菩提道次第广论手抄稿:旧版第九十一卷A面
（手抄稿 第十二册 p73）[00:03]
这样，所以我们现在做样样事都大而化之。他们做世间小小的事情成功都有这种理由在，我们现在要求无上菩提就大而化之。好了、好了，就拜几下佛；好了、好了，就念几声佛；好了、好了，出了家，然后坐在这个地方，喔唷，畏畏缩缩，这个也事情不要做，那个也事情不要做，说起来我要修行，成吗？这个是所以大家务必在因地当中啊，要注意的。假定就这样成的话，那我觉得这些佛菩萨，那跑得来给你做佣人是都没用场。他要学无量阿僧祇劫，我们就坐这个地方，好了、好了，拢起袖子来反正是，要吃东西，人家送给你，这个策励我们自己啊！[00:47]
虽然这种小地方，虽然这种小地方，这个话实在说起来，是不应该说。但是我特别这样强调的原因，就是我以前一直犯这个毛病。我刚出家也是这样的，啊，总觉得：哎，这 (p74) 个出家很好，总觉得：“唉呀，这个真是，忙这些东西干什么？”结果我总算还幸运，由于善知识的提示，把我救起来。所以我愿意把我自己的毛病，摆在这地方告诉大家。那现在经论上面，它任何地方都从这个地方很细致地告诉我们，所以这虽然是一个闲话，但是对我们有大的指示。[01:28]
p. 209 (4)
Without the desire to attain buddhahood that comes from cultivating faith in a buddha's good qualities,
【若不于佛功德修信，则于佛位不希证得。】
喏，这两句话，他前面是告诉我们什么？说这个发心是发什么心啊？喏，对于菩提。换句话说，这个是大菩提，由于求这个心，就发求这个心。那么你要发这个心怎么办呢？一定要看见为什么你要欲得这个啊？噢，原来啊，说你要得到的有这样的大的功德。所以说，你要想求这个的话，要得到这个，一定是什么？对佛的功德了解，了解了以后发起净信心。因为发起净信心啊，由于这种心理策发你，所以你一心希求证得─啊，这才是我要的，这个才是我要的！真正大菩提心的主因就是这个，真正主因就是这个。所以说你不对佛的功德……没有净信，“则于佛位不希证得”。在这种情况之下，[02:35]
you cannot overcome the sense of contentment that thinks peace [nirvana] alone is sufficient to fulfill your own aims.
【不能灭除于办自利执唯寂灭为足之心。】
所以你没有这个求佛位的这个心的话，你觉得这个痛苦你要除掉─对嘛，你自己除 (p75) 掉就行了嘛！所以只管你自己啊，自己解决问题了，安住在这个寂灭，这个就行了，你不会想到还要帮忙别人。说这一点不能灭除，说不能灭除什么？只求自利，自己解决问题就算了，这个不能灭除。这种情况的话呢，就是声闻乘性，二乘之心。[03:16]
说到这里，关于念佛的同修们，我特别提醒大家一下。我一再说念佛是最好法门，的的确确末法的时候，要想解决是唯一的法门，但是千万不要说：“唉呀，我念佛自己去了就算了。”要怎么办呢？“我念佛，一定要学佛这样！因为要学佛这样，我所以一定要找到佛作我的老师，所以我拼命念佛就去。”你同样地念佛，这个心情完全不一样，对不对？你拿前者这种心情去了以后啊，去了以后，你自己这一方：“哎呀，我自己的问题解决了！”所以这种心情到了那边，你尽管说是大乘法门，但是呢在佛所演的教法当中，你就听到苦、空、无常，然后证二乘之果，经上说得很清楚。明明说这个地方二乘种不生，为什么很多人证这个果了呢？就是因地当中就是这个。所以你对教法了解了，很清楚，这个因不在别的，就在你心里上面。[04:19]
现在我不！我念佛当然要念的，为什么？我要学这个─要学佛。要学佛要靠那个最好的老师，阿弥陀佛是最好的老师，所以这我一心一意要去念佛。结果你跑得去，听得人讲这个东西，对不起，这个不是我要学的，我要学那个！结果你这样走下去的话，走的是(p76) 什么？华严的路子，到那时候你一生取办！关键很细微，但是也很重要。你同样地念佛，前面一种念，说老实话，还不一定念得去咧！后面你能够发这个心去念的话，嗨，去的可能是远来地增大，而且位次是一定地高，最后成佛是这么近。有这么好的路不走，唉，说来说去啊─愚痴。所以我们这个地方，要辨别得非常清楚，念佛是如此，参禅，然后是学教、学密，没有一个例外。而根本在哪里？持戒。所以这是我们要把握得住的。那么另外呢，[05:25]
The desire to attain buddhahood on account of training in love and compassion and seeing the fulfillment of others' aims as a necessary can eradicate the sense of contentment that thinks your peace alone is sufficient to fulfill others' aims, but cannot stop the sense of contentment that thinks peace is enough for your own aims. Besides this desire to attain buddhahood that comes from cultivating faith in a buddha's good qualities, there is no other way to stop the sense of contentment that thinks your peace alone is sufficient to fulfill your own aims.
【若由修习慈悲门中，见于利他须大菩提，欲得佛者，此能遮遣于利他中执唯寂灭为足之心，不能遮前满足执故，又无余法能遮彼故。】
说：欸，前面你不是讲，说有一类人哪，只求自利，自利寂灭了，就以此满足啊！现在呢，我不一定要修学说要求佛啊，我修慈悲，要慈悲去济别人。你能够以启发了大慈悲心要救济别人的话，那么在这种情况下，上面所说的，只管自利，不救别人的心，不就能够清除掉了吗？对的，这话没错！但是啊，欸，还有问题。所以他说，由于能够“修习慈悲”，为什么慈悲啊？就看见利他需要这个大菩提，这个是没有错，你能够策发大悲心，把这个大慈悲心策发了以后，就不会陷于只求自利为足这个心。但是呀，你没有求佛位， (p77) 所以对于这个不求佛位这个心哪，不行！还没有满足。而且除了前面第一条所说的，没有其他任何法门能够在这地方补救。[07:10]
是的，你现在修要大慈悲，是啊，你修大慈悲，于是你慈悲心是起来了，然后你要去救别人去了。因为你有这个慈悲心的这个推动，你去救人去了，你人能救得起来吗？救不起来。天下没有一个母亲例外的，对于她自己的子女都是慈悲心，可是偏偏哪，哎呀，那个母亲管那个子女啊，是一万个当中，几乎一万个都管不好。所以单单那个慈悲心是不够的，所以，由于慈悲心还要另外转一个弯叫策发。[07:49]
所以它真正重要的，归结到这个地方来，说我们所谓的发心，不管你哪一个理由，他最后的真正重要的话，是对于佛这个位次，佛这个果位啊，要求证得，这个才是发菩提心最重要的，是发心的中心，这样。平常我们常常说：“唉呀，大菩提心，大菩提心！”大菩提心的究实内容啊，真正能够如理如量完整认识的是少之又少。既然了解都不了解，你怎么个发法？这是所以嘴巴上面是到处都是，真实的内容是─稀见！有如凤毛麟角。现在这个地方，他一一把它辨别清楚。[08:39]
Indeed, you do need to overcome the sense of contentment that peace alone is enough to accomplish your own welfare because (1) Hinayana practitioners, who are merely liberated from cyclic existence, have only a partial elimination of faults and a partial knowledge, and thus lack the perfect fulfillment of their own aims;
【又于自利执唯寂灭为足之心，非不须遮，以于小乘唯脱生死，唯有一分断证功德， (p78) 其自利义不圆满故。】
再说，只求自利为满足这个的心，这种心也同样地要遮止的，不是不要遮止，要遮止！ 不过呢，这个小乘脱生死啊，就算对自利，自利还只有什么？得到了很小的一分的功德，就是自利本身都不圆满，自利的本身都不圆满。[09:23]
(2) these practitioners are liberated from the problems of cyclic existence but not from the problem of peace; and (3) the perfect fulfillment of one's own aims, it is said, is a buddha's embodiment of truth. Therefore, once you cultivate faith in the good qualities of a Buddha, you will see that you must attain buddhahood to accomplish even your own aims, let alone the aims of others.
【又此虽脱三有衰损，然未解脱寂灭衰故，又经宣说圆满自利是佛法身故，故于佛德净修信已则能观见，况云利他即办自利。】
现在我们退一步，就是你自利来说吧，对不起，小乘不是不要自利啊，但是那个小乘的自利，本身都并没有真的利啊，因为不圆满嘛！对于“三有”，就是沦落生死当中的这个种种的过患，虽然小乘解决了，但是跳出了三有以外，你沈空滞寂，你不能动弹的，在这个地方，这个缺点你一点办法都没有啊，所以你实际上还并不圆满啊！所以真正就自利来说，要想圆满，还只有佛的法身，而不是声闻、缘觉所证的。所以你经过这样，不管是求自利、求利他，单独求自利，单独求利他，一定要证佛的功德；兼求自利、利他，也要佛的功德。[10:37]
现在这里说，单单求自利，对不起，三有虽然跳出来，但是呢，在寂灭当中，你不能 (p79) 动，所以自利不圆满；你要求利他，虽然你有大慈悲心，你慈悲心是有，但是呢，你没有能力把他们救出来，单单发那个心，没有用。所以有了这个大慈悲心要救他们起来，还一定要有佛的智慧跟威神，所以你为了利他，你一定还要成佛，这个很明白。所以不管从两方面来说，你要了解“故于佛德净修信已”，你一定要努力地修，“净修”，然后启发净信，那个时候才能够真实地见到：喔，没错、没错、没错！不管是你自利、利他─单独的；“况云利他，即办自利”，进一步更说，这个利他就是你自利，这个自利就是利他。欸，所以这就这样地微妙不可思议啊！[11:45]
Understanding this is important for causing you not to turn back toward the Hinayana.
【若不得佛亦必不可，是为不退小乘最大因缘。】
最后说出来了，是不管是利他、自利，兼办二利，不得佛，绝不可能圆满。这一点你看见了以后，自然你是不会退堕小乘。现在看见没有？所以真正你了解了这个教法，不管你目的为什么，你要求利他，对不起，要成佛；你要求自利，一定要成佛；你要求自利利他一定要成佛，要利他自利一定要成佛！不管你怎么讲，有一个例外─无知，那一点办法都没有。[12:26]
所以说我们来了以后，千万注意喔！不要把学“我”看成学“佛”，这个话是容易 (p80) 讲，但是你们务必要内心上面深深地体会，你把学我看成学佛，你就完了！然后自己看了佛经，觉得懂了，然后懂的什么？根据你自己的解释认识的，然后从这条路上去走的话，那走上错路去了，就是这样。所以你……为什么他这么重视那个传承，有了这个传承，还要经过像印度当年这个辩论是为什么，他还要在这个里面仔细地明辨。[13:09]
所以我觉得我们现在晚上，我听了几堂课，我越来越欢喜！以后你们不要担心说：“哎呀，讲得支离破碎。”我欢喜的就是这个支离破碎，就在这个支离破碎当中，我们能够慢慢、慢慢地进步嘛！因为这是一个现况啊，如果是你这个现况把它抹杀了，闭上眼睛不看，请问你学的什么呀？对不对？我们都是学想像当中；想像当中不要学，最好想─人造卫星都没有用，人造的嘛，自然的多好嘛！你就想这个。所以我一直举这个公案，啊，我们千万不要学那个老公公、老婆婆，六祖都不要去学他，要学，要学佛！说实在地，佛前面的那个六年苦行我也不愿意学，学它干什么？我只学他最后坐在那个尼连禅河边，抬头一看，我这么一学就会了嘛！这个概念在这个地方一定要清楚。我们一定要把眼前的实际上的状态，认得得清清楚楚。拿什么东西去衡量？就是拿正法。[14:14]
所以现在我们一方面呢，学圆满的教法，一方面把我们现在实际上的内在的状态是什么，摆在这个地方一一衡准，那时候你就有机会净化了。如果做不到这一点的话，教法你 (p81) 学得再好的话，就变成什么？“那这些人讲讲道理的，修行没有用！”千真万确。因为这样的关系，既然是讲讲道理没用，那好、好、好，不要学了，去修行了！结果盲修瞎炼！不管走哪两条路子，越修越远，这教法是越来越衰，自己呢？每况愈下。在这个地方，我们现在把握住了：喔，原来这个重点在这里呀，原来这个重点在这里呀！所以我们现在继续下去，[15:03]
Among the four developments of the spirit of enlightenment explained above, the first two are not induced by compassion and love. In other scriptures and treatises as well there are many explanations of the development of the spirit of enlightenment as the desire to attain buddhahood induced by just seeing the good qualities of a buddha's embodiment of truth and embodiment of form.
【又前所说初二发心，曾未见说慈悲所引，诸余经论亦多仅说见佛色身法身功德，引起欲得成佛之心名曰发心。】
再说前面两样东西─前面是，第一个是什么呢？看见诸佛菩萨的威神，或者听见；第二个呢，是虽然没有听见、看见，而听见那个教法上面。这两种发心呀，他并没有说“慈悲所引”哪！不但是这个地方，而且其他的经论上面也有很多地方，也看见了佛的色身哪、法身哪，然后要引发这个菩提心。他有一个特别的原因喔，说两句话哟！后面尽管说你发了这个心，怎么样去修的时候，一定要经过那个慈悲，可是引发那个心却不一定。所以他每个地方他分得非常细、非常细，看见、了解了没有？[16:09]
眼前容或你们不太了解，所以要好好地学下去。学下去有很多好处。第一个呢，就是 (p82) 你对这个学的这个方式，理则方面，非常清楚；第二个呢，次第是一点都不会乱，而且绝对地正确。所以我们有了这样的完整的认识，才不会把事情混淆，像刚才的譬喻当中，我们才不至于烧起大锅菜来，连根带泥，农药统统塞在锅子里面去，我们才可以避免这个毛病。继续，[16:50]
The determination to establish all beings in buddhahood is also said to be the development of this spirit.
【又说誓愿安立一切有情成佛亦名发心。】
喏，说第一种的发心，他只是看见佛的色身、法身的功德，并不由于悲心。下面呢，由于发誓要安立一切有情成佛，这个是为利有情。他这两种都是发心，而且都是正确的。[17:12]
So you must consider each of these two to be counted as simply "developments of the spirit of enlightenment."
【故此二中，虽一一分亦应预入发心之数】
这个两种啊，不管哪一个，都是在发心这个范围之内。你正式的发心是这样的，但是，[17:27]
With regard to developing a completely perfect spirit of enlightenment, however, it is not sufficient merely to have the desire to attain buddhahood upon seeing the necessity of fulfilling others' aims. You must have the desire to attain buddhahood that sees that it is indispensable even for your own aims.
【圆满一切德相发心者，仅见利他必须成佛，引起欲得成佛之心犹非满足，即于自利亦见成佛必不可少而引欲得。】
这个地方就说明这个噢！说真正圆满的德相，是这样的。引发的因，可能是单单、单独的这一个，由于这个引发；可是这个引发进来了以后，你单单靠这个的话，不圆满的。 (p83) 其实我们做任何事情都是这样耶！没有一个例外的。譬如说我们来念书，绝对不是说，喔！把所念的书的内容样样知道；样样知道，你还念什么书？你只是总有一个原因，觉得：哎，这个好！然后进来。进来了以后，然后再引导你，使得你要学的内容圆满。现在这地方也是一样，说圆满的德相是什么呢？单单量、质，以二者当中任何一个都不够，一定要把二者都圆满，说不但要利他，还要对自利也必不可少。[18:32]
Furthermore, this intention must not neglect others' welfare but be for others' sake as well, because the 《Ornament for Clear Knowledge》 talks about both the intention to attain enlightenment and the intention to accomplish others' welfare: The development of the spirit of enlightenment is the desire. For perfect enlightenment for others' welfare.
【又此亦非弃舍利他，亦须为求利益他故，《现观庄严论》云：“发心为利他，欲正等菩提。”此说双求菩提与利他故。】
这个就是最后的结论。说呀，这是说不管你自利也好，利他也好，自利啊还要利他，利他啊还要自利。所以这个《现观庄严论》上面，《现观庄严论》就是《大般若经》的蓝图，说呀：“我发心为了利他，为了利他呀，那个时候要求无上正等菩提。”我求正等菩提就是你自己证得，所以一定是包含了自、他两样东西都圆满，这个才是发菩提心圆满相。引我们进来的，是其中的任何一个，或者是几个，可是究竟圆满的时候，达到这样的状态。 这到现在为止，我们了解了，这是第一个。那么第二个，[19:37]
p. 210
B. The development of the spirit through the four causes. You develop the spirit of enlightenment through relying on:
1 perfect lineage
2 being sustained by a teacher;
3 compassion toward living beings;
4 not being disheartened by the difficulties of cyclic existence.
【◎ 二从四因发心者谓种姓圆满，善友摄受，悲愍有情，而不厌患生死难行，依此四 (p84) 因而发其心。】
第二个解释一下。“种姓圆满”，种就是宿种。平常啊，我们这个叫“种性住”，就是换句话说：欸，这个人“善根够”、这个人“大乘种姓”、这个“小乘种姓”，这个因种他圆满。不但因种圆满，然后他现生哪，还有“善友摄受”，这个非常重要！因为我们无量劫来各式各样的种子，这个种子要想圆满的话，还要其他的各式各样的条件。这个条件当中是最主要的，里边是里边的宿生的种姓，就是你的种子，外面的外缘是善友摄受。这个善友包括了两样─上面的善知识，中间同行善知识，同行善知识。所以这个僧团的真正的重要就是在这里，这个“僧”以什么？以证胜义为主，现在我们学习是随顺于它的。然后呢，“悲愍有情”，而这个心一定是什么？自利、利他。所以这个心所缘的，宿生为什么有种姓呢？增长一定要靠这个悲愍有情，所以滋长那个心，以及宿生的培植这个心是这个。你要想悲愍有情，圆满这个功德的话，一定在生死当中，所以“不厌患生死难行”。这个四因发他的心。[21:27]
说这个不厌患哪，就从文字上面看，就它表面上看是很难。哎呀，现在做一点小小的事情，这么麻烦，叫你不厌患哪，真做不到！是的，从表面看是难，所以他处处地方把 (p85) 这个道理说，让你看到里边的真实的意义。你了解了真实利益，说有这么无边的大利益，你这个心就提起来了。更深一步，你再深一步地探索的话，你发现：嘿，只有这一条路！你怕难而不走这条路子啊，这个痛苦是无量无边永不解决！你走这一条路，虽然难一点的话，欸，一点小难啊，把大问题都解决。所以你得到了正确的正见，越深入最后越发现，唯此一条路最佳、最好、最容易而且。至于详细的内容，后面的会一一……所有的大经大论每一个地方，都说得清清楚楚、明明白白！那么第二。第三呢，
C. The development of the spirit through the four strengths.
You develop the spirit through relying on the four strengths:
1. the strength of yourself - the desire to attain perfect enlightenment through your own power;
【◎ 三从四力发心者。谓由自功力欲大菩提，是名自力。】
叫做自力，自己的功力。第二
2 the strength of others - the desire to attain perfect enlightenment through others' power;
【由他功力希大菩提，是名他力。】
第三
3 the strength of the cause - developing the spirit by having been familiar with the Mahayana and now merely hearing praise of buddhas and bodhisattvas;
【昔修习大乘，今暂得闻诸佛菩萨称扬赞美而能发心，是名因力，】
第四
4 the strength of application - in this life, being accustomed for a long time to such virtuous activities as relying upon an excellent being and reflecting on the teachings you have heard.
【于现法中亲近善士，听闻正法，谛思惟等长修善法，名加行力】
四个力是，
Furthermore, Asaṅga's 《Bodhisattva Levels》 (Bodhisattva-bhūmi) says that after you depend on the four causes and four conditions(whether individually or collectively), you generate a firm spirit of enlightenment if you develop it from your own strength or from the strength of the cause. It is not firm if you develop it from others' strength or from the strength of application.
【依此四力而发其心，[22:39]菩萨地说依上总别八种因缘，若由自力或由因力，而发心者是名坚固，又由依 (p86) 止此诸因缘，或由他力或加行力而发心者名不坚固。】
这就是差别。[23:26]
Once you have understood well that the teaching in general and the Mahayana teaching in particularly degenerate, you realize that a spirit of enlightenment developed from the depths of the heart is extremely rare.
【如是善知总诸圣教及大乘教，将近隐灭，较诸浊世最为恶浊，现于此世应当了知至诚发心极为希少。】
像我们上面正确地了解了整个的佛法，以及特别是大乘佛法，现在是将近隐没的时候，目前这个状态，是恶浊世当中最恶浊的时候。而在这个时候了解了，去至诚发心更是难能可贵，不但难能可贵，更是功德无边啊！我们要了解，不但是功德无边，而且难能可贵。为什么难能可贵？你想啊，在这样的难的情况之下，得到这样的无上的宝贝─试想你们诸位如果说在绝端困难之下，譬如说你生一个必死之病，居然人人去找，被你找到了，你是什么？你会宝贝得不得了，一心一意拿这个药来治你的病，现在我们就是这个状态。所以我们现在得到了，[24:36]
Rely on an excellent teacher and make an effort to practice - studying and reflecting, etc. upon the Mahayana scriptural collection - and plant the root for the development of the spirit from the depths of your heart,
【当依善士听大乘藏。】
应该依大善知识听闻这个真正圆满的教授。[24:46]
(p87) 【谛思惟等，勤修加行。】
要认真地思惟观察，努力去修啊！[24:56]
not forced by others, nor mindlessly following others,
【非唯他劝非随他转，】
不是由于别人哪！[24:58]
nor through the habit of custom,
【非为仿效其规式等。】
还有一件事情呢，不是仿效规式。现在这个仿效规式很容易，我们哪，哎呀，乃至于唱念，说：“这个人唱念这个样的、这个人唱念这样的。”好一点的持戒，“喔唷，他们那个规矩怎么好，我们这个规矩……。”这个是外表形式，我们一定要了解这个内涵。这个小乘制戒的心意尚且要内涵，何况大乘是根本在此，这一点是特别重要！[25:29]
but through your own strength. All the bodhisattva deeds are necessarily based on it.
【当由自力至诚发心树立根本，以其菩萨一切诸行皆依此故。】
我们必定要由自力，“至诚发心”把那个根本建立起来，为什么呀？这是菩萨根本，这是菩萨的根本。关于这个道理，譬如说自力、他力，好像自力是宿生的，宿生怎么来的？ 还是努力积累的结果呀！所以有了固然好，没有，你只要这一生努力，你肯，不要听(p88) 别人，那就对了。听别人什么？人家讲有的，书本一合，好了。在哪里啊？或者在书本里，或者在人家嘴巴里，这个不算！现在我听见了，牢牢地记在耳朵里，摆在脑筋里。欸，从他的嘴巴里，到了我的脑筋里。我看了这个书，从那个书本上，从经过我的眼根，进入我的脑筋里，你一心一意地能够这样地深入的话，这就变成功你自己啦！现在我们真正重要的，这样。这个才是什么？坚固的。要不然啊，听的时候有，等一下就没有了。这个是我们必定要了解的，这个样的方式去把这根本建立起来。[26:44]
现在我们已经讲到了这个不共的部分，上士道部分。那么上士道部分，他一开头，一开头啊，说在 206 页，你们注意一下啊！这个概念一开头非常重要，我们一定要弄清楚。他这个地方，他那个主要的题目，是说明入大乘的门是发心，入大乘的门是发心。那么，在这个时候，他就特别说明一点，在 206 页上面，第一行说“《华严经》云：‘善男子，菩提心者，犹如一切佛法种子。’当获定解。”说关于这一件事情啊，一定要获得确定的见解。这个确定的见解分两部分：一部分呢，这个内涵本身你绝对不能弄错，绝对不能弄错！然后呢，对于这个正确无误的这个概念，要产生确定不移的信念。[28:22]
就第一点来说，说解释，下面他举一个例子，譬如说，你现在要种稻子。那么种稻子的时候，他要把那个稻种出来，有几个条件。譬如说，稻的种子啦，然后要种在这个 (p89) 田里边啦，而且种的时间，一定是春天暖和的时候啦，那么还要有水啦，还要有肥料啦！这些东西加在一块儿，那么稻与芽长起来，乃至于稻的种子就可以收获，这样。这个里边有一个事情是特别重要，什么？是稻种、稻种！因为你要的是稻芽，如果你这个问题不能把握得住的话，你尽管这个地方是有水、有土、天气暖和、有肥料，可是它长出来的东西，长不出稻的芽，也结不出稻的果。[30:07]那么他为什么这个地方要特别辨别这件事情？
english lr v2p.23 (commentary v2p.61)[00:03]
And we are careless in everything that we do. There is this reason for them to attain such small worldly success. Yet we are careless when we seek for the unsurpassed enlightenment. Alright, alright, I can just prostrate to the Buddha a few times. Alright, alright, we can recite the Buddha's name a few times. Alright, alright, we have now become renunciates. And then we would just sit here. Oh, we would recoil from doing this or that. When you speak, you say you want to cultivate. Can you really? Therefore everyone must pay attention to the causal period. If you are able to become successful this way, then I think it would be even purposeless for the Buddhas to be your servant. They need to learn throughout the countless eons. Yet we just sit here. Alright, alright, we just roll up our sleeves. When you want to eat, others will bring it to you. We should exhort ourselves![00:47]
Even though this seems like an inconspicuous thing, even though this seems like an inconspicuous thing, indeed, I should not be saying this. But the reason I emphasize this is because this used to be my recurrent problem. I had acted this way when I was first ordained. Ah, I would always feel, "Ah, it is great to be ordained." I always felt, "Ah, truly, why I trouble myself with these things." But in the end, I am still rather fortunate, through the reminders of my excellent teachers, I was saved. That is why I am willing to share what my problem was with all of you. But in the scriptures, at every place, it will intricately explain these things. Even though this had not much to do with our topic that we were on, but it serves as a great guide.[01:28]
Without the desire to attain buddhahood that comes from cultivating faith in a buddha's good qualities,
There, this sentence. What did he tell us before? What was this spirit? There, it is the desire to attain Buddhahood. In other words, this is the highest enlightenment. It is because you seek for this, you will have this desire. So how will you develop this spirit? You will have to see why you want this? Oh, it is because there will be these good qualities if you generate it. Therefore, if you want to seek for these, you will need to have this spirit. What does it certainly entails? It is that you understand the Buddha's good qualities. After you understand it, you will develop clear faith. Because you are able to develop clear faith, this kind of mentality will exhort you. So you will wholehearted pursue the attainment - ah, this is what I want. This is what I want! The true primary cause for the highest enlightenment is this. The true primary cause is this. Therefore, if you do not have clear faith of the Buddha's good qualities, you will not have "the desire to attain Buddhahood." Under this circumstance,[02:35]
you cannot overcome the sense of contentment that thinks peace [nirvana] alone is sufficient to fulfill your own aims.
Therefore, without the desire for Buddhahood, you will feel that you want to eliminate these sufferings - yes, you will just eliminate them for yourself! Therefore you will only care for yourself. You will only solve your own problems and abide in this peace. That is it. You will not think of helping others. If you cannot overcome this...overcome what? To fulfill your own aims, to feel that it would be fine to just solve your own problems. You cannot overcome that. This sort of situation constitutes the nature of the Sravakas, a Hinayana attitude.[03:16]
Speaking of this, for those who recite the Buddha's name, I want to especially remind you of something. I had said time and again that the teaching method of reciting the Buddha's name is the best. Indeed, during the degenerate times, this teaching method is the only solution. But you should absolutely not say, "Ah, I just need to recite the Buddha's name and go there myself." What should you do instead? "The reason I recite the Buddha's name is because I must learn to be like the Buddha! It is because I want to learn to become like the Buddha, so I must find the Buddha to be my teacher. Hence I will strive to recite the Buddha's name and go [to Pure Land]." Though you are reciting the Buddha's name just the same, but your attitude is completely different. Isn't that right? If you use the former attitude, once you get there, then with respect to yourself, "Ah, I had resolved my own problems!" With this kind of attitude, once you get there, even though you may say that you are in the teaching of the Mahayana, but among the teachings of the Buddha, you will only hear sufferings, emptiness and impermanence. Then you will attain the fruit of the Hinayana. This is said very clearly in the scriptures. However, even though it clearly says that the seeds of the Hinayana are not grown here, why is it that many people attained this type of fruit? That is because you have planted this in the causal period. Thus once you understand the teaching well, you will know clearly that this cause did not arise from anywhere else but your mind.[04:19]
So now I will not do that! Of course I will recite the Buddha's name. But why do I do this? I want to learn this - I want to learn to become like that Buddha. If you want to learn to be like the Buddha, you will have to depend on the best teacher. Amitabha Buddha is the best teacher. This is why I must wholeheartedly recite the Buddha's name. Consequently, by the time you are there, when you hear other people say something else, "Sorry, this is not what I want to learn." I want to learn that! As a result of continuing this way, what path are you on? You will be on the path as described in the Array of Stalks Sutra. You will achieve in one lifetime! The key point here is very subtle. But it is very important. You could be reciting the Buddha's name just as the same, but honestly speaking, the former way of reciting may not be able to get you there [to the Pure Land]! But if you can give rise to this kind of motivation to recite, hey, the possibility of getting there becomes very great. You will certainly end up with a higher status [in the Pure Land]. And you will be that much closer to becoming a Buddha. To forgo such an excellent path, ah, this all boils to one thing - foolishness. This is why at this point, this is discerned very clearly. This is the case for reciting the Buddha's name, for practicing Zen, for learning the teaching and for learning the Mantra. There is no exception to this. But what is the root to this? It is to uphold ethical discipline. Therefore, this is what we should grasp. So what else is there?[05:25]
The desire to attain buddhahood on account of training in love and compassion and seeing the fulfillment of others' aims as a necessity can eradicate the sense of contentment that thinks your peace alone is sufficient to fulfill others' aims, but cannot stop the sense of contentment that thinks peace is enough for your own aims.
This says, "Eh, did you not say earlier that there is one type of person who is seeking for their own aims. Once peace is attained for one's own aims, one will be content!" But another issue here now is...you would say, "I do not necessarily have to train to be like the Buddha. I can train to have love and compassion. With this love and compassion, I can help save others." If you can develop great love and compassion to help save others, in this case, wouldn't you be able to clear away the thought of only seeking for your aims and disregards for others? Yes, it is unmistaken to say that! However, eh, there is still a problem here. This is why he says, the "training in love and compassion," why do you need love and compassion? This is because you will see that benefiting others will require great enlightenment. This is unmistaken. If you can induce great compassion, once you have induced this great love and compassion, you will no longer fall into the mentality of satisfying your own aims. However, without seeking for Buddhahood, it will still not work! It is not sufficient [to stop the sense of contentment that thinks peace is enough for your own aims]. And other than what was said in the first condition, no other method can make up for this deficiency.[07:10]
Yes, you want to train for great love and compassion now. Yes, you train for great love and compassion. As your love and compassion arise, you will help to save others. Motivated by love and compassion, you will want to save others. But are you able to save them? You will not be able to. No mother is an exception to this - they all feel love and compassion toward their children. However, ah-ya, the way the mothers care of their children, among 10,000 mothers, almost all of the 10,000 mothers cannot take care and manage their children well. Hence by just having love and compassion is not enough. Therefore, love and compassion will have to take another turn, which is to be further induced.[07:49]
Hence what is really important is to lead to this point, which is the development of the spirit of enlightenment. No matter what reason inspired you, what really matters in the end is that for Buddhahood, for this fruition of attaining Buddhahood, you must desire it. That is the most important of all for developing the spirit of enlightenment. It is the core of the development of the spirit. It is like that. Normally, we would frequently say, "Ah-ya, the highest spirit of enlightenment, the highest spirit of enlightenment!" For the true meaning of the highest spirit of enlightenment, very few have a complete understanding of its attributes and measure. If you cannot even understand it, how can you develop it? Thus, though it is widely discussed by many, but those who know the true meaning behind it - rare to see! It is just very rare and precious. But now, he clearly discerns everything, one by one.[08:39]
Besides this desire to attain buddhahood that comes from cultivating faith in a buddha's good qualities, there is no other way to stop the sense of contentment that thinks your peace alone is sufficient to fulfill your own aims. Indeed, you do need to overcome the sense of contentment that peace alone is enough to accomplish your own welfare because (1) Hinayana practitioners, who are merely liberated from cyclic existence, have only a partial elimination of faults and a partial knowledge, and thus lack the perfect fulfillment of their own aims;
Moreover, for the attitude of being content with seeking your own aims, this is the kind of attitude that needs to be stopped as well. It is not something that can be allowed, it should be stopped! However, for a Hinayana practitioner to seek for liberation from cyclic existence, even though this does benefit the self, but how much does this benefit the self? One would only have a partial elimination of faults and a partial knowledge. This implies an imperfect fulfillment of one's own aims, an imperfect fulfillment of one's own aims.[09:23]
(2) these practitioners are liberated from the problems of cyclic existence but not from the problems of peace; and (3) the perfect fulfillment of one's own aims, it is said, is a buddha's embodiment of truth. [291] Therefore, once you cultivate faith in the good qualities of a buddha, you will see that you must attain buddhahood to accomplish even your own aims, let alone the aims of others.
[Translator note: in the last sentence, the Chinese text is more like this. "...to accomplish your own aim is by accomplishing the aims of others.]
But if we do take another step further to talk about fulfilling your own aims. I am sorry. It is not that the Hinayana practitioners do not want to fulfill their own aims. But the benefit obtained in the Hinayana, the own aim is not really fulfilled because it is imperfect!
For "cyclic existence," the faults of being in cyclic existence have been resolved by the practicing the Hinayana. However, other than escaping cyclic existence, you will sink in emptiness and be stagnant in this peace. You will not be able to come out of it. At this point, you have no way of solving this problem. Therefore, you are not perfect yet! To truly fulfill your own aims, to do so perfectly, you will need the body of the teaching of the Buddha. It is not something the attainments of the Sravaka and Pratyekabuddha can do. Therefore after doing this, whether you want to benefit the self or to benefit others, even if you want to only seek for your own aims or to fulfill the aims of others, you will have to attain the good qualities of the Buddha. To be able to fulfill the aims of the self and others all together, you will still need to attain the good qualities of the Buddha.[10:37]
Now this is saying here that to solely go after one's own aim, sorry, even though you may escape from cyclic existence, but you will be in a state of peace, unable to come out of it. Hence the fulfillment of your own aim will not be perfect. If you are seeking for the welfare of others, though you may have great love and compassion, even though you have love and compassion, however, you do not have the ability to save them. To just have the spirit of enlightenment is inadequate to do so. Therefore, once you have the great love and compassion, and become determined to save them, the Buddha's wisdom and power are still required to accomplish this. Hence for the sake of helping others, you will still have to become a Buddha. This is very apparent. So no matter which of the two angles you take as your approach, you will have to know "once you cultivate faith in the good qualities of a buddha, you will see that you must attain buddhahood." You will have to strive to cultivate, "cultivate faith" in order to develop clear faith. That is when you will truly see, "Oh that is unmistaken, unmistaken, unmistaken! Whether you wish to fulfill the aim of yourself or others, [you will need this] - this is speaking of going after one or the other. '...you must attain buddhahood to accomplish even your own aims, let alone the aims of others." (Translator note: in this last sentence, the Chinese text is more like this. "...to accomplish your own aim is by be accomplishing the aims of others.) Furthermore, helping others will fulfill your own aims. Helping yourself will fulfill the aims of others. Eh, it is just this marvelous and inconceivable.)[11:45]
Understanding this is important for causing you not to turn back toward the Hinayana.
This is finally said. Whether it is for the sake of benefiting the self or others, to benefit both, without achieving Buddhahood, it will be absolutely impossible to do that. Once you see this point, naturally, one will not turn back toward the Hinayana. Do you see that now? Hence after you truly understand this teaching, no matter what is your goal, if you want to benefit others, sorry, you will have to become a Buddha. If you want to benefit yourself, you will have to become a Buddha. Whether you want to benefit yourself or others, you will have to become a Buddha. Whether you want to benefit yourself or others, you will have to become a Buddha! No matter what you say, but there is one exception to this - if you are ignorant, then you have no way of accomplishing any of this.[12:26]
Therefore after we arrive here, there is something we should absolutely pay attention to! We should not think that learning to continue our "ego self" is learning from the "Buddha." This is easily said. But you must have a heartfelt understanding of this. If you think that learning to continue your ego self is learning from the Buddha, then you are doomed! This will cause you to read the Buddha's scriptures and feel that you have already understood it. What did you understand? It is an understanding that is based on your own interpretation. For you to advance this way, you will go astray. It is exactly like that. This is why you...why did he place great emphasis on lineage? Why is it that after disclosing the lineage, there is still this round of debate in India back then? This is because he is still going to carefully make some distinctions here.[13:09]
That is why after I have listened to a few sessions at night, I have become more and more pleased! You do not have to worry in the future that, "Ah-ya, what I can explain is only very fragmented." I am pleased by these fragmented explanations. It is precisely in these fragments that we can gradually and gradually progress! This is because it is the present situation at hand. If you try to ignore the present situation and shut your eyes, what are you learning here? Isn't that right? We are all learning through imagination. You should not learn through imagination. [If that is the case, then] the best thing to think is - even a satellite will not work because it is man-made, isn't something natural better! You should think about this. This is why I continue to tell this one story. Ah, we should absolutely not learn like the elderly men and women. We should not even learn from the Sixth Patriarch. If I want to learn, I should learn from the Buddha! In truth, I do not want to go through those six years of asceticism that Buddha went through either. Why should I learn that? I just have to learn how he lifted his head while sitting by the Nairanjana river. I just have to learn that and I am done! This is a concept that you must get clear here. We must be able to understand the reality before us very clearly. What do you use to gauge the situation? You have to use the sublime teaching.[14:14]
Therefore on the one hand, we need to learn the perfect teaching. On the other hand, what we should do is to lay out what is going on internally and weigh everything against the teaching. That is when you will have the chance to purify. If you cannot do this, then no matter how good the teaching is, what would the situation become? "Those people only speak about principles. They do not apply any to practice!" Absolutely. Because of this, since there is no use to the principles explained, then alright, alright, alright, there is no need to learn, just practice! Consequently, you will train blindly! No matter what path you take, you will wind up further and further away. The teaching will decline. And for yourself? Your practice will become worse and worse. At this place, now that we have a grasp of this, "Oh, so this is what is important. So this is what is important!" Therefore, now let us continue.[15:03]
Among the four developments of the spirit of enlightenment explained above, the first two are not induced by compassion and love. In other scriptures and treatises as well there are many explanations of the development of the spirit of enlightenment as the desire to attain buddhahood induced by just seeing the good qualities of a buddha's embodiment of truth and embodiment of form.
Speaking of the first two - the earlier ones, what was the first one? You saw the inconceivable powers of the Buddha, or you heard it. The second one was that though you did not see or hear it, but you have heard the scriptures. These two types of developments of the spirit are not "induced by compassion and love"! Not only is this indicated here. But that in the scriptures, there are also many other places that indicate how through seeing the embodiments of form and truth, it would induce the spirit of enlightenment. There is a special reason here. A few words are said here! Even though you have developed this spirit, but when you train, you will still have to go through love and compassion. But you do not necessarily need them to induce the spirit of enlightenment. Hence every point is very subtly, very subtly discerned. Do you see that, understand that?[16:09]
You may not understand this that well now which is why you need to continue to learn thoroughly. There will be many benefits if you continue to learn. The first one is that for the way you learn, in the aspect of the principles, you will know them very clearly. The second is there will be no confusion in the stages and it is absolutely correct. Hence after gaining a very complete understanding, you will not have confusion. Just like the analogy given earlier, we will not cook assorted vegetables with their roots, soil and pesticides all in one pot. We will be able to avoid this problem. Continue,[16:50]
The determination to establish all beings in buddhahood is also said to be the development of this spirit.
There, the first type of spirit of enlightenment arises from seeing good qualities of the embodiments of the form and truth. It was not induced by compassion. The next one, to establish all beings in Buddhahood, this is done for the sake of all beings. Both of these are developments of the spirits. They are all correct.[17:12]
So you must consider each of these two to be counted as simply "developments of the spirit of enlightenment."
Between these two, it does not matter which one, they all count as developments of the spirit of enlightenment. When you formally develop the spirit, it will be like this. However,[17:27]
With regard to developing a completely perfect spirit of enlightenment, however, it is not sufficient merely to have the desire to attain buddhahood upon seeing the necessity of fulfilling others' aims. You must have the desire to attain buddhahood that sees that it is indispensable even for your own aims.
This explains exactly that! A completely perfect spirit is like that. The inducing cause could be simply that one thing. It is induced by that one thing. But once it is induced, by just having that, it is not perfect. This is the same for us when we do anything! Nothing is an exception to this. For instance when we come to study, it is definitely not something like, "Oh! You already know everything there is in your book." If you know everything, why should you study? You will always have this one reason, you would feel, "Ah, this is excellent!" So then you would come. After you come, you are then guided to completely learn the materials. This is the same here. What is the completely perfect way to do this? That is you cannot just have the quality or the quantity. You must have both. Not only will you have to benefit others, but the benefit to the self is also indispensable.[18:32]
Furthermore, this intention must not neglect others' welfare but be for others' sake as well, because the Ornament for Clear Knowledge talks about both the intention to attain enlightenment and the intention to accomplish others' welfare: The development of the spirit of enlightenment Is the desire for perfect enlightenment for others' welfare.
This is the last conclusion. This says that it does not matter whether you are benefitting yourself or others. If you want to benefit yourself, you will have to benefit others. If you want to benefit others, you will still end up benefiting yourself. Therefore, in the Ornament for Clear Knowledge, the Ornament for Clear Knowledge is the blue print for The Great Prajna Sutra. This says, "I have developed the spirit of enlightenment to benefit others. In order to benefit others, that is when I should seek for the highest enlightenment." For the self to seek for the highest enlightenment, for one to attain it, that will certainly include perfect benefits for both the self and others. That is the perfect way to develop the spirit of enlightenment. To induce this spirit, it could be any of these ways or a multiple of them. But to be completely perfect, you will have to be able to do that. By now, we have understood this. This is number one. So this is the second one.[19:37]
b' The development of the spirit through the four causes You develop the spirit of enlightenment through relying on: I) a perfect lineage; 2) being sustained by a teacher; 3) compassion toward living beings; 4) not being disheartened by the difficulties of cyclic existence.
Let me explain this number two. "A perfect lineage," this means the lineage where you came from. Usually, we call this "the attainment of the Buddha-seed nature. 「種性住」" In other words, eh, this person has "adequate roots of virtue", this person has the "lineage of the Mahayana", this person has the "lineage of the Hinayana". The seed/cause is perfect. Not only is the seed/cause perfect, this person is also "sustained by a teacher 「善友攝 受」" in this life. This is very important! Because there are all kinds of seeds that we have planted through countless eons, in order to bring the seed to maturation, all kinds of conditions are required. Among them, the primary ones are: internally, the lineage from your past lives, the seed; externally, the external condition is to be sustained by a teacher. This “teacher” here includes both types - the excellent teacher above, and the peer excellent teachers. Hence the real importance of the Sangha community is right here. What does the "Sangha" primarily practice? It primarily practices to attain the ultimate truth. So now, our learning will approximate and follow that. And then, you will need to be "compassionate toward living beings." And this mentality is certainly what? Benefiting the self and benefiting others. Hence regarding what this mentality focuses on, how has a person nurtured the lineage in his past lives? You will certainly need to be compassionate toward living beings in order to grow that sort of mentality and to nurture that kind of nature. If you want to be compassionate toward living beings and to complete this good quality, you must be in cyclic existence, thus you cannot be "disheartened by the difficulties of cyclic existence." These are the four causes which would help you to develop the spirit.[21:27]
Not being disheartened, by just reading these words, it does appear very difficult. Ah-ya, to even do anything little, it is so troublesome. For you to not be disheartened, it is truly impossible! Yes, it does appear to be difficult. This is why that on all occasions he explains the principles behind this to allow you to see the real deeper meaning. Once you know the true benefits, you know there are these boundless great benefits, you will become motivated. To go a step further, once you go a step further, you will discover, "Hey, there is only this one path!" If you fear the difficulties and do not advance, there will be boundless sufferings that can never be alleviated! If you walk this path, even though it is a little more difficult, eh, a little difficulty will solve all kinds of big problems. Hence once you obtain the correct view, the deeper you go into this, the more you will realize that this is the best path. It is the best and the easiest. As for the detailed contents to this, it will be explained one by one later. All the great scriptures and commentaries will make this clear and apparent in all instances! So this is number two. What is number three?[22:39]
c' The development of the spirit through the four strengths You develop the spirit through relying on the four strengths: 1) the strength of yourself—the desire to attain perfect enlightenment through your own power; 2) the strength of others—the desire to attain perfect enlightenment through others' power; 3) the strength of the cause—developing the spirit by having been familiar with the Mahayana and now merely hearing praise of buddhas and bodhisattvas; 4) the strength of application—in this life, being accustomed for a long time to such virtuous activities as relying upon an excellent being and reflecting on the teachings you have heard.
"The development of the spirit through the four strengths," which are the four strengths? "The strength of yourself—the desire to attain perfect enlightenment through your own power," this is called the strength of yourself, by your own powers. The second one is "the strength of others—the desire to attain perfect enlightenment through others' power." Number three, it is by "having been familiar with." That means you have been familiar with the Mahayana in the past and "developing the spirit by having been familiar with the Mahayana and now merely hearing praise of buddhas and bodhisattvas." This is called the strength of the cause. Number four is "the strength of application—in this life, being accustomed for a long time to such virtuous activities as relying upon an excellent being and reflecting on the teachings you have heard." It is by these four strengths. "You develop the spirit through relying on the four strengths."[23:08]
Furthermore, Asanga's Bodhisattva Levels (Bodhisattva-bhumi) says20 that after you depend on the four causes and four conditions (whether individually or collectively), you generate a firm spirit of enlightenment if you develop it from your own strength or from the strength of the cause. It is not firm if you develop it from others' strength or from the strength of application.
This is the difference.[23:26]
Once you have understood well that the teaching in general and the Mahayana teaching in particular are about to disappear, and that this time is particularly degenerate, you realize that a spirit of enlightenment developed from the depths of the heart is extremely rare.
As above, we have correctly understood the entire teaching, and in particular, the Mahayana teaching. Especially now, it is a time when the Mahayana teaching in particular are about to disappear. The situation now is the most degenerate of the degenerate times. To be able to understand this now and to develop this spirit from the depths of the heart is extremely rare and precious. Not only is it rare and precious, but that it produces boundless merits! We should understand that not only does this produce boundless merits but that it is rare and precious. Why it is rare and precious? Think about it, facing such adversity, you have obtained this unsurpassed jewel - imagine if you are in an extremely difficult situation, say you have a terminal illness where everyone is looking for a cure and yet you have found it. What would you do? You will treasure it and earnestly use the cure to treat your illness. This is the state that we are in. Hence we have found it.[24:36]
Rely on an excellent teacher and make an effort to practice—studying and reflecting, etc. upon the Mahayana scriptural collection— and plant the root for the development of the spirit from the depths of your heart,
We should rely on a great excellent teacher to listen to this true and perfect instruction.[24:46]
You should diligently reflect and analyze this. Then make an effort to practice![24:53]
not forced by others, nor mindlessly following others,
Not doing this because of others![24:58]
nor through the habit of custom,
Another thing is, you should not do this through the habit of custom. It is very easy to do something through the habit of custom. For us, ah-ya, even when we chant, we would say, "That person chants that way and this person chants this way." Those who are better will maintain ethical discipline, "Oh-yo, their rules are just excellent but ours are..." These are all external forms. We must understand the real meaning. There is meaning behind how the stipulation of the vows in the Hinayana, not to mention the root of the Mahayana is exactly that. This point is particularly important![25:29]
but through your own strength. All the bodhisattva deeds are necessarily based on it.
We must go through our own strengths to "develop the spirit from the depths of your heart", to establish this root. Why? This is what the Bodhisattva deeds are based on. This is what the Bodhisattva deeds are based on. Regarding this principle, for instance, the strength of yourself, the strength of others, it would seem that the strength of yourself comes from past lives. But how did this come about from the past lives? It is still an accumulation of efforts! Hence if you have it, of course it is excellent. But if you do not have it, as long as you make efforts this life time, as long as you are willing to, and not just listen to others, then you will be okay. What would we hear from others? When others say something, they will close the books afterwards and then there is that. Where did the content go? The content will either remain in the books or in the speech of others. This does not count! Now that I heard this, I should firmly remember it and keep it in mind. Eh, it has entered my mind through his speech. I have read this and the content has transferred from the text through my eyes and into my mind. If you can truly devote yourself in this way to go in depth, you will own the content! This is what truly matters for us now. It is like that. What is this really? This is what is called firm. Otherwise, it may be there when you listen, but it is gone in a just a short while. This is what we must understand that this is the way to establish the root.[26:44]
Now that we have already explained this unshared section on the path for the persons of great capacity. So for the section on the path for the persons of great capacity, in the beginning, in the beginning it said this on page 206 (English text, page 17-18), you should make a note of this! This concept is very important from the very beginning. We must get this clear. At this point, the main topic here explains that the entrance to the Mahayana is to develop the spirit of enlightenment. The first line says, In regard to this the Array of Stalks Sutra (Gandavyuha-sutra) says:11 O child of good lineage, the spirit of enlightenment is like the seed of all the buddha qualities. Because you must fully comprehend this statement..." It said that regarding this, you must fully comprehend this statement. To fully comprehend this, it is divided into two parts. One part is that, this meaning itself cannot be mistakenly conceived at all, cannot be mistakenly conceived at all! And then, for this correct and errorless concept, you must generate a certain and unwavering conviction.[28:22]
For the first point, to explain this, he gave an analogy. For instance, if you are going to plant rice, when you plant rice, there are several requirements for growing rice. For example, you need to sow the seeds into the rice paddy. The time for sowing is certainly in the warm spring time. You will also need water and fertilizers! As you add these factors together, the rice seeds will sprout and you will be able to harvest rice from the stalks. If you do now know the core of this process, then despite having water, soil, warm weather and fertilizers, you will not be able to grow sprouts of rice and harvest rice.