain and achieve Buddhahood in one lifetime. This concept has its special reason, has its special cause. Here, although we may say it is not necessary, I especially believe: learning Pure Land practice is required. But there are many biographies of Masters from various schools of thought that we need to refer to. Speaking of this, there is a commendable biography, Life of Milarepa. He did not confess and did nothing much else; [he] was just following his teacher and being tormented by his teacher to suffer tremendous hardships. In the end, not only were all his sins completely eliminated, but he also obtained such a great achievement. All these can be worthy as our reference. Now, let’s take a look at how this text eliminates our wrongdoing: [23:41]
The Lotus Sutra (Sad-dharma-puṇḍarika-sutra) and the Chapter of the Truth Speaker (Satyaka-parivarta) explain that all of the Buddha’s words directly or indirectly teach methods for becoming a Buddha.
This is cited from the sutra, the sutra taught us this. This Sad-dharma-puṇḍarika-sutra is the Lotus Sutra. It states all of Buddha’s teachings, regardless of whether they are ultimate-reality [guiding-to-emptiness] or expedientmeans [plan-of-convenience]; in fact, Buddha always based [his teachings] on the various faculties of all living beings and gave various teachings, this is certain. So some are expedient-means, some are ultimate-reality. What is “ultimate-reality”? It is properly, completely revealing [the ultimate truth]. What is “expedient- means”? [It is] gradually guiding you. Just like a child, initially enrolling in kindergarten or first grade. The teaching, the content, may not enable you to invent or whatever, this is called “expedient-means,” the interim step. Once you advance step by step, eventually you will make it. So this is a necessary process that will eventually lead to Buddhahood. Actually, even with the example that was just mentioned, would you consider teaching college-level material to an elementary student? To the student, he is only at the elementary school level. Of course, Buddha is the teacher of the three realms [desire, form and formless realms]; he must know our root nature, so the method that he applies is absolutely accurate. Hence, can we disparage him? This is what we need to be aware of! [25:02]
There are those with misunderstanding
Some people don’t understand this. [25:06]
who hold that some teachings are methods for becoming a Buddha and some teachings are obstacles to becoming a Buddha.
Because some people lack the true understanding of Buddha’s intent, their erroneous attachment of one is for attaining Buddhahood; and the other one is wrong – this is an obstruction [to achieve Buddhahood]. [25:22]
They then differentiate the words of the Buddha into good and bad, reasonable and unreasonable, and great and small vehicles.
So, he [the practitioner] distinguishes this as good, this as bad; this is reasonable, this is unreasonable; this is Mahayana, this is Hinayana. Up to now, he will have this question, “Well, it seems like the teaching shows us to ignore either Mahayana or Hinayana teachings.” It seems that way! It does not mean this. The reason ancient Masters divided Buddha’s teachings into Mahayana and Hinayana is – within [Chinese] Mahayana, it is even further divided into the general school, the specific school, the teaching of sudden enlightenment, and the complete tenets (通教、別教、頓教、圓教), why? To show you the appropriate order of the stages. Once you recognize and understand the appropriate order of the stages, you won’t be biased. [You] won’t say I am right, he is wrong. You then realize: well, Buddha has his step-by-step guidance to help people to advance. Since you want to learn from Buddha, you have to study them [the various schools] sooner or later. Now, I start from the Mahayana aspiration, when engaging in deeds, sure, there is no need to study extensively. But when you achieve it yourself and are ready to help others, you still need to study extensively. Isn’t this very clear? How can we abandon it? So this is how ancient Masters divided it. Now, the text says: we do not understand, so we are holding on to false views and say, “Well, this Mahayana is good, this Hinayana is not good” and vice versa. This is very terrible, very awful! In these circumstances, saying the Maha is... [26:45]
Finally, they hold that some teachings are to be cast aside, saying, “A bodhisattva should train in this and should not train in that.” Thus, they abandon the teachings.
A Bodhisattva, well, should learn this. Oh, this other one is not right! That is abandoning it. [26:56]
The Sutra Gathering All the Threads (Sarva-vaidalyasaṃgraha-sutra) says: Manjusri, the karmic obstruction of abandoning the excellent teaching is subtle. Manjusri, whoever distinguishes some of the words spoken by the Tathagata as good and some as bad abandons the teaching.
This is very easy. In this sutra, Buddha told Manjusri, regarding abandoning the teaching, it is very subtle. Now, we have a coarse mind and it is not easy to identify this. If someone says, “This one is good, this one is inferior.” When you have this perception, sorry, this is abandoning the teaching!