菩提道次第广论手抄稿:旧版第九十四卷A面

ENGLISH

（手抄稿 第十二册 p177）[00:05]

跟你不一样的，你就排斥他。这个心里边，欸，不平等，不平等。这个一开始的时候，你要把它去掉，“遮止”就是不要让这个心相影响你，换句话说，你一定要把这个心理的状态拿掉它。假定这个心里面没有净除，在这种心情当中，于是什么呢？对于有一些人，你看见了“起贪”，欢喜他；有一些人你“起瞋”，在这一个情况之下。所以呢，当你在这种状态之下修了以后，你的慈悲啊，你的慈悲也有差别的。喔，你看见他，那么你好的这个慈悲心强一点，看见那个讨厌的人哪，这个慈悲心就不灵光，这样。要想产生不分彼此的，这个不可能。[01:03]

所以这个无量慈、无量悲啊，它不但是数量上面无量，而且这个无量的话─缘一切有情，没有任何一点例外，你的内涵本身也是无量，所缘的对象也是无量。在无量的有情当中，哦，有一些人你欢喜的，有一些人讨厌的。结果你凡是欢喜的话，你偏他那一边，(p178) 心有偏，对你不欢喜的人的话，你就这样的话，你那个慈悲就完了！所以一开始的时候，它一定要避免这个，你的平等的、没有偏心的这个基础先要建立起来。这个基础是什么呢？修舍心，修舍心，所以先要修舍。那么“舍”有三种。看看喔，他每一个地方的行相辨得很清楚，哪三种啊？[01:59]

p. 215 (9)

There are three kinds of impartiality; (1) equanimity with respect to application, (2) the feeling of impartiality, and (3) immeasurable impartiality. In this section, impartiality refers to the last one. 

【又舍有三，行舍受舍及无量舍，此是最后。】

这个三个名词所指的三个行相，说一下。这个里边“受舍”我们最容易懂，一个感受，啊，这个感受─啊，坐在这个地方的话，你觉得：欸，很舒服。或者看了这个对方，那他赞叹你几句，跟你笑一下，你又很欢喜，这个感受上头的受。感受上有三种，叫作乐受、苦受、舍受，这是一种舍的行相。[02:32]

还有什么叫“行舍”呢？五蕴当中，受、想、行，行蕴当中的舍。“行”就是我们心理状态；那个心理状态啊，平等而住，没有执着。平常我们的心里什么状态啊？我们心里面啊，不是掉举嘛就是昏沉，胡思乱想。欸，它现在呢，行舍这个心相里边，平等正直、无功用住，那个要用了功，跟定相应的境界才有喔，就是这样啊！所以他心里边没有一点掉举相，而这个已经很高明。 (p179)[03:10]

欸！这个地方还不是，这个地方舍的叫“无量舍”─就是在任何情况之下，你的心里边不管缘任何有情，没有一点点讨厌，没有一点点执着，没有一点点其他的，就是一模一样的这个心情。这个才是我们第一步要修的，所以这个是最后。[03:35]

Immeasurable impartiality is said to have two types: 

【此复有二。】

就是这个里边还要说明两样东西喔！啊，它的细之又细，换句话说，它真正重要的地方是真是丝毫无差。看看哦！这个因地当中，这样地没有一点点差别。质量上面是不能有一点点杂质，假定有一点点杂质，请问能成彻底圆满无垢的佛位吗？不可能！尤其是最开始的因地当中。[04:11]

所以我们常常记住，你造一个譬如说摩天大厦，我说造到最后顶端，发现一点点小小的毛病，啊，那没关系啊！你把它顶端拆掉了重来。现在我们最开始那个基础出了个毛病，你造了一百零八层，乃至于造了一千层，发现那个基础不行的话，对不起，一千层、哪怕一万层统统垮掉！对不对？这个很清楚、很明白。像你烧饭一样，等到你烧好拿出饭来，那个时候装出来的，一个苍蝇，“叭！”掉下来。你只要把苍蝇掉的地方，把它拿掉就行了。如果说这个苍蝇带着个细菌的话，那拿掉了以后，它其他的地方不沾染。可是你 (p180) 刚开始的时候，那个苍蝇，“叭！”一下，掉那个水里，那个苍蝇身上带着那个霍乱菌，然后呢，整个的水里面都是。所以他一定从一开头的时候，就这么细辨。同时呢，开头的地方，也是我们能力所及，它有种种的这个特别在这个地方。[05:18]

这我们所以现在修学佛法，那么糊涂，一片糊涂帐的话，道理就这个上面。哎呀，都是讲那个大道理啊，讲得来，哎呀，也去弘法了，看见别人弘法，大家也去忙了。那么所以现在为什么我们弘不起来？乃至于有人这么说呀：“你这个法不弘，它藏诸深山，传诸其人啊！”你宁愿不弘，摆在山里边，真正一旦有条件出来的人，他又把它撑起来了。结果被你这么一来的话，那金字招牌一旦砸垮了以后，完啰！人家对这金字招牌从此不再信任，那就完了！不弘还好，弘了反而把法损掉了，有人这么说，道理就在这里，这样。所以我们现在有这个幸运，了解了以后，要感到高兴啊，不是忙得去弘啊！忙得要去认识、去做到，那个是真弘法。现在我们看，又辨！这个地方，喔，就是这个无量舍，这个还有两样东西：[06:28]

(1) wishing that living beings were free from such afflictions as attachment and hostility, and (2) being even-minded yourself after you have become free of attachment or hostility toward living beings. In this section, impartiality refers to the latter. 

【谓修有情无贪瞋等烦恼之相，及于有情自离贪瞋令心平等，此是后者。】

说，当你缘这个有情的时候啊，那时候你可能有两种。你看见这个有情本身，每一个 (p181) 有情他都是和和平平，这个是一种。因为他有情本身和和平平，既没有贪、也没有瞋，当然你看了以后，你的心里面也引不起贪跟瞋来，对吧？这是一种。还有一个呢，不是的，他这个有情本身是有贪、瞋相，或者说你对这个有情是可爱的，你对这个有情是并不可爱的，但是尽管这个人，对你一个是怨、一个亲，可是你对这个怨跟亲的人的心里的反应，却是在无量舍当中。这个人跟你很要好，要好也没关系，我心里不为要好所动；这个是你的怨家，你的怨家也不动我的心，我的心始终在那个舍相应当中。现在这个是真正重要的就在这里。[07:43]

他为什么这样？这很明白，你要有情离开这个贪、瞋，这是不可能的，对不对？在我们张开眼睛来，这个是跟你好朋友，这个跟你不好；有情的人，这个人他要发脾气，这个人很快乐。如果你跟着外面转的话，你这个修什么？这个修不起来。就是你自己要修，不管外面任何境界，他在转，你不动；他跟你的关系有亲疏，你不动。那个时候你不为外面一切所动，站在这个上头，你才能够修啊！这个地方就辨是辨这一点。所以我们正式下脚的第一步，要这一个。有了这一个，那么令我们的心立于平等，这个是指这点。[08:34]

The steps for cultivating immeasurable impartiality are as follows. 

【修此渐次为易生故。】

(p182) 我们正修的时候，他又说了：欸，你要想修的话，必须要这样的一种心理的状态。而要修的这个心理的状态，这个心本身是什么？我们现在的心─就是心识的识，心识的心─那么这个心识本身，一定“三事和合触”，你的根对了境，然后生起了这个心理来。既然是因为对着境的话，由借重这个外境的这一个重要的一个因素在里头，所以他一定借重哪一种外境啊？中庸境。因为这个中庸境界，就是既没有利、又没有害，你看见他自然而然那个心平等。先把那个平等的心生起来，坚固了以后，然后再进一步看别的时候，不为它所动。不为它动了，然后呢在他身上面，把它的原来动的都拿掉，于是你心里面一步比一步稳固。你看，它那个次第这么个完整法！[09:38]

所以平常我们修行，我们往往说：“哎呀，看见这个好，我马上就去修。”就像我们现在忏悔，啊，说一百零八拜，好，我也跑得去上面去。听得很好，结果跑上去，拜了第一次没拜完，拜的半当中就腰酸背痛，第二次就想一个办法，哎哟……。所以它每一个地方，这么小地方是如此，大地方也是如此啊！所以你们千万注意呀！我们真正的毛病始终在这个上，一听见这个好─要！是，你要把这个好的要，但是呢，你必定要晓得，它这个好的是怎么样的次第上去。你要晓得，这个好的果一定要好的因，这个因是一点都不能错！你从这个上面了解了，然后你必然推到什么？啊！最第一步─亲近善知识，然后呢 (p183) 如理听闻。看起来好像慢一点，实际上呢，是最快速的路子，而且也是唯一的路子！[10:43]

后面这一句话，在刚开始的我们不懂得，现在我们学了十二因缘以后，就懂得了。大家记得不记得十二因缘当中说，这个从因感果最快的两世，最慢的三世，大家还记得吗？为什么最慢的三世啊？它有一句话，说中间经过的无量世感果啊，这个无量世是其他因果在那儿在转，不是这个因感果的。这句话容或有的人还不了解，如果不了解，你们好好地看一下。换句话说，这个因下去了以后，感果的话，最快的是两世，最慢的三世。中间虽然经过无量世不感果的因，因为这个因它没有遇到缘啊，没有结果。所以如果这个因要结果的话，在任何情况之下，必定还要跟那个因缘相顺的，它才能感果。坏的是如此，好的也是如此。现在我们要求好的果，要想得到这样的圆满的果的话，你必定要有圆满的因。[11:54]

所以不是说，哎呀，现在你害怕觉得不行啊，你停在那里。停在那里的话，你就没有办法引发你要求这个善果的，这个因不下去的话，请问这个善果会不会自己掉下来？不会。到什么时候会呢？一直等到有个其他的因缘，你到那个时候又想：“哎呀，我要去做！”然后你还得照着它如理如量地去做。那个时候，当初你一念想求圆满这个果的这个心啊，不断地以善法欲，然后努力勤精进去策发，然后再感果，对不对？[12:41]

(p184) 中间可能隔无量世，是的，但是在其他的无量世，都是你在恶法当中。既然是恶法当中，也说明了什么？你要嘛不让它感果，要感果唯一的方法，你一定要拿正确的善法欲，把这个因做对了，去做到。所以从这个地方我们了解，这也是唯一的一条路。假定你了解了以后，现在这样做的话，欸，不会中间隔无量世。所以结果是什么呢？也是最快速的一条路，现在懂了吗？这个概念我们一定要弄清楚。你如果弄清楚了话，我们才不会偷懒，说：“哎呀，马马虎虎、不行啊！”因为你现在怕苦，马虎的结果是什么啊？堕地狱。现在这么一点点小苦啊，你还有机会啊！稍微撑起来就行的，克服了！到了堕了地狱的话，不但没有机会，而且大苦是无量无边，就行了吗？所以这个是我们要了解的啊！[13:52]

所以我在处处地方听见这种，我的师长常常告诉我：“你平常的时候尽管做不到，可是你一直发那个愿，说我决心一定要克服这个。”克服的什么呢？不但现行一定要破，然后这个种子习气一定要彻底拔除，绝不遗剩！不要单单地发那个心喔！发了这个心，然后你找种种的方法，怎么样在行持上面去做到它，千万不要一点宽恕，不要一点藉口。因为这样的原因，我所以才了解到，是，平常的时候，有很多人跑得来：“哎呀，法师啊，你现在不舒服啊，休息、休息啊！你也该休息、休息啊！”我一听了就觉得这个毒药，尽管他是好心，尽管他是好心。那我真是怜悯他，我现在没有能力救他，我只有唯一的办法把 (p185) 他赶出去。如果说他是我尊长的话，我恭敬，下次不敢见，这是千真万确的事实。那怎么办呢？这个反过来，这个人跑得来告诉你：“某人哪，生病啦，你赶快努力啊！再不努力的话，那个两脚一伸就完啦！”啊，我感谢他！这个心情我们要千万要了解的。[15:11]

前天我在这儿跟老和尚讲，哎呀，所以我觉得我们这个地方有最了不起的大善知识，他就告诉我这么一个公案。昨天不是老和尚坐在那个我门口，在这个地方啊，我每次一看见他，我就欢喜，一方面就是景仰、赞叹。所以我有机会总是，只要有空，平常我自己忙，也没办法了，我一定跑过去跟他随便也可以说谈谈，也可以说请安。但是你只要跟他随便聊的话，你一定哪，你得到好处。他就跟我讲讲，这我就请示他一点小事情，他就告诉我一个公案。啊，我听了我真感动。[11:51]

他说那时候这里，不晓得是大概圣印法师，不晓得哪一个地方，请他到他佛学院当教务主任，他一定不答应，哎呀，闹了很久！那有一次，终于闹了很久，他就答应了。答应了一去了以后，可是那个地方是个女众佛学院，那么他所以不答应，那个他痔疮非常厉害。那个痔核你们不晓得那个痔核之严重呀，经常流了很多血。那么那一次开学典礼，那开学典礼是很慎重、庄重的，还请了什么市长啊，什么一大堆的长啦！结果他那坐也不能坐，仰得那这样，侧着个身子坐在那里。那么完了以后，就休息的时候啊，他休息完了以 (p186) 后，觉得那下面湿湿的，站起来一看，啊，下面一大堆都是血，他心里就觉得不得了─唉！虽然这个是痔疮，但是这个女众地方，人家不了解的。[16:43]

尤其是你晓得他老人家的持戒，万一起一念的这个误解，不可以，佛本来很多戒是讥嫌戒。唉，一定要想办法治，拿掉它！但是那个医生是没有办法可想的，那信佛的人晓得，我只有求佛菩萨。怎么办呢？求佛菩萨，说：“观世音菩萨，你一定要帮忙我，我一定要下那个决心，要把它拿掉它！”那天晚上回来做了晚课，他就跟同学说：“你们先休息，不要管我，不要管，任何情况之下不要管我！即便我死掉了，今天晚上不要动，明天再把它抬出去。”就这样，喔，大家同学很尊敬他，不管他。[17:21]

所以我在这地方也跟你们说啊，你们不要说：“哎呀，老法师，你好啊……。”这种话，你自己害自己可以，在这个地方来我绝不愿意，我不能帮你忙，我已经很惭愧。那个老和尚就是这样，所以他说完了，固然那些同学大家……然后他就去拜。下了晚殿，一心求观世音菩萨：“你一定要帮我忙啊！一定要求啊！”然后拜，拜呀拜。拜到后来，拜得筋疲力尽，实在是拜不动，头昏得一塌糊涂。“我现在站不起来，但是呢？站是站不起来了，我这个还可以动。”然后那个地啊，那个头就在那个地上磕响头，“更蹬、更蹬、更蹬……”撞，这样。磕到后来，那个头也实在动不了了，趴在那个地方，一点动不来了。“但是我身 (p187) 体上动不来了，可是我嘴巴可以。”那就嘴巴里念：“啊，大慈大悲观世音菩萨，大慈大悲观世音菩萨……！”念到后来，这个舌头也干掉了，念也念不动了。“念不动了，我心还在呀！”他心里边就念，一直在那儿求，一直在那儿求，这样，这种心情喔！[18:28]

现在我们稍微一点点就觉得：“哎呀，不行啊！等一下要是这个地方不对呀，早一点去休息啊！”拜了两拜啊，叫你早两分钟起来，又觉得：“哎呀，明天还要这样，后天还要这样……。”啊，那是一无是处啊！结果他就这样拜，欸，你真正地舍命而来的话，他就肯。可是这个地方，我不鼓励大家这样去做喔！我这个地方特别说明，你记住！大师告诉我们，你们不要硬来，硬来不可以的。老和尚有老和尚的意志，这个次第很清楚，始终记着大师告诉我们的次第。我这个地方，只是特别让我们的心里边建设那个心理。[19:11]

我再说下去，然后呢，欸，他那天马上就有感应。这个人就简直进入昏迷状态─欸！看见了，看见观世音菩萨，结果。然后呢观世音菩萨，他就发现观世音菩萨膝盖上的，左右膝盖上面，有两个人跪在那里。他看见了觉得很欢喜，一欢喜，那两个没有了。这一欢喜他就想：“对呀，这两个是记善恶的吗？”他想：“我这一生哪，虽然是啊坏事啊，是的的确确做了，但是我毕竟还是做了好事多呀！看见这种东西呀，一定是菩萨加持！”他说：“菩萨我告一个假，让我看看。”欸？觉得那个满好了吧！“我在佛堂里边 (p188)不行啊，菩萨，我告一个假，检查一下。”然后呢，那时候精神一来，他不知不觉耶，本来已经是这样了。他不知不觉是告了一个假，跑到房里一摸，整个的几十年没有好的，没有了，完全没有了，到现在没有了。嗯，看看喔！这样。[20:14]

所以我们现在大家学佛法，精进是资粮善当中精进是第一。现在大家不要去学那个啊，你不要说：“欸，我今天也来一下！”不要，不要。这个地方的本论的每一个地方的次第，你这个次第没有弄清楚之前，你摸进去，前面老记着这个话喔，你一摸一定错！所以现在我只是鼓励大家，千万不要说还没有做又先畏缩，现在觉得：我有这个机会学这个圆满次第……。而目前我们排这个课本身还是非常好的，你只要照着这个来，建设起这个心力，然后照着这个建设去做的话，没有一样得不到。[20:56]

所以我在这个地方说，“修此渐次为易生故”，它有它的渐次，现在知道它那个渐次是告诉我们，啊！这样地一步一步地来。就是我这个地方现在谈那个渐次的话，每一个地方分析啊，万一你们心里面觉得：“哎呀，怎么这样来！”的话，这就是你们的障碍，这是我告诉你们的。所以我刚才讲老和尚那个故事，策励我们哪！现在我们这种，住在这个地方样样现成，样样现成。怕你记不住还要有录音带，怕你听不清楚还要有扩音机。你怎么可以跟他相比呢？所以我们内心当中，在这 (p189) 一点上面一定要注意！继续下去，说“修此渐次为易生故”，[21:51]

Since you can easily be impartial to a person toward whom you have neutral feelings, first take as the object of your meditation such a person, someone who has neither helped nor harmed you. Achieve an even-mindedness toward this person, removing your attachment and hostiity. 

【先以中庸无利无害为所缘事，次除贪瞋令心平等。】

那么，先看这个、这个对象，这个对象本身跟你没有怨亲的，没有怨亲的人。然后呢，在这个上头除掉这个贪瞋之心，这样。因为这个怨亲的人本身并没有贪瞋，然后要在这个身上本身的现象就是舍。然后在这个时候，他前面已经告诉我们的，他不是对方使你亲爱或者怨家，而是说缘对方的时候，你拿你的内心哪，这个贪瞋之心拿掉。所以对方第一个是引发你的心是平等，但是真正重要的，还是从这个身上面，你回过头来检查你自己的内心，这个在这个上头，使得不被这个怨亲的心而动它。在这个上头，你得到了这个舍平等了，然后呢，缘亲友的心。因为亲友这个心，虽然有这个耽着，但是这个耽着本身力量比较弱，所以在这个上头，你再进一步推展。[23:12]

Once you have attained this, then cultivate even-mindedness toward a friend. Your lack of even-mindedness toward this friend is either because of the degree of your attachment for him or her or because of the bias from your attachment and hostility. After you achieve an even-mindedness toward this friend, cultivate it toward an enemy. Your lack of even-mindedness toward this person is due to your hostility, viewing him or her as totally disagreeable.

【若能于此心平等已，次缘亲友修平等心。若于亲友心未平等，或由贪瞋分别党类或贪轻重令不平等。此亦平已，次于怨敌修平等心，此若未平，专见违逆而起瞋恚。】

这些都不可以。假定说看见了亲友心以后的话呢，那个时候你会发觉到：欸，看见 (p190) 这个欢喜的人，那么自然而然哪……。虽然你看见中庸的人，你心里面不动，看见欢喜的人，你心里面跟着欢喜而去了。那时候把它拿掉，把它拿掉，就是这样。然后再进一步，对有怨的人再把它拿掉。假定说有亲的人，有亲爱的人你不能拿掉的话，看见亲爱的人你就耽着，跟着这个而去。如果看，对这个怨的人，你没有拿掉的话，由于怨的人你就跟着怨而去，这个舍心就生不起来。如果这个舍心生不起来，然后在这个心理不平等的情况之下，你修的慈悲的话，那个慈悲始终是像爬山一样，一脚高低，那个慈悲根本大不起来。所以，当这些都平了，[24:35]

After you are even-minded toward this person, finally cultivate it toward all living beings. 

【若此亦平，次当缘一切有情，修平等心。】

那个时候，你的质完全对了，然后呢，把它量扩大，扩大到在任何人身上面。到那时候，你看见任何人，不管这个人是亲、怨、平等，跟你再好，你看见了，心里面了不动心；跟你再怨，你心里面了不动心。这是第一步。所以在任何情况之下，你不动，你不为外面所动，然后你就运用你的心，你要它什么样，你就成什么样。否则你这个心一直跟着外境转，你虽然觉得：“欸，要怎么样……。”可是境风一动，你也跟着它，被它动掉了，那是不行，那个不行。[25:21]

(p191) 譬如说，我们现在说写字来说，你写字那个笔啊，那个笔写在那个纸上面。是，现在满好，但是万一那个纸碰见那个水的话，那个笔就化掉了，那个字也就没有了，对吧？现在呢，我现在用的纸质不怕水，现在那个笔是油质的也不怕水。你本身不怕水，然后你写了字摆在上面，那个水尽管来的话，对不起，动不了它，是不是这样？那个字还在上面一动不动。这是为什么你事先必定要先准备好了，了解、清楚不清楚这一点？[25:58]

所以我们事先那个心里边哪，先要不为它所动。就像刚才说，那个纸不是说摆在这个地方，摆在这个地方可以，但是你现在要缘的是一切有情；所以换句话说，这张纸不但要摆在房间里，还要摆出去喔，还要风吹雨打喔！所以你在室内虽然是满好，被水一泡，完了！那个不行。所以这张纸本身禁得起风吹雨打，然后你在上面写字。写字的时候，你现在写得干干的满好，水一来的话，那个墨水又冲掉，这个不行，这个墨水也要禁得过风吹雨打。[26:41]

现在我们这个心理也是这样，所以你不要去忙着去写字，换句话说，你不要忙着在心理上面先把那个慈悲放下来修成功，不要！因为你那个慈悲啊，在这个不平等的心，心没有摆平之前，摆在这里温室当中，就好像摆在这里，那可以；万一碰到境风上面一动的话，好，碰见水被水溶掉，碰见风又吹掉，那没有用！这个道理懂不懂？这个地方所以给 (p192) 我们说这个，就是这样。“若尔”，我们翻过来。[27:19]

p. 216

Question: Well then, what meditation eliminates attachment and hostility toward these three persons? 

【◎ 若尔于彼由修何事能断贪瞋，谓修二事。】

那么进一步，我们说：对呀，这明明是他是亲爱的人，亲爱的人嘛难免喜好啰、贪着啰！明明是你的怨家，怨家嘛当然我们发瞋恚啰！你怎么办能够对它舍掉呢？欸，他告诉我们哪，这里进一步，前面先说道理，道理告诉我们了，就告诉我们怎么个修法─修两件事情：[27:54]

Reply: Kamalasila's 《second Stages of Meditation》 offers two approaches: (1) Contemplate as follows, "From living beings" viewpoint, all equally want happiness and do not want suffering. Therefore, it is inappropriate to hold some close and to help them, while keeping others at a distance and harming or not helping them. 

【就有情者，谓念一切欣乐厌苦，皆悉同故，缘于一类执为亲近而兴饶益，于他一类计为疏远，或作损恼或不饶益，不应道理。】

说第一个，拿对方来说─有情，对方来说。就他来说，你不是要利益他吗？那么没有一个人例外的，没有一个人例外的，大家都希望快乐，大家就厌恶痛苦。就他来说，没有一点差别，人是这样，畜生是这样，不管是哪一个。现在你对他，说有一类要给他好处，有一类要疏远哪；给他好处，或者疏远，这个不合理、不合理。这个是就他那一方面，这个很明白啊！那么另外就我自己方面，就我自己方面那怎么办呢？我自己说：明明是这个有情的人，我欢喜啊；这个瞋恚的人，我讨厌哪！他下面就告诉我们怎么办呢？[29:06]

(2) Contemplate as follows, "From my viewpoint, if I have continuously been reborn since beginningless time, all beings have been my friends hundreds of times. To whom should I be attached? To whom should I be hostile?" 

(p193) 【就自己者，当作是思，从无始来于生死中，未经百返为我亲属，虽一有情亦不可得，于谁应贪，于谁当瞋。】

嗯，你如果能够这样地观察，我们眼前所以是凡夫，陷在眼前境界无明当中。实际上，我们无始生死当中，就在凡夫当中已经转了不晓得多少趟了。转了多少趟当中，大家没有一种关系没有发生过，各式各样的关系都有过。所以你随便要想找一个人，说这个人跟你没有任何关系的，找不出来。任何一个人，都跟你有各式各样的关系。[29:54]

english lr v2.p.36 (commentary v2.p.5)[00:05]

The mental attitude is biased – uneven-minded. This attitude should be removed all the way from the very beginning; “eliminating” means don’t let this biased attitude influence you. In other words, you must remove this mental attitude. If it is not cleared from your mind, with this attitude then what? Toward certain people you meet and “attachment” is developed – you like them. Toward others you form “hostility” under the same situation. Hence, your application of the teaching under this condition, your compassion will be different too. Well, you see the one to your liking then your compassion is stronger; seeing the disliked ones your compassion is not working, just like that. Thus, trying to develop impartiality is impossible.[01:03]

This immeasurable loving-kindness and compassion, not only the capacity has to be immeasurable, but also it covers all living beings without any exception – your intension is immeasurable as well as your object is also immeasurable. Among the immeasurable beings, well, some of them you like and others you dislike. Therefore, all those to your liking you are biased on their side; and uneven-minded toward the ones you dislike, if this is how you function then your compassion is helpless! So from the very beginning, this biased attitude has to be avoided, your even and unbiased foundation has to be established. And what is the foundation? It is to practice the impartiality; this has to be applied first. Hence, there are three types of “impartiality”. Take heed, in every aspect the author is clearly identifying the characteristic, what are the three types?[01:59]

There are three kinds of impartiality: (1) equanimity with respect to application, (2) the feeling of impartiality, and (3) immeasurable impartiality. In this section, impartiality refers to the last one.

refers to the last one. These three terms are for the three characteristics let me explain. Out of these “the feeling of impartiality” is the easiest to understand, a type of feeling, well, the feeling of sitting here you feel: ah, how comfortable. Or meeting the other party and he praised you a few words and smiled at you, you are delighted, and this is the affected feeling. There are three types of feelings: they are pleasant, painful and neutral [v.1 p.318], here refers to a type neutral feeling.[02:32]

What is “equanimity with respect to application”? It is the sensation, discrimination and conditioning out of the five aggregates*. “Conditioning” is our mental condition and its state is equanimity without attachment. Normally what is our mind state? Our mind is either excitement or laxity and filled with confused thoughts. Well, as for now, the mental attitude of this conditioning is equanimity yet lack of functionality; when the effort is applied to align with meditative serenity then this attitude will arise, that is how it works! Thus, if the practitioner’s mind is without any excitement such training is considered very advanced. [*Five aggregates: form, sensation, discrimination, conditioning and awareness][03:10]

Well! It is not the case here; this case is the “immeasurable impartiality”. That is under any circumstance regardless encountering any living beings; you don’t have any dislike, attachment or any preference – just with even mentality. This is the first step we need to take and this is the third impartiality.[03:35]

Immeasurable impartiality is said to have two types:

Here is the further explanation of two types! Ah, how detailed. In other words the true value of this text is totally free from any discrepancy. Pay attention! It is totally flawless at causal stage. The quality and quantitative measurement can’t be contaminated, if there is any contamination, may I ask is it possible to achieve the perfectly uncontaminated Buddhahood? It is not possible, especially at the very beginning of the causal stage.[04:11]

[94A, 04.11] So we need to frequently keep this in mind, for instance you are building a skyscraper all the way up to the tip and found out a slight flaw, ah that is fine! You just rebuild the tip. Now if our beginning foundation is flawed and you have already built 108 stories or even 1000 stories, then realized the foundation is not going to work, unfortunately, the 1000 stories or even ten thousands stories will all collapse! Is this right? This is so clear and explicit. Just like you cook rice, by the time you are done cooking and ready to serve, a fly “kaput!” fell in. All you have to do is to remove the area that the fly fell in. If this fly carried germs and it “kaput!” fell into the water and the cholera germs carried by it is all over the water. That is why the text clarifies from the very beginning in such detail. At same time in the beginning is also when we are able to pay special attention to it.[05:18]

Now our applying of the Buddha Dharma is in such a confused manner – a mass of blurry – this is where the issue is. Well, everyone is talking great concepts and giving teaching as well. When we see others give teachings, we also want to do the same. Why is that we are not able to promulgate the teaching? Some even claim: “You preserve the teaching keep it well in the mountain monastery, passing it to the right heir!” You rather not promulgate the teaching and keep it in the mountain monastery; wait until the real qualified practitioner to uphold the teaching. If you jump in to give the teaching, once you ruined the good name of Buddha Dharma, and that is too bad! People will never trust this good name and it is done with it! That is why we rather not spread the teaching; otherwise we may ruin the teaching [if we are have not study properly]. Some people made such comment, and the reason is explained here, just like this. So we are very lucky, with this understanding we should be very happy not to be occupied by giving teaching right away! What we need to be occupied is to recognize this reasoning and work at applying the teaching, and this is truly the act of spreading of the teaching. Now, let’s continue, the text further distinguishes! Here, the immeasurable impartiality has two types:[06:28]

(1) wishing that living beings were free from such afflictions as attachment and hostility, and (2) being even-minded yourself after you have become free of attachment or hostility toward living beings. In this section, impartiality refers to the latter.

or hostility toward living beings. In this section, impartiality refers to the latter. This is saying when you facing people you may have two types of reactions. You see every one is peacefully at ease this is one type. Because they are peaceful and without desire or hostility, naturally upon seeing them your mind will not be affected by any desire or hostility, right? This is one type, and the other type is the opposite. Some people are having desire and hostility, or you are in favor of this person, or you are not in favor of this person; although one of them is to your dislike and the other is whom you like; however your reaction is with immeasurable impartiality. To the one who is very close to you that is fine, you maintain unaffected; the other person is your enemy your mind will not be disturbed either. You always remain in the state of impartiality. This is the key importance now.[07:43]

Why is the author so saying? This is very clear: you try to have people remove desire and hostility is impossible, right? When we open our eyes to see: this is your good friend, and that one is not; some people are easy to get mad, others are very happy. If you are influenced by the external condition, how can you apply the teaching? The application will not work. That is you have to mind your own application and not to be disturbed by external conditions – the external condition changes but you are not; other people are either close or stranger to you, you are not influenced. By then you will not be impacted by any external conditions and steadfast on this even-minded mentality, then you are able to apply the meditation practice! This section is to distinguish this concept. So when we take our first step of the practice, this attitude is required. With this step, then our mind can be impartial, and this is what it means.[08:34]

The steps for cultivating immeasurable impartiality are as follows.

Thus at our actual application the author says again: “Well, if you want to meditate on this teaching, this is the required mental attitude.” Yet for the mental condition to apply this teaching, what should it be? Our present mind is the consciousness – the mental conscious – so the essence of this mental conscious has to be “the contact of these three”: your faculties interface with the external object and initiate the mental conscious. Since the external object triggers it, so this reliance object has an important factor, which type of external object should be relied? It is the impartial one. Because this impartial object is either beneficial or harmful, when facing it you will naturally be even-minded. First to develop this even-mindedness, once it is stabilized, and then you take a step further, make sure you are not influenced by it later. Once you are not influenced, then remove all the original disturbing impression, thus your mental activities will become more stabilized. Take heed, the order of the steps are such completeness![09:38]

Normally in our application we often claim: “Wow, noticing this is good and I immediately apply it.” It is like our confession practice now, ah, it takes 108 prostrations, well, I also want to keep up with it. Sounds very good, turns out you prostrated for the first time before finishing it half way, your back sored, and next time you need to figure out a way, well… So in every aspect, such minor detail should be aware, so is the major aspect! Hence you all should pay extreme attention! Our actual flaw is right here: hearing this is good – go for it! Sure, you should keep up with the positive one; however, you must realize how does this positive aspect advance orderly. You need to know the positive effect requires positive cause and this cause should absolutely be flawless! Once you have this understanding and you will definitely inference to what? Ah! The very first step should be rely on virtuous teacher, and properly listen to the teachings. The advancement seems to be slower, in fact it is the quickest path and it is the only path![10:43]

This last statement, at first we don’t understand now after we have studied the 12 dependent arising we got it. Do you all remember in the 12 dependent arising the text mentioned the shortest from cause to effect is two lifetimes and the longest is three lifetimes, remember that? [v.1 p.322] Why is it the longest takes three lifetimes? There is this statement: many lifetimes may intervene between the causes and effects, yet they are not the effect of this given cause. Some of you may not understand this statement, if that is the case, you should review it well. In other words, once the cause is planted, for the effect to arise the shortest is two lifetimes and the longest is three lifetimes. Although there are many lifetimes in between, yet this given cause has not encountered the condition to produce the comparable effect. Thus for this given cause to mature, the required condition must be in accord with the cause so as to have the fruitional effect. The negative effect works this way, so is the positive ones. Now the effect we are after should be positive, in order to achieve such encompassing effect, you must have encompassing cause.[11:54]

So it is not, well, now you feel scared and stop right there. Once stopped there, you will not have a way to aspire your virtuous effect. If the cause is not planted, may I ask will the virtuous effect automatically fall on you? No. When will it mature? It will be all the way until other causes and conditions are available and then you will have the thought again: “Well, I have to do it!” Thus you still have to properly abide by the teaching to make it happen. By then, your initial thought of achieving this effect, continuously nurture by inspiration-for-virtue and joyous perseverance, and then the effect can mature, right?[12:41]

In between there could be countless lifetimes that is for sure, however all these countless other lifetimes you engage in nonvirtuous deeds. Since in the midst of nonvirtuous deeds, this also shows what? Unless you can prevent it from fruition, the only way to allow the fruition you have to apply proper inspiration-for-virtue to do it right at causal stage – make it happen. Hence, from here we know inspiration-for-virtue is also the only solution. Once you have this understanding and applying it accordingly now, well, the in between will not be countless lifetimes. So what is the effect? It will be the quickest path, is it clear now? This concept we must be clear. If you are clear then you will not be lazy and consider: “Alas, being idle is not allowed!” Now because you are afraid of suffering, and what will be the effect of idling? It is descend to hell realm. With the present minor suffering, you still have the chance to be liberated! Just hang in there a little more will do, it can be overcome! Once descend to the hell realm, not only there is no chance to be liberated, but also the suffering is immeasurable, and will that be acceptable? Therefore, this is what we should understand![13:52]

Thus, in many occasions my teachers often told me: “Even you are not able to make it in everyday effort, yet you have to constantly uphold that aspiration that you are determined to overcome it.” To overcome what? Not only does the appearing sign of idling has to be perforated and its root habit must be removed completely, never let any of it remain! Don’t just have the aspiration alone! With this aspiration, you try to find all kinds of methods to achieve it. Never give in to any pardon or excuse. Because for this cause I then realized, for sure, often many people came and told me: “Well, Dharma master, you don’t feel well now, take a rest and take it easy! You also need to take a brake to rest!” I heard this and sensed this is poison; even he is with good intention – out of kindness. I just sympathize with him, I don’t have the capability to help him, and the only way for me is for him to leave here. If he is my elder, I pay respect and there will not be a next time to meet with him, this is absolute true. What to do then? On the contrary, this person comes to tell you: “So and so illness is for you to strive hard quickly! Otherwise, when the time is done, that will be too late!” Ah, I appreciate this person! We must understand this kind of mentality.[15:11]

The other day I was talking to our elder abbot - well, this is why I believe we have the most remarkable virtuous teacher here - he told me this story. Didn’t the elder abbot sat in front of my room, at this place every time I see him I am happy – just admire and praise him. Hence, as long as I have opportunity and time – usually I am pretty busy thus I can’t chat with him – I will definitely go over to chat with him, or to pay respect. However, as long as you chat with him, you will certainly receive benefits. He chatted with me, and I asked him one minor thing. He told me a story, ah, I was truly touched when hearing it.[15:51]

Elder abbot said back then over here, not sure which Buddhist academy – could be Venerable Sheng-yin - kept on inviting him to be their dean, he never accepted it, well, it went on for a period of time! Once, due to the request going on for so long, he agreed to go. Upon going there, that was a female Buddhist academy that was why he did not accept it, that time his hemorrhoids was very serious. Not sure if you are aware of the seriousness of the hemorrhoids, it often bleeds a lot. So, during that school opening ceremony, which was a very important and dignified event, they invited the mayor and many government officials! It turned out that he could not sit upright but had to incline to one side in the seat. At the end of the ceremony, after the recess he noticed the wetness underneath, he stood up and took a look, ah, a lot of blood underneath, he felt it was disastrous, sigh! Although this is caused by hemorrhoid, but this is a female Buddhist academy, people would not understand.[16:43]

Especially we know how the elder abbot upheld the precepts; in case there was any misunderstanding thought that is not good – Buddha established many precepts to prevent mocking suspicion. Sigh, elder abbot had to think of a way to get rid of the hemorrhoid, and that is to cure it! But the doctor could not do anything about it, as Buddhists all know, the only way is for the elder abbot to pray for Buddhas’ and Bodhisattvas’ help. What should be done? That is to ray to the Bodhisattva by saying: “Avalokitesvara, you must help me, I am determined to remove it, I have to get rid of it!” That night elder abbot came back and after the evening session, he told his disciples: “You all go ahead to rest first, leave me alone, under any condition don’t worry about me! Even if I die, don’t touch me tonight, move the body tomorrow.” That is it. Well, everyone respects him very much and left him alone.[17:21]

So here I am telling you all, don’t ever say: “Well, senior Dharma master, are you well…” Such a patronizing statement can only harm you, coming here I will definitely not take it; I am not able to help you is enough to make me feel embarrassed. The elder abbot is the same way, after he said that, even the disciples were all worrying about him…Then he went to prostrate. After the evening session, he one-pointedly pray to Avalokitesvara: “You must help me! Please do help!” And then he prostrated and prostrated. All the way till he was exhausted and could not move, and the head was totally dizzy. “I can’t stand up now, however, even I am not able to stand up, I can still move.” Therefore, he knocked the forehead on the floor and made loud “bang, bang, bang…” just like that. Later, he could not even move the head, lying there couldn’t move. “Although my body is not able to move, but my mouth can.” Thus, he chanted: “Ah, great compassionate Avalokitesvara, great compassionate Avalokitesvara…!” After a while, his tongue was dry and not able to chant either. “I can’t chant, but my mind is still there!” He then chanted within, constantly prayed and prayed, just like that – that was his attitude![18:28]

For us now any little effort, after 2 prostrations we become: “Alas, can’t do it! What if something is not right later, I need to rest early!” You were told to get up 2 minutes early, the feeling is: “Alas, tomorrow needs to do this, day after tomorrow needs to do that…” Ah, that is totally good for nothing! The elder abbot continued this prostration, well, if one is willing to forsake life for it – the elder abbot did just that. However I am not encouraging you to do so! I have to specifically declare it here, keep this advice in mind! Lama Tsong-kha-pa told us we should not force it, forcing is not allowed. Elder abbot had his willpower; such systematic order is very clear to him; always remember what Lama Tsong-kha-pa told us about the systematic order. Over here I am just making special efforts for our mentality to establish.[19:11]

Let me continue, well then, that day the elder abbot immediately had a response. He was totally in a coma condition! Seeing Avalokitesvara, finally! And he noticed on the left and right knees of Avalokitesvara there were 2 people knelt there. He saw that and was very happy, with that joy, the 2 people disappeared. With this joy he thought: “Right, these 2 are recording virtue and non-virtues?” He thought: “In this life of mine, indeed I have done a lot of negative things; but after all I still did a lot of virtuous deeds! Seeing this vision must be the blessing from the Bodhisattva!” He said: “Bodhisattva excuse me, let me go check it out.” Well, he felt the hemorrhoid should be healed! “I should not check in the prayer hall, Bodhisattva excuses me, I will go to check it out.” And his energy was restored, he did not even notice – as he was already exhausted. He excused himself back to his room and checked, what was there for over a decade was gone, totally disappeared, it was not there anymore. Well, take heed! Just like that.[20:14]

So now we all are learning Buddha Dharma, “joyous perseverance is supreme among virtues”. Everyone should not follow the above story, you should not claim, “Well, I will give it a try today!” No, don’t do that. Here in this Lamrim text every step – before you are clear about the steps, always remember what was mentioned before, otherwise, you trying it will definitely be flawed! Thus my encouragement now is for everyone not to retreat before you are ready to apply the practice either. The feeling now should be: I have this opportunity to study this encompassing systematic order… Also, our current arrangement of the classes are pretty good, as long as you abide by the schedule to establish the mental force and then follow it accordingly, all the attainment will be available.[20:56]

Therefore, when I mention here, “the steps for cultivating immeasurable impartiality are as follows”, it implies a structured sequence. Now we understand that this sequence serves as a guide, indicating how to proceed step by step. When I speak of the gradual steps here, if the feeling that arises during your analysis is, “Well, why is the structure arranged in this way?” This is your obstacle, and this is what I am telling you. So the story about the elder abbot is to encourage us! Now we live in a place where everything is readily available, very convenient. To help you remember the teaching, there is the recording, and to help you hear it clearly there is the amplifier. How can you compare with the elder abbot’s joyous perseverance? Hence in our mind we have to pay attention to this point! The next topic in the text is “the steps for cultivating immeasurable impartiality are as follows.“[21:51]

Since you can easily be impartial to a person toward whom you have neutral feelings, first take as the object of your meditation such a person, someone who has neither helped nor harmed you. Achieve an even-mindedness toward this person, removing your attachment and hostility.

your attachment and hostility. Therefore, first determine the object is of neutral feeling – not an enemy or relative. Then, remove the feeling of attachment and hostility, that is how it works. Due to there is no attachment and hostility toward this person, and then the even-minded phenomenon toward this object is impartiality. Thus, at this juncture, the author already told us earlier, it is not about this object helping you or harming you, it refers to when interface with this person you have to remove the attachment and hostility from your mind. Instead, when engaging with others, it is essential to relinquish the attachments of attachment and hostility within oneself. Thus, the first step is to cultivate a mind of equanimity toward others. However, what truly matters is turning inward to examine your own heart in such situations, ensuring that it remains undisturbed by feelings of resentment or attachment. From here, once you have obtained this impartiality, further extend it toward relatives and friends. Although the attachment to family and friends may persist, its influence is relatively weak. Therefore, one can further cultivate and expand upon this foundation.[23:12]

Once you have attained this, then cultivate even-mindedness toward a friend. Your lack of even-mindedness toward this friend is either because of the degree of your attachment for him or her or because of the bias from your attachment and hostility. After you achieve an even-mindedness toward this friend, cultivate it toward an enemy. Your lack of even-mindedness toward this person is due to your hostility, viewing him or her as totally disagreeable.

All these are not encouraged. If we look at the attitude toward a friend, and then you will find out: well, when seeing this likable friend, naturally… When seeing a neutral friend, your mind is even; and seeing friends you like, your mind attaches. When that happens try to remove this attachment, do away with it; that is how it works. Furthermore, again remove the disagreement toward enemies. In case you are not able to remove bring attached to your dear ones, you will be attached to them at sight, and be led by this attachment. If the hostility is not removed when you see the enemy then, due to the dislike, you will continue to be hostile, and the impartiality will not arise. If this even-mindedness does not arise, under the uneven attitude, your practice of compassion will be like climbing a hill – each step uneven, each stride uncertain. Such compassion can never truly develop. So, when these are all even,[24:35]

After you are even-minded toward this person, finally cultivate it toward all living beings.

Once you have achieved the proper quality, expand it toward all living beings. By then, when you see anyone, regardless of whether this person is dear, enemy or neutral: even at sight of your dearest ones your mind will be even; those disagreeable ones will not impact your mind. This is the first step. Thus, under any condition, you are even-minded and not to be impacted by the external conditions. And then, you are able to cultivate your mind to accord to your aspiration easily. Otherwise your mind will constantly follow the external condition, even your feeling is: “Well, it should be this way…” However the wind of external conditions blows, you will follow it too, and be influenced by it, that will not do, it is not good.[25:21]

For instance, when writing, the pen you use to write on the paper, sure, it may look fine now, but if that paper touches water, the ink will be smudged and the writing will fade, is this right? Now I am using waterproof paper and an oil-based pen. When you write on waterproof paper, even if there’s water, it will not be smeared, is this right? The writing is still untouched. This is why you need to be prepared ahead of time, is this clear; do you understand this point?[25:58]

So our mind first should not be influenced by the external conditions. Like the above example, the paper is just left there. You can leave it there but you should be mindful of all living beings; in other words, this piece of paper should not only be placed in the room, but also be placed outside, where it can be exposed to the wind and rain. Thus, the paper in the room may seem to be in good shape, but when it is soaked by water, it is done for! This won’t work. So this paper should be able to endure the wind and rain, and then you write on it. Your writing may appear well-formed when it is dry, yet, if it comes into contact with water, the ink washes away—this is unacceptable. The ink must also withstand wind and rain.[26:41]

Now it is the same with our mental attitude, hence you should not jump into doing the writing. In other words, you should not be occupied with applying the compassionate attitude first, don’t do that! Because the compassion applied on the uneven mind – before the mind is even – leaving it in the greenhouse is fine; in case one encounters the external challenging conditions, well; when the rain pours, it will be washed away. When the wind blows, it will be blown away, that is not good! Is this concept clear? This is why the concept is mentioned in this section. Let’s continue.[27:19]

Question: Well then, what meditation eliminates attachment and hostility toward these three persons?

Furthermore, we claim, yes, obviously with regard to our loved ones, it is inevitable for us to like them and be attached to them! Obviously, when we encounter our enemy, we will get upset! How can you be impartial? Well, the author tells us one more step. The preceding concept is explained, now he is telling us how to apply: there are two ways.[27:54]

Reply: Kamalasila's second Stages of Meditation offers two approaches: (1) Contemplate as follows, "From living beings’ viewpoint, all equally want happiness and do not want suffering. Therefore, it is inappropriate to hold some close and to help them, while keeping others at a distance and harming or not helping them.”

The first one is from the aspect of the other party – the living beings. From the perspective of others, don’t you want to benefit them? Thus no one is an exception, all of us wish to be happy and dislike suffering. There is no difference for the other party, regardless of whether it is human or animal. Now your attitude toward other beings is to benefit some while leaving others out. This kind of benefit and aloof is unreasonable – not acceptable. From the viewpoint of the other party, it is very clear! The other aspect is from my standpoint and what about it? For me, obviously I like this person; and this annoying person I dislike! Next the author tells us what should be done.[29:06]

(2) Contemplate as follows, "From my viewpoint, if I have continuously been reborn since beginningless time, all beings have been my friends hundreds of times. To whom should I be attached? To whom should I be hostile?"

Well, if you can analyze with this perspective, we will recognize the reason that we are ordinary beings now and submerged in this present ignorance… in fact, from beginningless time we have gone through many cycles of birth and rebirth as ordinary beings. Among those many cycles, we all are relatives one way or another – all sorts of relationships. Hence, it is impossible to try to find anyone totally unrelated. Everyone is related to you through various connections.