菩提道次第广论手抄稿:旧版第九十卷A面

ENGLISH

（手抄稿 第十二册 p39）[00:03]

叫“发心究竟二不别，如是二心初心难”。当你发菩提心，以及证到究竟佛果的时候啊，这个两个的内心这个心理的特质，没有什么差别。但是两者当中，嘿，这个初心啊，初发心还难欸！不是我们现在要敬礼诸佛吗？佛哪来的？就是这个因哪！所以我们真正最珍贵的是这个啊！所以你看哪，的的确确有他的根据，佛亲口说的，哪一个人发了这个心，我们最真正要……那个才是真正我们礼敬之处。[00:40]哪来的呀？嘿，不是马马虎虎来的呀，

p. 207 (7)

And: it is the quintessential butter churned from the milk of the sublime teaching. 

【又云：“从摇正法乳，出此妙醍醐。”】

我们听到了正法以后，为什么叫摇正法乳？不是说你听一听就算了，的的确确是要努力地在这个上头的不断地努力，才能够得到这个妙醍醐。这个醍醐，我们就是说，从这个里边出生酥、熟酥，然后醍醐。从那个牛奶当中提炼那个醍醐的时候，要经过很多手续。它最后要摇啊、要弄啊，这个我 (p40) 也不大清楚，不过我简单地晓得的，不是说拿这个牛奶你随便一来就可以的喔！要经过很多努力，最后才提炼得出来。所以不但你要得到正法，而且还要对那个正法真正地下一番很切实的功夫，那个时候才能够得到这个菩提心宝啊！[01:45]

Thus the spirit of enlightenment is the supreme instruction, extracting the quintessence of the scriptures. 

【此说是出佛语心藏胜教授故。】

这个地方再把什么？佛语的心藏，那个佛整个告诉我们的中心教授宝藏，这个最殊胜的。所以在这个《法华》上面，佛处处地方说明，说以前那些人哪，做了一点功德，佛就要像一个皇帝一样赐给他什么。有一样东西平常不赐，什么啊？顶髻当中的这个明珠，到最后才能够决定拿出来，给最了不起的人。现在这个菩提心宝，就是佛的真正宗要。所以他一直说了多少，四十九年以后，最后才说出来：喏、喏、喏，这个才是十方一切诸佛究竟根本意趣所在，这样。所以你看，别的经一开头的时候放光现瑞，人家问了，佛就把那个道理一说，说完了就算了。《法华》可不是喔！放光现瑞，然后呢，三请，三止；然后说十方一切诸佛，证……没有一个例外的，真正的十方一切诸佛的中心教授，就在这里。现在这个地方呢告诉我们，所以这是我们特别应该了解的。[03:18]

Therefore, although the glorious Atisha held the Madhyamaka view and his teacher Ser-ling-ba held the Satyakaravadin view, Atisha attained the spirit of enlightenment by depending on him and therefore took him to be the kindest of his gurus. 

【是故吉祥阿底峡尊持中观见，金洲大师持唯识中实相之见，然菩提心依金洲得，故 (p41) 为师中恩最重者。】

哪！刚才说过了，现在这个地方出来。阿底峡尊者，这“吉祥”啊，就是通常印度人称呼人最尊贵的。譬如我们现在念佛的时候，“南无薄伽梵”，这个就含有这个意思。凡是对这个尊、胜的那个人哪，我们称呼他。我们通常中国人称呼，把那个尊贵的这个头衔摆在后头，他们西洋人、印度人摆在前头。这个阿底峡尊者，啊！他自己持中观见，而他的老师就是谁？金洲大师，持唯识见。他那个真正见解的实相之见哪，阿底峡尊者高过他的老师。欸，妙咧！尽管他的见解比老师还要高，结果啊，他拜他做老师。不但拜他做老师，而且他有几十员大善知识，这个大善知识最起码的都是加行位上的菩萨。他不把那些老师作为最尊贵的，而把金洲大师作为师恩当中最尊贵的，为什么呀？喏，因为这个菩提心哪，是从金洲大师传来的，换句话说，成佛与否的中心根本是这个。现在我们不是要学佛吗？喏、喏，学佛就要从这个地方学起。从这个地方我们也看，为什么阿底峡尊者有这样了不起的成就，对佛法有这么了不起的贡献？种种理由，在这里。[05:19]

所以诸位，你们不想学佛则已，想学佛，就从这地方，这个才是我们真正应该注意的。我们不妨再退一步说，学佛，为什么要学佛啊？简单得很！就把你一切的痛苦彻底圆 (p42) 满地解决，把你所要得到的一切的安乐，最究竟圆满地成就。所以我们最后推到这样：假定你想彻底圆满解决你的痛苦，从哪里学？这里学。假定你想究竟圆满得到你的安乐，从哪里找？这里找。这个就是这个，就这么简单法。说它简单呢，也真真简单，说它重要，确实那么重要！[06:09]

If those who know the core of the scriptures look at this part of Atisha's biography, they will gain a great understanding of a key point of the path. 

【若有了解圣教扼要，观此传记，于道扼要有大了解。】

哪！如果说有人对这个真正的佛法的中心要点了解的话，只要这个地方看一看的话，他就了解了─只要看看阿底峡尊者传记。所以这本传记发给你们啊，希望你们好好看，如果说将来有因缘的话，我心里面现在一直心里想，有因缘我一定要想讲这个，讲这个。它为什么这个传记当中看起来很简单，但是那个简单的传当中啊，有它很重要的、特别的内涵在。这个意趣如果你能够分辨得清楚，然后你照着去做的话，那个殊胜的利益是我们人人可得、人人可得。[07:04]

If you generate this spirit in an uncontrived manner after making much effort, you will be imbued with the spirit of enlightenment and then even giving a tiny morsel of food to a crow will be considered a bodhisattva deed. 

【若勤修此生真实心，虽施乌鸦少许饮食，由此摄持亦能堕入菩萨行数。】

如果说你努力地修，了解了以后，当然认真去修了，只要这个真实的菩提心生起来了─这个真实的菩提心啊，是对比于上面说“仅于起首略忆文句”。前面只是刚开始的时 (p43) 候，照着文这样念一遍：“啊！众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。”如此，这个。现在这里呢，真实生起来了！乃至于你不念，可是你心里面真实的状态。生了这个心以后，哪怕你布施乌鸦─乌鸦就是鸟类啦，通常我们施鸟类什么？哎，自己吃剩或者不要的，随便给它们吃；那么一点点糖给蚂蚁。再小的任何一点，你由于这个心，真实心生起了，那个时候啊，你就属菩萨了。他并没有说这个功德，功德在后面会讲的，那个功德是大得不得了！[08:16]

However, if you lack this spirit, 

【若无此心。】

反过来，你如果没有这个大菩提心，这个真实的心，如果没有真实。[08:23]

even offering a universe of three billion world systems filled with jewels will not be considered a bodhisattva deed. 

【纵将珍宝充三千界而为布施，亦不能入菩萨之行。】

这个对比要明白喔！我们现在供养人家一点点，喔唷，你帮了他忙：我帮他几千块钱，几万块钱，喔唷，好像了不起，我就做了那个、做了这个。对不起，就把你三千大千世界整个的都是珍宝，都是布施，对不起，不是菩萨。不是菩萨是什么呢？生天福。修二乘用不着这些福，生天的福是三世怨，经上处处地方的。再你做多少布施，因为这个是有限的，你跟那个无限的，永远不能比。[09:06]

Likewise, actions such as the Perfections from ethical discipline through wisdom, as well as meditation on yourself as a deity and meditation on the channels, winds, drops, etc., will also not be considered bodhisattva deeds. 

(p44) 【如是净戒乃至智慧，修诸本尊脉息明点等，皆不能入菩萨之行。】

不但是布施喔，然后呢布施、持戒，换句话说，你尽管这个内容是六度，这个六度没有用，如果说你没有菩提心的话。这个是显教的，进一步密教的是什么呢？密教的说你修本尊、气脉、明点，也没有用。你有了菩提心，然后这个完全就成就了，这个我们必定要了解的。换句话说，你没有这个真实的菩提心的话，然后修这些东西的话，不能算是菩萨，也不能成就你这个菩萨的果，成就菩萨的果嘛就是佛果啦！[09:55]

If your precious spirit has not actualizes the key point of the practice, no matter how long you try to cultivate virtue, you will not accomplish much. 

【犹如世说刈草磨镰，若此宝心未至扼要，任经几久励修善行，无甚进趣。】

就像我们世间来说，要割草的时候啊，先要弄个镰刀，把那个刀磨磨快。现在呢，你这把刀是什么？就这个磨这个就像这个菩提心一样。假定说你这个菩提心啊，没有达到如理如量的正确的内涵，那么在这种状态当中，不管你经过多长的时候，不管是多少努力，修多少好事啊，“进趣”甚少，真正的进步很少、很少。就像什么？[10:45]

It is like cutting grass with a very dull sickle. 

【如以钝镰刈诸草木。】

就像拿那个钝的刀，“嘎哒、嘎哒”割了个半天哪，怎么割也割不下。现在我们不必 (p45) 先忙割草，先干什么？先忙磨刀。现在这把刀就是什么呢？我们练那个菩提心。[11:02]

If your spirit of enlightenment has actualized the key point of the practice, however, it is like cutting the grass and sharpening the sickle-even when you are not cutting the grass, you will be sharpening the sickle, and when you set to cutting, you cut a large amount even in a short time. 

【若令此心至于扼要，亦如磨镰虽暂不割使其锋利，其后刈草虽少时间，能刈甚多。】

现在这个地方就是告诉我们，我们怎么修行的重点喔！现在我们第一步，干什么呀？喏，努力地把这个心能够做到，所以令这个心“至于扼要”，使真正的根本上面把握住了。把菩提心先生起来了，不必忙布施、持戒、忍辱等等，不必修什么观本尊哪，什么学定啊，学这个、学那个……一大堆，啊呀，这个暂时先不必忙。要忙的什么？对于这个菩提心的正确的认识，认识了如理如量地去修习。就像那个割草一样，你不要忙着去割草，先磨刀，磨得这把刀快了以后，然后你去割，一下！就割了很多了。说，[12:06]

p. 208

Likewise, with this fully actualized spirit of enlightenment , in each instant you are able to easily clear away obscurations and accumulate the collections of merit and sublime wisdom. Even small virtues become extensive, and those that would otherwise be lost after a certain period of time do not end. 

【一一刹那亦能速疾净治罪障，积集资粮，虽微少善能令增广，诸将尽者能无尽故。】

前面是个比喻，现在我们修行，修行本身要做的几件事情啊：第一个净除罪障，第二个集聚资粮，第三个呢增广无尽。现在我们如果把握住重点，说不忙着做这些，先把那个菩提心的教授认识了。你如果这个能够做到了，那么你很短的时候之内，依这个菩提心的动力，推动你去净除罪障，或者集聚资粮，很快一刹那，乃至于很快的时间之内啊，把所有的罪障统统净除，你要集的资粮很快地就集聚起来，而且任何一个微少的善，便能够增 (p46) 广到无穷无尽。喏！它这个根本的原因就在这里。你要净除罪障，做一点点小事情，因为跟菩提心相应，所以这个力量大得不得了地大，大得不得了地大！[13:31]

譬如说你欠人家钱，十块钱也好，一百块钱、一万块、一千万也好，但是现在呢，一旦如果你把握住这个重点的话，哪怕做一点点，那就是无量无边的价值。譬如我们现在常常说你赚钱，哎呀，你就拼命去赚钱。然后譬如说，我们到山上去打柴，打了一百斤，换了十块钱，哎呀，你拼命地打，把那个山上的柴统统弄下来了，哇，赚它嘛几千块钱，只是如此。现在我不忙，换另外一条路─去寻宝，这个宝很难寻。你要打柴，遍地都是啊！所以你眼前到处都是柴，你拼命去忙，忙得个一天到晚，你还觉得忙得满头是汗，可是忙了完了半天，你换下来的，换到一百块钱。现在我不忙这个，我去找宝，然后呢吃尽了千辛万苦。你看佛陀因地当中，结果找到了如意宝，欸，把那个宝一来的话，那整个三千大千世界那七宝就充满了！你打柴呀，你怎么打也打不到，这不是很明白吗？[14:40]

所以经上面很多，譬如说像那个牛头栴檀，这个牛头栴檀啊，乃至于很少的一点点，它那个价值超过我们全部的南阎浮提。而现在我们真正重要的，就是要了解真正中心在什么地方。你把握住，哪怕一点点，对不起，你要净罪，什么罪都净除掉了；要集资，什么资粮都很快集起来了。就像治病一样，这个牛头栴檀，有很多这种妙药啊，一拿它到，什 (p47) 么样的病啊，一下子就完全拔除掉了。现在你找了好多的药，弄了个半天，这个药就是不生效。所以我们做任何一件事情，没有一个例外的，要有方便善巧。现在有太多人大家都说：“哎呀，这个要忙、这个忙啊、这个要忙啊……。”是的呀，是要忙，但是你要了解怎么个忙法呀，怎么个忙法呀！这个一点在这个地方啊，大家值得我们再三多学习、思惟、观察。[15:50]

《Engaging in the Bodhisattva Deeds》 states: The force of sin is great and extremely intense; beside the spirit of perfect enlightenment, what virtue can overcome it? 

【《入行论》云：“大力极重恶，非大菩提心，余善何能映。”】

以你极大的量，造的极重的恶业啊，这个恶业之大，不得了！除非是大菩提心，其他的善不大容易净除。所以在小乘当中，犯了五无间不通忏悔，为什么大乘能忏悔呢？就因为菩提心，这菩提心这个力量大得不得了！所以你再重的罪，只要跟那个心相应的话，它很快就净除掉了，原因就在这里，原因就在这地方。[16:29]

And also: like the fire at the end of an eon, it will instantly consumes grave sins. 

【又云：“此如劫火一刹那，定能烧毁诸罪恶。”】

就像火一样，那个火本身已经够厉害了，欸，但是啊，对不起，这个火虽然厉害的话，你比如说那个火烧树木，干的固然烧，如果火旺的话，那个湿的也一样地烧。但是它虽然能够烧树木，那树木烧干净了以后啊，这个其他的烧不了。劫火来的时候，它把须弥(p48) 山烧为灰尘了，大海水……没有一样东西不烧光的，就这么个厉害法！所以啊，这个说明了我们净罪也好、集资也好，做任何事情也好，大乘菩提心的真正珍贵。所以你了解了这个，第一件事情要发菩提心。发了菩提心，哪怕施一点点小东西，施给乌鸦吃，啊！这个力量大得不得了，这功德大得不得了！[17:25]

否则的话，你尽管现在说：“哎呀，忙法！哎呀，弘法！哎呀，这个要弘法，要弘法……。”你先问问心里面说：现在你拿什么心去弘法？你拿菩提心吧！啊，那我赞叹！虽然我没有力量去，我在后面为了你，日日夜夜睡在那里我也笑、要欢喜。否则的话，如果心里面不相应的话，暂时不必忙；如果你染污心的话，那种心理更不可以呀！骗人容易啊，骗自己啊骗不了！这一点务必要知道。[17:59]

到现在说实在的话，我们骗是不会骗，真正地重要的还是什么？就是我们内心烦恼，并不认识真正心理的行相，乃至于有的虽然认得一点，但是认得是认得了，就是它那个烦恼的现行的力量很强盛，挡不住。这个才是我们目前真正应该注意，应该对治的。[18:25]

And also: if even those who think, "I'll clear away just the headaches of living beings," have such a beneficial intention that they receive immeasurable merit. Then what is there to say of one who aspires to clear away the immeasurable unhappiness of each being, and to endow each with immeasurable good qualities? 
And also: All other virtues are like the plantain tree - after bearing fruit they perish. But this spirit of enlightenment, like a wish-granting tree, always bears fruit and never dies, but flourishes. 

【又云：“若思为除疗，诸有情头痛，具此利益心，其福且无量。况欲除一一，有情无量苦，欲为一一所，成无量功德。”又云：“余善如芭蕉，生果即当尽，菩提心 (p49) 树果，恒无尽增长。”】

这个上头又说啦，假定说你发一个心，要想把一切有情的头痛的毛病都治好的话，哇，这个心哪，就无量无边的福德吧！你有这样利益旁人的心，这个福德就大得不得了吧！何况现在你发了菩提心哪，不但是除头痛，所有有情的一切的苦啊，你都要把它净除，这个功德怎么能衡量呢，怎么能衡量呢？[19:19]

现在我们不是正在温习那个《了凡四训》吗？记得《了凡四训．立命篇》它最后有一段话，他前面做这个功德，立了一个心，做了个十几年才成功；后面哪，反正发了心啦，做了很久。到后来慢慢、慢慢地啊，心里面慢慢地越来越纯熟了。最后求那个进士的时候，他才发了一个善念，功德就圆满了。他就怀疑：“欸，我还没做，怎么会功德圆满了？”这个梦里边，就那个金甲神就梦他，告诉他嘛：“啊！你那个要求的那个功行已经圆满了。”他怀疑，他就问那个五台山的幻余禅师，幻余禅师说：“那当然嘛！你发那个心。”他发的什么心啊？他做了那个地方的县长，他就想：“哎呀，那个今年年成不好，老百姓这么个苦啊！怎么样想办法，把他们那个收的那个税减轻一点。”就是发了这么一个念头，他是只注意到那个一个县喔，一县能有几个人呢？教我们现在算的话，一县的话，那最多几万个人。我们现在人口密度是世界最高的就这么几万个人，何况那一切有情 (p50) 的心，这不得了的啊！所以这是千真万确的事实啊！[20:40]

所以你从这地方可想的，的的确确这个菩提心，菩提心是普缘一切众生，法界一切有情。我们不要说法界，这个法界是无法想像地多大。我们现在说，喔唷，现在这南普陀这地方的一切有情，你看看山里爬出来的蚂蚁，晚上的飞蛾，啊，都是数以万计啊！你现在帮了一个人的忙，哎呀，这个人感激不尽。的的确确啊，如果一家之主，喔，你外面赚了个钱是养太太、生儿子，那家里面以为你中心，就这样啊！所以你可想而知，从这地方我们从事实上面去体会到，为什么这个菩提心的力量这么强。[21:27]

这我再说一遍，我们不要把那个文字听过了，觉得：“啊，懂了、懂了！”不，不要这样！这样你虽然懂了，力量不强的。你务必在很多事情上面去想：“对，没错！没有错！”譬如说有一个人对你好了，你总归感激他，常常不忘记，为什么？他对你帮了一点忙嘛！你有病痛的时候帮你一点忙啊，你就对他这么好，这样。然后呢，不但是病痛时帮你忙，你吃的、用的他都给你，你一生真是，啊，感激不尽！假定说现在你能够帮助对方的话，那个对方是这样帮助；你能够帮助两个人，两个人，帮助三个人，现在你能够帮助一切人，请问是不是这个功德是无法想像地大？从哪里开始？发心开始，发心开始。[22:17]

(p51) 然后呢，我们又了解了，业─业是什么？业的真正重要的─意业。当你心里面一动，就来了。所以他下面又说了，其他的善像芭蕉，做的善，是，但是啊一结了果就完了。芭蕉外面看起来实的，剥到里边没有中心的；这个菩提心，不，这个是不但是有这么大的好处，而且无尽增长，无尽增长！所以尽管我们现在真实的菩提心没有发，但是我们每次完了以后要回向无上菩提，就算嘴巴上面念一下，这个种子落下去也是好的。看看这有多大的意义，多大的功德！[23:02]

现在我们前面已经了解了，前面了解了这个道理，所以真正入大乘的门是什么？发心，这个务必要了解的。这个概念前面讲的只是一个很粗浅的一个概念，我们目前第一件真正重要的事情，务必要对这件事情很重要。所以这个注意！样样东西都是“正知见”最重要，什么事情都是正确的认识最重要。那么在这个地方要告诉我们，我们现在─小乘最重要的是什么？所谓共中士的。那么世间求，共下士的什么？然后呢不共他们的，是真正的上士的，真正重要的什么？这个我们首先应该认识的，就是说，发这个大菩提心[24:01]

那么第二呢，进一步我们现在认识了，既然认识了，说这个这样重要，那么这个心怎 (p52) 么个发呢？看见没有，那个次第有没有？很清楚、很明白。你因为了解了重要，所以那时候一心好乐地去求；要去求它，那时候进一步，欸，怎么个弄法。然后呢，你有了这样的强烈地推动的心，了解了怎么发，那时候做起来就没问题了！[24:29]

现在我们做事情，所以不成功的原因，就是内心当中，对那个东西本身还没有正确的认识，听人家好，好也跟着好，后面缺乏那个动力，就这样。所以啊，这个做起来也没有劲。其次呢，因为你没有正确的了解，又没有强烈推动的心，碰到了一点点困难，哎呀，觉得这个就不行了。好，完了！所以这个十之八九，就因为这个圆满的认识不够，结果白白浪费掉了这样难得暇满的人身哪！所以这地方再说一遍，你必定要首先了解，他所以安立这样次第的必然的原因。所以这个必然的原因，就是所以能够感果的正确圆满之因，你只要照着去做的话，一定能够得到正确圆满之果。现在我们说，好啦！那么现在我们进一步说，一心一意要了解了去求，那么请问怎么发呢？它分成四部分：

How to develop the spirit of enlightenment is explained in four parts. 
1 How the spirit of enlightenment depends on certain causes to arise. 
2 The stages of training in the spirit of enlightenment. 

【第二如何发生此心道理分四，① 由依何因如何生起，② 修菩提心次第，】

对，你要去发，因为什么原因呢？一切都是这样─如是 (p53) 因得如是果。反过来说，你要求这个果，那么这个果的原因在什么地方，你一定要把握得住。这个是怎么生起来的呢？你有了这个，那么好。然后呢，照着去修的时候，次第又是如何呢？所以那么内涵也了解，修学的次第又有了，去修行的时候，应该达到什么样的程度呢？所以

3 The measure of producing the spirit of enlightenment. 

【③ 发起之量。】

了解了，然后受的时候─受的方法，所以

4 How to adopt the spirit of enlightenment. 

【④ 仪轨受法。】[25:45]

哦！那时候才讲。一一了解了，然后如理去行持的话，以最快速的方法，得到最圆满的结果。[26:38]

【◎ 初中有三。】

这个“初”，就是以什么原因，怎么生起的，分三部分。第一个由[26:51]

The development of the spirit through the four conditions. 

【四缘。】

由四种原因发心，其中第一个。

1 You develop the spirit of enlightenment either by seeing for yourself the inconceivable power of Buddhas or bodhisattvas, or by hearing about them from a reliable person, and then thinking, "This enlightenment in which they abide or which they pursue is very powerful. 

【若见诸佛及诸菩萨难思神力，或从可信闻如是事，依此发心，谓念所住所修菩提有大威力。】

这第一个。亲自看见诸佛、诸大菩萨不可思议的威神之力，啊！教你心里面不得了地欢喜。那我们眼前也是一样，随便看见一个，一看见哪：“哎呀，这个好啊！”你心里面就痒痒的，就想跟着去了。其实说起来，的的确确我们人人都有这个力量，人人都有这个(p54) 本能。其实何只我们一个人呢！一个小孩子、一个狗，任何一个动物；说起来，乃至于一个蚊虫，哎呀，它要来吃你的血，这个地方热了，在那个地方叮在那地方，你赶它，它明明晓得拍上去要打死的，平常你远远地一动它就飞掉了，那时候这么好吃的，这挥之不去耶！所以的的确确这个能力，是十方一切众生都具足的。什么呢？就有它的好处啊！现在这个好处是不得了地伟大啊！我们现在看见这个人哪，哎呀，稍微有头有脸，我们就羡慕他，我们真没有出息！这个佛是这么了不起的啊，这个我们才要真正去仰望的啊！[28:14]

所以常常提起，告诉自己：我要做一个了不起的人！是，我要羡慕，当然要羡慕，当然要学！要学，要学什么？你要跟人家学了半天，学个乞丐你愿意吗？当然不愿意。那乞丐有他的好处的喔，你到处去讨，很省事就讨到了。对不起，这个不是我们要学的。啊，现在做个大老板都不愿意，要做，做个帝王，这样，真正有志趣的人要这样。所以我们现在说，我们要撑诸佛清净幢相，人天导师，当然我们应该有这样！所以看见─啊！这个才是。[28:53]

这个是第一个亲眼看见。再不然呢，听见；可是听见是可信的，有很多人乱扯一气，这个不相信。那的确是这个很可信的，听见了，然后呢说：“嗯，对了！”根据你所听见、看见的，发这个心，然后一心一意觉得：啊，这个有这样地不得了的好处啊！然后你修这个菩提心，[29:28]

english lr v2p20 (commentary v2p39)[00:03]

"There is no difference between the spirit of enlightenment between the initial and the final stage. But between these two stages, the beginning stage would be more difficult to achieve." When you generate the spirit of enlightenment, and the moment that you achieve Buddhahood, there really is no difference in the characteristics of these two mentalities. But between these two, hey, the initial one is more difficult to generate! Do we not pay obeisance to the Buddha? Where does the Buddha come from? This is the cause! Therefore, the most precious thing is this! So, you can see that there is indeed a source for this. This is what the Buddha personally said. Anyone who has generated this spirit of enlightenment, we should truly…this is where we make our obeisance.[00:40]

Where does that come from? Hey, it was not derived carelessly. It is "churned from the milk of the sublime teaching." After we listen to the sublime teaching, why is it called churned from the milk of the sublime teaching? This not something that you can just listen to and you have it. You will indeed have to constantly strive on this before you can get the quintessential butter. This quintessential butter, for us, this means you will have the raw milk, the cream, and then eventually making it into butter solids. To make butter from milk, it needs many processes. In the very end, you will still have to agitate it and do certain things. I am not that clear of the process either. But I know the basics of it. It is not the case where you just take this milk and you can make butter right away! You will need to make some effort before you can really separate the butter from the milk. Therefore, not only will you have to just get the sublime teaching, you will still have to truly put in earnest effort before you can obtain this precious jewel of the spirit of enlightenment![01:45]

Thus the spirit of enlightenment is the supreme instruction, extracting the quintessence of the scriptures.

Oh, what does this do here? The quintessence of the scriptures, this is the core quintessence of the entire instruction of the Buddha. This is the most auspicious. Therefore, in the Lotus Sutra, the Buddha explained this in many instances. He said that if the people in the past have done a little merit, the Buddha will be like a king who will grant something to them. But there is one thing that is not customarily given. What is that? The crown jewel must be saved until the very end before it can be given away to the most spectacular person. Now this precious jewel of the spirit of enlightenment is the true purpose [behind the teaching] of the Buddha. This was why after he had given many teachings, after 49 years, he finally spoke of this. There, there, there, this is the ultimate and fundamental meaning of all the Buddhas of the ten directions. It is that. So, you can take a look, the other sutras would describe bright light and auspicious signs in the very beginning. And when people ask for the teaching, the Buddha would explain the teaching and that is done. This was not the case for the Lotus Sutra! After the bright light and the auspicious sign, and then, there were three requests for the teaching and three pauses. Then after that, he said that for all the Buddhas in the ten directions, they have attained...no one Buddha was an exception. The true core instruction of all the Buddhas of the ten directions is right here. Here this place is telling us this. This is what we should especially understand.[03:18]

Therefore, although the glorious Atisha held the Madyamaka view and his teacher Ser ling-ba (gSer-gling-pa) held the Satyakaravadin view, Atisha attained the spirit of enlightenment by depending on him and therefore took him to be the kindest of his gurus.

There! It was just said earlier. But it now appears here. Je Atisha, "Glorious" this is the most honourable title for people in India. For instance, when we recite the Buddha's name now, "Namo Bhagavan" includes that meaning. For those who are preeminent and excellent, we would call them that. The way we Chinese would call someone honourable, we would put their title behind their names. But for westerners and Indians, they would put the title in the front. This Je Atisha! He held the Madyamaka view. And who was his teacher? It was Ser-ling-ba who held the Satyakaravadin view. For the true view on the realities, Je Atisha had a superior view than his teacher. But it is marvellous! Although his view was superior, but in the end, he still took Ser-ling-ba to be his teacher. Not only did he take Ser-ling-ba to be his teacher, he also had dozens of great excellent teachers. These excellent teachers were at least Bodhisattvas on the preparation stage. But Je Atisha did not see them as the most revered ones. But he saw lama Ser-ling-ba to be the kindest and most revered. Why? There, it was because he had obtained the spirit of enlightenment from lama Ser-ling-ba. In other words, this is the fundamental key to whether one can become a Buddha or not. Presently, isn’t it we want to learn from the Buddha? There, there, to learn from Buddha, this is where you should begin. From this we can also see why Je Atisha had such magnificent achievement and how he was able to make such a brilliant contribution to Buddhism. All kinds of reasons stem from this.[05:19]

Therefore, for all of you, it would be fine if you do not want to learn Buddhism. If you want to learn from the Buddha, this is where you begin. This is what we should really pay attention to. We might as well take a step back to talk about this, when we want to learn Buddhism, why should we learn Buddhism? This is really simple! It will help you to thoroughly eliminate all the sufferings, to obtain all happiness to allow you to accomplish the most ultimate attainment. Therefore, in the very end, we have deduced this. If you wish to thoroughly eliminate all the sufferings, where do you begin to learn? You start to learn from here. Suppose you want to attain the ultimate and perfect happiness, where can you find that? You will find it here. This is it. It is that simple. If you say that it is simple, it is quite simple. But if you say that this is important, it is indeed that important![06:09]

If those who know the core of the scriptures look at this part of Atisha's biography, they will gain a great understanding of a key point of the path.

There! If anyone wishes to understand the true core of Buddhism, all he has to do is to take a look at that and he will know. He just needs to read the biography of Je Atisha. This is why I have distributed this book to you. I hope you will read it thoroughly. If in the future there is a chance, I have been thinking about this constantly, I will certainly teach this if there is an opportunity. I will teach it. The content of the biography appears pretty simple, but within this simple biography, there are very important and special meanings. If you can decipher the meanings and put them into practice, every one of us can obtain this auspicious benefit. Every one of us can obtain this auspicious benefit.[07:04]

If you generate this spirit in an uncontrived manner after making much effort, you will be imbued with the spirit of enlightenment and then even giving a tiny morsel of food to a crow will be considered a bodhisattva deed.

If you strive to practise, of course after you understand, you will focus on practise. When the true spirit of enlightenment generates, the true spirit of enlightenment, it is in contrast with previous saying that "recalling it at the beginning of a session only in words." Previously, in the beginning, we follow the text and read, "We vow to save all living beings without limit, to put an end to all passions and delusions however numerous, to study and learn all methods and means without end, to become perfect in the supreme Buddha-law." That is it. But for what we have here, it is truly generated! Even if you do not read it aloud, this is your true mental state. After generating the spirit of enlightenment, even if you are giving food to a crow, which means birds, what do we usually give to the birds? Ah we would give whatever that is leftover or what we discard. Sometimes we would give just a little sugar for ants. No matter how trivial the amount, by the power of this spirit, when you truly generate the spirit of enlightenment, that is when you are considered a Bodhisattva. He had not explained the merits of this yet. The merits of which will be explained later. The merits are incredibly significant![08:16]

[Translator note: 四弘誓願, the four universal vows of a Buddha or bodhisattva: 眾生無邊 誓願度 to save all living beings without limit; 煩惱無數誓願斷 to put an end to all passions and delusions however numerous; 法門無盡誓願學 to study and learn all methods and means without end; 佛道無上誓願成 to become perfect in the supreme Buddha-law. The four vows are considered as arising one by one out of the 四諦 Four Noble Truths.]

However, if you lack this spirit,

On the contrary, if you do not have the spirit of enlightenment, the genuine spirit, if you do not truly have it,[08:23]

even offering a universe of three billion world systems filled with jewels will not be considered a bodhisattva deed.

You should be clear about the contrast! Now we would offer others a little bit of something. Ah, you are helping him—I am helping him with thousands or tens of thousands of dollars. Ah, this seems very great. I have done this and that. Sorry, even if you give a universe of three billion world systems filled with jewels, though it is giving, you are not considered a Bodhisattva. What would this be considered as other than a Bodhisattva? This would produce the merits of going to heaven. Practicing Hinayana does not require those merits. The merits of going to heaven is the plight of three lifetimes, and it is mentioned everywhere in the sutras. No matter how much you give, since it is limited, it could not compare with the unlimited one. It could never compete.[09:06]

Likewise, actions such as the perfections from ethical discipline through wisdom, as well as meditation on yourself as a deity and meditation on the channels, winds, drops, etc., will also not be considered bodhisattva deeds.

It is not only about giving, but giving and upholding ethical discipline...in other words, even though the actions may be the six perfections, but to practice the six perfections this way would be useless without the spirit of enlightenment. This is indicated in the Perfection Vehicle. If you go a step further to the Tantra vehicle, what does it indicate? The Tantra teachings would teach you to meditation on yourself as a deity and meditation on the channels, winds, drops, etc. But these would be useless as well. Once you develop the spirit of enlightenment, you will be able to completely accomplish these. This is what we must understand. In other words, without a true spirit of enlightenment, even if you train in these, you cannot be counted as a Bodhisattva. You will not be able to accomplish the result of the Bodhisattva deeds. The result of the Bodhisattva deeds is of course Buddhahood![09:55]

If your precious spirit has not actualized the key point of the practice, no matter how long you try to cultivate virtue, you will not accomplish much.

This is like in the mundane world. When you are going to cut grass, first of all, you need to get a sickle and sharpen it. Now, what is the sickle in relation to this? The action of sharpening is like [developing] the spirit of enlightenment. If you have not produced an accurate and valid cognition of the spirit of enlightenment, in this case, no matter how long you took, how much effort you have put in, how many good deeds you have done, "you will not accomplish much." There will be very, very little real progress. What is this analogous to?[10:45]

It is like cutting grass with a very dull sickle.

This is like using a very dull sickle. "Gá dā, Gá dā", after much effort, you cannot cut the grass. So now we should not worry about cutting grass first. What should we first do instead? We should sharpen the sickle. And what is this sickle that we are talking about? It is the spirit of enlightenment that we need to train in.[11:02]

If your spirit of enlightenment has actualized the key point of the practice, however, it is like cutting the grass and sharpening the sickle—even when you are not cutting the grass, you will be sharpening the sickle, and when you set to cutting, you cut a large amount even in a short time.

Now, here it tells us the key point of the practice! For our first step, what should we do? There, we should strive to attain the spirit of enlightenment. Therefore, we must have "actualized the key point of the practice." This is so that we can grasp the fundamental. We should allow the spirit of enlightenment to generate first. You do not need to be busy with generosity, ethical discipline, patience, etc. You do not need to meditate on yourself as a deity, learn meditation, and so on, and so forth, a huge pile of things. Ah! you do not need to be busy with them at this moment. What do you need to be busy with? Gain a correct understanding of the spirit of enlightenment. Once you understand it, practice accordingly. It is like cutting grass. You do not need to be busy with cutting the grass yet. You should sharpen the sickle first. After the sickle is sharpened, you will cut much down just with one swing. This says,[12:06]

Likewise, with this fully actualized spirit of enlightenment, in each instant you are able to easily clear away obscurations and accumulate the collections of merit and sublime wisdom. Even small virtues become extensive, and those that would otherwise be lost after a certain period of time do not end.

That was an analogy earlier. When we practice now, there are a few things that we need to do to practice: the first one is to clear away obscurations, the second one is to accumulate the collections of merit and sublime wisdom and the third one is to make them become extensive. If we can grasp these key points, we do not need to be busy about those other things but instead we should first know the instructions for the spirit of enlightenment. If you can do this, then within a short period of time, by the power of this spirit of enlightenment, it will motivate you to clear away obscurations or to accumulate the collections of merit and wisdom, then in just one quick moment, or in a very short while, you will be able to clear away all the sins and accumulate the collections that you want to amass. Any small virtue could extend infinitely. There! The fundamental reason for that is right here. If you want to clear away your obscurations, because you are connected to the spirit of enlightenment, so the power of your action will become incredibly great, incredibly great![13:31]

For example, if you owe someone money, whether it is ten dollars, one hundred dollars, ten thousand dollars or ten million dollars. But now, once you can grasp this key point, even if you do a little bit, it will be of immeasurable value. For example, we often say to make money and ah, you would be desperately making money. Then, for example, we went into the mountain to collect firewood. Say we collected a hundred catties of firewood, but you may only get ten dollars for it in return. Ah, you would then desperately lumber until you cut down all the trees in the mountain. Wow, so you would make a few thousand dollars. That’s it. Now I will not be busy about that but choose another path - I will go treasure hunting. This treasure is very difficult to find. But if you want to lumber, you can do that anywhere! Since lumber is everywhere, you will desperately slave yourself over it all day long, sweaty throughout. But after a while, what you could get in exchange is only one hundred dollars. So now I will not get busy for this, I will go looking for treasure but I will have to endure all kinds of hardships. Look at how the Buddha found the cintāmaṇi in the causal period. Eh, as soon as you have this jewels, you will have all the seven precious things in the three billion world systems! Even if you just lumber, there is no way for you to get that. Isn't that very obvious?[14:40]

[Translator note: 1. 如意寶 - cintāmaṇi, a fabulous gem, the philosopher's stone, the talisman-pearl capable of responding to every wish, said to be obtained from the dragon-king of the sea, or the head of the great fish, Makara, or the relics of a Buddha. 2. 七寶 - sapta ratna 薩不荅羅的捺 The seven treasures, or precious things, of which there are varying descriptions, e.g. 金 suvarna, gold; 銀 rūpya, silver; 琉璃 vaiḍūrya, lapis lazuli; 玻瓈 sphaṭika, crystal; 硨磲 musāragalva, agate; 赤珠 rohita-mukta, rubies or red pearls; 瑪瑙 aśmagarbha, cornelian. Also the seven royal (cakravartin) treasures―the golden wheel; elephants; dark swift horses; the divine pearl, or beautiful pearls; able ministers of the Treasury; jewels of women; and loyal generals.]

Hence this is mentioned frequently in the scriptures. For instance, it is like the gośīrṣacandana or ox-head sandalwood. For this ox-head sandalwood, even if you have just a very small amount of it, its value is worth more than everything added together in the Jambūdvīpa. And now, what is really important for us now is to understand the true core of it. If you can grasp that, even just a little bit of it, I am sorry, when you want to clear away sins, you will be able to clear all the sins. If you want to accumulate the collections, you can accumulate all kinds of collections. This is much like treating an illness, just like this ox-head sandalwood which has many miraculous medicines. Once you obtain it, you could completely get rid of all kinds of illnesses. Now you would look for many kinds of medications, but after you use it for a while, there is just no efficacy. Hence when we do anything, without any exception, you need to have method and skills. Far too many now would say, "Ah, I need to be busy for this, be busy for that, and be busy for something else..." Yes, you do need to be busy, but you should know how you should be busy, how you should be busy! Right here on this point , it is worthy of our repeated learning, reflection and analysis.[15:50]

Engaging in the Bodhisattva Deeds states:

The force of sin is great and extremely intense;

Besides the spirit of perfect enlightenment,

What virtue can overcome it?

With your great force, you will create sins that are extremely intense. The intensity of this sin is incredible! Other than the spirit of perfect enlightenment, it will not be that easy for other kinds of virtues to purify it. Therefore, in the Hinayana, you will not be able to confess the five sins of immediate retribution. Why is it that a practitioner of the Mahayana can confess them? This is because of the spirit of enlightenment. The power of the spirit of enlightenment is incredible! Therefore, no matter how severe is the sin, as long as you can concord with that spirit, the sins will be quickly eliminated. This is the reason. This is the reason.[16:29]

And also:

Like the fire at the end of an eon,

It will instantly consume grave sins.

Just like the fire, the fire itself is already very fierce. Eh, however, sorry, even though the fire is very fierce, for example, when there is a forest fire, not only will the dry woods be incinerated, even the wet woods will be incinerated as well. Then, nothing else can be incinerated. But when the fire at the end of an eon comes, it will incinerate even Mt. Meru into ashes. The ocean...there isn't anything that won't be consumed by this fire. It is that fierce! Therefore, this explains that when we clear away sins or accumulate merit, or do anything else, here is the true preciousness of the spirit of enlightenment. So, after you understand this, the first thing to do is to generate the spirit of enlightenment. After you generate the spirit of enlightenment, even if you give a little something, say to a crow, ah! There is incredible power behind that action, incredible merit![17:25]

Otherwise, even though you might say, "Ah, you are busy for the teaching! Ah, you want to propagate the teaching! Ah, you need to propagate the teaching, propagate the teaching...." You should ask your own heart first, "What kind of attitude do you have when you want to propagate the teaching?" Suppose you are using the spirit of enlightenment! Ah, then I very much praise that! Even though I have no power to do this, but for what you have done, I will be smiling and joyous day and night for you. Otherwise, if you do not have this sort of mindset, you should not get busy yet. If you have a defiled mental state, then that is even more terrible! It is easy to fool others, but it is not that easy to fool ourselves! You must know this for yourself.[17:59]

Up until now, honestly speaking, we will not set out to deceive others. But what really matters? It is the afflictions in our minds. We do not really recognize the characteristics of our minds. Even for some who do somewhat recognize it, even though they do recognize it, but the force for the afflictions to manifest is very strong. This is what we should truly pay attention to, should remedy.[18:25]

And also:

If even those who think, "I'll clear away

Just the headaches of living beings,"

Have such a beneficial intention

That they receive immeasurable merit,

Then what is there to say

Of one who aspires to clear away

The immeasurable unhappiness of each being

And to endow each with immeasurable good qualities?

And also:

All other virtues are like the plantain tree __ After bearing fruit they perish.

But this spirit of enlightenment, like a wish-granting tree,

Always bears fruit and never dies, but flourishes.

Then this is said again, suppose you generate an aspiration to clear away all the headaches of all sentient beings, wow, this aspiration itself will produce boundless merit! When you have such a heart to benefit others, this merit is already incredibly great! Not to mention if you have now generated the spirit of enlightenment, not only are you going to clear away the headaches of all sentient beings, but that you will clear away all the sufferings of all beings. How can you measure this type of merit, how can you measure it?[19:19]

Are we not reviewing the Four Lessons of Liao Fan now? Remember this chapter in the book on how to construct your life? In the end, there is this paragraph. He wants to do something meritorious. Having set this goal, it took him more than 10 years to accomplish it. Ever since he has set this into motion, he set off to fulfil them for a long time. And he gradually became more familiar with this in his mind. Towards the very end, when he was taking the exam to become an official, his merit was completed as soon as he generated the virtuous thought. He started to have some doubts. "Ah, I have not even started to work on it yet. Why am I already seeing the result of this merit?" He was having some doubts. So he went to ask Venerable Huan-Yu at WuTai Mountain. Venerable Huan-Yu told him, "Of course! It was (due to) the intention you had." What intention did he have? He had become the head official of the Prefecture, so he thought, "Ah, the harvest is poor this year, my people are suffering! What can I do to reduce their taxes?" It was just a thought, and he was only looking at one prefecture. How many people can there be in a prefecture? There are at most tens of thousands of people. Even in our country, one with the highest population density in the world, a prefecture would only have a population of tens of thousands. It would be totally incredible if his intention includes all sentient beings! Therefore, this is absolutely true![20:40]

Therefore what you can imagine through this is indeed this spirit of enlightenment encompasses all sentient beings, all sentient beings in the dharma realm. Let us not discuss the dharma realm here because it is unimaginably vast. Let us just say, ah, the sentient beings in the Nan-PuTuo temple. Look at the ants crawling out of the mountain, the moths at night, ah, there are tens of thousands of them! If you helped someone, ah, that person feels greatly indebted to you. Indeed, if you are the head of household, ah, you make money to take care of your wife and children. So the members of the household regard you as the centre. It is just like that! Hence you can imagine from these perspectives - we can understand why the power of the spirit of enlightenment is that strong.[21:27]

Let me reiterate. We should not think that just because I have listened to the words, "Ah, understood, understood!" No, no, do not do that! Although you may understand, there is not much power to it. It is essential for you to contemplate on various matters and affirm, "Yes, that is unmistaken! It is unmistaken!" For instance, when someone shows kindness to you, you would always feel gratitude toward them and never forget. Why? He has helped you! You would always be nice toward him if he had cared for you when you were sick. Just like that. And then, not only did he help you during sickness but he also provided you food and other necessities , then for your whole life, you will feel, ah, immeasurable gratitude! Suppose you can help one person, then two, then three people. Now you are able to help everyone, may I ask, is this merit not unimaginably great? Where does this begin? It begins from generating the correct motivation, it begins from generating the correct motivation.[22:17]

Furthermore, we have also understood karma. What is karma? The essence of karma is the mental karma. It appears as soon as a thought arises in your mind. And it is further mentioned that all the other virtues are like the plantain tree, once it bear fruits, it is over. The plantain tree appears solid, but when you peel it down it is missing a core. The spirit of enlightenment is nothing like that. No, not only will it provide great benefit and that these benefits will increase without end, they will increase without end! Therefore, even though we have not developed the real spirit of enlightenment yet, after we are done (with our virtual deed), we should always dedicate it to the supreme enlightenment. Even though we simply recite it with our mouths, it is still good to plant the seeds. How great the meaning and merit is![23:02]

Now we have already understood the principles explained earlier, understood this principle explained earlier, so what is the real entrance to Mahayana? It is to generate the spirit of enlightenment. This is what we must understand. The concept explained earlier was only a brief one. What is the most important thing to do right now? This is what we must place great emphasis on. Therefore pay attention! The "correct view" is the most important of all. Having the correct understanding is the most important in anything you do. So what it is telling us here is that for us now...what is most important for the Hinayana? That would be the path that is shared with the persons of medium capacity. And what does the mundane world seek, that is common to what the persons of small capacity seek? And then what is unique, that which is most important to the true person of great capacity? What we must foremost recognize, is to generate the spirit of enlightenment.

b) How to develop the spirit of enlightenment

How to develop the spirit of enlightenment is explained in four parts:[24:01]

Number two, now that we have understood this further. Since we have understood its great importance, how do we develop this? Do you see the order? It is very clear and apparent. It is because you understand its significance, therefore you want to pursue it wholeheartedly. And you want to further understand, ah, how to achieve it. Once you have generated such a strong motivation and know how to develop this spirit, by then, there will be no problem putting it into practice![24:29]

Currently, the reason we cannot succeed in our endeavours lies within our minds, because we lack a correct understanding of those things themselves. We listen to how others describe the advantage of doing this so we follow. But we lack motivation. It is just like that. Therefore, we would do it without much enthusiasm. Furthermore, because you lack a correct understanding and a strong motivation, when you encounter even the slightest difficulty, ah, you think it is impossible to continue anymore. Then, it is over! Therefore, I would say 8 even 9 out of 10 times, it is because you lack a complete understanding of the situation, we squander away this human life of leisure and opportunity that is so rarely obtain! Therefore I want to reiterate here, you must first understand the definitive reason these stages are set. The definitive reason is that it is the correct and perfect cause which will bring the correct effect. As long as you practice accordingly, you will certainly reach the correct and perfect result. So now we say, yes! We take a step further and want to wholeheartedly discover more and pursue it. So how do we develop this? It is divided into four parts.[25:45]

1. How the spirit of enlightenment depends on certain causes to arise

2. The stages of training in the spirit of enlightenment (Chapters 2-4)

3. The measure of producing the spirit of enlightenment (Chapter 4)

4. How to adopt the spirit of enlightenment through its ritual (Chapters 5-6)

"How the spirit of enlightenment depends on certain causes to arise." Yes, you will have to develop it. But what are the causes? Everything follows this principle - for a certain cause, there will be a certain effect. Looking from the other perspective, when you want to achieve a particular effect, you must be able to grasp the cause of this effect. Once you get this, good. And then, when you start to practice, what are the stages of practice? So now that you know the contents and the stages for training. What level should you aim to achieve? Hence "3. The measure of producing the spirit of enlightenment." After you understand this, it comes the time to receive the teachings, methods of receiving the teachings, so you will need to "adopt the spirit of enlightenment through its ritual." Ah! We will discuss this at the appropriate time. Having gained a comprehensive understanding and practice in accordance with the teaching, we can attain the most complete result in the quickest way.[26:38]

i) How the spirit of enlightenment depends on certain causes to arise How the spirit of enlightenment depends on certain causes to arise is explained in three parts:

1. The development of the spirit through the four conditions

2. The development of the spirit through the four causes

3. The development of the spirit through the four strengths

a' The development of the spirit through the four conditions

The first one describes the causes that produce this. How do they arise? This is divided into three parts. The first one is "the four conditions." There are four conditions which cause the spirit of enlightenment to arise. The first one,[26:51]

1. You develop the spirit of enlightenment either by seeing for yourself the inconceivable power of buddhas or bodhisattvas, or by hearing about them from a reliable person, and then thinking, "This enlightenment in which they abide or which they pursue is very powerful."

This is the first one. Witnessing the inconceivable power of the Buddha or the Bodhisattvas firsthand fills your heart with incredible joy. This is the same for us now. Whenever we encounter something remarkable, when we see it, "Ah, this is wonderful!" You cannot help the itch in your heart but be drawn to pursue it. The truth is, every one of us indeed has this kind of power. Everyone possesses this innate ability. Actually it is not just us! This is true even for a child, a dog, or any kind of animal. Speaking of this, even a mosquito, ah, it wants to suck your blood, it knows where is hot and where to sting. When you try to swat it away, it clearly knows that it will die when you hit it. Normally, it flies away with a slightest movement from you. But at a time when something so delicious is sitting there, it refuses to be driven away! So, this ability is indeed within all sentient beings throughout the ten directions. What is it? It does have benefits! Now this benefit is incredibly magnificent! Whenever we see someone, ah, who seem sort of reputable, we would admire them. How low we aim! The Buddha is so magnificent, he is the one we should truly admire and emulate![28:14]

Therefore we should always remind ourselves, "I want to be someone magnificent!" Yes, I do want to admire. Of course I want to admire. Of course I want to be like them! What should be your aim? Would you want to be a pauper? Of course not! There are indeed benefits being a pauper. You can go around begging and you get what you want with little effort. I am sorry, but this is not what we want to become. Ah, we do not even want to be a big boss. If you aspire to become someone, you should become an emperor. Just like that. Those with real aspirations should be like that. This is why now we say that we should uphold the pure and immaculate attributes of the buddhas and be a teacher for the humans and celestial beings. Of course we should have this kind of purpose! Therefore as soon as you see this, ah! That is what we should pursue.[28:53]

This is to see it firsthand yourself. Otherwise, you may hear about it. But you have to hear it from a reliable source. There are many people who drivel, do not believe them. Once you are certain it is from someone very reliable. After you heard it, then you say, "Ah, yes!" According to what you hear and see, you develop the spirit of enlightenment. Then you feel wholeheartedly, "Ah, there are incredible benefits with this!" Then you cultivate the spirit of enlightenment. This is number one.