菩提道次第广论手抄稿:旧版第九十五卷B面
（手抄稿 第十二册 p233）[00:03]
p. 219 (4)
When these mothers see the edge of the precipice of cyclic existence in general and the miserable realms in particular, they naturally take hope in their children, and the children have a responsibility to get their mothers out of this situation.
【总于生死，别于恶趣奔驰悬险，母当望子，子应济母。】
总共地来说，不管怎么样，都在生死痛苦当中；天、人、修罗、恶道等等，而特别在恶道当中更是可怕！所以在这个时候，母亲只有希望儿子，而儿子呢，应该做的就是救度母亲。[00:27]
Therefore, with this in mind, repay your mothers' kindness by definitely causing them to emerge from cyclic existence.
【如是思已，拔出生死而报其恩。】
对啦！[00:33]
Śantideva's《Compendium of Trainings》 (Śiksā-samuccaya) states: Crazed by the afflictions, blinded by ignorance, stumbling with each step, on a path with many a precipice. You and others are always subject to sorrow – all beings have similar sufferings.
【《集学论》云:“烦恼狂痴盲，于多悬险路，步步而蹎蹶，自他恒忧事，众生苦皆同。”】
(p234) 这个论上面告诉我们：是的，我们为烦恼所缚，所以心是痴的，眼睛是盲的，都在这个悬崖险路上面一脚高低地走啊！所以这个时候，不管为自己，不管为他人，也不管是哪一个人，真正自己跟别人，种种的忧愁苦恼事，都是一样的，这一个我们要了解。[01:16]
Although it is said that it is improper to look for others' faults and that it is wonderful to notice even a single virtue, here it is appropriate to consider how others are helpless.
【此说如是观已，不应于他寻求过失，见一功德应觉希有，然此亦合苦恼之理。】
上面说了这个道理，还妙咧！不但一方面感恩、修恩、启发菩提心，少一点至少能够把我们得到上品去，更好一点很快成佛。嘿，妙了！眼前还有一个特别好处。下面说，“不应于他寻求过失”，你就不会跟他找过失了，只见一切功德觉为希有，觉得殊胜希有。[01:54]
刚才我曾经讲过的，那我自己觉得我对我母亲一样，不管她怎么讲，欸，我只看见她，她对我这么好！然后呢，因为我由于这样心理我也欢喜，不管她怎么讲，我总是就是欢喜、就是感激！然后呢，我回过头去也是如此，当你想到任何一个人都是你母亲的话，你也这样的话，请问：你人与人之间还有什么问题啊？一点问题都没有啦！所以这个教授之善巧啊！眼前一点问题都没有了，这不是马上增上生吗？所以我们要想改善，你想尽千辛万苦，你怎么弄都改不过来。欸，这个地方，就这么一个简单的办法，把你完全改过来了！[02:38]
人真正的啊，穷，不穷在物质上面，苦，不苦在物质上面，就是这样。哪怕你再穷、 (p235) 再苦，大家一起在这儿的话，啊，过得真开心、真快乐！我记得我那年到乡下去的时候，哎呀，看看那个大陆上那个，的的确确比起我们这里来，那它是差得不晓得差到哪里去了！我母亲看见我回来了，连忙要去买一点菜，我心里想：唉，是这样啊！她那个自己有一点点小小的一块田，她可以种一点。我就告诉她：“哎呀，自己种的特别好，哪怕一点点。”她也满欢喜呀！但是的的确确地，那谈物质什么都谈不到，但是我自己立刻就感觉到的，那一生的最快乐的时候，就是自己跟母亲的时候！[03:26]
小的时候，现在回想回想小的时候固然如此，眼前还是如此啊！这千真万确的，你只要能够如理地观察，你们大家想一想看。我想没有一个人例外，想想最快乐的是什么时候？小的时候嘛！无忧无虑。欸，所以小的时候，你看，哪怕那个父母亲打了你，那个孩子一定抱着母亲的腿在哭的。欸，你看看，对不对？表示什么呢？表示这个，这个关系的如此地完美，如此地完善。现在你把一切众生看成这样的话，还有什么过失啊？找不到啦！就这么找不到了。所以这个教法的完美啊，教法的真的完美啊！[04:11]
所以说，你多闻，了解得越多，然后呢你思惟得越多，除过增德─除那过失的方法，增长功德的资粮的方法是越多。不管你哪一个想，你用业感缘起来想也好，现在又告诉我们这个办法也好。不管你哪一个办法，想到哪里，嘿，功德就增长到哪里，苦恼就净(p236) 化到哪里，当下是增上生。别的这个增上生，对不起，还慢慢地要出毛病咧，这个增上生到最后一定是决定胜，这样地殊胜啊！所以对这一点，应觉为稀有啊！的的确确，啊，这个除了佛以外，真正佛法的真正不共的地方就这个！[05:02]
然后呢，“此亦合苦恼道理”，欸，他还是从这个……概念还是从什么上面啊？不要忘记掉喔─苦、集、灭、道，它的根本教法并没有离开，始终是绕着这个中心在转。好了，那么这是说，我们依这个心，然后呢一步一步上来。依了这个心，下面的正发什么？正发大慈悲心，因为大慈悲心有了，其他的一一也来了。[05:36]
2. The development of the attitude of being intent on others' welfare has three parts: 1. The cultivation of love. In order to understand the cultivation of love you must know the following topics. The object of love is living beings who do not have happiness.
【◎ 第二正发此心分三。初修慈中慈所缘者，谓不具足安乐有情。】
那个地方分三部分来说。第一个呢，修慈。慈是什么？一种心理状态，就是你要把快乐给人家，所以一定有一个对象受你快乐的。所以这个慈心所缘的是什么？是“不具足安乐有情”，说那些有情他没有快乐，那是你所缘的。行相呢？那个时候你的心理状态呢？[06:05]
The subjective aspects are thinking, "How nice it would be if beings were happy."
【行相者，谓念云何令遇安乐，】
你怎么样使他得到快乐？[06:10]
"May they be happy,"
(p237) 【惟愿令其获得安乐，】
你一心一意只有想：怎么使他快乐？还有重要的，这个快乐─[06:20]
and "I will cause them to be happy."
【我应令其遇诸安乐。】
就这三样。第一个，怎么样使他快乐？第二个，你心里面一心一意只有想使他快乐；进一步，我要使他快乐！现在讲到这地方，我们又停一下。现在我们平常人与人之间，是种种毛病，无非是为什么啊？你希望快乐，不希望他快乐。现在你有了这个心，你只希望人家快乐的话，眼前我们所有的问题都找不到了，对不对？结果呢，这个时候，你却在增长什么？增长的无上大菩提的功德。啊，那个是佛法之美啊！前面已经告诉我们，那么好！所以你看，到越向后这个越好，然后呢，你的烦恼自然而然慢慢、慢慢地净化掉，净化掉了。如果你能够把现在这个东西，跟前面的再配合起来的话，哇！那运用得天衣无缝，那个是真的叫圆融无碍啊！你跑到哪里，处处体会，就问题解决。跟以前的圆融无碍，有个绝不一样的地方，前面那个圆融无碍，那是个大杂烩，反正那就像说那个笑话一样，哎呀，那个脏垢不分，统统混在一块儿。现在不！每一个地方弄得清清楚楚，该怎么就怎么，处处体会，处处圆融，没有一样东西用不上，这个是真的美呀！[07:59]
(p238) 继续，
With respect to the benefits of love,
【胜利者，】
它有什么好处呀？说这个修慈心有什么好处呀？欸，实际上，我刚才说那个还是最起码的喔，还是最起码的。不过，我说的是我们眼前感受得到的，经上面可说得那不得了啊！[08:18]
the《King of Concentrations Sũtra》 states: Always offering to superior beings as many countless offerings as there are in billions of lands does not equal a portion of the benefit of a loving attitude.
【《三摩地王经》云:“偏于无边俱胝刹，尽其无量众供养，以此常供诸胜士，不及慈心一数分。”】
下面解释，[08:30]
It says that the benefit of love has far greater merit than continually making vast offerings to the highest recipients [buddhas and bodhisattvas].
【此说较以广大财物，于究竟田常时供养，其福尤大。】
经上面告诉我们，“普遍”是一无遗漏的，“于无边俱胝刹”，哎呀，不得了啊！这不仅仅是说我们现在，只有南普陀，下面加上个正觉寺，等一下还有个慈善寺，那台中、那台湾，整个的我们这个地球，整个的银河系，整个的无边刹海当中，所有的最好的供养，你拿来供养一切佛，这个功德多大，不得了的！欸，“不及慈心一数分”，你产生了那个慈心，哪怕那很小一点点，欸，远超过它！[09:16]
上面引那个《三摩地王经》说，你看，这么大的供养，那不得了的，那是不得了 (p239) 的啊！但是，欸，不如慈心的一数分。你修那个慈心，很少一点点，你看看这功德多大！他一再处处地方告诉我们殊胜的利益，殊胜的利益。所以我们现在从两方面，一方面嘛，像我刚才说的，眼前马上让你感受到。让你感受到的话，你会觉得：“哎呀，这个的确这么好！”心里面就愿意、乐意地推动。然后呢，再引佛经上面，所以原来实际上这个东西这么个好法啊！这是双重的力量。这我们平常你只要肯这样如理去思惟观察的话，这个大菩提心无有生不起的道理。因为这是这么眼前的，这样的一个好而又这么现实的一个问题。继续下去：[10:39]
Also the《Array of Qualities in Manjuśri's Buddha-realm》 states: In the northeast is the land of the Conqueror Buddhesvara called "Decorated by a Thousand Universes."
【《曼殊室利庄严佛土经》云：“于东北方有大自在王佛，世界曰千庄严，】
这么一个佛国，
There living beings have a happiness which is like the bliss of a monk who experiences a cessation.
【其中有情皆具安乐，如诸苾刍入灭定乐。】
这个“安乐”像什么？“苾刍入灭定乐”，哎，这个灭定乐是快乐啊，是不晓得多快乐！在我们世间哪，三世间最快乐的是什么？色界第三禅，第三禅。这个第三禅真是快乐啊！不要说第三禅，你得到一旦得到了色界这个快乐的话，人间最快乐东西，你对它是味同嚼蜡，是一点味道都没有，闻起来臭不可言。人间呢，最快乐的是男女，那个时候你对它啊，那简直是……。你们还记得不记得阿难那个公案哪？他的太太美成这个样，一看见 (p240) 这个天女，他就觉得自己的太太，哎呀，像一个瞎眼那个老母猴一样！那个还只是欲界天喔，色界还要比它胜喔！一层比一层。然后呢，灭定乐的话，那又要更要不晓得快乐多少倍。所以现在这个地方的快乐，就都得到这样的大的灭定乐。[12:03]
If you generate a loving attitude here in Jambudvipa toward all living beings for merely a snap of the fingers, the merit produced greatly surpasses the merit gained by keeping pure conduct there for one trillion years. Is there any need to mention the merit of abiding in a loving attitude both day and night?
【设于彼土修净梵行，经过百千俱胝年岁，】
这么长的时候修！[12:09]
【若于此土最下乃至于弹指顷，缘一切有情发生慈心，其所生福较前尤多，况昼夜住。”】
在这个地方修这么长，哎呀，无量无边的年数。我们现在这个地方，一弹指顷，就这么“哒！”一来。换句话说，一秒钟的很短的时候，你能够缘一切有情，修那个慈悲心，那个福比其他前面还要来得大。[12:38]
所以这个千真万确的，真正的菩萨如果如理如量地学了以后啊，他会产生那个心量。那个时候，我们才会晓得，为什么慈老─慈航菩萨，人家叫他到净土去，他不愿意去，这个很明白呀！到那个净土去，对不起！你要赚那个法财赚不到，赚不到。在那个世间，(p241) 你只要一刹那修这个，就不得了的功德。因为慈心一定是什么？一定要缘苦众生。跑到那地方，快乐得不得了，你是最起码的，你那个慈心从何缘起呢？你只有羡慕人家的心情，哪里有慈悲心呢？跑到那个地方去的话，你懂得了道理这个：唉呀，那些人多苦啊！你只要看见他的苦，你的慈心就生起来了。那个时候，这个功德就无量无边了。真正的关键都在一个上头─正知见。你如果没正知见的话，自然：哎哟，这地方怕得不得了啊！就这样，这个是必然的道理，这是我们要了解的。[13:41]
p. 220
Nāgārjuna's《Precious Garland》 states: To offer three hundred small pots of food even three times a day does not equal a portion of the merit of a fraction of an instant of love.
【《宝鬘论》云：“每日三时施，三百罐饮食，然不及须臾，修慈福一分。】
说你每天三时，早、中、晚，每次送这么多东西，“不及须臾”─一刹那的时候“修慈福”。前面这个是缘一切有情，现在那这个的话呢，它并不一定是，你只要如理如量去修，就这么大功德啊！[14:10]
Even if you are not liberated through love, you will attain its eight good qualities deities and humans will love you, they will also protect you. You will have joy and much physical pleasure; poison and weapons will not harm you. You will attain your aims effortlessly, and be reborn in the world of Brahmā.
【天人皆慈爱，彼等恒守护，喜乐多安乐，毒刀不能害。无劳事得成，当生梵世间，设未能解脱，得慈法八德。”】
你能够这样的话，所有的天人，天人是保护人间最好的，他也是这样无比地慈悲的心情爱念、关顾于你，一切时处来守护。你在这儿是快乐的东西越来越多，越来越快 (p242) 乐，而一切的毒害，一切的这个伤害它不能害你。你不要多大的辛苦，你要做的事情都成就。现世如此，将来呢？当来呢？你能够生到梵世间。你就是不能得到解脱的话，你都可以得这个慈相应的八德，种种的功德，种种的功德。那个慈法的八德，我也不清楚，不过没关系，总之，包含了上面的这些东西，可能就是上面的，可能什么，这个我还没找到正确的这个根据。[15:25]（编者按：考《略论释》，慈法八德：一天人敬，二天人护，三心安乐，四身安乐，五毒不能伤，六刀杖不害，七事不劳成，八生于梵世。）
If you have love, deities and humans will love you and will naturally gravitate toward you. Moreover, the Conqueror defeated Māra's armies with the power of love, so love is the supreme protector, and so forth. Thus, although love is difficult to develop, you must strive to do so.
【若有慈心，天人慈爱自然集会，佛以慈力战败魔军，故守护中为最胜等，故虽难生然须励力。】
如果有了慈心的话，那天人自然而然以这样的慈心来爱护、照顾你，自然它样样东西都来了。不但我们凡夫，佛战胜魔军，不是别的喔！他以慈力战胜的。所以在任何情况之下，真正最佳的守护是什么？就是这个，就是这个！那我们仍旧像刚才谈论的，对自己的母亲一样，当你对任何一个人能像自己母亲的时候，天下就被你完全克服。而且你会得到最佳守护，是每一个人都会像你母亲这样关顾你，请问：你还有何所求呀？自然而然无往不利啊！所以现在我们动不动看那个，哎呀，烦恼啊，就因为我们不得善巧，不了解这个 (p243) 道理呀！[16:37]
它有这么多的好处啊，所以虽然难生，要努力！虽然是难生，你只要去努力，得到这个功德是不得了的，世间哪有一样东西能够跟它相比！现在你再富，富为世界第一富翁，喔唷，你周围的怨家，不晓得多少！人家瞪大了眼睛，时时刻刻要在那儿挖你的肉、抢你的钱；不管你有多大的地位，人家那个政敌背后，想尽办法把你拖下来。欸，现在你如果能够这样的话，你把人家看成母亲的话，他全部的精神就贯注在你身上。请问：天下哪有一样东西，能够跟它相比的？[17:19]
但是呢，对不起！你要想世间得到一个，竞选一个什么，那是不晓得千辛万苦啊！挣一点财富，更是无比得困难。那你修这个法门，嘿，却容易得不得了啊！真正比起那些来。所以你只要把忙世间的这个东西的一部分力量移得来这里，结果得到的果报的话，那世间是完全不能比啊！这个利害关系，我们一定要知道。要知道了以后，自然而然地你对眼前哪，绝对不会感到得苦，绝对不会感到得苦。同样地，你要嘛不求快乐则已，现在我们总是要求快乐，这都颠倒啦！求快乐这样求法的啊？这个快乐才是无比的，这样。这是我们应该了解的。[18:12]
The《Compendium of Trainings》 says that you should think wholeheartedly about the verses of the Sūtra of the Golden Light (Suvarna-prabhāsa-sūtra) which discuss the cultivation of love and compassion. It further says that you should at least recite and meditate on
(p244) 【《集学论》说，当一切心思惟金光明中，开示修习慈悲偈文，下至语中读诵而修。】
那个论上面引说，我们任何情况之下，集中心力要思惟─《金光明》是经啊，就是《三十五佛忏》当中，呃，不是《三十五佛忏》，前面我们讲四力忏悔当中，他举了两个─金光明忏。那实际上呢，这个《金光明经》上面的，他是特别地说明这个偈文。哪怕嘴巴上面念念，欸，我们要一面去念，一面缘想这个文。[18:50]
the following verse from this sūtra: Through the sound of the sacred Golden Light's great drum, may the sufferings of miserable realms, the sufferings brought on by the Lord of Death, the sufferings of poverty, and all suffering be extinguished in the three realms of the universe of three billion world systems.
【其文为“以此金光胜鼓音，于三千世界中，恶趣诸苦阎罗苦，匮乏苦苦愿息灭”等。】
就是念它的文，跟它相应地修这个慈法。[19:11]
The stages of cultivating love are as follows. First, cultivate love toward friends. Then, cultivate love for persons toward whom you have neutral feelings. Next, cultivate love toward your enemies. Then, cultivate it gradually toward all beings.
【修慈次第先于亲修，次于中庸，次于怨修，其次偏于一切有情如次修习。】
前面已经说过了，照着这个次第。[19:19]
The way to cultivate love is as follows. Just as you can develop compassion once you have repeatedly thought about how living beings are made miserable by suffering, develop love by thinking repeatedly about how living beings lack all happiness, both contaminated and uncontaminated. When you become familiar with this, you will naturally wish for beings to be happy.
【修习道理，如于有情数数思惟苦苦道理，便生悲愍，如是亦当于诸有情，数数思惟缺乏有漏无漏诸乐，乐缺乏理，若修习此，欲与乐心任运而起，】
那么，修的道理呢？怎么修法呢？你只要不断地去思惟观察世间上面种种苦啊，你一看到那个苦啊，你这个悲愍心就生起来了。因为你已经晓得这些都是你的母亲啊！然后 (p245) 你看见那个母亲受这么多苦啊，你的不忍的心就生起来了，你要救济她的心啊，就生起来啦！所以啊这样地修，这样地修─在世间不管什么快乐，无漏的固然不谈，根本谈都谈不到；有漏的，就是有漏的快乐也是啊，那个在任何情况之下没有快乐。你能够这样地去修习的话，那么这个“欲与乐”─就这个慈心，自然生起来了。看见她这么苦，然后你要报她的恩，当然你要种种方法，就给她快乐嘛，这个自然而然你看见她的苦嘛，你就生起来。就像母亲看见那个儿子苦，不要想：“欸，我要不要把那个儿子怎么弄啊？”她完全自然而然反应的，叫“任运”。当我们如果如理去修学的话，也一定能够任运自然产生。[20:57]
In addition, bring to mind various forms of happiness and then offer them to living beings.
【又当作意种种妙乐，施诸有情。】
进一步，最好的快乐来布施、来供养、来给一切有情哪，这个就是“慈”所缘的，慈所缘的。那么在这个地方有一件事情，我们容或有的时候啊，就像眼前我们总觉得这个事情，觉得千辛万苦，好像很难。往往这个概念会把我们修行会障碍住了，会障碍住。听了道理，容易；做起来，唉呀，觉得很难！现在呢，你换一个方法想想看。[21:51]
比如说，我们现在眼前，有的人有各种不同的嗜好─吃辣椒。你刚开始吃辣的时 (p246) 候，这个天生来就吃辣来就好吃啊？不会呀！一吃，哎呀，辣得个要命！哎哟，你教那个时候那真……尤其是小孩子，吃了，吐啊，弄了个半天，不晓得怎么样是好。我还记得小时候，我就看见，我自己也没这个经验，我自己的事情总是忘得干干净净。喔，看见那弟弟妹妹，或者别的人哪，那个小孩子断奶的时候，就是断不了，那么怎么办呢？欸，那个母亲啊，就用点辣的东西涂在那个奶头上，那他一吃，哎呀，那从此以后看见他就不要吃了！几乎没有一个例外的，我想我们都有这个经验。等到有一段，你上了这个、这个嗜好养成功了，叫你没辣的，你就没胃口了，对不对？欸，那是人人有这个经验啊！[22:43]
所以问题在什么地方呢？你就不断地薰习，所以叫“习”啊！修习、修习。然后你吃，没有一个例外的，比如说茶，现在我也满欢喜喝茶，可是我现在因为这个不好，所以不喝茶。刚开始的时候，喝一口，欸，苦苦的，有什么好吃啊？到后来，就是觉得到那时候你没这个茶下肚子，觉也睡不着那个味道就来了。很多各式各样的人，然后呢，抽烟什么……眼前的所有，没有一个例外的。你只要这样想到的话，你晓得：啊！不难，一点都不难。这个概念不是难不难，要你克服你的心理。所以我们往往啊……一再告诉大家，不是这个事情本身难，就是你自己的执着障碍啊！这无始以来的习气，你还没有做嘛心里就：“唉哟……”对不起，你就没有机会啦！所以第一个要把知见转过来，知见转过来， (p247) 你只要去努力去做，练习的话─欸，养成功习惯的，到那时候叫你不做还做不到。这个概念你第一个要养成功，第一个要认识。[23:50]
所以我在这个地方举世间的几个比喻，像福特啊，像爱迪生啊，像这种啊，这明明世间大家觉得不可能，他都做到了。现在呢，佛法，以前你不懂的时候，唉呀！听得这样；现在那个次第这么明白，而且每一个次第所讲的内涵，在我们的心里的心相上面，马上让你感受得清清楚楚、明明白白，哪有做不到的道理？所以始终只是一样东西，什么呢？就是自己的业障。这是千真万确的，所以要忏悔呀！听的时候满来劲的，听过了以后，等下你回去时候，又那么一瘫─好啰！我是说这个心理状态啊！如果你那个时候心里面挺起来，对啊！你只要把持住这个概念，你这样冲过去！[24:37]
所以那天我告诉你们这个老和尚的公案，你们记着，不是叫你们要去做，那表示他这样的状态当中，他只要肯那个克服的话，没有一样事情例外的，都能克服。何况这件事情有这么殊胜的利益，这个利益之高，是不得了的利益啊！你时时记得一句话，你之所以不能做的话，为什么不做啊？贪眼前的小便宜！如果你能够如理如量观察的话，结果发现你贪了一点点小便宜，受无边大苦，你大亏本哪！我们人就这么愚痴啊！明明赚大钱就偏偏不要，偏偏要做那个亏本生意，这个人的愚痴到极点哪！所以这个概念你第一个摆在脑筋 (p248) 里头，下面的问题都解决了。[25:31]
然后呢，到那个时候，我们眼前就好好地去忏悔。至于说这个次第等等，记着啊！不是说：“喔，那我也学学老和尚这样，今天晚上，好了，你们不要管我，哪怕死，明天抬出去！”不是啊！不是、不是、不是！唉，他告诉我们一定的次第的。所以现在我们真正第一件重要的事情，一定要把这个次第学好了，然后呢，安排自己相应的量。总一直逼你自己，要逼三分，最大逼七分，绝对不能再超过，超过了不行的。在后面讲精进的时候，他有非常完整的说明，一直要逼。如果你自己没有这个，心里面还没有做事情已经是瘫掉在那里的话，没有一样事情做得成功的。现在我们继续下去，说修悲：[26:25]
2 In order to understand the cultivation of compassion you must know the following topics. The object of compassion is living beings who experience misery through any of the three kinds of suffering.
【◎ 二修悲中悲所缘者，由其三苦如其所应，苦恼有情。】
慈是给他快乐，悲呢，是把他痛苦拿掉，是拔苦，那么所以是要看他的苦。苦嘛，就是三苦啦：坏苦啦、苦苦啦、行苦啦！“苦恼有情”，就像上面所说的，在三苦当中受种种苦恼的一切有情。[26:53]
The subjective aspects are thinking, "How nice it would be if living beings were free from suffering," "May they be free from suffering," - "I will cause them to be free from suffering" ！
【行相者，谓念云何令离此苦，愿其舍离我当令离。】
(p249) 同样地，三个次第：怎么样想办法使他离开苦，也希望他离开苦，还有─我要亲自帮忙他离开苦！[27:12]
The steps of cultivating compassion are first to cultivate it toward friends, then toward those beings for whom you have neutral feelings, and next toward enemies.
【修习渐次先于亲友，次于中者，次于怨修，】
这个次第也是必然的，[27:19]
When you have equal compassion for your enemies and friends, cultivate it gradually toward all living beings in the ten directions.
【若于怨处如同亲友，心平等转，渐于十方一切有情而修习之。】
这个像前面一样，次第如此。[27:27]
Kamalasila, following the discourses on knowledge, set out this way of gradually cultivating impartiality, love, and compassion while distinguishing specific objects of meditation. It is an extremely important point.
【如是于其等舍慈悲别分其境。次第修者，是莲华戒论师随顺《阿毗达磨经》说，此极扼要。】
这句话重要喔！不要随便看过喔！就像上面告诉我们修习的次第：第一个，修等舍，就是无量舍，令心调柔。然后呢，再修慈，慈是依什么？依知母、念恩、报恩开始。然后呢，慈、悲，各别各别分开来对境而修，要这样的次第一步一步来。这个次第是谁讲的？是莲华戒论师说的，他不是没有根据，他是随顺着《阿毗达磨》论藏。“极扼要”！下面说啦：[28:25]
If you train in these attitudes of impartiality, love, and compassion without distinguishing and taking up specific objects of meditation, but only using a general object from the outset, you will just seem to generate these attitudes. Then when you try to apply them to specific individuals, you will not be able to actually generate these attitudes toward anyone.
(p250) 【若不别分，初缘总修似生起时，各各思惟，皆悉未生。】
如果你各别这样不分开来，一下开始总共地来修，一修好像生起了，等到你各别思惟的时候，没有了！这点非常重要喔！非常重要！我们现在常常这样，叫你一步一步来，哎呀，就麻烦得要命，你就坐下来想一个佛不就行了吗？你想慈悲：对啊！你想：哎呀，苦啊，好像有了。欸！这个事情“似生起时”，你缘一个总相去修，好像生起，但是你各别各别去思的时候，没有！[29:07]
But once you have a transformative experience toward an individual in your meditation practice as explained previously, you may then gradually increase the number of individuals you visualize within your meditation. Finally, take all beings in general as your object of meditation. When you sustain this practice in meditation, you will generate these attitudes correctly, whether you are dealing with individuals or a group.
【若于各各皆生前说变意感觉，渐次增多，后缘总修随缘总别，清净生故。】
反过来，你各别各别地照着前面这个次第而修，然后呢，“变意”，这个什么意思啊？本来你没有修的之前，你的心是什么啊？这种状态，一直跟烦恼相应的，看见别人家快乐，羡慕他、嫉妒他；看见别人的痛苦，活该的！现在不是，喔！看见人家痛苦啊，你要拔掉它，看见人家快乐，正是我要给他啊！就是这样，[30:06]那心情转变过来了。就像以前对辣的东西，喔唷，一碰到就害怕得要命，现在呀，哎呀，就少不了它！
95B Commentary
english lr v2p41 (commentary v2p30)[00:03]
When these mothers see the edge of the precipice of cyclic existence in general and the miserable realms in particular, they naturally take hope in their children, and the children have a responsibility to get their mothers out of this situation.
Generally speaking, regardless if we are a deity, human, asura or in the miserable realms and so on we are all in the midst of suffering cyclic existence. And the miserable realms are especially terrible! So, at this point, the only hope the mother has is to rely on their children; whereas what the children should do is to help their mother.[00:27]
Therefore, with this in mind, repay your mothers' kindness by definitely causing them to emerge from cyclic existence.
This is the right thing to do![00:33]
Santideva's Compendium of Trainings states:
Crazed by the afflictions, blinded by ignorance,
Stumbling with each step
On a path with many a precipice,
You and others are always subject to sorrow –
All beings have similar sufferings.
Well, this commentary is telling us: definitely we are bound by affliction, thus the mind is ignorant and the eyes are blind, we are all stumbling on a path with many precipices! So at this time, either for the sake of self or others, no matter who it is, in fact, self and others all have different afflictions, but the same applies to all. This, we have to realize.[01:16]
Although it is said that it is improper to look for others' faults and that it is wonderful to notice even a single virtue, here it is appropriate to consider how others are helpless.
The above concept is wonderful! Not only do we appreciate, remember others’ kindness, and cultivate the spirit of enlightenment, at least this will lead us to a higher rebirth, the better ones will quickly achieve Buddhahood. Well, how wonderful! There is a specific benefit at this present time. The next statement is “it is improper to look for others’ faults”, you will not be finding faults of others, but only noticing all virtues as precious and rare to find.[01:54]
I have just mentioned, I felt I treated my mother the same way: whatever she said, well, I only noticed how kind she treated me! Moreover, due to this attitude of mine I feel good too, no matter what she said I always feel happy and appreciative! And then, I looked around, when you consider everyone is your mother, with this attitude may I ask: do you still have interpersonal relationship issues? The problem will all be gone! Hence, this teaching is so ingenious! When the immediate issues are resolved, isn’t higher status taking place right away? We try so hard to improve, to no avail. Well, here is such a simple solution to help you change completely![02:38]
The actual poverty of humans is not material shortage; our suffering is not because of lack of material resources, just like that. No matter how poor you are or how much suffering you have, everyone gets together harmoniously, ah, life is pleasant and happy! I remember that year I went to the countryside, well, I found out China at that time, compared to us here, the difference is huge! When my mother saw me return to visit, she quickly went to buy some groceries; I thought: Oh, so this is the situation! She had a small field, which she could plant something. I told her, “Well, home grown is especially good, even it is just a little bit.” She also was very pleased! However, in fact the material resources were scarce. Then I immediately sensed, that the happiest time in life is when spending it with my mother![03:26]
As a child - now that I recall my childhood was like so, even now it is the same! This is so true, as long as you analyze properly and you all ponder on it. I believe there is no exception, think about when is your happiest time? It is childhood! Carefree. Well, as a child, you noticed even been spanked by your parents, the child will definitely hold on to mother’s leg and crying. Well, you noticed it, is it right? What does this mean? This means, the relationship is so perfect and flawless. Now if you view all beings accordingly, what fault will there be? There will be no fault to find! Can’t find any flaw. Hence, this teaching is so perfect – totally encompassing![04:11]
Therefore, the more you listen to, the more you understand; and then you contemplate more, and the more flaws will be removed and the more good qualities will increase – more ways to remove the flaws and to enhance the merits of good qualities. Regardless of the instruction that you contemplate on – either you apply the karma depending on arising conditions or this approach that we were just taught - looking at others’ good qualities - is good. No matter which approach, you think about it, well the merits will be enhanced as well, and affliction will be purified accordingly; right at that moment it is high status. All other forms of high status, unfortunately, flaws will gradually appear, the very last high status has to be the certain goodness, so praiseworthy! Thus, as far as this point is concerned, we should consider this teaching very rare! Honestly, other than Buddha, this is the actual flawless aspect of Buddha Dharma![05:02]
Furthermore, “here it is appropriate to consider how others are helpless”, well, the author is still from … what perception? Don’t forget: suffering, origin of suffering, cessation and path to cessation; the basic teaching has never been apart from these, always circling around these. Good, this is saying that based on this attitude, we advance step by step. Once we have relied on this attitude, what is the next aspiration? It is the actual aspiration of the great loving kindness and compassion, because with the arising of this compassionate attitude, all the rest will follow, one by one.[05:36]
2” The development of the attitude of being intent on others' welfare
The development of the attitude of being intent on others' welfare has three parts:
1. The cultivation of love
2. The cultivation of compassion
3. The cultivation of wholehearted resolve
(a) The cultivation of love
In order to understand the cultivation of love you must know the following topics. The object of love is living beings who do not have happiness.
There are three parts here. The 1st is cultivating love. What is love? It is a kind of mental state that you want to give happiness to others, so there must be an object to receive the happiness you provide. What is the object of love? It is “living beings who do not have happiness”, those beings lack of happiness are your objects of meditation. What about the subject aspect? What about your mental state at that time?[06:05]
The subjective aspects are thinking, "How nice it would be if beings were happy."
How can you provide happiness for them?[06:10]
"May they be happy,"
You are mindful with this thought of: how do I provide happiness for them? And what is important is this happiness –[06:20]
and "I will cause them to be happy."
These three. First, how do I provide happiness to them? The 2nd, you are mindfully wishing to give them happiness, moreover, I will cause them to be happy! Now up to here, we should pause again. What is our usual conflict in human relations? You want to be happy, but don’t want others to be happy. Now with this attitude, you only wish for others’ happiness, all issues in front of us will disappear, right? As a result, at this time, what are you developing? You are enhancing the merits of peerless spirit of enlightenment. Ah, how wonderful Buddha Dharma is! The preceding already told us how nice it is! So you can tell, the more we learn, the better, and then your affliction will be purified. If you are able to combine this practice with the aforementioned teaching, wow! That application will be seamless, that is truly well rounded and flawless! Wherever you go, with the experience, the problems will be solved. One difference from the preceding harmony and flawlessness is, the above is a big hodgepodge. It's just like telling a joke. Oh, the dirt is mixed together without distinction. Now it is not so! In every aspect it is very clear and appropriate, considering and well rounded, and this attitude can be applied to anything, anywhere, this is truly wonderful![07:59]
Continue, what is the benefit of achieving it? What is the advantage of cultivating loving kindness? Well, in fact, what I just described is only the basic, just the bare minimum. However, I am talking about what we can experience for now, the sutra says the advantage is incredible![08:18]
With respect to the benefits of love, the King of Concentrations Sutra states:
Always offering to superior beings
As many countless offerings
As there are in billions of lands does not equal
A portion of the benefit of a loving attitude.
Next is the explanation.[08:30]
It says that the benefit of love has far greater merit than continually making vast offerings to the highest recipients [buddhas and bodhisattvas].
This sutra tells us “always” is without omission, “offering to superior beings”, wow, how incredible! This is not just referring to us now – only the Nan-pu-tuo monastery, the hillside Zhen-jiao monastery, and there is another Tsi-shan monastery, Tai-chung, Taiwan, our entire earth, entire galaxy, and in the boundless ocean – all the best offerings, you offer to all Buddhas, this merit is incredibly huge! Well, “does not equal a portion of the benefit of a loving attitude”, once you have cultivated the loving compassion attitude even it is just a very small portion, well, far exceed that above merit![09:16]
The above is quoted from the King of Concentrations Sutra, you see such great offering so incredible, how remarkable! But, well, it can’t be compared with a loving attitude. You cultivate a little bit loving kindness and you notice how great is the merit! The author again and again tells us all the commendable and praiseworthy benefits in every aspect. So let’s look at it from two angles: one is like what I just said, you can experience immediately and then you will feel: “Wow, this is truly so wonderful!” You will be willing to be motivated. Furthermore, quoting from the sutra again, that in fact this loving attitude is so wonderful! This is dual encouragement. Normally, as long as you are willing to contemplate and analyze properly in this way, the great spirit of enlightenment will have no reason not to be inspired. For this is a very prevailing, great and practical issue. Continue.[10:39]
Also the Array of Qualities in Manjuśri's Buddha-realm states:
In the northeast is the land of the Conqueror Buddhesvara called "Decorated by a Thousand Universes." There living beings have a happiness which is like the bliss of a monk who experiences a cessation.
What is this “bliss” like? It is like “the bliss of a monk who experiences a cessation”, wow, this cessation is bliss – such happiness is hard to imagine! In our world of three realms [desire, form and formless] which is the happiest? The third dhyana heaven of the form realm, it is truly a happy realm! Needless to speak of this third dhyana heaven, once you reach the blissfulness of the form realm, whatever that is the happiest thing in the human realm, you will consider it bland as wax – totally without any flavor and it is too stinky to smell. In the human world the intimate relation of opposite gender is considered the happiest, by then you will look at it as totally… Do you still remember the story of Anada? His wife was so pretty, yet when he saw the deity maiden, he felt his wife, alas, was like a blind old female monkey! And this deity is only at the desire realm; the form realm is much more admirable! The excellence increases level by level. Moreover, upon achieving the attainment of cessation, the happiness will be many more folds. Now with the bliss described here, one will experience such great attainment of cessation.[12:03]
If you generate a loving attitude here in Jambudvipa toward all living beings for merely a snap of the fingers, the merit produced greatly surpasses the merit gained by keeping pure conduct there for one trillion years.
Surpassing a long period of pure conduct![12:09]
Is there any need to mention the merit of abiding in a loving attitude both day and night?
night? The duration described here is so long, wow, countless years. Now in this Jambudvipa continent of ours, it is just a snap of the fingers, just like that. In other words, one second is a very short duration, if you are able to be mindful of all beings with the attitude of compassion, this blissfulness will surpass the above.[12:38]
This is absolutely true, if a sincere Bodhisattva learns the teaching with the right understanding and proper measure, he will generate that kind of mental capacity. When that happens, we will then know why the elder Tsi-hang Bodhisattva, people told him to be reborn in Pure Land, but he was not willing to, this is very obvious! To be reborn in Pure Land, regrettably! You will not be able to earn the Dharma wealth in Pure Land. In this world, as long as you apply this attitude for one second, the merit is incredible. Because what must the loving kindness be? It has to be mindful of all beings’ suffering. Pure Land, that is so happy a place, your minimum loving compassion is hard to arise. You will only have the attitude of admiring others, how can there be compassion? When going to places in this world, with this understanding: sigh, people are suffering a lot! As long as you notice someone’s suffering, your loving kindness will arise. By then the merits is immeasurable. The real key lies upon one thing – the proper perception. If you don’t have proper perception, of course: wow, this Jambudvipa is a terrible place to be! Just like that, this is the inevitable concept that we need to know.[13:41]
Moreover, Nagarjuna's Precious Garland states:
To offer three hundred small pots of food
Even three times a day
Does not equal a portion of the merit
Of a fraction of an instant of love.
This is saying your three offerings of morning, noon and evening, and every offering is abundant “does not equal a portion of the merit of a fraction of an instant of love”. The preceding practice is mindful of all beings, now it is not necessarily so here, as long as you apply the teaching properly, the merit is such huge![14:10]
Even if you are not liberated through love
You will attain its eight good qualities
Deities and humans will love you*1,
They will also protect you2.
You will have joy3 and much physical pleasure4;
Poison5 and weapons6 will not harm you.
You will attain your aims effortlessly7,
And be reborn in the world of Brahma8.
[*Eight good qualities: are marked with the exponentiated index]
Ah! If you are able to do so, all the deity – deities are the best protectors of the human realm – they also apply this immeasurable compassionate attitude to care for and protect you in all times. You will have more and more happy things and more and more blissfulness; all poison and harm will not get to you. You can achieve your tasks effortlessly. This is the case for this life, what about in the future? In the future, you will be reborn in the world of Brahmas. Even if you are unable to be liberated, you will accord to the eight good qualities* of loving kindness – all sorts of good qualities…[15:25]
If you have love, deities and humans will love you and will naturally gravitate toward you. Moreover, the Conqueror defeated Mara's armies with the power of love, so love is the supreme protector, and so forth. Thus, although love is difficult to develop, you must strive to do so.
Once you have loving kindness, naturally, deities and humans will protect and take care of you with the same loving kindness; naturally, all virtuous things will arise. Not only us ordinary beings, Buddha conquered Mara’s armies with nothing but his power of loving kindness. Hence, what is the real good protection under any circumstance? It is this, this loving kindness! We should be like what was discussed earlier, treat everyone as your mother, when you are able to do so you will conquer the entire world. Besides, you will receive the best protection, and that is everyone will care for you like your mother, question: what else can you ask for? Of course all good things will arise! Hence, we are constantly finding faults now, sigh, this is afflictive attitude. This is because we are not skillful to comprehend the concept![16:37]
Loving-kindness has so many benefits, even though it is hard to arise now, we have to strive at it! Although it is hard to achieve, as long as you work hard at it, the merits attained will be incredible, nothing in this world can be compared with it! Regardless of how wealthy you are now, even if you are the richest millionaire, well; there are countless enemies around you! Everyone stares with wide-open eyes, constantly wanting to dig your flesh and rob your money. No matter what great position you have, those political enemies try all ways and means to drag you down from behind. Well, now if you are able to apply loving kindness accordingly, you view others as your mother, they will give you their entire attention. May I ask, is there anything else in the world that can compare with it?[17:19]
However, very sorry! If you want to win a world championship, that is so difficult! To earn some wealth is even harder. Whereas if you apply this practice, well, it is just too easy when compared with the above. Therefore, all you have to do is to shift part of the attention in taking care of the worldly affairs to here, the fruitional effect is totally incomparable with the mundane world! We must know the stakes. Upon this realization naturally you will not feel the task ahead as suffering, absolutely will not feel the suffering. Along the line, unless you don’t want be happy, nowadays we are always seeking happiness, how absurd! Seeking happiness in this way? The happiness of loving-kindness is peerless, that is it. This, we should realize.[18:12]
The Compendium of Trainings says that you should think wholeheartedly about the verses of the Sutra of the Golden Light which discuss the cultivation of love and compassion. It further says that you should at least recite and meditate on the following verse from this sutra:
This commentary says: under any condition we should focus on contemplating – Golden Light is a sutra that mentioned in the section of purification through the four powers [v.1 p.251] as one of the two examples of confession. In fact, this compendium is specifically mentioned in the Golden Light Sutra. Even when we are chanting it verbally, well, we need to contemplate the meaning along with our chanting.[18:50]
Through the sound of the sacred Golden Light's great drum
May the sufferings of miserable realms, the sufferings brought on by the Lord of Death,
The sufferings of poverty, and all suffering be extinguished
In the three realms of the universe of three billion world systems.
It is to recite the passage and apply loving kindness accordingly.[19:11]
The stages of cultivating love are as follows. First, cultivate love toward friends. Then, cultivate love for persons toward whom you have neutral feelings. Next, cultivate love toward your enemies. Then, cultivate it gradually toward all beings.
This was mentioned earlier that we should apply according to this order.[19:19]
The way to cultivate love is as follows. Just as you can develop compassion once you have repeatedly thought about how living beings are made miserable by suffering, develop love by thinking repeatedly about how living beings lack all happiness, both contaminated and uncontaminated. When you become familiar with this, you will naturally wish for beings to be happy.
Thus what about the way to cultivate? How to go about it? All you have to do is continuously contemplate and analyze the various worldly sufferings; seeing the suffering, your compassionate attitude will arise. Because you already recognize they are all your mothers! Then, you notice your mother going through so much suffering and your unbearable attitude will arise, and the feeling of wanting to help her is developed! Practice in this way, regardless of what kind of happiness – let alone uncontaminated happiness, which is beyond our current state – even the contaminated happiness under such conditions disappears. If you are able to practice accordingly, then the “wish for beings to be happy” loving kindness will spontaneously arise. Seeing her suffer so much, you want to repay her kindness, of course you need all kinds of approaches to provide for her happiness – this feeling is spontaneous when you see her suffering and the loving kindness is developed. It is like mother seeing the child suffering, her direct response is thinking: “Sigh, should I do something about my child?” Her reaction is automatically and is known as “spontaneous”. When we apply accordingly, this reaction will definitely become instinctive.[20:57]
In addition, bring to mind various forms of happiness and then offer them to living beings.
Moreover, the best offering is to give all beings happiness and this is the object of “loving kindness”. So there is one thing: sometimes we consider facing a lot hardship, seems very challenging. Often this concept will impede our application of the teaching, prevent us from advance. When hearing this concept it sounds easy, whereas while applying it, alas, how difficult! Now you think it over to apply it differently.[21:51]
For instance, now some of us have various interests – like being fond of spicy food. When you first begin to take hot spicy food, were you born to instinctively like eating it? It is not so! Take a bite, alas, too spicy! Well, then, what you feel is really…especially children who eat it, will spit out and even after a long while, you don’t know how to get over it. I still remember as a child I noticed – I don’t have this experience either, or I totally forgot about the experience. Oh, seeing my younger siblings or others, when the child is weaning, it is hard to quit, so what should be done? Well, the mother applies some spicy hot stuff on her nipples; once the child took it, alas, he would be completely weaned! There is almost no exception; I believe we all have this experience. Once you have formed this habit for a while, where there is no hot spicy flavor, you don’t have appetite, is this right? Well, everyone should have this experience![22:43]
So, what is the issue? You are constantly influenced, so it is known as “habit”! Practice and practice. Your eating habit is no exception, for instance drinking tea. Now I like to drink tea as well, but because my stomach is not well, I don’t drink tea. In the very beginning, we take a sip, well, bitter, what is so good about it? Later, without drinking tea, we feel we can’t even go to sleep. People are with various tendencies; such as smoking…whatever in front of us, there is no exception. As long as you contemplate in this way you will know, ah! Applying the teaching is not hard, absolutely not difficult at all. This concept is not about difficult or not, it is to overcome our mental barrier. So we often… I have told you time and again, it is not about how difficult is the task; it is your attachment blocking it! This habit from beginningless time, before you do it the attitude is: “Alas…” Unfortunately, you would have missed the opportunity! Hence, the first thing to do is to change your perception, once it is changed, all you have to do is strive hard to practice it – well, once the habit is formed, by then you will not stop even when you’re told to. You need to first cultivate this concept, understand it.[23:50]
So here I will bring up several worldly examples, namely, Ford, Edison etc. They made it when everyone clearly considered what was impossible. Now, before you understand Buddha Dharma, wow! Hearing it and now the conceptual structure is so clear, and the content of each stage can be related to our mental attitude, you can immediately sense it clearly and explicitly, so there is no reason not to apply it. Thus, there is always one thing, and what is it? It is our own karmic obstacle. This is very true; so we have to repent! While listening to the teaching our enthusiasm is there, afterwards when you return, you just leave it there, and that is it! I am referring to the mental attitude! If you are able to uphold it at that time, right! As long as you are able to hold on to the concept, you can have a breakthrough![24:37]
The other day I told you about the story of the elder abbot, you keep this in mind: it is not for you to do the same that is to show his attitude, as long as we are determined to overcome, there is no exception, everything can be resolved. Besides this task has such commendable benefits, the value of this benefit is incredible! You have to constantly remember this statement: what is the reason you can’t do it? It is your grasping on the short-term advantage! If you are able to properly analyze, you will discover, in the end, by attaching to the small advantages, the boundless suffering will come and that would be your great loss! We humans are just this ignorant! We’d rather miss the obvious opportunities to make a huge profit, and engage in a losing enterprise, we humans are extremely ignorant! Therefore, you first have to put this concept in your mind, and the rest of the issues will be resolved.[25:31]
Furthermore, by then, we should repent properly. As for the stages and so on, remember! It does not mean: “Oh, so I will mimic the elder abbot, tonight well, you should leave me alone, even I die, take me out tomorrow!” Not like that! No, no, no! Well, the author is telling us the specific order. So the main task for now is to study the stages well, and then arrange to apply whatever capacity that is appropriate for us. Always push yourself, at least put in 30% effort, and a maximum pressure of 70%, but definitely not beyond it, otherwise it will not work. Later when we discuss joyous perseverance, the author has a very complete explanation; the deliberate effort has to be constant. If you lack this deliberation, and your mentality is weak and limp before commencing the task, then nothing can be achieved. Now let’s continue to discuss cultivating compassion.[26:25]
(b) The cultivation of compassion In order to understand the cultivation of compassion you must know the following topics. The object of compassion is living beings who experience misery through any of the three kinds of suffering.
Love is to give beings happiness, and compassion is to remove beings’ suffering, so that is to focus on their suffering. There are three kinds of suffering: suffering of change, suffering of pain and suffering of conditionality! “Living beings who experience misery” is like stated above, the beings in the cyclic existence with three kinds of sufferings.[26:53]
The subjective aspects are thinking, "How nice it would be if living beings were free from suffering," "May they be free from suffering," and “I will cause them to be free from suffering.”
Similar to the cultivating love section, here are the three steps: how to free them from suffering, also wish for them to be free from suffering, and I will personally help free them from suffering![27:12]
The steps of cultivating compassion are first to cultivate it toward friends, then toward those beings for whom you have neutral feelings, and next toward enemies.
These steps are certain.[27:19]
When you have equal compassion for your enemies and friends, cultivate it gradually toward all living beings in the ten directions.
The arranged structure is the same as cultivating love section.[27:27]
Kamalasila, following the discourses on knowledge, set out this way of gradually cultivating impartiality, love, and compassion while distinguishing specific objects of meditation. It is an extremely important point.
This statement is very important! Please don’t overlook it! Like the above application steps: first apply impartiality, which is the impartial equanimity to tame the mind. And then we apply loving kindness, which is based on what? It is based on recognizing the mother, remembrance of kindness, and we repay their kindness. Next, apply loving kindness and compassion individually toward arising condition; this is the proper step by step application. Who taught this sequential teaching? It was the commentator Kamalasila, he based it on a reliable source - he accorded with the commentary of discourses on knowledge. This is “extremely important point”, next:[28:25]
If you train in these attitudes of impartiality, love, and compassion without distinguishing and taking up specific objects of meditation, but only using a general object from the outset, you will just seem to generate these attitudes. Then when you try to apply them to specific individuals, you will not be able to actually generate these attitudes toward anyone.
If you don’t apply each one of them separately and start from applying them all, the attitude seems to be generated, but when you contemplate each one of them, the quality of each step is not there! This is very important! Too important! Now our attitude is often like this: you were told to do it step by step, alas, how troublesome, why can’t I sit down and be mindful of the Buddha? When you reflect on compassion, right! You think: alas, suffering, and seem to have a sense of it. Well! This “seems to generate” is when you apply a general view from the outset, it seems that it is there; but when you contemplate the specific ones, it is not there![29:07]
But once you have a transformative experience toward an individual in your meditation practice as explained previously, you may then gradually increase the number of individuals you visualize within your meditation. Finally, take all beings in general as your object of meditation. When you sustain this practice in meditation, you will generate these attitudes correctly, whether you are dealing with individuals or a group.
On the contrary, when you apply each specific step according to the preceding instructions, and then, what does “transformative experience” mean? Before you apply the practice what is your mind state? That condition is constantly following your afflictions, seeing others happy we are envious and jealous of them; seeing others suffer, serve them right! Now it is not like that, oh! Seeing others suffer, you want to remove their suffering; seeing others happy, that is just what I need to give them! Such is the attitude and our mentality is transformed. Just like the hot spicy food: in the past, wow, I was afraid to touch it, as for now, well, I can’t live without it! That is how it works.