菩提道次第广论手抄稿:旧版第九十二卷B面

ENGLISH

（手抄稿 第十二册 p123）[00:03]

今天请翻到菩提道次第广论210页。

p. 210 (11)

the stages of training in the spirit of enlightenment has two parts: 

【第二修菩提心次第者，从大觉窝所传来者现分二种。】

上次我们已经把如何发生此心的道理，前面依什么因而发，依什么因？那么四因、四缘、四力等。然后呢其次有了这个因，我们要发。那么发的时候，这个因就策励我们要发这个心，策励我们，推动的力量有了，进一步怎么修？虽然有了这个力量，你不晓得方法去修的话，我们虽然很着急，但是不能如理地生起。现在我们平常有很多人，是宿生善根所使，他对佛法，或者修行、或者出家，非常好乐。然后呢一番的好心出了家，但是不了解出家怎么修法，所以往往把宿生的善根平白地浪费掉了。[01:34]

现在这里大菩提心这是佛法的整个的中心，所以我们现在幸运而这样的次第来，有推动我们发的心。进一步呢，我们想修这个菩提心，怎么样？他下面告诉我们─传承， (p124) 那这个修法有这样的完整的传承。这个传承是从我们世尊，代代相传，中间没有断过。两样东西没断：一个，完整的教授，说明这个道理；以及各位祖师修证的内容。所以这个完整的传承，如果我们只要如理如量地去做，一定可以做到；做到的结果，就是圆满佛果。这是我们确定信得过，要了解的，所以这个地方这个传承先说明。[02:47]

这个传承又分两方面，这个两种实际上不是截然不同的，而是说两者各有它的特别的功效。通常我学的时候，我老师就告诉我，这两种彼此间，你属于哪一种类型的人，先学哪一个。学了这个做为右手，左手来辅助它；先学这个，另外一种，然后另外那一种来辅助它。这样地互助帮助的话，那产生的功效，以及达到内容坚固等等啊，是可以达到最完整的程度。那么现在下面这两种说一下，第一个：[03:35]

1 The training based on the seven cause-and-effect personal instructions in the lineage descended from the Great Elder (Atisha) 
2 the training based on the teachings of the conquerors' child Santideva. 

【① 修七种因果教授，② 依寂天佛子著述所出而修。今初】

就把这两个传承再说一下。这地方七种因果，我们通常说的叫“六因一果”，总共加起来一共七个，现在我们看第一种：[03:58]

The seven causes and effects are (7) The spirit of enlightenment from which perfect buddhahood arises; this spirit arises from (6) the wholehearted resolve; this resolve arises from (5) compassion; compassion arises from (4) love; love arises from (3) the wish to repay your mothers' kindness; the wish to repay their kindness arises from (2) recollecting their kindness; and recollecting of their kindness arises from (1) recognizing all beings as your mothers. 

【◎ 七因果者，谓正等觉菩提心生，此心又从增上意乐，意乐从悲，大悲从慈，慈从 (p125) 报恩，报恩从念恩，忆念恩者，从知母生，是为七种。】

它这个果是什么？就是大菩提心。所谓“正等觉菩提心”，就是大菩提心，这个生起，这个是要求的果。那么这个心从哪里生起呢？就是这个心的因在哪里呢？这个分成下面：这个心从增上意乐；那么这个意乐从什么？从悲；悲从慈……这个是一个一个次第。换句话说，你要这个果，那么得到这个果的因，那就是下面，这样。所以到最后推到“从知母”，从这个第一步，一直最后，因、果、因、果一步一步上去，而产生大菩提心。平常我们说的大菩提心、大菩提心，这是个名词，我们有这个认识。现在这个地方的大菩提心，他告诉我们：喏，你怎么样的次第，从这个因必然地上去，走对了，感得这样的果。现在把这个分两个子目来说明它。[05:39]

p. 211 (2)

The training based on the seven cause-and-effect personal instructions has two sections: (1) Developing certainty about the order of the stages. (2) The gradual training. Developing certainty about the order of the stages has two sections: 

【此中分二，① 于其渐次今发定解，② 如次正修。初中分二，】

这七个有它修学的必然的次第，一步步的来，你对这个先要产生决定的见解，很多地方我们平时常常说决定的见解，这决定的见解实在很重要，修学佛法，常常是听见了，急急忙忙得去修，就想得到这个果，却不知这个果一定有它必然的因，如果是你不了解这个正确的因，那 (p126) 绝无可能；你了解了照着去做，才有可能。所以平常啊，是我们因为对这个不了解，所以才把自己宿生的善根，一生的好心啊，也可以说都平白地浪费掉了，非常大的可惜！所以“欲速不达”，毛病都犯在这里。所以我们一定要对这因果的必然关系，产生决定的认识，那时候就没有一点侥幸心理，没有一点疑惑心理。这样地勤勤恳恳、真真实实地做去，那么你走一步就有一步的结果。这个次第所以我们一定事先先认识，否则你去急急忙忙、忙的话，不行。在一开头的时候就说了，正修的时候，随遇什么缘，你就去莽莽撞撞去做的话，“一生善行终成过失”。[07:36]

这句话，我这里又特别提一下。在座不乏很多久修上座，或者虽然出家不久，但是早在出家之前，早就已经接触了佛法，请问：弄了多少年，有什么结果？我想大部分人都感觉，忙了半天，总觉得：欸，你好像没有吧，在这个里边；在这个里边嘛，忙了半天，没结果！就算时间不太久的话，你仔细想想看，往往是一个简单的道理，讲起来讲得头头是道，做起来一无是处，为什么？根本的原因，都在这个上头。就是你一开头碰见了，哎呀！觉得好的，马上去修。就它正确的内容如何，不知道；整个的特质什么，不知道。知道了以后，它的本末摸不清楚；本末之间，彼此之间如何配合，不清楚。然后呢，就算你弄清楚了，应该达到什么样的量，也不了解，就这样。所以东碰西碰，你说它没有吧，好 (p127) 像有一点。放又放不下，到那个时候，哎呀，自己觉得还很好，但是呢，跨、跨不上，换句话，提又提不起。这个处处地方是这种情况，所以在这地方特别提醒一下，我们务必要把这个弄清楚，然后你了解了这个次第，然后照着这个次第正确去修，这是第二步。现在下面说，[09:29]

Showing that the root of the Mahayana path is compassion. 

【① 开示大乘道之根本即是大悲，】

前面说大乘道的根本是大菩提心，这个地方说根本是大悲，请问：这个大悲跟大菩提心，一样还是两样？如果是两样的话，那么有冲突；如果是一样的话，他为什么要重复又讲？大家有没有想起？如果看过的话，对不对？前面说大乘道的根本是大菩提心，现在这个地方说大乘道的根本是大悲，到底这个大悲跟大菩提心一样是两样？那么下面第二个，[10:16]

How the six other personal instructions are either causes or effects of compassion. 

【② 诸余因果是此因果道理。】

下面说“其余的因果是此因果的道理”，这个题目讲到那里的时候再来解释它，先把第一个说一下。第一个说大乘道的根本哪，是，对着整个佛法的总纲来说，佛法的中心就是大菩提心，没有错。而是进入大乘的根本─门，是大菩提心，这个是总的， (p128) 没有错。那么大菩提心的根本是什么呢？发那个大菩提心是前面那四个因，发那个大菩提心，前面四个因不一定要大悲，所以你因为看见圣教衰颓了，所以你启发。所以这个大菩提心跟那个大悲，不同样的，不同样的。[11:21]

然后呢，前面由于这个几种原因，而策发了你那个大菩提心以后，可是策发的是什么？你觉得你要学佛啊，你要成佛啊！就是这个愿望、这个希望。但是这个希望是不是具体了？没有具体，这个心本身还是个凡夫心。那么你进一步，怎么样使得这个心能够相应，达到你所愿望的一样的内容，那个时候啊，它不仅仅是前面“我想”。譬如说，假定我想就等于成就的话，那我们没有一个人例外的，我们都想成佛，或者说我们都想把一切痛苦去掉，一切快乐成就，想了半天行不行啊？一点用场都没有，所以单单“想”不行。因为你想，所以啊，你要找怎么样才够达到这个目的，找对了这个方法如理去做了，那个时候，你的目的达到了─苦去掉，快乐得到。[12:31]

那么现在这里也是一样，你由于前面这个原因，又想：“我要成佛！”那么，怎么样才能够达到你要成佛的这个心？要成佛，那就是大菩提心。现在呀，那个要成佛大菩提心的那个根本，换句话说，这个因，主要的根本原因在哪里？大悲，大悲。所以我们一步一步深入，彼此之间并不衡突，而是必然的层次的关系，必然层次的关系。譬如说，我们 (p129) 远远地看见：啊，这个山！我们目的是要跑到那个山，然后呢一跑到那个山脚下，上去的时候，你不觉得，好像那个山不见掉了，实际上，你正在那儿往上面一步一步爬上去，在爬那个山。现在就是这样，前面你整个的目的，像看见那个房子；然后呢，你刚从那个房子下面的楼梯上面一阶一阶爬上去，正是你到那个房子里边去的时候。现在这个大悲啊，就是启发大菩提心的根本；而大菩提心又是大乘道的根本，所以说“大乘道的根本就是大悲”。[13:57]

那么现在这个分几个道理来说一下。为什么说这个根本是大悲呢？分三部分：初、中、后。说这个大乘道整个内容分几个步骤你来看，不管哪一个部分来说，那个大悲都是最重要的。[14:19]

The importance of compassion in the beginning. Once your mind is moved by great compassion, you will definitely make the commitment to free all living beings from cyclic existence. If your compassion is weak, you will not. 

【◎ 初中有三，初重要者，若由大悲发动心意。为欲拔除一切有情出生死故起决定誓，若悲下劣不能如是。】

一开始，这个悲心为什么重要呢？因为大菩提心是什么？你为了利乐一切有情，包括你自己在里头，你真正要利乐他，一定要把他从生死苦海当中救出来，那个时候，那叫大菩提心。所以假定你有了这个大悲心─所谓大悲的话，要把一切人的痛苦解决，一切(p130) 人的快乐给他。所以如果你这个悲下劣，“啊！我只是给几个人，其他的不给。”那对不起，你根本就不相应这个心。所以他说，要想发这个“拔一切有情出生死”这个决定的誓愿哪，一定要圆满的大悲，如果这个悲不足的话，或者差的话，那不行。所以啊，[15:34]

Therefore, compassion is important in the beginning because feeling responsible to free all beings requires great compassion and because, if you do not take on this responsibility, you are not ranked as a Mahayana practitioner. 

【故荷尽度众生重担，赖此悲故，不荷此担便不能入大乘数故。】

所以说呀，要把度众生的这个重担一肩担起，这个一定要有大悲心，一定要靠这个大悲心。反之，如果说你不能担起这个担子来的话，那不算大乘。这个道理，然后我们引经证说：[16:08]

In this vein, the Teaching of Aksayamati Sūtra (Aksayamati-nirdesa-Sūtra) states: Furthermore, Venerable Sariputra, the great compassion of the budhisattvas is inexhaustible. Why? Because it is the prerequisite. Venerable Sariputra, just as the movement of the breath is the requisite for the life force of a human being, the great compassion of the bodhisattvas is the prerequisite for correctly reaching the Mahayana. 

【悲初重要，如无尽慧经云：“大德舍利弗，又诸菩萨。大悲无尽，所以者何，是前导故。大德舍利弗，如息出入是人命根之所前导，如是诸菩萨所有大悲，亦是成办大乘前导。”】

这个是引《无尽慧经》上面，佛说得清清楚楚，菩萨的大悲是无穷无尽的，为什么啊？它是根本的引导，就好像人的呼吸一样，那这个是根本，这个呼吸一停止了，什么都没有了，那是这样。下面另外一个经，[16:51]

Also the Foremost of Gaya (Gaya-sirsa) states: 
"Manjusri, what is it that motivates the bodhisattva deeds? What is its object? Manjusri said, "Devaputra, great compassion motivates the bodhisattva deeds; its object is living beings." 

(p131) 【《伽耶经》云：“曼殊室利，诸菩萨行，云何发起何为依处。曼殊室利告曰，天子诸菩萨行，大悲发起有情为依。” 】

这个经上面，这个天子跟文殊师利菩萨的问答当中也这么说。这个天子问菩萨：“这个菩萨行怎么发起？发起了以后呢，何所依？”这个心哪，依什么地方来继续地增长而成就？说：“天子，菩萨心行啊，是从大悲发起。”大悲的心行相是什么呢？就是一定哪，说缘苦恼有情。它悲的特质是啊，要把人家的痛苦除掉，假定没有痛苦的话，那你这个悲就没有生起的地方。所以啊，它这个悲一定是缘─就是说看见苦恼有情。所以这个苦恼有情，是悲心所依的。[18:08]

说到这地方，我们也可以想一想：是的，看见平常一般的人，他或者身上的病，或者心上的病，我们就晓得，修学大乘佛法的人应该如何对他─是心理病、生理病？怎么讲呢？身上病，譬如说他有了病了，这样。有了病了我们应该，至少应该先，眼前第一步，大悲不一定做得到，应该怜悯他：“哎呀，这个人很可怜啊！”如果我们有这个心，就对了。千万不要拿我们自己的想法，我们自己的想法，无非是昨天说过了，都是烦恼之法─萨迦耶见，然后呢，见取见、戒禁取见、邪见。还有一种呢，也许他倒不一定身上的(p132) 病，欸，他觉得他骗你的，乃至于这种状态。其实他为什么要骗你？他心理病哪！他心里烦恼，你还是要怜悯他。所以，当我们了解了这个特质的话，不管他用什么方式，你了解他这个人啊，身心都在烦恼当中。所以如果你真的有了悲心的话，那你至少啊，这个烦恼都解决掉了，你只有同情怜悯，你只有同情怜悯。所以，说这个大悲依于有情。[19:36]

Thus compassion is the basis of engaging in the deeds because when you see that you will not live up to your commitment without training in the two vast collections, 

【若不修学至极广大，二种资粮，终不能满如是誓愿。】

然后，我们晓得发大菩提心要成熟一切众生，他必须要圆满两样东西─福、智。这个福、智是要究竟圆满，一点都不能差，所以“至极广大”。如果你不能学这个，圆满这个的话，决不可能满誓愿。[20:11]

you set about the difficult work of amassing these vast collections. 

【观见是已转趣难行广大资粮，故为转入诸行所依。】

你了解了，你发大菩提心，为什么呀？要救一切众生。要救一切众生，不管是你自利也好，乃至于你利他也好、自利也好，都必定要成佛，成佛的一定要这个。要这个的话，怎么办呢？那一定要救众生。反过来，你看见这个成佛的无边的大利益，为了达到无边的大利益，当然你要努力集聚资粮；为了集聚资粮，所以你觉得：啊，这非要大悲不可！那时候你的心里面哪，就不怕难。你觉得不是难哪，这克服那个难关，你要成办无量无边的 (p133) 功德。有了这个心，那么然后呢，你为了满这个愿，种种的难行，你跟着而去做。要不然一点的事情，你总觉得：“哎呀，我为什么要这样做呀？”心里面就提不起来。[21:25]

所以这个大悲心第一个重要，你有了大悲心以后啊，什么东西都挡不住你。否则的话，稍微做一点点事情，哎哟，就觉得自己辛苦了！嘴巴上面讲的大乘、讲的菩提心，实际上，心里面一点影子都没有。最可怜的，就是连它这个大菩提心的根本在哪里也不知道；然后呢，说是说大悲，这个大悲真实的内容如何又不知道。所以说，我们现在很幸运地，喔，晓得了原来从这个地方开始。所以它是根本重要的，第一个，所谓根本─初。中间呢，[22:11]

2 The importance of compassion in the middle: 
You may develop the spirit of enlightenment at one time and then engage in the bodhisattva deeds. But when you see that living beings are innumerable and act improperly, that the training is very difficult and limitless, and that you need an immeasurable length of time, you may lose heart and fall into the Hinayana. 

【◎ 中重要者。如是一次发如是心趣入正行，然因有情数量众多行为恶暴，学处难行，多无边际经功无量，见已怯畏退堕小乘，】

进一步是说，我们前面一开头就是了解大悲的重要，如法修持，发起了这个心。然后呢，发了这个心以后啊，就要紧跟着行那个菩萨行─大菩提心相应的行为叫菩萨行。要去行的时候啊，行种种难行，救度一切众生。但是这个众生的数量是无量无边；而每一个人的行为是非常地可恶；然后呢，你要学的，也是非常地难学， (p134) 多得不得了。论数量，是多得不得了；论时间，是长得不得了。看见了以后啊，这个心里面害怕：“哎呀，这个不行啊！”慢慢地就要退下来了。所以这个时候，能够保持你不退的，什么呢？还是原来这个心。所以不是说开头有了就可以，还要继续地策发。所以，[23:45]

However, by accustoming yourself to increasingly greater compassion that is not just a one-time development, 

【非唯一次发起大悲，应恒修习渐令增长。】

说推动你的心既然是大悲，有了这个大悲，那去行，一行持的时候一碰到啊，你就：“哎呀，觉得这个好辛苦啊！”那就退下来了。所以这个时候啊，还要有一样东西，什么？还是这个心。你继续不断地把那个心策发，策发又策发、策发又策发！因为它这个心现起，所以在这个情境当前的时候，你会感觉到：“对呀，这正是我要做的！这正是我要克服的！”对呀，你有这个心力去冲破这个难关了。所以中间正式发了心，行这个菩提心行，或者是说菩萨行的时候啊，还要这个大悲。所以啊，初发了以后，后面要“恒修习”，一直修！不是说前面修一下就算。[24:52]

you become less concerned with your own happiness or suffering and are not discouraged at providing others' welfare. Therefore you easily accomplish all the collections. 

【于自苦乐全不顾虑，于利他事毫无压舍，故易圆满一切切资粮。】

你能够发了这个心以后，一切的努力都是为了别人，对自己的苦乐完全不管，能够这样；然后对别人的事情啊，一点不厌舍。你真的能够这样做的话，那样的心理，你才能 (p135) 够推动你去做种种难行苦行，而经无量时劫，因为有这样的力量，所以这资粮很快圆满！喏，这个地方很重要。[25:38]

所以我们现在说：“哎呀！我要求大乘。”这个心是好的，但是呢，内容不了解。实际上呢，这个心根本还没有发起，只是觉得看见那个果很好啊，觉得要那个果。稍微一点点困难哪，就头缩在那个地方，就不成样子了，那所以呀更没有用的原因。所以在这个地方，我们现在不忙着说那些空话，现在先紧要地认识这个渐次必然的次第，因果层层的怎么上去的这个次第。你然后在这个里边找说我缺哪一个，我从这个地方补满了，一步一步走上去，自然问题都解决。所以我们眼前不是急着去忙：“哎哟，我要弘法啊！我要度众生啊！”法是什么？先要知道。如何度众生？先要知道。现在我们继续下去。[26:43]

Kamalasila's《first Stage of Meditation》 (Bhavana-krama) states: One who has great compassion will always take on a life of suffering and will always give up a happy life in order to help all living beings to mature. If bodhisattvas engage like this in something that is extremely difficult to do, they will fully and quickly complete the collections. They will definitely attain the high state of omniscience. Therefore the sole root of a buddha's qualities is compassion.

【如《修次初篇》云：“如是菩萨大悲所动，全不自顾，极欲希求利益他故，而能趣入至极难行。长夜疲劳，集聚资粮，如圣发生信力经说。】

如《圣发生信力经》说：是，现在是下面，说这个菩萨，这个菩萨已经发了大慈悲心了，由于这个大慈悲心的推动─大慈悲是一心只有帮忙别人，对自己的利益完全不管，一心一意只求利益别人。在这种状态当中，他利益别人的话，帮忙别人；帮忙别人的话，别人的种种的这种事情正 (p136) 是他要做的，他就不会怕难哪！然后呢，时间也不会怕长啊！就像做生意人一样，是克服了种种困难，他觉得：“哎呀，这下赚到钱了！”于是他越做越起劲，越做越高兴。[27:52]

ENGLISH LR V2.P27 (COMMENTARY V2P.92)[00:03]

ii) The stages of training in the spirit of enlightenment. The training in the spirit of enlightenment has two parts:

Today let’s turn to Lamrim text [v.2 p. 27]. Last time we have already covered [v.2 chapter 1] how the spirit of enlightenment arises, it depends on certain cause, what cause is it? They are the 4 causes, the 4 conditions, the 4 strengths etc. Having these causes we then need to cultivate it. When cultivating, these causes encourage us. Once the propelling force is there how do we cultivate it further? Even though the motivation is there, if you do not know the expedient means, proper cultivation will not take place even if we are very anxious. Nowadays, due to virtuous roots from past lives, many of us are very interested in Buddhism, meditation, or becoming a monastic, and hence become ordained. Yet we often waste the virtuous roots due to lack of understanding of how to practice dharma when ordained.[01:34]

This great spirit of enlightenment is the essence of the entire Dharma. Now we are fortunate to be accorded with the orderly steps to cultivate our aspiration. Moreover, we are aspired to develop this spirit of enlightenment, how to go about it? Next the author tells us about the lineage, this training has such encompassing lineage. This lineage has been passing down from Buddha uninterrupted, generation after generation. Both of these are not interrupted: the complete set of instructions to expound the reasoning; and the experiential knowledge of various lineage masters. Hence, with such encompassing lineage, as long as we abide by it, we can definitely achieve it. The end result of this achievement is Buddhahood. This we must have firm conviction and understanding. Here this lineage is explained first.[02:47]

This lineage has two parts, and in fact they are not distinct, rather each has its specific efficacy. While I was learning this section, my teacher told me that between the two, which one you start learning first depends on which type of person you are. Learn this approach first, it becomes your right hand, then left hand will support it; learn other approach first and the other approach will support it. With such mutual support of both parts of training, the arising efficacy and the steadfastness of the understanding can reach its completeness. Now the following two will be explained, the first one:[03:35]

1. The training based on the seven cause-and-effect personal instructions in the lineage descended from the Great Elder [Atisha] (Chapter 2-3) 2. The training based on the teachings of the conquerors' child Santideva (Chapter 4)

These two lineages will be further discussed. Here the seven cause-and-effect is usually referred as “six causes and one effect”, total add up to seven. Now let us look into the first one.[03:58]

a’ The training based on the seven cause-and-effect personal instructions in the lineage descended from the Great Elder The seven causes and effects are [7] The spirit of enlightenment from which perfect buddhahood arises; this spirit arises from [6] the wholehearted resolve; this resolve arises from [5] compassion; compassion arises from [4] love; love arises from [3] the wish to repay your mothers' kindness; the wish to repay their kindness arises from [2] recollecting their kindness; and recollecting of their kindness arises from (1] recognizing all beings as your mothers.

So what is the effect? It is the spirit of enlightenment. The so-called “from which perfect Buddhahood arises” refers to the spirit of enlightenment, and the arising Buddhahood is the aspired effect. So how does this aspiration arise? Namely, what is the cause of this aspiration? This is divided into the following: this attitude arises from wholehearted resolve and where does it arise? It arises from compassion, and compassion arises from love…these are the stages, one after another. In other words, you want the effect so the cause for this effect is next, so on and so forth. Deduce all the way to the end is “recognizing all beings as your mothers”, from this one as the first step, all the way to the end, cause, effect, cause, effect, progressing upward step by step; eventually the spirit of enlightenment will arise. What we usually referred to as the spirit of enlightenment or Bodhichitta, it is a name, we understood the terms. This spirit of enlightenment mentioned here now, the author tells us: there, how the stages should progress, progressing from this cause, once on the right path, you will obtain corresponding effect. Now the text is further divided into two sections to illustrate the concept.[05:39]

The training based on the seven cause-and-effect personal instructions has two sections: 1. Developing certainty about the order of the stages 2. The gradual training (Chapter 3) 1’ Developing certainty about the order of the stages Developing certainty about the order of the stages has two sections:

These seven cause-effect have their proper application order for step by step advancement. You first need to form a decisive understanding. This decisive understanding is very important. In the practice of Buddhism, often we hear about (some teachings) and hurriedly rush to practice, hoping to achieve the effect without knowing that this effect definitely has its required cause. If you do not understand its accurate cause the achievement is absolutely impossible; once you understood and abide by it then achievement is possible. Usually due to our lack of this understanding, we waste our virtuous roots from past lives and our lifetime of kindness in vain, this is a tremendous pity! Thus “haste makes waste”, this is where the flaw is. Hence, we must have affirmed recognition of the certainty of relationship between cause and effect; by then there will be no sense of luck or doubt. By diligently and faithfully following this path, you will obtain results with each step. Therefore, we must first understand this systematic order in advance, otherwise rushing hastily will not work. As mentioned at the beginning, during actual practice, if you recklessly act upon any condition that arises, “a lifetime of kind deeds end up as mistake”.[07:36]

Let me specifically emphasize this statement again. Many of you here are senior practitioners, or some newly ordained but have encountered Dharma long before ordained. May I ask: after all these years, what are the results? I believe most people feel after being busy for a long time and they always feel: Ah, it seems like you have not achieved much staying here; After busy for such a long time, there are not results! Even if the time has not been too long, you think about it carefully, usually you can elaborate a simple topic with sophisticated reasoning, but when you engage in practicing it, nothing seems right, why? The root cause is right here: you encountered it in the very beginning, wow! You feel great about it and jump into the practice; as to the accurate content or the overall characteristic, no idea. After knowing it, unclear about what is fundamental and what is incidental; clueless on how they compliment each other. Besides, even when you are clear about it, you do not know the proper quantum, just like that. Hence, after hoping among different practices, to think that you have not achieved any result, yet seemingly there is some. By then you cannot let go of the already engaged practice, ah, you feel pretty good yourself, however advancement is not happening - in other words, you are not able to pick up the training energetically. This situation is happening everywhere thus I specifically bring it up here. We must have a clear understanding, by understanding this systematic order and you abide by it to practice properly, this is the second step. Now, next.[09:29]

1. Showing that the root of the Mahayana path is compassion

The preceding mentioning of the root of Mahayana path is spirit of enlightenment, now the text says the root is compassion, question: Are compassion and the spirit of enlightenment the same or different? If they are different, there is a conflict; if they are the same why does the author repeat it redundantly? Have you all thought about it? If you have read the text, does this make sense? The aforementioned the root of Mahayana path is the spirit of enlightenment now he refers to the root of the Mahayana path is compassion, so is compassion the same as the spirit of enlightenment or different? So the next one:[10:16]

2. How the six other personal instructions are either causes or effects of compassion

This next statement is “the six other personal instructions are either causes or effects of compassion”. This subject will be discussed later, let us clarify the first one. The first one says the root of Mahayana path – yes, as far as the essence of the entire Dharma’s concern – it is the spirit of enlightenment, this is correct. The root to enter the Mahayana path – the entrance is the spirit of enlightenment; this is the general perspective, which is correct. Thus, what is the root of the spirit of enlightenment? The aforesaid 4 conditions to develop the spirit of enlightenment, these four causes do not necessarily require compassion, it is because you noticed the decline of the excellent teaching, you are inspired. So, from this perspective the spirit of enlightenment is different from the compassion, they are not the same.[11:21]

Furthermore, due to these preceding conditions you generated your aspiration for spirit of enlightenment, what is aspired? You feel the need to learn from Buddha, to achieve Buddhahood! This is the aspiration, a wishful goal. However is this wish concrete? It is not concrete, because the state of your mind is still an ordinary person’s mind. So, how can you advance it to correspond and to achieve what you aspired? By then it is not just about the initial thought of “I want”. For instance, if merely wanting equals to achievement, then without exception, we all want to become Buddha; in other words, we all want to eliminate all sufferings and achieve all happiness, will it work by just wishing for them? It is totally useless, so just by “wishing” is not going to work. Because you wish to achieve it, thus you want to find ways to make it happen, once you found the expedient means then you apply accordingly, by then, your goal is achieved - suffering removed and happiness attained.[12:31]

Now it is the same here, due to the above reasoning, you contemplate again: “I want to achieve Buddhahood!” So, how do you achieve this aspiration? In order to achieve Buddhahood, the required mentality is the spirit of enlightenment. Now, as for the root of the spirit to achieve Buddhahood, in other words, what is the primary cause? It is great compassion. Hence, we deepen our study stepwise, between the two [spirit of enlightenment and great compassion] there is no conflict, rather they have a certain reciprocal relation – they are of consequential relation. For instance, from afar we see: Oh, the mountain! Our goal is to reach that mountain, and when reaching its foot and on the way up, your feeling is that the mountain seems disappearing; in fact you are step by step climbing up the mountain. It is the same now, in the beginning your goal is like seeing the house; and then you just climb from the bottom of the stairs of the house – this is the time that you are entering into the house. Now this great compassion is the root aspiration of the spirit of enlightenment, and the spirit of enlightenment is again the root of Mahayana. Hence the text states: “the root of the Mahayana path is compassion”.[13:57]

So now the text is divided into several parts for explanation. Why do we refer the compassion as the root? There are three parts: the beginning, the middle and the end. This is to show you the content of the entire Mahayana path in several steps, regardless of which part, the compassion is the most important.

a” Showing that the root of the Mahayana path is compassion Showing that the root of the Mahayana path is compassion has three parts: 1. The importance of compassion in the beginning 2. The importance of compassion in the middle 3. The importance of compassion at the end

1” The importance of compassion in the beginning Once your mind is moved by great compassion, you will definitely make the commitment to free all living beings from cyclic existence. If your compassion is weak, you will not.

Why is compassion important in the beginning? Because what is the spirit of enlightenment? For the sake of benefitting all sentient beings including yourself, for you to truly benefit them, you must rescue them from the ocean of cyclic existence, by then this attitude is known as the spirit of enlightenment. So if you have the mind of great compassion – what is called the great compassion is to resolve all beings’ suffering and provide happiness to all. So if this compassion of yours is weak: “Ah! I only benefit a few people and not the others.” Regretfully, you are totally not in accordance with this attitude. Thus, the author says in order to be inspired with this vow “to free all sentient beings from cyclic existence” one must be endowed with complete compassion. If this compassion is not sufficient or inferior, that is not going to work.[15:34]

Therefore, compassion is important in the beginning because feeling responsible to free all beings requires great compassion and because, if you do not take on this responsibility, you are not ranked as a Mahayana practitioner.

Well, this explains that in order to shoulder the heavy responsibility of saving all sentient beings, one has to have the great compassion, it is required. Contrarily, if you are not able to uphold this responsibility, you are not considered a Mahayana practitioner. We quote the following sutra to prove this principle.[16:08]

In this vein, the Teachings of Aksayamati Sūtra states:

Furthermore, Venerable Sariputra, the great compassion of the bodhisattvas is inexhaustible. Why? Because it is the prerequisite. Venerable Sariputra, just as the movement of the breath is the pre-requisite for the life force of a human being, the great compassion of the bodhisattvas is the prerequisite for correctly reaching the Mahayana.

This is quoted from the Teachings of Aksayamati Sutra; Buddha clearly stated that the great compassion of Bodhisattvas is inexhaustible, why? It is the fundamental guidance, just like the human’s breathing which is fundamental, once the breathing stops, our existence will end, that is how it works. Next, another sutra is quoted,[16:51]

Also the Foremost of Gaya states: "Manjusri, what is it that motivates the bodhisattva deeds? What is its object? Manjusri said, "Devaputra, great compassion motivates the bodhisattva deeds; its object is living beings."

In this sutra, the conversation between Devaputra and Manjusri Bodhisattva also stated the same. This Devaputra asked Manjusri: “How do you motivate the Bodhisattva deeds? And after it is inspired, what is its object?” What does this attitude rely on to continuously grow towards achievement? Manjusri replied: “Devaputra, the Bodhisattva deeds is inspired from the great compassion.” What is the mental characteristic of the great compassion? That must be the living beings in suffering as the object. The characteristic of compassion is to remove others’ suffering; if there is no suffering then the compassion has no object to rely on. Therefore, this compassion must rely on sensing the sufferings of living beings. Hence the living beings in suffering are the object of compassion.[18:08]

Up to this point, we can also reflect: it is true that when we encounter ordinary beings with physical or mental illness, as a Mahayana practitioner we should know how to treat them whether it is mental or physical illness? What does this mean? For instance, someone with physical illness. When someone is sick, at least for the first step, we should – we may not necessarily have great compassion, at least we should sympathize with him: “Alas, this person is very pitiful!” If we have this attitude, then we are doing it right. Never apply our own perceptions, our own perceptions which were discussed yesterday, are nothing but afflictions – reifying view, a belief in the supremacy of wrong view, a belief in the supremacy of ethics and religious discipline, and wrong views. There is another type, it may not necessarily be physical illness, well, there are conditions whereby people are trying to trick you. In fact, why does he want to trick you? He is mentally ill! His mind is afflicted, so you still need to sympathize with him. Therefore, when we recognize these characteristics, regardless of what approach he uses, you know this person is filled with afflictions, both physically and mentally. Hence, if you really have compassion, at least your afflictions are resolved, and you only have sympathy towards him. You will only have sympathy towards him. So this great compassion relies on living beings.[19:36]

Thus compassion is the basis of engaging in the deeds because when you see that you will not live up to your commitment without training in the two vast collections,

Furthermore, we realize that in order to help all living beings to mature with the aspiration of spirit of enlightenment, there are two things we need to fulfill: bliss and wisdom. The bliss and wisdom must be thoroughly complete without any shortage, thus it is “vast”. If you are not trained on this compassion and achieve to perfection, you will never be able to live up to your commitment.[20:11]

you set about the difficult work of amassing these vast collections.

You recognized it and your spirit of enlightenment is inspired, why? This is to save all living beings. To save all living beings; regardless of benefiting oneself or even benefiting others, one has to achieve Buddhahood, and this is the requirement. In order to achieve this spirit of enlightenment, what should you do? You must help to save all living beings. On the other hand, once you recognize such immeasurable benefit of achieving Buddhahood, for the sake of achieving this immeasurable benefit, of course you want to strive at accumulating merits. For the sake of accumulating merits, so you think: ah, this great compassion is definitely required! By then in your mind, you will not be afraid of difficulties. You don’t consider it is difficult; to overcome it, you need to accomplish boundless good qualities. With this mentality, and then for the sake of fulfilling this aspiration, you engage in various difficult tasks. Otherwise, any minor task, you will always feel: “Oh, why do I need to do it this way?” And your aspiration is demotivated.[21:25]

Hence, this great compassion is of first importance, once you have it, nothing can stop you from achievement. Otherwise, by doing a little task, oh, you will feel like you have done so much hard work! All the talks we had about Mahayana and the spirit of enlightenment; in fact, there is no sign of it in our mind. The most pathetic is one doesn’t even know where the root of this spirit of enlightenment lies; besides, even though we are talking about great compassion, yet we don’t know the true content of it. Therefore, we are now very lucky to know that this is where we should start from. So, the first of the seven cause-and-effect is of fundamental importance, this fundamental is in the beginning. What about in the middle?[22:11]

2” The importance of compassion in the middle You may develop the spirit of enlightenment at one time and then engage in the bodhisattva deeds. But when you see that living beings are innumerable and act improperly, that the training is very difficult and limitless, and that you need an immeasurable length of time, you may lose heart and fall into the Hinayana.

Furthermore, take a step further, in the preceding we began with understanding the importance of great compassion, and abide by it properly to inspire this mental attitude. And after this aspiration is developed, you should follow closely with the cultivation of Bodhisattva deeds – the actions corresponding to the spirit of enlightenment is known as Bodhisattva deeds. When it’s time to engage in the deeds, you have to go through various hardships to save and liberate all living beings. However, the number of living beings are countless and limitless, and the behavior of each person is abominable; yet what you need to learn is so hard and extremely numerous. In terms of the quantity, there are too many; in terms of time, the duration is unbelievably long. After seeing this, one will feel frightened: “Oh no, this is impossible!” Gradually this attitude starts to fade slowly. Thus at this juncture, what is it that maintain your steadfastness? It is still the same aspiration. Hence, it is not enough only at the beginning, one has to continue with the aspiration. Thus,[23:45]

However, by accustoming yourself to increasingly greater compassion that is not just a one-time development,

Since your heart is driven by this great compassion, you abide by it to engage in the deeds, when you encounter an arising condition, you will feel: “Oh, this is too hard!” And you withdraw from continuing. Thus, at this juncture, what else is needed? It is still this attitude. You exhort yourself continuously to be inspired with this attitude, over and over again repeatedly! Due to this attitude at work, so when you encounter an arising situation, you will feel: “Sure, this is exactly what I need to do! This is what I should overcome!” Yes, you have the mental strength to break through this challenge. Thus, when the spirit of enlightenment is inspired in the middle, while engaging in Bodhisattva deeds, this great compassion is still needed. So, after the initial aspiration, it is followed by “accustoming yourself to increasingly greater compassion”, and contiguous practice! The application is not just at the beginning.[24:52]

you become less concerned with your own happiness or suffering and are not discouraged at providing others' welfare. Therefore you easily accomplish all the collections.

Once you are able to have this aspiration, all the efforts are for the sake of others, you totally have no concern of your own happiness or suffering, that is the mindset level. Moreover, you will never be discouraged about any matters concerning others. If you are able to do so sincerely, with such attitude, you are able to propel yourself into all kinds of ascetic practices and endure for immeasurable eons, due to such momentum of yours, your merits can be fulfilled very quickly! Well, this is very important.[25:38]

So now we claim: “Well! I am going for Mahayana.” This intention is good, however, we lack the understanding of the content. In fact, this attitude has not been initiated yet, you only feel that the effect you saw is pretty good and you want to have the effect. Once you encounter any slight difficulty, you will recoil in fear, and totally go out of shape, that is why it is futile. So over here, we should not be busy involving in empty talks for now, we should recognize the order of steps, how does the cause and effect take place one after another. Then you can look into these to find out which are the ones that I lack of, and I will make up for the deficiency. As you advance step by step, naturally the issues can be resolved. So right now, we should not rush ourselves to engage: “Oh, I want to propagate the Dharma! I need to save and liberate the sentient beings!” What is Dharma? You have to understand it first. How to liberate the sentient beings? You have to know how to do it first. Now let’s continue.[26:43]

Kamalasila's first Stages of Meditation states: Because bodhisattvas are moved by great compassion, they diligently strive to be very helpful to others without considering themselves. Consequently, they engage in accumulating the two collections, which is very difficult, tiring, and requires a long period of time. As the Seal of Engaging in Developing the Power of Faith Sutra says:

Yes, the text is now referring to this Bodhisattva, who is already inspired with the great compassion, due to this motivation – he devotedly helps others with this great compassionate attitude and totally forsakes personal benefit – he only seeks to benefit others wholeheartedly. Under such condition, to benefit and help others, to help others, this is exactly what he wants to do, so he will not be afraid of difficulties! And then, he is able to bear the lengthy duration! It is like the businessman who overcomes all sorts of difficulties and feels: “Wow, I have gained my profits!” Thus, he will engage with more and more enthusiasm, and become happier.