菩提道次第广论手抄稿:旧版第九卷A面
（手抄稿 第二册 p3）[00:13]
这个是好，这一个是下劣的，你有这种念头，对不起，就是谤法了。
One who abandons the teaching, by having abandoned it, deprecates the Tathâgata and speaks badly of the community.
【若谤法者，由谤法故，是谤如来，是谤僧伽。】
如来无量劫来，三大阿僧祇劫积累的法，你说这个不对，不是谤法吗？然后这个法的传承靠僧伽，你说这个不对，不是谤僧伽吗？所以啊，别的罪，你是造五无间罪可以救，谤法罪是没办法救，道理在此。所以现在大家千万不要犯这个毛病啊！[00:40]
If you say, "This is reasonable; this is unreasonable," you abandon the teaching.
【若作是云，此则应理，此非应理，是为谤法。】
这个合理，这个不合理，是为谤法。[00:45]
p. 15
If you say, "This was set forth for the sake of bodhisattvas; this was set forth for the sake of Śrāvakas," you abandon the teaching. If you say, "This was set forth for the sake of pratyekabuddhas," you abandon the teaching. If you say, "This is not a training of bodhisattvas," you abandon the teaching.
【若作是言，此是为诸菩萨宣说，此是为诸声闻宣说，是为谤法。若作是言，此是为诸独觉宣说，是为谤法。若作是言，此者非诸菩萨所学，是为谤法。”】
(p4) 那么同样的前面那个道理，就是说，如果我们如理去辨别的话，也要晓得：哦，学这样的、这个地方，这个是共声闻的，这个共独觉的。有一些人偏向这个，那么就是属于声闻；有些人偏向那个，叫做独觉。这我们要判别得清楚，晓得自己走上去，而不是以我们的执着—我这个对，你这个不对。你一起这个心，错了，这个里边很细致、很细致。我们弄得不对的话，又不要去学了，那个又错了。
The fault of having abandoned the teaching is very grave.
【若毁谤法，其罪极重。】
很重。下面引经。[01:40]
The 《King of Concentrations Sũtra》 says: The wrongdoing of one who abandons the collections of Sūtras is far greater than that of one who causes the destruction of all of the stupas here in Jambudvipa.
【《三摩地王》云：“若毁此赡部洲中一切塔，若毁谤契经，此罪极尤重。】
你把南阎浮提所有的塔庙统统毁掉了，这个罪还好，而你谤法这个罪呀，比前面那个重。下面 [01:59]
The wrongdoing of one who abandons the collections of Sūtras is far greater than that of one who kills arhats equal in number to the sands of the Ganges.
【若弑尽殑伽沙数阿罗汉，若毁谤契经，此罪极尤重。”】
你把恒河沙数的罗汉统统杀掉了，杀一个罗汉都不得了，五无间罪啊，你现在恒河沙数的罗汉都杀掉了，这个罪不得了啊！他下面告诉说，如果你谤法的话，这个罪还要来的重！经上面哦，《三摩地王经》，不是我们随便讲的哦！他处处地方引经，这个要注意！[02:28]
In general, there are many ways that abandoning the teaching can occur. However, the way indicated above is the worst, so take pains to eliminate it.
(p5) 【虽起谤法总有多门，前说此门极为重大，故应励力而断除之。】
真正谤法不单单这个，还有其他的，但这一点特别重要，罪也特别大，所以要努力去断掉它。[02:44]
Moreover, since you overcome abandonment by merely gaining certain knowledge of the first two greatnesses as indicated above,
【此亦若能获得如前定解即能遮除。】
假定你对前面这个三点，决定认识了解的话，自然而然你不会犯那个毛病，对不对？所以说：
you automatically are kept from wrongdoing.
【故其恶行自趣息灭。】
所以，我们这个这么可怕的罪业，自然就消失掉了。这个论有这么大的好处，正面告诉我们引上直路；反面的话，自然而然那个很多罪障就消失掉了。[03:16]
Seek such knowledge through extensive reading of the 《Chapter of the Truth Speaker》 and the 《Lotus Sütra》.
【此定解者，应由多阅《谛者品》及《妙法白莲华经》，而寻求之。】
关于这个，你多看上面这二部经。[03:26]
In the 《Sūtra Gathering All the Threads》 you will find other ways of abandoning the teaching.
【诸余谤法之门，如《摄研经》中，应当了知。】
关于其他部分，你看一看那部经。现在我们不妨来温习一下《法华经》，《妙法莲华经》大家都认识的。那个〈方便品〉当中前面的，它说得好清楚，说得好清楚啊！佛出 (p6) 世的目的是干什么？就把他佛无始以来所集的，最圆满的这个大法要告诉你们。但是因为众生的根性不一样，他所以用种种方法来给你，而他这个种种方法，只要你碰到一点点，都对！所以固然是你呀大经大论、验证等等固然是，一点点的事情也是。所以他处处地方说，乃至于童子戏，这个小孩子，趴在地上弄了个沙，捏一个佛像，他也最后成佛。然后你随便跑得去，做任何一件事情，拿那个乐器去赞叹一声佛，念一声佛，拜一下，这些尚且都要成佛，现在反而这个经论是不对了，这，有这样的可能吗？所以叫我们多看，这个原因，这个原因。但是真的多看的话，的的确确要有一个人善巧指导的话，你就很容易懂；要不然的话，你自己努力了一些时候，也多多少少可以。[05:01]
我觉得诸位，你们的善根远比我好，所以我非常赞叹。为什么讲这个话？我自己觉得《妙法莲华经》，我现在好像讲给你们听，讲得头头是道，实际上我真的怎么彻底……我就是肤浅地了解一点点。这个二十多年以前，那时刚出家，人家说，这个大乘最圆满经典，我是以无比仰慕之心翻开来去念，念了半天哪是一点味道都没有。为什么一点味道都没有？它就是什么—你也成佛、他也成佛。欸，这个成佛的道理没讲，我想这个话好像那么简单哪！那时不懂，到后来才了解，那时候花了很长一段的工夫。原来它真正的重点是什么？就是说明了，佛出世的真正究竟目的。[05:53]
(p7) 那么为什么不一口气成就呢？那因为众生根性不同。尽管佛生生世世引导那些人，告诉他这样做、这样做啊，但是大家偏偏执着自己，结果所以还是走这个路。因为这样，所以只好应你们的机，就骗骗你们哪，说：好好，这样也好、那样也好！但是尽管这样，你最后啊也最后走到。所以说，这样应那样机的不同的方式来接引你，或者拿世俗的来说，来骗骗你，这个叫权，这个叫权。所以所有的这些，无非都是佛三大阿僧祇劫，实际上是无量阿僧祇劫，苦心积累的。而这个积累过程当中，都是舍身目、手足、脑髓，外面的妻子、国城更不在话下，这样地得来的东西啊！[06:51]
所以它下面就有一个特殊的意义，你说怎么说是“三”这么长的时间呢？这个都在《法华经》里面。《法华经》不是〈从地涌出品〉当中，它最后有这段公案吗？这个佛的真正成佛的年代，是不晓得无量阿僧祇劫啊，从了这个以后，他生生世世一直在度众生。换句话，他这个法宝就是那样地集起来的，这不是很明白吗？所以这个地方我们要看。[07:18]
那么另外一点，我们要着眼这个《法华》，《法华》好像我们平常说总是走迂回路子，实际上不是的！法华是把那个直路跟迂回路子，都比出来了。就是说，如果你一开头能够听从善知识，放下自己的执着，去照他的路线走的话，那是快速的路子，那是快速的路子！在没有说这个快速路子之前，我们不妨体会一下，我们现在的实际状态。我们会 (p8) 想：对呀！那么为什么不这样呢？那些人哪，这些罗汉，转了个半天都走那个路啊！我们平常难免会引起这样的一个概念，单单这样从文字上面去看的话，是会很容易，实际上我们要心里上去体验一下。[08:08]
我们现在眼前这么小的小事情，你能舍得放掉你自己的见解跟别人吗？做得到吗？就算勉强，你做了以后，心里面还在嘀咕半天，总觉得不来劲，“我总要想什么办法，要照我的意见去做才对。”是不是这样？细细想一想。我这句话没有一点点说笑话，或者指责大家的意思，没有。如果指责大家，那就我错了！你们听成这样，你们错了！我无非是让我们体会一下，我们要放掉这个执着是何等地难啊！不管这个道理现在听的时候，听得非常来劲，你听完了以后，你心里面还是这个。听了觉得好，我要照他做；等到你跑到那个地方去啊，厨房里的时候，一吃—哎呀！他烧得怎么这么不够我的口味，最好要想办法多加一点盐。你到时候就嘀嘀咕咕，万一不行：我来，我来！是不是？你必定要从实际的行相上面去体验这件事情。那么世间这么一点小事情，何况现在成佛啊！就这样。所以这个里边真正的差别关键就在这里。[09:21]
不过在这种状态之下，他有一个善巧的方法。一般来说，我们了解了这点往往想：哎呀！走这个直路，改那个习气这么个慢法呀，既然这样的话，好了、好了，我这个习气又 (p9) 这么重，反正最后总归到，那我就慢慢地来吧！又容易引起这种心情。所以这个真正好的教法，譬如像本论，它一开始不是告诉你，要这样、要这样、要这样！很多高的条件，不是的。它开始的时候，没有讲那么完整的教法之前，告诉你，你照这样的办法走，有什么特别殊胜的好处，说：哎呀，这样走的，这好处这么个大！不但如此，反过来它告诉你，如果你不这样走的话，有什么严重的缺陷。而处处地方，它把这个好处跟缺陷，让你体会得到。所以你还没做的之前，心里想：啊，一点都没错！而且这种好坏都是你眼前体会得到的，当你真正能够体会得到，你心里想说：“对、对、对呀！我为什么要省力？还是希望省一点力，得到一点好处。既然这样看起来的话，走我这个路子啊，不但省不下力来，而且吃了大苦。走他这样路子，虽然眼前是小苦一点，省了大力，得到大好处。”你这个能力辨别了以后，那个时候做起来容易了，这个就是它告诉我们次第，以及很多关键，特别的好处，殊胜的地方。[10:58]
翻到15页。由上面我们了解，说这个佛法，这样无比珍贵的这法宝啊，现在有这样的一个殊胜的大成就者来造这个论。佛法深妙的意趣，我们不容易领会，那么经过一个菩萨祖师的解释，才可以体会到。而由于造者的成就高低，所以解释的内容同样也有深、广或者偏、满之间的不同。现在造本论的这一位菩萨，成就这样殊胜圆满的功德；不但如 (p10) 此，而且他一生造的论当中，以这一部是最究竟。那么跟这样圆满的教法，如何才能相应呢？我们现在学它，应该有些什么准备呢？假定你事先有了完整的准备，那么你将来就可以得到完满的结果。所以我们世间有一句话，孔老夫子儒家说的，“凡事豫则立”，你世间哪，事前先准备好了，那这个事情就可以做得好，事情可以做得好。所以我们对于这样殊胜的法门，应该怎么样去听、怎样去讲，才能够跟这个法相应。[13:03]
我想我们平常大概都有一个经验，说哪个地方打七，哪个地方讲法，我们赶快匆匆忙忙，把家里的事情放掉了跑得去。是，或者你可能觉得这么难得的机会呀，把安排事情弄弄好，匆匆忙忙腾出个几天或七天。可是你刚跑得去，第一天的时候，那时候跟法不相应。原因是你刚离开家里面，家里一大堆的杂务还在脑筋里转，对于眼前的环境你又摸不熟。就算你家里事情放掉了，大家在念，念些什么你也不知道，赶快去找一本书本，怎么拜也不知道，怎么弄也不知道。结果等到你七天下来，也许你知道了，念些什么，拜些怎么个拜法，你样子好像会了、了解了，可是它打七真正的意思，叫你跑得去，就学一个三皈依吗？就叫你学得去拜一下佛吗？当然不是。为什么？原因就是事先没准备。假定说，我们事先已经有准备了，说那个地方佛堂的规矩应该如何，打佛七的真正的宗旨，然后你跑得去，样样准备好了，一开始全心全意照着去念的话，完全不一样。其实任何一件事情都是如此， (p11) 都是如此！[14:44]
在这个地方我们也经常举这个比喻，常常说六祖大师一听就开悟了。那么至于六祖大师传给他的学生，一讲，那个学生就行了。他为什么行？我们为什么不行？经文是一样的，为什么差别这么大？这个地方主要的关键，这个内容我们只要好好地看下去、研究下去，思惟、观察、修习就会了解。这个文字本身是比较容易懂，而这个所以立这样的次第，这个内容重要在什么地方，我在这地方特别加以说明。所以，在正式讲闻佛法之前，我们要晓得如何去讲，如何去听，你把这个工作准备好了以后，你讲听就有绝对大的好处。[15:45]
我们往往说：“哎呀，现在找不到好的法师，找不到善知识，听不到好的法！”是，这个是一个原因，但是里边更重要的原因—自己没有准备好，自己一片荒田。我为了证明这一件事情，说两个公案给你们听听。这个在佛世，在《杂宝藏经》上面，有一个老比丘，他是老年以后出家。修学佛法，年纪大了比较困难，年轻的时候就容易，为什么？真正修行要拿出全部精神，不是说老了什么都没有了啊！平常我们世间都说，啊，等退休了，那时候修学佛法，来不及了！年轻的时候全部精神放下去都不一定，等到你年老了还有希望吗？但是这个老比丘真是啊，他年轻的时候没有好好地有机会，有善根，到了晚年 (p12) 才进入佛门当中。但是他虽然晚进去，这个人意志倒是好乐之心非常强。[16:57]
跑到佛门当中，佛世的时候，那个僧团也是各式各样的人都有。有很多人固然看见老年出家，很怜悯他、同情他。但是就有这种年轻人，常常看见：嗨，这个家伙老朽了，怎么样都不行啊！总欢喜开他玩笑。可是这老比丘本身却是非常认真、非常恭敬、非常虔诚。他一点不会说像我们普通世间，往往倚老卖老，这是非常坏的大毛病，他没有！他也没有—普通人年纪大了以后，有很多老的习惯，他总觉得修学佛法了，世间的用不上，全部精神像年轻人一样，跟着他去学。但是尽管你那个心里有这样的准备，这体力不行，所以他处处地方总不如人家。这个年轻人常常开他玩笑，开他玩笑，他总归逆来顺受，人家虽然故意开他玩笑，他还诚诚心心地听人家去做。[18:04]
那么有一次，就有这个年轻的比丘在一起啊看见，那个年轻人看见他：欸，这个老家伙来、来、来，给他开开玩笑。经常欢喜这样。他们本来几个年轻人在开玩笑，看见这个老比丘来了以后，大家故意装得很庄严地在那里讲法。这个老比丘过去了，看见他们听法好欢喜地过去。过去了以后，他很恭敬仔细，很羡慕这些年轻人讲法，其实这些年轻人哪，都是调皮捣蛋的。看见来了，说：“好，你那个老上座，来、来、来！”这个上座有几种，僧年也是个上座，换句话说年纪大，或者戒腊上座，或者智慧上座。就是说他年纪 (p13) 虽然轻，出家虽然晚，但是他智慧很高，或者开悟了，这叫智慧上座。因为人家开他玩笑啦，所以他出家虽然晚，年纪大了，说：“你这个老上座，来、来、来！欢迎！”然后坐在这里，就给他讲法，他听得欢喜、高兴啊！那些年轻人肚子里都在笑：“这个老家伙，老上当！”就这样。然后有一位年轻人就说：“来、来、来！告诉你，让你证得四果，佛告诉我们法要证果的呀！”他好高兴，好欢喜！“就这样，你坐在那个角落里边！”然后这个老比丘，就非常恭敬地坐在这个角落里边。[19:31]
有一个年轻人拿了一个鞭子，就是我们现在讲的那个，禅堂里面用的那个香板，给他头上面“叭！”一下，“好，这个加持你，使你得须陀洹果—初果。”这完全是开玩笑，但是这老年人却是至诚恭敬地，一心一意地听他们。结果一棒下去啊，他真的开悟了，证了个初果。哎呀，他欢喜啊！年轻人觉得开他玩笑而高兴，这个老比丘因为开悟了，哎呀！非常恭敬、非常欢喜地，高兴地下座感谢他们。结果大家一般地欢喜，但是内情完全不一样。结果，“哎，你不要急，这个只是初果，还有二果。”“好、好、好！”跑到这个角落里面。然后那个年轻人是后面笑得笑坏了，觉得这个老家伙就这么糊涂，会上那个当，这么高兴。这个老比丘心里面真欢喜，证了果怎么不欢喜啊？把生死了脱了，见到这个道相，一心恭敬从这个角落跑到那里去。然后另外换了一个人，拿着个香板，头 (p14) 上又“吭！”一下，说：“加持你，给你二果！”就这样，如此这般四个角上面敲了四下，证了四果罗汉。[20:59]
你们去看看，真实故事。这个说明什么？意业很重要，很重要！就是他心里上面已经自己成熟了。佛法这个东西处处告诉我们：内学，内学！你学了法，自己内净心意。我们现在真正最大的毛病—学了法是专门当做照妖镜看别人，看看所有的人都是妖怪。除了这个以外，然后自己我慢心是越学越大，那个大得不得了！跑到任何地方，看看他不对，看看他不对；只有一个地方没看见，应该看的地方就是没看见。大家就是这个就是错的。准备—真正的问题在这上面。换句话说，一开头我们并不了解，佛法的特质是什么，这是很可怜的一件事情，也可以说非常可笑的事情。所以在这地方特别告诉我们，我们不要急着受什么大法，你如果这个地方，你能够转化得过来的话，下面的法一一受用，马上受用而且！所以他这个地方，在没有听之前，先告诉我们怎么去听啊，就说听闻的轨理。
How to listen and explain the teaching:
1. How to listen to a teaching in which both the teaching and its author are great.
【如何讲听二种殊胜相应法中分三，① 听闻轨理。】
[22:08]
这个佛法，听闻佛法，应该有什么样的轨则？为什么道理要这样听？在这里再说一遍，大家千万不要讲道理！大家听了这个道理，看看哪，是不是你心里面相应不相应，这个 (p15) 才是，这个才对，否则的话那个东西啊，越走越远！第二呢，[22:29]
2. How to explain a teaching in which both the teaching and its author are great.
3. How a session should be concluded in relation to both hearing and explaining the teaching.
【② 讲说轨理。③ 于完结时共作轨理。】
讲应该怎么讲，它为什么先听后讲呢？你听，自己会了，体会了，那个时候才可以讲给别人听。现在我们自己不会，先讲给别人听，这个是一个大遗憾。然后你听会了自己，还要讲给别人听，那时候才圆满，自利利他，然后二利才圆满。这个地方也是，做完了以后，最后应该怎么办？一个法会是共同的。关于这个地方，听闻应该怎么办，又分成三：[23:04]
How to listen to the teachings is explained in three parts:
1. Contemplating the benefits of hearing the teaching.
2. Developing reverence for the teaching and the instructor.
3. How you actually listen?
【初中分三，① 思惟闻法所有胜利，② 于法法师发起承事，③ 正听轨理。】
这个听闻佛法，又分三个步骤。第一个就告诉我们哪，“思惟”，就是观察思惟，摆在脑筋里去想，说听闻佛法有什么殊胜的利益，这个非常重要。平常我们总觉得：好端端地在那里，舒舒服服、高高兴兴，为什么要去听啊？送到门上来啊我们还不一定听咧！送到门上来听的时候，觉得：“欸！他讲得不对，我这个对，他那个有什么了不起啊，他这个我也晓得！”这种心情完全不相应，完全不相应，完全不相应！你首先先要想，这个听闻佛法有什么好处？反过来不听佛法有什么坏处？那个时候你才心里面会一心一意地会推 (p16) 动你去做，推动你去做。实际上我们心里面的，平常啊有各式各样的烦恼挡在这里，假定你没有一个准备的话，很容易都在烦恼上转。尽管你坐在听法的地方，在那个法会里边，你心里面还在烦恼上面相应，结果在这种状态听了法，害了你。下面会详细说，为什么叫听了法，害了你呢？就是刚才说的，听了法，你不拿它来自己净化而增长烦恼，这个原因。所以你先听闻它的殊胜的利益，然后推动你，推动你去一心求这个法。[24:45]
那么其次呢？对法是如此，对讲法的法师应该怎么办？发起承事，发起承事。要对他至诚恭敬，这个道理下面讲。你有了这样的准备，那下面就是正式听闻。它每一部分有它的特殊的理由在，我们哪必定要照着去做，必定要照着去做！你能照着去做就得到好处，你能做多少就有多少好处。所以下面这个每一个部分，对我们现在是绝对，有绝大的意义！真的照着去做，这个才是对我们真实的好处。现在我们看，说听闻佛法有什么殊胜的利益？[25:33]
1. Contemplating the benefits of hearing the teaching -->
The 《Verses about Hearing in the Collection of Indicative Verses》 says:
【◎ 《听闻集》云：】
那个是龙树菩萨写的。[25:37]
Through hearing, phenomena are understood, Through hearing, wrongdoing is overcome, Through hearing, what is meaningless is eliminated, Through hearing, nirvâna is attained.
【“由闻知诸法，由闻遮诸恶，由闻断无义，由闻得涅槃。”】
(p17) 四句话。这话的意思好像很简单，你由听闻啦才晓得法，这个法是代表一切，一切法由听闻你才知道。不，这个地方有个特别意义，佛法所讲的法，它有一个目标，如果说不能跟那个目标相应都是戏论，戏论是好听的，另外一个名词—魔业。魔跟佛有什么不同？魔跟佛的差别是恰恰相反。佛是把我们从生死轮回当中救出来的，把这个错误的行相指出来，让我们了解这错了，怎么去觉悟；由于觉悟，然后从这个痛苦当中透脱出来。魔不是！他恰恰相反，专门把你拖下去的。所以我们对这个法正确的了解，是要了解这一点。假定你了解了这一点，而不能跟这个相应的话，那个就是一点意思都没有，是戏论。所以不是我们说懂得很多，我们有太多这种情况之下，一听：啊，这个觉得都懂了，这个东西好像一点意思都没有。或者他讲是那点，你有你的见解，那个东西啊，这是个很糟糕的事情，很糟糕的事情。[27:14]
现在这个地方说“闻知诸法”，特别的意义什么呢？要得到真正的正见，了解这个法的特质，了解这个法的特质。而我们眼前并不是完全不知道，我们晓得这个叫什么、那个叫什么，说得一大堆，可是这些东西对我们真正的苦乐有关系吗？没有直接关系。[27:43]
9a Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P105)[00:13]
One who abandons the teaching, by having abandoned it, deprecates the Tathagata and speaks badly of the community.
The Dharma has been accumulated by the Tathagata for countless eons, and if [we] claim it is incorrect - isn’t this abandoning the teaching? Moreover, the lineage of this teaching relies on the Sangha community, and if [we] consider it to be wrong - wouldn’t this be deprecating the Sangha community? As for other wrongdoings, [such as] our infraction of the five deeds of immediate retribution [v.1 p.389 #195], they can be salvaged, whereas there is nothing that can save us with the wrongdoing of abandoning the teaching, this is the reason. Thus, we must make sure to never commit this misdeed! [00:40]
If you say, “This is reasonable; this is unreasonable,” you abandon the teaching.
This is reasonable; this is unreasonable – such is considered as abandoning the teaching.[00:45]
If you say, “This was set forth for the sake of bodhisattvas; this was set forth for the sake of sravakas,” you abandon the teaching. If you say, “This was set forth for the sake of pratyekabuddhas,” you abandon the teaching. If you say, “This is not a training of bodhisattvas,” you abandon the teaching. The fault of having abandoned the teaching is very grave.
This is same as the previous reasoning. That is to say, if we properly distinguish it, [we] also need to know: Oh, the learning over here is shared with sravakas, that one is shared with pratyekabuddha. Some people favor this and are classified as sravakas; others prefer that, so they are called pratyekabuddha. This is what we must distinguish clearly, knowing [how] to advance [on the path] and not rely on our grasping – mine is right, yours is not. Once you have this mentality, [you have] wronged, [the mental activity] is very subtle, very subtle. If we don’t handle it properly and refuse to study [the teaching], then it is wrong again. This [flaw] is weighty. Next is the quote from a Sutra. [01:40]
The King of Concentrations Sutra (Samādhi-rāja-sutra) says: The wrongdoing of one who abandons the collections of sutras is far greater than that of one who causes the destruction of all of the stupas here in Jambudvipa.
If you destroy all stupas and temples in Jambudvipa, this wrongdoing is not as weighty [as abandoning the teachings]. Your infraction of abandoning the teaching is far greater than destroying the stupas. Next: [01:59]
The wrongdoing of one who abandons the collections of sutras is far greater than that of one who kills arhats equal in number to the sands of the Ganges.
If you kill arhats equal in number to the sands of the Ganges, killing one arhat is already serious – [the infraction of] the five deeds of immediate retribution – now you killed arhats equal in number to the sands of the Ganges, this retribution is disastrous! The author will tell us later that if you abandon the teaching, this transgression is even greater! This is from the sutra - the King of Concentrations Sutra – this is not our random chatter! The author, quoted from Sutras throughout, this [we] should pay attention to! [02:28]
In general, there are many ways that abandoning the teaching can occur. However, the way indicated above is the worst, so take pains to eliminate it.
There is more to truly abandoning the teaching. There are other aspects, but this point is especially important, the retribution is especially great. Therefore, [we] must strive hard to eliminate it. [02:44]
Moreover, since you overcome abandonment by merely gaining certain knowledge of the first two greatnesses as indicated above, you automatically are kept from wrongdoing.
If you have a definite understanding of the first three points [in chapter 2], naturally you will not transgress, right? Thus [the 4th point is]: “you automatically are kept from wrongdoing.” So, our terrible wrongdoings will naturally disappear. This treatise has such great benefit: on the one hand, it teaches and guides us to a direct path; on the hand, many wrongdoings will naturally be avoided. [03:16]
Seek such knowledge through extensive reading of the Chapter of the Truth Speaker and the Lotus Sutra.
Concerning this, you can refer to the aforementioned two Sutras [Chapter of the Truth Speaker and Lotus Sutra] more often. [03:26]
In the Sutra Gathering All the Threads you will find other ways of abandoning the teaching.
As for the other portion [regarding abandonment and deprecation], you can refer to the Sutra Gathering All the Threads. Now, we may as well review the Lotus Sutra, familiar to many as the Lotus Sutra of Wonderful Dharma. In the beginning of [chapter 2] Skillfulness, it explains very clearly, is very clearly expounded! What was the purpose of Buddha coming to this world? It was to teach you everything he accumulated from beginningless time - the most complete Dharma. However, due to various propensities of living beings, Buddha applied all kinds of approaches for you. Yet, for all of his approaches, as long as you touched a speck of it, [you] are also doing it right! Thus, admittedly, your experiential knowledge of great sutras, commentaries and so forth work this way – the same applies to any small matter. Therefore, Buddha stated everywhere, that even for a children’s game - a child who crouches down to make a Buddha figure with sand - he will eventually become Buddha. Later, if you go to [a temple] and engage in anything – pick up a Dharma instrument and praise the Buddha once, one hail of Buddha’s name and prostrate once - all these will even achieve Buddhahood. Yet now, we perceive these sutras and treatises are incorrect, how could this achievement be possible? For this reason we are told to study more. However, to really read more, it definitely requires virtuous and skillful guidance so you can understand easily. Otherwise, you strive hard for a given time; it may more or less work. [05:01]
I believe, for you folks, your virtuous roots could be far better than mine, so I greatly admire [you]. Why do I say this? It seems like I am explaining that the Lotus Sutra of Wonderful Dharma to you, lecturing with sound reasoning; when actually my understanding is just very shallow. About twenty some years ago, when I was first ordained, people said that this [Lotus Sutra] is the most complete Mahayana scripture. I went to read it with great admiration, but, after a while, there was not a single bit of appeal [to me]. Why was it not appealing? For the Sutra said – you can achieve Buddhahood; he too can be a Buddha. Alas, but it did not explain the method to achieve Buddhahood, and I thought it seemed too easy! I was not able to understand it at that time, but, later, after lengthy reflection I came to understand it. What was the essential point? The Lotus Sutra explains the true and ultimate purpose of Buddha coming to our world. [05:53]
Then why not achieve [Buddhahood] in one try? That is because the root nature of living beings is not there yet. Even though Buddha guided them life after life, advised [them] to do it this way, to do it like this, but everyone still grasped tightly to their personal preference. As a result, they ended up with the same old path. Due to this, [Buddha] just had to match to our tendency and coax you with: well, well, this is good, that is good too! However, in spite of this, you will eventually reach the destination. So [Buddha] complied with our tendency in this manner or, to use the worldly term, coaxes you - this is called expedient-means. Therefore, all of these [convenience approaches] are nothing but Buddha’s efforts in three countless eons, actually it is immeasurable eons, accumulated with painstaking endeavor. During the process of accumulation, Buddha sacrificed his physical body and eyes, arms and legs, and brain, and even gave up the external – his spouse and country. The teachings were accumulated in this way! [06:51]
So the following has a special meaning. You may say, why does it say such a long period of time as in “three countless eons”? It is covered in the Lotus Sutra. Isn’t there a story at the end of the Chapter of Arising from the Earth [Chapter 15] of the Lotus Sutra? The actual duration for Buddha to achieve Buddhahood is an inconceivable number of eons. After his achievement, he liberates living beings life after life. In other words, he accumulated Dharma treasures with this sacrifice, isn’t [the length of duration] very obvious? So this is what we need to see. Then, from another point, we should look into this Lotus Sutra. To us, the Lotus Sutra often seems to talk about taking a detour – in fact, it is not! The Lotus Sutra has compared both the direct and detour paths. That is, if you can listen to the virtuous teacher from the very beginning, forsake self-grasping, and abide by his guided path, that will be the fast track, that is a speedy route! Before covering this fast track, we might as well review our actual situation at the present time. We may think: Right! Then why not do this [take the fast track]? Those people and arhats, circling around, eventually advanced on this fast path! It is usually hard for us to think of such a concept. Merely reading the printed text is very easy, but, realistically, we have to mindfully experience [advancing on the direct path]. [08:08]
For such minor issues that we are facing now, can you forsake your own views for that of others? Is it possible? Even if you have barely done so, the inner grumbling is still around for half a day and, feeling deflated, “I have to figure out a way [for others] to follow my views, for my opinion is the right one.” Is it like this? Think about it carefully. There is not a single bit of joking around in what I just said, or criticism of anyone, never. If [I am] blaming you, that is my fault! If you heard it as this way, then you are wrong! I just want for us to realize that it is so difficult for us to let go of this grasping! No matter how great the feeling is while listening to this concept – with great interest – after listening, you still have the same grasping. Even having listened with great feeling, I want to apply accordingly. By the time you rush to a place like the kitchen, upon eating, alas! His cooking does not satisfy my taste, better think of a way to add more salt. You will grumble and grumble at that time. If it does not work out: let me do the cooking, I will do it! Is it right? You must experience it from the actual attitude. Thus, this is such a trivial worldly case, to say nothing of attaining Buddhahood now! That is how it works. So the actual difference and crucial point is here. [09:21]
However, in such a situation, Buddha has a skilful approach. In general, with this understanding, we usually will consider: Sigh! To take the direct path, changing the latent propensities is so slow; in this case, well, well, this latent propensity of mine is weighty, eventually [I] will get there, I might as well take it slowly! This kind of mentality is formed very easily. Thus, for authentic good teaching like this treatise, it does not tell you in the beginning to do it this, this, and this way! It is not with such high standards. When it begins, prior to imparting all of the teachings, it tells you to abide by a certain approach to advance and what the specific benefits will be, by saying: Well, to take it this way, the benefit is huge! Not only that, on the contrary, it tells you that if you do not take the path this way, what the serious consequences will be. Further, in every aspect, it will disclose the benefits and disadvantages to make you understand. So, before you engage in it, contemplate: Oh, it is absolutely right! Besides, all these advantages and disadvantages are acquired through your present experience. Upon genuinely appreciating the experience, your inner voice will say: “Right, right, right! Why do I want to take it easy? Just for the sake of making it a little easier and attaining a little more benefit. In this case, it seems that, taking this route of mine, not only is not any easier, but also leads to suffering a lot of hardship. Taking the teacher’s path, although there is suffering at the present moment, it saves major effort and will obtain great benefit.” With your ability to recognize the differences, then it will be easier to engage in it. This is to teach us the systematic order of the stages, as well as many key points, the specific benefits and laudable aspects. [10:58]
Let’s turn to [page 55]. From the above, we understand that Buddha’s teaching is akin to a precious jewel, and that a person of exceptionally high achievement has composed this treatise for us. The profound and marvelous Buddha’s teachings are not easy for us to comprehend. However, through the commentaries of Bodhisattvas, Masters of the lineage, we are given the opportunity to understand the teachings with great clarity. Due to the different levels of attainment of these authors, the explanations may vary in depth, breadth or completeness. The author of this treatise was a Bodhisattva who possessed supreme spiritual qualities. Among the treatises he composed during his lifetime, this one is the most comprehensive and fundamental. As students of Buddhism, how are we to concord with such a complete and all-encompassing teaching? What kind of preparations do we need to undertake to ensure that we can full y reap the benefits of what is being offered to us? So there is a commonly known statement that Confucius once said: “All things can be accomplished with proper preparation.” [Or “preparation makes things easier to accomplish”] In this mundane world, if you prepare, then things will turn out well . Thus, with respect to such auspicious teachings, how should we listen and explain in order to comply with the Dharma? [13:03]
I believe we all may have the following experience. If there is a seven-day retreat or a teaching somewhere, we would hurriedly drop the chores at home and run to the retreat. Yes, you might feel that, since this is such a rare opportunity, you must rearrange things and hurriedly make arrangements for the next few days or seven days. But when we arrive at the event on the first day, [our minds] are not focused on the teachings because you have just left home and are still preoccupied with events at home. In addition, you are not familiar with this new environment. Even though you have let go of family matters, when everyone begins to chant, you don’t even know what they are chanting and hastily try to find the chanting text. Likewise, we don’t know how to prostrate or do things correctly. In the end, after seven days, you may figure out what to chant and [how to] prostrate. You may seemingly know how with understanding, but is the true meaning of the seven-day retreat simply for you to arrive there and learn how to take refuge in the Three Jewels? Is it just for you to learn how to prostrate to the Buddha? Of course not! Why? This is due to a lack of proper preparation. Provided that we have made the proper preparations in advance, [such as] learning the rules of the monastery and the true purpose of the seven day retreat, then, when you get there, you will be better prepared. By chanting wholeheartedly with undivided attention in the beginning, the effect is total y different. Actually, this principle applies to everything…yes, everything works the same way! [14:44]
Here, we often quote the following example and say that the Sixth Patriarch [the great Chinese Zen master Hui-neng] attained enlightenment as soon as he heard the teachings. Furthermore, when the Sixth Patriarch imparted the teachings to his students, they also gained realization after hearing. How could they do that, but why can’t we [achieve the same]? [The way to understand] the text of the Sutra is the same, but why is there such great difference? The key point is this: for the contents, if we properly read, study, reflect, discern, and practice accordingly, then understanding will follow. The text is easier to understand. But the reason for this systematic sequence and where the important points are, I will specifically clarify them here. Therefore, prior to a formal discussion and study of the Buddha Dharma, we should know how to explain and how to listen . With proper preparation, you will absolutely have great benefits from listening or explaining [the teachings]. [15:45]
We often say, “Alas, nowadays, we cannot find a good Dharma Master, cannot find virtuous teachers, and cannot hear great teachings!” Yes, this is one of the reasons. But there is a more important reason – a lack of self-preparation, the mind is like a barren field. To prove this point, I will tell you two stories. During Buddha’s time, as recorded in the Storehouse of Sundry Valuables, there was an elderly monk who was ordained at older age. With learning Buddhism, it is more difficult at an older age than at a younger age – why? Genuine practice requires devoting all of one’s energy to study. However, this is not to say that you can’t accomplish anything when you’re older! Often, we have this worldly saying, ah, wait until retirement. By that time, it may be too late to study Buddha Dharma! You may not necessarily be able to engage with full vigor at a young age, and then, when you are older, will the hope still be there? But this old monk, he did not have any opportunity while he was young, yet he was endowed with virtuous roots and entered the door to Buddhism during his old age. Although he had a late start, this person had strong will and enthusiasm. [16:57]
Entering the Sangha community during Buddha’s time, the Sangha consisted of people from all kinds of backgrounds. Many even showed sympathy and compassion towards those who are ordained at such an old age. However, there were some young monks [who] often saw him and [thought]: “Hey, this old guy is incapable of doing anything!“ [The young monks] always made fun of him. But this old monk was very diligent, very respectful and very sincere. He was not like some of the worldly elders with terrible attitudes who took advantage of their seniority. This is a very terrible flaw; he was not like that! He also did not have any of the other bad habits of ordinary elders. He always felt that, after learning the Dharma, worldly experiences were not relevant, so he devoted his full energy to learning side-by-side with the younger monks. However, even though he had this mental preparation, the physical energy was not there. So he could not keep up with the others in all aspects. These young monks often made fun of him and played jokes on him. He always took the teasing submissively. Although others made fun of him, he sincerely listened to others mindfully. [18:04]
Once, the young monks were together and, upon seeing him, they decided to make fun of him: well , this old fellow, come, come, come, and let’s poke fun at him. This happened very frequently. These young monks were joking with each other and, seeing this old monk come by, they pretended to be solemnly talking about the teachings. The old monk passed by, saw them discussing the teachings, and happily approached them. Upon getting closer, he paid respect with great care, and admired these young monks for explaining the teachings. But these young monks were mischievous. Upon seeing him, they said, "Well , you are the elder senior monk,come, come, come!” There are several types of senior monks: in other words more senior in age, or based on ordained age. Or a monk more matured in wisdom, which means that even though he is young and he was ordained later in life and is endowed with great wisdom or is enlightened - this is called a wise senior monk. They made fun of him, because he was not only ordained later in life, but was older in age. Therefore [they] said, "Old senior monk, come, come, come! Welcome!" So he sat down and the young monks began explaining the teachings to him. The old monk was delighted and happy! But these young fellows were laughing inside, "This old fellow always falls for it." So it continued. Then a young monk said, "Come, come, come! We will help you to attain the Four Fruits*. Buddha taught us that Dharma requires experiential attainment!" The old monk was very happy and delighted. "Good, you sit in that corner!" So, the old monk sat in the corner very respectfully.[*Four Fruits = four levels of Arhatship (no longer subjected to rebirth in samsara): stream-enterer (srotapanna), once-returner, non-returner (agnagamin) and arhat (lohan)] [19:31]
One of the young monks took a whip, much like the wooden incense slab we use in the meditation room nowadays, and “pa!” knocked the old monk’s head once. "Good, this is to bless you so you may attain the stream-enterer’s level – the First Fruit.” This was completely in jest, but the elder listened to them with complete respect and one-pointed attention. As a result, with this one knock, the old monk truly attained the First Fruit. Wow, he was delighted! The young monks were happy making fun of him. This old monk, because of his enlightenment, well ! Very respectfully and happily, came down from his seat and thanked them. So, everyone was happy, but for different reasons. Then, the young monks said, "Well , you don’t need to rush, this is only the First Fruit; there is the Second Fruit.” “Great, good, good!” [The old monk] ran to the corner. The young monks were laughing riotously in the back, thinking how can this old fellow be so muddleheaded and continue to fall for the trick while being so happy? The old monk was truly delighted; upon such attainment, [who] would not be joyful? To be liberated from cyclic existence and see the direction of the path, [he] mindfully and respectfully ran from this corner to the other. Then, another person took the incense slab, “keng,” hit his head again, saying, “Blessing you to give you the Second Fruit!" And just like that, he attained the Second Fruit. So on and so forth, they knocked [his head] four times at the four corners [of the room] and [this old monk] attained the Four Fruits of Arhatship.[20:59]
You can go read it; it is a true story. What does this mean? It means mental intention is very important, too important! That is, [the old monk’s] inner qualities had matured. Buddha Dharma tells us in all aspects – mind training, mind training! You learn the teaching, and then purify the mental intention within yourself. Now our biggest problem is: after learning the Dharma, [we] then view others through a demonic mirror; [we] consider everyone else as a demon. In addition, the ego of the self inflates as [we] learn more, and that inflated [sense of pride] gets out of control! Everywhere [we] go, [we] find others’ faults, fault-find in others. There is only one spot that cannot be seen; the spot that should be seen [our inner self] is overlooked. All of these - are wrong. The actual issue is proper preparation. In other words, from the beginning we don’t understand the specific characteristics of the Dharma; this is very pitiful, or it could be considered as a very absurd situation. So it tells us specifically that we shouldn’t hastily seek great teachings. At this juncture, if you can transform your mind, then the teachings that follow will be beneficial, and the benefit will be instantaneous! Thus, in this section, prior to hearing [the teachings], the text first tells us how to listen - how to listen to and explain the teachings. [22:08]
III. How to listen to and explain the teachings
A. How to listen to a teaching in which both the teaching and its author are great
With regard to listening to Buddha’s teachings, what are the proper criteria? Why listen in this way? Here, to clarify it again: everybody, don’t [just] emphasize reasoning! Everyone, listen to the concept, examine it closely as to whether your mind is in accordance with it. If so, then [we] are on the right track. Otherwise, we will deviate further and further from the path! The second: [22:29]
B. How to explain a teaching in which both the teaching and its author are great
C. How a session should be concluded in relation to both hearing and explaining the teaching
How to explain and why listen first and then explain? You first listen, understand it for yourself and absorb the teachings, then explain the teachings to others. Now, we are unable to understand the teaching, but we preach [the teachings] to others first, this is a great pity! Once you have understood [the teachings through proper listening], and then explain [the teachings] to others. Only then will it be complete; benefitting self and others can both be complete. It is the same here - upon completion, what should be done? Within the same teaching assembly, here, how to listen is further divided into
three parts: [23:04]
A. How to listen to a teaching in which both the teaching and its author are great
How to listen to the teachings is explained in three parts:
1. Contemplating the benefits of hearing the teaching
2. Developing reverence for the teaching and the instructor
3. How you actually listen
[24:45]
1. Contemplating the benefits of hearing the teaching
Listening to the teaching is further divided into three steps. First, it tells us to “contemplate,” that is, to analyze reflect, and review mindfully, “What are the specific benefits of hearing the teachings?” This is very important. We often feel that we are perfectly fine in our comfort zones, comfortable and content, why need to listen to the teachings? Even if the teachings were given to us, we won’t necessarily want to listen! While listening to the readily available teachings, we feel, “Well , his explanation is wrong, mine is correct, what’s the big deal about his teaching? I know that too!” This state of mind absolutely does not correspond with the teachings and is totally not aligned, not properly aligned at all ! First, you should consider, what are the benefits of listening to the teachings? Subsequently, what are the faults of not listening to the teachings? At that time, there will be a driving force within your mind to do it wholeheartedly. In fact, our minds are often filled with all sorts of afflictions. If you lack preparation, [you will ] very easily be dominated by afflictions - although you are sitting in a Dharma assembly, your mind resonates with afflictions. As a result, if you listen to the teachings under these circumstances, it will harm you. It will be covered in detail later. Why would listening to the teachings harm you? As mentioned earlier, upon hearing the teachings, if you do not apply it for self-purification, then afflictions will increase; this is the reason. Therefore, if you listen to the great benefits of hearing the teachings, you will be wholeheartedly encouraged, motivated to learn the teaching. Then what is next? This is the attitude toward the teachings. What about the instructor who imparts the teachings? [Towards them we should] develop reverence and veneration. We should develop sincere respect; more explanations will follow. If you have prepared in this way, then the next step is how to actually listen. There are reasons for the particular order of these steps and we must follow them, [we] have to abide by them! The benefit is yours by following it, your benefit increases according to the effort you put in. Therefore, every step from here on absolutely has great meaning for us! To genuinely follow it, this is the true benefit for us. Now let’s see, what are the benefits of hearing the teachings? [25:33]
The Verses about Hearing (Sruti-varga) in the Collection of Indicative Verses (Udana-varga) says:
This was written by Bodhisattva Nagarjuna.
Through hearing, phenomena are understood,
Through hearing, wrongdoing is overcome,
Through hearing, what is meaningless is eliminated,
Through hearing, nirvana is attained.
[25:37]
The meaning of these four verses seems simple enough - you understand phenomena through listening to the teaching. Here, phenomena include everything. All phenomena are understood through hearing. It is not really [as simple as you think] there is a special meaning here. Buddha taught us with a specific goal in mind. If we cannot accord to that particular goal, then it is all an elaboration of words. Saying that it is an elaboration of words is a euphemism for another term - “demonic activity.” What is the difference between the Buddha and a demon? They are total opposites. Buddha salvages us from cyclic existence, points out the faults in our minds, helps us understand what is wrong, and [shows us] how to become enlightened. Through enlightenment, we will be liberated from suffering. Not the demon! The demon is the complete opposite, and specializes in bringing you down. When we want to correctly understand Dharma, we should be aware of this. If you understand this point but do not act in accordance with it then your path is meaningless and it is a mere elaboration of words. So it is not about claiming we know a lot. In many circumstances, upon hearing [the teaching, we think]: “wow, [I] know all of this” and have no further interest in it. Or, regarding his teaching, you have your own view. This attitude is very awful, truly terrible. [27:14]
Here it says, "Through hearing, phenomena are understood." What is the specific meaning of this phrase? It is [for us] to find the genuine correct view and to understand the characteristic of the teaching, to comprehend the characteristic of the Dharma. It doesn’t mean that we are completely clueless; we do know what this is called, what that is called. We say a whole lot, but are there any direct correlation with our suffering and happiness?