菩提道次第广论手抄稿:旧版第九十六卷B面

ENGLISH

（手抄稿 第十二册 p271）[00:03]

p. 222 (5)

You may make the great error of entertaining the false conceit

【发此意乐便大误会。】

喏，下面就告诉我们了。所以假定我们根本就不晓得上面所说的这个内涵，这个方便善巧，这个境界行相，我们只是说听见了一点名字，然后说：“哎呀，为了利益一切有情喔，我要发愿成佛呀！”这个就是：“哎呀，我们发了大菩提心念佛啦！”然后呢，这样啊，“喔，我要这样去做啊！”对不起，这种情况是大误会啊，完全错了！[00:38]

"I have attained it" with regard to something you have not attained.

【未得谓得，坚固所有增上之慢。】

你根本懂都没有懂啊，还自以为得到了，所以“未得谓得”，这个都是增上慢。还自 (p272) 己还牢不可破，觉得自己：“啊！对了。”这是坚固了增上慢。既然你坚固了增上慢，得到的是什么？到那时候，我们大家了解了。啊！所以当年我的老师对我说：“某人啊，你来是学佛，还是学我呀？”嗯，那时候我不懂，现在我了解了─喏、喏、喏，这个地方就是这样，我们是要学佛啊，我们不要学我啊！如果你不懂这个道理，自己以为懂的话，坚固了增上慢哪！“我”的特别行相，就是这个慢，就是贪瞋痴慢疑这些东西，毛病都来了。所以应该怎么办呢？应该以菩提心教授中心而善修习。[01:42]反之，如果你

If you then hold that the spirit of enlightenment is the core personal instruction, yet instead of training in it you search for something else and work on that,

【不以菩提心为教授中心而善修习。】

不以菩提心作为教授中心，而好好地修习。[01:47]

then you are only making a claim to have passed through many of the levels of attainment. If those who know the key points of the Mahayana see you doing this, they will ridicule you.

【追求余事励力欲想超迈多级，了知大乘扼要观之，实可笑处。】

这个地方就告诉我们，真正修学的重心在修菩提心。如果这个不了解，不好好地善巧修习，就忙别的事情，就想：“哎，这样去做的话，就可以很快地得到了，超迈多级啊！”在这种状态当中，真正了解大乘纲要的人看起来，那真可笑啊，那可笑啊！[02:23]

当然我们现在─小乘的，这里根本不谈，他不谈的。所以若小乘人自己也觉得大 (p273) 乘……我们以前说过，不必跟他谈。然后呢，学大乘的人的话，这个地方就应该有一个衡准的标准了。尤其是学密乘的人，看看！很简单。所以这个密乘一开头任何一个仪轨，他一定是念死无常等等，然后发菩提心喔！请问：这个时候菩提心是不是说，啊，仅作是念─这嘴巴里了解说为利有情愿成佛，就算我发了菩提心？就算我有了大根性？就算我灌了一个顶？就不会有这种增上慢了。这个了解了以后，我们就脚踏实地；你能够脚踏实地去做的话，你的成就马上就行！[03:20]

Many books say that the excellent conquerors' children train in the spirit of enlightenment for many eons, holding it as their most important practice. What need is there to mention that it could not be attained by those who have nothing more than a superficial understanding?

【多经宣说诸胜佛子，于多劫中尚须执为修持中心，而正修学，况诸唯能了知名者。】

所以很多经论上面，“胜佛子”，换句话说，他已经进入菩萨位的了，在多劫当中还要拿这个作为中心而去修啊！何况我们现在只晓得这个名字就不去管它了。记得吧？前面告诉我们，“悲”呀，初重要，中重要，后重要！对不对？初，固然是它，中间还是它啊！所以真正的大菩萨中间修的时候，他还随时随地在修，这是千真万确的事实啊！所以，以阿底峡尊者这么了不起的人，他这么年轻，这么绝顶聪明，见到了明了杜梋论师以后，跟他一讲，他马上证得这个加行位上的最高的位次，马上上去又可以见道了。欸，但是后来遇见了金洲大师告诉他的什么？那就是告诉他这个方法。啊！他然后觉得这个最了 (p274) 不起。说明什么呢？说明真正这种大乘的菩萨，他还要努力地修啊！这个是告诉我们，我们千万不要增上慢哪！觉得：“哎呀，现在够了！”那是我们的业障。[04:45]

This is not to say it is unsuitable to meditate on other paths, but it is to say you must hold the training in the spirit of enlightenment as the core instruction and then sustain it in meditation.

【又此非说不修余道，是说须将修菩提心，而为教授中心修习。】

这个一点重要！不是说我们什么都不管了，我们了解这是我们的教授的中心。就像我们眼前一样，不是说我们现在在这儿讲这个事情了，什么东西都不要了，饭也不吃了，不是，样样都要，上殿、过堂、扫地，样样都做，这中心在这个地方，我们要了解这个东西。[05:16]

There are those who, even without having gained the experiences as explained above, know about the Mahayana trainings and have firm conviction in the Mahayana. They first develop the spirit of enlightenment and take the vow through the ritual, and then train in the spirit of enlightenment.

【总未能生前说领感，若善了知大乘学处，坚信大乘亦可先为发心正受律仪，次乃修习菩提之心。】

总之，总纲来说，假如前面说的这个道理，还没有如理如量地生起，你已经把大乘整个的要学的了解了，然后呢，产生了坚定的信心─这个“坚信”是净信心喔，不是我们虚浮的喔！那个时候啊，同样地可以先受菩萨戒，进一步再修菩提心，这个可以的。[05:56]

For instance, in《Engaging in the Bodhisattva Deeds》 first there is a description of adopting the spirit of enlightenment and taking the vow and then a detailed explanation of how to practice the spirit of enlightenment in the context of meditative stabilization (in section within the six perfections, which are the trainings subsequent to generating the spirit of enlightenment).

【如《入行论》，先受律仪及菩提心，次于彼学六度之中，修静虑时乃广宣说修菩提心。】

那个是《入行论》上次第的，也可以的。[06:08]

However, even in order to establish yourself as a proper recipient for these practices, you must first train in many kinds of earlier attitudes.

(p275) 【然为成就此法器故，于先亦须修众多心。】

但是呢，虽然你不照着前面所说的，先发愿心、后受戒，而是你先了解了大乘的好处，先受菩萨戒，可以。但是你为了真正成就你法器，也同样地要修众多前面所说的，譬如

After you have trained your mind by thinking of the benefits, by practicing the seven branches of worship, and by going for refuge, and after you have come to understand the trainings, then you develop the desire to maintain the spirit of enlightenment.

【谓思惟胜利，七支皈依，修治身心，了知学处，发心欲护。】

这个我们一定要照着次第来，一定要照着次第来！[06:46]

Some say rightly, though merely uttering the words, that in order to progress on the path you must go on increasing your knowledge of emptiness. In order to progress on the path you must likewise first sustain the spirit of enlightenment in meditation and then increase it in an ever more special way the higher you go, persons do not even merely utter these words.

【故进道中，修空性解，须渐增进尚有名在，然此相等大菩提心，亦须善修上上转胜，令道升进名亦弗存。】

所以，我们真正在修学佛法当中，主要的有两样东西：一个智资粮，一个福资粮。智慧资粮，就是像母一样，这是空解；然后呢，福德资粮─方便，那个就是什么呢？就是大悲为上首的菩提心，就像父。这两样东西啊，同样地。所以进道过程当中，关于那个智资粮修空性解，它渐次这样上来“尚有名在”。这是那个宗喀巴大师说，它那个告诉你的那些道理还有。但是现在我们这个地方的大菩提心，这个是大乘佛法的上首啊！同样地也要好好地修，而且修了以后不断地向上增胜，这样才可以，而目前这个重要的东西，连它 (p276) 名字都没有！实际上呢，我们现在就这个状态。我们讲：“哎呀，要求大彻大悟啊！”这个的的确确，但是那修真正的佛道的大菩提心的内容，我们啊，唉！真正的内容都没有，这是好可惜的一件事情！反过来说，我们现在高兴，啊！现在我们有了，懂了！[08:21]

This is the one way traveled by all the conquerors, the twenty-two kinds of spirit of enlightenment taught in the《Ornament for Clear Knowledge》. Understand this from the great trailblazers' explanations concerning how to progress on the path by means of these two, the spirit of enlightenment and the knowledge of emptiness.

【此于一切佛子，唯一真道波罗蜜多教授论中，宣说二十二种发心，从诸论师解释此等进道之理，应当了知。】

这个道理，任何一个修学菩萨道的佛子，这是唯一的正确圆满的─《波罗蜜多教授论》，就是《现观庄严论》。它实际上这个是《大般若经》，乃至于像《华严》等等，广略的不同。发那个菩提心，又分成功二十二个层次，这个不在这里说它。那么还有呢，这个是唯一的、真正的，许多的论师，就是祖师菩萨们啊，都解说怎么样层次上去，这个正修的时候，我们应该了解的。那么关于这个，今天讲到这里。[09:14]

上面有一个题目，照样地大家看一下，就是前面在这个186页上头。前面曾经说，说了十二因缘当中，就告诉我们，这个十二因缘当中告诉我们：这个从无明到受，是第一重因果，然后爱下面是第二重因果，我们正修的时候，从受境现前的时候，断爱开始，十二因缘这样讲的。但是呢，妙咧！186页上第2行，他说：“此中朴穷瓦 (p277) 大善知识”，这是一个真实修行的祖师喔，“专于十二缘起的有支，净修其心”。欸，妙咧！他真正修的时候，不从受境上面断那个爱，他从有支净修其心，然后呢，“思惟缘起流转还灭而着道次第”喔，他告诉我们这样修。那我现在这是一个考题喔，大家想想看：那么为什么不从这个受支上面断爱开始，从有支开始？[10:27]

请翻到《菩提道次第广论》223 页，关于这个“修习希求利他之心”，这个七因果前面最主要的这个已经有了。怎么样从知母、念恩、报恩，然后呢，慈、悲。那么到了这个情况之下，紧跟着说虽然已经有了这样的大的慈悲心，无量的慈悲心，但是单单这个心还不够，前面已经说过，声闻缘觉也有。还要一样东西─要“亲自”来负担，亲自给一切有情乐，亲自负担起拔除一切众生苦─这个增上意乐。现在就讲这个。[11:51]

p. 223

3 The cultivation of wholehearted resolve. At the conclusion of meditating on love and compassion think, "Alas, these dear living beings for whom I feel affection are deprived of happiness and tormented by suffering; how can I provide them happiness and free them from suffering?"

【◎ 第三修增上意乐者。如是修习慈悲之后，应作是思，噫此诸有情，可爱悦意如是乏乐，众苦逼恼，云何能令得诸安乐，解脱众苦。】

就像上面这样，一步一步过来，把大慈悲心，把那个无量的慈悲的心引发之后，应该进一步这样地思惟。不仅仅是说有这个慈、悲，还应该这样想：“对呀，这些有情啊，快乐嘛，没有；痛苦嘛，这样地多。怎么样能够使他得到快乐呢？怎么样解脱众苦 (p278)呢？”这样。所以上面告诉我们，怎么样使他快乐，然后乃至于要我亲自去给他快乐。上面每一个地方都这么说，所以到了现在这里呢，由于这个慈悲心的策励，[13:18]

Thinking in this way, train your mind in at least this thought in order to take on the responsibility to liberate living beings.

【便能荷负度此重担，下至语言亦当修心。】

到那个时候，就一心愿说：我亲自要担负起这个责任来，担负起解救一切众生苦恼，给他快乐的这个重担。这个起来了以后，就是行持方面呢，什么叫“下至语言”？ 换句话说，既然有了这个心，他一切时处无不为了这个而努力。只要能够引发策励他的心，随便讲话一开口，平常举心动念、开口什么，他一直策发这个心里面，修持这个心理，把这个心要能够生起坚固。[14:27]

Even though this thought was described in the context of the practice of repaying your mothers' kindness, here it indicates that it is insufficient to have the compassion and love which merely think, "How nice it would be if they had happiness and were free from suffering." For, the thought that assumes responsibility shows that you must develop the compassion and love which have the power to induce the resolve, "I will provide happiness and benefit to all living beings."

【前报恩时虽亦略生，然此说者，仅生慈悲与乐离苦，犹非满足，是为显示须有慈悲，能引是心，我为有情成办利乐。】

是，前面的报恩的时候，也说为了要报恩，所以你要还报他。那个时候这个还报的心，既然说晓得一切有情皆是母，当然你针对着一切有情也生起，这样。那么前面所说的，就是单单这种心里边还不够，还不够，这个是说你单单还报，单单是慈心跟悲心；而主要的这个慈心、悲心，是主要的有了这个慈悲要还报他，才进一步能够引发现在这个增 (p279) 上意乐。既然你要还报他，要解决他的痛苦，要给他的快乐，那么当然你要究竟圆满地要完成这一件事情。所以，由于知道这个恩，要报这个恩，而策发这个慈悲心，因为这个慈悲心，所以要究竟利乐。这个一步一步，前面的因感得后面的这个果，而达到眼前这个所谓增上意乐。[16:17]

It is very effective if you practice this continuously, being mindful of it in all of your physical activities during the period of post-meditation and so on, not just during the meditation session.

【又此非唯于正修时，即修完后，一切威仪皆能忆念，相续修习增长尤大。】

前面所说的，整个的彼此前一重引发后一层的这个次第步骤，到了引发了以后，这样地修习。这一个修行，不但是说你正修的时候─它那个正修，就是前面说的，我们正规修的时候，每天是四座；实际上初学的时候，还不只四座，有的时候是六座，乃至于更多。说不但如此，而且修完了以后，在其他的一切状态当中，“一切威仪”就是说行、住、坐、卧，除了这个正修以外，你继续地还要“相续修习”。那么这样的话呢，这个力量就大，就大！[17:22]

在前面啊，大家还记得吧？这个讲那个真正修行的时候，修完了以后应该如何去回向，回向完了以后那么就起座了。它下一座还没有开始之前，那个中间应该怎么办啊，也说得清楚。现在我们这个地方不妨回忆一下。说，你前一座修完了，回向完了，站起来到(p280) 下一座中间，假定你令你的心就放逸的话，那么修的势力就非常地微弱。那应该怎么办呢？应该继续地把你所修的这个内容，或者保持正念继续下去，或者看经论，闻、思，用种种的方法来助成它，这个是一个很重要的原则。因为我们无始以来，这个心理状态就是非常强烈地、非常猛利地在杂染这种现行当中。实际上就是我们修的时候，还是在这种状态当中。就算是你修的时候，能够把杂染的这种现行能够切断，能够把要所修的内容提起来了，但是那个时候，它并不坚固。你稍微一放的话，它那个非常强有力的这个恶劣的现行，又来了，又来了！所以说，这个中间如果说你不提持的话，它结果呢，大部分的时间，还在中间那个上面又继续地增长这个染污之业。[19:27]

而在前面中士道的时候，讲十二缘起支的时候，我们已经了解了，任何一个因位识，这个因位识在凡夫生死流转当中，就是无明相应的行，这个因位识。现在呢，在我们要想跳出生死轮回，乃至于要救度一切众生的话，这个是跟明慧、智慧相应的行。前面这个行，就是染污杂染之业；现在这个智慧相应的，这个就是净业，你这个由明慧相应的净业所生的因位识，这个识也是因位。同样的两个因位识，哪一个识先感果，主要的靠什么？靠这个因位识，你完了以后，以什么方式使它增长、增长、增长，而感生将来的结果。所以前面的因位识是“能引”，然后呢，要经过“能生”一支的滋润，才能够感得下面这个 (p281) 果。所以我们做的时候虽然修行，把这个善法相应的善净之法的因位识在修。可是你停下来了以后，你又不再努力了，于是这个时候仍旧在染法当中，滋长这个染污之业。对这个概念清楚不清楚？现在就非常清楚了。[21:31]

所以，结果你忙了半天停在那里，好像烧水一样，啊，烧了半天，努力烧，烧完了，好、好，放在那里；然后呢，忙了半天，你忙别的事情。忙别的，冷下来，已经不好；现在实际上呢，这个两样东西，这个善恶两种法是敌体相反的。先呢，你把它烧、烧、烧、烧，等到你停下来了以后，不但不烧，然后你把那个冰啊把它加进去，加了个半天，然后你再来烧；烧完了以后，把冰又加进去，你说你烧到哪一年哪？懂不懂这个道理？或者我们说洗衣服一样，说你坐在那里努力地洗，等到洗完了以后，然后你一停下来啊，对不起，那个脏水啊，“吭、吭、吭、吭！”又过来了，或者脏东西又把你稍微洗干净的，那个脏又弄上去了，所以这个就不行。[22:32]

所以他前面为什么告诉我们，就是说除了正修以外，如果你停下来让它放逸的话，这个力量很少。刚才说这个“让它放逸”只是说，喏，停在那里，不烧了；实际上，你既然善恶两样法是敌体相反的话，当你不烧的时候，这个恶法又来了，这个是它一个绝端重要的原则。那么再进一步，我们了解了十二因缘由因感果这个道理以后，这个概念就非常清 (p282) 楚、非常明白，非常清楚、非常明白！所以我昨天特别讲的要考的题目，你们注意！这个不是考，让大家努力地去深入地思惟，想办法把这个概念很清楚，然后这个概念所指的这里心理的行相看得很透，那个时候你修行的话，那就有了把握了。所以他这个地方告诉我们这个道理。[23:41]

Kamalasila's《second Stages of Meditation》 says: Cultivate this compassion toward all beings at all times, whether you are in meditative concentration or in the course of any other activities.

【《修次中篇》云：“此即大悲或住定中，或于一切威仪之中，于一切时一切有情，皆当修习。”】

喏，到处都是这样讲。那个正式告诉我们的修行的这个教授当中，就是说啦，现在你学的、修的这个大悲，在定当中─就是正修的时候─是如此，剩下来其他的一切威仪当中，也是这样。这个包括了什么呢？“一切时”，对时间，中间是绝不断；然后呢，大悲所缘的是一切有情，是没有一个例外，你一直在修它，就这样。所以说：[24:27]

Here compassion is just one example; you must do the same when sustaining any meditation.

【悲是一例，随修何等所缘行相，一切皆同。】

这几句话记一下！我们真正要修行的话，必然是如此；那么反过来呢，我们现在所以流落生死，也就是如此。昨天晚上我们温习的时候，大家记得不记得，这个袁先生是真正改变命运，固然有他的很多必要的条件在，可是等到那些条件一一具足了，最后他正式行 (p283) 持的时候，他那时候心里上有一个感觉。那个感觉是怎么呢？说从此以后，他改了名字叫“了凡”。这个改，不是改一个名字喔，他心里面的的确确晓得，说以前这是凡夫做法，以后啊不可以再这样做。了解了，他做的时候的心理状态呢，很明白的，他说得清楚，从前只是悠游放任，这是以前的；现在呢，因为照了这个办法做，内心当中有个战兢惕厉现象，他随时随地就是战战兢兢，就这样。[25:45]

那就说明了我们平常在无始相应的，一直随顺着这个转，那么修行呢，反方向。所以随着无明走，流转生死，反方向的，是逆生死，这个道理我们必定要知道，必定要知道。然后呢你修行的时候，必定要如法如理地去做。这是为什么我们特别把那个教法，这么认真地来说明它。如果说你这一点做不到，听见了，完了以后，你心里什么状态呢？很清楚，仍旧是以前无始以来，这个无明相应的这种行业流转。根据这个，你说要除苦，可能吗？不可能。明明白白地摆在这里，因摆在这个地方，那么这种因必然感这个果。[26:50]

所以这个地方特别地说明一下，我们必须应该认识的：所谓修行、修行，根本原因知道了，然后呢根本的方法也在这个地方，根本的方法也在这个地方。然后呢，你拿着这一点随便做什么事情，一切时处无非是藉着这个外境来帮助你、来策励你。帮助、策励不外几样东西，第一个净除罪障，第二个积聚资粮，第三个呢，回向增长无尽，就这三样 (p284) 东西。譬如说我们作早晚殿啊、供养啊、洒扫啊，以前是也一样地忙，可是忙这些事情啊─造罪。所以同样地，现在在这种事情上面，反方向，事情还是做，以前做了是亏本，现在同样地，是赚钱。所以这一点上面，不管说忏罪、积资等等，一样，还要回向增长无尽。所以在任何情况之下，你懂得了这个原则，现在这个地方修悲，那么也用它，将来当然其他的任何一个地方，还是要用这个原则的。[28:27]

The great master Candragomin states [in his Praise of Confession]: Since beginningless time the tree of the mind
Has been moistened with the bitter juice of the afflictions
And you are unable to sweeten its taste.
How could a drop of the water of good qualities affect it?

【如大德月大论师云：“心树自从无始时，烦恼苦汁所润滋，不能改为甘美味，一滴德水有何益。”】

我们的心里啊，这个像棵大树一样，从无始以来一直灌的是“烦恼苦汁”，就是为无明、行这个痛苦的这个事情在滋润。那你要想改变过来的话，稍微加一点点的“德水”，加一滴的啊，那了不相干，了不相应！就好像一个大海一样，这里边整个的都是盐巴，然后呢你想稍微加一滴糖进去，把那个盐味拿掉，是绝不可能。[29:25]

Thus he says, for example, that you cannot sweeten the very bitter and large trunk of the Tig-ta tree by pouring just one drop of sugarcane juice onto it.

【谓如极苦，“滴哒”大树。】

像这一种非常苦极的这种树，那一两滴糖汁啊，就加上去要想令它甜啊，

Similarly, the mind-stream which has been infused since beginningless time with the bitter afflictions will not change at all from just a short cultivation of the good qualities of love, compassion, and so forth. Therefore you must sustain your meditation continuously.

【以一二滴糖汁浇灌不能令甜。如是无始烦恼苦味，薰心相续，少少修习慈悲等德，悉无所成，是故应须相续修习。】

1. english lr v2p.46 (Commentary v2.p48)[00:03]

Well, next, this text is telling us: if we are totally clueless of the above context – the skillful means and the arising conditions – if we only hear a little description about it and then consider, “Wow, for the sake of benefiting all beings, I aspire to attain Buddhahood!” This is the same as, “Well, we have aspired with the great spirit of enlightenment!” Moreover, with such an attitude, “Oh, I need to cultivate accordingly!” Unfortunately, this superficial attitude is a seriously wrong– totally mistaken![00:38]

"I have attained it" with regard to something you have not attained.

You totally do not understand, yet you think you have attained it, thus “claiming to have obtained something when you haven’t”, this is an enhanced arrogance. And you firmly believe that: “Ah! This is right.” This strengthens the arrogance. Since you strongly adhere to the pompous attitude, what will the effect be? When that time comes, all of us will understand. Well! Back then when my teacher told me, “So and so, you are here to learn from Buddha or to learn from yourself?” Well, I did not understand at that time, now I know – well, well, well this is right to the point, we have to learn from Buddha instead of learning from ourselves! If you lack this understanding, and consider you’ve got it, and that is enhancing the pompous attitude! The specific characteristic of “I” is this arrogance – due to these attachments, anger, ignorance, arrogance and doubt, all flaws will arise. So, what should be done? One should properly abide by the essential instructions of spirit of enlightenment and apply accordingly.[01:42]

If you then hold that the spirit of enlightenment is the core personal instruction, yet instead of training in it you search for something else and work on that,

On the other hand, if you don’t uphold spirit of enlightenment as the core instruction to apply properly.[01:47]

then you are only making a claim to have passed through many of the levels of attainment. If those who know the key points of the Mahayana see you doing this, they will ridicule you.

This tells us that the actual focus of meditation is the spirit of enlightenment. If we lack this understanding and do not properly apply it, and instead, busily occupy ourselves with other things and think, “Well, by so doing the achievement will arise very quickly and I can skip many steps!” Under this circumstance, for those who truly understand the Mahayana practice, this attitude is absurd and ridiculous![02:23]

Of course we will not discuss Theravada practice now. So if Theravada practitioners also consider Mahayana… we talked about this before, no need to get into a dispute. Furthermore, Mahayana practitioners should have a standard for measurement here. Especially the Tantric practitioners, take heed! It is very simple. In the beginning of the Tantric ritual, they always recite mindfulness of death and so on, and the aspiration of the spirit of enlightenment! Question: at this juncture does spirit of enlightenment mean, ah, just for recitation – verbally express for the sake of benefit beings I want to achieve Buddhahood and consider that I have attained the spirit of enlightenment? And take it as I have great potential? Or even regard myself as being empowered with initiation? With this kind of Tantric recitation training, one will not have such arrogance. With this understanding, we will sincerely apply the practice accordingly – your attainment will be readily available![03:20]

Many books say that the excellent conquerors' children train in the spirit of enlightenment for many eons, holding it as their most important practice. So what need is there to mention that it could not be attained by those who have nothing more than a superficial understanding?

Many scriptures mention “excellent conquerors’ children”, in other words, those who already entered the levels of Bodhisattva. They still need to abide by this training as the core practice for eons! Yet those of us who have just heard of this term, are not practicing it! Do you remember? The preceding teaching told us “compassion” is important in the beginning, middle and at end! Right? Although in the beginning it is certainly this, in the middle, it is still this! Therefore, when a great Bodhisattva is cultivating, he’s constantly meditating on compassion, this is absolutely true! Hence, a great practitioner like Venerable Atisha, young and extremely wise, upon encountering Avadhutipa’s teaching, achieved the highest rank above the path of preparation and immediately advanced to the path of seeing. Well, later he met Master Ser-ling-ba what did this Master tell him? The teaching of the spirit of enlightenment. Ah! Venerable Atisha considered this teaching to be the most remarkable one. What does this reveal? It actually illustrates even the great Mahayana Bodhisattva, Venerable Atisha still needed to apply diligently! This is to advise us never to be pompous! And feel, “Ah, this is sufficient for now!” This attitude is our karmic obstacle.[04:45]

This is not to say it is unsuitable to meditate on other paths, but it is to say you must hold the training in the spirit of enlightenment as the core instruction and then sustain it in meditation.

This concept is important! It does not mean we are careless about everything, yet we recognize this is the core instruction of our training. Just like what is at present for us, it does not mean we are discussing this concept and drop everything else – even stop eating the meal – no, it is not so, everything should be carried on as usual: attending the sessions in the prayer hall, proceeding to the dining hall, and clean up the environment, all are still required. This is the core instruction and we have to recognize this training.[05:16]

There are those who, even without having gained the experiences as explained above, know about the Mahayana trainings and have firm conviction in the Mahayana. They first develop the spirit of enlightenment and take the vow through the ritual, and then train in the spirit of enlightenment.

All in all, if the concept mentioned above hasn’t yet properly arisen but you have already fully understood the entire framework of Mahayana teachings, and developed a steadfast faith, this “firm conviction” is purified faith, not superficial! By then, it is fine to take the Bodhisattva vows first, then cultivate the spirit of enlightenment. This is acceptable.[05:56]

For instance, in Engaging in the Bodhisattva Deeds first there is a description of adopting the spirit of enlightenment and taking the vow and then a detailed explanation of how to practice the spirit of enlightenment in the context of meditative stabilization (a section within the six perfections, which are the trainings subsequent to generating the spirit of enlightenment).

The steps stated on the Engaging in the Bodhisattva Deeds will also work.[06:08]

However, even in order to establish yourself as a proper recipient for these practices, you must first train in many kinds of earlier attitudes. After you have trained your mind by thinking of the benefits, by practicing the seven branches of worship, and by going for refuge, and after you have come to understand the trainings, then you develop the desire to maintain the spirit of enlightenment.

However, although you do not foll

ow the above steps by making the aspiration first before taking the vows, if you understand the benefits of Mahayana practice and then take the Bodhisattva vows, it is fine. But for you to become a genuine Dharma vessel, all the above various trainings are required, such as

After you have trained your mind by thinking of the benefits, by practicing the seven branches of worship, and by going for refuge, and after you have come to understand the trainings, then you develop the desire to maintain the spirit of enlightenment.

This, we must abide by the steps, such an order has to be followed![06:46]

Some say rightly, though merely uttering the words, that in order to progress on the path you must go on increasing your knowledge of emptiness. In order to progress on the path you must likewise first sustain the spirit of enlightenment in meditation and then increase it in an ever more special way the higher you go, but those persons do not even merely utter these words.

So, during our actual application of Buddha Dharma, there are two primary factors: one is wisdom merit and the other is blissful merit. The wisdom merit is like the mother and it is the wisdom of emptiness; while the blissful merit is the method, and what is it? The primary factor of the spirit of enlightenment is great compassion and it is like the father. Both of them complement each other. Therefore, in the process of advancing on the path, the merit of wisdom to cultivate the understanding of emptiness “still exists in name.” This is according to Lama Tsong-kha-pa: the order of how to apply the training of wisdom of emptiness is still available. However, the great spirit of enlightenment we are referring to now is the primary factor of the Mahayana Buddha Dharma! They also need to be applied sincerely, besides the continuous advancement being required to follow, and this is the proper way. As for now, this important instruction of how to cultivate the spirit of enlightenment is rarely uttered! Actually, this is our current state. We say, “Well, we need to seek for thorough insight and great enlightenment!” This is definitely correct, however the actual content for the proper spirit of enlightenment of the Buddha path, we are far from it, sigh! It’s not even close to the actual content, this is such a pitiful matter! On the contrary, we should be delighted at this moment, ah! Now we have it and got it![08:21]

This is the one way traveled by all the conquerors, the twenty-two kinds of spirit of enlightenment taught in the Ornament for Clear Knowledge. Understand this from the great trailblazers' explanations concerning how to progress on the path by means of these two, the spirit of enlightenment and the knowledge of emptiness.

This concept - for whoever is training on the Bodhisattva path, is the only accurate and complete approach. The Ornament for Clear Knowledge is, in fact, based on the Perfection of Wisdom Sutra, or even the Array of Stalks Sutra. The difference is in their extensiveness. The spirit of enlightenment is further divided into 22 levels and they will not be discussed here. Furthermore, many of the trailblazers – the masters of the lineage - expounded this as the only and genuine steps for advancement. This is what we need to understand at the actual session. Today we will wrap up this section here. There is a review question from before for everyone to look at: it is on [v.1 page 323~324]. Earlier in the 12 dependent arising, the author told us: the 1st cycle of cause and effect is from ignorance to feeling, and the 2nd cycle of cause and effect from love. During our actual session, we should start by ceasing the feeling of love upon its arising, this is described in the 12 factors of dependent arising. Yet, very interesting! [At the bottom of v.1 p,323] the text states: “With regard to this, the great spiritual friend Pu-chung-wa”, this Master is a very sincere practitioner, “engaged in mental training based solely on the twelve factors of dependent-arising.” Ah, works of wonder! While he was at actual session, he did not cease the factor of craving from the factor of feeling, instead he ceases it from the progression of the factor of potential existence*. Furthermore, “made the stages of the path simply a reflection on the progression through and cessation of these factors”, the author told us to practice it this way. Now this is a quiz for you, everyone reflects on: “why not cease the factor of love from the factor of feeling, from the factor of potential existence?”[10:27]

[*The 10th factor of the 12 dependent-arising is the potential-existence, which leads to forward progression 轮回]

Please turn to [v.2 page 47] in regard to this “training the mind to be intent on others’ welfare”, the main body of the seven-cause-and-effect is covered. That is how to cultivate from recognizing motherly beings, recollect their kindness, repay their kindness, and then, love and compassion. Therefore up to this state, immediately the text is referring to upon the development of the great and immeasurable compassion, however just this attitude is still not sufficient. It was mentioned earlier, even sravakas and pratyekabuddhas have that achievement. There is one more factor: need to take this responsibility “personally”. To provide happiness to all beings and eliminate all beings’ suffering in person – the cultivation of wholehearted resolve. Now let’s go into this section.[11:51]

(c) The cultivation of wholehearted resolve At the conclusion of meditating on love and compassion think, "Alas, these dear living beings for whom I feel affection are deprived of happiness and tormented by suffering; how can I provide them happiness and free them from suffering?"

Just like the preceding text, step by step, we progress to cultivate the great compassion. Once the immeasurable compassionate attitude is developed, the next step is this method of reflection. Not just with the love and compassion, we also need to reflect on: “Yes, these beings are without happiness but with lots of sufferings. How can happiness to made available for them? How to eliminate their suffering?” Hence, the above text tells us how to provide happiness to them, and even about how I need to provide them with happiness in person. This is referenced in every aspect of the above section, so up to here due to the inspiration of love and compassion,[13:18]

Thinking in this way, train your mind in at least this thought in order to take on the responsibility to liberate living beings.

By that time, one will be mindfully considering: “I will take this responsibility personally, and shoulder the weighty load of relieving all beings’ sufferings and providing happiness to them. Once with this aspiration the rest relies on the deeds, what is “at least this thought”? In other words, once one has this mindset, he will constantly work at it. As long as our mind can be motivated: in every thought and word, or engaging in any action or the like, we will constantly be encouraged at heart to uphold this attitude and to strengthen it from within.[14:27]

Even though this thought was described in the context of the practice of repaying your mothers' kindness, here it indicates that it is insufficient to have the compassion and love which merely think, "How nice it would be if they had happiness and were free from suffering." For, the thought that assumes responsibility shows that you must develop the compassion and love which have the power to induce the resolve, "I will provide happiness and benefit to all living beings."

Yes, in the aforesaid about repaying kindness, it’s also stated that in order to repay a favor, you have to repay him. At this point, since we recognize that all others are motherly beings, of course this repaying attitude of yours will be toward all beings, just like that. Is this attitude alone sufficient? No, it is not. This means simply repaying kindness, simply having loving kindness and compassion. The main thing about loving-kindness and compassion is that we must have this compassion to repay others, which can further trigger wholehearted resolve. Since you want to repay them and to resolve their sufferings and provide happiness to them, therefore you need to accomplish this task in its entirety. Hence, because you have recognized this kindness, you want to repay this kindness, your compassionate attitude is inspired. Because of this compassionate attitude, you should seek to achieve the ultimate happiness. This stepwise reciprocal cause and effect development leads to this section that is known as wholehearted resolve.[16:17]

It is very effective if you practice this continuously, being mindful of it in all of your physical activities during the period of post-meditation and so on, not just during the meditation session.

As stated earlier, the entire sequence of steps, where the previous level triggers the next one, once we are inspired, we apply accordingly. This application is not about the actual session referred earlier [v.1 p.99]. In fact, there are four [v.1 p.100 predawn, morning, afternoon and at nightfall] of them per day. Actually, for the beginner, it is more than four, sometimes it is up to six sessions, or even more. Besides, in all other states, “all of your physical activities” refer to walking, dwelling, sitting and sleeping – except the actual session, you still need to maintain it “during the period of post-meditation”. In this way, the strength of the meditation will be very great and powerful![17:22]

Do you all still remember from the preceding teaching? In the actual session chapter, there is the part on how to dedicate at conclusion, and after dedication, we wrap up the session. Before the beginning of the next session, what we should do in between meditation sessions is also clearly stated [v.1 p.100~108]. Now let’s review it. After you have completed the session and dedicated, before the next session, if you allow your mind to be lax, the power of the meditation will be very weak. So, what should be done? You should maintain the object of meditation or continue with proper motivation, or read, study and contemplate the scriptures. Apply various ways to support the momentum; this is a very important concept. For, from beginningless time, our mental state is very strong and intense amid contamination. In fact, even during our meditation session, this state should continue. Granted that you are able to sever this contamination during the meditation session and uphold the object of meditation, yet at that juncture it is not stable. As long as you are slightly laxed, the very strong negative tendency will appear again and again! Hence, if you don’t uphold it in between sessions, the effect will be that for most of the in between sessions, we still continue to increase our non virtuous activities.[19:27]

When we discussed the medium capacity earlier, in the chapter of the 12 dependent arising, we already learnt that any given consciousness of the causal period [v.1 p.316~317] of the ordinary beings in the cyclic existence will accord with ignorance. Whereas now, since we aspire to be liberated from cyclic existence and even want to liberate all beings, this attitude accords with insight and wisdom. The former attitude is contaminated; whereas now our attitude aligns with wisdom and this deed is pure. This consciousness-of-the-causal-stage of yours is also at the causal stage. Out of both consciousness-of-the-causal-period [one is pure and the other is contaminated], which one will ripen first, what is it dependent on? It relies on how you enhance this consciousness of the causal period to allow it to increase continuously so as to produce the future effect. Thus, the consciousness-of-the-causal-period is “projecting” and it needs to be nurtured by the “actualizing” factors to realise its effect. However, once you pause and stop working at it, you will still be in the midst of contamination and fostering defiled karma. Is this concept clear? It should be very clear now.[21:31]

Therefore, if you work for a while and pause, it is like boiling water, ah, after boiling for a long time, you leave it there to engage in other tasks, and the water cools. That’s’ already bad. But in reality, virtuous and non-virtuous deeds are totally opposite. First you boil the water, then you stop; not only is it not hot but you also add ice cubes to it. After adding ice for a while, you boil it again, and after boiling, you add ice again, when will the water ever boil? Do you understand this concept? Or let’s say it’s like washing clothes. You diligently washed them but as soon as you stop for a break, regrettably, the dirty water will “flow, flow, flow and flow” over the clothes, or the dirty stuff resurfaces and contaminates what you have already somewhat cleansed. Thus, this will not work.[22:32]

This is why the preceding text tells us that, other than the actual session, if you pause and are laxed, the effort to maintain the object of meditation is very weak. This “let it slack” refers to, well, to pause there, not boiling. Actually, since the virtuous and non-virtuous deeds are opposites, once you are not boiling, the non-virtues will arise again, this is an extremely crucial point. Moreover, upon our understanding of the 12 dependent arising reciprocal cause and effect, this concept will become very clear and explicit! That is why yesterday I specially mentioned the subject of the quiz. Pay attention! This is not a test, it is for everyone to deepen the contemplation, to find a way to clarify this concept, and decipher the mental attitude described by this concept clearly, by then you will be more confident about your application of the meditation. So, this is the concept the author is giving us.[23:41]

Kamalasila's second Stages of Meditation says:

Cultivate this compassion toward all beings at all times, whether you are in meditative concentration or in the course of any other activity.

Well, this concept is specified everywhere. It is actually pointing out to us the instructions of applying meditation. Now, the compassion you are cultivating during the meditation – the actual session – should be upheld in this way, and it is to apply to all the other activities accordingly. What does it include? It covers “at all times” – there shouldn’t be any interruption in between. Moreover, the great compassion is toward all beings without any exception, you are constantly mindful of it, that is how it works. Thus,[24:27]

Here compassion is just one example; you must do the same when sustaining any meditation.

Please remember this statement! If we are serious about practicing, the above application is required. Conversely, the reason we remain in the cyclic existence is also due to the same reasoning. Last night during our revision, do you all remember Mr. Yuan [Liao-fan’s Four Lessons]? He transformed his life after meeting many required conditions, but once those conditions were fulfilled, at the end, upon his actual application, there was a feeling in his mind. What was that sensing? That is, from then on, he changed his name to “Liao-fan [which means: ending the ordinary activities]”. This change was not just a name, he clearly recognized that in his mind, his previous activities were ways of an ordinary being, but from then on, it had to be stopped. He was very clear of his mentality when he carried out his activities. He stated clearly, in the past he was relaxed and slacking. What now, because he followed the four lessons, he had this alertness and apprehension from within, he was constantly mindful, just like that.[25:45]

This illustrates our usual accordance with ignorance from beginningless time, but with cultivation, we are going the opposite direction. Thus, if we follow the flow of ignorance we will be in cyclic existence, while the opposite of it is for us to go against life and death. We must understand this concept, we must. Furthermore, during your application, you must abide by the teaching properly. This is why we specifically go over the teaching seriously. If you are not able to apply the practice sincerely after hearing the teaching, then what is the state in your mind? It is obvious that you still accord with the previous ignorance since beginningless time. Based on this, you claim to want to eliminate suffering, is it possible? It is impossible. It’s clearly demonstrated here – this kind of cause definitely will lead to its corresponding effect.[26:50]

Therefore, let me explain this in particular: the so-called meditative application, we know the root cause and the basic approach is also shared here. And then, you build on top of these for any application, at any given time the external condition can be a helpful tool to support you and spur you on. There are only a few ways to help or encourage: firstly, eliminate the afflictions, 2ndly, accumulate merits, and 3rdly, dedicate to allow it to multiply endlessly; just these three aspects. For instance, our morning and evening sessions, offerings, cleaning the environment. These are the same activities as before, yet in the past, these deeds could very likely accumulate obstacles. Yet, with the direction reversed now, these same deeds that used to cause us to lose merits, are accumulating merits now. Thus, from this aspect, regardless of confession or accumulating merits so on and so forth, all of which, we need to do dedications for them to multiply endlessly. Thus, under any condition, once you recognize this concept, it can be applied to the practice of mindful compassion as well. Of course, in the future, this principle can also be applied to any other practices.[28:27]

The great master Candragomin states [in his Praise of Confession]:

Since beginningless time the tree of the mind

Has been moistened with the bitter juice of the afflictions

And you are unable to sweeten its taste. How could a drop of the water of good qualities affect it?

Our mind is like a big tree, from beginningless time it is moisturized with “the bitter juice of the afflictions”. That is, the moisture of the suffering by ignorance and compositional activities. If you aspire to transform by applying a little bit of “water of good qualities”, one drop is of no help and the impact will not arise! It is like the entire ocean is salty, and you add one drop of sugar in the attempt to replace the salty taste, that is absolutely impossible.[29:25]

Thus he says, for example, that you cannot sweeten the very bitter and large trunk of the Tig-ta tree by pouring just one drop of sugarcane juice onto it. Similarly, the mind stream which has been infused since beginningless time with the bitter afflictions will not change at all from just a short cultivation of the good qualities of love, compassion, and so forth. Therefore you must sustain your meditation continuously.

Similarly, this very bitter tree, just adding one or two drops of syrup to sweeten it is impossible!