菩提道次第广论手抄稿:旧版第九卷B面
p. 15 (9) （手抄稿 第二册 p19）[00:11]
对我们眼前极大部分的事情，知道得越多，倒是知见稠林，烦恼丛生，不如不知！所以他这个地方真正告诉我们的，由于听闻佛法而得到正见，正见就是告诉你迷悟的关键，哪一个是对，哪一个是……那么晓得内外的差别。乃至于，内—内就是佛道，佛道当中小、大的差别，乃至宗派的差别。你这样就晓得什么是该做的，什么是不该做的，以至取舍等等，能够分别得清清楚楚。而主要的这个取舍，归根结柢是在我们内心上面。从外面的万事万物，一直慢慢、慢慢地认识到这一点，这个才是真正重要。这个必须透过听闻，必须透过听闻，重要的！那么这一点哪，换句话说，由于了解事相，一直到究竟圆满达成，整个的。[01:22]
下面分三个步骤：“由闻遮诸恶，由闻断无义，由闻得涅槃。”对普通一般事情，因 (p20) 为我们并不了解，所以我们忙得很起劲，忙了半天，结果呢都是戏论，生死轮回当中辗转不断，这个没有意义。所以佛法里面告诉我们非常正确，你必定要了解这个关键所在，然后应取，取、弃之间，所以对我们有害的去掉，对我们有好的努力去做。因为你能够这样的话，懂得了以后，所以啊对于不应该做的事情不做—遮止了，该做的事情去做，然后你就增长了。这样的话我们才能够断除恶业，断除恶业实际上另外一方面的是善业增加。这一点呢特别指什么？戒而言。尤其是我们平常啊一天到晚为惑业所绑住，那么这个刚开始入手的地方，就是以这个为主，指戒—从恶业当中透脱出来，透脱出来。[02:42]
进一步，虽然透脱出来了以后，但是这个只是说初初的一步，进一步要把这个烦恼的现行降伏，烦恼的现行降伏，所以“由闻断无义”。恶是偏向于恶那方面，虽然我们不造恶了，可是我们做的事情，对于真正地彻底解决这个问题，还不一定有特别的意义。很多情况之下，或者无记，或者戏论当中，所以进一步断无义，这个特别是指“定”，所以使烦恼的现行降伏。降伏了，最后一步的话呢，把种子断尽，所以“得涅槃”，这个次第。这个佛法真正重要的地方，关键在这里！[03:36]
所以诸位，大家这个概念非常清楚、非常清楚，非常明白。不要说：哎呀，我现在在修行啦！那你看看你修行了半天，你的烦恼在减少，还是烦恼在增长？假定说你烦恼在增 (p21) 长的话，你怎么做都是错的。不要说：“我这个对，他这个不对！”啊，你根本不晓得错到那里去了！不管你懂多少道理，不管你那个法器敲得多好，不管你那个腿盘得多实，乃至于得了定，这个还是没有用！佛法的特质我们要把握得住，这一点一定要靠什么？靠听闻，靠听闻！[04:20]
Also: Just as someone dwelling inside a house enshrouded in complete darkness has eyes but does not see the forms that are there,
【又云：“如入善覆蔽黑暗障室内，纵然有众色，具眼亦莫见。】
他下面又说，就一个比喻先说。说有一间房子，它遮盖得非常好，因为遮盖得非常好，所以黑得一塌糊涂，什么都看不见。虽然里边有种种美好的东西摆在这里，但是没有光明，尽管你有眼睛啊，什么都看不见，什么都看不见，这个很明白。就是这间房间，如果说四边把墙统统砌起来的话，那我们在里面像黑暗地狱一样，什么都看不见。那么这个说什么呢？说像我们人一样，我们如果没有觉者来指导我们的话，虽然我们有这双眼睛，真正的事情完全看不见，在无明长夜当中。所以说：[05:18]
So, also, a person born of noble lineage although possessing intelligence, does not know until told what is virtuous and what is not.
【如是于此中，生人虽具慧，然未听闻时，不知善恶法。】
现在我们在这个三界当中啊，虽然生为人身，三界当中畜生那不谈，根本不可能有能力去辨别是非；天上太快乐了，他也不想去辨别。唯一的人身有这个智慧，所以这个智 (p22) 慧是世间的。但是他没有听闻这个觉悟者的说明之前，他并不真正了解善恶，这个善恶是指出世的，不是世间的。世间的善恶的标准，只是维持这个社会的，说这样做善，这个叫世间的好人，表扬表扬他。这个价值有没有？有，几十年，几十年。然后呢等到你两脚一伸，换一个地方，那么一点用场都没有。比如说我们现在在这个地方，觉得这个地方好，跑到别的地方不一定好欸！所以这个善恶是在我们这个圈子里。[06:25]
而现在佛法里指的善恶是什么？佛法的标准！这个善法是使你增上，一直增上。不过这个善有“有漏”跟“无漏”之别：有漏的话就是人天就叫善，无漏的话一定要超脱三界。恶法的话呢，就是这样，使你堕落的，使你堕落的。从有漏、无漏的方面来说：说是有漏的，那么在这种善法也是恶法，有漏的善法也是恶法，因为你还在轮回当中。这样，是这个！所以说一定要听闻了以后，我们才真正知道什么是善、什么是恶，什么是能够跳出轮回，解脱生死痛苦的。[07:10]
Just as one with eyes sees forms by using a lamp, so through hearing what is virtuous and what is not, you will understand what should be done.
【如具眼有灯，则能见诸色，如是由听闻，能知善恶法。”】
刚才，这个房子里边虽然你有眼睛啊，但是“黑漆布噜”什么都看不见。现在呢有了灯，嘿！有了灯你就看见房子里面各式各样美妙的东西。现在也是一样，由于人家来告诉 (p23) 你了，你能够晓得，什么是善、什么是恶，所以才知道取弃，什么不要的、什么该做的。下面又引《本生论》，本生本来是佛陀的本生，不过有的是讲佛的自己说的故事，有的是后来菩萨照他那个叙述的，总之它的内容是一个。说：[08:00]
Also, the 《Garland of Birth Stories》 says: Through hearing, you become faithful and your delight in virtue becomes steadfast; wisdom arises and delusion will vanish— This is worth buying even with your flesh.
【《本生论》亦云：“若由闻法发信意，成妙欢喜获坚住，启发智慧无愚痴，用自肉买亦应理。】
现在既然这样，所以如果说，由于听闻佛法以后，我们能够“发信意”，这个“信”字在这个地方说一下。由于听闻了佛法以后，单单听闻，听过了算了，没有用！而你听闻了以后，能够启发这样的一个意乐，意乐就是心里的这种状态—信，这个信平常经上面叫“净心为性”，或者“心净为性”，这个两个字可以倒过来没关系。它那个信字啊，净心为性，或者心净为性，这两个正倒没关系啊！平常我们讲的信—我相信、我相信，这个是我们修学佛法，初机进去的必然步骤。你信什么？信佛。但这个信字，是不是谈得到这个地方的信字？不！我们现在普通那个信心，是这地方信心的因，要达到我们书本上所讲的那个信的话，那时候就功效就产生了。那个信字有各种不同的解释，现在我们用唯识法相上头的，原则上面虽然不同，它那个大意总不会差。[09:31]
(p24) 这个唯识上面讲，“于实德能，深忍乐欲，心净为性”。对于真实有功德、有能力的，这个各别的慢慢地再说，换句话说这个就是指什么？三宝，三宝是真实的，世间是虚妄的。这个东西它才有功德，自利、利他，他有能力能够启发种种世、出世，自他好事情的。对这个东西，这个法，这个理，能够深深地忍可于心，说：啊，是这个样！然后因为你深深地忍可于心，所以启发你一心追求的好乐之心。有了这种状态，你的心里面就会得清净、宁静，产生这样一个特质的，这种的心相，这个才叫做信。所以啊这个信的，真正具足信的话，这个条件是这样的。[10:36]
我们现在把它用最通俗的话说一下，我们立刻衡量一下，看看我自己，具足不具足这个心。譬如说我们眼前，一点点小小的事情发生了，如果说你信得过佛法的话，你就能够拿佛法把这件事情净化，心里面不会生烦恼。比如我们厨房里面哪，今天这个菜不配胃口了，心里想：不配胃口了！人家呢，人家说了你一句话了，心里就嘀嘀咕咕。反过来你说别人、看人家就觉得他不行，那个不行！听闻了佛法嘛，又在这样是非上转。对不起！不要说在家人没有用，尽管是出了家了，尽管是一百年的老上座，一点用场都没有，心里面没有净，在烦恼上转。它的特质是什么？心净为信。就是佛法本来是净化你身心的，遇见什么事情的话，你晓得哪个是对、哪个是错；什么是该取、什么是舍。心里很清楚，刚才 (p25) 这个东西—烦恼相，然后这是妄分别，你能够把这个东西了解得清清楚楚。然后呢把不该做的不做，该做的做，安忍在这个相应的上头，一心地向上，心里面绝不动摇，这个才是。[11:59]
假定说真正你有净信心的话，今天厨房里那个东西不配你胃口，乃至于营养不好。要我所了解的佛法的话这样：今天这个不配我胃口，法告诉我这样，该这样做，我今天吃下去，吃死了我正好生天。假定你要往生求西方的话，你正好回向嘛，就怕你不死啊，死了以后就去。这个世界，娑婆世界是一无是处啊！你哪里还会：唉呀，这个不行、那个不行！嘀咕个几天，都很明白清楚的事相。不过这里并不是要求我们要做到，我指出这个行相来，让我们自己反观内心。体会到了以后作为目标，一步一步上升，这个才是真正重要的，我特别说明这一点。[12:48]
所以这些事情都要什么？闻法！闻法！那么反过来说，闻法的目的是在这个。所以反过来说，不是听闻了佛法以后，哎呀，自己执着得要命，这个就对、那个又不对啊，那并不是真正地启发你的净信心。闻了法以后，去净化自己内心的这个才是！那个时候你做对了，就启发自己的净信心。[13:14]
这个情况产生什么效果？嘿！“成妙欢喜获坚住”，那个时候这个欢喜是妙欢喜。平 (p26) 常我们听完了以后，哎呀，真欢喜啊，法喜充满！它现在这个法喜加一个字叫“妙”，这个有很大的道理。譬如说我们现在在这地方，不听佛法，听另外一个东西，譬如说他在那儿讲一个故事，或者说一样什么东西，我们一样地眼睛瞪得大大地，听得非常高兴，说不定听得更高兴欸！听佛法，你在那儿听得直打瞌睡；讲那个故事啊你听得来得个有劲，是越听越欢喜。你说同样的欢喜，这个有什么差别啊？所以我们往往有的时候，讲的、听的佛法，觉得：哎呀！真欢喜，法喜充满—不一定！听闻了佛法以后，如果这个佛法针对你内心的烦恼，你认得它，你能够净化你的烦恼，这个欢喜才是真正佛法相应的，叫“法喜”。这个欢喜，妙的！妙欢喜。不是说今天你能说善道，哎呀，说得人家天花乱坠，听的人哪听得兴趣无穷、余音袅袅这样，几天还回忆这个事情。但是不一定能够净化烦恼的话，对不起，这个不是真实的法喜。[14:45]
真实的法喜啊，有这样的“妙”。功效呢？“获坚住”！你就在法上能够安住，不动摇！所以才叫坚住。要不然听见了以后，尽管讲的法讲得有道理，叫你净除烦恼，碰见一点点小小的事情，哎哟！贪、瞋、痴在那个地方转，没有安住，坚固更谈不到。所以你在这种情况之下，能够刚开始的时候，在心里的行相认得它，经过你思惟，经过修证的话，最后尽管三千大千世界为劫火烧尽，你就在那个寂光当中安住不动，这是必然的次第，由 (p27) 听闻入手。所以大家记住，这个修学佛法的四个要则当中，九个步骤，注意一下。就是当你听闻了，得到这个佛法真实的“慧”，慧的特质，那个时候那个欢喜才对，才叫妙，才能够获得坚住。这个东西的特质是什么？“启发智慧”啊“无愚痴”啊！那个才是启发你智慧，智慧是对治烦恼的正对治。[16:00]
平常你听懂了欢喜，然后你也可以讲给别人听。喔唷！这个讲给别人听的时候很动听，你有这么多信徒！这个，结一点缘非常好，但是佛法还远，离开佛法还远，这是获得智慧，慢慢的前方便你还在门外，乃至于门在那里还没摸到，这我们要了解的。[16:24]
那个时候你没有愚痴了，愚痴相的特质，另外一个名字就叫无明，就叫无明。在这种情况之下，“用自肉买亦应理”，用自己的肉去买都合理的呀！不要说我们现在稍微辛苦一点，唉呀，就觉得辛苦得要命，这个完全错了，完全错了！所以常常要记住，这个一个偈子啊，你可以很认真、深广地去观察思惟。我们不要说，佛陀生生世世用头目脑髓去换那个法，祖师们求法也是千里万里，千辛万苦。所以他告诉我们自肉买，那这个佛的的确确是这样的，他因为能够这样去做，所以成了佛；祖师因为肯千里万里地求，所以成了祖师菩萨。我们法在了面前还不愿意接受，然后听进去了以后还造罪，那就是我们凡夫！这个概念我们应该认得很清楚。下面这个文字很容易懂，下面这个文字很容易懂，这个细细 (p28) 的我不说它，念一遍。[17:29]
Hearing is a lamp that dispels the darkness of delusion, the supreme wealth that cannot be carried off by thieves,
【闻除痴暗为明灯，盗等难携最胜财。】
这个法财是你内心相应的，强盗拿不去，小偷偷不走。[17:40]
A weapon that vanquishes the foe of confusion; it is the best of friends, revealing personal instructions, the techniques of method.
【是摧愚怨器开示，方便教授最胜友。】
是愚怨的这个东西的啊，能够摧害这个愚，我们愚怨啊，这就是我们无明。我们这个愚痴无明，这个才是真正我们的冤家。我们讲的“我、我、我”，我的见解、我的习性，啊呀，我欢喜这个、我那个，这是我们的冤家啊！但是我们不知道，为什么？我们愚痴嘛，就是无明。每个人真正的冤家不是外面，外面的人没办法害你的。我刚出家的时候，我这个第一个依止阿阇黎，常常跟我说：“某人哪，别人不能害你呀！别人不能害你呀！”因为刚出家的时候，难免自己跟法不相应。刚进去的时候，大家见了面还是老习气很多，所以你瞪我一眼，我瞪他一眼；你说他一句，我说你一句，一天到晚就在这个地方转。[18:40]
所以我觉得一直忆念善知识，我一直感谢善知识！他就几次跟我说：“某人哪，人家不能害你呀！人家不能害你啊！”后来又加了一句，“真正害你的是你自己！”那时候我 (p29) 不太懂，现在了解了，慢慢地了解了，但愿你们及早了解，及早了解。别人说了你一下，你心里嘀咕个三天，你自己在邪妄地分别，因为无明呀！你不理他，不是很好吗？假如你懂得佛法，人家说你的话，那他说对了，你感激他嘛，因为他说了你能改正哪！如果他说不对，正好成就你忍辱嘛，不是增长你功德吗？这再好不过的事情，不管在哪一方面都是你的善知识。你现在反过来不这样，还在那里自己心里面叽哩呱啦。所以的的确确不是人家害你呀，自己害！那为什么呢？愚痴！把这个不应该信的听信他了，这个是它毛病的根本，这个是它毛病的根本。那么现在由于法来摧怨，所以“开示方便教授最胜友”。[19:53]
It is the friend who does not desert you in times of need,
【虽贫不变是爱亲。】
所以修道的人，是身贫道不贫。欸，贫它这东西啊，对我们是绝对有帮忙的！[20:05]
A harmless medicine for the illness of sorrow, The supreme battalion to vanquish the troops of great misdeeds, It is the best fame, glory, and treasure. It is the supreme gift when you meet with noble beings. Among an assemblage, it delights the wise.
【无所损害愁病药，摧大罪军最胜军，亦是誉德最胜藏，遇诸善士为胜礼，于大众中智者爱。”】
这个自己看一下。后面最后一句话听一下，非常有道理。[20:21]
p. 16
Also: The result of hearing is to engage in substantive practice; You will be released with little difficulty from the fortress of rebirth.
【又云：“听闻随转修心要，少力即脱生死城。”】
(p30) 啊，这几句话美不可言！我一直在忆念，空下来常常想那句话。你修学佛法，如果能够正确地去听闻，这个听闻很重要，可是这个听闻之前，一定还有一个条件。我想大家晓得了，前面已经说过，后面还要详细讲。你能够跟从这个善知识，如理听闻，这第一件事情。然后呢听到了正确的方法以后，下面“随转”，要跟着它转。平常我们这个心如生牛皮，人家告诉你呀，刚强得不得了！人家告诉你—“告诉我这样，你自己呢？”一点用场都没有。这种情况之下，千万不要去找善知识！恶知识，大家打打架，反正都是地狱种子，不怕；你看见那个善知识，你这样一来的话，一定堕落！这话绝不是我讲的，你们自己好好地去翻开那个经教上面告诉我们，后面会详细说明，我这里顺便一提。真正的善知识如理跟你说的话，你起一念怨恨心的话，你就要那么多世堕落在地狱当中，或者生到畜生当中，这么可怕！[21:40]
所以这个佛菩萨不在世间，不是佛菩萨不肯来慈悲，他一来了话，非把你送下地狱去不可，这样严重欸！这个道理其实很简单嘛，现在我们粗里粗气的话，你随便乱来一通没关系，反正粗里粗气的。如果这个地方都是很精细的东西，给你随便一碰，跌倒一个是价值连城哪，这个很明白的事情嘛！你自己伤害，也伤害别人。就像那个小孩子一样，在这屋子里面，反正跌筋斗没关系。如果在这里这价值连城的东西给他碰的话，这个绝对不让 (p31) 小孩子来。再不然如果是电，很危险的东西叫他一碰的话，他自己也受伤。这个很清楚、很明白，所以要随转。[22:21]
那么怎么才能够转呢？为什么我们转不过来呢？我们听说这个道理很有道理，好啊！现在听得觉得非常欢喜，听得时候满欢喜，书本一合，又还到书本上去了，又还到书本上去。现在比较好一点还有这个，说：啊！没有关系，再听一遍。你听完了以后，还在那个里头，没转过来！下面会告诉我们怎么转，这个非常重要的！这个转哪就在思惟。所以我这次特别讲，这一次我之所以要求大家很严的原因就是这样，如果你们单单听听的话，慢慢地别的有的是机会，还没有准备好的，先不必听这个，的的确确。然后我会继续不断地在这个地方讲下去，还没准备好了，先准备好了再来听，那时有大好处。[23:08]
总是希望这次听了以后，大家能够跟着转。那么要想转的话，就是整个的我们生活必须要配合，这个是它的一个原因之一。那时候你能够转了，就可以照着去修，否则我们谈不到修！实际上这三个次第就是—闻、思、修。这个“随转”，就是真正关键就在思惟，等到你思惟观察这样的话，那你就转过来了，转过来了。平常我们所以转不过来的原因就在这里。关于这一点，讲到后面业那一部分会特别说明。这业从那里起？业的行相是什么？我们讲了半天都不知道，实际上主要的关键，就是我们这个思惟心所这个上头。你 (p32) 能够这样做的话，“少力”—不要花多少气力，“即脱生死城”。现在我们花好大的气力哦，唉，花了很大的气力，还到地狱里去受苦，冤枉，非常冤枉！如果说你拿这个法门来念佛的话，的的确确万修万人去，这个祖师绝不骗我们的，绝不骗我们的，是千真万确的！乃至于根本不要出家，你在家的话，照着去做也能够去，这有这么大的好处啊！关键就在这里。[24:25]
Develop enthusiasm from the depths of your heart with regard to these benefits of hearing.
【于其所说诸闻胜利，应当决心发起胜解。】
所以我们晓得，第一步都是靠听闻。所以我们一开始的时候，先要对听闻佛法的殊胜利益有决定的认识。决定的认识这个从哪里来？从闻、思来。所以第一件我们现在真正努力的，不要说：“哎呀，我现在要赶快学学定，我赶快学学，要学这个、要学那个。”不是！要怎么样对于这个法的胜解发起，你能够发起来的话，不动摇，全部精神贯注进去的话，那绝对有希望。尤其是现在佛给我们开的净土法门，万修万人去，这么安全法！继续下去，那么除了这个特别告诉我们，还要有一个这个应该有的准备。[25:19]
Moreover, Asanga's 《Bodhisattva Levels》 says
【◎ 复次应如菩萨地说。】
这个听闻之前哪，我们应该事先有的准备，这个是在《瑜伽师地论》上头的。《瑜 (p33) 伽师地论》上面我们晓得的，〈本地分〉当中，分十七地，十七地，是五识身相应地、意地，然后有寻有伺地等等。这本是好论哪！谈到这地方，我心里面常常着急得要命，也觉得一点办法都没有，看到大家空下来没什么事情说闲话，我心里面真是代大家觉得可惜呀！倒不是，不是啊单单可惜你们，可惜我自己。我自己觉得年轻的时候不晓得用功，现在年纪大了，实在来不及了，恨不得现在这种情况下，叫我一天有九十六小时，整个地看书我还嫌少。我居然看见这么多有宝贝的时间，坐在那没什么事情直聊天，然后一坐，坐在那地方乘风凉。唉，好可惜！这样难得的、宝贝的无价的这个暇满人身就这么浪费掉了，说闲话还造罪。这种好书好好地去看，对我们绝对有好处，好处啊！我顺便提起。关于很多重要的概念，这里边都有清楚明白，顺便一提。那这个〈菩萨地〉上面，十七地当中〈菩萨地〉说：[26:42]
that you should listen with five ideas in mind; that is,
【须以五想听闻正法。】
要这样的五种概念。听闻佛法之前哪，你先准备自己，使得心理上面有这个认识，然后以这种心情去听的话，你就得到好处了。哪五样？看下面：[27:00]
with (1) the idea of a jewel, due to the fact that the teachings are rare because buddhas seldom appear nor do their teachings;
【谓佛出世极罕难遇，其法亦然，由稀贵故，作珍宝想。】
(p34) 佛出世不容易，非常难得！佛固然难得，法也是一样。佛之所以成佛，三大阿僧祇劫说起来，究竟说起来无量阿僧祇劫。单单时间长不稀奇，我们没有一个人不经过无量阿僧祇劫的，乃至于根本无法算，所有的人都是这样，所以单单时间长没有用！[27:40]
9B Commentary
English LR v.1 p.56 [00.11]
There is no direct relationship [between worldly phenomena and true happiness]. For the majority of the things we engage in, the more we know, the more we are trapped by the contaminated information and we generate more afflictions – so it would be better off not to know! Therefore, what the author real y tells us here is that we should obtain the proper perception through hearing the teachings. Proper perception is telling you how to distinguish the key difference between ignorance and enlightenment: what is right or what is wrong and for us to know the difference between internal [Buddhist philosophy] and external [non-Buddhist philosophy]. Furthermore, the internal means the Buddha’s path. Within Buddha’s path, [you should understand] the differences between Mahayana and Hinayana, and even the differences between sects. This way you will know what should be done and what should be avoided, what to adopt and what to cast aside, etc., and be able to clearly distinguish [between these]. As for the essence of what to adopt and what to cast aside – the bottom line is what is in our mental stream. Through observing the myriad of phenomena in the external world to gradually comprehend this point [that all phenomena are projections of the mind] is truly crucial. This [understanding] must arise from hearing, must permeate through hearing, this is important! In other words, [this importance] goes from understanding the phenomena all the way to ultimate perfection, all the way.[01.22]
Next, there are three steps: “Through hearing, wrongdoing is overcome. Through hearing, what is meaningless is eliminated. Through hearing, nirvana is attained.” Ordinarily, due to our lack of understanding, we busy ourselves at length vigorously. After all the busy effort, we end up engaging in an elaboration of words, continuously cycling in cyclic existence. How meaningless! Buddha Dharma taught us very precisely that you have to recognize the key point, and then distinguish what to adopt and what to cast aside. So [we should] cast aside what is detrimental to us and endeavor to do what is beneficial. If you are able to do so and once understood, and with regards to what you should not do – [these are] avoided; you engage in what should be done, and then you can advance [spiritual y]. Thus, we can eliminate non-virtuous karma, which actually is one way to accumulate virtuous merits. What does this specifically refer to? It refers to ethical discipline. All day and night we are bound by the karma of ignorance, and this is the starting point, the main focus is all based on ethical discipline – to be freed from nonvirtuous karma, and completely escape from it. [02.42]
Furthermore, being freed from [nonvirtuous karma] is only the very first step. The next step is to tame the manifestation of affliction, tame the arising affliction. Therefore, “through hearing, what is meaningless is eliminated.” Non-virtuous action is inclined toward harm; even though we are not engaging in non-virtue, the things we are doing, with regards to truly and thoroughly resolving this issue, may not be significant or meaningful. In many instances, they are either ethical y neutral or an elaboration of words. Thus, the next step is to eliminate what is meaningless. This is specifically referred to as “meditative concentration” - to tame the arising affliction. Once it is tamed, the final step is to eradicate the seeds [of affliction] and therefore “attain nirvana” – these are the systematic steps. The essence of Buddha Dharma relies on these key steps! [03.36]
So everyone, this concept [of how to listen] should be very clear, obvious, and apparent. So don’t say, Oh, I am cultivating now! You should examine your progress after studying for so long – are your afflictions decreasing or increasing? If your afflictions are increasing, then whatever you are doing is incorrect. Don’t say, “I am right, he is wrong!” Alas, you don’t even know how wrong you have been! No matter how much you know, how good you are at the Dharma instrument, or how flexible your legs are in the meditative posture, even if you attained meditative stability, these are of no use! We need to grasp the specific characteristics of Buddha Dharma. What must this depend on? It depends on listening, hearing [the teachings]! [04.20]
Also:
Just as someone dwelling inside a house,
Enshrouded in complete darkness,
Has eyes but does not see
The forms that are there.
The next quote: There is a house that is covered up very well. Thus, it is pitch dark inside and one cannot see anything. Although there are many beautiful decorations, without light, even with eyes, you cannot see anything. This is obvious. In this room, if we seal it by building walls all around it, then it would be as if we were inside a dark hell, unable to see anything. What does this say then? Just like us humans, if we do not have guidance from an enlightened being, even with eyes, we cannot see true reality in the long nights of ignorance. Therefore: [05.18]
So, also, a person born of noble lineage,
Although possessing intelligence,
Does not know until told
What is virtuous and what is not.
Right now we are in the midst of the three realms [desire, form, and formless realms]. We have this human form. We are not going to talk about animals because they do not have the ability to distinguish right from wrong and the deities are too happy to be bothered with distinguishing [right from wrong]. Humans are the only ones that possess such intelligence and this intelligence is at the level of the mundane world. Without listening to the teachings from an enlightened being, it is hard to distinguish virtue from non-virtue. This discernment is a supramundane skill , not a mundane skill . The worldly virtuous and non-virtuous standards are only to maintain a stable society. By engaging in virtuous deeds, one is cal ed a good person in this world, and they are praised and encouraged. Does this praise have value? Yes, it lasts several decades. Then upon death when one is migrating to another realm, this [worldly] value becomes completely useless. For instance, now we stay here and feel good about this place, but moving to another place isn’t necessarily a good thing! So the value of virtue and non-virtue is only within our circle. [06.25]
Whereas now, what does virtue and non-virtue mean in Buddhism? It is measured by the standard of the Buddha Dharma. Virtuous deeds enable you to advance, to continuously advance. However, there is contaminated and uncontaminated virtue. Contaminated virtue is in the realms of humans and deities. In order [for us] to achieve uncontaminated virtue, [we] must be liberated beyond the three realms. As for non-virtuous deeds, in the same way, they lead to your downfall , fall from virtue. With respect to contaminated and uncontaminated, contaminated kind deeds are non-virtuous; contaminated virtue is also non-virtuous because [this type of karma will ] still bring about your cyclic existence. That is how it works! Therefore, only through hearing the teachings can we truly understand what virtue and non-virtue are, and what will enable [us to] escape from cyclic existence to be liberated from the suffering of birth and death. [07.10]
Just as one with eyes
Sees forms by using a lamp,
So through hearing what is virtuous and what is not,
You will understand what should be done.
A moment ago, [I said that] in this house, even though you have eyes, it is pitch dark and you cannot see anything. Now there is light, hey! With it you can see all kinds of wonderful things inside the house. Similarly, because someone has taught you, you are able to distinguish virtue from non–virtue. Therefore, you are able to know what to adopt and what to discard, what to do away with and what to engage in. Next is a quote from the Garland of Birth Stories. It describes the life stories of Buddha [over several lifetimes]. Some stories are told by Buddha himself and other stories [as described by the Buddha] were recorded later by Bodhisattvas. Overall, the contents are in accordance with each other. It says:[08.00]
Also, the Garland of Birth Stories (Jataka-mala) says:
Through hearing, you become faithful
And your delight in virtue becomes steadfast;
Wisdom arises and delusion will vanish—
This is worth buying even with your flesh.
Now, in this case, so if [we] say: due to listening to the teaching, we can “become faithful.” This “faith” needs to be explained here. Upon hearing Buddha Dharma, just listening and then letting it pass by is useless! After your listening a type of mentality can be inspired. The mentality is a state of mind – faith. This kind of faith is described in the sutra either as “purification of the mind to have faith” or “the mind purified to have faith,” – whether the first two characters [purify and mind] are reversed or not does not matter. Either purified mind or mind purification, it does not matter! Often, we refer to faith as - I believe, I have faith. This is the first step required for us beginners to start learning the Buddha Dharma. What do you believe in? [We] believe in Buddha. But is this the level of faith that we are talking about? No. The common understanding of faith is the cause of the belief described in the text. [When the level of belief in the text] has been reached, then the proper effects will arise. There are many ways to describe this faith. Now, we are based on the mind-only school [“true aspectarian,” or conscious-only 唯識], and the frame of reference may vary, but the general idea is not far off. [09.31]
The mind-only school says, “regarding the truth of reality [the Four Noble Truths], good qualities [the three Jewels] and abilities [the cause and effect]; with the certitude of forbearance and the nature of pure mind.” For those with true good qualities and abilities, they will be explained one by one later; in other words, what does this mean? The three Jewels are substantial, whereas the worldly involvement is full of flaws. Only the three Jewels have the merits to benefit self and others; they have the ability to inspire all sorts of conventional and ultimate effects. With this regard – if this teaching and this logic can profoundly endure in your mind and [then you] say: “wow, this is how it works!” Due to this certitude of conviction in your mind, you will cultivate a determined and persistent attitude. With this attitude, you will feel illuminated and calm. The formation of this kind of mind stream is called faith. So for this faith, if [you are] truly endowed with full-fledged faith, and the above are the qualifications. [10.36]
Let’s discuss this topic in simpler terms. We can do a quick self-assessment to see whether this mentality [from the mind-only school described above] is fulfilled. For example, right now some little event happens. If you have faith in Buddha Dharma, you should be able to apply the Dharma for purification, and afflictions would not arise from within. For instance, in our kitchen, today the dishes do not suit you and this thought arises from within: it doesn’t match [my] taste! Or, someone made one statement to you and caused dissatisfaction in your mind. On the other hand, you pick on another person and consider him to be incapable, not good enough! Although [we] have listened to the teaching, [we] still circle around in dispute. Sorry! Not to mention talking about this useless attitude of laypeople, even for monastics, even for a one hundred-year old senior monk, it is completely useless – that is, there is no purification of the mind; [the mind is] just dominated by the afflictions. What should the specific characteristic be? [It should be] purifying the mind with conviction. That is, Buddha Dharma was original y for your physical and mental purification – upon encountering a situation, you will know what is right from wrong and what should be adopted and what should be discarded. Clearly distinguish in your mind – this arising condition that happened just now is the sign of affliction and this is a mistaken discrimination; you should recognize it to be unmistakably clear. Then you won’t engage in what you should not be doing and you will engage in things that you should be doing. With complete concordance with this attitude, mindfully advance without wavering – this is [faith]. [11.59]
If you truly have pure faith, the dishes in the kitchen today may not suit your taste, it may not even be nutritious. The way I understand the Buddha Dharma is that today, the food does not suit my taste; the Dharma has told me what should be done and, applying it accordingly, I will eat it today. If I die because of the food, I may just happen to be reborn in the deity realm. If your goal is to be reborn to Pure Land, then you dedicate accordingly. The worry should be that you would not die and once you are dead, you will go [to the designated rebirth]. This samsaric world lacks redeeming qualities! You will not [think]: “alas, this is not right, that won’t work!” and whine about it for a couple days. These are all obvious and clear. However, here it is not asking us to transform it [right away]. I point out this attitude for us to examine our minds. Once this is understood, set it as the goal and advance step by step; this is truly important. I want to especially clarify this point.[12.48]
What does all of this require? Listening to the teachings!In other words, this is the goal of listening to the teachings. On the contrary, it does not mean that, after listening to the Buddha Dharma, well, we stubbornly cling to the self: “this is right and that is wrong.” This is not true cultivation of your pure faith. Upon listening to the teaching, the right thing to do is to apply it to internalize the purification! By then, when you do it correctly, you will develop pure faith. [13.14]
What effect will these situations give rise to? Well! “Your delight in virtue becomes steadfast.” At that time, this delight is a wondrous delight. Usually, after we listen to the teachings, well , we are very joyous and filled with Dharma Bliss! Now, this Dharma bliss is enhanced with the word “wonderful,” and this has a great reason. For example, we are here now listening to something other than Buddha Dharma, such as listening to a story or whatever. We will listen with our eyes wide open and with much joy, perhaps even more joyful [than when listening to the teaching]! While listening to Buddha Dharma, you listen while dozing off. But, when you listen to that story; you are very enthusiastic and real y into it. For the same joy, what is the difference? Often, when we speak of or hear the teachings, we feel: “well ! Very good” [we are] filled with Dharma Bliss – this may not be the case! Upon hearing the teachings, if it identifies your affliction from within, you recognize it, and are able to purify the affliction; this kind of wonderful delight is in concordance with the Buddha Dharma. It is called “brilliant Dharma delight.” This delight is wondrous delight. This is not saying that today you are capable of great, flowery speeches that people will listen to with great interest, and days later will still linger in their minds. These effects may not necessarily purify our afflictions. Sorry, but this is not true Dharma Bliss. [14.45]
Genuine Dharma Bliss has a kind of “wondrousness” to it. What is its effect? “Your virtue becomes steadfast.” You will be able to focus on Dharma and not be swayed! That is called steadfast! Otherwise, upon hearing, even though the teaching is very logical for you to remove afflictions, once a small situation arises, alas! Pre-occupied by attachment, hostility, and ignorance [the 3 mental poisons], [you are] unable to dwell on the teaching and unable to be steadfast. Therefore, in this kind of situation, if [you are] able to start from the beginning, to recognize the appearance [of afflictions] in the mind stream through your contemplation and experiential application, in the end, even if the three thousand world- systems are destroyed by the fire of the eon, you will maintain stability in the Quiescent-Light [see book 1 Introductionl:常寂 光淨土 Land-of-Eternal y-Quiescent-Light]. These are the proper steps: begin from proper listening. So, everyone please remember when studying Buddha Dharma, there are four major principles and nine steps*, please be aware. That is, upon hearing, you obtain the true “wisdom” of Buddha Dharma, the special characteristic of wisdom. At that time, it is appropriate to have this delight, and then steadfastness is attained. What is the characteristic [of this delight]? [It is] “the cultivated wisdom that lacks ignorance!” Wow, a “lack of ignorance”! That is the cultivation of your wisdom; wisdom is the direct antidote that removes afflictions. [16.00]
[*There are a few possible valid interpretations of what these 4 principles and 9 steps are, but since late Master did not explain in detail here, we earnestly pray to all teachers in the lineage to provide more guidance. One interpretation from Monks for the 4 principles can be referred on v.1 p.192: rely on excellent persons, listen to the sublime teachings, and fix your attention properly on them, cultivate a practice that conforms with the teachings.]
Often, you are delighted about something that you heard and understood, and then you explain it to others. Wow! You explain to others in a way that is pleasant to listen to – [seemingly] and you have so many disciples! For planting a seed, this is very good, but it is still far away from Buddha Dharma, still distant from the teaching. To attain wisdom in this manner; gradually, with this method you are still outside the door [to Buddhism], still clueless as to where the entrance is. This is what we need to realize. [16.24]
By that time you don’t have any foolishness. The characteristic of foolishness has another name known as ignorance. In this situation, “buying even with your own flesh,” buying with your own flesh becomes reasonable! This is not to say that we should work a little bit harder and sigh - feeling that it is extremely difficult. This is totally wrong, absolutely wrong! Therefore, constantly remember this verse, you can earnestly analyze, observe, and contemplate deeply and extensively. Let’s not overlook that Buddha sacrificed his physical form life after life for the Dharma; great teachers also sought teachings across great distances and through great hardship. Therefore, Buddha told us to buy [it] with our own flesh, for that is what Buddha actually did. Due to his willingness to do so, he achieved Buddhahood. Great teachers, due to their willingness to travel afar for the teachings, achieved their Bodhisattva status. Whereas for us, with the teachings presented in front [of us] the willingness is not there. Upon hearing it, more non-virtues are created. This is how we ordinary beings are! We should clearly recognize this concept. The text below is easy to understand. I will just read it without going into detail. [17.29]
Hearing is a lamp that dispels the darkness of delusion,
The supreme wealth that cannot be carried off by thieves,
This Dharma treasure resonates with your mind-stream; bandits or thieves cannot steal it. [17.40]
A weapon that vanquishes the foe of confusion; It is the best of friends, revealing personal instructions, the techniques of method.
This weapon to vanquish confusion – the confusion is our ignorance. This ignorance is actually our true enemy. We used to say “me, me, me”, my views, my habits, oh well, I like this, I that – this [mentality] is our enemy! But we don’t realize it. Why? We are confused, and it is [our] ignorance. Everyone’s true enemy is not external; others cannot harm you. When I was first ordained, the first teacher I relied on often told me, “so and so, others cannot harm you! They cannot harm you!” As a newly ordained monk, it is inevitable to not be in accordance with the teaching. When I just entered [the monastery], everyone saw that everyone else still had a lot of latent habits. So you would glare at me and I would stare back at you; you would snap at him, I would snap back at you. [We are] constantly embroiled in this day and night. [18.40]
Thus, I am indebted to my virtuous teacher, I always feel thankful to the virtuous teacher! He told me several times, “so and so, others cannot do you harm! They cannot harm you!” Later, he added another comment, “What can actually harm you is yourself” At that time, I did not understand; now, I know and I gradually understood. I do hope that you will understand this sooner, recognize it sooner. If someone criticizes you, you will grumble for three days. You discern it incorrectly due to ignorance! Wouldn’t it be better to leave [that person] alone? If you understand the teaching, whatever others say about you, if he is right, you should be grateful to him because he spoke up so you can improve! If he is wrong, then it is just right for you to practice forbearance - wouldn’t that increase your merits? There can’t be a better opportunity either way; these situations are all your virtuous teachers. However, you don’t view it this way, rather, you grumble in your mind. Thus, others can’t actually harm you; you are the one harming yourself! Why? Ignorance! You took in what should not be believed, this is the root cause; this is the basis of the mistake. So now, apply the teachings as a remedy and, therefore, “it is the best of friends, revealing personal instructions, the techniques of method.” [19.53]
It is the friend who does not desert you in times of need,
Therefore a practitioner may be deficient in wealth but not in the teachings! Well, this deficiency has great benefit to us! [20.05]
A harmless medicine for the illness of sorrow,
The supreme battalion to vanquish the troops of great misdeeds,
It is the best fame, glory, and treasure.
It is the supreme gift when you meet with noble beings.
Among an assemblage, it delights the wise.
This part can be studied on your own. Next, the last verse let’s listen to it and it is very logical. Also: English LR v.1 p.57 [20.21]
The result of hearing is to engage in substantive practice;
You will be released with little difficulty from the fortress of rebirth.
Ah! These passages are beautiful beyond description! I am constantly mindful of them and contemplate them whenever available. [During] your study of Buddha Dharma, if you can listen properly, this listening is very important. But, prior to this listening, there must be a condition. I believe everyone knows it – [we] talked about it earlier and it will be explained in detail later. First, you should rely on a virtuous teacher and properly listen to the teachings - this is the first requirement. Next, after hearing the proper application, followed by “engaging in substantive practice,” the teaching needs to be applied accordingly. Normally, our minds are like rawhide. When others give you advice, there is strong resistance! When someone tells us, “[You] tell me this, what about you?” This is of no help. In this situation, definitely do not look for a virtuous teacher! For non-virtuous acquaintances, they fight and, one way or another, they all have the seeds to be hell-bound, [they are] fearless. If you meet virtuous teachers with this attitude, you will certainly fall [into the miserable realms]! I am not making this up, you should refer to the scriptural teachings for what they are trying to tell us, this will be covered later in detail, and I just mentioned it briefly here. When a virtuous teacher talks to you with proper reasoning, if you even have one thought of hostility, then you will fall into the hell realms for many lifetimes, or [you will be] reborn as an animal, it is this dreadful! [21.40]
The reason that the Buddha does not appear in this world is not because of a lack of compassion. If he comes, you will definitely be sent to hell, it is that serious! The reason actually is very simple. Right now, we are so careless and rough, [if] you randomly mess up it does not matter - in any case, [we are] careless and rough. If this place is filled with delicate items, with your careless bump, anything that falls is priceless; this is very obvious! You will harm yourself as well as hurt others. It is like a child inside a house, falling and tumbling around does not matter. [But] if he bumps into these priceless items in here, [you] absolutely would not let [any] children in. Furthermore, with electricity, if you let the child touch something very dangerous, he would get hurt, too. This is very clear and obvious. So transform accordingly is needed. [22.21]
Hence, how do we transform? Why can’t we turn our minds around? When we hear a reasonable concept, great! At the moment of hearing we are very pleased and listen with great joy. Once the book is closed, [everything you read] returns to the book again, it goes back into the book again. [Nowadays] it is easier because of the [replay device], so [we] can listen to it again. After you listening to it, [the concept] hasn’t transformed yet. Later, [the text] will teach us how to transform, which is very important! This transformation process comes from contemplation. Thus, this time I mention it specifically: the reason to have rigorous requirement is [to help us transform]. If you just want to listen [without application], there will be other opportunities later - for those who are not ready, there is no need to listen to this yet, [this advice] is very sincere. I will continue to teach, [if you] are unprepared then be prepared before coming back; by that time, great benefits will arise. [23.08]
[I] always wish that, after hearing the teaching this time, everyone can transform accordingly. In order to transform, we have to adjust our entire lifestyle to match [the path of transformation]. This is one of the reasons. When that time comes, you will be able to transcend and practice accordingly; otherwise we will never do so! Actually, the three steps are: hearing, contemplation, and meditation. As for “transformation,” the key is contemplation. Once you have contemplated with proper analysis, the transformation will take place and transcendence will happen. Often, the reason why we are unable to transform is this [lack of contemplation]. As for this point, later, in the karma section, it will be explained specifically. From where does this karma arise? What are the characteristics of karma? We have talked about it for a long time without truly understanding it. In fact, the key is the mental ability to contemplate. If you can apply accordingly, with “little difficulty” – you do not need a lot of effort to “leave the fortress of rebirth.” Right now, we put in a lot of effort, alas, wasted a lot of effort, yet still wind up falling into hell and suffering. How unworthwhile! If you take this approach and apply it to chanting Buddha’s name, then certainly, ten thousand people applying it accordingly [they] would become accomplished. Great Teachers would never deceive us, and this is absolutely true! Even ordination is not needed; if you properly practiced as a lay-practitioner, the achievement will be there, too. Such great benefits! The key is right here. [24.25]
Develop enthusiasm from the depths of your heart with regard to these benefits of hearing.
So we know the first step is to rely on hearing. When we first begin, we must have certainty about the benefits of hearing the teachings. Where does this certainty arise? From hearing and contemplating! This is the first thing that we should strive for now. Never say, “Alas, I want to hurry up and learn meditative concentration. I want to hurry up and learn this and learn that.” No! [We] need to cultivate certainty about the teaching. Once this unshakable certainty is generated, devote [your] entire energy, and then there is definitely hope. Especially now, Buddha taught us a guaranteed method of the Pure Land teaching: if 10,000 people practice and 10,000 will be able to go there. It is that assured and safe! Let’s continue. Other than this specific teaching, there is something else that [we] should prepare for. [25.19]
Moreover, Asanga’s Bodhisattva Levels (Bodhisattvabhumi) says
Prior to listening, we should be prepared ahead of time. This is discussed in the Levels of Yogic Deeds. In the chapter of The Bodhisattva Levels, there are seventeen levels. They are the five consciousness associated with the body level, mental intent level, and then there is the investigation and analysis level, etc. This is a great commentary! Up till this point, I often feel so anxious and totally helpless. When I see you all chatting nonsense whenever there is some free time, I really feel regretful for everyone! It is not just for you, but for me as well. I feel that I did not know to study hard while I was young and now that I am older, I just feel that there is not enough time. I just wish that, in this situation, if I could have ninety-six hours a day totally devoted to study, it still would not be enough. Amazingly, I found that there is so much precious time spent sitting and chatting like there is nothing to do. Moreover, once you sit and relax in a cool place, alas, very pitiful! Such a rare precious and priceless life of leisure and opportunity is wasted like this. Small talk generates more negativity. [We] should read these types of good books carefully – and the benefits will absolutely be ours. Great benefits! I just wanted to bring it [to your attention]. Regarding many important concepts, they are clearly discussed [in this commentary]. [I] will just mention it in passing. In The Bodhisattva Levels, the seventeen levels say: [26.42]
That you should listen with five ideas in mind;
Prior to listening to Buddha Dharma, you should be prepared to have understanding of the mental recognition of these five ideas. Afterwards if you listen with this mindset, then you will receive the benefits. What are the five ideas? Next: [27.00]
that is, with (1) the idea of a jewel, due to the fact that the teachings are rare because Buddhas seldom appear nor do their teachings;
It is not easy for Buddha to appear in this world. It is very rare! Buddhas are rare, and so is Dharma. To achieve Buddhahood it takes three great eons. In fact, to be precise, it takes immeasurable eons. This duration of time is not something rare. We all have gone through immeasurable eons [in cyclic existence], and they are impossible to count. All of us are of no exception. So, relying on the duration of time is of no use! [27:40]