菩提道次第广论手抄稿:旧版第九十七卷A面

ENGLISH

（手抄稿 第十三册 p3）[00:09]

p. 223 (7)

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. 

【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。】

那一两滴糖汁啊，就加上去要想令它甜啊，这不可能！所以我们的内心，是“无始烦恼苦味”所薰的这个相续，“少少修习慈悲等德，悉无所成”，少少修一点，不行。“是故应须相续修习”，所以你要继续不断地修习，继续不断地修习。凡是这种道理，这个你把十二因缘这个前后的观念弄清楚了，四谛、十二因缘的观念弄清楚了，你把这个道理用到哪里，这哪里这个概念就非常具体，非常完整地现起来了。不同的，只是你如果只管自己，叫小乘，如果说你用这个方法帮忙别人，是大乘；方法本身无所谓大小，只是你的发心，这个是一个重要的关键所在。那么讲到这里，这上面也就是说我们正修的三样当中，这个正修希求菩提心当中，那第一点希求利他之心，那么从这个上面已经有了。希求利他之心，再下面的话呢，为了要利他，所以你必然归结到，现在要利他就要有这样的心。第二个呢，[01:40]

Training the mind to be intent on enlightenment. Once you have been inspired by the aforementioned process and have seen that you need enlightenment for the sake of others’ welfare, you develop the wish to attain it. 

(p4) 【◎ 第二修习希求菩提之心者。由如前说次第所致，便见利他定须菩提，起欲得心，】

这个“欲得心”啊，还不满足，这讲一下。就像我们照着前面这个次第，怎么样想办法策发这个利他的心。说，既然你要利他，对不起，你虽然有这个帮助别人的心，但是呢你必定要有帮助别人的能力。你没有帮助别人的能力的话，虽然你想利他，不行。同样的道理，虽然我们看见的苦，我们想脱苦，但是你必定要有脱苦的方法呀！这一点非常重要，非常重要。用在别人身上叫利他，用在自己身上是自利。同时你如果没有自利的话，毕竟没有利他。这个话，再这么说一遍。就是说，是的，我们现在看见一切的苦，不管你这个苦来由什么样，或者是自己自身亲身感受，或者是身上感受，或者心理上的逼迫。身上感受，自己种种的残缺、病痛，然后呢自己病痛固然苦恼，残缺不全被人讥笑。心理上的呢，譬如说遭到种种心理上的逼恼，从小的时候，家庭的失去温暖；然后长大了，看见社会的情况，哎呀，这个实在不理想啊！所以我们感觉得这个痛苦无比啊，要求。[03:40]

我们现在修行的人呢，主要的靠我们宿生的善根，然后呢了解了这个世间的痛苦，然后就策发我们要跳出痛苦。虽然有了这个心，跳得出、跳不出啊？跳不出来，跳不 (p5) 出来。还必定要什么？还必定要跳出的这个正确的方法，对不对？哪一个人不想快乐，哪一个人不想离苦，但是你没有正确的方法，得得到快乐吗？得不到。没有正确的方法，你能解决得了痛苦吗？解决不了。进一步，为了帮助别人，也同样的道理。所以现在这个地方说，你要真正地利他，单单这个心还不够，还要发这个心。所以单单这个，这一点是不够的。下面告诉我们，一定要说这个心，以什么样的方式来满他的愿，你要帮助一切人的心，怎么样才能够满帮助人的愿─这个时候，叫作菩提心。[05:12]

However, this is not enough. First, increase your faith as much as possible by contemplating the good qualities of the Buddha's body, speech, mind, and enlightened activities as previously explained in the section on going for refuge. Then, as it is taught that faith is the basis of aspiration, develop the desire to attain those good qualifies from the depths of your heart and induce a certainty that it is absolutely necessary to attain omniscience even for your own welfare. 

【如皈依中说，由思惟身语意三事业功德，先应尽力增长净信。论说信为欲依，次于彼德发起诚心证得之欲，则于自利亦定了知，一切种智必不可少。】

这个道理，前面说过了。皈依，你为什么要皈依啊？现在我们简单地说一下。自己感觉得：“哎呀，生死无常！”然后呢又一切都是痛苦，一无依靠，唯一这个时候可以啊，要救我们出来的，只有这样的一个对象，他也解决一切问题等等。既然你现在要帮忙人家解决，你当然也必须要具足这个条件，对吧？只求自己是皈依；也要帮助别人，你不但要皈依，你要学你所皈依的对象，这个是必然的道理嘛！所以这个地方就告诉我们，那就是前面所说的。那么那个时候，你要帮助别人的时候，不仅仅是皈依他；你还要说，我一定 (p6) 还要学他呀，然后能够帮助一切人解决这个问题呀！所以这个时候你对所学的这个对象，又更进一步地要产生净信心，了解他的殊胜的地方，增长你自己的净信心，效学他达成这个目标，所以“先应尽力增长净信心”。[07:00]

在这个《随念三宝功德经》，所以为什么我们必须要天天念，你天天念，你随时随地把这个目标悬在那里。不要说你要发大乘心，就是你要皈依，你要想：啊，你为什么要皈依他啊，原来他有这样殊胜的功德，这样圆满的利益。你把这个大目标摆在前面的话，那个时候就把事情看得清清楚楚，你不会为眼前的这种小小的一点迷惑所迷惑住了。小小的、稍微一点的小甜头，哎呀，你就跟着它去了！所以我们常常说：“人无远虑，必有近忧。”你要远大的目标完整地摆在这个地方，眼前的、小的东西就动不了你了。平常我们只看见小钱、一点点小的好处，就这样。所以像一个小孩子，我们说一个比喻，他看见了糖啊，他就不肯走了，你怎么骗、怎么哄也不行。然后呢你另外一个地方，他那个地方摆的一块糖，它也不一定很好吃；另外一个地方，摆一大堆最好吃的，啊，他那一块糖他就不要了！这个是实实在在的情况。[08:26]

佛法真是了不起，它不是以很高的标准来责备我们，而是说有完整的一个道理引发我们。这是为什么我们一直要经常思惟、观察这个圆满的好处，这样。然后你才能够把这个 (p7) 要期望的这个心，推向这个高的目标去，高的目标去。那么等到你对这个佛的种种的事业功德，了解得越深越透彻，那你的净信心越增长，认识也越清楚。所以“论说信为欲依，次于彼德发起诚心证得之欲，则于自利亦定了知，一切种智必不可少。”你了解了，产生了净信心以后啊，你才晓得：“哎呀，对啊，这个才是我要的啊，我要帮助别人也必须要这个东西啊！”你那个净信心一增长了，你的好乐心也就起来了。[09:40]

那我们现在的，对什么呢？我们有我们欢喜的东西。然后呢，是的，对你真实应该欢喜的东西啊，应该有个深入的了解。你越了解得多，越了解得透彻，你的向往之心就增长了，增长了以后，你一心一意要去求它了。所以这个好乐之心，以前这个贪爱是坏的，因为无明相应的；现在呢，不是别的，就把那个贪爱之心转一转，以智慧相应的。说，不怕你不贪爱，怕只怕你弄错了！贪爱的结果，害了你自己也害了别人。现在你就把那个贪爱的心转一转，结果啊你不但自己得到好处，也利益了别人。那个时候，这个贪爱是越大越好啊！所以这个叫作“善法欲”。你有了这个善法欲啊，那一心一意说，“我一定要做到它！”那个时候你就了解，不但是利他，就是自利也一定要得到这个，这个就是佛的智慧。有了这个智慧，才能够真正解决一切问题，那么你帮助那些人的这个目标，才可以达到。所以这一点啊，是[11:14]

Although there are many causes for the development of the spirit of enlightenment, the Concentration of the Tathagata's Sublime Wisdom Gesture cited in the 《first Stages of Meditation》, says that it is most special to develop it on your own, overcome by compassion. 

(p8) 【能为引生发心之心虽有多种，然悲为胜。】

喏，这一点告诉我们了，是的，引发你发大菩提心的因有很多种，前面说过了。 前面主要的举了四因、四缘、四力等等，可是这个里边，最坚强、最有力、最殊胜的是什么？前面告诉我们这个“悲”。[11:46]

【自力所发极为殊胜，此是《修次初篇》引《智印三摩地经》所说。】

大家还记得吧，四力是哪四力？自力、他力、因力、加行力。这个里边由于自力和因力发的是坚固，由于他力和加行力发的就是不坚固。那么这个是什么？《修次初篇》引经上面所说的。我在黑板上写了，这个是《华严经》上的偈子：“鱼子庵树果，菩萨发大心，三事因中多，结果者甚少。”这个鱼啊，那个产卵的时候，非常多、非常多，一大堆成千上万的，但是最后那些能够长出来的，很少；庵树也是另外一种。还有菩萨发心，发心的人非常、非常多，所以因地当中，就是发那个菩萨心的人非常多，但是结果的时候，非常少、非常少。为什么呢？为什么呢？[13:03]

在这个地方告诉了我们一部分，当然理由很多。所以前面说四因、四缘、四力等等，是由不同的地方，不同的说法。现在这个地方告诉我们最殊胜的是什么呢？悲心。而且这 (p9) 个悲心还要什么？初、中、后，一直。不是说你一趟发了就可以的。因为众生无边，而且刚强难调，所以如果你不继续增长那个悲心的话，虽然你有了这个心，开始的时候很猛利，磨、磨、磨、磨、磨、磨、磨，慢慢就要磨掉了。我想我们一般都有这个，一开始的时候，发一个很猛利心：“哎呀，我想做这个！”大家都有这个：哎呀，一听见修行好，马上要去修行；一听出家好，马上要出家；一听见这个好，就要这个……。然后呢跑得去呀，慢慢慢弄弄弄弄，越弄越糟、越弄越糟，弄到后来就塌掉了，太多的事情这个样。[14:13]

为什么原因呢？就是这个理路不清楚，这个次第不明白；乃至于明白了以后，也没有如量、如理如量地修证，去增上它。现在这一个地方，每一个地方它那个必然的关系，抉择得、简别得丝毫无差，所以在因地当中没有一点点遗漏。要不然你因地当中稍微一点遗漏，将来你一旦开始走了以后，到那个时候漏洞没有发现，跑到半路上就来不及了，那只有抛锚，像车子一样。所以我们平常急急忙忙地开始，结果呢半途而废多多少少还走了一半哦！不管是半途不半途啦，反正你总归是白走，这一点我们要了解。[15:16]所以本论的前面每一个地方的细辨，真正重要的就在这个地方，这一点我们要了解。那么在这个地方，“自、他、因、加行”四力，在前面二百一十一页上面，如果你们要看的话，你们自己可以看，我在这里说一下。什么“自力”？就是靠我们自己的力量。 (p10) 这个地方，喏，就以我们的悲心，说：“我啊，晓得这是我母亲，念她的恩要还报，不报真是不行啊！”然后呢，这个完全是由你自己内心发出来的，你一心一意只想：“哎呀，要做这个，要做这个……。”不是别人，别人告诉你哎呀，这个好啊，或者什么，你听得满来劲，但是你内心，心里面，总是被人家……这个两个不一样。[16:04]

“因力”呢？就是由于你这样的这一生修习，到下一生那个心里面就有很强有力的力量。那个“加行力”是这一生努力的。但是这个加行跟因力有直接的关系喔！就是你这一生不断地加行，到下一世变成功因力了。所以你生生把那个加行，你只要做对的话，每向上去、每向后去，这个力量就越来越增长。所以你眼前是以自力，然后呢这个因力，不断地加行，再加上外面的力量来配合的话，你四力具足的话，那更是坚固啊！而这个里边最主要的，你把持着这个根本因，然后呢有了根本因以后，再辅助于这个圆满因的话，自然一定成功。[16:56]

所以这个地方，我们既然了解了，说这个大菩提心有这么个殊胜法。而经论上面告诉我们，实际上也的的确确如此，是这么个难得。现在我们非常幸运，也可以说我们宿生大善根所使，能够得到这样的圆满的教法，自己要无比地珍惜啊！哎呀，这个无价之宝啊！好好地努力啊，好好地努力啊！所以昨天晚上温习的时候，大家记得不记得？如果我们 (p11) 善根不够，力量不足的时候，他告诉我们种种不同的方法来加强它。这个里边最好的一样东西，记住：“随喜”，啊，这妙不可言、妙不可言！你在任何时候，少用功力。还有一个：“供养”，这样。你不要用太大的功力，就可以能够积聚无比的、圆满的广大资粮。[18:11]

这个话说起来容易，但是做起来的的确确不大容易。可是呢这个关键在哪里？ 就是你知道、不知道，就这样。我们不知道的时候，自己还觉得很对咧！所以，第一个你正确地、如理了解了，你只要去做。我们总是看见什么啊，总是马上反应到；看见的事情是外面的，然后呢你现在修的，是修你自己的─怎么样把外面看见的情况，经过你的正知见，变成功你的功德。他不对，你了解了他不对，你要策发你的悲愍心；他对了，你了解了这个，然后你的随喜心。所以不管他对啊、不对啊，对你来说总是增长功德。否则你看见不对，你就轻视他；看见他对了，你就嫉妒他。结果同样地不管对是不对，你总归自己伤害自己。然后你做对了呢，更进一步你还要随喜。别人你也随喜，自己也随喜，所以不管遇见任何环境一切时处，你一直在增长。当然我这个是随举一例，因为已经讲过了。[19:39]

所以你们只要能够这样善巧地、步步地不放松这样来，那个时候，你自己内心上面也会感觉到，跟以前那种悠游放任就让它去，啊，就这样，心里面不一样了，你会战兢惕厉，为什么？你了解得很清楚，说以前那种恶劣的现行，欸，不可以、不可以！现在你随 (p12) 时用那个正知见，因为那个正知见的力量很微弱，你保护那个正知见的力量，那就是内心当中必然产生的这种战兢惕厉。所以有很多大而化之的那种人，总是觉得：哎呀，希望跑得来，那么念佛嘛，念它几声佛；然后呢学禅的话呢，最好这么两腿一盘呀，就希望开悟了。那种，那的的确确，实在不晓得差得天差地远，真的说起来，这种都是懒骨头。[20:36]

所以这个明朝末年的四大师，紫柏大师就特别地说：“这现在人动不动说这样、那样啊，这都变成功什么？那些懒骨头的符桃术。”哎呀，他找到最后的藉口，总觉得这个叫作修行，然后呢躲在这个里边，说起来什么都不知道，说是“哎呀，老僧啊，我是修行关在山里。”就这样，那种真是非常可怜。真正的修行人，他可以关在山里面，身虽然隐在那个地方，但是他心一直是战兢惕厉，这样地努力法。[21:22]

所以禅宗，禅宗何等的精神啊！他任何一切时候咬紧了牙关，就这样的，你不妨看看他看，所以同样的念佛，也是咬紧了一句阿弥陀佛，硬是要像金钢王宝剑一样，抵得过生死，所以不管是若净若禅，乃至于持戒也是。虽小小戒，看的像大戒一样，所以你从这个地方就看见，凡是正确修行绝对没有说，马马虎虎、懒懒散散、随随便便；绝没有这样的事情，这个是发心的第二增上意乐。最后,[22:12]

p. 224

3 Identifying the spirit of enlightenment, the fruit of the training. 

(p13) 【◎ 第三显所修果即为发心者。】

这一段修的目的是什么呢？就是要发这个心，就是发这个菩提心。那既然我现在要自己负荷，增上意乐，那么要想自己去承担这个事情的话，对不起，非佛不可！为什么呀？喏，一定要懂得怎么方法去做，而这个只有佛的一切智智，所以你必然说，为利有情是愿成佛啊！否则的话，你尽管发了这个心，空发、浪费啊！所以第三说明，

The general definition of the spirit of enlightenment follows the meaning of that given in the《Ornament for Clear Knowledge》cited earlier. 

【总相如前所引《现观庄严》教义，】

那么这个原则呢？是《现观庄严论》上面说得非常清楚。[23:08]

With respect to its subdivisions, Engaging in the Bodhisattva follows the 《Array of Stalks Sūtra》 

【其差别者，随顺《华严》经义，】

仔细来说呢，《华严经》也是这样说，所以不管是哪一个大经大论上面说的都是。不过《现观庄严论》是纲领、最重要的核心，《华严经》呢详细地说明它的内涵，整个地、广泛地说明。所以从最大的纲要，最仔细的内涵，都是这样说的。下面是论，[23:44]

and says that it is both aspirational and engaged: Just as one distinguishes between wishing to go and going, Similarly the learned should understand the division of these two in accordance with this sequence. 

【《入行论》云：“应知如欲往，正往之差别，如是智应知，此二别如次。”此说分为愿行二种。】

这个发的这个大菩提心，这个菩提心有两种，一种叫愿菩提心，一种叫行菩提 (p14) 心。那么这两个什么差别呢？这个就像你还没有到那个地方去的时候，要想去，这个叫愿菩提心，你想去嘛，所以“应知如欲往”，你想去。你因为想去了，所以就准备，哎呀，去嘛怎么个走法，要了解走的路线，找到地图，然后呢去的时候用什么交通工具，要多少钱，路上怎么资粮─所以叫资粮位。然后“正往”的话呢，就是正式开始去做啦！这是“正往之差别”，那是正行菩萨行，就是这个。这个大菩提有愿、行两种就是，“如是智应知，此二别如次”，所以那我们要晓得的，这两者的差别就是这样。[24:55]

Although there are many disagreements about What these two are, know that the aspiration is either "May I become a buddha" or "I will become a buddha" for the sake of all beings and that as long as you have not taken the [bodhisattva] vows it is the aspirational spirit that is present, whether or not you are training in the deeds of generosity, etc. 

【异说虽多，然作是念，为利有情，愿当成佛或应成佛，作是愿已于施等行随学未学，乃至何时未受律仪，是名愿心。】

下面就解释这个愿心跟行心的差别，说愿菩提心是什么，行菩提心是什么。说它是，是的，有不同的说法，但是我们总结起来，当你心里边如理如量地生起这个念头，说“要为了利益一切有情，要想利益一切有情，一定要成佛。”那么，在这一种情况之下，你发了这个愿，但是呢你还没有认识去做。这种时候，因为你还没有正式去受，或者虽然正式去受，还没有受这个仪轨，受这个菩萨戒，这个叫作愿菩提心。

Once you have taken the vows, the spirit present is the engaged spirit of enlightenment. 

【受律仪已，当知此心，是名行心。 】

“受律仪已”，受了这个菩萨戒以后，那么叫“行心”，这是开始行菩萨道了。[26:04]

(p15) 行菩萨道，一定有一个轨则可循。就像我们说，啊，跑到南普陀来，那么我们这个寺院里面，做了一个僧伽一定有僧相、僧仪、僧行，乃至于穿衣吃饭一切、一切，不一样。否则虽然你想出家，还是个在家人的行持等等，总是以在家人为标准。那现在我们菩萨也是如此，所以受戒以后，叫作行菩提心。正规地来说，这个受菩萨戒不是我们现在说：“哎呀，我现在要受菩萨戒，这个菩萨戒有多大的功德，我去受一下，就算菩萨了。”不，种一个善根、种一点种子，名字是的；内涵一定要先发了这个愿，为了这个愿满愿，那时候就照着这个轨则去做，那个就叫行心。[27:02]

这个两点，在这个位次上面，从你初发心开始到发那个愿心圆满，叫下品资粮位。下品资粮位忙的，作所积的资粮就是这一个，所以你要利益一切有情。为了要利益一切有情，那时候你要找说，是的呀，那么你怎么走法呢？当然有各式各样的原因使得你发那个心，现在前面告诉我们，这一种次第，以这个悲心一步一步上来，这是最殊胜的，也最坚固。然后呢，最后就策发那个大菩提心。而这个大菩提心的心量呢，在前面已经说过了，前面已经说过了。就是大慈悲心，那个大慈悲心这样的状态，而且大慈悲心进一步要增上意乐，然后呢要发这个。所以这个时候，可是你没有受菩萨戒，这叫下品资粮位。[28:05]

进一步说：对了，我发了这个心现在要正式做到它，那不是发了心够的 (p16) 哦！要如理如量地去做，那是照着轨则去做的话呢，开始就受菩萨戒。所以受菩萨戒开始，就开始进入中品资粮位，那资粮位是这样判别的。所以下品资粮位，往生的是上品的下生，乃至于高一点的，可以上品的中生。如果进入中品资粮位的时候，上品的中生，乃至于他可以到上品上生，就是这样。那个还是在世俗的哦，还没有到胜义菩提心。如果你胜义菩提心就是初地菩萨，那十方净土你要哪里去，就是到哪里去，这样地好耶！[28:58]

The《first Stages of Meditation》 states: The aspirational spirit of enlightenment is the initial intent, "May I become a buddha in order to benefit all beings." The engaged spirit is present once you have taken the vows and engaged in accumulating the collections of merit and sublime wisdom. 

【修次初篇云：“为利一切诸有情故愿当成佛，初起希求是名愿心，受律仪后修诸资粮，是名行心。”】

也是这么说，[29:12]

There are many arguments over this, but I will not elaborate on them here. 

【此中虽有多种征难，兹不广说。】

别的地方的的确确有各人的说法，那么原则告诉你，详细的这个这里没有详细说。这个是前面啊，这是七因果或者六因一果的这个发心的方法。下面第二个，另外一种叫“自他换”。[29:42]现在我们看第九卷。

菩提道次第广论卷八终

english lr v2.p48 (commentary v2.p57)[00:09]

So, our mind is “infused since beginningless time with the bitter afflictions” this mind-stream “will not change at all from just a short cultivation of the good qualities of love, compassion, and so forth”, just a little application won’t work. “Therefore, you must sustain your meditation continuously”, so you have to practice repeatedly, practice continuously. Concepts like these, as long as you have a thorough understanding of the reciprocal relations of 12 dependent arising and Four Noble Truths, wherever you apply, they become very specific and appear complete in your mental stream. The difference is, if you only care for yourself, it’s called Theravada, and if it is applied to help others, then it is Mahayana. It does not matter if the application is big or small, what matters is your aspiration, and this is a pivotal point. Up till this point, the above refers to the three sections of the gradual training. Regarding the “training the mind to be intent on enlightenment”, the first aspiration to benefit others has already been covered earlier [v.2 p.36]. After this aspiration, for the sake of benefiting others, you must ascribe to the attitude of benefiting others. Next, is about the 2nd section.[01:40]

b” Training the mind to be intent on enlightenment Once you have been inspired by the aforementioned process and have seen that you need enlightenment for the sake of others’ welfare, you develop the wish to attain it.

Therefore the “wish to attain” is not sufficient. This requires explanation. It is like abiding by the preceding steps, and how to generate the attitude to benefit others. This is saying, since you want to benefit others, unfortunately, other than making the aspiration to help others, you must have the capability to do so. If you don’t have the capability to help others, even if you want to benefit others, it will not work. For the same reason, even though we notice suffering and we want to get rid of it, we must have the method to eliminate suffering! This is a significant point, very important. When applying this method to others, it is to benefit them and applying it on yourself is a personal benefit. At the same time if you don’t benefit yourself, you can’t benefit others. I will re-phrase it. That is, the kinds of suffering we witness now, regardless what their causes are: it could be a personal experience, physical pain or mental stress. Physically, we may suffer from different forms of disabilities and illnesses; besides, struggling with the pain, we have to handle the ridicule for being incomplete. Psychologically, for instance, we encounter all sorts of mental stress: the lack of family warmth when we are young, and after growing up, we realise that the society, sigh, is far from being ideal! Therefore, we sense the immeasurable suffering, so we have to seek for enlightenment.[03:40]

As practitioners now, we primarily rely on our previous virtuous roots. Moreover, with the understanding of the worldly suffering, we are inspired to be liberated. Although the intention is there, can liberation be attained? To attain liberation is not possible because what else is required? The proper method for liberation is definitely required, is this right? Who doesn’t want happiness, who doesn’t want to be away from suffering? However, if you lack the proper method, will happiness be possible? It is impossible. Without the proper method, will you be able to eliminate suffering? It is not possible. Furthermore, the same principle applies to helping others. So here is saying for you: to sincerely benefit others, this intent alone is not sufficient; this aspiration for spirit of enlightenment is also required. So just the intent alone is not enough. Next, the author tells us that with this aspiration, in what ways can we fulfill others’ aspirations, your intent to help all beings and how to fulfill this aspiration. This is known as the spirit of enlightenment.[05:12]

However, this is not enough. First, increase your faith as much as possible by contemplating the good qualities of the Buddha's body, speech, mind, and enlightened activities as previously explained in the section on going for refuge. Then, as it is taught that faith is the basis of aspiration, develop the desire to attain those good qualifies from the depths of your heart and induce a certainty that it is absolutely necessary to attain omniscience even for your own welfare.

This concept was covered before [in v.1 chapter 11 & 12]. Taking refuge, why do you need to do so? Now, let’s go over it briefly. One feels, “Alas, life is impermanent!” Moreover, all phenomena are suffering and there is no reliance; the only savior for us now is just this Buddha who has already resolved all issues, and so on and so forth. Since you want to help others to resolve all their issues, of course you also need to have the qualifications as Buddha, right? You can seek refuge for yourself but to help others, not only do you want to take refuge, but you also want to learn from the object of your refuge, this is inevitable! Thus, this section tells us what was stated earlier [v.1 chapter 11]. By the time you are helping others, you won’t be only relying on Buddha, you also are considering: I must learn how to become him to help all beings to resolve the issue of cyclic existence! At this juncture, you will develop further purified faith toward the object you are learning from. To know Buddha’s remarkable qualities and enhance your own faith, emulate him to achieve this goal; thus, “First, increase your faith”.[07:00]

In the Mindful of the Merits of the Three Jewels Sutra, the reason we have to chant every day is: you chant every day to constantly uphold the goal. Putting the Mahayana aspiration aside, even if you want to take refuge, you need to contemplate: ah, why do you need to take refuge in him? That is because he has such incredibly good qualities and is endowed with such encompassing benefits. Once you place this great goal in front of you, you will see things clearly and will not be confused by any speck of illusion. Any trivial bit of temptation – sigh, you are influenced by it! So, we often say, “If you don't plan for the future, you will have immediate worries”. You need to place the greatest purpose right ahead of you, then the minor enticements will not impact you. Often, we only notice small profits and minor benefits, that is it. Therefore, it is like a child in the example of: he sees the candy and does not want to leave no matter how you trick or coax him. Moreover, when you place a piece of candy in one place and may not even be tasty either; and at another place, set it up with a lot of goodies, ah, he will forsake that one and only piece of candy! This is a very practical condition.[08:26]

Buddha Dharma is so remarkable; it does not hold us to a high standard, rather it expounds a complete set of concepts to inspire us. This is why we need to apply constant contemplation and analyze the advantages of it. Then, you are able to lift this expectation toward this higher purpose. Once you have more and more profound understanding of Buddha’s various merits, your purified faith will be further enhanced, and your understanding of the teaching becomes clearer too. Hence, “then, as it is taught that faith is the basis of aspiration, develop the desire to attain those good qualifies from the depths of your heart and develop a certainty that it is absolutely necessary to attain omniscience even for your own welfare.” Once you have understood this and form pure faith, you will then realize. “Wow, this is right, this is what I should have, and I want to help others to attain it as well!” As your pure faith grows, your aspiration arises.[09:40]

So, what is our object now? We have things we like. Moreover, you should certainly have an in-depth understanding of things you really like. The more you understand, the more thorough you understand, the more your aspiration grows, and then you will try to attain it wholeheartedly. Thus, this aspiration, in the past, was toward the negative attachment, because it accords with ignorance, whereas now, the difference is to direct the attachment to accord with wisdom. The worry is not about your attachment it is about your erroneous attachment! The effect of erroneous attachment harms self and others. Now you just have to switch such attachment around, and the effect will not only benefit yourself, but also benefit others. By that time the attachment should be: the greater, the better! So, this is known as the “desire for virtue”. With this desire for virtue, consider wholeheartedly, “I must make it happen!” By then you will know not only it is benefiting others even personal advantage also must rely on it, this is the wisdom of Buddha. With this wisdom one can truly resolve all issues, thus your purpose to help others can be achieved. Hence, for this point,[11:14]

Although there are many causes for the development of the spirit of enlightenment,

Well, this is telling us: yes, the causes for developing of the spirit of enlightenment are many, which were discussed earlier. The preceding mentioned four causes, four conditions, and four strengths and so on [v.2 p.22~25]. Out of these, which is the strongest, most powerful and remarkable? It is the aforementioned – “compassion”.[11:46]

the Concentration of the Tathagata's Sublime Wisdom Gesture Sutra, cited in the first Stages of Meditation, says that it is most special to develop it on your own, overcome by compassion.

Do you all still remember what the four strengths are? They are: the strength of yourself, the strength of others, the strength of the cause and the strength of application. Among them, the stable ones are the strength of yourself and the strength of the cause; and the strength of others and the strength of application are less stable. So, where is this cited from? It is from the first Stages of Meditation. I am writing on the board this passage from the Array of Stalks Sutra: “Fish’s eggs, fruits from amala tree, and the great aspiration of the Bodhisattvas, all three, there are many at causal stage, but few at the effect stage.” When the fish spawns, there are many eggs, there can be thousands and thousands of them, however the ones that are hatched are very minimum. The amala tree is the other example. Moreover, there is the aspiration of the spirit of enlightenment, many people have the aspiration, lots of them; many have the aspiration at the causal stage, but at the effect stage is very few, very scarce. Why? Why is it so?[13:03]

Here the text revealed part of it to us, of course, there are many reasons. The preceding four causes, four conditions, four strengths etc. are explanations from different angles. What is the most extraordinary explanation here? It is compassion. Besides this compassion, what else is needed? All the way from the beginning, middle and at the end – it is not merely about you making the aspiration once and it will work. Because there are immeasurable beings and they’re hard to tame, hence if you don’t continuously increase the compassion, even you have this strong attitude in the beginning, rub, rub, rub, and grind, grind, grind, gradually that aspiration is all gone. I believe we generally have this experience: a very strong aspiration at the beginning, “Ah, I am thinking about doing this!” Everyone will be: wow, upon hearing, knows that applying the teaching is good, and immediately want to engage in it. Upon hearing the advantage of being a monastic, immediately want to be ordained; upon hearing this is good and wanting it… getting involved quickly but gradually and gradually the effort gets worse and worse and eventually, we cave in. Too many of such cases.[14:13]

Why? This is because we are unclear about the reasoning and the systematic order; or even after knowing the concept, we do not apply it properly in practice to enhance it. Now, there is a required reciprocal relationship, and the definition is distinguished very precisely here, thus it is flawless at causal stage. Otherwise, if there’s any slip at the causal stage, once you take the path in the future, you won’t realize that loophole and halfway on the path, that will be too late, you’ll break down, like a car. So, we usually have a hasty start but eventually quit it, even though we could be halfway through! Regardless of whether it is half completed, you have wasted the effort, we have to recognize this. In the preceding parts of the Lamrim, the key for us to distinguish each detail is right here, we have to understand this.[15:16]

Over here, the four strengths, “self, others, cause and application”, on [v.2 page 24~25], if you want to read it you can do so; I will go over them now. What is “the strength of yourself”? It is to rely on our own effort. In this case, well, let’s use compassion and consider, “I realize this is my mother and need to be mindful of her kindness and repay her kindness. Otherwise, it is not good!” Besides, this has to be exuded from your heart, you are single-mindedly thinking, “Ah, this needs to be done and that needs to be done…” it is not from others telling you this is good or whatever, you may hear it with great interest yet in your mind, you are always being led by others… these two [self-initiated and others-influenced] are different.[16:04]

What about the “strength of the cause”? Due to your practice in this life, the strength to apply the spirit of enlightenment in your next life is very powerful. The “strength of the application” is the effort of this life. However, this strength of application is directly related to the strength of-the-cause! That is you constantly apply and apply in this life and next life they turn into strength-of-the-cause. Hence, as long as you do it right, your application will continue to advance with every life, and this strength will become stronger and stronger. Therefore, for now, it is (relying on) your own strength, and, using the strength-of-the-cause that’s enhanced by the continuous effort in application, and complementing it with the strength of others, you are endowed with all four strengths that are even more stabilized! The key here is for you to uphold the fundamental cause and once it is there, support it with the cooperation causes and we will naturally succeed.[16:56]

Here, since we understood the commendable of the great spirit of enlightenment; the scriptures also tell us that it is, in fact, rare to encounter. Now we are very lucky, it is also due to our virtuous roots from our past lives that we encounter such encompassing teaching, we have to cherish it dearly! Wow, this is priceless treasure! Strive hard at it and work diligently! Does everyone remember the revision last night? If we lack virtuous roots and the strength is not sufficient, the author told us various ways to enhance it. The most effective one is, remember, “rejoice”. Ah, too wonderful to describe, remarkable! Apply it at any given time; it does not take much effort. Another one is: “offering”, that is it. You don’t need to apply too much effort, yet the merits accumulated is incomparable and complete.[18:11]

This is easier said than done; but what is the key? It is whether you recognize it or not, that is it. When we don’t recognize it, we’ll think we are correct! Hence, firstly, after you have understood it accurately and with proper recognition, apply it. We always see things and react immediately. The seeing part is external, but what you are cultivating now is your internal practice – how to transform the external conditions through your proper perception makes it your good quality. If he is wrong, you recognize his wrongdoing, you need to arouse your compassionate attitude. If he is right, recognize it and rejoice. Thus, whether he is right or wrong, your merits will always increase. Otherwise, you’ll despise him when you see his wrongdoing and get jealous when he does things right. Then, whether he’s right or wrong, you end up harming yourself. Moreover, other than doing it right, you need to take the next step of rejoicing. You rejoice others and yourself, thus no matter the arising condition and time, your merits are constantly increasing. Of course, I am just giving an example, as this section was covered before.[19:39]

So as long as you are skillful and take every step conscientiously; you will notice that the feeling is, ah, very different from the past perfunctory attitude, and you will be very cautious and alert. Why? You have clearly understood the bad practices of the past, well, no, it’s not permitted! Now you can apply the right views promptly, and because the power of that correct understanding is very faint, the effort you make to protect that right view is precisely the kind of constant vigilance and earnest caution that inevitably arises within the heart. So, many people with a casual attitude feel that ah, coming to the monastery to chant Buddha’s name a few times or meditating by folding the legs and they can be enlightened. That attitude is definitely far from the proper application, honestly speaking, these are all lazy bones.[20:36]

One of the four major Masters of the late Ming dynasty, Master Zi-bo, specifically said, “Nowadays, people casually say this and that, what does it all turn into? It all turns into the lazy bones’ talisman. Wow, once one finds this last excuse and always considers this to be practice and hide here, in fact this practitioner doesn’t know anything, yet may claim, “Well, as an old monk I am meditating in the mountain.” Just like that, this is very pathetic. A true practitioner can be locked up in the mountains, although physically, his body is hidden there, his mind is always vigilant and alert, and that is how they strive hard at it.[21:22]

The attitude of the Zen meditation school is as such! He clenches his teeth at all times just like that; you might want to look into it. The same applies when chanting Amitabha Buddha’s where the force is as strong as the sword of the Vajra King - to fend the process of rebirth. Hence, regardless of either Pure Land chanting or Zen meditation, even when upholding precepts, it’s the same - treat the minor precepts as important as the great ones, and from here, realize that the proper practice should not be careless, lazy or casual, absolutely no such thing. This is the 2nd development of the intention of cultivating wholehearted resolve. The last section,[22:12]

c” Identifying the spirit of enlightenment, the fruit of the training The general definition of the spirit of enlightenment follows the meaning of that given in the Ornament for Clear Knowledge [“The development of the spirit of enlightenment is the desire for perfect enlightenment for others’ welfare”] cited earlier.

What is the purpose of this section’s meditative application? It is to develop the spirit of enlightenment. Since I want to bear the burden myself and increase my wholehearted resolve, in order to take on this load, honestly speaking, only Buddha can! Why? Well, one must know the method to achieve it and only Buddha has omniscience, and that’s why you must say, for the sake of benefitting sentient beings, I have to achieve Buddhahood! Otherwise, despite making the aspiration, this spirit it is hollow and wasteful! Therefore, the 3rd section illustrates that the general definition of the spirit of enlightenment follows the meaning of that given in the Ornament for Clear Knowledge cited earlier. This concept is clearly explained in the Ornament for Clear Knowledge.[23:08]

With respect to its subdivisions, Engaging in the Bodhisattva deeds follows the Array of Stalks Sutra

To illustrate this, the Array of Stalks Sutra also states the same, thus all great scriptures have the same illustration. However, Ornament for Clear Knowledge is the crux – the most important essence, while the Array of Stalks Sutra explains the entire content comprehensively. Hence from the biggest outline to the most detailed content, this is what is stated about this aspiration. Next is the commentary.[23:44]

and says that it is both aspirational and engaged:

Just as one distinguishes

Between wishing to go and going,

Similarly the learned should understand the division

Of these two in accordance with this sequence.

There are two types of aspiration of this spirit of enlightenment: one is the aspirational spirit of enlightenment, and the other is the engaged spirit of enlightenment. So, what is the difference? It is like before going to somewhere you’ve never been, the intention to go is known as the aspirational spirit of enlightenment. You want to go, so "it should be understood as the desire to go." You want to go. And then you prepare, well, which route to take, and in order to know the path, you find a map. Then, determine the kind of transportation required, the travel expenses, and the necessary provisions – hence this is known as path-of-accumulation. Furthermore, as for “going”, that is the official engagement! This “between wishing to go and going” is the actual Bodhisattva deeds. The aspirational and engaged are the two types of spirit of enlightenment, “similarly the learned should understand the division of these two in accordance with this sequence”, so we need to know this is the difference between the two.[24:55]

Although there are many disagreements about what these two are, know that the aspiration is either "May I become a buddha" or "I will become a buddha" for the sake of all beings and that as long as you have not taken the [bodhisattva] vows it is the aspirational spirit that is present, whether or not you are training in the deeds of generosity, etc. Once you have taken the vows, the spirit present is the engaged spirit of enlightenment.

Next the author explains the difference between aspiration and engagement, by specifying what the aspirational spirit of enlightenment and the engaged spirit of enlightenment are. Yes, there are various ways to differentiate them. However, we sum it up as when this proper mentality arises in your mind, it is “for the sake to benefit all living beings, and in order to benefit all beings, I have to achieve Buddhahood.” Thus, under such conditions, you have this aspiration, yet you have not engaged in it yet. At this juncture, because you have not officially taken the aspirational vow, or even if you have, but haven’t taken the rite of Bodhisattva vows, this is known as aspirational spirit of enlightenment. Once you have taken the vows, that is the “engaged spirit of enlightenment” and it is the beginning of Bodhisattva path.[26:04]

The Bodhisattva path definitely has a guideline to follow. It is like what we said, ah, when you come to Nan-pu-tuo Abode, monastics in this monastery must maintain a proper appearance, etiquette and conduct, even the way he dresses, eat and everything else. These should be different from lay people. Otherwise, even you want to be ordained, you still act like a layperson, and still behave like a householder. Now it’s similar with the Bodhisattva vows. After taking the vows, the engaged spirit of enlightenment follows. In fact, the taking of Bodhisattva vows is not like what we claim nowadays, “Wow, now I am taking the Bodhisattva vows, it has such remarkable merits, once I take it, I am considered a Bodhisattva.” No, that is only planting the seeds of virtuous roots, in name only. The integrity must keep up with the aspiration, and in order to fulfill this aspiration, we abide by the guideline. This is known as the Bodhisattva deeds.[27:02]

So, regarding these two points: from the time of your initial aspiration till the fulfillment of the aspiration, it is known as the lower rank of the path-of-accumulation. The required accumulation for this lower rank is that you want to benefit all beings. For the sake of benefiting all beings, that will be the time you need to find out, how do you go about it? Of course, there are various causes to inspire this aspiration of yours. It’s stated earlier that the order is to advance stepwise from compassion, this way is most supreme and steady. Then, the great spirit of enlightenment is awakened. As for the quantitative measurement of the capacity of the spirit of enlightenment, it was discussed earlier. That is the great compassion - the attitude of compassion. The next step is wholehearted resolve, and this is the next aspiration. At this juncture, since you have not taken the Bodhisattva vows, this is the low rank of the Path of Accumulation.[28:05]

Next, consider, “Yes, with this aspiration of mine now, I want to actually make it happen.” It is not enough just by having the aspiration! Proper application is required. In order to abide by the guidelines, one begins from taking the Bodhisattva vows. The starting point of the middle rank of the Path of Accumulation is taking the Bodhisattva vows. This is how to distinguish the Paths of Accumulation. So, rebirth of the low rank of the Path of Accumulation is at the lower level of the high rank*, or even higher; in the middle level of the high rank. If advancing into the middle rank of the Path of Accumulation, [the effect] is the middle level of the high rank, or even up to the high level of the high rank, that is how it works. These are still the conventional states, not at the level of ultimate spirit of enlightenment yet. If you have reached the ultimate spirit of enlightenment, that is at the entry level Bodhisattva, you are able to go wherever you want in the ten directions of the Pure Land, such advantage! [*Nine levels into which those born into the Pure Land are categorized: each of the three ranks has its high, middle and lower levels respectively.][28:58]

The first Stages of Meditation states: The aspirational spirit of enlightenment is the initial intent, "May I become a buddha in order to benefit all beings." The engaged spirit is present once you have taken the vows and engaged in accumulating the collections of merit and sublime wisdom.

This commentary states the same as well.[29:12]

There are many arguments over this, but I will not elaborate on them here.

In fact, there are various commentaries, so the basic concept is revealed to you, but the detail is not covered here. This is the first part, which is the method of generating bodhicitta based on the seven cause-and-effect or six causes and one effect. The second part below is another method called "exchanging self for others." Now let's move on to Chapter 9.