菩提道次第广论手抄稿:旧版第九十卷B面

ENGLISH

(手抄搞 第12 册p55L1)[00:08]

有这样的不得了的好处，然后你修这个菩提心，第一。

p. 208 (7)

（手抄稿 第十二册 p55）

2 Although you may not have seen or heard of such power in this way, you can develop the spirit by listening to the scriptural collections which take unsurpassed enlightenment as a point of departure, and then aspiring to the sublime wisdom of a Buddha.

【虽无如是若见若闻，而由听闻依于无上菩提法藏，信解佛智而发其心。】

第二个呢，你既没有看见也没有听见，但是啊，我们听闻了“无上的菩提法藏”，就是大乘教法，因为听见了大乘教法，所以信得过。所以由于信得过，所以进一步去追求，了解说：哎呀，这个佛有这么样的了不起的功德，他为什么有这么了不起的功德？因为他有无量无边的智慧啊，所以这个才是我要学的！那时候，发他的心。这是为什么说，它前面在忏悔的时候，对治当中有一个读诵甚深、大乘甚深经典。你单单念一遍，为什么有这样的大的功德啊？因为当你读了以后，你一定把那个这个读的内容落在你的心识当中；只要落在心识当中，它将来一定产生那个影响力量。因为它本身的这个内涵是无量无边，所以你只要是任何沾到一点边，它就有这么大的力量。何况现在呢，你根据了这个能够启发 (p56) 啊！所以第二个，就是听见了以后，启发这个心，启发这个心，这个就是我们目前的状态。[01:36]

所以我们平常为什么应该多读诵大乘经典，你读诵大乘经典，自然而然有不可思议的，内心当中策发你这种好乐之心─啊！真教你觉得欢喜啊、赞叹哪、羡慕啊！对了！就是这个。你有了这个心，然后进一步你要怎么去学它，这个眼前重要的。第三，[02:03]

3 Although you may not have heard the teachings, you can develop the spirit by understanding that the excellent teaching of the bodhisattvas is about to disappear, and then thinking, "I will definitely develop the spirit of enlightenment so that the bodhisattva teaching will remain for a long time, because the existence of such teaching removes suffering from innumerable living beings."

【虽未闻法，由见菩萨正法将灭，便作是念而发其心。】

第三个呢，说虽然你没有像第二个那样，而是看见现在这个大乘的正法快要灭了，“菩萨正法将灭”，那么心里想：哎呀，不行啊，现在那个法灭了啊！[02:27]

【谓念如是正法久住，能灭无量有情大苦，我为令此菩萨正法久安住故，定当发心。】

这是第三个，看见了法灭所以发心，说：我一定要好好地学啊，怎么样使得那个菩萨的正法能够安住。这个眼前，这个是眼前我们正得的。所以前面告诉我们，你如果在正法将灭的时候，你任意持一个学处的话，功德无量无边。欸，现在这个地方啊，他不但是指这个事相，而且出这个理由，因为它法灭的时候啊，你能够发这个心，能够持，欸！那这个法就有希望了，法就有希望了。所以这个地方要注意，特别注意，正是我们现在这个时 (p57) 候。不过注意喔！发这个心不是说，啊，我单单发那个心喔，那发那个心要跟发那个心的内涵相应，你不要弄错喔！前面所有的一路上面来都抉择这个什么？正误、是非之间；你弄错一点点，那就最好的东西啊，就受到了大损害。那么下面是第四个，[03:52]

4 Although you have not seen the decline of the teaching, you think, "It is difficult to generate the spirit of enlightenment of even a sravaka or pratyekabuddha in these terrible times in which there is a preponderance of ignorance, shamelessness, lack of embarrassment, jealousy, stinginess, and the like. Then what need is there to mention developing the spirit of enlightenment, others would surely follow." Thus, you generate the spirit of enlightenment through seeing the difficulty required to develop it.

【虽未观见正法欲灭，然见恶世上品愚痴，无惭无愧嫉姤悭等，便作是念，于此世中虽于声闻独觉菩提能发心者，尚属难得，况于无上菩提发心。我且发心余当随学，见难发心而发其心，共为四种。】

最后一个，看见哪，现在法灭的时候，这个恶世啊，哎呀，这一般的人太愚痴了！他不说现在这个地方贪瞋而说“愚痴”，为什么？愚痴是根本因，有了愚痴，样样都有了，一有愚痴，什么毛病都来了。所以这个末法的时候，真正最严重的就是这个愚痴。因为愚痴所以不晓得自己错误，于是无惭无愧、悭贪等等，样样跟着而来啊！所以说，哎呀，这些人都愚痴到绝顶，真正要觉醒自己啊，不要走那个错误的路子啊！那个时候就要发心。就是说这个时候，发这个正确认识了解事相的心，说发菩提心有三种，菩提是觉，这声闻也是觉得世间颠倒啊，然后呢发缘觉也是觉得这个不对，现在发这种心都是难得啊，何况是无上大菩提心；但是我要发，我要发！所以他就发这个心。发了心啊，其他的慢慢地随 (p58) 分随力地去学。它越是难，我越是要发！嗯，这个是第四种。它越是难，我越是要发，这个第四种。[05:37]

这个里边有两点：第一个呢，我们见到世间的行相的错误颠倒，然后呢所以要改正它； 还有一个呢，看见它难发而发，这个两个心。我为什么要这样辨呢？你们了解了这个以后，然后可以检查自己的内心，然后学的时候，就可以根据正误，然后呢拿正的来净除自己内心的错误的，那我们就有希望学上去。[06:11]

关于这一点哪，我们往往发现我们很多同学啊，来，未尝不想学；但是你要学，学些什么？正是把你所不知道的，你所不会的学会啊！这个是非常明白的一件事情。结果他要学，学了以后呢，他对他不知道的事情啊，畏缩；对他不会做的事，又不肯。请问：你来学，原来是要学你不知道的，把它学会，把你不会的要做会；结果来了以后告诉你，欸，你又不想学，教你去做，你又不想做，你跑来干什么？这个概念我这地方特别指出来喔！针对着毛病─对啊，这个很正确的。所以我们现在要每一个地方找到这病理的行相，说暂时不一定马上找医，可是你必定要先晓得你的病，晓得了病，你才肯找医生啊，对不对？想想看对不对？[07:16]

再说一遍，说你跑得来干什么？说这个学院，是来学的。好！你学些什么？对你不知 (p59) 道的，你要知道，对你不会的，要会，是不是这样？所以现在看─哎呀，学了我不懂啊！这个所以你要来嘛，你懂了你来干什么！想到这个地方的话，那对了！是的，正因为这个地方能够让我懂啊！所以这个关键所在找到了。所以进一步不是说，哎呀，那退缩；进一步，欸，对，然后我找到了以后，总有什么地方、细节上面……。这个总相找到了，细节上面找对了，你就会了嘛！你之所以处处地方不如人，就因为你不会嘛！现在这个地方让你了解、会的话，岂不是最好的机会吗？你放弃了，你完了！不要说佛法啊，要解救一切众生哪，小乘要自己解决尚且如此。不要说佛法，就世间哪，你想做一件事情都要懂得，现在碰见了这个关键，最好解决了问题了，你反而退缩了，你岂不是颠倒了吗？这个顺便一提啊！[08:26]

所以尽管我们眼前说大菩提心一时还谈不到，但是呢就这个关键，你能够把这个克服了，到那个时候的话，像碰见这种事情啊，自然迎刃而解。它所以，我们本论下士、中士、上士那个次第，真正妙的就是妙在这个地方，就在你眼前生活当中，每一个关节所在，那清清楚楚、明明白白。你只要了解了跟走上去，就拿这个东西，你能够一直走到最究竟的地方去，对不对？啊，好啊！大家注意。所以这件事情你真的把握住了，的的确确不难哪；反过来啊，你觉得难而不走的话，那个才是真正痛苦啊！因为并不是你做不到就 (p60) 在那儿躺在床上睡觉，你却是在地狱当中煎熬啊！到那时候来不及了。现在眼前一点点的小苦都受不了、都冲不过，到那时候，对不起，你逃也逃不走啊！这是一个问题，我们现在必定应该认识的呀！好，下面，[09:33]

Concerning how the spirit of enlightenment arises from these four conditions, it is said that they inspire you to attain great enlightenment, so a desire to attain enlightenment arises. The ways in which this happens are as follows:

【发心之理，论说于大菩提发心，故是发心欲证菩提。】

这个发的心是发什么心呢？这个前面的依什么原因。这么是说，哎呀，看见了这个啊，所以要求。要求的什么？原来他所以能够这样的话，他是什么？啊！发了大菩提心。所以你要求的东西啊，就看见了，羡慕他，所以你要求的就是这个，你发这个心，所以“发心欲证菩提”，你要证得。那么为什么“缘”？就是见到了这个东西以后─内涵，它下面就是刚才说的这个，我们进一步看见了诸佛的难思神力而发心，怎么一回事情啊？[10:28]

1 After you see or hear about supernormal power, you are awed, thinking, "I will attain such an enlightenment," and then generate the spirit of enlightenment.

【初由见闻希有神变生希有想，念我当得如是菩提。】

就这样。前面告诉我们，论上面说就是对这个所盼望的、所景仰的、所羡慕的这个，发欲证得之心，就是这个。是啊，因为你亲自看见，或者亲自听见，诸佛、诸大菩萨的无量不可思议的威神之力，说：“啊，我也要得到它！”第一个就是这个。第二个呢，[11:03]

2 Through hearing about the good qualities of a Buddha from an instructor, you first develop faith and then there arises a desire to attain these qualities.

(p61) 【第二谓从说法师所，闻佛功德先生净信，次于此德发欲证心。】

第二个是听见了人讲了，因为为什么？听见人讲了以后啊，那个时候说“啊，这个佛的功德有这样啊！”下面有一句话，“先生净信”，这个很有意思。什么叫先生净信啊？清净的信心。我们说：“欸，我们相信。”这个相信、信心不清净的，不清净的。实际上你对这个真正所听见的、看见的这个内涵，你了解都不了解，你怎么发清净信？不可能。所以我们必定要对这个内涵有一个正确的认识，说你现在羡慕他，你为什么羡慕他？这个你一定要把握得很清楚，说，“原来啊，这个佛有这样的无量无边不可思议的威神之力！”你能够心里上面真正相应的时候，那个时候的清净信就生起来了。[12:18]

以我们现在来说，譬如说：你听见了佛觉得好，好是好，对不起，好他的，你心里上面没有这个感受。然后人家告诉你念佛，欸，到念佛了以后啊，你就得到这个念佛的殊胜的功德，或者有什么感应，或者什么啊，居然一个病怎么弄也弄不好，医生说：“你那个绝症！”结果你念佛念好了。啊！自己觉得，这个信心，就是这样。或者你听懂那个道理，觉得它能够净除你的烦恼，你照着去做，欸，这个烦恼居然抵销，把它净除掉了。啊！那个时候你对这个道理啊─能够净化你内心烦恼，跟这个法相应的，这种叫净信(p62) 心，这样。那个佛的不可思议的威神的功德，在你内心当中产生这样地正确的、不可动摇的力量。那个时候你才说：“对，对，对，这个才是我要的，这个才是我要的！”要不然你眼前始终跟眼前那种小名小利，莫不相干的世间的染污，挡在那里，挡在那里进不去。[13:29]

3 On finding the thought of the decline of the Mahayana teaching unbearable, you develop the desire to attain a Buddha's sublime wisdom.

【第三谓由不忍大乘圣教迁灭，于佛妙智发欲得心。】

这是第三个，因为你对大乘圣教，了解它的真正的殊胜的内涵，然后呢一心要修学弘扬；结果发现这样的很快要消失掉了，你唯有的一个办法，也只有发那个心，学这个行，你才能够把它振兴，那个时候才发这个心。这前面说，由这个念这个正法久住能够利益一切有情啊，这个是由于悲。那么所以这一条当中啊，有两种可能：有一个呢，就是说看见佛的法消灭而发心；还有一个呢，因为看见佛法安住世间能够利益有情，分两样。现在这个地方特别指第一样，不是指第二样。第二样在最后一项当中，所以他这地方辨别：[14:37]

p. 209

In regard to this past point, you see that if the teaching does not disappear, the suffering of living beings can be stopped. So even though your objective is indeed to remove suffering, nevertheless, the principal condition for the spirit of enlightenment arising is your inability to bear the fact that the teaching might disappear. Otherwise, this way of developing the spirit would repeat the explanation (presented later or in this text) of how the spirit arises in dependence of compassion.

【此中由见圣教不灭则能灭除有情大苦，亦缘除苦而发其心，然其发心主要因缘，是由不忍圣教寝灭，若不尔者，则与下说依悲发心有重复过。】

说现在这个第三条的发心，主要的是指说，不忍心看见这个佛的圣教有这么好的好处，现在眼看着它快要消失掉了，我不忍心。就好像我们说：“哎呀！看见这个大庙这么 (p63) 好啊，前人那么辛苦，眼看着支离破碎啊！啊！那我们发心。”这是一种。还有呢，你觉得：“啊，然后把那个大庙修起来了以后，有无量无边的众生啊，在这地方得到利益！”是的，你只要做到了，后面的一一都跟着来了，对不对？但是当时你那个发的心，你只看见：“哎呀，这个大庙这么好啊！你怎么让它毁灭掉了，这个不可以！”这个。至于说这个庙存在了以后，能够利益一切众生，这个在下面一条。[15:47]

他为什么在这个地方要这样辨别呢？所有的这个，前面一再说过的，他这个像圆满的教典，他处处地方把事情都分得有条有理，一点都不含糊。谈论任何一个问题，说这个关于这一点，这个问题的症结在哪里，不是牵丝扳藤一扯扯到不晓得到哪里去，这样永远扯不清楚，它每一条有每一条的特质，就这样。然后呢，你每一样东西，每一样做得，到那时候兜起来，行了！这个概念哪，我这里不详细讲。所以平常我们，我常常说，说我们对这个理论的方法─所谓理则，不了解，是犯了太多的错误。比如像“切题”两个字就是这样，它这个题目明明在这个地方，可是啊你看见了，也不晓得扯到什么地方去了。像他那个地方，虽然很小一个小范围，他确定地就这么要这样，就这么严密。[16:47]

其实这个道理啊，我们做任何事情都是这样。你看现在的科学，所以发达得这样的原因的地方，它任何一个地方，它一点都不能马虎。这个尺寸，绝对不能说我们现在说大而 (p64) 化之，你们想如果是大而化之的话，像这么一个小小的机器行吗？短一点点不行，长一点点不行，凡是精密的任何东西，都这个样的。这样这个地方，所以他如此，“喏，我现在这一条所说的，什么。”这样。所以这一条是不忍那个圣教隐没；至于圣教存在世间有什么大利益，这是第四条。[17:27]

After you see how rare this most purposeful spirit is, you develop a desire to attain buddhahood, spurred on principally by this awareness.

【第四由见此心大利极为希贵，正由此缘之所激动，便于佛所发欲得心。】

由于见这个“此心”，这个菩提心。这个菩提心是什么呢？就是唯有这个心，才能够救济一切众生离一切痛苦，就这样，这一个大利益。而前面第三条当中圣教的真正的功德，也是利益一切众生，也能够救济一切众生，所以第三条当中的这个辨就是应该─关于第三条当中，也兼具利益一切众生的功能，实际上在这个第四条当中。由于这样的心情，说这个真是难能可贵，而且稀有极了！由于这样的因缘哪，“激动”，策发了他的心里了，那么那个时候啊，就“发欲得心”，发欲得心。这个“激动”两个字很美，很美！所以这个地方的文字本身哪，不一定雅，但是意义本身非常地“信、达”。平常我们看见这个东西满好，心动了，但是呢，心动一动也就算了；“激”的话，就是这个强烈地推动你的心，你是非动不可！看到了这一点的话，强烈地策励你的心─啊，一定要去做！就 (p65) 是这个。就是由于前面这四样东西，策发你内心这样的行相，那么发这个心，发这个心。[19:03]

下面更进一步辨发心的内涵，这一个辨，不要小小看它喔！他这个辨，每一个地方有它绝对重要的理由在，你弄错一点点的话，将来发起心来的话，就因为小小的漏洞，对不起，这个心就不圆满，不圆满。因为不圆满哪，所以出了大毛病。这话怎么讲呀？你常常记得：像那个引擎哪，这个汽缸一样，引擎的那个汽缸那个piston，那活塞啊，你不能错一点点，错一点点哪，对不起，一漏气的话，这个引擎就没有用。现在它这个是什么啊，要救济法界一切有情的一个大船，我们像一个飞机，最大的一个大飞机，一载载个几百万人摆在上头，你那个引擎出了一点小小毛病的话，对不起，几百万人岂止送命，怎么得了呢？所以他这个地方啊，每一个地方的细节辨得这么严密，也可以说；反过来说呢，正因为他辨得这么严明，所以你走上去的时候没有一点漏洞，所以才是千稳百当。 他现在成佛都是千稳百当，何况你只是要想求生西方啊，要想生天啊，要想得到现世那更是一万个人哪，保证一万个人没有一个遗漏。就在这种地方，这细的地方他就辨别这么清楚。下面看哪，说：[20:47]

With regard to the two components of the spirit of enlightenment,

【又此发心。】

(p66) 这个发心是什么？[20:50]

the desire to attain enlightenment and the aim of the welfare of all beings - this fourth development of the spirit of enlightenment is established in terms of producing a desire to attain enlightenment, and is not established in terms of the aim.

【由于菩提发欲得心而为建立，非就所为而为安立。】

一步一步来说，现在发的菩提心是什么？就是说你心里面想，欸，你要得到这个，“我要得到这个！”得到什么？要得到佛圆满的果位！就这么一个心，我要得到佛圆满的果位。“非就所为”，不是就菩提所为。菩提的所为是什么？就是“哎呀，他能够产生这么大的功德，能够救济这么多的众生。”是的，推动你所以去发这个心的，是因为他有这么大的功德，因为他能够救济这么多众生，因为他有这么多威神，所以你羡慕他。羡慕他了以后，如果你心里那个时候想的心是什么，“啊，我也要得到这个！”就是这个心，就是这个心。然后把这个心建立起来了以后，你说这个佛，哎，这么了不起，这我羡慕他。那么他为什么得到？他是因为这样。然后呢，就他所做的内涵，来进一步去找。所以下面就他所为，那是发了心以后的。这个次第步骤是井然不紊，一点都不错，一点都不错！[22:13]

平常我们现在讨论问题，一口气把那些问题像杂碎一大堆在那个地方。欸，有一天想起来有一个很有意思，有一个同学跑得来问我一个问题，他一口气问了很多问题，最后我叫他停止。他谈到那个问题，他又牵扯到那里，谈到那里又牵扯到那里，我就没办法。我 (p67) 就问他说：“你假定烧饭的时候啊，你一股脑儿烧一个大锅菜行不行？”我想，我先代他回答，我说：“当然可以。可是我要首先说明哦，你就算烧大锅菜，你第一步什么啊？拿出来分得清楚，洗洗干净，次第一步一步来，对不对？”说：“对。”“假定你不能这样做，一股脑儿菜啊、油啊、盐啊、米啊，那个菜上面的根哪，什么泥啊，什么农药啊，什么……然后乒铃乓啷一起摆在那个锅子里，行吗？”他笑起来了。我想我们谁碰到了这个问题，都会这样。他现在这个地方就是啊，就算你烧大锅菜，对不起，你还是分得清清楚楚、明明白白的，对吧？这个地方的主要意思就在这地方。[23:20]

所以我们现在在这里第一步进来的时候，就是每一个地方，它有非常明晰的界限，齐此为止─到这个地方你做，然后呢进一步这样，再进一步这样。我们走路也是一样嘛，你做任何一件事情，你就这么一步一跨、一步一跨，这样。你别看那个非常复杂的机器喔！那个非常复杂的机器，每一样东西它就担负一个功能，然后呢，它因为彼此之间有最严密的组合，所以把无量无边的东西摆在一块儿，一个地方一动，下面紧跟着“嘎儿……”，一下，整个解决了！现在我们也学这个法门。否则的话，你在开头的时候你忙这个，忙完了，下面一步怎么办呢，你又不知道。然后啊再去弄，等到你忙完了，这个又不知道，发现到弄错了又重来，永远在这个地方弄、弄，乱了半天，一团糟！[24:21]

(p68) 我想我举一个实际的例子，我在那二十年以前，有过一次这个经验。那时候啊出家未久，那么有一次有一点事情，就大概要出门一趟。出门一趟啊时间很逼急、很逼切，有很多东西待着整理。我就觉得：那个要整理、这个要整理……一大堆东西。然后呢，又要带些什么书，又要带些什么衣服，我就先想把那个书啊、衣服啊，就搬在那个地方。哎呀！结果时间一共只有三天，我弄了一天哪，是越弄越慌、越弄越慌，饭也吃不下，那个东西摆在那里，不晓得怎么是好。啊，这个书、这个书，一下要、一下又要那个。[25:06]

然后啊，这个有一个人跑得来：“你在干什么啊？等了你半天哪！”我说：“哎呀，我实在忙得个不得了！”“哎，我来帮你忙！”“喔，你帮不上忙。”“为什么？”我就告诉他这个事情，他进来一看哪，这个满屋子摊得乱。欸！这个人非常精采，他说：“某人哪，你这样做不行耶！”唉！我说：“你还来打我闲岔！”他说：“我正在帮忙你解决你的闲岔。”“怎么样？”说：“你安下心来，坐下来。喏，你先计划一下，你要做些什么事情？在没有去之前，什么东西留在这里，怎么准备？去应该带些什么东西……。”先我心里面哪，心里实在是宁静不下来，后来他用种种方法告诉我。想了半天，没道理，没错啊！那我就跟他坐下来，他也帮着我忙画了以后，然后呢第二天哪，我想慢慢地，宁愿地，心一乱宁愿不作。嘿，结果第二天哪，半天就理出一个头目来了，到了晚上就弄好 (p69)了。哎呀，我后来一想啊，真是一点都没有错，一点都没错！[26:10]

以后我到了美国了，我看那个，看见好几个人。那个时候在美国佛教会，我看那个沈居士，那个人做事情真有脑筋啊！平常我们出门哪，往往出门─好，出去再说，很多不会想得很周到的。那时候我们去接那个印顺导师，印老到美国去，这样。然后呢我们平常嘛去了就去了，到达飞机场啊……。他事前跑得来说：“欸，我们现在有几个人要去，那么开几部车，你们法师们派什么人来接，从什么地方，居士们如何去法……。”然后他怎么走法，然后到那个地方，迎接的时候如何。他也派一个人，因为他老人家身体不好啊，从飞机上接洽，用一个什么车到飞机下面，进来的时候如何。我想这么一件小事情，那个次第安排得这么好！啊，那个时候我心里想：“哦！原来他所以成就的原因在这个地方。”这样。[27:12]

几次经验以后，以后我在纽约，这样，凡是出门，没有出门之前哪，一定先坐在那里想一想，今天我到哪里去，走什么路，这样。然后因为那个公路网不像我们这里一条高速公路，那个高速公路很多啊，你走哪一条，哪一个出口出去、哪一个出口出去；不但如此，万一这个出口有了问题了，怎么办？我每次事前都想好了，都做好了，那到了时候就满好。[27:38]

(p70) 有一次我发现：啊！这个重要啊，真是重要！在美国绝对不是你先认得了路，然后去开车的，你晓得要到哪里去，然后呢你买了地图照着那个地图去摸索，都是这个样。那一天我也是从那个长岛的菩提精舍到城里面去，这条熟路，但是尽管熟路，我这个计划图老早已经计划好了，万一这个出口有问题怎么办，跑了几趟向来一直没问题。那天居然跑到那个出口，那个出口在修理，“哦，不行，你从下面一个出口。”然后呢下面还有几个出口，那么旁边再有一个很小的出口，我那个图上都注意得很明白。如果事先我那一天不写这个出口的话，你就没办法过那个大桥。你们没去过不知道，过那个华盛顿大桥，一走啊要在这个高速公路上面，一个出口错掉了以后，跑出去跑得很远哪！过那个华盛顿大桥还要付钱，还要转回来，还要来，至少要跑掉两个钟头，钱丢掉不算。可是我因为事前已经有准备了，晓得那个地方还有个什么小关口，所以那地方不行的话，我不急着走，我马上停下来，把那个图一看，对，跑出去！[28:51]

啊！那时候我才想到，原来他们为什么做事情能够这样的。所以诸葛亮成功，人家赞叹他，他怎么说啊？“诸葛一生唯谨慎。”看喔！“谨慎”两个字。然后呢人家赞叹爱迪生，爱迪生说：“我啊，聪明是成功的因素，但是只有一分，努力是九十九分。”为什么要这样说，你们懂吗？[29:27]所以我们现在做样样事都大而化之。

English LR V2 P22 (COMMENTARY V.2P.50)[00:08]

2. Although you may not have seen or heard of such power in this way, you can develop the spirit by listening to the scriptural collections which take unsurpassed enlightenment as a point of departure, and then aspiring to the sublime wisdom of a buddha.

Number two, since you did not see or hear about it, but you have heard "the scriptural collections which take unsurpassed enlightenment as a point of departure." That means the Mahayana teachings. It is because you have listened to the Mahayana teachings and you have faith in it. Because you have faith in it, you will go ahead to pursue it. You will understand that, "Ah, the Buddha has these incredible good qualities. Why does he have these incredible good qualities? This is because he has boundless wisdom. Hence this is what I wish to learn!" At this time, you will develop an aspiration. This is why in the earlier section there was a part on confession which said that one of the remedies is to read the profound Mahayana scriptures. By just reading it once, why does it produce such great merit? That is because after you read it, you will certainly imprint the contents of what you read into your consciousness. As long as this is imprinted in your consciousness, it will certainly produce an influence in the future. This is because the content itself is immeasurable. Therefore, as long as you have anything to do with it, there will be this great power. Not to mention when you do that now, you will be able to develop the aspiration based on this! Therefore, number two, after you hear it, you can develop this aspiration, can develop this aspiration. This is our current situation now.[01:36]

Thus this is why we should frequently read Mahayana scriptures. When you read Mahayana scriptures, there will naturally be an inconceivable power to bring on an interest in your mind. Ah! It will make you feel just joyous, praiseful and filled with admiration! Yes! It is exactly that. Once you have that kind of mentality, you will go further to figure out how to learn it. This is what is important right now. Number three,[02:03]

3. Although you may not have heard the teachings, you can develop the spirit by understanding that the excellent teaching of the bodhisattvas is about to disappear, and then thinking,

So then number three, this says that even though this is not like number two but that once you see how the excellent teaching is about to disappear, "the excellent teaching of the bodhisattvas is about to disappear," so you would think, "Ah-ya, this cannot happen. The teaching is about to disappear!"[02:27]

"I will definitely develop the spirit of enlightenment so that the bodhisattva teaching will remain for a long time, because the existence of such teaching removes suffering from innumerable living beings."

This is number three. You will develop the spirit from seeing the teaching about to disappear. So you will say, "I must learn thoroughly so that I can allow the excellent teaching to abide in this world." For in the present, this is exactly what we can get in the present. Therefore, it told us earlier that during the time that the excellent teaching is about to disappear, if you can just keep one precept, then there will be boundless merit. Eh, now this place does not only describe such phenomenon, but that it describes the reason. This is because when the teaching is about to disappear, if you are able to develop this motivation, can uphold, eh! There is then hope for the teaching. There is hope for the teaching. Therefore you need to pay special attention right here, pay special attention. We are exactly at a time like this right now. But pay attention to this! To develop this spirit does not mean, ah, I just have some form of aspiration. In order to develop this spirit, you will need to accord with the meaning of the spirit. You do not want to get it wrong! All that we have been doing in the past until now, what have we been determining? We have been determining the difference between correct and incorrect, between what is right and what is wrong. If you get any little bit slightly wrong, then the best thing will be lost to harm. So then the next one is number four,[03:52]

4. Although you have not seen the decline of the teaching, you think, "It is difficult to generate the spirit of enlightenment of even a sravaka or pratyekabuddha in these terrible times in which there is a preponderance of ignorance, shamelessness, lack of embarrassment, jealousy, stinginess, and the like. Then what need is there to mention developing the spirit of highest enlightenment? If I were, at some point, to develop the spirit of enlightenment, others would surely follow." Thus, you generate the spirit of enlightenment through seeing the difficulty required to develop it. [290]

This last one is when you see that during the decline of teaching, in this terrible world, ah-ya, people are in general too ignorant! He did not use attachment or hostility, but instead, he said "ignorance." Why? That is because ignorance is the root cause. Once you have ignorance, you have everything else. Once you have ignorance, you will have all kinds of problems. Therefore, at this degenerate time, the most serious thing is ignorance. It is because of ignorance that you do not know your own mistakes. Therefore, you will feel no shame, embarrassment and so on. All kinds of things will follow! Therefore, ah, these people are extremely ignorant. One needs to awake from this. Do not go down the wrong path! That is when you will have to aspire. This is to say that at this time, you generate a motivation to correctly understand the phenomena. There are three kinds of spirit of enlightenment. Enlightenment is to be awakened. Sravakas also feel that the mundane world is ludicrous [or topsy-turvy]. And those who want to become Pratyekabuddhas also feel that something is wrong as well. It is even difficult to generate those kinds of motivations, needless to say the spirit of highest enlightenment. But I want to generate it. I want to generate it! Therefore one moves on to generate this spirit. After generating this type of spirit, he can then learn to the best of his ability of other good qualities. The more difficult it is to generate, the more I want to do it! Um, this is number four. The more difficult it is to generate it, the more I want to do it. This is number four.[05:37]

There are two things within this. The first one, we see the mistaken ways of the mundane world, so then we want to correct them. There is another one, you will see how difficult it is to generate, so you will want to generate. These are the two types of aspirations. Why do I make such a distinction? After you understand this, you can use it to examine your own mind. Then when you learn, you will know what is correct and incorrect. You can use the correct to eliminate what is mistaken in your mind. Then there is hope for us to advance.[06:11]

Regarding this, we would frequently discover that many students who come here, it is not that they do not want to learn. But if you want to learn, what do you learn? It is to learn what you do not know, what you do not know how to do! This is very apparent. But in the end, though he has come to learn, after learning, for what he does not know, he recoils away from it. For things that he does not know how to do, he is not willing to learn. May I ask: you have come here to learn, and are supposed to learn what you do not know, to learn how to do what you did not know how to do before. Yet after you arrive and are told about something, eh, you do not want to learn. When told to do certain things, you do not want to do them. May I ask then, what did you come here for? This is a concept that I specifically want to point out here! This focuses on the problem - yes, this is very correct. Therefore, at every place we should find the characteristics of the sickness. We may not necessarily find a cure yet, but you must first know what your sickness is. After you know the sickness, then you are willing to find a doctor, right? Think about it, isn't it right?[07:16]

I will explain this one more time. What are you here for? This is a learning institute, you are here to learn. Alright! What are you learning? For what you do not know, you want to know. For what you do not know how to do, you should learn to do it. Isn't that so? Therefore, take a look -- ah, I’ve learned, but don't understand it! This is why you want to come here. If you already understand it, why are you here! As you think of this, then it is right! Yes, this is precisely because this place will allow me to understand! Therefore you have found the key right here. Therefore, the next step for you is not for you to, ah, withdraw. The next step is: eh, right, after I have found this , there has to be some points and details... After you have found the general characteristics and figured out the details of it, you will know it! Therefore, the reason you are not as good as everyone else is because you do not know! Now this place is going to allow you to understand, to know how to do things. Isn't this the best opportunity? If you give it up, it is over for you! Not to mention Buddhism, or to help save all living beings. You will still have to behave as such even if you are a Hinayana practitioner. Not to mention Buddhism. Even for the mundane world, if you want to do anything, you will have to understand. Now that you have come upon this juncture, the best solution is to solve the problem. Yet you flinch. Aren't you being preposterous? I just want to mention this in passing.[08:26]

Therefore, even though we may not yet be able to talk about generating the spirit of enlightenment. But the key point here, if you can breakthrough this, by then, when you encounter things, you will overcome the difficulties readily. Therefore, the stages that are in the small, medium and great capacities in the treatise are truly marvelous for this. It is on display right in front of you. Every juncture is clear and apparent. As long as you understand this and advance accordingly, you can use it to go to the most ultimate destination. Right? Ah, it is great! Everyone pay attention. Therefore, for this thing, if you can get a real good grasp of it, it is indeed not difficult. On the contrary, if you feel that it is difficult and you give it up, then it is real misery! This is because it is not a simple case where you are not able to accomplish something and you can just sleep on the bed. You will be suffering in hell! It will be too late then. If you cannot even get past a little suffering now, cannot tolerate it, by then, sorry, you will not be able to escape it! This is a problem that we must recognize now![09:33]

Concerning how the spirit of enlightenment arises from these four conditions, it is said that they inspire you to attain great enlightenment, so a desire to attain enlightenment arises. The ways in which this happens are as follows:

So what is this aspiration? The aforementioned addressed the dependent causes. This is saying, ah, upon seeing this, so you will pursue this. What are you pursuing? The reason he can be like this was because of what? Ah! It was because he had generated the spirit of the highest enlightenment. Therefore, for what you want to get, you have seen it and you admire him for having it. Hence you are pursing that and you are inspired to generate the spirit. Therefore, there is "a desire to attain enlightenment arises." You want to attain it. So why does it move on to describe "the ways"? That is after you see this - the meaning behind it. It will describe what was just said. After we see the inconceivable powers of the Buddha, we will generate the spirit. But how does that work?[10:28]

1. After you see or hear about supernormal powers, you are awed, thinking, "I will attain such an enlightenment," and then generate the spirit of enlightenment.

Just like that. This was said earlier. The treatise said that you will hope to attain, hold in deep respect and admire this. You then generate the desire to attain enlightenment. It is exactly this. Yes, because you have seen it or you have heard the inconceivable powers of the Buddha and the Bodhisattvas, so you say, "Ah, I wish to obtain it!" The first one is this. The second one,[11:03]

2. Through hearing about the good qualities of a buddha from an instructor, you first develop faith and then there arises a desire to attain these qualities.

The second one is after you hear others describe it, how does it work? After you hear it, at the time you will think, "Ah, so these are the good qualities of the Buddha!" There is this sentence afterwards, "you first develop faith." This is very interesting. What is called first develop faith? It is a clear faith. We would customarily say, "Eh, we believe this." This sort of belief or faith is not clear. It is not clear. In reality, for the meaning behind what you have truly seen or heard, you do not even understand it, how can you develop a clear faith? It would be impossible. Therefore we must have a correct understanding of the meaning. Say you now admire him. Why do you admire him? This is something that you should have a clear grasp of. You would then say, "So Buddha has this type of immeasurable and inconceivable power!" By the time you can truly connect with it, that is when the clear faith will arise.[12:18]

For us now, for instance, you may listen to what the Buddha did and feel that it is great. But I am sorry, it is his good qualities. You do not have any feeling for it. And when others tell you about reciting the Buddha's name, eh, after you recite the Buddha's name, you will attain the auspicious good quality of reciting the Buddha's name. Perhaps it could be a spiritual response or something else. Say you could not recover from a sickness, and the doctor said, "Your illness is terminal!" Yet afterwards, you recovered from reciting the Buddha's name. Ah! You will feel...this kind of faith, it is exactly like this. Or perhaps you have understood the principles and feel that this could eliminate your afflictions. When you follow to do so, eh, you are able to clear away, eliminate the afflictions. Ah! By then, the way you feel toward this principle - it is something that can purify your internal afflictions. When you accord like this with the teaching it is called clear faith. It is like that. Toward the inconceivable good qualities of the Buddha, you must generate a correct and unwavering force. So then at that time, you will say, "Right, right, right, this is what I want. This is what I want!" Otherwise, you will always be impeded by the little fame and glory, these unrelated mundane world defilements. You will be blocked from entering the path.[13:29]

3. On finding the thought of the decline of the Mahayana teaching unbearable, you develop the desire to attain a buddha's sublime wisdom.

This is number three. For this Mahayana teaching, you understand the true meaning of its excellent content, so you wish to practice and propagate it wholeheartedly. But you discover that it is going to disappear soon. The only way you have is to generate the spirit and practice this in order to invigorate it. That is when you will develop this spirit. It was mentioned earlier that it is due to this thought that you will want the sublime teaching to remain long in this world in order to benefit all sentient beings, this is done through compassion. Hence for this condition, there are two possibilities. One of them is to generate the spirit based on seeing the disappearance of the Buddha's teaching. The other one is seeing how the Buddha's teaching abides in this world can benefit all sentient beings. These are the two. Now this part specifically indicates the first one, not the second one. The second one is placed in the last condition. Hence he makes this distinction over here.[14:37]

In regard to this last point, you see that if the teaching does not disappear, the suffering of living beings can be stopped. So even though your objective is indeed to remove suffering, nevertheless, the principal condition for the spirit of enlightenment arising is your inability to bear the fact that the teaching might disappear. Otherwise, this way of developing the spirit would repeat the explanation (presented later on in this text) of how the spirit arises in dependence on compassion.

This says that for the third kind of aspiration, it mainly points to how one would find it unbearable to see the teaching with such great benefit to disappear before his eyes. I find it unbearable. This is analogous to us saying, "Oh! This great temple is so excellent. It was built with a great effort by the predecessors. It is now laid in ruins! Ah! We must generate the motivation [to restore it]." This is one type. For another one, you would feel, "Ah, after the great temple is restored, there will be boundless sentient beings who will benefit from this!" Yes, as long as you are able to do this, the rest will follow one by one. Right? But at that time, you only saw that, "Oh, this temple is so good! How can I let it fall into ruins? This cannot be!" This is it. As for the fact that after the temple is being restored, it will benefit all sentient beings, this is indicated in the next condition.[15:47]

Why does he make a distinction over here? For everything, as it was mentioned before, for a complete teaching, it will distinguish everything in an orderly manner without any ambiguity. When you discuss about any issue, regarding this point, the crux of the issue, it will not drag in all sorts of irrelevant matters to nowhere. If that is the case, you can never get it clear. Every condition has a special attribute. It is just like that. And then, for everything being listed, everything you accomplished. When the time comes, you get around the issue, there you go! For this concept, I will not go into detail here. So normally we, as I often mention, the way we handle the principles - the so called doctrines, we do not understand them. We make too many mistakes. For example, just for someone to "stay relevant to the topic." The subject for discussion is obviously right before us, but even though you see it, you have no idea how far you have strayed from the topic. Just like what he is doing here, even though it is within a very small scope, he must be certain as to make a distinction. It is that rigorous.[16:47]

In fact, this is a principle that applies to everything that we do. Look at the modern day science. The reason for this to advance is because it is carefully carried out in every step. The measurements taken are not done carelessly. If you are going be careless, can you even make this little machine work? It cannot be a little short or a little long. Everything that requires precision works the same way. Hence over here, this is why he says, "There, this is what this particular condition is talking about." Like that. Therefore, this one condition is finding the thought of the decline of the Mahayana teaching unbearable. As for what great benefits we have if the teaching remains in this world, that is number four.[17:27]

4. After you see how rare this most purposeful spirit is, you develop a desire to attain buddhahood, spurred on principally by this awareness.

Seeing "how rare this most purposeful spirit is," this spirit is the spirit of enlightenment. What is the spirit of enlightenment? This is only if you have this spirit, can you then help all sentient beings to alleviate all their sufferings. It is just like that. This is the great benefit. In the third condition mentioned above, the true merit of the teaching is also to benefit all sentient beings, to help save all sentient beings. Therefore, the third condition, the distinction made was that in regards to the third condition, although it also has the capacity of benefiting all sentient beings, but it is in fact listed in the fourth condition. Due to this mindset, it is particularly precious as you feel that this is difficult to obtain. It is extremely rare! After seeing this, you are "spurred on." You have been motivated in your mind. And at this time, you "develop a desire to attain buddhahood." You will develop this desire. This word "spur" is very beautiful, very beautiful! Therefore, the words here may not necessarily be that elegant, but the meaning translated is "true and adequately expressed." Normally when we see something nice, we will pay attention to it. But after paying attention to it for a while, we let it go. But to be "spurred on," it means that this has strongly motivated you and you had to do something about it! After seeing this, it will powerfully exhort you - ah, you must go and do this! It is exactly this. It is because of the four things mentioned above that will exhort you to generate these characteristics in your mind. Hence you will develop this spirit, develop this spirit.[19:03]

The next part will further discern the meaning of developing this spirit of enlightenment. For this discernment, do not underestimate it! For this discernment, every step has its absolutely important reason. Even if you have made just a small mistake, when you develop this spirit in the future, sorry, your development of the spirit will not be perfect due to this tiny loophole. Because it is not perfect, it will lead to big problems. What does this mean? You should keep this in mind. Just like an engine, the cylinder of the engine has a piston. You cannot get it wrong a little bit. If you get this wrong even a little bit, sorry, if the air gets through, the engine will become useless. And what are we talking about now? It is like a giant ship that is going to save all sentient beings in the realm of reality. We are like an airplane, the biggest airplane that can hold millions of people. If you should have even a small problem with the engine, sorry, millions of people could die. How serious is that? Therefore in this section of the text, this is why he makes this discernment rigorously. You can also say; the reverse of that means it is precisely because he had rigorously made this discernment that when you walk up the path, there is not even one loophole. Therefore, this is an extremely firm and steady path. If it is an extremely firm and steady path to Buddhahood, then it goes without saying that if your goal is just to go to the Pure Land, heaven, or to get benefits for this life time, then out of 10000 people, all 10000 will get what they want. At places like this, he is that clear in his discernments in these subtle places. Take a look at the next one, it says,[20:47]

With regard to the two components of the spirit of enlightenment—the desire to attain enlightenment and the aim of the welfare of all beings—this fourth development of the spirit of enlightenment

What is this spirit of enlightenment?[20:50]

is established in terms of producing a desire to attain enlightenment, and is not established in terms of the aim.

Taking this one step at a time, what is the spirit of enlightenment that is generated here? That is in your mind, yes, you want to attain this. "I want this!" What do you want? You want to attain the perfect Buddhahood! That is the desire. I want to attain the perfect Buddhahood. It is "not established in terms of the aim." It is not based on what enlightenment can do. What are the things that enlightenment can achieve? That is, "Ah, it can produce such great merit and save so many sentient beings." Yes, the reason you are motivated to generate this kind of spirit is because he has such great qualities, can save so many sentient beings, and has such inconceivable powers. So you admire him. After you admire him, what is on your mind then? "Ah, I want to have that as well!" It is exactly this sort of mentality. It is exactly this sort of mentality. After you establish this mentality, you will say, "This Buddha, ah, he is so magnificent. I really admire him. But how did he attain this? It is because he had done this." So then, for what he did, you will further look to see how he has done it. Hence the next part is for the aim. That occurs after you have already developed the spirit. The stages and steps are clear without any confusion. There is absolutely no mistake, absolutely no mistake![22:13]

Normally when we discuss about issues, we will bring out all kinds of issue together at once. Well, one day, I recalled of something very interesting. A fellow student came to ask me a question. He asked a lot of questions at once. In the end, I asked him to stop. When he talked about one issue, he will move on to talk about another. As he talked about that issue, he moved on to talk about something else. I could not do anything. So I asked him. "When you cook, can you just throw everything together and cook in one pot?" I thought I will answer this for him first, so I said, "Of course. But I have to explain something first. Even if you are cooking one pot of ingredients, what is your first step? You have to take everything out, separate them, wash them clean, and do it one step at a time, right?" He said, "Right." "Assuming that you cannot do this and you just put everything together, the vegetables, the oil, the salt, the rice, the roots of the vegetables, the soil, the pesticides, and all kind of things...are being put in the pot, would that work?" He started to laugh. I think any one of us who encounter this issue will be like this. What he is explaining here is that even if you are cooking a big pot of food, I am sorry, you will still have to separate things out clearly. Right? This is the main idea here.[23:20]

Therefore, when we make the first step, at every point, there are very clear boundaries of where you get to. Thus, at this point, you can do this. And then, when you take another step, it is like that. Another step further would mean this. This is the same when we walk. For everything that you do, you will take it one step at a time, take another step at a time and so on. This is the case even for a very complicated machine! For a very complicated machine, every component is responsible for one function. And then, it consists the most rigorous combination of different components. So now when you put countless things together, as soon as you make something move, everything else will click into place and start to move. All of a sudden, everything is done! Now we are learning this kind of teaching method. Otherwise, if you are busy with this at the beginning and after you are done, what about the next step? You do not know. And then you try to figure it out. After you are done, you do not know what else to do. You may discover that you have done things wrongly and you start all over. You will forever be trying to do this part, to do this part, and after spending a long time, it’s still a mess![24:21]

I think I will give you a real example. About twenty years ago, I had this experience. It was not long after I had been ordained. There was a time when I had something to do and I needed to travel. There was very little time left and so many things had to be rearranged. So I thought I needed to rearrange this and rearrange that...all kinds of things. And then, I needed to pack certain books, certain clothes, so I thought I needed to move the books and the clothes somewhere. Ah! I only had three days. I had been packing for a whole day but the more I did it, the more I was panicking. I have even lost my appetite. These things were just sitting there and I did not know what to do with them. Ah, this book, that book, I thought I needed this and then that.[25:06]

Then someone came over and said, "What are you doing? We have been waiting for you for a long time!" I said, "Ah, I am truly just too busy!" "Ah, I can help you out!" "Oh, you cannot." "Why?" I told him what was happening. He came in and took a look. The whole room was a mess. Eh! But he was quite brilliant. He said to me, "So and so, whatever you are doing will not work!" Ah! So I said, "You are just taking more time from me!" He said, "I am here to shorten your time." "So what should I do?" He said, "You need to calm down, sit down. There, plan a little first. What do you need to do? Before you go, what things should be left and how should you prepare for it? What should you bring...." At first, I could not calm my mind down at all. Later, he used all kinds of methods to work on me. After I thought about it for a while, I realized I was not making sense. He was right! So I sat down with him and he planned things out with me. The next day, I thought I would rather do it slowly and calmly. And if I started to panic, I would just stop. Hey, consequently, by the second day, I was able to figure out an agenda after just half a day. By the evening, I had done everything. Ah, when I recollected this later, it is absolutely unmistaken, absolutely unmistaken![26:10]

When I arrived in the United States later, I had met many people. At that time, in the Buddhist Association of the United States, I had seen Mr. Shen. He really had a knack for planning things out! Normally when we go out, we would frequently just say, fine, we will go out first and then figure it out. Not many people will be that thoughtful in planning. But one time, we were going to pick up Venerable Yin-Shuen who was visiting the United States. And then, we would normally just go there, arrive at the airport. But Mr. Shen came to talk to us beforehand, "Eh, there are now a few of us going. So we should drive this many cars. The Dharma Masters should send these people to welcome and should go from where. And the lay practitioners should go this way..." And then for what route to take and what to do when you welcome the venerable, he also sent a person to receive the venerable from the airplane because the venerable had poor health. He sent for a special car to go beneath the airplane. And then when the venerable arrived, this is what we should do. I thought, for something so trivial, he arranged everything in such great order! Ah, then I thought, "Oh! This is the reason he became successful." Like that.[27:12]

After a few experiences like that, throughout the rest of my stay in New York, whenever I went out, I would think before I leave where I would be going, what route would I take. That is because their freeways are not like ours here, just one freeway. They have many freeways, you need to know which freeway or exit to take. Not just that, what if this exit is blocked, what will you do? I would always think about this beforehand and plan it out. So it would be fine when I drive.[27:38]

There was a time when I discovered, ah! This is important, truly important! In the United States, you will never know the road first before you drive. Once you know where you want to go, you will buy a map and try to figure your way out on the map. That is how it works. So that day, I was leaving The Bodhi House in Long Island to go to the city. This was a familiar route for me. But even though it was familiar to me, I still planned ahead of time just in case something goes wrong with the exit. I had gone that way a number of times without any problems. But that one day when I got to the exit, the exit was being repaired. "Oh, you could not exit there. You had to follow the detour to the next exit." And then after that exit, there were a few exits. Beyond that, there was a small exit. I had seen them clearly when I studied the map. And if I did not write that exit down, I would not have been able to make it over the bridge. You have never been there so you do not know. Once you get on the Washington Bridge, if you miss an exit on the freeway, you will end up making a big detour! And there is toll on the Washington Bridge, and you will have to turn around and do the same. This will cost you at least two hours, not counting the money lost. But I have prepared in advance, know that there is a small exit at that place, so if that exit did not work out, I should not keep going in haste. I immediately stopped and looked at the map. Yes, I should exit here![28:51]

Ah! That was when I realized that this is why they are able to do things like that. This is why Zhu Ge Liang was successful. Everyone praised him but what did he say? "Zhu Ge had only been prudent his whole life." Look at that!" "Prudence." And then when people praised Edison, what did Edison say? "For me, intelligence is one of the factors for success. But it is only one percent of it. Hard work is the rest 99%." Why did he say that? Do you understand this?