菩提道次第广论手抄稿:旧版第一卷B面
（手抄稿 第一册 p17）[00:04]
以前有，偏于宫廷方面，元、明以来，一直都是这个样。后来虚大师就为了学这个，派了几个弟子，一部分向东去学东密，当年的时候是大勇法师什么，还有呢，后来大勇法师也到西藏去。那么另外呢，跟大勇法师去，是现在本论的作者—法尊法师。实际上真正到西藏去学藏密的还是有一堆人，而这个里边，结果对目前介绍这个藏密过来的，最了不起的一个大功臣，就是那“尊法师”。[00:50]
那么，这个是顺便说一下。刚才说到宗喀巴大师，把那个完整的教法提起来了，那么现在呢，我们也有机会接触到。虽然它现在已经向下了，但是的的确确把我们中国固有的东西，以及现在这个配合起来的话，我的感觉，不管我们自修也好，对佛法的前途也好，那真是前途无量、前途无量。那么关于这个宗喀巴大师，他自己本人的成就，我也简单地说一下，这里。[01:34]
宗喀巴大师，刚开始学的时候，他主要的先由基础上面—教理，教理。所以他头上多少年广学各家各派的东西，各家各派的东西。他只有二十刚出头一点，进到西藏，没有几年就全藏闻名，全藏闻名，换句话说，他这个教理的通达。但是他并不是凭空而来的，以他这样的一个绝顶聪明的人，他到处去参访当时的善知识，没有一个善知识不参访的，这样。 (p18) 然后跟他们广学那些善知识所通达的东西，而学的内容，不拘任何宗派，小乘的《俱舍》，然后呢，大乘的性宗、相宗、因明，乃至密教，然后自己有圆满彻底的认识。[02:43]
那么说到他这个人的聪明，我讲一个故事，很有意思，就是发生在他身上。他那时候刚进西藏没多久，那么有一次生了病，去看医生。看医生哪，当地都是最好的医生，就给他看，看完了以后，把完了脉以后就用药，这用药大家要讨论一下他的病情什么等等。结果呀，有意思，这个病人，换句话说，就是宗喀巴大师，他也在这个里边参加他的意见，欸，觉得这个脉相是怎么样，应该下什么样的药等等。哈！结果所有代他看病的医生，有一个共同的感受，非常惊讶说：“这个年轻人，了不起！不是我在这里给他看病，而是我遇见了一个最好的，好的医学教授，上了一课。平常我不懂的东西，被这个病人一讲，都懂了！”我们无法想像的这种事情，这是我们绝对无法想像。[03:55]
以我们不妨想一想，为什么要我们想一想呢？就是说，我们经常拿我们的自己的生活经验所体会一下，那么才能够更深入地了解我们要讲的特质、内容。所以我们现在不妨想，我们现在看病，跑到医院里去，那个医生不要说不讲，就是跟你细细地讲，再详细讲，讲了半天，你会不会有什么印象啊？我们一点印象都没有，因为医学这个东西非常复杂。我们现在的这个病，他譬如说要看你的胸部，X光照，你一看就可以看得出来。然后 (p19) 实验报告，说你这个红血球多少，白血球多少。他可没有哦，就把那地方，脉这么一把，要我们自己把，把那个脉，根本不晓得它到底是什么，只觉得扑通、扑通跳几下。欸，就这么他这样的一个年轻人，他就是能够了解这个，而把当时的名医，都这样说服，这是实在绝顶聪明，这样的一个人！所以我们从这个地方，可以了解，这样的聪明人，然后广学—从小乘开始，到性、相，各宗各派。[05:11]
我为什么要提这个事情？这个地方，大家停一下，让我们自己做个警惕：我们现在在这个地方，来干什么？修学佛法。你为什么要修学佛法？说目的我们已经了解了，那么为了达到我们去苦得乐的目的，我们有一个认识，说我们所以得不到的原因，因为对于很多事情，没有正确的认识，一个专门名词叫“无明”。换句话说，我们在无明当中，我们的概念，我们的执着，我、我、我！这个东西都是错误的根本，痛苦的根本在这里。唯有一个有正确认识的人，指导了你，你了解了你的错误，那个时候心里面想排斥这个错误。不但如此，还要进一步地认识怎么样才是正确的，然后照着正确的去做，那个时候，你才能够转化得过来。这个道理很清楚，这个道理才是我们真正第一步应该摆在心里想一想的。[06:17]
所以我们记住，我们现在跑到这地方来学佛，我想没有一个人不同意，大家都会这样想。不过这地方呢，我们进一步地检查一下，实质上的内容，我们跑到这里来，是不是 (p20) 真的学了佛了？这是个大问题。以我自己的经验来说，我们来的目的是学佛，我们也这么说，可是实际上我们学的是“我”。欸，你们会想，为什么讲学的是“我”？我现在仔细分析一下，你们也可以把它看成道理来看，也可以把它看成功学佛来看。假定你把它看成学佛来看，你就受用了；假定你只是把它听作道理来听，那我也在这儿浪费，你也在这儿浪费。那么下面我就说，我们往往跑到这地方来，我觉得，我觉得我要这个样走，我要这个样学，我要这个样学。是不是大家都有这样想法？我想有。本质上面，应该就是说我有这样意志，要学到什么。[07:16]
可是不幸的是，我们所以来，真正的原因，就是有一个根本问题─我自己不认识我是谁，所以叫作无明，所以叫作无明。我们的情绪，起心动念，以及我们的知见，无非都在错误的认识当中。今天我们看了一本书，佛告诉我们这样，啊，懂了、懂了！我真的懂了吗？没有，没有！然后我们是懂了一些什么？就是懂了我们对这一个文字的概念，这个概念不一定是佛要指给我们看的。这个内容很重要！我现在随便来讲一个实际上的例子，我们常常说的：“哎呀，这个佛法里面讲空的呀！你要得看破啊！你得放下。”一点都没错，你只要能够看破，看破嘛，你就放下；放下嘛，你就自在。说：“欸，对、对、对！一点都没错。”结果你真的看破了吗？你真的放下了吗？你真的自在了吗？我想仔细地检 (p21) 查，不能说没有，但是绝对没有真的做到。[08:32]
我们文字是懂了，但是我们懂得这个文字，就是我们以前在世间上面所认识的这个意义，于是你认识的是这一点，真正派上用场的，也是这一点。你所看破的，世间的一个标准是看破了一点，所以比起没有听见这两个字，或者没有经过这两个字提醒的时候，稍微好一点。但是佛法真正要你的看破，你看破了吗？我想这个答案是肯定的─没有！当然，看也没有看见，你放得下吗？根本放不下，因为你没有看破，没有放下，所以你也不得自在。可是我们偏偏自己说：“懂了、懂了！”在这一种状态当中，于是我们自己觉得学到了，所以这个学到的，真正说起来不是佛法。想想看，对不对？我以后经常会运用这个例子。[09:31]
所以一开头我特别强调，假定说在这个地方，大家没有办法真正地体会到的话，我们就不可能深入，不可能深入，这是个很重要的概念，这是个很重要的概念！所以，还是我们平常因为有这个概念，所以往往自以为认识就停在这个地方，你没有办法深入。那么，在这种情况之下，始终还是绕着两样东西：一个，我的见解─嗯，我觉得对！你这个“对”是什么？就是世间上面，以前不懂的文字，现在你懂得了文字相。这个文字是以世间的标准来说，有深刻一层的认识，这个是没有错，所以可以说你是一个知识分子。但是 (p22) 学佛差得十万八千里，门都没摸到—种下一个因。第一点。[10:22]
然后呢，你的感受，对不起，那了解都不了解，我的感受还是普通的习性。世间的来说，人家说文人，文人的习性是什么？讲起来，讲得头头是道，做起来是一无是处，就像普通一般的愚夫愚妇一样。那我们现在实际上都是这样的，大家喊这个民主，大家喊这个、喊那个，看别人的时候，喊得清清楚楚，轮到他身上的时候，做起来是一样地莫名其妙。现在我们修学佛法了，第一个难关就是这里，想想看！所以这个地方提示了我们什么？我们不要自己觉得懂了，要想真正得到好处的话，应该要深一层地，好好地广学。不必说我们现在想，哎呀，学得想样样东西都学，你不要说，就是简单地学念佛吧，学参禅吧！说实在地，还是不够，这个以后再说，这个以后再说。[11:23]
那么在这一个地方，我顺便也提佛经上面的一个公案来说明一下。这个《法华经》，我想我们大家都了解的。佛出世了以后说了很多经典，在这经典当中，现在流传下来的，有两部经典，通常说圆教经典，换句话说，最圆满的。一部是最初说的《华严》，一部是最后说的《法华》。这《法华》很有意思，它最后告诉所有的弟子，你们每一个人到最后都成佛、都成佛。先开始说那些小乘的阿罗汉们，平常已经证了罗汉果了，他以为就到此为止。欸，佛告诉他：不！这是方便法门，最后你要成佛的。所以一一授记。最后呢，乃 (p23) 至于说任何一个人，你只要随便地念一声佛，跑到庙里边，合一个掌，鞠一个躬，乃至于小孩子玩，拿了这个泥沙造一个塔—塔就是寺庙了—欸，觉得这样，都会成佛！[12:35]
当然这个成佛的时间很遥远，不过这里呀，我现在要提示给大家的是说，他授记大智舍利弗尊者等等，就说：“最后你要成佛的，你还要供养两百万恒河沙多少诸佛，多少时间以后成佛。”看一看喔！大智舍利弗尊者是佛弟子当中智慧第一的，而且我们看那个经论上面，已经无量劫来跟着佛，生生世世跟着他，有这样的因缘，这一世证了罗汉果了，到最后成佛还要转了个大圈子，这个是圆教经典。可是另外一部圆教经典有意思咧！《华严》，这善财童子，他是个十信满心，结果他最后也成佛，他的成佛的时间上面是一生取办—说这一生可以成就，所以他最后以十大愿王导归极乐。这两个之间，虽然同样成佛，这个时间，那完全无法想像，完全无法想像！那是个天文数字，天文数字都无法形容。[13:49]
假定说这个成佛这么差别当中，我说没有关系，反正你到那时候，生了天上人间，舒舒服服，到那时候，突然之间，一下成了佛了，那我倒还是愿意等一下。因为成佛很辛苦嘛，所以我等了半天，到那时候成佛了，不是就等等嘛！不是的呀！实际上，这个无量阿僧祇劫，在这里面大部分时间是都在受苦，受无量无边的苦。那罗汉将来走到佛，还要 (p24) 苦，凡夫的话那更不谈，大部分时间都在三恶道当中轮转，痛苦得不得了，这第一个事情。第二个事情呢，转了大半天你最后成佛的时候，他不是说到那时候，那个佛自然地掉在你头上，你还是要经过这样地努力，一点都不能少的，这个我们必定要了解！[14:38]
有这样的因，有这样的果，那到最后成佛还是要，为什么呢？为什么呢？因为我们要真正成佛，要做两件事情。哪两件？一个呢，要所知障彻底地净除，烦恼障彻底净除，两样东西。那个东西你没有净除之前，不行！换句话说，那个债在那里，你没有还清之前，就是负债的；还清了，什么时候还清了，就对。还有呢，你要做那件事情就要做那么多，什么时候做圆满，什么时候就对，这样。结果呢，前者走这么长的路，完了以后，同样还要付出这么大的努力去完成；后者一下就达到，他也达到了。这两个比较，对我们有极重要的一个概念，大家记住！为什么？为什么？我想如果说我们自己肯努力在这个方面追寻一下的话，没有一个人例外的，这一定愿意走善财童子这一条路。喔，这个太冤枉了！走这么长时间太冤枉，因为这个吃了冤枉苦头嘛，对不对？这个概念在哪里呢？看下面，这个就在这两部经上面说得清清楚楚。[15:52]
所以，如果说你们将来真正要学本论的话，我之所以把课排得比较少的原因，你们要肯学，好好地要去找各式各样的经论，自己证明。《法华》上面说得清清楚楚，说：我 (p25) 啊，无量劫以来，就把那圆满的教法告诉你，告诉你了以后，对不起，你就听不进我的话，总是急急忙忙照你配你胃口的去做，结果就因为这样，你以为得到了，没有，没有得到。所以它中间说了一个什么比喻，叫〈化城喻品〉，大家还有印象吧？这个〈化城喻品〉，我现在完全用最平常的方式，来说明最重要的意义。就像说，我们现在要去到某一个地方求宝一样，这一条路是满长远的，大家一直跟着那个大商主—大商主就是我们的佛陀，他是完全了解的—去走。哎呀！走在路上是又渴、又热、又累，大家跑了个半天，又跑不到，眼看着要退心了。那个佛陀就晓得这些人的心量太差，所以这个地方现一个化城：欸，到了、到了！大家觉得好欢喜。结果进了城，喝了一点水，吃饱了觉得很高兴。佛陀就说：大家精神振作了，还没到喔，下面还有路哦！那个时候，他就跑起来，就对了。我想在座的，一定有很多同修，念过《法华》，晓得这个公案；没有念过，好好地去看一看。[17:30]
这个地方，我不强调后面的，只说明什么？说明我们真正要想学这个佛，应该一开头的时候，先心平气和，耐下心来，把佛要告诉我们的，正确圆满的教法认识了，然后你开始去一口气走的话，这个就是一生取办。否则的话，你急急忙忙去做的话，这条是远路，这条是远路。究实说来，在我们没有正确了解之前，因为我们毕竟是个凡夫，自己我也一 (p26) 样的感觉，哎呀！叫我去一听见那个佛法这么难走，这么长远，谁都会害怕。但是如果你有了正确的认识，正确地了解以后，谁都会取后者，因为你害怕的结果，并没有因为你害怕而省力呀，反而让你吃尽千辛万苦啊！这是个真实的内容。所以真正重要的，假定说我们能够如法地去了解这个完整的内容，然后去走的话，倒反而来得省事。[18:44]
那么在这个地方，我来说一个比喻，说明这件事情。比如说，我们现在来造房子吧！这么说，我们觉得要造个房子，那么，夏天太热受不了，冬天太冷，台风的时候……造个房子。急急忙忙造一个房子，简单一点，只要可以住得进来，只要弄个铁皮钉一钉，是，什么都不要。到了那个时候发现，不是的呀，这个房子不够呀！你要真正地要想达到圆满，不是这样。那么这个比喻什么？就像我们现在觉得很苦恼，那么我们赶快要找一个安乐的地方躲起来呀。结果我们发现，真正彻底圆满地要躲掉这个痛苦，得到这个安乐的地方要佛，像造个房子，要造一个摩天大厦一样，所以那个时候你要重新改建。[19:37]
不过这个地方我们往往有一个问题就来了。那你改建，第二次改建的时候，这个老房子嘛，拆掉重来，拆掉重来一趟还可以。我们往往有这个毛病，说：“哎呀！现在这个一间不够……”因为我们南普陀就是最好的典型，一间不够再加一间，一间不够再加一间；东加一间、西加一间，往东面加一间，往上面加一间，往那面加一间，加得非常凌乱， (p27) 到后来，你简直不晓得它怎么办是好！不过，好在我们现在这个架子向两边还宽；实际上它不是，它是个高楼大厦。我说一层，然后呢，二层，对不起，你造三层的话，这地基不稳，不行的。怎么办呢？把它拆掉重来，所以我们往往说造了三层，造一层的时候，觉得马马虎虎，造了再说。要造二层，还可以，造到三层的话，把三层全部拆光，地基重来。然后呢，造了四层、五层，到了那时候，你又全部拆光又全部重来，我们常常做这种事情。[20:35]
我想我们眼前这种感受很多，我们跑到马路上，那是刚造好，过两天又挖一个洞，原来这个还没弄好；过两天又挖一个洞，原来那个东西还没弄好，我们总觉得不方便。现在我们修学佛道也是如此，所以在这个地方不是，我们一开头时候，先把那个基础稳固。说我们要造一个摩天大厦，虽然现在没有这个力量，但是没有关系嘛，我一步一步来，我一定要从那个基础造好。如果我有了正确的认识，一开始有这个规划的时候，你第一步，就把那基础造得非常稳固。到那个时候，然后再一层楼，到那时候一层楼，你一直造上去，一直造到个摩天大厦。当你一步一步造上去，不是说非常辛苦，当你造了一步的时候，你可以说造好了，你可以安住在一楼；再造了，可以安住在二楼；再可以造上去，安住在三楼。你这样地层层上去，到最后圆满的时候，整个的金碧辉煌那个大厦都起来了。这个里 (p28) 边的差别，差得天差地远。[21:31]
刚才那个比喻，虽然是好像很可笑，实际上，我想我们人人感受得到。那么，现在我们修学佛道，也是如此。所以宗喀巴大师在这个地方示现给我们看，他们很多当年印度的大德，都是这种风格。所以我们目前，我在这地方要特别说明这件事情的道理，也就是这样。在我们开始的时候，我觉得我们就应该对这个教法，有一个完整的认识。不过，这个地方并不是告诉我们说，我们要学宗喀巴大师这样—他是一个密的，我们也是要密。不！这个意思是说，你对整个的教法有了圆满的认识，把你的目标确定好了以后，那时候你进一步选你现在相应，应该走的路。比如对我们现在来说，我们应该走的净土，那时候，你才是走净土，一门深入。[22:26]
那你会说，同样是净土，你这个净土，跟我这个净土有什么不一样啊？不一样，差得很大。平常我们现在念佛的人，听见了念佛，赶快！往往就说，我只要念得去就好了，弄个下品下生。结果你念了半天，下品下生都不一定去得了，这是个事实。现在这里我们说，万修万人去，这个法门，对不对？对！净土法门是万修万人去，可是现在，一万个人修，有几个人去啊？找不到几个，这是个事实。那么现在照这个法门做，有什么好处呢？你有圆满的认识了以后，第一个是万修万去；第二个，要去的目的也不一样。我本来说， (p29) 我只要去就行了，现在不是，我要成佛，不但要自己解决，而且帮助一切人解决。可是为了要达到这个目的起见，选我现在最相应的念佛的路子，这样的情况，所以我要去！[23:20]
所以你刚开始去的时候，你要求的就是上品上生，乃至于有一个人就求无上乘，说我要去现在去念的是要求什么？要求这个寂光净土的上品上生，上品上生还分四土九品的。那个时候，当然，我们现在的条件，不一定真的能够达到“寂光”的上品上生，乃至于“同居”的上品上生都得不到。那没有关系，你可以得到上品中生，上品下生，至少你可以很稳。还有一点，因为你的愿心这样的，将来一去，见到了佛，你所追求的圆满的东西，很快，这条直路。这是我们要了解的。[24:02]
所以在这个本论我一开头说明，我并不说建议大家要学哪一个宗派，或者哪一个法门，完全不是！这个宗派法门，这是你们自己选你们个人自己相应的。而是一开头的时候，我们要了解佛法的整个圆满的内容是什么，你有了正确的了解了以后，然后把你的目标一开始的时候，规划出来。从这一个认识当中，选取找到你自己相应的路，然后你走上去的话，千稳百当，而且是最省事、最快速、最圆满；念佛照样地念，参禅照样地参。[24:47]
所以这个后面，他会告诉我们的：是，我们修行一定是一门深入。这个根本的道理在这里。除了这个以外还有一个，假如你真的一门深入，找到了门还好，不幸的我们往往是 (p30) 什么？在门外空转。我们中国有一句话叫“闭门造车”，现在不是，门都没摸到，门都没摸到，乃至于什么？在原地踏步，我们自己觉得在修学佛法。就像刚才说，我们觉得修学佛法，实际上，在修学的是个“我”，弄到后来，“我”是越弄越大。[25:23]
现在在这个地方，我们不妨仔细检查一下看看。平常我们最流行的，也可以说最适应我们现在时代的，就是净土。这个印光大师，是净土的大德，他特别说明，有很多人，弄了个半天，是念佛也好、什么也好，越念是烦恼越重。对不起，弄错了！你说怎么会呢？就是刚才这个道理─我觉得对了，实际上呢，没有真的对。所以前天说的，未会先会，千万不要！我们修了个半天，不是修的佛法，是修的“我”，把那个我是越弄越大，那个冤枉苦头吃得太多、太多！不过这个详细的内容在下面。所以我谈到宗喀巴大师，当年修行的状态，他所以有这么高的成就，所以能够帮这么多人的忙，乃至于把整个的教法这样地振兴，到今天我们还有这个受用的原因，就指出这一条路来。这个也就是我所以选取本论，在这个地方跟大家共同研习的原因。[26:34]
同样地，因为这样的原因，所以我把那个讲法本身，也完全改变、完全改变。以后原则上面都是遵循这一条道路，讲到每个地方，总要使我们对它产生一个认识。然后这个认识当中，慢慢地去推展扩大，而不忽视整个的内容。等到我们有了这个认识以后，慢慢地 (p31) 到某一个程度，然后把整个的全貌安进去，使得我们对于整个佛法，有一个正确的认识。[27:09]
所以我们这里是简单地说明一下，宗喀巴大师他当初是这样的，他说他是先在教法上面，有了这样的一个认识。所以当年，在他那一个时代，他在整个西藏，可以达到独一无二的，最高的这样的一个地步。先在教法上面，我举一个典型的例子来说一下。他曾经讲法，同一天讲法讲二十一部论，换句话说，我们在平常讲法，一座、一座，他讲二十一座。[27:53]
1B Commentary
(COMMENTARY V1. P13)
Reincarnated Bodhisattvas like Venerable Tai-xu, with his aspiration and his disciples applied Chinese lineages such as Tai, Xiang, Xing, Xian (台、賢、性、相), as well as Zen and Pure Land [lineages], but the Vajrayana lineage had been broken for a long time in mainland China. The Vajrayana teaching once existed in the palace during the Yuan and Ming dynasties. Venerable Tai-xu sent his disciples to learn from the Japanese version of Vajrayana, and, at that time, Venerable Da-yong also went. Later, Venerable Da-yong went to Tibet and Venerable Fa-zun went with him. Venerable Fa-zun translated the Chinese Lamrim. Actually, there was a group of practitioners that went to Tibet to learn their lineage, and, among them, Venerable Fa-zun was the most extraordinary one. [00:50]
Here I would like to mention something in passing. Earlier [I] referred to Lama Tsong-kha-pa who upheld Buddhism in its entirety. [Because of his achievements,] we have the opportunity to receive his teaching now. Despite the degeneration of [Buddhism], if we sincerely combine Chinese tradition with [Lamrim] teaching my feeling is that the future will be promising with boundless prospects both for individual practice and for Buddhism as a whole. With regard to Lama Tsong-kha-pa and his achievements, I will go over these briefly now. [01:34]
Lama Tsong-kha-pa’s learning began with the fundamentals - the doctrines and tenets. He spent his first few years of study broadly acquiring the doctrines from various sects. At a little over the age of twenty, he entered Tibet [Lhasa] and within a few years he became a prominent figure there, due to his thorough understanding of the teachings. His [attainment] of knowledge did not come out of thin air. Lama Tsong-kha-pa was an extremely intelligent being who beseeched the virtuous teachers of his time [to teach him] and he learned from them all with sincerity. He extensively mastered the teachings from all teachers, including the Hinayana’s Treasury of Knowledge (Abhidharma-kosa), the Mahayana’s Profound-view, Extensive-deeds Buddhism logic and even Vajrayana, and [he] attained his encompassing realization. [02:43]
To illustrate Lama Tsong-kha-pa’s intelligence, I will share a very interesting story about him. Not long after entering Tibet [Lhasa], he became ill and went to the doctor. The best local doctors were engaged to treat his illness. After feeling his pulse, the doctors discussed his condition in order to prescribe treatment. Interestingly enough, the patient, Lama Tsong-kha-pa, also offered his opinions, commented on the symptoms of the pulse, and advised on the prescription. As a result of [his insight], all of his doctors shared the same feeling and [each one] expressed with astonishment: “This young man is really incredible! I did not diagnose his illness; on the contrary, I have met the best medical professor and had a good lesson. What I was unable to understand, this patient has clarified for me!” It is hard for us to imagine this [achievement] - it is absolutely inconceivable. [03:55]
Let us reflect upon, why should we do so? We often use our life experiences in order to perceive a deeper level of the characteristics and content of the teaching [being introduced.] For instance, visualize going to a doctor in the hospital. The doctor probably would not describe [the symptoms or illness to you] and, even if he did explain it in great detail again and again for half the day, would you remember any of it? You wouldn’t remember because the medical field is very complicated. Now, say, [for example,] they take an X-ray of your chest to diagnose your illness. By reading the result, the doctor can immediately identify the problem or do further testing to reveal the red and white blood cell counts for example. [At the time of Lama Tsong-kha-pa,] the doctor’s only means of diagnosis was to take his pulse on the wrist. [If we were] to take our own pulse, we wouldn’t know what it meant. We would only sense the pumping of a few beats. Yes, Lama Tsong-kha-pa was a very accomplished] young man with the comprehension to convince prominent doctors [of his knowledge]. He was absolutely brilliant, [an exceptional] man. So, [we learn] from this tale that Lama Tsong-kha-pa was a very brilliant person. Being erudite, [his knowledge included] Hinayana, Profound-view, Extensive-deeds, and various sects. [05:11]
Why do I have to mention this? Let’s pause for a moment now and, as a reminder, ask ourselves the question, “What is the purpose for my being here?” [The purpose is] to study Buddha’s teaching. Why do [we] need to study it? [We need to] understand that the purpose [of studying Buddhism is] the eradication of suffering and the attainment of happiness. We need to know that our failure to achieve our purpose is due to the lack of proper perception: a special term called “ignorance.” In other words, our perception and our attachment are the results of our ignorance [all about self] - me, me, me! This is the root cause of all misconceptions and sufferings. Only through the guidance of someone who has the proper perception to help us to see our faults [can we] generate the mentality to reject them. In addition, we also need further recognition [of the faults] with the proper understanding and the [accordant] application [to remove them]. Only then [are we] able to transform. The [above: recognizing faults, understanding their causes and how to remove them] concept is clear; to reflect upon them mindfully is what we should be seriously doing as first step. [06:17]
So we have to remember that we are here to learn from Buddha. I don’t believe that anyone will disagree with this. However, let’s take a closer look for a reality check. Have we come here to truly learn from Buddha? This is questionable. Speaking from my experience, we claim that we are here to learn from Buddha but, in reality, we are learning from the “me.” You may wonder why, so let me analyze it further. You may consider [the teaching either] as theory or as the approach to learn from Buddha. If you consider it learning from Buddha, the benefit is yours. If you think of it as listening to some theories, then we are both wasting our time here. Next, I will say that the reason we come here, I believe and I feel, is to follow the path - because “this is what I want to learn”. Don’t we all have this attitude? I think so. Basically, [we are here] wanting to learn with [personal determinate] willpower. [07:16]
Unfortunately, to be honest, the reason we are here [in cyclic existence] is due to a fundamental problem - not knowing who this “me” is. This is called ignorance, or a lack of wisdom. Our emotions, mental momentum, and perception all have a contaminated view. We read a book today [and think], “This is what Buddha taught. Ah! Got it, I’ve got it!” But do we actually understand it? No! Not at all! Later, we learn more [but only understand] the surface [literal] meaning of the printed text, which may not be the intended meaning from the Buddha. This is crucial to know! Let me pick one real example. We often say, “Alas, Buddhism talks about emptiness, so you should realize it and let go!” This is absolutely right, as long as you can realize [the true nature of reality]. Once it is realized, you will let go [of self] and once you let go, you will be liberated. [Your reply to this would be,] “Yes, right, right, right! That is exactly right.” Yet, in reality, did you really realize [the true nature of reality]? Did you really let go? Are you really liberated? My [view] is that, with careful scrutiny, [we may attain the knowledge to a certain extent], but we are definitely not at the encompassing stage. [08:32]
We do understand the texts; however, our actual understanding of the meaning is at a secular level. Thus, with this limited understanding, the available application is limited accordingly. Our understanding [of the true nature of reality], from the worldly view, [some understanding] does take place [and our understanding] is a little better than those who have never heard of this expression or those who have not been [made aware of] this expression at all. However, did we truly realize what Buddha wants us to realize? I am pretty sure the answer is a definite no! Of course, without even seeing [what to understand], how can we let go? Being unable to let go is due to our not having understood to the level of letting go yet, so our liberation will not be realized. Still, we are claiming: “Got it, got it!” Under such circumstances, we feel that we’ve got it, and as a result of not realizing our limitations, what we have learned is not actually Buddhism. Think it over, right? I will apply this example [claiming got it prematurely] often in future teachings. [09:31]
So, in the very beginning, I specifically emphasized that if we are not able to truly understand [the teachings] at the present time, we will not be able to fathom a more profound level. This is a very important concept, very important! Therefore, due to this constant perception that we have already embraced [the teachings], we often take it for granted and stop advancing [at that point.] We don’t know how to realize the [meaning of the teachings]. Thus, in this situation, two issues remain. One is “my view” - well, I consider this view to be “right”! But what does this “right” mean? [On what standard is it based?] [In comparison with] worldly convention, you are now aware of things you did not understand at the surface level. [We judge what is “right”] based on the conventional standard and that once we have gained a deeper understanding [our view of “right” is adjusted, yet still require improvement through even deeper understanding]. There is nothing wrong with it, and shows that you are an intellectual person. However, it is miles away from learning from Buddha, not even close to the entrance to Buddhism - [you simply] planted a seed. This is the first issue to consider. [10:22]
The [second issue to consider is] your feeling. [I am] sorry to say that I feel it is still [governed by] usual habit due to lack of understanding. Conventionally speaking, what is the latent propensity of scholars? They talk with great reasoning while their actual actions are good-for-nothing, just like those of any unwise man or woman. In fact, we are all like that. Everyone calls out for democracy or something else. When we see faults in others, the voice is loud and clear. However, when it comes to [ourselves], oddly the same [faults] apply! Now we are studying Buddha’s teaching and the first threshold - reflect on it! What does [this threshold] tell us? Never take for granted that we’ve understood the teaching. In order to truly benefit from [the teachings], we should [diligently strive] to continue to further our study of Lamrim. We should not think, well, [I want] to learn everything, in the case of simply learning to chant Buddha’s name or practise Zen meditation - honestly, learning these two is still not sufficient. I will go into this concept later and it will be covered [at that time.] [11:23]
Here, I would like to take the opportunity to share a story from the sutras. We’ve all heard of The Lotus Sutra. After Buddha’s manifestation, he taught many sutras and there are two that are most encompassing; in other words, they are the most complete teachings [with respect to the path]. The Array of Stalks Sutra was taught in the beginning and The Lotus Sutra was expounded on last. The Lotus Sutra has great meaning. Buddha told his disciples that all of [them] would eventually achieve Buddhahood and become Buddha. He started with the Hinayana arhats, [who] often thought that they had reached the limit with the attainment of arhatship. Buddha told them, “Not so! It is only an avenue of convenience, eventually, you need to attain Buddhahood.” So Buddha gave predictions to everyone, finally saying that any given being will become Buddha, as long as they recite the Buddha’s name once or enter into a temple with palms together and take a bow. Even children who build a sand stupa - a stupa is equivalent to a temple - [are planting the seed]. [12:35]
Of course, the achievement of Buddhahood is [a very long process.] However, I would like to remind everyone that Buddha predicted to the wisdom foremost Venerable Sariputra and others that, “Eventually, you will achieve Buddhahood; however, you still need to offer numerous Buddhas, as many as the two million grains of sand in the Ganges River, for enormous lengths of time before achieving Buddhahood.” Behold! The Venerable Sariputra had the greatest wisdom among Buddha’s disciples. When we refer to the scriptures [we see that] he followed Buddha for innumerable eons, life after life. With these causes and conditions, he attained his arhatship in the life [during Shakyamuni Buddha’s time]. According to The Lotus Sutra, he would not achieve Buddhahood for a very long time. It is interesting that in the other encompassing sutra - Array of Stalks Sutra; [we learn that] youthful Sudhana, fully confident with faith, achieved his Buddhahood at the end of his life! In terms of duration, he achieved it in one lifetime. It is possible to succeed in one lifetime. He applied the Ten Great Vows [of Samantabhadra - Bodhisattva of the Great Deeds] which guide beings to the pure Buddha realm. In the two examples, although both Sudhana and Sariputra achieved Buddhahood, the duration [for Sariputra] is hard to imagine, impossible [for us] to conceive! It is such an astronomical figure, beyond description. [13:49]
Given such great differences, I [might] consider that [the duration] does not matter and that, when the time comes, [I will be] reborn to the comfortable deity or human realms and Buddhahood will suddenly befall me. If this were the case, then, because achieving Buddhahood is really painstaking, I would rather [just] wait for it to happen. However, it will not happen by merely waiting! As a matter of fact, during the immeasurable eons [in cyclic existence], [we] spend most of our time suffering, enduring endless misery. To attain Buddhahood, even arhats have to suffer, not to mention ordinary beings. The majority of [ordinary beings] spend time in miserable existence with unbearable sufferings. The above is the first fact of life. The next fact is that after spending a long time [practicing] to achieve Buddhahood, the achievement does not [come automatically.] You must strive earnestly [to attain it] without any slacking. This is what we must understand. [14:38]
Certain cause leads to a certain effect. Upon achieving Buddhahood, this still applies. Why? How come? Because sincerely yearning to achieve Buddhahood requires the accomplishment of two things. What are these two things? We have to thoroughly remove cognitive and afflictive obstructions. Before [their removal], there is no way [to achieve Buddhahood]! In other words, your debt is still there. Until you pay it off, the debt remains. Once [the debt is] paid off, then the timing is right. Furthermore, there is much preparation to be done and upon completion, the time is right [to achieve Buddhahood]. That is how it works. As a result, the former [Sariputra] took a longer path [to Buddhahood], and accomplished it with great effort. The latter [youthful Sudhana] also achieved it but he accomplished [Buddhahood] all at once. Between the two, there is a very important concept for us [to understand], please remember! Why? What for? I believe that if we are willing to pursue this concept further, then without any exception, [we would all like] to take Sudhana’s path. Otherwise, the length of time is unjustified! Such a long duration [to achieve Buddhahood] is not justifiable - to endure that kind of suffering is unworthy, right? Where does this concept arise? It is specified clearly in these two Sutras. [15:52]
So, if you are seriously planning to learn Lamrim, the reason I did not provide a tight curriculum schedule is so that [you will make the effort to] validate [your understanding of the teachings] through research of the sutras and scriptures as long as you are willing to learn. The Lotus Sutra clearly states “that I [Buddha], innumerable eons ago, have taught you [Sariputra] the complete teachings. It is unfortunate that you have not taken my advice. Often, you hastily continued with your latent propensity. In the end, you thought you understood, yet you actually did not.” Also in this Sutra, there is a parable called the Chapter of the Parable of the Manifest City (Chapter 7 化城喻品). Do you still remember it? I will explain this Parable of the Manifest City in plain language to express its core meaning. It is like [a group that] set out on a long journey for a treasure hunt in a faraway location. Everyone followed the lead merchant - our Buddha – who knew exactly how to get to the destination. Alas! Along the way, [the group experienced] thirst, heat, and weariness. They made all sorts of effort without getting any closer [to the goal] and were getting ready to give up. Buddha knew that the “mental capacity” (⼼量) of the followers was too weak [to continue] so he manifested a city on the spot. “Here we are! Here we are!” [Buddha proclaimed.] Everyone got excited and, once they entered the city, [they were] pleased to drink water and eat food. Then, the Buddha said, “After this refreshment [we must go on.] We are not there yet; there is more distance to cover!” At that time, starting afresh was the right thing to do! I believe many of you here have read The Lotus Sutra before and know of this parable. If not, please find time to study it. [17:30]
Here, I will not put too much emphasis on the latter part [of the story] - [I will] just point out [its meaning]. It means that, if you really want to learn from Buddha, you should begin by calming down and being patient so you can understand what Buddha wants to tell you. Then, properly and completely apprehend the teaching. Afterwards, you [should] strive to achieve the realization in one lifetime. Otherwise, randomly jumping into [the teachings] is like taking a detour. Frankly speaking, before we have the correct understanding after all we are just ordinary beings, I also have the same feeling: alas! When I hear of the hardships in applying Buddha’s teachings and [discovering] that it is such a lengthy journey [to Buddhahood], all will be frightened. However, once you have the proper recognition and proper understanding, you will adopt the latter [aspiration to achieve Buddhahood in one lifetime]. Your fear will not make it any easier; rather, it will bring you all kinds of hardships! This is the real intention of the story. Thus, the key point is, if we can understand the entire essence of Buddha’s teaching, the application will become much easier prior to putting [the teaching] to use. [18:44]
I will explain by using building a house as an example. When building a house, the summer is too hot to bear, the winter is too cold, and [sometimes there are] typhoons; we must build the house [considering these factors]. To build a house hastily and simply, just by nailing it together with iron sheets, might seem sufficient, as long as it is habitable, but over time, one will find that the reality is not so. This house is not sufficiently built! To achieve genuine fulfilment, this is not the way it should be. So, what does this example show? When we are in the midst of affliction and suffering, we quickly seek a comfortable hideout. Later, we discover that, to truly and thoroughly eradicate suffering and to reach a place of peace and happiness, we need to rely on Buddha. It is the same as building a house - to build it like a skyscraper, you must start all over. [19:37]
However, at this point, we often encounter a problem. So you plan to rebuild, and second time around, you reconstruct the old house by tearing it down and rebuilding it. It may be fine to tear it down and rebuild once. We often make this mistake, saying, “Alas! At this time, one room is not enough!“ Our Nan-pu-tuo [monastery] is a typical example. When one room was not enough, we added another one and another one: one on the east, one on the west, another one on the [further] east, one on the top, one to another side. The additions were made in a disorderly manner. Eventually, you simply don’t know what to do with it! However, the framework we have now, fortunately, has enough width on both sides [to sustain these additions]. Another example is building a skyscraper. You plan for one story, then two stories, but when you want to add a third floor, you find that the foundation cannot support it. How should it be done properly? When rebuilding, we often mistakenly construct a three-story building by carelessly building the first floor just to complete it. Then, the second floor barely makes it. In order to add the third floor, the whole building needs to be torn down to restructure the foundation. Later on, if fourth and fifth floors are needed, you will have to tear it down again to rebuild. This happens to us very frequently. [20:35]
I believe we may have a similar experience while walking on a newly paved street. Two days later, a hole is dug [on the street for another project] before [the original hole] is filled, and two days after that another hole [needs to be] dug due to a flaw in the original plan which causes an inconvenience. Building the path to learn from Buddha is similar. The point is that [we must] establish a sound foundation in the beginning. If we are to build a skyscraper and we lack the ability now, it is fine to build upward gradually in steps but the underlying foundation has to be very sturdy. If you have the proper understanding and a plan from the very beginning, your first step is already sound. Later, adding one floor after another, you can continue until the skyscraper is [constructed.] Building it step by step is not that difficult. Upon completion of the first step, you can say it is done and the first floor is ready to move into. Then, continue to work on the second floor, and then make the third floor habitable. Advance gradually in this manner and, upon completion, the entire resplendence and magnificence will all come together, whether the building is large or small. The end effect of these two methods is as different as chalk and cheese. [21:31]
The aforementioned example seems absurd but, in fact, I believe we all have similar experiences. Now, the same [approach] applies to our study of Buddha’s teachings. Therefore, Lama Tsong-kha-pa revealed to us that many great Indian practitioners at the time had the same attitude. That is why I made the effort to clarify Lama Tsong-kha-pa‘s reasoning with the same intention. In the beginning, I believe we should have a thorough understanding of the teaching.
However, this is not to say that we have to mimic Lama Tsong-kha-pa [and that because] he was a Tantric practitioner, we should be as well. That is not the case! I mean to say that once you have a complete understanding of the entire teaching and focus on your goal then you can decide which path to conform to. For now, if Pure Land practice is your [chosen] path, then you will be able to delve into the entrance [of Pure Land practice] after understanding [the entire framework of Lamrim].
[22:26]
So you may ask, [with respect to] Pure Land practice, what is the difference between your Pure Land and my Pure Land? It is different. There is a big difference. Often, [there are] those of us who chant Buddha’s name, once you learn this recitation approach, hastily [apply it]! Usually, it becomes a case of [thinking,] “As long as I chant [the Buddha’s name], I will get to the entry level [of the Pure Land].” In the end, however, after all the recitation, the entrance is not necessarily available. This is the true reality. We have heard that thousands of people apply this approach [of Pure Land chanting], right? Yes, it is true! The Pure Land reciting method will deliver thousands of practitioners but how many out of ten thousand have entered [the Pure Land]? It is hard to find a few. This is the reality. If we practice according to the teaching, what are the advantages? With complete understanding, not only will all practitioners enter [Pure Land], but they will also enter with enhanced aspirations. Initially [the goal] was just to be there. Now it is more. I want to achieve Buddhahood, not only for personal liberation, but also to liberate all sentient beings. However, for the sake of achieving this goal, I will start from what is the most conforming path for now. In this situation, I will go for it! [23:20]
So in the beginning, you should set [your aspiration] for the highest level. Some even set out for Ultimate Enlightenment and specify it as the aspiration of their study.
The goal is rebirth to the highest level in the land-of-Eternally-Quiescent-Light. This highest level is divided into four Buddha-dhatus and nine grades (四⼟九品). For now, of course, we lack the qualifications [to be reborn in these Buddha-dhatus]. There is no certainty that we can reach this high status in Quiescent-Light, for the highest level of the Land-of-Common-Residence is even harder to get. It doesn’t matter whether you can attain the middle level or the lowest level of the highest class, at least your attainment is very stable. Furthermore, because of your aspiration, once you are there, you will see Buddha and your aspiration will be fulfilled very quickly. This is a shortcut that we should know.
[four Buddha-dhatus 四⼟:
常寂光淨⼟ Land-of-Eternally-Quiescent-Light、
实报庄严⼟ Land-of-Real-Reward、
凡圣同居⼟ Land-of-Common-Residence- of-Beings-and-Saints、
⽅便有余⼟ Land-of-Expediency]*
[24:02]
So I stated at the beginning of this commentary that I am not suggesting that you adopt any specific sects or schools of thought - absolutely not! The choice of sects or schools of thought relies on your personal level of understanding. From the very beginning, [you should strive] to achieve complete understanding of the entire content of the teaching. Once you have proper comprehension, then [you can] approach your goals with proper planning. With this recognition, you can make a decision for a conformed path and advance from there. It will happen steadily and surely. Moreover, it will be the easiest, quickest, and most comprehensive [path]. The same applies to both approaches of chanting Buddha’s name or Zen meditation. [24:47]
Hence, later on, the teaching will reveal [to us that] we have to delve into [the teachings] from the entrance for in-depth study. This is the fundamental approach. Other conditions [we] may experience are the following: if we truly delve in, provided that the entrance is the right one, unfortunately most likely what happen to us? [We are] spinning around outside the entrance [not able to find the proper starting point to practice]. There is a Chinese expression to describe this, “to build a cart behind closed doors” [which means to be overly subjective and ignore all external options]. Under different conditions, we won’t even find the entrance because we do not know where the entrance is. What else? We are passing time [in the status quo]. We feel like we are studying and practicing Buddhism, as aforementioned, and we feel that we are learning Buddhism, but, as a matter of fact, we are learning from this “me,” and gradually, this “me” grows bigger and bigger. [25:23]
Here, let’s evaluate carefully. Often the most popular, or what can be considered the most contemporary trend, is the Pure Land practice. Venerable Yin-guang is the master of this school of practice. He specifically mentioned that many people try it for a while, whether chanting Buddha’s name or something else, and the more they chant, the more they accumulate affliction. Pardon me, but something is wrong [with this application of the practice]. You will ask, why? The same reasoning mentioned the day before - [you] consider it [the practice you know of as] the proper approach. As a matter of fact, you shouldn’t be so sure. As I said the other day, don’t ever jump to the conclusion that you’ve understood it too soon! We devote time to groom the “me” instead of engaging in Dharma practice. This “me” will grow bigger and bigger and affect [immeasurable] suffering, too much [suffering]! However, this will be covered later in more detail. This is why I introduced the condition of how Lama Tsong-kha-pa applied the teachings at his time. That is why he attained high achievement and the capability to help so many [beings]. He even restored Buddha’s teachings in their entirety. To this day, we are still benefiting from it. He guided us with this specific path. This is also the reason why I chose Lamrim Chenmo for us to study together. [26:34]
For the same reason, I have completely modified the approach of teaching and changed it entirely. Later on, this will be the approach to follow. For every section of discussion, the intention is for us to cultivate understanding. Based on this understanding, [we will] gradually extend it and broaden it without losing the focus of the contents. Once we have this understanding, [we will] increase it gradually then piece together the entire picture. This approach will enable us to form a proper knowledge about Buddha Dharma in its entirety.[27:09]
This is only a brief introduction of how it was at Lama Tsong-kha-pa’s time. He said his learning was established upon understanding the tenets of the teaching accordingly. Consequently, during his time, he attained the highest, peerless achievement in all of Tibet. As for the tenet teaching, I will apply a simple example: he once taught twenty-one commentaries in one day. In other words, our regular experience is [to complete] one session, [and then proceed to] another session - he taught twenty-one sessions [in one day]. [27:53]