菩提道次第广论手抄稿:旧版第九十九卷A面
（手抄稿 第十三册 p77）[00:08]
那还算佛吗？这不是很明白的道理吗？而且佛亲自说金枪马麦之报，他成了佛了，当年造的恶因，还要感果，而你现在到了净土了，就不要感果了，那这句话怎么讲呢？[00:23]
所以现在我们大家就这么糊里糊涂。你说，是，是一个乡下的老公公、老婆婆，他没条件，的确的，“啊！你现在这个最好，你其他也不要干！”但是，如果说身为一个法师，就拿这个话去劝人，人家来问你的时候，你把这个糊里糊涂的一片帐告诉别人，人家所看的佛法都是这样的话，请问：这个佛法还靠谁来弘啊？这个概念我们一定要清楚啊！一定要清楚啊！这，你懂得了这一点，你们就晓得印光大师的确了不起。欸！他就是劝你：“我只会念佛。”他是个大通家啊！他：“欸，我其他的我不懂。”他实际上不是不懂，哪有不懂的道理？他就告诉我们，以他这样了不起的人，他绝不随意开口。“佛法是 (p78) 无限高明，我现在只懂一点点。”到那个时候，有什么好处啊？你肯听了他的话，老老实实念嘛，你就去了；佛法完整性保持在那里也没有动，没有损害佛法，所以这一点我们要了解的。[01:33]
所以我们今天，假定将来要认真地学，要弘法的话，这个道理要通。如果你只想修行的话，那么印光大师，印光大师三藏十二部无所不通，他尚且这么说，那我们能够比得上他吗？所以也学他老人家：“欸！对不起，我什么都不懂，我晓得只有念佛最好，我只会念佛，你就念佛就好了。佛法很了不起，这个等到到了极乐世界再说。”你这样，对了！这个概念，我们在这个地方要弄得很清楚。那么说完整的佛法，真正的中心，现在我们了解了，什么？菩提心。所以我们今天继续接下去。说，[02:18]
p. 230 (8)
Whether you plant the roots of the Mahayana or not, or whether you have genuinely entered the Mahayana or not, is all founded upon this [love, compassion, cherishing others, and the like].
【立与未立大乘根本，入与未入大乘之分，一切皆是相值于此，】
这个大乘的根本在这个地方，就是大菩提心，你是不是算大乘人，基本问题在这里。大家也回想一下啊！大乘跟小乘之别，是在行分，不在见分。什么是行分？就是大菩提心，是方便。什么是见分？见空性。不是说你今天大彻大悟了，这个法是大法。不！不是说今天的密教的灌顶是大法，不！而是什么？这两样东西─所以禅宗，那的确是个了不 (p79) 起的大法，密教的，的确是个了不起的大法，但是它是共因哦，像水、土、肥料等等；大菩提心才是这个的不共因，大乘的不共因是在大菩提心。你有了这个大菩提心，然后呢你学禅也得，学密也得，都对，念佛也得，什么都对，持戒也得。你没有这个东西的话，不管你那个法多大，对不起，跟大乘是了不相应！这我们要了解的。[03:44]
Therefore always consider what you should do to develop these. It is excellent if you do develop them; if you have not, do not let it remain that way.
【故一切时应观于此令心生起。若生者善，若未生者莫如是住，】
所以在任何时候，要自己反省观察内心啊！说：欸！我是不是向这条路上走？想办法把这个大菩提心启发出来。如果生起了，好极了！就是这样地继续努力。还没有生起来，不要停在这里啊！应该怎么办哪？下面这个三件事情，就是我们修学佛法最重要的，最重要的就是在下面这几句话。应该怎么办呢？[04:29]
Always rely on a teacher who gives this kind of teaching. Always associate with friends who are training their minds in this way.
【应常亲近开示此法大善知识，常与如是修心伴侣共同居住，】
亲近善知识，没有第二条路好走！没有第二条路好走！这个善知识分两部分，最主要的，就是你的尊长善知识。还有呢？同修的、共同的，这个就是僧伽团体。这个僧伽，不是单指这个形相，而指这个内容。这个太重要的！以我们现在眼前的情况来说，我们听那个教法，大家听得，唉呀！非常起劲，非常高兴，几乎没有一个例外的，现在。我已经感 (p80) 受得到，只要在座听的，人人对这个教法这么欢喜！但是尽管他欢喜是欢喜啊，极大部分人都有这感觉：唉，听的是好啊！唉，这个做起来啊，就这么不容易做；要改习惯哪，更是难得很！[05:34]
反过来呢？往往我们看见了形相，看见了这个，哦！就觉得这个好；看见那个，就很容易跟着它转。哪怕他跑到别的地方去住了一晚，听见人家的这个早晚课，唉呀！他觉得这个早晚课很好；看见那个走路的形象，啊，觉得他这个形象很好；然后呢，看见他那个穿衣服，他那个衣服很好。那很容易跟着他转啊！但是这个圆满的教法，我们听得这么个来劲，却是没有办法内心上面策励我们马上起步，原因何在？那就是我们众生无始以来的习气，这个就是什么？无明相应的所谓无明、尘沙、见思等等。[06:20]
平常我们一向都是散乱心当中，对我们真实的内容啊，都是所谓“外门转”。它那个六根所对啊，都是缘着这个尘境而所转的。是吧？眼睛看见了，耳朵听见了，很容易被它转去。可是一个法，你要产生坚固的力量的话，一定要你深入地思惟，这样，产生决定的见解，那个时候才产生功效。所以尽管你懂得了个道理以后，如果说你没有能够深入思惟，产生定解之前的话，它本身不稳。如果再加上环境什么轻轻地一动、一转的话，也不晓得跑到哪里去了。所以在这个地方啊，单单告诉你的是尊长善知识还不够，还要得环 (p81) 境，所以这个就是同行、同修，共同的团体。所以真正修行最佳的地方─僧团，而这个僧团首要的─见，见解要共同，同修。那个时候，你眼睛所见，耳朵所听，一举一动啊，都在帮助你增长，那个时候就如虎添翼，这是我们了解的。[07:50]
你不是说：“唉呀，我听懂了一点道理啦！我自己就可以啦！”没有用！那现在啊，乃至于懂都不懂，他就要关起来，说闭关去了，我不晓得他闭些什么关！啊，自己我就有过这个经验，我以前啊，以前经常、常常闭，我幸好我倒没有闭长期的三年的关。我第一次闭的时候啊，那个时候就有人劝我。最早是印导师，说：“这个某人哪！那个闭关不简单哪！讲讲道理可以啊！所以大陆上面真正修行的老禅和子，你有了问题，这非靠他指导不可啊！”当然，他老人家对佛法上的认识，当然这句话是绝对有分量，可是那时候我年轻，还是不能听他。虽然不能听他，他这话对我有绝大的恩德。所以我并没有说长期，一闭闭几年，那好、好、好，短期的来试试看，这样。[08:54]
从此以后，我经常地试，最短的一个礼拜，最长的三个月，就这样试。自己晓得，尽管我那个时候已经有了这本书，我每次开始闭的时候，一定事先看一遍─啊，应该说，一定是也没有一定，平常总是先把它温习一下，然后呢，摆在这个地方，到有问题的去翻。就是自己发现哪：唉！这样，就关起来的话，实在浪费的时间实在太多、太多！你得 (p82) 不到善巧嘛！所以这个地方，千万大家注意啊！你真正要修行的话，没有最完整的指导，而且这个指导，必定要有完整的传承，这个是太重要了！这太重要了！那么第一个，这一点记住喔！第一点。第二个呢？单单这个够不够？还要，[09:47]
Constantly look at the scriptures and their commentaries which describe these.
【观阅显示此法经论，】
一定要还要拿大经大论，这个大经大论前面一再说过的，要无垢经论。现在我们有太多的这种各式各样的书籍，这种书籍对初机介绍，种善根是非常好，因为文字浅显，我们容易接受。可是你要想真正深入的，凭这个东西的话，不大可能，不大可能！古人的写的书都是根据他的经验报导出来的，就是这样，所以你照着他去做的话，你可以跟他一样体会到他所经验到的事实。他经验到的事实是什么？“证果”两个字。我们现在是大部分作在文字上的解释，你看懂了以后，你可以写出很美的文章来，不一定在证果上面有太大的帮助，这一点我们要了解的。但是彼此间，各有各的长处哦！就是初机，那么解释文字；修行，是又一个次第。这地方说显阅此法经论是“无垢经论”，通常是菩萨祖师造的这种论跟疏等等。[11:11]
Amass the collections as causes for these. Clear away the obstructions which prevent these.
【勤修此因积聚资粮，净此障碍。】
(p83) 说，喏！假定你还没有生起来的话，那么，要想生起来的因在哪里？就是这个─净障集资。实际上这个三个事情啊，我们一直、一直努力的就是这个三样东西。这个三样东西分不开的，就是我们在理念上面，平常行持的时候是三样，可是呢在同时，同时。譬如说，我们现在来说吧！我们在这个地方，大家在上课，那么大家跟那个善知识学，然后呢共同住在一块儿同修；然后呢，学的是经论；平常的时候，忏悔等等是净障，然后呢，三宝维持这个地方种种的话是积资。一切时处要什么？“勤修”，而且恒常无间。这个不能间断，哪一个时候你一间断的时候，那个就是生死的因漏进来的时候。现在我们唯一该做、应做的事情，是尽量不要把那生死的因漏一点进来；漏一点进来，你就损害你自己那一部分。[12:39]
Moreover, if you train your mind in this way, you will definitely acquire all the seeds for developing these, so this work is not insignificant; take joy in it.
【自能如是净修其心，则定能下圆满种子，诚非小事，理应欢喜。】
你只要能够这样的话，那一定能够种下圆满的种子，这个是大事情啊！应该欢喜啊！[12:55]
The Great Elder [Atisha] said: One who wishes to enter the door of the Mahayana teachings should develop through effort over eons. The spirit of erilightenment, which is like the sun that clears away darkness, and the moon that quells the torment of heat.
【如大觉窝云：“欲趣大乘门，觉心如日月，除暗息热恼，励劫亦令生。”】
这个尊者就告诉我们，你要想进入大乘的门，那是什么呢？就是这个：觉心。觉，翻成功我们中文；它的印度的原文，就是大菩提心。这个心就像日一样，像月一样。日是 (p84) 指它的光明，没有比这个更光明的；然后呢，月是指它的清凉，能够息热恼的。又明，光明啊，又能够息热恼。这一件事情啊，哪怕再长，不要说一年、两年不在乎，一生、两生，就是一长劫，也应该努力去做。因为它那个功德实在太大、太大了！所以你是无法想像地大！[13:58]
说到这个地方，他前面一再告诉我们，告诉我们说，不退小乘的因是什么？你们还记得不记得？前面已经讲过了，有人记得不记得，不退小乘的最大的原因是什么？有人记得不记得？有人记得请举手。现在我告诉你们哦！你们自己去找。不退小乘的因是见到真正求自利也非佛莫属，这个是不退小乘的最大的原因。你们好好自己去努力，将来我温习的时候，我会每一个重点会告诉你们。喏！譬如说以发心，虽然有多种，最胜的是悲。不退小乘的最大的原因是什么？见到自利也非这个。那么那个时候，所以我们一定要对佛修起净信心来。要对佛修净信心，一定要看佛的功德，说佛的身功德，佛的语功德，佛的意功德。然后呢，佛的意功德当中又分悲、智，以及佛的事业的功德种种。[15:19]
这地方我随便来说一下。我们通常总说三十二相，八十随形好等等。这个法界一切有情的、一切有情的功德，这个功德要十倍，才抵得上佛一个毫毛的功德，你无法想像耶！所以功德，换句话说，我们现在只能说，拿功德当中的一部分来比，财富，财富只是一部分哦！有财富的人不一定人家尊敬他哦！要尊敬他的话，他不但要有财富，要有道德，对 (p85) 不对？还有各式各样的道理。说你现在我们台湾来说王永庆，喔唷，王永庆还得了！啊！那不得了的。尽管你王永庆再、再有钱，我们台中市的全部比起来的话，财产，我想应该比他多吧？得！不要说台中市，台中县、台湾省、中国，你怎么算的话，王永庆怎么能比啊！然后呢，对不起，欸，这个，不要说你中国，就算你整个的地球，整个你太阳系。整个太阳系在整个的这个宇宙中间，那沧海一粟，这个很明白。然后呢整个的法界一切有情的这个全部的功德，然后呢要加，还这功德的十倍哦！不是单单全部，十倍！这个十倍的法界一切有情的功德，只抵得上佛的毫毛，一根毫毛。他一根毫毛的功德可以抵得上这么大，你想想看，佛，是大乘！[17:11]
然后呢，这样的百倍，要一百倍这个毫毛功德，那么具足一个随形好。然后呢，一千倍的这个随形好的这个功德，才是一个三十二相的前面二十九相的这一个相好的功德。有三个相好不在里边：一个是眉间白毫相，一个是无见顶相，一个是这个叫什么梵螺相。这个梵螺相啊，因为这个传过来是从西藏传过来的，这个文是世亲菩萨作的，所以这印度过来的，这个经直接没有传到我们中国来，我们从印度传过来。我并不了解这个梵螺相是什么，我想可能是梵声音相，这个我们现在存疑，暂时。然后呢，三十二相当中的万倍，要万倍那个二十九相的才算起来一个白毫相。然后呢是多少？再上面啊，不晓得，这个倍倍 (p86) 是越倍，然后再上面就是那个无见顶相。最后那个倍数是那个不得了的倍数，才是最后那一相的功德。你想想看，佛的功德多大！[18:37]
所以我们现在的的确确啊，那个小乘人你根本没办法跟他讲那个、讲那个事情。在我们小乘看起来，那个“我也是罗汉、也是应供，佛也是罗汉、也是应供啊！”唉！你了解了这个佛的功德以后，你才会晓得了，所有的人成了罗汉了，你去供养他，嗯，这个不如“法供养”的什么、什么，乃至于百千万分之一，原因就在这个上头，原因就在这个上头，是吧！所以你必定要把佛的真正的功德，有这样的正确的认识，那个时候，你才会对于这个佛产生无比的羡慕欣仰之心。然后呢，把种种其他的道理相辅助，那个时候你才了解佛陀的真正的伟大。啊！那个时候你看起来，不要说是人天哪，人家罗汉，“不要，不要，不要！”倒不是说不要它，因为你弄了半天，最后还是要转过去，还是要走这个路嘛！[19:45]
这种种理由，不管你哪一个理由，你想得越多，了解得越圆满，那么那个时候自然而然，必然帮助你走这条路。结果发现有趣了，这条路还最快，最直，而且最省事啊！这么个好法啊！所以这里一再告诉我们：不要忙！我们事前你了解得越透彻，然后你去起步开始走，对你是越好啊，越好啊！好，那么这个道理现在我们了解了。下面呢，量。说这个质是对了，量呢？[20:33]
3 The measure of producing the spirit of enlightenment: Understand the measure of producing the spirit of enlightenment as previously explained.
(p87) 【◎ 第三此心发起之量。如前已说，应当了知。】
他只是说这样，那么下面加一个注解。这个量，就是前面讲那个大悲心那个地方啊，已经告诉我们了，就是221页的最后，就告诉我们说“其悲生量”，说这个是悲生的量。到222页开头的时候，又告诉我们由这个悲，进一步增上意乐，才发起这个大菩提心。要这样的大慈悲心，还要进一步发增上意乐，然后策发这个大菩提心─这个不是最高的哦！这个却是我们初修行的人的心哦！这样。所以我们还记得，当你发了这个心的时候，你拿这个回向的话，上品！这样了不起哦！那个时候，你了解了前面这些道理的话，对这个就一点都不怀疑，一点都不怀疑！它就有这么大、了不起的功德在。[22:10]好，那么现在呢，这个质也知道，量也知道，乃至于如此上去的步步次第，整个关键了解了，那么发了这个愿心了，下面哪，就开始要起步了。起步了，就要从受戒开始，所以[22:32]
p. 231
4 The Ritual For Adopting the Spirit of Enlightment.
【◎ 第四仪轨正受者。】
正式讲受戒，那个时候才正受菩萨戒的时候。[22:44]
The Great Elder said: Those who wish to train after they generate the spirit of enlightenment. Cultivate with effort for a long time. The four bases of Brahma — love, and so on. Thereby they clear away attachment and jealousy, and produce the spirit of enlightenment through the correct ritual.
(p88) 【如大觉窝云：“欲修令此生，应励恒修习，慈等四梵住，应除贪及嫉，以仪轨正发。】
阿底峡尊者告诉我们，说你要修这个大菩提心啊，一直要努力，而且这个努力要恒常。不是说今天拼命地用功一下，明天塌在这里，不行！要保持恒常有力地这样，修这样“慈等四梵住”，就是慈、悲、喜、舍四无量心。这个就是修习上去的一步、一步的次第，前面已经都告诉我们了，前面已经告诉我们了。等到有了这个四无量当中的慈无量、悲无量，然后再增上意乐，然后呢，才是发大菩提心。而把世间的其他，“除贪、嫉”，这个当然烦恼一切净除。然后呢，发了这分心以后正以仪轨─哦，不是，有了这个，然后“正发”，发那个。那个时候还从皈依，这个是不共皈依。[24:09]
Once you have trained your mind in this way and have firm certainty about developing the spirit of enlightenment, take part in the ritual for adopting it.
【若修此心已，于其发心获得定解，当行受此之仪轨。】
照着前面这个修，发了这个，对发心的这个道理确定了解了，那个时候要受仪轨了，受仪轨了。那么，现在我们看，受菩提心的仪轨。[24:30]
The explanation of how to adopt the spirit of enlightenment through its ritual has three parts: 1 Attaining that which you have not attained
【此中分三。① 未得令得。】
(p89) 第一个，还没得的使他得到。[24:37]
2. Maintaining and not weakening you have attained.
【② 已得守护不坏。】
怎么去守护？[24:40]
3. The method of repairing the spirit of enlightenment if you do weaken it.
【③ 设坏还出之方便。】
万一有了坏了，像我们戒一样，万一有小小地方不对了，那怎么样忏除干净，从净障当中再回过来。[24:57]
Attaining the spirit of enlightenment which you have not attained has three parts:
1. The person before whom you adopt the spirit of enlightenment
2. The persons who adopt the spirit of enlightenment
3. How to take part in the ritual of adopting the spirit of enlightenment
【初中分三，① 所受之境，② 能受之依，③ 如何受之轨则。】
这个三部分。那么第一个就是，你受从什么地方？对象从哪里？从谁去受？[25:13]
Aside from saying in his《Stages of the Activities of the Guru》that the person before whom you adopt the spirit of enlightenment should be "a master who is qualified," the Great Elder did not elucidate any further.
【◎ 觉窝于《尊长事次第》中仅云“具相阿阇黎”更未说明。】
阿底峡尊者在那个特别讲明那个尊长，尊长就是师长，比如说我们现在和尚、阿阇黎啊！就是说，说明求阿阇黎、找阿阇黎的次第当中，关于发菩提心那件事情啊，只是说了 (p90) 这么一句话：具相的这个阿阇黎，就是具足相的。什么相？他那个没有详细说明。那么其他的那些祖师们怎么说呢？[25:56]
Former teachers asserted that it was not sufficient for the person before whom you adopt the spirit of enlightenment just to have the aspirational spirit of enlightenment and to be maintaining its precepts, but he or she must have the vows of the engaged spirit of enlightenment. This accords with Jetari, who said, "After you have come before a teacher who has the bodhisattva vows.
【诸先觉说“具足愿心住其学处，犹非完足，须具行心律仪。”此与胜敌论师说“当往具菩萨律仪善知识所。”极相符顺。】
这个具相，不单单是要具愿心，他一定还要什么呢？要具足行心。那你有了这个大菩提愿以后，然后呢，因为要满这个愿，所以你要学很多该学的东西，那个单单这个不够，一定还要什么？要具行心。具行心一定要受菩萨戒，律仪就是菩萨戒。关于这个愿心跟行心哪，下面会详细地告诉我们。这个跟胜敌论师讲的─胜敌论师怎么讲啊？说你要受菩萨戒啊，你一定要到具有菩萨戒那个善知识那里去。欸，这两个是完全符合的！那么，这是祖师说的，下面有个经上面曾经说，[27:17]
The《Ten Teaching Sūtra》 mentions within the context of generating the spirit of enlightenment after others have exhorted some persons to adopt it.
【《十法经》中由他令受，而发心者说有声闻。】
在这个经当中啊，说你要受这个菩萨戒的时候，好像谈起有声闻行者在里头。要晓得这个指的声闻乘，[27:38]
This is said in reference to persons being exhorted by others to adopt the spirit of enlightenment after have encouraged them and created in them a sense of disenchantment with cyclic existence. The sravakas do not perform the ritual.
(p91) 【是说由彼劝令厌离而受发心，非说声闻为作仪轨。】
只是说，是声闻人来劝你，教你发心，不是说你在声闻乘人前面受菩萨戒。这个道理很清楚，譬如说《般若》，欸，很多《般若经》都是声闻乘启发，然后呢，声闻乘说。这《金刚经》主要的当机的是须菩提，然后《大般若经》很多地方，譬如说我们《心经》，那是舍利弗尊者。对啊！他是劝我们启发，但是你要正式受戒的时候，不是声闻乘，一定是菩萨行者。所谓菩萨行者是发了这个愿心以后，还要受菩萨戒。这个菩萨戒，不是一个样子哦！有它真实内涵在。我们继续看下去，
这个是所受的境，就是求的这个尊长。那么受的人。[28:49]
The persons who adopt the spirit of enlightenment. In general, as Jetari said, the persons who adopt the spirit of enlightenment are "sons or daughters of good lineage who are sound in body and mind."
【◎ 能受之依者。总如胜敌论师说。“若善男子或善女人，具足圆满身及意乐。”】
不管男的女的，他只要有这两样东西：一个圆满的身相，一个呢，圆满的意乐，就是说身、心两样东西都跟相应了，就对！所以真正地受菩萨戒啊，这个残缺不全，不行。因为修行这个东西，不是说普通的、一般的条件不够的人能办；尤其是声闻比丘，再是声闻比丘上面的升上去，进入菩萨戒，菩萨比丘，他要做太了不起、太多的事情。[29:50]所以这个戒幢本身是有无比的功德。
99A Commentary
english lr v2p59 (Commentary v2p94 [00:08]
Buddha spoke of the karmic effect of the horse-feed: after he attained his Buddhahood, the maturation effect of the past negative cause will still arise. Whereas once you are reborn to the Pure Land and the duly effect will not arise, how to make sense out of it?[00:23]
Therefore, we are all just so muddle headed. If you are referring to the grandpa and grandma in the countryside, who lack the conditions, indeed: “Ah! This [chanting of Buddha’s name] is the best for you, you don’t need to engage in any other practice!” However, as a monastic and you take this [incorrect] statement to advice others – when approached by others – you give such a muddle-headed answer, others will consider that Buddha Dharma is just so. May I ask: the Buddha Dharma can still rely on who to propagate? We must be clear about this concept! We have to be explicit about it! Do recognize it clearly! With this comprehension, you will know that Great Master Yin-guang is truly a remarkable being. Well! He would tell you: “I only know how to chant Buddha’s name.” Actually he was an erudite practitioner! He said: “Well, I know nothing else.” In fact he was erudite, how could he know nothing? This is demonstrating to us, such a remarkable being like him, he never spoke randomly. He expressed: “Buddha Dharma is extremely excellent, I only know very little of it now.” By hearing that, what will be the benefit of this advice? As long as you follow his direction and chanting earnestly, you will be able to reborn to Pure Land. Thus, the entire Buddha Dharma is properly preserved without any harm done to it [instead before we are erudite, we randomly give teaching to others], this is what we should understand.[01:33]
Hence, if today we decide to study sincerely in order to propagate the teaching, this concept has to be thoroughly comprehended. If you just want to meditate – Great Master Yin-guang thoroughly understood the three precious scriptural collections [Tripitaka and the 12 branches], he even made such comment, how can we be compared with him? Thus, we also need to mimic him by saying: “Alas! Very sorry, I don’t know anything but consider chanting Buddha’s name is the best. I only know how to chant Buddha’s name, how about you just do the same. Buddha Dharma is very remarkable, [thorough understanding of the teaching] can wait until we are reborn to the Pure Land.” Your so doing will be correct! This concept, we need to clarify it right at this juncture. Thus, the actual essence of the entire Buddha Dharma, now we know is what? It is the spirit of enlightenment. So today we will continue with the discussion.[02:18]
Whether you plant the roots of the Mahayana or not, or whether you have genuinely entered the Mahayana or not, is all founded upon this [love, compassion, cherishing others, and the like].
The foundation of the Mahayana is this spirit of enlightenment, the basic distinguish of whether you are a Mahayana practitioner is right in here. Everyone can recollect [v.1 p.18] the difference between Mahayana and Theravada is by deeds not by philosophical view. What is deed? That is the spirit of enlightenment is the expedient approach. What is philosophical view? It is the perception of wisdom of emptiness. It does not mean that you have great enlightenment today and then it is the great approach. No! It does not mean today you received the Tantric initiation and it is the great approach, no! Then, what is it? Both of them – Zen meditation is certainly a remarkable approach, Tantric teaching is definitely a great approach. However, they are the general causes, like water, earth and fertilize and so on. The great spirit of enlightenment is the specific cause – the specific cause of Mahayana is the spirit of enlightenment. Once you have developed this spirit of enlightenment, and then your application of Zen meditation will have achievement, Tantra practice also can be achieved, both will work. Chanting Buddha’s name will be right as well, upholding precepts also can be attained. Without the spirit of enlightenment regardless what great teaching you are learning, unfortunately, that is totally irrelevant to Mahayana practice! This we have to know.[03:44]
Therefore always consider what you should do to develop these. It is excellent if you do develop them; if you have not, do not let it remain that way.
Hence, at any given time one has to introspect and analyze within! By considering: “Alas! Am I on this path? I need to find a way to inspire this spirit of enlightenment.” If it is inspired, that is great! Just continue work at it. Before the aspiration is arisen do not stagnate there! What should be done? The following three aspects are most critical for our application of Buddha Dharma practice; the key is in the following statements. How should we go about it?[04:29]
Always rely on a teacher who gives this kind of teaching. Always associate with friends who are training their minds in this way.
There is no other choice but rely on virtuous teachers! That is the only path! The virtuous teacher are of two parts, primarily refers to your teachers with seniority. What else? The fellow practitioners or companions on the path - that is the sangha community. This sangha is not about the appearance alone, it refers to the integrity. This is too important! Base on our present situation, we listen to the teaching and everyone, wow! Reacted with great enthusiasm and delight, there is almost no exception. Now I already sensed, as long as in the audience, everyone is very pleased with the teaching! Although the joyful feeling is there, yet majority of you will have the sense of: “Well, to listen to it is great! Sigh, to apply it is not easy at all; to change the habit is even harder!”[05:34]
On the other hand, we often looked at the appearance and, oh! Consider it is good; seeing it and very easily influenced by it. Even when we visit other monastery and stayed for one night, hearing others morning and evening sessions wow! Feeling their sessions are great; watching their manner of walking, ah, consider the manner is great; and seeing their robes and consider it is very good. We are very easy to be influenced! However, this encompassing teaching we heard with such interest yet we are not able to be inspired to apply the practice right away, what is the cause? That is our habituated tendency from beginningless time, this is what? It is we accord with ignorance, afflictive particles, afflictive views and afflictive emotions so on and so forth.[06:20]
Our minds are always in the midst of disturbance, to us the actual contents of the teaching is like “wandering by the outer door”. The six faculties of ours are influenced by the external conditions. Is this right? The eyes see, the ears hear and we are easily influenced. However, for you to develop steady potency toward a given teaching, you must absorb it profoundly, so to form firm perception, then the efficacy will take place. Therefore, although you understood the reasoning, if you lack of profound contemplation prior to the thorough comprehension, the understanding is not stable. Provided any light impact or disturbance from the environment unwittingly we are deviated. Thus, over here to just remind you to rely on the teachers with seniority is not sufficient, the environment is also required. And this refers to the fellow practitioners or companions – a group sharing the common perceptions. Hence, the best place for actual application of the teaching is the sangha community. And this sangha community primarily needs to have common understanding of the views – the common perception is to work together toward the same goal. By then, whatever your eyes see and ears hear – every action – is helping you to advance. By then you will be like tiger with wings [redoubled power]. This is what we should know.[07:50]
If you say: “Well, I heard and understood some reasoning! This is enough for me!” It is of no use! Whereas now, we don’t even know any reasoning and trying to be locked up in a retreat, I am not sure what kind of retreat will that be! Well, I had such experience myself, in the past I often go for retreat; fortunately, I did not take the three years long term ones. During my first retreat people gave me advices. At first Master Yin-shun said: “So and so! Going for locked up retreat is not that easy! Talk about the theory is fine! Those true senior meditators in China, when you encountering any question, you definitely have to rely on their guidance!” Of course, this elder Master with his level of understanding of the Buddha Dharma definitely had impacted me with this statement. However, I was young at that time, just won’t listen to him. Although I was not able to hear him out, his words were absolutely great kindness to me. That is why I did not take the several years long term locked up retreat; fine, fine, fine just try out on the short term ones.[08:54]
From that point on, I often tried. The shortest one is a week, the longest one is three months, just trying in this way. Although I already have this Lamrim text, every time before I started the retreat, I would study this text first. Let me put in this way: it may not be always, usually the text will be reviewed, and I left it near by, whenever I encountered questions it can be referenced. I found out: sigh! To lock up in such retreat, in fact I have wasted too much time! I did not have skillful means! So here, everyone definitely pay attention! If you are serious about applying the teaching, without the most encompassing guidance, and this guidance must have a set of complete lineage, this is too important! This is so crucial! So first remember this point! This is the first point, what about the second one? Is it enough with just the first one? We also need to,[09:47]
Constantly look at the scriptures and their commentaries which describe these.
We must rely on great scriptures and their commentaries, this has been mentioned repeatedly before, has to be stainless scriptures and their commentaries. Nowadays we have too many kinds of books, these books are good for planting virtuous roots to introduce to the beginners; because the language is easy to understand and easy for us to accept. However, if you are serious about delve in profoundly, it is not possible to rely on these books, it is impossible! The ancient scholar wrote books based on their experience, just like that. Hence if you abide by their words, you will be able to attain the experiential knowledge as well. What is the fact of their experience? That is “fruitional effect” two words. Most of us are working on the literal explanation, once you understood it you are able to write beautiful article, yet it not necessarily helpful to your fruitional effect, this is what we should recognize. However between the two [beautiful article and actual effect], each has its advantage! For the beginner we apply the literal explanation; for actual application it is another step. Here the scriptures refer to “stainless sutras and commentaries”, usually are the commentary and annotation so on and so forth composed by Bodhisattvas and Teachers of the lineage.[11:11]
Amass the collections as causes for these. Clear away the obstructions which prevent these.
Well, if you have not developed these yet, so what are the causes to develop these? It is just this clear away the obstructions and accumulate merits. In fact these three are what we should always strive for. These three can’t be separated. Theoretically, [these 3 seem separate, however], all three should be upheld simultaneously during our usual application. For instance, take our present situation for example! We are all here taking the classes to learn from the virtuous teachers, and stay together in the same environment. Moreover, we study the scriptures and commentaries, and often we repent and so on to purify obstacles, and our preservation of the Three Jewels in this place is for us to accumulate the merits. What should we do at all times? Our practice should be “diligent” and persist without any interruption. Interruption must not occur, whenever you are interrupted that is when the causes of cyclic existence invades. The only thing we should be doing now is try not to be contaminated by the causes of cyclic existence; once we are contaminated our liberation from samsara is impaired.[12:39]
Moreover, if you train your mind in this way, you will definitely acquire all the seeds for developing these, so this work is not insignificant; take joy in it.
As long as you are able to do so then the encompassing seeds will definitely be planted, this is a great undertake! You should take joy in it.[12:55]
The Great Elder [Atisha] said:
One who wishes to enter the door of the Mahayana teachings
Should develop through effort over eons
The spirit of enlightenment, which is like the sun that clears away darkness
And the moon that quells the torment of heat.
This Great Elder told us: what is the entrance to Mahayana? It is this: spirit of enlightenment. Enlightenment translated from original India text to Chinese is the great Bodhichitta. This attitude is like sun or moon. The sun is referring to its luminosity, and there is nothing brighter than it. Moreover, moon is referring to its coolness, it is capable to quell heated afflictions – the light is not only bright but also can cease the heat of afflictive torment. For this task, regardless the duration is one or two years; one or two lifetimes, even it is a long eon, we should still strive at it. Because the merits is absolutely huge, just too great! Its greatness is beyond your imagination![13:58]
Up to here, the author repeatedly tells us before: what is the cause of not falling back to Theravada practice? Do you still remember? It was mentioned before, anyone remember what is the greatest reason of not falling back to Theravada practice? Anyone remembered? If so please raise your hand. Now let me tell you! You look into it. The cause of not falling back to Theravada practice is: to see that to actually pursue personal welfare, there is none like Buddha, and this is the greatest cause of not falling back to become a Theravada practitioner. You strive hard at it, later when we review it I will point out to you each key concept. Well! For instance, although there are many types of aspirations, the most superior one is compassion. The greatest cause of not falling back to Theravada practice is what? It is seeing even for the benefit of personal welfare one still has to rely on the aspiration of benefiting others. When that time comes, we must already have developed the pure faith toward Buddha. In order to cultivate pure faith toward Buddha, one must observe Buddha’s merits: Buddha’s good qualities of the body, Buddha’s good qualities of the speech and Buddha’s good qualities of the mind. Furthermore, within Buddha’s good qualities of the mind, it is further divided into good qualities of compassion, wisdom, as well as various Buddha’s good qualities of enlightened activities [v.1 p.185].[15:19]
Let me briefly talk about this. We usually refer to 32 signs and 80 marks and so on. All the merits of every being in this Dharma realm, ten times of their good qualities can only be compared as one pore of Buddha’s good qualities, it is beyond your imagination! So for the merits, in other words, now we can only say, take one portion of the good qualities as comparison: the richness or wealth is only part of it! Others do not necessarily respect wealthy people! In order to be respected, one not only needs to have wealth but also uphold moral value, is this right? There are all kinds of reasoning. Now let’s take Taiwan’s Mr. Wang yong-chin for example, wow he was remarkable! Ah! He was incredible. Even you are as rich as Mr. Wang, I believe the total wealth of entire Taichung city should exceed his! Honestly, leave alone Taichung city, Taichung county, Taiwan province, and China, how can Mr. Wang’s wealth compare with all these. Moreover, sorry to say instead of China, even the entire globe and the solar system; the entire solar system in the universe is like a speck in a vast ocean, this is very obvious. The entire good qualities of the overall Dharma realm, multiply ten times! Not just the entire beings’ good qualities alone, ten times of it! This ten times good qualities of the entire beings of the Dharma realm, can only be compared with one pore of Buddha’s good qualities. Such greatness of one pore of good qualities, you think about it, Buddha is a Mahayana practitioner![17:11]
Furthermore, one hundred times of this good qualities of one pore, fulfills one mark [of the 80 marks of the Buddha]. And a thousand times of the good qualities of this mark equals to one of the 29 signs out of the 32. Three of the signs are not included: one is the sign of white spiral hair at center of Buddha’s brows, one is the sign of the cranial protuberance, and one is the sign of chanting voice. This sign of chanting voice was passing from Tibet and it was described by Vasubandhu Bodhisattva thus it was passed from India yet did not pass to China directly. I don’t understand what is this sign of chanting, I believe it could be the chanting voice; we will leave it open for now. Thereupon, ten thousand times of the first 29 of the 32 signs equals to the sign of the white spiral hair. And then next one up is unbeknownst times to reach the sign of the cranial protuberance. At end the unknowingly multiplication is the good qualities of the last sign of the chanting. You can imagine how great are Buddha’s good qualities![18:37]
So for us now, definitely we are not able to discuss this with Theravada practitioners. Theravada practitioners are saying: “I am also an arhat and receiving offerings; Buddha is also arhat and receiving offerings as well!” Well! Once you recognized Buddha’s good qualities you will then realize: you offer to all the arhats, well, the merit is not even one in a million of the “offering of Dharma”. And here is the reason, is it right! Hence, you must have proper recognition of Buddha’s true qualities, and then you will develop immeasurable admiration toward Buddha. Furthermore, support it by other subordinating concepts then you will realize the true greatness of Buddha. Ah! By then, you will recognize needless to mention humans or deities, even arhats “No, no, that is not what I want!” It is not saying forsaking it, because after you spend effort on it, eventually you still need to turn around and take this Mahayana path![19:45]
Base on various reasoning, whichever ones you take – the more you contemplate on the more thorough understanding you will have, by then naturally and surely such contemplation will help you take this Mahayana path. Turns out it is interesting, at end this path is still the quickest, most direct and least effort! Such goodness! So here the text kept on telling us: don’t rush into it! If we have thorough understanding ahead of time, and then you start taking it, that is better for you, more to your advantage! Great, now we have understood this concept. Next is about the measurement, since the quality is accurate, and what about the quantity?[20:33]
iii) The measure of producing the spirit of enlightenment Understand the measure of producing the spirit of enlightenment as previously explained.
The author only made this statement with the reference. This measurement is already covered in the compassion section [v.2 p.45] “the measure of the development of compassion”, which refers to the measurement of compassion. Followed by telling us from this compassion we advance to wholehearted resolve, and then the spirit of enlightenment is developed. This compassion is needed and it further develops into wholehearted resolve, and then be inspired with this spirit of enlightenment – this is not the final stop of the path yet! This is the mind of us beginners! That is it. Hence, we can still recall, upon your development of this spirit of enlightenment, you dedicate with this, your [rebirth will be] a higher rank! Such remarkable [effect]! By then, with your understanding of the preceding concepts, there will be no questions about this – totally without any doubt! This aspiration has such great and incredible merits!
iv) How to adopt the spirit of enlightenment through its ritual
a’ Attaining that which you have not attained
1’ The person before whom you adopt the spirit of enlightenment
2’ The persons who adopt the spirit of enlightenment
3’ How to take part in the ritual adopting the spirit of enlightenment
a’’ The preparation for the ritual
1’’ Performing the special practice of going for refuge
(a) After decorating the place of the ritual and setting up representations of the three jewels, arranging the offerings (b) Supplications and going for refuge
(c) Stating the precepts of refuge
2’’ Amassing the collection of merit
3’’ Purifying your attitude
b’’ Actual ritual
c’’ The conclusion of the ritual
[22:10]
Great, now that we know about the quality as well as the quantity, even the orderly steps - the entire essence is understood. With such aspiration, we begin to step on the path. In order to advance, one has to begin from taking the vows, so[22:32]
iv) How to adopt the spirit of enlightenment through its ritual
This is when to formally giving instruction for receiving vows, that is the time to properly taking the Bodhisattva vows.[22:44]
The Great Elder said:
Those who wish to train after they generate the spirit of enlightenment
Cultivate with effort for a long time
The four bases of Brahma — love, and so on.
Thereby they clear away attachment and jealousy
And produce the spirit of enlightenment through the correct ritual.
The Great Elder told us: your generating of the spirit of enlightenment requires constant effort, and this effort has to be persistent. It does not mean, today I strive with all might to work at it, and tomorrow I collapse here, not like that! One has to maintain constant momentum to apply the “four bases of Brahma,” that is the four immeasurables of love, compassion, joy and impartiality. This is the step by step progression in practice, which was mentioned to us before, mentioned to us before. Once we attained the immeasurable love and immeasurable compassion of the four immeasurables, followed by wholehearted resolve, the aspiration of the spirit of enlightenment follows. “Clear away attachment and jealousy” of the mundane world, of course all afflictions are removed. Next, upon generating this aspiration, go through the correct ritual. By then it begins from taking refuge and this is the unshared* refuge. [*Unshared refuge is to distinguish from the shared taking refuge in the small scope, which is covered in v.1 chapter 12][24:09]
Once you have trained your mind in this way and have firm certainty about developing the spirit of enlightenment, take part in the ritual for adopting it.
Apply according to the preceding stated steps, develop it, understand this aspiration with firm certainty, and then it is time to adopt the ritual. So, now let’s look into the ritual.[24:30]
The explanation of how to adopt the spirit of enlightenment through its ritual has three parts:
1. Attaining that which you have not attained
First is to attain what has not been attained.[24:37]
2. Maintaining and not weakening what you have attained (Chapter 6)
How to maintain it?[24:40]
3. The method of repairing the spirit of enlightenment if you do weaken it (Chapter 6)
If it is weakened, it is like upholding our precepts when there is any minor transgression, how to repent to purify it, and return from the midst of purification of obscurations[24:57]
a’ Attaining that which you have not attained
Attaining the spirit of enlightenment which you have not attained has three parts:
1. The person before whom you adopt the spirit of enlightenment
2. The persons who adopt the spirit of enlightenment
3. How to take part in the ritual of adopting the spirit of enlightenment
These three parts: the first one is from whom you adopt it? Who is the object? How to adopt it?[25:13]
1’ The person before whom you adopt the spirit of enlightenment Aside from saying in his Stages of the Activities of the Guru (Guru-kriya-karma) that the person before whom you adopt the spirit of enlightenment should be "a master who is qualified," the Great Elder did not elucidate any further.
The Great Elder Atisha specifically stated the “master” – that is the teacher, for instance our abbot or monastic teacher! This means the reference of the steps to seek for the teacher in regards to aspiration of spirit of enlightenment; is just this statement of: master who is qualified – endowed with qualification. What is the qualification? The Great Elder Atisha did not specify in detail. So, what did other teachers of the lineage say?[25:56]
Former teachers asserted that it was not sufficient for the person before whom you adopt the spirit of enlightenment just to have the aspirational spirit of enlightenment and to be maintaining its precepts, but he or she must have the vows of the engaged spirit of enlightenment. This accords with Jetari, who said, "After you have come before a teacher who has the bodhisattva vows…”
For this qualification, not only is the aspiration needed, what else does the teacher need? Needs to have the vows of the engaged spirit of enlightenment. Once you have this spirit of enlightenment, then in order to fulfill this aspiration, you need to study those required teaching, just that is not sufficient, what else is also required? It is the need to have the engaged spirit of enlightenment. The engaged spirit of enlightenment requires taking the Bodhisattva vows, the precepts are the Bodhisattva vows. In regard to both aspirational and engaged spirits of enlightenment, later the author will tell us in detail. This is the same as the scholar Jetari said, what did he say? He said for you to take the Bodhisattva vows, you have to go to a teacher who has taken the Bodhisattva vows. Well, these two sources are completely in agreement! So, these are quotes from the teachers of the lineage, next is cited from the sutra.[27:17]
The Ten Teaching Sūtra (Da’sa-dhamaka-sutra) mentions sravakas within the context of generating the spirit of enlightenment after others have exhorted some persons to adopt it.
This sutra stated when you are about to take the Bodhisattva vows, this section seems to include references to sravaka practitioners. One should recognize this refers to the sravakas of the Theravada vehicle.[27:38]
This is said in reference to persons being exhorted by others to adopt the spirit of enlightenment after sravakas have encouraged them and created in them a sense of disenchantment with cyclic existence. The sravakas do not perform the ritual.
This is only referring to sravakas coming to encourage you and inspire you; it does not mean you take the Bodhisattva vows from sravakas. This concept is very clear, for instance, well, a lot of teaching in the Perfection of Wisdom Sutra were initialized by sravakas and they gave the explanation. In the Diamond Sutra the primary disciple is Subhuti, and in many parts of the Perfection of Wisdom Sutra, like our Heart Sutra the main character is Elder Sariputra. Correct! Sariputra encourages our aspiration, yet when you are actually receiving the ritual it is not from the sravakas but has to be the Bodhisattva practitioners. The having the aspiration. Bodhisattva practitioners are the ones took the Bodhisattva vows after The Bodhisattva vows are not just a superficial coating! It has its true integrity. Let’s continue with the text, so the object to bestow the vows has to be from the master. Next is the one who is adopting.[28:49]
2’ The persons who adopt the spirit of enlightenment In general, as Jetari said, the persons who adopt the spirit of enlightenment are "sons or daughters of good lineage who are sound in body and mind."
Regardless men or women, as long as one has both: sound body and mind – that means both physically and mentally are in concordance, that’s right! Hence, to actually adopt the Bodhisattva vows, if one is with incomplete physical and mental condition will not work. Because to apply the teaching it does not mean those with random and average qualification will do. Especially for sravakas to advance from sravaka into the Bodhisattva vows; the Bodhisattva monastics need to achieve too many remarkable tasks.