菩提道次第广论手抄稿:旧版第九十六卷A面

ENGLISH

（手抄稿 第十二册 p253）[00:06]

现在呀，哎呀，就]少不了它！就是这样。这个一定要内心当中如理如量生起，不是一个空话啊！然后呢，有了这个质，渐渐增多。你达到了这个时候，然后呢，若总若别“清净生故”。不管你缘总缘修，你总共地修或者各别的生起来了，这个生起来的─正确的，不会坏的，所以清净的，清净的。[00:33]

其实我们眼前做任何事情都是这样，你说哪有一样例外，哪有一样例外？我们常常说那个譬喻：烧菜、烧饭，你绝对是这样啊！先把那个菜拿来，把它弄干净、捡干净，泥土嘛抖掉，然后脏嘛洗掉，那个毒嘛还要泡，一样一样切好。然后呢把这个菜，哪一样东西弄好，最后放进去烧。绝对不可能一股脑儿，拿来“碰！”往里面一塞。你一塞，塞进去满好的，弄到后来，对不起，你要的东西完全没有，完全不是那么一回事情。这我们平常常常犯的这个毛病，总是觉得：“哎呀，快一点啊！”这个就是我们自己的什么啊？自己 (p254) 的无明障碍，这是我们要了解的啊！[01:29]

p. 220 (13)

The way to cultivate compassion is as follows. Consider how these living beings - your mothers - experience general and specific suffering after falling into cyclic existence. I explained these sufferings earlier. 

【修习道理当思为母，此诸有情堕生死中，如何领受总别诸苦，具如前说。】

前这句话容易。最重要的这个地方呢，上面这个莲华戒论师的这个……莲华戒论师他是寂静论师的弟子，他就是把佛法带到西藏去的一个了不起的大成就者。刚才那句话，你从头至尾，一直用下去，你能够用这句话你就有成就。你不照着这个次第修的话，对不起，你始终在那里瞎摸，始终在那儿瞎摸，始终只是种一点种子，你要想真正把那个种子成熟的话，这个次第是必不可少的，前面很多地方讲的就是这个，后面将来也讲的就是这个。所以这两句话，一直要摆在心里。从我们现在“闻”开始，“思”中间，“修”，步步都是如此。所以大家千万不要着急说：“哎呀！你赶快告诉我怎么个得定啊？”“你赶快告诉我怎么个弄法呀？”我能告诉你的就是这个。如果你只想种个善根，反正你到哪里去，你只要听他们去讲，那一定善根一定种下去，那已经够了。跑到这个地方来真正重要的─最完整的教授，我想在座的极大部分都已经体会到了。[03:06]

Moreover, if you have developed an awareness of your own general and specific suffering by training in the path of a person of medium capacity, 

【此复若修前中士道已生起者。】

这个是“若”字，不是“苦”字喔！那么假定你修前面中士道当中，这个道理已经生 (p255) 起了─中士道是修些什么呀？苦嘛，苦谛嘛！就是这样。啊！苦的当然是苦，快乐的也是苦，不苦不乐的尤其是苦，而根本还在行苦上面。所以当你看见“行”都是苦的话，那个是三世之间，三有当中无不是苦。然后以这个生起的这个道理，[03:47]

you will assess your own situation and cultivate compassion toward others. By following this method, you will easily generate compassion. Considering your own suffering creates the determination to be free. 

【比自心修易于生起，若于自上思惟此等，则成引发出离心因。】

然后呢，你只要自己内心当中照着去如法去做的话，那很容易就生起来了，照着前面的。如果说这个苦，只想到自己的苦的话，哇！那一心一意要跳出来，彻底出离心就生起来了。[04:15]

Thinking about others' suffering creates compassion. 

【若于他上而思惟者，则成引发悲心之因。】

喏，那更进一步。然后呢，再推己及人的话，“唉呀，他也是一样地跟我受苦啊！我要帮忙他救啊！”那个悲心就生起来了啊！下面又看：[04:31]

However, if you do not first consider your own suffering, you will not reach the key point of the practice. 

【然未先于自上思惟，则不能生令至扼要。】

假定你自己没有自己思惟的话，对不起，要想推己及人，做不到，做不到！他一定要懂得了苦才要拔苦，现在你苦都不懂，请问你拔什么苦啊？像拔草一样，你晓得了草才去 (p256) 拔草，草在哪里呢去拔草。草也不知道，草在哪里也不知道，你要拔草，拔什么草？所以这个大乘、大乘哪，我们现在晓得了：喔！那还必定从出离心上面讲起的，要不然的话，那个都是嘴巴上面哪！[05:16]

所以有一位同学常常：“哎哟，我看见他有苦啊，我就心里想要救他们去啊！”我非常赞叹他：“好哇！”可是呢，我常常建议他：你自己看看你自己对那苦的行相认识了吗？对不起，他并没有认识，所以这种情况之下，他就是根本上面没有把握住。所以一定要自己策发这个厌离心！哎呀，平常的时候啊，自己看见一点小事情，像苍蝇碰见大粪一样，沾在上面离都离不开的时候，那时暂时不要说：“喔唷，我看见了有情的苦啊，就大悲心生起来了！”不可能的，这个事情。那是一定要真实地了解它的的确确是苦，你看见这种东西，啊！你就害怕得不得了─那自己的出离心；那个时候你推己及人的话，这个时候的，真正生起来了。所以说，如果自己没有生起来的话，你要想生悲心缘别人哪，不行！因为这个质是同样一个东西嘛，对吧？同样一个内涵嘛！就像你赚钱一样，你不认得哪一个钱，然后叫你去赚，你不认得怎么个赚法，你赚些什么？你赚回来的，都是莫名其妙的东西。[06:39]

These are simple illustrations of how to meditate. 

(p257) 【此乃略说。】

简单把那个纲要，可是这个“略”，就是最重要的原则说出来了。[06:47]

Intelligent persons should meditate in detail on the one hundred and ten sufferings that are observed with compassion. These are explained in the 《Bodhisattva Levels》. 

【广则应如菩萨地说，悲心所缘百一十苦，有彊心力应当修学。】

如果详细的，那是《瑜伽师地论》的〈菩萨地〉，它讲种种的苦，一共有一百一十样，那就是我们修悲心的时候所去观察的。如果你的心力强的话，那就照这个。[07:12]

Furthermore, it is said that the bodhisattvas' thoughts of suffering during their cultivation of compassion are more numerous than sravakas' thoughts, which perceive suffering with an attitude of disenchantment—the final and actual knowledge of the truth of suffering for the sravakas. 

【此说较诸声闻现证究竟苦谛，以厌患心所见诸苦，菩萨修悲思苦众多。】

嗯，现在这个地方根据来了，喏，经论上面说得明明白白，这个声闻为了怕苦，所以现证究竟了解；了解这个苦，认识了，然后厌患求出离，那个时候它就推动他去修道，而得到解脱。所以，声闻的的确确对这个苦谛，认识得很清楚，厌离心很强。嘿，但是菩萨修悲啊，“思苦众多”哦！菩萨，真正讲起来这个菩萨的厌离心，要比声闻要的远来地超过，远来地大喔！所以现在说，哎呀，我是大乘行者，喔，这个厌离心这是小乘的，不要管苦的话，这个有问题的哟！经论上面不是这样说的哟，经论上面不是这样说的哟！[08:24]

If you reflect from limitless viewpoints on how beings lack happiness and have suffering, you will develop much love and compassion. 

【若无量门思惟无乐苦恼道理，慈悲亦多。】

(p258) 你能够观察得越多，那么然后因为苦恼越多，所以你这个慈悲之心也越多喔！所以声闻只要救一个人─自己，你只要把自己一个人的苦观出来，就够了；菩萨要救一切人，你必定要广缘一切啊，这样的一个慈悲心才能广啊！所以这个概念要非常清楚喔！[08:58]

Moreover, if you think about this for a long time, your love and compassion will be strong and steady. 

【若恒思惟则能发生猛利坚固。】

所以你经常，“恒”是经常地、不断地思惟，那么这样的话，这个上面的这个慈悲之心啊，“发生”，而且“猛利”，而且“坚固”。你不去想的话，生不起来；然后生起来了以后，继续的话才猛利，继续下去才坚固。而这个都要靠什么？要了解得多、思惟得切，越多、越切，越好！反过来，如果说你不了解，请问：你根本不了解，你做些什么？不能做啊！所以，[09:40]

Therefore, if you are satisfied with just a little personal instruction and neglect to familiarize yourself with the explanations of the classical texts, your compassion and love will be very weak. 

【故少教授便觉饱足，弃修诸大教典所说，力极微弱。】

所以现在我们稍微听见了一点点，觉得：“哎，够了、够了！”啊！然后很多这个大经大论告诉我们的，我们放弃不照着它去说，这个时候他的力量是微不足道，微不足道。那至少他还有一点“少教授”啰，多多少少有一点教授喔；现在我们可怜的很多人连它一点起码的教授都没有，没有喔！乃至于说：“哎呀，这个都不要啦，这个都不要啦！要 (p259) 讲修行，这个不要的啊！”乃至于连根把它切除掉了，请问：你这个大乘大悲心哪里生起啊？当然你宿生已经有了，那个我们不谈。所以这一点很重要，就是这样。[10:34]

就是你宿生有了，你现在要想教别人的话，你还要引经据典喔！这是所以为什么祖师们示现，乃至于像文殊大士他是诸佛之师，欸，可是他如果现一个寒山子，他是个乞丐，不认得字，他这种道理也讲不出来，只能把自己见的境界……。所以如果说你要教人的话，还是要照着这个次第。因此，宗喀巴大师也是文殊师利菩萨示现的，他跑到青海那个地方去，示现了什么？广学一切！然后呢，教授的时候，一定是说经怎么说，论怎么说，祖师怎么讲，有根有据；他自己也如量如理地去修，然后教我们，这个是我们要了解的。所以说，自许为大乘者，就算你宿生带来，我们尚且要认真去修，何况是我们现在实际上还是初步喔！所以呀，千千万万这一点要注意，要了解啊！不要说：“哎呀，懂啦，一点点哪，就够啦！”这样。乃至于要去弘法啦！乃至于自己都不懂啊！那个时候，这个地方要痛下决心，好好努力！[11:57]

Moreover, after you have thoroughly distinguished the objects of meditation according to the previous explanations—how compassion is the root, how the development of the spirit of enlightenment is the entrance to the Mahayana, and so forth—you must then analyze these explanations with discerning Wisdom and elicit the experience produced after sustaining them in meditation. 

【此如前说趣大乘门，是发心理及以大悲为根本理，善别此等以观察智，思择修习后生证悟。】

(p260) 像前面所说的，进入大乘门，是什么？是发菩提心。而这个菩提之所以能够发生，是有它其他的种种原因。而这个发了这个大菩提心以后，这个大菩提心的根本在什么？在大慈悲。那么这个道理啊，现在非常善巧地了解了，然后“以观察智”思惟观察，分别抉择，如理如量地听到、思惟、修习、悟证，达到了！[12:49]

You will not achieve anything with the unclear experiences that come when you make a short, concentrated effort without precisely clarifying the topic with your understanding. 

【若其知解未善分别，唯专策勤略生感触，全无所至。】

在这里！假定你这个认识、这个了解不懂，不谈。就算你懂了，你不能把内涵分别得非常清楚─这个“善”是善巧，就像我们前面，他一定抉择得很细：他为什么要这样？为什么不那样？他每一个地方毫不含糊，是非之间一点都不遗漏，所以这个是“善分别”。假定你没有这样地善巧的分别，只是专门自己策励，啊，自己觉得：我就要去做去啦！然后呢，我在那儿定定啊！所以很多人说：“哎哟，法师啊，我这个心不定，你教我一个定啊！”唉！我觉得啊，世间是对，没有错，佛法可不是这样，尤其是大乘的教法更不是这样！就算你得到了一点点，你这样去“略生感触”。是的，你要嘛不做，做下来一定有感受的，这是千真万确的，但是“全无所至”！真正的大乘佛法，你影子都没碰到，就把我们最圆满的暇满人身一生浪费，非常可惜！[14:16]

(p261) 所以我们中国历史上有几个故事。有两个名人─苏秦、张仪，两个人都挂六国相印，喔唷，好了不起喔！他们当初用功的时候，所谓“火焠掌”、“锥刺股”，“悬梁刺股”那个公案。到了这个晚上，念书念得累得不得了，实在打瞌睡了，怎么办呢？有一个人拿了一个很快的一个锥子，就往大腿上“哒、卡！”痛得不得了。哎呀，咬紧牙关，然后回来坐，就是这样。然后呢，还有一个那点一个灯，把那个掌摆在那个上面烤，哎呀，痛得……！然后这样子。那只求世间的一点益利喔，他们还要尚且这么努力喔！他最后有一句话：“我为什么能够这样努力啊？”因为“穷无立锥之地”，太穷了，人人看不起他。所以他说：“假定我有一点点富国之田……。”这个话很有意思，假定我有几亩田的话，那自己觉得日子过得满好啦，就不会这么策励的。[15:18]

我为什么要说这个话？就是你们千万不要现在忙修那些，修了一点点啊，你自己觉得有一点感受了，喔唷，你还自己觉得很得意喔！或者你看懂了一点什么，或者嘛你坐了学定得到了一点什么，那个时候会你执着得不得了。这个人无始以来的习性，就是养成个无明的力量。不管你做什么，不要说出世间的，乃至于世间的一点点，你得到了一点，哎呀，觉得这个沾沾自喜，总觉得这个好得不得了。我们看了一点报纸上的常识，就讲营养：“哎呀，这个营养，那个营养……”就放不下。懂得了这么一点点，等一下又讲那 (p262) 个，然后修学了一点佛法又讲那个，都是“富国之田”，你要想再进步，进不了了。所以这个地方我们特别注意喔！这几句话，就是你千千万万不要自己觉得你有了一点东西了。然后呢，我们常常有人说：“哎哟，这个道场，这个样，好！”嗯，现在认识了这个教法，什么都放下来，你先把他那个圆满的教法认识，然后把前面这个垃圾抛得越干净越好，不要让它沾到一点边。那些垃圾沾到一点边，就把它拖住你呀，你就上不去了，我告诉你。那这个概念很重要，很重要！这样。[16:35]

所以我们眼前要正规走这条完整路子的话，第一件事情，你必定要把那个整个的圆满的构架，认识得很清楚，然后在那个地方，找到你自己眼前下脚的那一步，这么上去的话，那是一条大路。你这个也放不下，那个也放不下，然后呢，你一生的精力就是如此，这个地方沾掉一点点，那个地方去掉一点点，那个地方去掉一点，七折八扣、拿掉零头，剩下来─没有了！[17:04]

Know that this is true for other kinds of practice as well. 

【修余事时皆如是知。】

喏，整个的讲修行都是这样的，我们要懂得，我们要懂得！那么现在呢，说到这个地方来，我们再回忆一下─次第如何？依善知识。我们好幸运，从佛，经过两个系统─ (p263) 文殊菩萨、弥勒菩萨，然后龙树菩萨、无着菩萨，最后到阿底峡尊者，然后呢，经过宗喀巴大师传进来，这么完整的教授，善知识在这里，我们要听闻、思惟，这个是眼前我们真正要重要的。把这个构架把握住了，把前面那些垃垃圾圾东西，沿着正确认识的，一概抛到东洋大海，然后照着这个去做，好，问题就解决。继续下去：[18:07]

【◎ 其悲生量者。】

好，现在修了慈悲了，质对了，量呢？[18:13]

Kamalasila's《first Stages of Meditation》 gives the measure for the development of compassion: When you spontaneously feel compassion which has the subjective wish to completely eliminate the sufferings of all living beings—just like a mother's wish to remove her dear child's unhappiness—then your compassion is complete and is therefore called great compassion. 

【《修次初篇》云：“若时犹如可意爱子身不安乐，如是亦于一切有情，欲净其苦，此悲行相任运而转，性相应转。尔时即是悲心圆满，得大悲名。”】

这个量要到什么程度呢？那时候就像前面这个最可意的爱子，啊，身体不舒服了。那个时候，你对一切有情，就看起来像自己的最可意的儿子一样，要想把他的不舒服拿掉。这个心情啊，就是悲心─去掉苦嘛！而这个心情─任运，自然地一碰到，喔唷，一看见，你任运地自然生起来了。绝对不像，看见了他好像跟你漠不相关，乃至于如果是怨家的话，你这心里就想：“这活该，这个家伙！”完全不是。你看见了之后觉得：哎呀，他在受苦，你要帮忙。这个还不够。看见了一点点小苦，你自己就无法忍受那一种，这个时 (p264) 候，对啦！[19:21]

这个“性”，本性，就是你的心体跟这种状态相应而转。现在我们跟什么相应的？我们现在这个心理跟什么相应的？跟烦恼相应的，这个我们要了解的，它任运起来的都是这个。所以讲修、修、修，真的要修是修这一个，这是我们要了解的。那个时候“悲心圆满”，得到“大悲名”，这个名字，没错，那个时候相应的叫大悲心。这个世俗的，还不是菩提心喔！记得吧？这个悲啊，是在七因果当中，六因一果当中第六位（编者按：疑师口误，第五位）。然后呢，大悲以后，上面还有一个增上意乐；增上意乐以后，最后的一个果，才是大菩提心。[20:14]

Here Kamalasila says that when you spontaneously feel compassion for all beings commensurate with a mother's compassion for her very dear and small suffering child, 

【此说心中最爱幼儿，若有痛苦其母能生几许悲痛，即以此许而为心量。】

喔，这个道理。[20:23]

... then you have completely perfect great compassion. 

【若于一切有情悲任运转，说为圆满大悲体相。】

这个很容易懂，就是上面说的。[20:32]

Through this, understand the measure for the development of great love as well. 

【由此生起大慈之量，亦当了知。】

(p265) 悲，是就除掉他痛苦来说，慈，是给他快乐，这个量是一样的。[20:43]

Taking that passage as point of departure, Kamalasila says: When you have committed yourself to being a guide for all living beings by conditioning yourself to great compassion, you effortlessly generate the spirit of enlightenment which has the nature of aspiring to unexcelled perfect enlightenment. 

【又彼论插叙云：“由修如是大悲力故，立誓拔济一切有情，愿求无上正等菩提，以为自性菩提之心，不须策励而得生起。”】

由于你像上面的修这个大悲的力量，那么这个大慈悲生起来呢，还要自己什么？“立誓”，誓拔，要我自己亲自去救他们，这个就是增上意乐。然后呢，你要救他们的话，怎么办呢？那说：我自己没有那个能力啊！你要救他们，要救他们的认识就是“智慧”，以及救他们的力量，所以那个时候要求佛的智慧，求佛的力量，那个时候才是说“为利有情愿成佛”。这个就是大菩提心，这个大菩提心是无上的。所以这一个“自性”，心里边，这种心里边生起来，“不须策励”，你到了那个时候，你不要努力，自然生起。[21:44]

所以他前面告诉我们，你只要各别的次第，这样一步一步地上来，到那个时候你不知不觉心里面起心动念，无非都是这个。就像我们现在也是一样，喔！刚才说那个譬喻笑话当中，开始的时候，你看见辣椒就害怕。到后来你看见辣椒，你就口水直流，然后不看见辣椒，那顿饭就吃不下，就是这样啊！我们现在修行，一定要这个概念认识，那时候你的功德就无比增长了。[22:15]

Here he says that great compassion, which he explained above, is a necessary cause for developing the aspirational spirit of enlightenment. 

(p266) 【此说能生愿心之因，须前所说如是大慈。】

这个是愿心喔，愿菩提心，还不是行菩提心。[22:25]

p. 222

Understand from this too the measure for the development of the spirit of enlightenment. 

【由此当知大菩提心发生之量。】.

这个种情况你就晓得：噢！那么大菩提心也晓得了，不但是质是什么，发生的量也晓得了。[22:38]

Furthermore, this statement pertains not just to the development of the spirit of enlightenment for someone who has reached a high path, but to a beginner's initial generation of the spirit of enlightenment as well. 

【此非已至高上圣道所有发心，初发业者所有发心说为如是。】

这个不是说达到这个圣道很高的发心喔，这是我们初修行的人是这个样喔！所以平常我们总觉得：“哎呀，我是个凡夫啊，初机啊！”对嘛，正是因为你凡夫初机才修这个嘛！这样啊！[23:05]

Asanga's Muhayana Compendium (Mahayana-samgraha) states: That which has the attributes of goodness, the power of wishing, and firm aspiration, always initiates the bodhisattva's three immeasurable eons. 

【《摄大乘论》亦云：“清净增上力，坚固心升进，名菩萨初修，无数三大劫。”】

这个是真实的、相应的、清净的“增上力”，前面我们说即增上意乐。这个意乐是有一种力量的，换句话说，这样的相应的才是清净的。否则的话，你看你的这个亲爱的人，你对他有慈、有悲，其他的人就没有了；怨家的话，不但没有慈悲，而且还要伤害他，(p267) 而这一点都不清净的。还有呢，就是你缘一小范围可以，大范围又不可以，上面说这个，这是彻底圆满的，这叫清净的。然后呢这个力量“坚固”，坚固了还要“升进”。这个是什么啊？这个就是菩萨，这个菩萨要修三大阿僧祇劫，那个是三大阿僧祇劫刚开始的时候修学这个。所以说：[24:02]

So even a bodhisattva who is at the start of the three countless eons of practice must develop such a spirit of enlightenment. 

【三无数劫起首菩萨，亦须发起如是之心。】

这个就是我们要修的。所以说真正修学菩萨，他有五个位次：资粮位、加行位，然后呢见道位、修道位，无学道最后一个。下品资粮，发心第一刹那开始，到这个心圆满，叫作下品资粮位。譬如现在懂得了这个道理以后，欸！我一定要学这个。乃至于像那个小沙弥一样：“对，我不要像我师父证一个罗汉果，我可要学这个！”你就是那个时候开始，这个时候进入下品资粮位开始。但是下品资粮位什么时候圆满呢？就是你任运遇见任何一个有情的话，你说：“哎呀，我要救他，我为了要救他，一定要成佛！”任运生起，这个就是下品资粮位圆满。那个下品资粮位圆满，如果你回向往生的话─上品，保证上品！你去翻看净土三经，小本《阿弥陀经》没有讲，其他的两本上面说得清清楚楚。[25:11]

昨天还有一个同学来问我说：“那、那我们做得到吗？”对，我们做得到！我第一次 (p268) 遇见我一个老师的时候，那是在纽约，遇见了，后来啊，这个故事我跟你们讲过的。刚开始的时候，我还觉得，好像看不起他的样子。哎哟！到后来越看越不对，越看越不对，以后他就告诉我这个。告诉我这个以后，他最后给我一份，就是这个次第纲要，从亲近善知识每一个地方，一直到圆满这个东西。当初很多同学学，有人怀疑说：“哎呀，这个要修多少时候？”他说他自己的老师亲口告诉他的，他修成功，从下脚第一步开始，修成功达到这样的时间，经过两年，就这样。啊，我们就说：“那我们不可能哪！”在我现在估算起来，你如果认真肯学的话─五年，再加上两年嘛，七年。这个有根据的喔，这个有根据的喔！譬如我们现在是罪障很重，这个地藏三经，有一本《占察善恶业报经》，他说：“你再重的罪去忏悔的话，不出千日一定见效。”再严重的罪，一千天，不到三年吧！然后呢，你那个忏悔干净了以后，然后你去修的话要两年，所以五年行了；那我们现在不行，七年；再加两年吧，九年！[26:41]

实际上呢，现在我们有太多人忙了半天，忙了十年，了无消息。为什么呢？那就是自己刚开始的时候，哎呀，好像在修，实际上呢，就是看那天上的人造卫星：“哎呀，好得不得了，张开了以后……。”所以他一开头的时候，我们就说，他说什么？就像我们看戏一样，啊，赞叹：“哎呀，这一台连台好戏！”大家拍掌鼓叫了半天。对不起，他好他 (p269) 的，你还坐在这个地方。现在不是！了解这个道理，你只要这个如理地去走，你去翻翻那个经典上看，说得清清楚楚、明明白白。所以我们现在辛辛苦苦说：“哎呀，这个念佛是省事、省力啊，好像只要七天啊！”阿弥陀佛！有几个人七天真的能念到一心不乱啦？我看到处都是打七，我也不晓得打过多少七，那还说那个精进七咧！那是讲的笑话，这不千真万确的事实喔！[27:40]

那个“煮老”当年，这个人了不起，我不是说笑话，我实际上我还是很佩服，这种善根的确好了不起喔！“精进佛七不准讲话”，啊，结果弄了个六天，到第七天一个晚上没有睡觉，干什么啊？因为憋了六天，到了第七天晚上也不睡觉了，大家讲了一晚。请问：这种情况之下，你怎么个念法啊？你真的相应了以后，到那个时候，你看见那个世间是一无可取啊！念完了，在这个地方你回去了，最后一夜你还是拼命啦！哪里还有什么闲功夫呢！这个是处处地方说明啊，这样。所以我们有太多的人弄了多少年了，还在那里！大家还偏偏还要这样说：“哎呀，你不要去管了，我赶快弄了个七天就可以了！”这个概念要清楚喔，这个概念要清楚。[28:35]

所以处处地方我们说，是，现在前面已经告诉我们很清楚，并不是教我们：喔，我们要完全学他。不！不是这个意思，就是看自己的量，看你自己的量。你有了这个圆满的教 (p270) 法，然后你处处体会，处处地方积聚资粮，然后你把那个资粮再去回向的话，那无有不成功者，念佛是的的确确万修万人去。这地方就告诉我们了：喏，你只要这样做，上品，那么简单！那只是愿心喔！他下面告诉我们，有了这个愿心，再加行心的话，那就是上品中生、上品上生。所以这一生的的确确，这不是说空话，千真万确的事实。我们继续下去：[29:24]

So, suppose that you are not anywhere near these objectives and that you give rise to the mere thought, "I will attain buddhahood for the sake of all living beings, and in order to do this I will cultivate this virtue." You may make the great error of entertaining the false conceit. 

【◎ 故全未知此之方境，仅作是念，为欲利益一切有情，愿当成佛，为此义故我行此善。发此意乐便大误会。】[29:40]

english lrv2p44 (Commentary v2p39)[00:06]

This attitude has to be developed properly at heart, instead of just empty talk! Moreover, with this quality, you gradually enhance the capacity. When you obtain this level of meditation, and then whether it is general or specific, you “generate these attitudes correctly”. Regardless of whether you are meditating on general or specific practice, both can be developed, this development is proper and not contaminated, thus it is purified.[00:33]

In fact, this applies to whatever we do now; can you find any exception, which one is an exception? We often apply this example: cooking dishes or rice, you definitely go through such a process! First take the vegetable to clean it – pick and remove the dirt, and then wash it, the pesticide also needs to be soaked clean – and chop them one by one. Once the vegetables are prepared, we cook it. It is definitely not to “toss” everything in the pot all at once. If you do that, at first it may be fine, yet later, regrettably, whatever you have in mind is totally out of the picture. This is our common issue, we always feel: “Well, hurry up!” What does this say about us? It is our obstacle of ignorance, and we have to recognize![01:29]

The way to cultivate compassion is as follows. Consider how these living beings - your mothers - experience general and specific sufferings after falling into cyclic existence. I explained these sufferings earlier.

This statement is easy to understand. The key here is Commentator Kamalasila…he is Commentator Santarakṣita’s disciple. Kamalasila is the eminent achiever who brought Buddha Dharma to Tibet. You should abide by the above statement from beginning till the end. As long as you accord to it you will have achievement. Otherwise, if you don’t abide by this order to meditate, unfortunately, you will always fumble blindly and only plant some seeds. If you are serious about allowing the seeds to mature, this systematic order is inevitable. This was mentioned many times and later it will be mentioned as well. So always keep these statements in mind. Beginning from our present “listening”, “contemplating” in between and meditate to apply, this applies to every step. So, everyone should never be hasty and claim, “Alas! You have to tell me how to attain meditative serenity quickly!” “Hurry up you tell me how to get it going!” And all I can tell you is only the above. If you just want to plant virtuous roots, you just go for their teaching and as long as you listen to it, the virtuous root will definitely be planted, that should be sufficient. Coming over to this monastery, I believe the majority of you here already have experienced the most important and encompassing teaching.[03:06]

Moreover, if you have developed an awareness of your own general and specific suffering by training in the path of a person of medium capacity,

There is a typo error in the Chinese text. If your meditation of medium capacity has arising effect – what is the practice in medium capacity? It is to meditate on suffering, the truth about suffering! That is it. Ah! Of course suffering is suffering, happiness is also suffering, the neutral feeling is especially painful, and the root of all these is still the suffering of conditionality. So when you notice “compositional activity” is all about suffering, then the three stages of time [past, present and future] and the three realms [desire, form, and formless] are nothing but suffering. Moreover, based on this concept,[03:47]

you will assess your own situation and cultivate compassion toward others. By following this method, you will easily generate compassion. Considering your own suffering creates the determination to be free.

Furthermore, as long as you apply it according to the teaching properly, then compassion will easily arise. If we consider this as suffering, and are only occupied with personal suffering, wow! Then the determination to be liberated and the earnest renunciation attitude is developed.[04:15]

Thinking about others' suffering creates compassion.

Well, take one more step. Then, we extend it to others, “Alas, others are also suffering like me! I have to help them!” Compassion is thus developed! Next,[04:31]

However, if you do not first consider your own suffering, you will not reach the key point of the practice.

If you don’t apply contemplation, unfortunately, it is impossible for you to extend the help to others! One must identify suffering in order to do away with it, now you don’t even recognize suffering, may I ask what suffering are you getting rid of? It is like weeding, you have to recognize the weed before you remove it – to remove the weed accurately. If one can’t even tell what weed is, does not know where the weed is, you want to get rid of it, how? Thus, this Mahayana, now we know, oh! It still has to be based on renunciation, otherwise, all talk is nothing but lip service![05:16]

So, a fellow student often says, “Alas, I notice others suffering, I am inspired to help them!” I really admire him, “Great!” However, I often suggest to him, “Have you identified and recognized your own suffering?” Regretfully, he did not recognize it, so under such circumstances, he is totally not sure about what the basis of suffering is. So, one must be inspired to have this aversion! Well, when seeing any speck of arising condition, one will be like a fly seeing the dung, get stuck to it and can’t get away from it. At that time we should never claim, “Alas, I notice beings’ suffering and have generated great compassion!” This is impossible! One must sincerely recognize it is indeed suffering, at the sight of it, ah! You are very frightened – and then that is personal renunciation, if at that time you extend to others, then the compassion will be truly generated. So, if one has not generated it, and consider to help others with compassion, that will not work! Because the quality of compassion for self or others is the same, right? The content is the same! It is like you are making money, you don’t recognize money, and you were told to earn it. If you don’t recognize it, how can you earn, what would you be earning? You will earn some strange things.[06:39]

These are simple illustrations of how to meditate.

This is the simple delineation, however this “simplicity” reveals the key concept.[06:47]

Intelligent persons should meditate in detail on the one hundred and ten sufferings that are observed with compassion. These are explained in the Bodhisattva Levels.

The details are covered in the Bodhisattva Levels; it listed a total of 110 types of suffering. That is for us to analyze when we meditate on compassion. If your mental power is strong, abide by it.[07:12]

Furthermore, it is said that the bodhisattvas' thoughts of suffering during their cultivation of compassion are more numerous than sravakas' thoughts, which perceive suffering with an attitude of disenchantment—the final and actual knowledge of the truth of suffering for the sravakas.

Well, here the source of validation is revealed: well, this is clearly described in the scriptures. For the sake of disenchanting suffering, sravakas are cognizant of suffering thoroughly. With this recognition, they develop a sense of disenchantment, that is the time they are propelled to meditate and apply the teaching so as to achieve liberation. Therefore, sravakas definitely thoroughly recognize the truth of suffering and are determined to renounce. Well, however Bodhisattvas’ “thoughts of suffering during their cultivation of compassion are more numerous”! Honestly speaking, the renunciation of Bodhisattvas is much greater than sravakas, far greater! Thus, when we claim now, “Well, I am a Mahayana practitioner, this renunciation is for Theravada, I should not worry about it,” This concept is flawed! The scriptures did not specify this way - they did not expound so![08:24]

If you reflect from limitless viewpoints on how beings lack happiness and have suffering, you will develop much love and compassion.

As long as you are able to analyze more, the contemplation of suffering leads to an increase in your love and compassion! Therefore, a sravaka only needs to liberate one person – yourself, just help yourself to comprehend suffering thoroughly, that is sufficient; whereas a Bodhisattva has to extend to all living beings to thoroughly develop love and compassion! Hence, this viewpoint is very explicit![08:58]

Moreover, if you think about this for a long time, your love and compassion will be strong and steady.

So if you “constantly” contemplate, in that case, the above love and compassionate attitude “will” become “strong” and “steady”. If you don’t contemplate, this will not arise; once it arises and continues then it will be strong and followed by steady. And all these progresses rely on what? One has to have more understanding, thorough contemplation; the more thorough the better! Contrarily, if you don’t understand, may I ask: if you don’t even understand, what can you apply? To apply the teaching is impossible! Thus,[09:40]

Therefore, if you are satisfied with just a little personal instruction and neglect to familiarize yourself with the explanations of the classical texts, your compassion and love will be very weak.

So now, whenever we hear just a little instruction, our response is, “Well, enough, that is it!” Ah! Moreover, we leave a lot of instructions from the classical scriptures and not abide by them. At this juncture, the strength of the application is very weak – too fragile. However, it is, at least, “with just a little personal instruction”, there are some instructions; whereas now we are so pathetic that many people don’t even have any basic instruction, totally none! Yet some even claim, “Alas, this is not needed, do away with it! When meditating on the teachings, these are not required!” Or even uproot the practice, may I ask: how can you form your Mahayana compassion? Of course, if you carry it over from past lives that is not within the scope of our discussion. This is very important; this is the way it is.[10:34]

Even if you carry it over from past lives, now for you to guide others, you still need to abide by the scriptures! This is why great masters of the lineage manifested such as Manjusri who is the teacher of all Buddhas, well, if he appeared as Guru Han-shan* the beggar, who was illiterate and couldn’t even express the concepts but revealed his state of mind… So if you are to guide others, the proper steps are still required. Thus, Lama Tsong-kha-pa is also the manifestation of Manjusri Bodhisattva; he was reborn in Qing-hai province to reveal what? (How to) study broadly! Furthermore, when he gave teachings, he always based it on sutras, commentaries, and great masters’ reliable sources. He also applied the teachings properly and taught us accordingly, this we have to recognize. Thus, if we claim to be a Mahayana practitioner, even if we were born with Mahayana attitude, one will still need to apply earnestly, besides, we are still at the beginning stage! Therefore, we definitely need to pay attention to this point, and to recognize it! Never claim, “Alas, I got it, just this much is sufficient!” And go as far as ready to spread the teaching! Even before we have obtained personal understanding! This is where one needs to apply earnest determination and strive hard at it. [*Guru Han-shan: hermit practitioner monk of Tang dynasty, also a renowned poet. He was honored as the originator of the American Beat Generation after 2nd world war.][11:57]

Moreover, after you have thoroughly distinguished the objects of meditation according to the previous explanations—how compassion is the root, how the development of the spirit of enlightenment is the entrance to the Mahayana, and so forth—you must then analyze these explanations with discerning wisdom and elicit the experience produced after sustaining them in meditation.

Thus, as aforementioned, what is the entrance to Mahayana based on? It is the spirit of enlightenment. And the development of the spirit of enlightenment has various causes. Once this spirit of enlightenment is developed, what is the root of it? It is great compassion. So, based on this concept, now we should understand aptly and “then analyze these explanations with discerning wisdom” to support our decision-making to study, contemplate, practice, attain realization, and achieve it![12:49]

You will not achieve anything with the unclear experiences that come when you make a short, concentrated effort without precisely clarifying the topic with your understanding.

Well, this is it! If you don’t have the above recognition or understanding, don’t even talk about it. Even when you have understood, yet you are not able to clearly cognize the contents – this “experience” is ingeniously like what we have specified earlier, the great teachers’ decision- making is very profound: why do they need to do so? Why not? A great teacher must have made a very detailed decision: Why should he do this? Why not that? He is clear about every point, leaving nothing out between right and wrong. Thus, this is considered “precisely clarifying the topic with your understanding”. If you lack this discernment, just encourage yourself by thinking: ah, I think I am going to do it! Moreover, I am giving meditative serenity a try! Thus, many have asked, “Well, Dharma Master, my mind is not stabilized, please teach me a way to stabilize it!” Sigh! My feeling is: the worldly approach is such, but Buddhism is not like that, especially the Mahayana teachings! Even you have some attainment of “unclear experiences that come when you make a short, concentrated effort”. Certainly, unless you don’t apply it, once you put in effort the experience will arise this is absolutely true, however “without precisely clarifying the topic” You are not even close to the actual Mahayana Buddha Dharma, totally wasting your most precious life of leisure and opportunity, it is such a pity![14:16]

There are several stories in our Chinese history. There were two famous people Su-qin and Zhang-yi*. Both of them had the seals during the Six Warring States period, wow, how remarkable! Back then, their way of studying hard was known as “palm burning heat”, “stabbing thigh awl” – as in the story of “hair hanging to the beam and stabbing thigh with awl” [the attitude of study arduously and tirelessly]. During the night, while one was too tired to study and dozed off, what did they do? One took a sharp awl to stab the thigh “clatter”! The pain was excruciating. Alas, he’d bite the bullet and then sat down again, just like that. Another would light the candle and put the palm on top of the heat, alas, the pain was…! That was how they did it. These were only pursuing minor worldly benefits, yet they still needed to work so hard! In the end their last explanation was, “Why did I have to work so hard?” It was due to “absolute destitute - too poor to have a spot to land the awl” – too poor and everyone despised them. Thus they expressed: “If I have a bit of field in the rich country…” This is very interesting, “If I have some acre of the land then I believe my life would be quite good and I would not be so motivated.”[15:18]

[*Su Qin (340-284 BC) and Zhang Yi (-309 BC), both were political strategists of the School of Diplomacy during the Warring States Period (475-221 BC) in Chinese history]

Why did I mention this? That is for you not to jump into these practices, once you applied some, you may consider having some attainment, wow, you will feel pretty good about it! Or when you gain some understanding about the teachings or a little serenity while meditating, at that time you will become very attached to the feeling. This is the tendency of humans from beginningless time – that is the formation force of ignorance. Regardless of whatever you do, not to mention the supramundane, even any mundane attainment of yours, wow, the feeling of complacency – and we’ll think that this is incomparable. When we have learnt some common sense from the newspaper about nutrition, we’ll say, “Well, this is nutritious, that is nutritious…” and just stick to it. With such little understanding, we’ll then talk about it; Then after learning a little bit of Buddhism, we’ll talk about that. This is all "the fields of a rich country". If you want to make further progress, it’s impossible. Hence, we need to pay specific attention to this aspect! These remarks are to remind you definitely not to think that you have some attainment. Furthermore, often many of us claim, “Wow, this meditation center is so nice!” Well, now with recognition of this instruction, you should let go everything, first you study this encompassing teaching, and then toss all the preceding rubbish as thoroughly as possible, don’t leave any hint of it. Any hint of those rubbish will drag you down and you will not be able to advance – take my word for it. So, this concept is very important – too crucial! Just like that.[16:35]

In order for us to take this encompassing path, the first thing for you is to clearly recognize the entire encompassing framework, and from there, find your first step at this given moment – if you advance in this manner, it will be a broad path. If you can’t let this or that go, your entire lifetime energy is just so – being occupied by this and that, a little bit here, a little bit there, discounting here and there, until you're left with nothing![17:04]

Know that this is true for other kinds of practice as well.

Well, the entire application of the teaching is likewise, this we have to know! So for now, up to here, let’s reflect on the steps of relying on virtuous teachers. We are very lucky, from Buddha, through two lineages – Manjusri Bodhisattva and Maitreya Bodhisattva, then from there, all the way to Venerable Atisha, and then Lama Tsong-kha-pa – such complete instructions. With these virtuous teachers, we need to study and contemplate, this is the most important for us know. Once this framework is established, the previous rubbish should be tossed over to the sea and abide by proper recognition accordingly, great, the issue regarding practice is resolved. Continue.[18:07]

Well, now the quality to apply compassion is there, what about its quantitative measurement?[18:13]

Kamalasila's first Stages of Meditation gives the measure for the development of compassion:

When you spontaneously feel compassion which has the subjective wish to completely eliminate the sufferings of all living beings—just like a mother's wish to remove her dear child's unhappiness—then your compassion is complete and is therefore called great compassion.

To what extent should the quantitative measurement of the capacity be? That state will be like the aforementioned dearest child, ah, is not feeling well. By then, your feeling toward all beings is like your own dearest child, and you wish to remove the child’s discomfort. This attitude is compassion – to remove their suffering! And this attitude is spontaneous, once you encounter, the reaction is automatic, well, your compassion automatically arises. It’s definitely not like, it seems like he has nothing to do with you or even if happens to be your enemy, you will be thinking, “Serves him right!” It is totally not so. After you found out, the feeling is: “Alas, he is suffering and I need to help.” This capacity is not sufficient. When seeing the slightest suffering, you are not able to endure it, at this time, you are doing it right![19:21]

This “natural” instinct is the essence of your mental attitude according to this condition. Now what do we accord to? What is our current mentality corresponding to? We accord to the afflictions; we have to realize our spontaneous reaction is affliction. Hence, when we refer to meditation, meditation, and meditation – what we truly need to meditate is this nature. That is what we should understand. By then “your compassion is complete” and it’s called “the great compassion”; that is correct, at this juncture the aligned attitude is known as the great compassion. This is still at a conventional level, not the spirit of enlightenment yet! Remember? It is in the seven causes and effect, the 5th cause of the six causes and one effect. Moreover, after compassion, the next one is wholeheartedness, and after that, the last effect is the spirit of enlightenment.[20:14]

Here Kamalasila says that when you spontaneously feel compassion for all beings commensurate with a mother's compassion for her very dear and small suffering child,

Well, this is the reasoning.[20:23]

then you have completely perfect great compassion.

This is easy to understand, same as aforesaid.[20:32]

Through this, understand the measure for the development of great love as well.

Compassion is to remove others suffering, loving kindness is to provide happiness to them; the measurement of capacity is the same.[20:43]

Taking that passage as point of departure, Kamalasila says:

When you have committed yourself to being a guide for all living beings by conditioning yourself to great compassion, you effortlessly generate the spirit of enlightenment which has the nature of aspiring to unexcelled perfect enlightenment.

Due to your preceding application of the practice of compassionate force, once it arises, what else is required? It is “to aspire”, vow to help them in person, and this is the wholeheartedness. Furthermore, you want to help them and what should be done? Then the consideration is: I don’t have the capability by myself! In order for you to guide them, the requirement is “wisdom”, as well as the force to guide them. Thus, that will be the time to seek for Buddha’s wisdom and power, that is the time to claim to be “inspired to achieve Buddhahood for the sake of benefiting all living beings.” This is the great spirit of enlightenment and it is peerless. So, this “nature” within, once generates it is “effortless” – by then you don’t need to strive hard it automatically will arise.[21:44]

So, the text mentioned earlier to us, as long as our specific steps are applied one by one, by then, you will unwittingly be filled with these attitudes in the mental momentum. It is the same for us now, oh! In the metaphorical joke just now, at first you dread trying hot chili pepper. Later when you see hot chili pepper, your mouth waters, and when there is no hot chili pepper, you are unable to eat the meal. This is how it works! Our application of the mind training must recognize this concept, and then your good qualities will multiply immeasurably.[22:15]

Here he says that great compassion, which he explained above, is a necessary cause for developing the aspirational spirit of enlightenment.

This is the aspirational vow of spirit of enlightenment, not the Bodhisattva deeds yet.[22:25]

Understand from this too the measure for the development of the spirit of enlightenment.

In this situation, you will understand: “Oh! I have recognized what is spirit of enlightenment, Not only will I know its quality, but I will also know its quantity.”[22:38]

Furthermore, this statement pertains not just to the development of the spirit of enlightenment for someone who has reached a high path, but to a beginner's initial generation of the spirit of enlightenment as well.

This is not referring to the high level sages’ aspiration; this is for us beginning practitioners! So often we always feel, “Alas, I am just an ordinary being, a beginner!” Sure, precisely because you are an ordinary beginner, you need to apply this practice! This is how it works![23:05]

Asanga's Mahayana Compendium states:

That which has the attributes of goodness,

The power of wishing, and firm aspiration

Always initiates the bodhisattva's

Three immeasurable eons.

This is the actual, accordant and pure “attributes of goodness”, which is the aforementioned wholeheartedness. This attitude has its power. In other words, such accordance is purified. Otherwise, when seeing your dear ones, you have loving kindness and compassion toward them but not toward others; whereas with enemies, not only do you not have compassion, but you also want to harm them, and this attitude is contaminated. Moreover, within a narrow scope you are able to uphold this attitude, but not to a greater extent. The above stated Bodhisattva attitude is thoroughly encompassing and it is known as purified. And this power must be “firm” and followed by “always improving”. What is this? This is Bodhisattva, the required training is three immeasurable eons – the beginning application takes three immeasurable eons to apply. Thus,[24:02]

So even a bodhisattva who is at the start of the three countless eons of practice must develop such a spirit of enlightenment.

This is what we need to apply. The actual Bodhisattva training has five stages: path of accumulation, path of preparation, path of seeing, path of meditation, and the last one is path of no more learning. The lower level of the path of accumulation starts from the first aspiration till the fulfillment of this aspiration, this is known as the lower level of the path of accumulation. For instance, now that we have understood this concept, well! I must learn this training. Or, learn from that novice monk, “Right, I don’t want to be like my master who has attained arhatship, I’d rather want to learn this Bodhisattva aspiration!” That is the beginning of you entering to the lower level of the path of accumulation. However, when will this rank be completed? That is, whenever you encounter any being, you spontaneously consider, “Well, I want to help him, for the sake to help him, I must achieve Buddhahood!” This spontaneous attitude is the fulfillment of the lower level of the path of accumulation. Once with this fulfillmentand if you dedicate your merits to rebirth in the Pure Land, it’ll be the highest level, the guarantee is there! You can look into the Three Sutras of the Pure Land, it is not mentioned in the Amitabha Sutra but it’s stated clearly in the other two sutras.[25:11]

Yesterday, a fellow student came to ask me, “So are we able to achieve it?” Yes, we can achieve it! When I first met one of my teachers in New York, I mentioned this story to you before. At first, I thought, I kind of looked down upon him. Wow! But then the more I looked at him, the more I felt something was wrong. And then he told me about this possibility of achievement. Upon saying this, he gave me a copy of the Lamrim outline, all the way from relying on virtuous teacher to achieve this aspiration. At that time, many fellow practitioners doubt, “Sigh, how long will this take?” This teacher said, he heard from his teacher personally, his achievement from the first step all the way to achieving it took two years, just like that. Ah, we may claim, “That is not possible for us!” Based on my calculation now, if you are willing to apply it seriously it will be 5 years, top it with 2 more years make it 7. This is from reliable source! For instance, our karmic obstacles are weighty, in one of the three Ksitigarbha Sutras, the Karma Evaluating Sutra states: “Regardless how weighty your sin is, once you have confessed for a thousand days, the cleansing effect will be there.” Even the weightiest sin takes 1000 days, less than 3 years! Furthermore, once you are purified by confession, it will take you another 2 years to meditate on this mind training, so, a total 5 years will do. But from our state now it takes 7 years, and adding 2 more years, 9 years![26:41]

In reality, many of us presently, after practicing for a while – 10 years – nothing happens. Why? That is because we seem to be applying it in the beginning, actually that is like admiring the satellite in the sky, “Wow, how nice, after it is sent…” So earlier, what does the text state? It is like we are watching a show, ah, praising, “Wow, this show is great!” Everyone applauds and cheers for a while. Very sorry, the greatness belongs to the show; you are still sitting here watching. Now it is different! Once you understand this concept, as long as you abide by it properly, go and refer to the scriptures, this is clearly and explicitly described. Now, after putting a lot of effort, we claim, “Ah, to chant Buddha’s name is easy and doesn’t require much effort, looks like it only requires 7 days!” Goodness Amitabha Buddha! How many people actually can achieve one-pointedness chanting for 7 days? I noticed the 7-day retreats everywhere, I don’t even recall how many of these I have participated, and some are the advanced 7-day retreat! Even though this sounds like a joke, it is absolutely true![27:40]

Back then elder Zhu-yun Master [1919~1986] was such a remarkable practitioner. I am not kidding, actually I still admire him very much, as his virtuous roots are incredible! “The vigorous 7-day silent retreat” ah, turns out after 6 days; the 7th night is sleepless, why? Because after holding it in for 6 days, by the 7th night, everyone forgot about sleep and talked the entire night. Question: under this condition how can you chant Buddha’s name? If you earnestly accord with the teaching, by that time you will consider this world is hopeless! After chanting for 6 days in the monastery, when you returned to the dormitory, you should still strive at the chanting even on the last night of the retreat! How can there be time for chatting! This is explained in every aspect in the text. Thus, too many of us spent many years still remaining on the same spot! Yet everyone still claims, “Well, you don’t bother, I’ll just hurry up to do it for 7 days and that will do!” This kind of misconception has to be clarified, be clear about the proper perception.[28:35]

In every aspect of the preceding teaching, it is clearly not for us to, well, totally mimic the great teachers of the lineage. No, that is not what it means; it is for us to base it on our own capacity. Once you have this encompassing teaching and experience it in every aspect and accumulate merits at every opportunity, then dedicate the merits again back to the same aspiration, there’s no possibility to fail – for those chanting Buddha’s name, for sure, all ten thousand people who chant will be reborn in Pure Land. This section is telling us: well, as long as you abide, the highest attainment level is guaranteed, just that simple! And this is only the aspirational vow! Later the author tells us, with this aspiration, when we enhance with the Bodhisattva deeds, we will be reborn in the middle and higher levels. Hence, this lifetime of ours will definitely not be just empty talk and this is absolutely true. Let’s continue.[29:24]

So, suppose that you are not anywhere near these objectives and that you give rise to the mere thought, "I will attain buddhahood for the sake of all living beings, and in order to do this I will cultivate this virtue." You may make the great error of entertaining the false conceit.