菩提道次第广论手抄稿:旧版第十六卷B面
（手抄稿 第二册 p267）[00:05]
如果说你单单自己安住在上面，就是小乘，天下什么东西动不了你。如果说你能够更进一步的话，你不动了以后，然后呢从这个里边起大用—说从根本智上起后得智，然后你能转悟，你爱怎么办就怎么办，这个是大乘。那个才是啊！哪里说我们现在这个时候，哎呀，反正你爱怎么办就怎么办，说这个叫解脱。如果我觉得这个解脱的话，啊，那个畜生最解脱，吃饱了睡在那个地方，反正这样。虽然这个话是说得有一点太过分了一点，但是我为了使我们更深刻地认识这个，就这个样。大家想想看，对不对？他一点规矩都没有，一点道理都没有，不要来规范你，要你这个样。这是我们应该清楚明白。[00:55]
所以有了正住进一步要有具慧，否则的话，你跟着他，你是心里面不会执着你的，然后呢，他听你这样你就跟着他走，这样；他听你那样你就跟着他那样，你就完了！正住已 (p268) 经很难得了，结果你不具慧的话，尤其是现在这个时候，真正的善知识不是没有，少，而是一般的人多。你听着他，跟着他去跑的话，那就害了—一盲引众盲，相牵入火坑。我们现在平常一般状态都是什么？叫“一犬吠影，百犬吠声。”平常我们晚上听见那个狗叫，有一个狗看见一点影子，哎，嘎啦、嘎啦叫起来了，其他的狗跟着，大家叫，俨然有很多事情。其实这个什么影子？风吹草动！你不能说它没有影响，但是了不相干。这个就是这个地方说“似道”，我们一定要辨别得清楚，一定要辨别得清楚，这样我们才有机会不耽误自己啊！[02:06]
p. 28 (10)
Therefore, you must have the intelligence that understands both of these. By this account you will give up what is unproductive, and then adopt what is productive.
【故须具慧解彼二说，则能弃舍无坚实品取诸坚实。】
那个时候你才能够了解，他这个说法对、错、善、恶，你该找哪里去。那个时候，你能够弃舍无坚实品，虚假的东西你能够放得掉；真正的，你才能够提得起来。够吗？嘿，还不够！[02:40]
Question: Are just these two enough? Reply: Though having both of these, if, like a drawing of a person who is listening to the teachings, you are inactive, you are not fit to listen to the teachings.
【若念仅具二德足耶，纵有此二，若如画中听闻法者，全无发趣，仍非其器。】
单单这两个还不够，要我们想起来说一个都难得很，两个呢？真是，啊！但是还不够。这就像一个人，像画中听闻法者。为什么叫画中？如果图画上画的这个人巧巧如生， (p269) 跟这个人一点用场都没有的，对吗！人这个东西的特质是什么？他有自己的好乐心、取舍心。没有这个好乐心、取舍心，尽管你好的那个佛法，你对着这个墙壁上面画贴一张图，你给他说得再好的，他听完了以后，了不相干。所以我们古人常常有一句话，常常说“须是皮下有血始得”，我当初听了、看了老不懂，这个话怎么讲？这么好无缘无故地说什么皮下有血？将我们人说那个皮下有血，这个意思什么？你是一个活人才行，死的人你把他刺破了以后，那皮下没有血的，血不出来。为什么？他心里面，他不会动，像木头一样，就这个意思。我们现在人是什么？晓得了恶，马上不要，晓得了好，马上去，所以一定要还有这种心力在这里。第三个：[04:06]
Therefore, you must have great diligence.
【故须具有广大希求。】
还要希求之心，这个希求之心，还要广大。因为这个地方，说的是什么？无上大法，你有小的希求，就得到小的结果，有大的希求，你就得到大的结果。这个正住、具慧、希求。[04:28]
Candrakīrti's commentary says, "After adding the three qualities of the student to the two qualities of being focused and having respect for the teaching and its instructor,
【释中更加敬法法师，属意二相，】
那么，这个《四百论》的解释当中，除了讲这个三样东西以外，还说“敬法跟法 (p270) 师”，还要“属意”，属意就是一心贯注。[04:44]
there are a total of five qualities."
【开说为五。】
那为什么这个前面他不讲，只讲三样，而解释当中又加上？我们要了解在古代那些人，他那个根器非常利。这凡是根器利的人，他求的时候，那个很多这种情况，他都是自然而然的先决条件，所以不必讲，这是原因是这个。譬如像以前我们很多千里万里去求师，得到了一点，哪有他有不恭敬的！他不大会。得到了一点，哪有轻轻松松摆在那里，不会。啊！他全部精神贯注在那里，什么都不要，这样。所以现在这个地方，有很多人希望样样给人家便利，我也赞叹随喜。但是我对这个便利，实在有很多地方，不大同意，不大同意。[05:45]
我常常听见古人这个求法的精神—《一梦漫言》，他找到最后找到了这个老和尚，要求他剃度了。然后呢，旁边的人非常赞叹：“啊！这个人真了不起。”说：“他如果剃度的话，衣钵之资都我来出。”因为看他很发心嘛！以前古人的话，这衣钵……旁边马上有人要发心说供养他。这个老和尚怎么说？“不要，你让他样样坐享其成，不行，让他自己去讨饭。”要我们想想来，这是，你不成全他吗？所以你们好好看看这古人的传记， (p271) 都是这个样的。我们现在样样现成送到你手上，就送到你手上，他根本不在乎。真正的法器，你什么都没有，他自然会爬得上；反过来，你样样送了他，反而就害了他。这我深深地感觉到，可是我不强调说，像我们养成功的习惯了话，你要过分地磨折，这是不要的。但是处处给人家太多方便，方便出下流。[06:48]
这我自己的始终有一个印象，我到这个印度去求学，那是前年，自己已经快六十岁，这样。但是一旦听到了这个法，我心里实在不能自己啊！唉！去过了两次。这个印度，你们在座的说不定有人去过，如果是跟着团体去，还感觉不出来；如果自己一个人去的话，印度这个地方，实在是遍地荆棘，印度人你是难弄得很欸！我自己跑得去，我记得最后一次去的时候，还妙呢，我自己觉得我已经去了两趟，那地方满熟，我所以晓得他们怎么骗你的这种事情。他通常都是用种种的地方骗你—下了飞机以后，进去了。然后跑出去，他那个车子，马上拦上来，先要买票，都是公家的呀！平常你从这地方跑得去，只要很少一点钱，他那个公家总归要跟你加了很多，那你也没有办法啦，你只好让他加。然后呢，他就拦住你，“欸，你要住旅馆吗？”这样。是，他平常一定把最贵的旅馆，让你去逼着你去住，然后呢贵的钱，他可以分上一份！[08:02]
因为我已经去过了，晓得有那些人，所以我说：“这个我不用你找，我自己找。” (p272) “你讲嘛，你要哪一个？”他说这里旅馆要先订，我当时不晓得，他就给我去打起电话来。这个不通，那个不通，统统客满，实际上根本不满。我后来晓得，那一点办法都没有了，然后找车子等等。你到了那个时候，人在屋檐下是不得不低头。只有好了、好了，没有办法啦！这样。我晓得那家真正的旅馆，很好的旅馆，一天只要花八十个卢比。后来他就给我找了一个非常，已经花了很大的气力，最后找了一家四百五十个卢比，他说承他的人情，那我就没有办法啦！好、好！去。然后呢，他弄了一个车子，唉，这个车子也是个老爷车。[08:53]
哦！在没有去的时候，听见人家，印度还有一种人，它也是一个，就是说这个特别的这种怪教。他们要杀人，他那杀人的方式，不是我们这样，他是个宗教的一种概念。他怎么办呢？反正你在这地方，他用种种的方式好待你，好待你了以后，然后你信赖他的人了，然后他们就把你杀掉，你的钱嘛分掉，衣服嘛分掉，乃至于肉要吃掉，这么个搞法！就这样。所以我事前先看了这个公案，想想。那一天晚上坐了一个车子上面，印度的飞机都是半夜三更，他一直在荒郊里老转。我心里忽然之间起了一个动念：哎哟！万一碰见那个教头的话，这就完了！这下我这行李边还带了很多钱，是供养这个老师的，还要求这个东西。就这样跟他乒乒乓乓，弄了个一夜。唉！你不晓得这个是多少辛苦，跑到那个地方 (p273) 去，然后处处地方反正你就没办法，只好骗他。[09:57]
最后第二天，自己到了火车站，我可以找到那个旅馆去，但是我有行李，我就下来叫一个计程车。叫了计程车他问到哪里去？我说到那个地方去。“欸，不行。”“为什么不行啊？”他说戒严。你说有这种事情？当然他一看你就晓得外地的人，这印度正在乱，实际上戒不戒，根本莫名其妙。后来我想，他们为什么要老这样找你麻烦呢？他就是这样的，他，你只要譬如说带到那家去，然后呢这地方价钱特别贵，你带去的时候，这个你有你的一份。这样弄啊！把你就弄得个晕头脑胀。最后，然后跑到那里去坐那个车子，他那个车子，有火车、有汽车。真正坐那个汽车，算起来不多，只有五百多公里。五百多公里，要我们这里，譬如说五百多公里的话，相当于台北到高雄，大概五、六个钟头到了，慢一点的话，七、八个钟头也到了。结果，五百多公里，开了十四个钟头，那个路上面就像什么？那个路坏嘛，又是灰尘，然后……这样地受尽了这个苦难。[11:23]
比起古人来的话，啊！那真天堂一样。我这个两个小时，不是两个小时，只有不到这个几个小时，香港一下把你送到印度。要我们以前的话，香港到印度的话，至少要跑上好几年！然后呢冰天雪地，像玄奘大师等等，乃至于像法显大师，去的人多少人，冻死的一大半。嗨！这飞机上面还样样东西，有毛巾，送给你吃的，还觉得自己苦不堪言，这样。 (p274) 但是正因为如此，跑到那个地方去的话，你心里面就比较虔诚一点。[12:06]
然后到了那边，我跟你们说了，外面刮大风，里面刮小风；然后呢，外面下大雨，里面下小雨。但是自己我们不会说这个不对、那个不对，大家同学全部贯注在这里，漏了、漏了，马上移开来了，这样。要我们现在这个地方，噘起了个嘴巴，天热了嘛，这个电扇也不好，这样；天冷的话，那个风也不好，这空气也不好，脑筋里一天到晚一直转的，不晓得转些什么。所以在这地方，我随便一提。这我之所以不大赞成，原因就在这个地方—你样样给他，样样饭送到嘴巴上面，他还嫌。唉！送到你嘴巴上面的还没胃口，那最好我欢喜吃辣椒，就辣椒，欢喜吃那个加点酱油，就是这种味道！[12:52]
我在这个地方，不是过分地说这种笑话，或者不是过分地刺激大家，我只是说，因为这是我们平常习性所在，我确实加重这个语气，希望大家在这个地方警惕一下。这是我很不得已的一番用心，务请大家原谅。所以，我们这个地方应该有什么？要有“大希求”。希求什么？希求法，你没有这个大希求的话，你自然会这个放不下，那个放不下，会这样。我们把这一个“恭敬法”跟“属意”加进去，那么是五个，包括这个五个里边，也可以含摄起来，只分四个项目来说。[13:41]
Then, these five qualities can be reduced to four:
(p275) 【若如是者可摄为四：】
哪四样？[13:44]
(1) striving very diligently at the teaching,
【谓于其法具大希求，】
第一个。[13:47]
(2) focusing the mind well when listening to the teaching,
【听闻之时善住其意，】
“善住”就是正住，正住其意。然后呢，[13:54]
(3) having great respect for the teaching and its instructor, and
【于法法师起大敬重，】
这是第三个，最后呢，[14:00]
p. 29
(4) discarding bad explanations and retaining good explanations.
【弃舍恶说受取善说。】
这个就是具慧，你有了具足了辨别善恶的智慧，那个时候，你才能够把不对的“恶说”不要，然后呢，去吸取正确的“善说”。这个里边，这个四个当中，[14:20]
Having intelligence is the favorable condition that gives rise to these four. Being nonpartisan gets rid of the unfavorable condition of taking sides.
【此四顺缘谓具慧解，弃舍违缘谓正直住。】
(p276) 这个里边又分成功一个是违缘，一个是顺缘。平常我们修学佛法，障碍，以及障碍没有除，资粮没有积。障碍就是前面的违缘，我们修学佛法所以摸不进来，就是自己的执着太重，正直住……这个就是习性，可以说。然后呢，排除掉了这个以后，更进一步的话，没有能力去辨别是非。[14:56]
请翻到《菩提道次第广论》二十九页。这个上面，我们已经简单地介绍了几样东西，这是对于这个殊胜相应法，我们应该怎么去听，怎么去讲。那么大家脑筋里面应该记住，在我们真正修行过程当中，这个是步步上升，由这个基础上面积累。现在我们说刚开始听闻一个道理，那么就应该努力地依法步步深入，步步深入。你能够相应多少，你就能够受用多少，你就能够得到多少好处。同时，对于我们一时还没有真正能够马上深入的人，心里面一定要有这个正确的概念—前面这个东西，就是我们后面的基础。换句话说，当我们步步深入的时候，那一定站在前面那个基础上头。[16:36]
那么这个跟我们平常世俗上面做学问有一点差别，世俗上面你听过，听过了就算了，以后用得上的时候你再去翻它，这样，做为一种参考的资料。现在我们修学佛法不是，我们步步上升的时候，你一定哪，下面这个基础，从这个基础上面跨上去，你不会离开那个基础的，不会离开那基础。所以说，譬如我们向楼上面爬，一层楼、二层楼，当我爬到 (p277) 三层楼的时候，并不是说下面的一层不要了。下面一层不能不要的，你爬得越高，下面的每一层都一定都在你脚底下，这样你才能够爬得上去。所以我们修学佛法，注意！当我们这么后面上去的时候，一定前面的那东西慢慢、慢慢地具足了，慢慢地具足了。那么这个时候，你的的确确在向上爬。换句话说，你真实地在进步当中，在佛法的受用当中，这一点我们概念要很清楚。我们一下容或没办法把它完全做到，但是我们必须要开始就努力照着它去做，照着它去做。那么这样的话呢，慢慢、慢慢地深入，对这个修学佛法才是有希望，也才是正式地修学佛法应有的态度。[18:28]
现在我们继续看下去，二十九页。这个学者需要的条件，正住、希求、具慧，再加上一个恭敬，他把这四个又分成功顺缘跟逆缘。就是如果是个逆缘，换句话说，这是一种障碍，如果这个障碍不除的话，你就没办法真正地进得去。像我们要想进那个门一样，现在这个门口挡住了，你绝不可能进去，所以这叫违缘，把它拿掉。然后呢，进去了以后，你要如理地选择，哪一个对，哪一个错，这个叫顺缘。如果顺缘不具，虽然你进去了以后，你不一定拿到的好东西，结果拿到了坏东西，结果白辛苦一趟，这个我们应该了解。那么有了这个认识以后，我们就应该来检点自己现在是什么个状态。看下面的文。[19:56]
Investigate whether these attributes that make you suitable to be led by a guru are complete;
(p278) 【◎ 是诸堪为尊重引导所有之法，应当观察为具不具。】
上面所说的这些条件，具足了这个条件，那么才值得，才能够相应，跟什么相应呢？就是跟真正的善知识才能相应，才能够接受善知识的引导，那个时候才可以。就像我们说现在有一个很好的学校，看看你够不够资格去进这个学校，去念这个学校。现在同样的情况，我们常常会说没有善知识，没有道场。到了这里，我们就应该有一个彻底的反省，以及正确的认识—没有善知识吗？不是，有！是我们没有能跟随善知识，接受善知识的条件。因为你没有这个条件，所以善知识的好坏，你根本看不清楚，好的你把他看成坏的，坏的看成好的，这样的话，你永远没有希望，就这样！那么所以了解了这个，这个时候就拿这个条件来衡准自己，看看自己具足不具足这个条件。[21:44]
if they are complete, cultivate delight.
【若完具者应修欢慰，】
欸！下面这个话有一个字注意—“修”，假定你了解了这个以后，然后去在身心上面观察，观察时候觉得自己对了，具足上面所说的条件，具足上面所说的条件，那个时候应该欢喜跟庆慰，上面还加个修字，上面还加个修字。这个修字，很重要哦！欸！为什么说应“修”欢慰？是！平常一般我们的心理状态都是在普普通通，无始无明这种现行当 (p279) 中，那么这个时候它所产生的力量、行为等等，都是跟这个惑业相应的。所以无明的行，你一直在这个地方转，一直在这个地方转。要怎么样才能够把这个无明的染污之业转变过来呢？那个时候要修，我们说修行、修行，就是修这个。那么如何修法呢？这个后面会详细讲。[23:35]
现在告诉我们，就是，这里当你具足了以后，你应该自己感到欢喜，自己感到庆幸，自己感到安慰。“哎呀，好啊！我自己居然具足了！”心里面一直为了这件事情而欢喜。这个为自己的这样地欢喜，这个就是一个最好的修行。那么现在我们想一想看，我们说十大愿王，十大愿王当中，其中有一个随喜功德，什么叫随喜？这个是功德，是好的事情，好的事情。那么你虽然不是在做，可是你因为这个是好的功德，所以，你跟随着欢喜庆幸。这个功德不只是指他，别人的你随喜，自己的也随喜。这样你心里面赞叹欢喜，为这个而这样地庆幸的时候，那就是我们在修行的时候，这是一种最好的增长功德的方法。以前已经说过一些道理，以及一些过失。那么当你这样随喜的时候，你现在的这个心就跟这个法相应，这是一个。[25:08]
第二个，因为你在这样地随喜这个，所以它生起这个现行的时候，这个力量不但现在生起，而且它继续地增强。就像我们，譬如说在这个团体当中，大家要表决，那么有一 (p280) 部分人是赞成，有一部分人反对，如果你想通过的话，赞成的人是越多越好。那么同样的道理，在我们每一个人的心目、心识当中，你不在这地方修这个的话，那个时候我们的心识就是跟无明相应的，无明相应的。换句话说，你不在修随喜的时候，那是投反对票的时候，那个所谓反对票是什么？反对你生天，反对你超出轮回，反对你往生净土。你在不知不觉当中在向下流的时候，这么个严重，而这么个美妙法，所以这个“修”字的真正的意思。[26:27]
那么后面我不特别指出来什么时候讲，这个，否则的话，我会说后面、后面，你们会说后面哪里讲啊？后面关于讲到业的时候，它是最重要地说明这一点。以后，所以你们必须经常自己去看，单单听这个效果很少。你们必定要事先看，看完了以后呢然后听，听完了继续地不断地去观察思惟，那个时候你自然得到融会贯通，真正在佛法上面能够深入领会。这个我顺便说一下，要不然的话呢，这个你们会产生脱节，连贯不起来。那么这是具足了，我们应该这样做。不具足怎么办呢？[27:20]
If they are incomplete, you must make an effort to obtain the causes that will complete them before your next life.
【若不具者须于将来能完因缘励力修作。】
现在我们不具足，那么我们要这样想、这样修—说啊，我要修学佛法，这既然是 (p281) 必须要的话，那我现在赶快努力，再不努力就没希望了。所以你能够这样努力把这个因结下去的话，到因、缘具足的时候将来就成就了。所以说现在努力，那么将来就得到这个努力圆满的果，你这么努力去做！所以这个地方很清楚，不具足应该这样修，具足应该这样修。了解了这一点，是不管具足不具足，你都在依法一步一步地上升。我们修学佛法的人，真正重要的在你是不是如法上进，这个是最重要的，我们必定要把握得住。[28:37]
Therefore, know the qualities of a listener. If you do not know their defining characteristics, you will not engage in an investigation to see whether they are complete, and will thereby ruin your great purpose.
【故应了知能依诸法，若不了知如是德相，则不觉察，由此退失广大义利。】
所以我们这个地方，就必须应该了解的一个道理：依靠善知识需要什么样的条件。如果我们不了解这一个道理的话，自己还并不晓得，还自己觉得我在这修行，怎么修了个半天，就是不相应呢？就是这样。你修习什么，怎么修法，你都不知道，你怎么修啊？我们平常常常说盲修瞎炼、盲修瞎炼，偏偏我们自己一天到晚，在盲修瞎炼当中，却还不觉醒。[29:33]
16b Commentary
ENGLISH LR V.1 P.76 (COMMENTARY V.2 P.267)[00:05]
If you only mind yourself alone this is Hinayana, and nothing in the world can shake or move you. If you are able to take a further step after this stabilization and allow the functioning of great efficacy to arise – this is the wisdom arising after equipoise that directly perceives the ultimate truth [see v.3 p.221 and p.258]. Thus you can proceed toward enlightenment. That is when you can do whatever you want, this is Mahayana. Then that is right! Whereas for our current state now, well, you think of doing whatever you like as liberation. If that is liberation, well, animals should be the most liberated – napping after eating, just like this. Although this statement may be a little exaggerated, I am doing it for the sake of our deeper understanding, just like that. Everyone think about it; is it right? Animals have very little discipline, lack reasoning, and have no need to follow rules. This we have to understand clearly. [00:55]
Thus, once [we] possess nonpartisanship, the next qualification is intelligence. Otherwise you follow him without attach to what is [proper] in your mind; then, you listen and follow him, just like that; in that case you are hopeless! Nonpartisanship is already very difficult, moreover, you do not possess intelligence, especially during this present time, where true virtuous teachers are not lacking, they are just rare and outnumbered by average beings. If you listen to this person and follow him around, that is harmful – the blind leading the blind, and together they fall into the fire pit. What is the condition of our normal state? It is like “one dog barking at a shadow, and hundreds of dogs barking at the noise.” Often, at night we hear dogs barking, one sees a shadow, well, starts to bark; all the other dogs follow and bark together. It sounds like there is much commotion. Actually, what kind of shadow is this? It is the wind blowing through the swing grass! You can’t claim that there is no influence, yet it is totally irrelevant. This is what the text refers to as “counterfeit paths”, we have to recognize this clearly – this is required. And then we will have the opportunity not to live wastefully. [02:06]
Therefore, you must have the intelligence that understands both of these. By this account you will give up what is unproductive, and then adopt what is productive.
By then, you will understand that the teaching being given is right, wrong, virtuous or non-virtuous, and what your direction should be. At this time, you will be able to forsake what is unproductive and false, and you will be able to uphold what is accurate. Will this be enough? Well, it is still not enough! [02:40]
Question: Are just these two enough?
Reply: Though having both of these, if, like a drawing of a person who is listening to the teachings, you are inactive, you are not fit to listen to the teachings.
Just these two [nonpartisanship and intelligence] are still not enough, for us to be endowed with just one of them would be pretty difficult, what about both of them? Ah! However, that is still not enough. This is similar to a person listening to the teaching in a drawing. Why is it called a drawing? If the person in the drawing is lifelike, it still would not function, right! What is the characteristic of a human? Each [one of us] has personal preferences and aspirations. Without this preference or aspiration, even with the Buddha Dharma being great, you are explaining to a picture on the wall. However great an explanation it is, after he listens to the teaching, it will have no impact. There is a frequently heard ancient statement, “there must be blood underneath the skin.” When I first heard this, I had no idea what it meant. Why mention blood underneath the skin for no reason? What does it mean when we refer to a person with blood underneath the skin? This must apply to a living person, after you pierce a dead person, there would be no blood. Why? His mind is inactive like a log; that is what it means. What are we humans now? Once non-virtue is recognized, refrain from it immediately; if it is good, engage in it right away. Thus, this mental strength is required. The third characteristic: [04:06]
Therefore, you must have great diligence.
Furthermore, aspiration is required and it must be vast. What does this mean here? As for the peerless great teachings: with little aspiration, the effect is little as well, whereas with great aspiration, the effect is comparably great. These are nonpartisanship, intelligence, and diligence. [04:28]
Candrakirti’s commentary says, “After adding the three qualities of the student to the two qualities of being focused and having respect for the teaching and its instructor,
Therefore, in the explanation of Four Hundred Stanzas, not only were these three characteristics mentioned, it also included “respecting the teaching and its instructor” and “being focused.” Focus is to concentrate with mindfulness. [04:44]
there are a total of five qualities.”
Why did the author not mention these [five qualities] earlier, and instead only stated three and is now following up with more? We must understand ancient scholars have very sharp faculties. For those with sharp faculties seeking teachers, many of them were endowed with much preconditioned potential and, thus, [distinguishing either the five or three qualities is] not required. This is the reason. For example, those who have travelled afar to search for teachers, once something is gained, how could they not pay respect! They usually would not [be disrespectful]. Once there is some obtainment, [they] would never set it aside in a relaxed manner, never. Ah! He would completely focus with full attention and do nothing but that, just like this. Nowadays, often, too many people wish to make it easier for others – I also praise and rejoice the act. However, I don’t agree with many of the approaches of making it easier; truthfully, in these aspects, I disagree. [05:45]
I have often heard the attitude of ancient scholars – in A Casual Talk of a Dream, the author eventually found the elder abbot and asked to be ordained. And then people around him praised, “Ah! What a remarkable person.” And [they] said, “If he is ordained, I will make an offering to cover the cost of his robes and food.” It was due to the aspiration [of this monk to be]! For ancient practitioners, when someone is about to be ordained, people around him would immediately be inspired to make an offer. What did this elder abbot reply? “No, you are letting him reap what he has not sown, that is not allowed, let him go out for an alms round.” If it were us, just imagine – would you not support the newly ordained monk? Hence, all of you should read the biographies of ancient practitioners carefully; they are all like that. Nowadays, everything comes to you so easily – delivered to you and there is no appreciation for it. With a true Dharma vessel, you should not give him anything, and he would be able to advance; on the contrary, when you give him everything, that may be harming him. This is what I perceived sincerely; however, I will not emphasize it – like those habits that we have already formed – it is not necessary for you to torment him excessively. However, when things are too convenient, being too lax in skillful means will lead to downfall. [06:48]
I always have this impression of the study trip to India the year before; in fact, I was nearly sixty years old. However, once I heard the teaching, I just could not help myself [the attitude of wanting to learn]! Well! [I] went there twice. As for India, maybe some of you in the audience have been there before, if you go with a group, it is hard to get a sense for it; yet if one goes alone, India is actually rugged everywhere and Indians are difficult to deal with! I went there all by myself; I remember the last time I was there was interesting. I thought I had already being there twice and was quite familiar with the area. So, I knew about how they trick you. Usually they trick you with all sorts of schemes. Once you land and enter [the country], [when you] leave [the airport], the government-owned taxi drivers approach immediately. First [you] need to get a ticket – they were part of the government services! Usually the charge is very little, whereas the government services added a lot [of charges]. However, you have no choice but to let them top up. Moreover, the cab driver stops you, “Well, are you looking for a hotel?” Just like that. Certainly, he would force you to stay at the most expensive one so he would be able to have a share of the profit! [08:02]
Since I was there before and knew about this, so I said, “I don’t need your help, I can find my way.” “Just name it, which one do you want?” He said the hotels there needed to be reserved in advance. Unbeknownst to me, he already made phone calls for me. The lines were busy here and there and all the rooms were taken – in fact, they were not full. Later, I realized there was no other way, so then I looked for a cab and so on. At that point, you had no other choice but to bow your head underneath the roof of others. Just accept it, take it as is with no alternative! That was it. I knew an actually decent hotel – one of the best ones that only charged eighty rupees a day. Later, after he tried very hard and found one for four hundred fifty rupees, and he claimed that was because he called in a favor. So, I had no choice! Well, that was fine! [I] took it. And then, he managed to get a car, sigh, it was an old clunker. [08:53]
Well! Before I went there, people said that there was a group of Indians, that is to say, there was this very strange religion. They kill people, and the approach to killing people was different from ours. It was a kind of religious concept. How did they do it? If you happened to be there, they would treat you very well and then, once you began to trust them, they would kill you and distribute your money and clothing, and even eat your flesh. This is how they handled things! Just like that. So I had read this kind of story before and thought about it. That night, as I sat in a car – the flights in India are all scheduled at midnight – the driver drove around in the desolate area. Suddenly, the thought popped into my mind: alas! What if [we] run into the head of that sect, then [I] would be done for! This time, I carried a lot of money in my luggage to offer to the teachers as a tribute for seeking the teachings. Thus, that entire night passed with such torment. Alas! It is hard for you to imagine how much trouble this was – upon arriving in their territory, there is nothing you can do about it, and can only be swindled by them. [09:57]
Finally, the next day, [I] arrived at the train station and I was able to find [the hotel I had in mind]. However, I had luggage. So I called a taxi. The taxi driver asked where to go. I named the place. “Well! No.” “Why not?” He replied, “Curfew.” Can you believe this? Of course he could tell right away that you were a foreigner. India was in chaos at that time, who knows if there actually was a curfew. Later, I reflected, why was it that they picked on you? That was their way. For instance, say that [a driver brought] you to a certain hotel, and this place was very expensive. When [the driver] brings you there, he would have a share of the cost. That was how it worked! It would make you very confused. When looking for transportation, there were train and bus stations. Actually, the distance by car was not far, maybe about five hundred kilometers. This distance for us here is equivalent to the distance from Taipei to Kaohsiung – approximately five to six hours away or, at the longest, seven or eight hours would be sufficient. As a result, about five hundred kilometers took fourteen hours. What were the road conditions like? It was very poor and dusty so on and so forth...... [I] endured all that suffering. [11.23]
To compare with the ancients, well! This was heavenly. For two hours, maybe not even two hours, just a few hours on a flight from Hong Kong would take you to India very quickly. If it were like before, from Hong Kong to India would take a few years at least! Moreover, in snowy and icy weather like Venerable Xuan-zang [the Tang Dynasty high Monk, traveled across land from China to India], or even like Venerable Fa-xian [he went to Tibet from China about 100 years ago over high mountains] – many went on the trip yet the majority of them froze to death. Sigh! The airline provides everything – there are towels and meals for you. Yet, [we] still feel that it is difficult to bear, just like that. However, just because of this [hardship] upon reaching that place, you will be filled with more sincerity. [12:06]
Upon arriving there, I told you before, it was very windy outside and breezy inside. Moreover, it was pouring outside and dripping inside. However, we wouldn’t complain about this or that; everyone concentrated with their full attention; if there was a leak, just move away from it. As for us now, we probably would pout – during summer, the fan is not good enough; in the winter, if it is too windy, it is not good, poor air quality is not good either – who knows what is constantly tumbling in the mind. Here, I just bring it up in passing. The reason that I generally do not approve is: if you provide everything [to our monastics], serve them food yet there will still be complaints. Sigh! Even if we feed you the food, you lack an appetite. It would be great if I added some chili or soy sauce, just with this attitude! [12:52]
Here, I am not trying to overly exaggerate this kind of joke or to overly stimulate you folks. I just want to say that, because this is our normal habit, I applied an emphasis in my tone in the hopes that everyone would pay special attention here. This is something I am careful about and have no other choice, please do excuse me. Hence, what is required for us here? [We] must have “great diligence.” Diligence in what? Diligence in the teaching; without this attitude, naturally, you will not be able to let go of this or that, just like that. We include this “respect for the teachings” and “being focused” to make it five. Among these five, it can be summarized in four items. [13:41]
Then, these five qualities can be reduced to four:
Which four? [13:44]
(1) striving very diligently at the teaching,
This is the first. [13:47]
(2) focusing the mind well when listening to the teaching,
“Focusing the mind well” is a nonpartisan, focused mind. Moreover, [13:54]
(3) having great respect for the teaching and its instructor, and
This is the third, lastly, [14:00]
(4) discarding bad explanations and retaining good explanations.
This is being intelligent. Once you are endowed with the wisdom to differentiate virtue and non-virtue, then you will be able to eliminate the erroneous “bad explanations.” This is then followed by absorbing proper “good explanations.” Here, among these four, [14:20]
Having intelligence is the favorable condition that gives rise to these four. Being nonpartisan gets rid of the unfavorable condition of taking sides.
Among them, one is the unfavorable condition and the other is the favorable condition. Often our study of Buddha Dharma will have obstacles – obstructions that have not yet been removed, and merits that have not yet been accumulated. Obstacles are the unfavorable conditions mentioned above. The reason that we are unable to enter the Buddha Dharma realm is due to our weighty attachments. Nonpartisan... this can be considered as latent propensity. Thus, once this is removed, with one step closer, [be careful not to become] one who lacks the ability to distinguish right from wrong. [14:56]
Please turn to [page 77] of the Lamrim text. In it, we have already briefly introduced a few things such as how to correspond to this laudable teaching – how we should listen and explain. Thus, everyone should keep in mind that, during the course of our actual practice, progression must be step-by-step from the foundation. Now, at the beginning of our listening to one concept, we should strive to comply with the teaching to deepen our understanding with each step. However much your concordance is, you will benefit accordingly and receive comparable advantage. At the same time, for those of us unable to fathom this immediately, have this proper concept established in mind: this teaching in front of us will be the foundation for future learning. In other words, while we are advancing step by step, it must be based on the previous content. [16:36]
So there is some difference from worldly academic knowledge – for worldly knowledge, you hear it and that is it. Later, when it is useful, going back to refer to it, that is how it works – it is just some reference material. Whereas our study of Buddha Dharma is different – we advance step by step, and you must have the foundation to advance. You will never be apart from the foundation, never. Thus, for instance, we are climbing upstairs one level at a time. By the time I am up to the third floor, it does not mean the rest of the stories are not needed. The lower floors have to be there; the higher you go, every lower floor is underneath you – that is how you ascend. Therefore, we study Buddha Dharma, take heed! When advancing gradually, the content that came before must be slowly accumulated – accumulated gradually. At that time, you are actually advancing. In other words, you are in the middle of progressing and benefiting from the application of Buddha Dharma; we have to be very clear on this concept. We may not be able to achieve it at once, but we must strive to apply accordingly from the beginning, and abide by it. By doing so, gradually and gradually understand more, and the hope of applying Buddha Dharma is promising. This is also the proper attitude of learning Buddha Dharma. [18:28]
Now, let us continue on [page 77 of the text]. The required qualifications for the students are: nonpartisan, great diligence, intelligence, and, on top of that, respect. The author divided these four into favorable and unfavorable conditions. If it is an unfavorable condition, in other words, it is an obstacle. If this obstacle is not cleared, you will never be able to enter [the teachings]. It is like our wish to enter a door – now the entrance is blocked, you will never be able to enter. This is considered an unfavorable condition – it should be removed. Once inside, you have such a choice – what is right or wrong – this is considered a favorable condition. If the favorable condition is insufficient, although you have entered, you may not necessarily get the good things. If you end up taking the bad things, then the effort would be wasted, this we should understand. Thus, with this understanding, we should examine our current status. Let’s continue with the text. [19:56]
Investigate whether these attributes that make you suitable to be led by a guru are complete;
The above stated characteristics, once endowed, the significance is there to generate correspondence. Correspond to what? It is to truly correspond with virtuous teachers, and then the guidance from the teachers can be taken; then, [one is] considered capable [of being a suitable disciple]. For example, like we have a very good school now, it depends on whether you are qualified to be admitted there. It is the same situation now; we often claim that we lack a qualified teacher or meditation center. To this point, we should reflect thoroughly on the proper recognition of whether we are actually lacking a virtuous teacher? No, there are [qualified teachers]! It is our inability to abide by and accept the virtuous teacher. Since you lack the preconditions and, thus, the qualities of the virtuous are not visible to you, you mistake positive as negative and vice versa. In this situation, you will never have the opportunity, this is what happens! Once there is this recognition, this is the time to apply the qualifications to measure ourselves, to assess if [I] am endowed with these characteristics. [21:44]
If they are complete, cultivate delight.
Well! Please pay attention to the “cultivate" in this statement. Upon attaining recognition and applying contemplation physically and mentally, when analyzing whether or not you are doing it right – [you will be] endowed with the qualifications described herein, you will have completed the above attributes, and that is the time to be joyful and delight. Notice that it also includes the word “cultivate.” This word is very important! Well! Why is it described as “cultivate” delight? Of course! Most of the time, our minds are in an average state of beginningless ignorance and, thus, the force of mental momentum and behavior and so forth are in concordance with confused karmic deeds. Therefore, the deeds of ignorance will make you cycle within it continuously. How can these ignorant contaminated karmic deeds be reversed? That is the time when we have to cultivate. When we claim to cultivate meditation, this is it. But how should it be done? This will be discussed in detail later. [23:35]
Now, with what was said above, that is, upon your endowment, you should feel joyful and fortunate, and rejoice yourself. “Ah, well done! Surprisingly, I made it!” The joyful feeling remains in the mind. This kind of self-rejoicing is the best cultivation. So let’s reflect on the Ten Great Aspirations [also known as the seven branches of worship of the Bodhisattva of Great Deeds Samantabhadra], one of them is the good qualities of rejoicing, what is rejoicing? This merit is a positive quality – a good deed. Although you are not engaging in it, however, because these are good qualities, you gladly rejoice. This good quality does not only apply to [the one who has achieved it] – it is to rejoice in others’ and our own good qualities. Because of the praise and delight within and rejoicing accordingly, this is when we are cultivating – this is the best way to increase our merits. Some of these concepts were introduced before, which included the disadvantages. By rejoicing in this manner, your mental stream is aligned with the Dharma; this is the first [benefit of rejoicing]. [25:08]
The second [benefit] is, because you rejoiced in such a manner, not only will the power arise, but it will continuously increase. Just like us, when we are in a group and making decisions through voting, some agree whereas others disagree. If you would like to see [the decision] pass, it is better to have more approval. For the same reason, in each one of our minds and mental streams, if [we] don’t cultivate this, then our mental streams correspond with ignorance; they are aligned with ignorance. In other words, when you are not rejoicing, that is the time you are voting against it; what does this veto mean? It is the objection of your rebirth to the deity realm and escape from cyclic existence, and it goes against your wish to be reborn to Pure Land. Unknowingly, you are in the midst of a downward spiral. It is that serious, yet it can also be managed beautifully. Thus this is the actual meaning of the word “cultivate.”[26:27]
So I will not specify when the discussion will be in the future, otherwise I will keep on saying later, later and you will ask, when will that later be? When the karma section is discussed, this will be the most important discussion. Hence, you all need to review it frequently. Just listening to it has a very minimal effect. You all must read ahead of time, and then follow that by listening. After that, continuously analyze and contemplate. That will be the time when you can absorb [the teaching] thoroughly and become able to fathom Buddha Dharma with a more profound comprehension. I just bring it up briefly; otherwise, you will feel a lack of connection, and be unable to link [the teachings] together. Thus, with this ability, this is the attitude we should have. What if this ability is lacking? [21:44]
If they are incomplete, you must make an effort to obtain the causes that will complete them before your next life.
Now, we lack the ability, so we have to think and practice by saying, “I want to learn Buddha Dharma; since this is required, I should strive at it now. Otherwise, the opportunity will be gone.” So if you are able to work hard at planting the cause, upon fulfilling the causes and conditions, the achievement will arise in the future. Therefore, the hard work now leads to the perfected effect in the future – this will arise from your diligent effort! So, here, the concept is very clear – those with incomplete [abilities] should practice in this way, and those with complete [abilities] should have another approach. With this understanding, regardless of whether [you are] complete or incomplete, you are always abiding by the teachings to advance step by step. For those of us Buddha Dharma practitioners, the key is whether you are progressing according to the teachings. This is the most important and we must grasp it. [28:37]
Therefore, know the qualities of a listener. If you do not know their defining characteristics, you will not engage in an investigation to see whether they are complete, and will thereby ruin your great purpose.
So here, one concept that should be understood is: what are the qualifications for relying on a virtuous teacher? If we do not understand this – unaware of it yet still consider myself as a practitioner – why is the correspondence not there even after practicing for some time? This is why. You do not even know how to cultivate, how can you meditate? We often use the description of practicing blindly and meditating aimlessly – applying the teaching without knowing how. Ironically, we are the ones practicing blindly and meditating aimlessly yet we are not aware of it.