菩提道次第广论手抄稿:旧版第九卷B面

English LR v.1 p.56 (COMMENTARY V2. P19) [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 called 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]

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