菩提道次第广论手抄稿:旧版第九十三卷B面
（手抄稿 第十二册 p157）[00:05]
千万使不得！只有一种情况例外，比如说：你现在老了，眼看着岁月无多，而眼前的环境又不行，条件又不够，你说等到你忙完了不行，那么你是把握住一句佛号，这个是对的。但那个时候注意喔！你不要说，啊，别的都放掉了，你把握一句佛号。结果真实的内容呢，佛号也没提起来，这些东西也放掉了，那就完了，那就完了！所以每一个地方的这个层次，我们一定要辨别得非常清楚。现在我们照着我们现在这个情况，来一步一步地深入。[00:53]
p. 213 (12)
The result of these three steps is a love that considers living beings to be beloved, just as a mother consider her only child.
【爱执有情犹如一子。此悦意慈是前三果。】
因为你由于前面这个知母、念恩、报恩，策发了你这个可爱之相。这可爱到什么情形啊？就像自己的一个儿子一样。也许我们说：“什么前面是母，怎么一下子？”这个无关紧要的，这个不是，重点不在母跟子上面，只是说把一切的有情，从念母然后引发你内在 (p158) 对于她的这个心情，这是你所要的。如果这种情况，用“母”来引发这个最强烈，就用这个；如果用“子”引发你最强烈，你就用这个，这个是它真正重要的内涵。所以这里我们要分别得─每一个地方的行相，要分别得清清楚楚。[01:49]
所以当你由前面这个三样东西，真的主要的“悦意慈，是前三果”，因为你由前面这三样，看见他这么可爱，一心一意要报恩，所以你要把种种的好处给他。好处是什么？慈嘛！慈是与乐，与乐之慈，这个心理就产生了。这个所以，对于前面三个结果产生与乐慈，这个是个结果。这个结果是什么？由于前面三样东西引发的，所以这个悦意慈是前面三样东西的果。[02:34]
This love gives rise to compassion.
【由此即能引发悲心。】
因为你要把他，帮助他，一切快乐给他。你要快乐给他，当然你不忍心他有痛苦啊，要把他的痛苦拿掉啊！那么，你要去掉痛苦的这个心理叫悲心。是啊，所以由于慈，悲也生起来了；反过来呢，由于悲，慈也生起来了。说
The causal relationship between compassion and the love that is the wish for beings to have happiness is not definite.
【欲与乐慈及拔苦悲，因果无定。】
这个慈、悲之间，哪一个是因，哪一个果，没有一定。这个话很容易懂，但是我还要解释，因为容或有的同学一时转不过来。现在到这里为止，它每 (p159) 一个地方，一定有这个因，前面这个因，引发后面这个果。[03:25]
现在前面说的什么因啊？说，喏，你把一切众生看见得像你母亲一样，了解她是你母亲。然后进一步呢，既然是母亲呢想想，她母亲对你有多少的恩。哎呀，你想到这个恩啊，觉得你要报她的恩，要报她的恩啊，所有的好处统统要给她。统统要给她这种心情，实际上世间最好的给他快乐的这个心情，倒不是说给母亲，而是像个母亲给儿子一样，所以他下面说“犹如一子”。那时候你的心一心一意说：我把所有的好处都要给他─与乐，这个叫慈心。因为你要把好处给他呀，所以你不忍心看见他的痛苦，你同样地要把他的痛苦拿掉它，这个是说由于慈而引发悲。[04:18]
反过来呢，由于悲，你看见他痛苦要拿掉，要他拿掉痛苦的话，所以同样地，你看见他痛苦要给他快乐，所以这个悲也可以引发慈。所以悲跟慈之间，不一定哪一个在先。但是前面这个知母，然后呢念恩、报恩，这个一定是前面的这个因，引发这个与乐慈的这个果，这个次第是一定的，这个地方我们要清楚。当我们把因果之间的次第弄清楚了，那个时候才晓得我们修学的必然次第是如何。
(p160) 上面我们已经了解到说，由知母、念恩、报恩而引发那个慈跟悲，所以晓得说，这个
These three objectives - recognizing all beings as your mothers, recollecting their kindness, and wishing to repay this kindness - are the basis for both the love that wishes beings to have happiness and compassion that wishes them to be free from suffering,
【故知母等三种所缘，即是与乐慈及拔苦悲二者根本，】[04:58]
噢，现在找到了！说所以由此我们晓得：知母、念恩以及报恩三样东西，就是慈、悲的根本。你慈、悲一旦发起来了，其他所有要的都来了，所以说：所余因果它是此因之果。是此因，哪个因啊？就是知母这个，由于这个而引发的慈悲；慈悲为因，其他的一切都起来了。所以记得上面，经上面、论上面，以及宗大师所得出来的结论是什么？菩萨只要一法在手当中，其他一切都来了。一法是什么？大悲。以大悲为因，所有的其他东西都来了，所以所有的其余的果，都是这个大悲为因，所以“其余因果”。从哪里来的呢？从这个地方的因感得的果，所以我们第一个要知母。
so you must make effort to cultivate these three.
【故于此中当勤修学。】
所以既然一切的根本的原因在这里的话，当然我们真正应该努力修学的在这里。[06:53]
p. 214
The masters Cansrakirti, Candragomin, and Kamalasila explained that cultivating the view that living beings are your friends or relatives is the cause of developing the spirit of enlightenment.
【又发心因，修诸有情皆为亲者，是月称论师及大德月莲花戒论师等之所宣说。】
他不但前面那个传承喔，还有其他的那些大有名的大德祖师们也这么说。所以现在我们有了几样东西：第一个知母，第二个念恩─由于晓得母亲，所以感念她的恩；由于感念她的恩，第三个是报她的恩；要报她的恩，所以要给她快乐；要给她快乐，当然不忍她(p161) 的痛苦，第五。那么就第五了以后，下面：[07:36]
2" How wholehearted resolve and the spirit of enlightenment are the effects of compassion.
【◎ 增上意乐及以发心，为果之理者。】
这个七因果当中，次第就是前面五样，再来增上意乐以及发菩提心。为什么要这样呢？下面说：[07:50]
Qualm: Once you develop compassion through a gradual training of the mind, you generate the desire to attain buddhahood for the sake of all living beings. This should be enough. Why is it necessary to have the step of developing wholehearted resolve in between developing compassion and generating the spirit of enlightenment?
【由其如是渐修其心，悲心若起，便能引发为利有情，希得成佛即此便足，何故于此添增上心。】
他又问一个问题。实际上这个地方就是一个辨别，我们处处地方现在了解了说，为什么本论处处辨别？也就是说，本论真正好的地方，就是圆满的传承、圆满的教授，必然应该指出的具足的重点在这个地方。说像你前面这样地一步一步地修，如果你的这个悲心生起来了，悲心是什么？要利益一切有情啊！那么既然你要利益一切有情，你就要为利益一切有情成佛啦，为什么这个地方还要加上个增上意乐呢？那么增上意乐又是怎么一回事情呢？他就说呀：[08:51]
Reply: Although sravakas and pratyekabuddhas have the immeasurable love and compassion where by they think, "If only beings could have happiness and be free from suffering," these non-Mahāyanā followers do not think, "I will take on the responsibility to remove the suffering and to provide the happiness of all living beings." Therefore, you must develop wholehearted resolve that surpasses all other courageous thoughts.
【欲令有情得乐离苦啊，慈悲无量声闻独觉亦皆有之。】
(p162) 欸！说这个增上意乐有它特别的意义的，你说我们欲与有情乐，然后拔有情苦，这个心情声闻、缘觉也有的。很多南传小乘的，不，南传我们不去管他，现在我们不必说南传。小乘行者，佛世的时候他都要修什么？四无量心。四无量心是什么？慈无量、悲无量、喜无量、舍无量。所以无量慈、无量悲，声闻、缘觉也有的，但是这个不是增上意乐。什么叫增上意乐啊？就是说要自己去做，给他快乐要自己去做，去掉痛苦要自己去。这个无量，四无量当中啊，只是一个无量的慈心跟悲心，只是一个心，而不是自己亲自要去做，所以说：[10:02]
【若自荷负一切有情与乐拔苦，则除大乘决定非有，故须发此心力强盛增上意乐。】
喏，这个地方点出来了！所以我们平常不了解这个大菩提心的真实内涵，往往把这个混淆不清的根本原因在这里，现在看清楚。所以要亲自去─喔，是的，我要与一切有情乐，我要拔一切有情苦！这个不是拔一个、两个喔，要“一切”，没有一个余剩的。不但你有这个心，而且要亲自去做，这个心情除了大乘以外，任何其他人都没有的。所以真正的大乘行者一定要发这个心！而发这个心是什么？一定要先有了大慈悲心，由慈无量、悲无量，从这个心上面进一步说，你虽然有这个无量的心，但是这个心不派用场吧？你亲自 (p163) 要去做，那个叫作“增上意乐”。[11:11]
It is not enough to think, "If only all living beings could have happiness and could be free from suffering."
【是故仅念一切有情，云何得乐云何离苦，非为满足，】
下面两个字看看！[11:19]
You must also wholeheartedly assume the responsibility of producing this yourself.
【须自至诚，荷此重担。】
所以单单念说：“哎呀，一切有情怎么样要得到快乐？哎呀，使得一切有情都快乐，以及使得一切有情都离苦……。”这个无量心，这个无量已经了不起喔！欸，但是这个不够，还要进一步，要什么？自己去荷担。而自己荷担的这个心哪─至诚！从内心深深地、一点不假，实实在在，没有一点余剩的，要这样！[11:55]
Consequently, you should distinguish between these ways of thinking.
【故当分辨此等差别。】
这个地方的差别要分得清清楚楚啊！所以处处地方注意喔！这本论的真正殊胜的地方，你们如果从这个地方认识了，然后你去看，我们往往说：“哎呀，看看这个跟这个书差不多啊！”是，如果你不细辨的话是差不多，如果你细辨的话，这个里边差得天差地远！本论它每一个地方辨别这么清楚。了解了辨别得清楚的话，你绝对不会“啊，这样也 (p164) 好，那样也好！”绝对不可能！你要这样的果，一定要如此的因，差一点不行。很多地方，别的地方虽然指出来了，对不起，这个因果之间混淆不清；让你懂一个概念、种一个善根好像一样，要想如法修持的话，完全两件事情。这个差别，在这个地方我们渐渐了解了，这个是它的根本问题，根本问题。[12:56]
所以现在乃至于有的人说：“宗教嘛都是好的啦，劝人为善哪！”你不能说他这句话错，这是千真万确的事实。那我们都是差不多先生，都样样都是差不多，就这样。差不多到最后的话，地狱、天堂也差不多；然后呢，地狱跟佛陀也差不多；土地也是菩萨，城隍也是菩萨，佛嘛也是菩萨，就这样。这个现在我们这个地方，要分别得清楚明白。喏，下面就引经上面证明，前面这个道理说清楚了以后，马上说：喏，这个是经上说得明明白白的喔！[13:39]
The《Questions of Sagaramati Sūtra》 states: Suppose, Sagaramati, a householder or a merchant had only one son, and this son was attractive, beloved, appealing, and pleasing.
【《海慧问经》云：“海慧，如有商主或有长者，唯有一子可悦可爱可惜可意，见无违逆，】
这么好法，[13:48]你任何这个告诉他的话，他一定听从你，又这么好，[13:57]
Suppose that because the son was young and playful, he fell into a pit of filth.
(p165) 【然此童子因其幼稚而作娱乐，堕不净坑。】
年纪小啊，去随便去玩，一下子掉到粪坑里了。[14:06]
When his mother and relatives noticed that he had fallen into it, they cried out, lamented, and grieved, but they did not enter the pit and take him out.
【次其童子若母若亲，见彼童子堕不净坑，见已虽发号哭忧叹，然终不能入不净坑拔出其子。】
而其他的人，母亲啊、其他的亲人看见了，就跳啊、叫啊，但是没办法跳下去救出来。[14:22]
When the boy's father arrived and saw that his son had fallen into this pit of filth, however, his only thought was to save him, and without revulsion, jumped into the pit of filth and pulled him out.
【次童子父来至其所，彼见一子堕不净坑，见已急急举止慌措，欲出其子心甚爱顾，全无呕吐，跳不净坑取出其子。】
说那个时候，他那个孩子的父亲跑得来，看见这么好的唯一的独生子，掉了这个不净坑当中，心里面毫没有其他的想法，只是慌慌张张地，一心只要救他的一个爱子啊，跳下去！一点不怕那个粪坑的脏，把他的独生爱子救出来。那么经上面是说明这个道理，举这个比喻。这个比喻当中，我们不必为了这个比喻当中这个母啊、父啊、亲啊，这种诤论，就特别说明这个心情是这样的一个心情。这个心情就是前面说增上意乐，他不是说单单有这个心在那边哭哭叫叫，要是跳下去把他救出来！[15:30]
To make the connection between the meaning and the parts of the analogy, the pit of filth represents the three realms,
(p166) 【此说三界为不净坑，】
我们整个的三界就像那个粪坑，所以我们平常啊……了解这个三界之内，这佛菩萨看见了就是这样。
the only child represents living beings; and the mother and other relatives represent sravakas and pratyekabuddhas who see beings fall into cyclic existence, grieve and lament, but are not able to save them.
【独爱一子，谓诸有情，若母若亲者谓声闻独觉，见诸有情堕生死中，[15:40]忧戚叹嗟然不能出，】
“独爱一子”就是有情，“若母若亲”就像声闻、独觉，虽然他见诸有情堕不净坑，[15:51]也是忧戚叹嗟然不能出。
The merchant or householder represents the bodhisattva.
【商主长者谓诸菩萨，法譬合说。】
上面这个例子当中是说，母亲或者亲戚也看见这个孩子掉下去，在这地方叫呀、忧愁啊，但是不能跳下去。只有这个“长者”，长者就是表示有力大人，那个人看见了以后，就跳下去了。那么在三界这个不净坑当中，把我们救出来的，也不是那心力薄弱的那些人，而是一个绝有强力的这个，这个人是什么呢？菩萨。前面这个比喻就说明这个道理。[16:38]
Hence this is saying that sravakas and pratyekabuddhas have the compassion which is like that of the mother for her beloved only son who has fallen into a pit of filth.
【又说独一爱子落不净坑，如母之悲，声闻独觉亦皆共有。】
(p167) 所以特别这个地方说明，这个比喻当中说的，这个掉在粪坑里的这个儿子，就是我们现在这个比喻当中所指的，在三界之内沦落的这个众生。要救我们出来的这种悲心，声闻、缘觉也有的，所以单单这个是不算。要怎么办呢？要从这个无量的慈悲心当中，
Therefore develop a wholehearted resolve that assumes the responsibility of liberating all beings based on compassion.
【当发荷负度众生担的增上意乐。】
还要根据这一点，要发那个增上意乐。现在我们了解，这里所谓增上意乐的话，就是把那个慈悲之心还要增加。增加到什么程度呢？增加的内涵是什么呢？就是说我亲自把那些人，从这个粪坑里边救出来，解除他的痛苦，亲自把一切的快乐给他，这个叫作增上意乐。这个七因果当中的最后一个因，第六个。[17:58]
Once you intend to liberate all beings, you realize that in your present condition you cannot fulfill the aims of even a single being.
【如是若发度有情心，然我现时不能圆满利一有情。】
p. 215
Moreover, even if you attain the high state of the two arhats [sravakas and pratyekabuddhas], you will still only be able to fulfill the aim of liberation for merely a few living beings and will be unable to establish them in omniscience. Therefore, if you think, "Who can fulfill all the temporary and final aims of limitless living beings?" you will realize that only a buddha has this ability. Then you will develop the desire to attain buddhahood for the sake of these beings.
【又非止此，即使证得二罗汉位亦仅利益少数有情，利亦唯能引发解脱，不能立于一切种智，故当思惟无边有情，谁能圆满此诸有情现前究竟一切利义，则知唯佛方有此能，故能引发为利有情，欲得成佛。】
好，最后这个结果就出来了。就因为我们发了说，要自己亲自至诚跳下这个三界的不净坑，把他一切痛苦解决，把一切快乐圆满给他。虽然我发了这个心，但是我现在帮一个人的忙，都不行欸，连我自己都不行欸！所以你真正要想解脱，虽然你自己可以解脱─证罗汉。证了罗汉以后，或者是声闻、或者缘觉，这两样东西，虽然还可以多多少少帮助 (p168) 别人，但是要想帮一切人解决问题，而且使得一切人达到一切种智的地位的话，这个不行，这个不行！[19:26]
那么谁能够做到呢？谁能够没有一点无余，所有无边有情都救，而且达到的位次也高到最高圆满，谁有这个力量呢？只有佛！声闻跟缘觉他能够解脱，连他自己都是解脱了一点点，这是质上面根本啊微乎其微；量方面，他也能够帮一点人忙，但也就这么一点点。所以不管若质、若量不够啊！那么要想真正解决的，不管是眼前以及究竟的一切真正的殊胜的利义，只有佛。所以说，啊！由于你这个增上意乐心，所以发现只有成佛─必然得到最后这个果，所以这个叫七因果，或者是六因一果。这个就是因果这个教授，这方面传来的，这是第一个。这个次第为什么要这样地从因到果，了解了这个，然后照着这个次第正修。[20:50]
The gradual training has three sections:
【第二如次正修分三，】
那么，正式修的时候分三[20:53]
1. Training the mind to be intent on others' welfare.
2. Training the mind to be intent on enlightenment
3. Identifying the spirit of enlightenment, the fruit of the training
【① 修习希求利他之心，② 修习希求菩提之心，③ 明所修果即为发心。】
(p169) 现在这个地方告诉我们了，我们怎么样求这个利他，怎么样从这个上面而求菩提。然后最后告诉我们，我们现在这地方要修的，是修的什么？就修那个发的菩提心。现在又说：[21:19]
Training the mind to be intent on others' welfare has two parts:
1. Establishing the basic for developing this attitude
2. The development of the attitude of being intent on others' welfare.
【初中分二，① 引发生起此心所依，② 正发此心。】
你要引发生起这个心，“所依”，就是换句话说依于什么条件、什么原因，这个原因是仗因缘当中说。所依的话就是我们这个心情，譬如说：欸，你看这个人苦啊！这个苦是你所依，引发你要拔苦等等。然后你有了这个，因为我们平常普通的凡夫的心量，就是你的内心根据这个缘对象的时候产生的这个效果。现在我们要这个效果的话，就看看你所依的是什么，当然这里还有正知见这个道理。那么第二个发心，现在我们说，这个，[22:07]
1" Establishing the basic for developing this attitude has two parts:
(a) Achieving impartiality toward living beings
【初中分二，① 于诸有情令心平等，】
先要对一切有情生平等心，[22:14]
(b) Having affection for all beings
【② 修此一切成悦意相。 今初】
第二，进一步修成一切悦意相。欸，妙咧！前面先告诉我们，先要使得一切有情先产 (p170) 生一个悦意可爱的；结果正修的时候啊，这个地方又教我们“令心平等”，好像这个里边又有矛盾，又有不同。真是有矛盾吗？我们看下去。我为什么在这个地方要停一下，这个有它大原因在喔，大原因在喔！学到这里，我们现在渐渐发现本论的殊胜的什么地方，它就是每一个地方，它每一个地方的行相都指得清清楚楚，而这个每一个行相彼此间的必然的因果关系，点得明明白白。[23:08]
这个行相说清楚，让你了解它真实所指的是什么。所以这个行相，譬如说，随便说，啊，我现在要讲一个录音机，那他把录音机拿得清清楚楚，这个开关在哪里，让你弄得一点都不含糊。否则我们讲修行，讲了半天那个道理是啊，那动听极了，但是所指的内容到底是什么啊？一片模糊。佛法明明是叫“觉”，结果你学了半天是越学越糊涂，脑筋里面是堆了一大堆这种文字垃圾。这个文字所指的内容是一无所知，仍旧是一片大无明，自己还觉得懂得很多道理，这个叫知见稠林。他现在不是，把文字所指的真实的内涵指给你看，到那时候你看：喔！晓得这是什么。这第一个。[24:06]
你了解了这个东西以后，然后这个东西之所以能够达到这样的一个效果，它必然的次第，彼此一点都不紊乱，有了这个你要想去找它，那千真万确。从这个地方我们才晓得，平常我们修行，总觉得：“哎呀，要修行、修行！”看看哪！为什么修行不成功的，原(p171) 因在哪里？就是一片糊涂。那么世间一件小事情，我们常常比喻你拔草，你不认得草是什么，你跑着去乒拎乓啷拔，结果拔掉的是菜，不是草。这么简单的事情耶，何况是修学佛法。所以眼前我们处处地方，再再点醒我们自己：不要一片糊涂啊！[24:56]
所以我们常常有一个大误解，常常说：“哎呀，你不要去分别啦！”嗯，这句话对不对？是有它的特别的道理在，这个是你求的果；你要它不要它妄分别，一定要了解：什么是错的妄分别，你如何去掉它，那要分得清楚啊！要不然你说，你不要分别，那好了、好了，那糊里糊涂地就坐在那个地方，那是无比的大愚痴，完全是畜生相。如果这样地学佛的话，那天底下都是佛了，对不对？如果是这样佛的话，那螺蛳、蚌蛤睡在那里打瞌睡，它就是佛嘛！那打瞌睡不分别的呀，就在那里睡着了啊！那岂不是最好吗？这个我们要清楚。所以本论一开头，就把这个行相辨得非常清楚，然后下面就一步一步，一步一步这样地来。[25:57]
所以他下面就告诉我们：欸，为什么前面先说悦意，这个地方又要先“于一切有情令心平等”呀？现在我们看下去。这个地方一点都不能放空喔！一放掉一点，然后你修上去的时候，对不起，你就漏掉那一点。等到真正地现起的时候，你不知不觉当中，因为这个漏洞还在，于是跑上去的时候就出毛病，跑上去就出毛病。所以我们常常举个比喻， (p172) 不要说飞机，就是个骑个脚踏车吧！欸，那个脚踏车，那个轮胎当中，有一个砂孔在那里，嗯，就是打气打得满好，那没用力。等到你一骑上去，一用力，那个砂孔受不住了，“蹦！”一下爆掉了，你正在马路上，一个筋斗摔下去，完了！所以这个地方，要特别注意啊！特别注意！[26:56]
所以我们平常这个心里边，一向以来总觉得：“哎呀！马马虎虎，马马虎虎。”这个是无始以来的恶习所在。现在了解了这个道理以后，即便我们说自己“哎呀，这个东西，还有这么深的道理啊！”那个时候也许你会委委屈屈，那个时候要了解喔：是，就是我们以前善根不够。所以他处处地方告诉我们，你前面一定要什么？净除罪障、集聚资粮。有罪障，障在那里，固然学不进去，你资粮不够也学不上来，这个道理我们要清楚。[27:38]
所以他前面为什么用三士引导的次第，现在大家清楚吧？喏，对于这个上士来说，这是必然要一步一步上来，必不可少的步骤，这第一个。你没有这个的话，你虽然说上士是空话。而对这条件不够的人，你给他上士不行，所以他─欸！没关系，那么你既然不够的话，从下士慢慢做起。他也有他的入手，可以一步一步上升的走的地方。处处地方说明，这个圆满教授的珍贵难得，正确无比啊！现在我们看文：[28:24]
I have previously explained the stages of the preliminary practices and so forth in the context of the persons of small and medium capacities. Practice these preliminary practices here as well and sustain your meditation.
(p173) 【◎ 如前下中士中，所说诸前行等所有次第，于此亦应取来修习。】
第一句话已经说出来了，对啊，这是我们次第这么上来的呀！所以你必定要把前面这个次第，拿来在这个地方增上、继续下去。[28:44]
From the outset establish an even-minded attitude, eliminating the bias which comes from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased love or compassion. So, cultivate impartiality.
【又若此中不从最初遮止分党，令心平等，于诸有情一类起贪，一类起瞋，所生慈悲皆有党类，缘无党类则不能生，故当修舍。】
从前面这个次第一步一步上来，现在跑到我们这里是什么？正修这个大菩提心了。那么修大菩提心，我们晓得这个必然的因果是这样的次第，所以先要知母引发慈悲。那么，但是呢，欸，他不是说先知母引发慈悲，在正修之前，先要什么？要最开始的时候“遮止分党”。什么叫分党啊？党是叫党同伐异，跟你好的你就欢喜，哎呀，好得不得了；跟你不一样的，你就排斥他。[29:48]
93B Commentary
english lr v2.p32 (commentary v2 p111)[00:05]
There is only one exception, for instance: you are getting older and not too many years ahead, also the present environment is not favorable and lack of condition to practice the teaching, you consider to begin practice after everything else is taken care of is not a good plan either. Thus you can only grasp on the practice of chanting Buddha’s name, and in this case this is the right thing to do. However pay attention at this juncture! You should not claim, ah, let go of everything else and just hang on to chant Buddha’s name. As a result, the true meaning of chanting Buddha’s name is not applied; this is hopeless if we even let go the need to understand such meaning! Thus, we have to distinguish every step clearly. Now we base on our present condition to advance step by step.[00:53]
The result of these three steps is a love that considers living beings to be beloved, just as a mother considers her only child.
Because due to the preceding teaching of recognizing motherly beings, recollecting of their kindness, and repay their kindness, and you are aspired to cherish them. Cherish to what extend? It is to consider beings as your only child. Perhaps we will say: “Why is the preceding refers to motherly being now it is beloved child?” This is not the point, the key is either mother or son, and this is just to say treating all living beings: from recollecting of their kindness and initiate your attitude toward mother, this attitude is what you need. If the condition is to apply “mother” as the most powerful object then this is the one to use, if the “son” means more to you, you apply it. And this is the true intent of using either mother or son. Hence, we have to differentiate every aspect clearly.[01:49]
So base on the first three, the key is “the result of these three steps is a love that considers living beings to be beloved”. Because of you have applied the first three and view beings with love, and mindfully want to repay their kindness, so you want to give them all kinds of benefits. What is the benefit? It is love; the well wish of giving them happiness is developed. So the effect of the first three is the development of giving them happiness. This effect arises from what? It arises from the first three causes. So this love is the result of the first three.[02:34]
This love gives rise to compassion. The causal relationship between compassion and the love that is the wish for beings to have happiness is not definite.
So “this love gives rise to compassion” because you want to help him and give him all possible happiness. You want give him happiness; of course you can’t bear to see him suffer, and you try to remove his suffering! So your attitude to remove his suffering is known as compassion. Certainly, due to love the compassion also arises. On the other hand, due to compassion love also developed. Between the two which is cause and which is effect there is no certainty. This is easy to understand, however I still need to explain, because some classmates may not get it right away. Up to here, every aspect there must be the preceding cause leading to the latter effect.[03:25]
Now what are the preceding causes? Well, you view all living beings as your mother and recognize them as your mother. And furthermore, since they are your mothers, how much kindness mother has given to you. Alas, with this thought of yours, you feel you need to repay her kindness, and give all benefits to her. This out pouring mentality is to give them the best happiness, this is not about giving to mother rather it is like mother gives to her child, so the text refers “just as a mother considers her only child”. By then you will be one-pointedly considering: I want to give him all benefits – give happiness this is known as love. Since you want to benefit him so you can’t bear to see him suffering, you also want to remove his suffering, and this is due to love gives rise to compassion.[04:18]
Contrarily, due to compassion so seeing him suffering you want to remove it, in order to remove his suffering; similarly, you see him suffering you want to give him happiness, thus this compassion also gives rise to love. Therefore, between compassion and love, not necessarily which one takes place first. However, the preceding recognition of all beings are mothers, followed by recollecting their kindness and repay their kindness, these have to be the leading causes to trigger this effect of giving happiness with love, this sequence is certain, this we have to be clear. When we clarify the orders between cause and effect, and then we will know what is the proper order for our application. From the above, we have already understood that through recognizing all beings as your mothers, recollecting their kindness and the wish to repay their kindness to ignite the love and compassion. So we know that these:[04:58]
These three objectives - recognizing all beings as your mothers, recollecting their kindness, and wishing to repay this kindness - are the basis for both the love that wishes beings to have happiness and the compassion that wishes them to be free from suffering, so you must make effort to cultivate these three.
From the above, we already know from recognizing all beings are our mothers, recollecting their kindness and wishing to repay this kindness, so we know this “These three objectives - recognizing all beings as your mothers, recollecting their kindness, and wishing to repay this kindness - are the basis for both the love that wishes beings to have happiness and the compassion that wishes them to be free from suffering”. Well, now we found the answer! Thus, from here we know these three: recognizing all beings as our mothers, recollect their kindness and repay their kindness – these are the root of love and compassion. Once you give rise to love and compassion all the rest of the seven causes and effects will follow. Thus, it is said: all remaining causes and effects are the effect of this cause. Which cause? It is recognizing all beings are our mothers and from here we give rise to love and compassion; and base on the cause of love and compassion the remaining will all appear. Hence, remember from the aforementioned sutra, commentary and Lama Tsong-kha-pa’s conclusion that Bodhisattva only needs one teaching in hand and the rest will arise. What is this one teaching? It is the great compassion. Rely on great compassion as the cause, all the rest will arise; so, the rest effects are based on this great compassion as the cause, thus “the remaining cause and effect” arise from where? They arise from this cause, so the first one we need to know is recognizing all beings are our mothers. “So, you must make effort to cultivate these three”! Since all the root causes are here, of course this is where we should strive earnestly.[06:53]
The masters Candrakirti, Candragomin, and Kamalasila explained that cultivating the view that living beings are your friends or relatives is the cause of developing the spirit of enlightenment.
Not only from the preceding lineage there are also past great Masters who gave explanation in the same way. So now we have the following: first recognizing all beings as our mothers, second recollecting their kindness – because of the recognition of motherly love so we recollect her kindness. Due to recollecting her kindness, the third cause is repaying her kindness. To repay her kindness, thus we need to provide happiness to her. In order to give her happiness, of course we can’t bear to see her suffer. The above covered the first five seven-cause-and-effect.[07:36]
2" How wholehearted resolve and the spirit of enlightenment are the effects of compassion.
In the seven-cause-and-effect the order is the first five and then the wholehearted resolve and generating the spirit of enlightenment. Why needs to be this way? Continue:[07:50]
Qualm: Once you develop compassion through a gradual training of the mind, you generate the desire to attain buddhahood for the sake of all living beings. This should be enough. Why is it necessary to have the step of developing wholehearted resolve in between developing compassion and generating the spirit of enlightenment?
The author asked another question. In fact, it is a clarification here. Now we should understand in every aspect why is there the need to clarify in this text? It is also saying, the true value of this Lamrim is the perfect lineage and instruction, and consequently this text points out the essence right here. This is referring to your preceding stepwise application, if your compassion is aspired, what is compassion? It is to benefit all living beings! Since you want to benefit all living beings, you have to achieve Buddhahood for the sake of benefiting all beings. Why is the text including this wholehearted resolve? And what is wholehearted resolve about? The text explains:[08:51]
Reply: Although sravakas and pratyekabuddhas have the immeasurable love and compassion whereby they think, "If only beings could have happiness and be free from suffering,"
Well! This is referring to the specific meaning of the wholehearted resolve. For our aspiration to provide happiness to living beings and remove their sufferings, sravakas and pratyekabuddhas have such attitude as well. There are various Theravada practitioners of the southern lineage, well; we will not refer to them now. At Buddha time even Theravada were required to meditate on what? They are required to meditate on the Four Immeasurables. What are they? They are immeasurable loving kindness, immeasurable compassion, immeasurable empathetic, and immeasurable equanimity. For sravakas and pratyekabuddhas also have immeasurable loving kindness and compassion, but these are not wholehearted resolve. What is wholehearted resolve? That is personal engagement in providing happiness to others and removing their suffering on your own. The immeasurable loving-kindness and compassion of the Four Immeasurables are the mental attitude only, it is not yet engaging personally, thus:[10:02]
these non-Mahāyanā followers do not think, "I will take on the responsibility to remove the suffering and to provide the happiness of all living beings." Therefore, you must develop wholehearted resolve that surpasses all other courageous thoughts.
Well, here the text reveals the difference! Hence, often we don’t understand the actual content of this spirit of enlightenment; and we usually mixed up the root causes, now we see it clearly. This is to engage personally – sure, I want to provide happiness to all living beings, and I want to remove the suffering of all living beings! This is not just for one or two living beings; it is “all of them” without any omission. You not only have this attitude but also you personally engage in it; such attitude is entitled to no one but Mahayana practitioners. So, a true Mahayana practitioner should have this aspiration! And what is this aspiration? It has to first develop the great compassionate attitude: from immeasurable loving-kindness to immeasurable compassion, and advance from this immeasurable mentality. Even you have this immeasurable aspiration, is this attitude useful? You have to engage in it personally, and that is known as “wholehearted resolve”.[11:11]
It is not enough to think, "If only all living beings could have happiness and could be free from suffering."
Take a look at next statement![11:19]
You must also wholeheartedly assume the responsibility of producing this yourself.
So just thinking about: “Well, how can all beings attain happiness? Ah, to provide happiness to all beings and to remove sufferings from all beings…” This immeasurable is already incredible! Sigh, this is not sufficient, one still need to take a further step, and what is it? It is to assume the responsibility personally. And this responsibility to shoulder it has to be sincere! From the depth of one’s heart without any pretense – honestly without any reservation, this is the way to go![11:55]
Consequently, you should distinguish between these ways of thinking.
We need to distinguish clearly here! Please pay attention in every aspect! If you recognize the true credibility of this Lamrim from here, and then read it, usually we may claim: “Alas, it is about the same as other books!” Yes, if you don’t discern it closely, they are about the same, but if you distinguish it closely the difference is poles apart! Lamrim is clearly distinguishing every aspect. Once you understand it clearly you will never react “ah, this is fine, that is well too!” Definitely not like so! You want such effect, the required cause has to be there, there should not be off at any rate. In many aspects even the differences were pointed out, regrettably, if you are not clear about cause and effect, this concept is only for you to plant a virtuous root. However, in order for you to properly apply it to practice, that is totally two different matters [planting virtuous root and actual implementation]. From here we gradually understand such difference; this is where the root issue and concern are.[12:56]
Nowadays some even claim: “All religions are good; they encourage virtuous deeds!” You can’t say there is anything wrong with this statement, for it is certainly true. Then we can all be Mr. nearly-right, everything is nearly right, just like that. At end of these nearly-rights, eventually hell and heaven are about the same; moreover, hell realm and Buddhahood is about the same; earth gods are Bodhisattvas, Chenghuang deities are Bodhisattvas and Buddha is about the same as Bodhisattva as well, just like that. This we have to clearly distinguish now. Well, next is to validate by quoting from the sutra, upon the preceding clarification, the text immediately shows: well, this is clearly stated in the sutra![13:39]
The Questions of Sagaramati Sutra (Sagaramati-pariprccha-sutra) states:
Suppose, Sagaramati, a householder or a merchant had only one son, and this son was attractive, beloved, appealing, and pleasing.[13:48]
Such a wonderful child. Whatever you told this child, he will definitely please you, so nice.[13:57]
Suppose that because the son was young and playful, he fell into a pit of filth.
Being young and playful and all of a sudden, he fell into a pit of filth.[14:06]
When his mother and relatives noticed that he had fallen into it, they cried out, lamented, and grieved, but they did not enter the pit and take him out.
When others – mother and other relatives saw it, they jumped and screamed, but they are not able to jump into the pit to take him out.[14:22]
When the boy's father arrived and saw that his son had fallen into this pit of filth, however, his only thought was to save him, and without revulsion, jumped into the pit of filth and pulled him out.
At this juncture, the father of the child came and saw such a beloved only child fell into this pit of filth, the father had no other thought but hastily and one pointedly wanted to save his beloved child, and jumped in! The father had no revulsion of the pit of filth and pulled the child out. This sutra applies this analogy as an example to illustrate this concept. In this analogy, we should not argue over the mother, father or relatives, it is specifically describing the mental attitude. This attitude is the preceding reference of the wholehearted resolve – the father is not only standing on the side crying but he also jumped in to save the child![15:30]
To make the connection between the meaning and the parts of the analogy, the pit of filth represents the three realms;
The entire three realms [desire, form and formless realms] of ours is like the pit of filth, so…with this understanding of ours, in Buddhas’ and Bodhisattvas’ view it is just so.[15:40]
the only child represents living beings; and the mother and other relatives represent sravakas and pratyekabuddhas who see beings fall into cyclic existence,
“The only child” is the living beings, “the mother and other relatives” are sravakas and pratyekabuddhas, even though seeing living beings fall into the pit of filth, they are also[15:51]
grieve and lament, but are not able to save them. The merchant or householder represents the bodhisattva.
The above example is saying mother or relatives seeing the child fell in, crying and worrying but can’t jump in. Only this “householder” represents powerful adult, seeing it, the householder jumps in. Hence, in the pit of filth of the three realms, the ones who saved us are not those weak ones; it is rather an extremely strong one, and who is this person? Bodhisattvas. The above example is depicting this concept.[16:38]
Hence this is saying that sravakas and pratyekabuddhas have the compassion which is like that of the mother for her beloved only son who has fallen into a pit of filth. Therefore develop a wholehearted resolve that assumes the responsibility of liberating all beings based on compassion.
Therefore, here is the specific explanation, in this example the child falling into the pit of filth is us – the living beings trapped in the three realms. Sravakas and pratyekabuddhas also have the compassionate aspiration to save us, but just this aspiration alone is not enough. So, what should be done? One has to base on this immeasurable compassion to “develop a wholehearted resolve that assumes the responsibility of liberating all beings”. Now we understand the so-called wholehearted resolve is the enhancement of the compassionate attitude. Enhance to what degree? What is the content of enhancement? That is: I will personally save those beings from the pit of filth and remove their sufferings, and personally provide them all happiness, this is known as wholehearted resolve. This is the last cause of the seven-cause-and effect, the 6th one.[17:58]
Once you intend to liberate all beings, you realize that in your present condition you cannot fulfill the aims of even a single being. Moreover, even if you attain the high state of the two arhats [sravaka and pratyekabuddha], you will still only be able to fulfill the aim of liberation for merely a few living beings and will be unable to establish them in omniscience. Therefore, if you think, "Who can fulfill all the temporary and final aims of limitless living beings?" you will realize that only a buddha has this ability. Then you will develop the desire to attain buddhahood for the sake of these beings.
Great, this end result is revealed. Because we discovered, in order for us to sincerely jump into this pit of filth of the three realms, to resolve all his suffering and provide him all happiness. Although I have this aspiration, yet my current state can’t even help one single being – can’t even help myself! Thus, if you are serious about personal liberation and you are able to achieve it – that is to attain the arhatship. After the attainment of the arhatship either from sravaka or pratyekabuddha state, though more or less you can help others from such level, however to resolve all beings’ problems and guide them to the state of omniscience, this arhatship is not sufficient![19:26]
Thus, who can achieve it? Who is capable to liberate all beings without any exclusion, who has the utmost attainment, and who has this capacity? Only Buddha has it! Sravakas and pratyekabuddhas are able to liberate, their attainment is partial [obstructions], and quality wise such attainment is very minimum. As for capacity wise, they are able to help some beings, but that is it. Hence, either the quality or quantity at arhat’s level is not sufficient! So, in order to seriously resolve either the present or the ultimate commendable benefits, only Buddha has such capability. So, ah! Because of this wholehearted resolve of yours, and you discovered only by achieving Buddhahood – this ultimate effect can be realized. So, this is known as the seven cause-and-effect or six causes and one effect. This is the cause-and-effect instruction passed down from Master Atisha. Once we understood why the sequence has to be such cause to effect, then we can apply accordingly.
2' The gradual training
a" Training the mind to be intent on others' welfare
1" Establishing the basis for developing this attitude (a) Achieving impartiality toward living beings (b) Having affection for all beings (i) Cultivating a recognition that all beings are your mothers (ii) Cultivating a remembrance of their kindness (iii) Cultivating the wish to repay your mothers' kindness
2" The development of the attitude of being intent on others' welfare (a) The cultivation of love (b) The cultivation of compassion (c) The cultivation of wholehearted resolve
b" Training the mind to be intent on enlightenment
c" Identifying the spirit of enlightenment, the fruit of the training [20:50]
2’ The gradual training The gradual training has three sections:[20:53]
1. Training the mind to be intent on others' welfare
2. Training the mind to be intent on enlightenment
3. Identifying the spirit of enlightenment, the fruit of the training
Here the author is telling us how to achieve others’ welfare, and how to attain enlightenment based on it. At the end, the text tells us the kind of training to apply. That is to cultivate Bodhichitta. Furthermore,[21:19]
a” Training the mind to be intent on others' welfare Training the mind to be intent on others' welfare has two parts:
1. Establishing the basis for developing this attitude
2. The development of the attitude of being intent on others' welfare
You need to develop this attitude – “the basis”; in other words, relying on what kind of condition and cause, and this is based on the cause and condition. The basis is our attitude, for instance: when you see a person suffering! This suffering is your basis and it triggers you to want to eliminate the suffering and so on. Following this, you have this attitude, because the mental capacity of an ordinary being is the arising effect when your mind comes into contact with an object. Now in order to have our aspired effect, it all depends on what is your basis; of course there is still the concept of proper perception. And the 2nd part is developing the intent. Now let’s look into it.[22:07]
1" Establishing the basis for developing this attitude Establishing the basis for developing this attitude has two parts:
1. Achieving impartiality toward living beings
We need to form an impartial attitude toward all beings.[22:14]
2. Having affection for all beings
The 2nd part is to step forward to cultivate affection for all beings. Well, how interesting! The preceding told us first to cultivate affection toward all beings; yet at the actual session here the teaching for us is to “achieve impartiality”, seems like this is in conflict and has differences. Is there actually conflict? Let’s continue. The reason I’d like to pause here is, there is important reasoning, great reasoning! Up to here, we now gradually discover the greatness of this Lamrim, that is, in every aspect the characteristics are pointed out very clearly, and the reciprocal relations of these characteristics are pointed out explicitly.[23:08]
To clearly define the characteristic so that you can understand what it is actually referring to. For instance this characteristic, take a random example, now I am clearly describing a recorder: where the power on and off switch is, so you will not have the slightest ambiguity. Otherwise when we talk about practicing the teaching, after talking for half a day of the conceptual theory, while it sounds very appealing, what is the actual content? It is totally ambiguous to us. Buddha Dharma is obviously known as “enlightenment”, but the more you learn, the more confused you get, the brain is jammed with words as if they are gibberish. Completely not knowing the content that the words are pointing to, one is still filled with ignorance, yet one thinks that he knows a lot, this is known as “thick forest of wrong views”. Now this is not the case, the author pointed out the actual content to you, then you look into it. Ah! You understand what the meaning is. This is the first example.[24:06]
With this understanding, in order to reach a particular effect, the orderly steps are not the least bit disorganized; with this arrangement, you will definitely be able to reach the effect. From here we recognize, usually when we apply the teaching and we always feel: “Well, I need to practice, practice the teaching!” Look into it! What is the cause of me not being able to succeed in the practice? That is because we are very confused. For instance, a menial task like uprooting weeds, if you don’t recognize what a weed is and begin pulling randomly, instead of removing the weeds, the vegetables are pulled out. This is true even for an easy task, let alone the application of Buddha Dharma. Thus in every aspect the text repeatedly reminds us: don’t be in a mass of confusion![24:56]
Often we have a big misunderstanding and claim, “Well, you don’t need to distinguish it!” Does it make sense? It does have its specific reasoning: this is the fruit you are seeking for. In order not to distinguish wrongly, you must know what is erroneous discernment and how you can remove it. This concept has to be clear! Otherwise, we claim no need to discern, and that is fine, well, we are just sitting there muddle headed, that is the greatest ignorance, totally animal-like. If this is the way to study Buddha Dharma, then Buddha will be everywhere, right? If Buddha is like that, then the snail and clam dozing off there - they are Buddhas! Because dozing off is without discernment, just sleeping! Wouldn’t that be the best meditation? This, we have to be clear. Therefore, the Lamrim distinguishes/defines the characteristics [mentioned in the teaching] very clearly from the beginning, and then the steps that follow would be described, one after another.[25:57]
Next the text is telling us: well, why did the text mention affection previously and here it talks about “achieving impartiality toward living beings”? Now let’s read into it. This is the part that we should not let go easily! Once you let go of even a little, then when you cultivate further, sorry to say, you will have missed that little bit. When your actual attainment is about to arise, if you are unaware of the existence of this flaw, your advancement will be faulty and with defect. Thus we often use this analogy: let’s not even talk about an airplane—just riding a bicycle! Well, if there is a leak on the tire of the bicycle, even it is fully inflated that is of no help. The moment you mount it and apply force, that hole can't hold anymore—'Bang!'—it bursts. If you're on the road at that moment, you'll take a nasty tumble, and that is it! So, here we need to pay specific attention![26:56]
Thus our usual attitude is always like: “Alas! Being slipshod and perfunctory.” This is the negative propensity from beginningless time. Now that we understand this principle, even if we say, "Ah, this matter—there’s such profound reasoning behind it!" At that moment, you might feel wronged or resentful. At that time, you must realize: yes, this is due to my lack of virtuous roots in the past. Hence, in the text it is telling us in every aspect that what preparation we should have before hand? That is: purify negativities and accumulate merits. With the negative obstacles, of course in-depth study is not possible; your lack of merits will hinder your advancement as well. This concept we need to be clear.[27:38]
Therefore, the reason why the earlier [teachings] use the gradual guidance of the three capacities—do you all now understand? Well, for those of the great capacity, this is an indispensable advancement process that must be taken step by step—this is the first point. Without this, though you may speak of the great capacity, it would be empty words. As for those whose conditions are not yet sufficient, you cannot directly give them the teachings of the great capacity. So—ah! It’s alright. Since they are not yet ready, they can start gradually from the small capacity. They, too, have their point of entry, a path by which they can ascend step by step. Everywhere, it illustrates how precious and rare this complete teaching is, how utterly flawless it is! Now, let’s look at the text:[28:24]
(a) Achieving impartiality toward living beings I have previously explained the stages of the preliminary practices and so forth in the context of the persons of small and medium capacities. Practice these preliminary practices here as well and then sustain your meditation.
This first statement already states: sure this is the stage for us to advance! So you must include the previous stages to support the practice over here. Continue.[28:44]
From the outset establish an even-minded attitude, eliminating the bias which comes from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased love or compassion. So, cultivate impartiality.
From the previous stages we advance stepwise, now what is this step? It is the actual session to apply the spirit of enlightenment. In order to cultivate spirit of enlightenment, we know the required steps of cause and effect, so first we need to recognize motherly beings so to aspire loving kindness and compassion. However, the author didn’t just say about recognizing motherly being to inspire loving kindness and compassion, instead before actual session what is required first? It is to “never feel unbiased” right from the beginning. What is biased? It is only to be close to the ones who agree with you – you are fond of the people who agree with you, wow, such good friendship; but the ones who disagree with you, you reject them.