菩提道次第广论手抄稿:旧版第三十五卷A面
P. 70 (LL6)（手抄稿 第五册 p71）[00:13]
所以，要学这个，晓得欲学六度四摄、菩萨行等。
p. 70 (8)
Once this yearning arises from the depths of your heart, decisively take up the pure vow of the engaged spirit of enlightenment.
【若由至心起欲学已，定受行心清净律仪。】
这个次第很清楚，所以每个地方有个次、次、次。那个时候你经过了这个学习，一心一意觉得：哎呀，现在要学这个了。这个地方学，不是我们坐在这个地方听这个道理，讲那个道理。那个时候学的话，碰见那个境界人家来要你，“欸，没错！我马上东西送给他。”心里有一点舍不得，“欸，不、不、不，我要送给他！”这样。然后呢人家来骂你，“啊，我修忍辱。”碰见境界上面的话，“我就持戒。”就是这种情况。这个地方不配你胃口的，“对，这个戒上面告诉我们，我要忍受。”然后呢，你这个时候叫真正学的时候，它这个学不是文字上头的。所以“至心欲学已”，那个时候干什么呢？“定受行心清净律仪”，受菩萨戒！这个时候才真的受菩萨戒哦！修菩萨戒开始这个叫什么？行、行 (p72) 心，修了菩萨戒以后，[01:19]
Then, at the risk of your life, avoid being polluted by the root infractions. Strive not to be soiled by even small and medium contaminations or by the creation of faults.
【次应舍命莫令根本罪犯染着，余中下缠及诸恶作，亦应励力莫令有染，】
那个时候受了这个东西，宁舍生命，绝不可以犯根本戒，一点都不能。其他的“中下缠”，也要努力不要去沾上。[01:41]
Even if you are soiled, thoroughly purify yourself by repairing the infractions just as is taught in scripture.
【设若有犯，亦应由于如所宣说，出犯门中，善为净治。】
但是我们刚开始的时候，就是发了这个心，因为这个烦恼还在，还难免有的时候不小心，或者是放逸，或者是失念，或者是烦恼盛，又要去犯。那么那个时候怎么办？马上依照仪轨，忏悔净治。[02:05]
在这个地方愿心跟行心，在大乘这个位次当中很清楚。在你前面，从下士到中士，到发这个愿心，那个时候叫下品资粮位，这叫下品资粮位；然后呢，你有了这个下品资粮位了以后，自己觉得，一心一意要行这个六度万行，开始受菩萨戒的时就中品资粮位。下品资粮位的行者，如果你回向往生的话，到极乐世界就上品，最起码的；下品资粮位的行者，拿这个心回向往生净土的，上品，这样。你们可以翻开来看，往生净土的上品的条件什么？发菩提心，对不对？就是这个，发了菩提心，其他说没有了，上品下生；如果你发 (p73) 了菩提心，还要做一点什么就中品，这样哦！就在这个地方告诉我们，这样。所以的的确确说，如果认识了这一点，照着去做的话，倒的的确确上品不难。[03:19]
我想想现在算算看几年哪，八、九年，好像好几年了，我记不住。那个时候，我在美国，遇着一个老师，他也告诉我这个道理，告诉完了以后还告诉我一个表，修的仪轨。那个时候我问他：“哎呀，学那个东西啊，像我们想像当中，这个总觉得这个很难。”他就告诉我，他的老师亲口告诉他的，学这个东西，从开头第一步开始，两年就学完成了。他那是再来人，如果我们去学的话，他就告诉我，大概稍微加个几倍也可以。现在我了解，你真的去做的话，十年之内一定成功。地藏菩萨的《占察善恶业报经》上面告诉我们，你再严重的罪，你努力，“千日之功”决定可以忏干净，对不对？很简单。忏完了以后达到的地位，那就是很高的地位了，那个时候你要学定的话，轻而易举，千真万确的。所以这不仅是说哪里，这个我们经教里面说得清清楚楚。现在我们真正重要的：没有得到完整的如理的教授，没有得到正知见。还没有学，先已经打退堂鼓了，哎哟，这个难得不得了！好，你不要去学了，不要去学了。你没有学这个内容，你怎么知道怎么做呢？当然，这前面只有一条路—没有路！换句话说，这一条路就是。这是我们现在真正可惜的地方。那么现在说，这个地方你能够这样做了，[04:53]
Next, train broadly in the six perfections.
(p74) 【次应总学六到彼岸，】
那个时候就总学六度了！特别学这个。所以平常我们天台判的教的，所谓随分的行，然后呢怎么、怎么这个，天台的判教的方式我不熟悉。这我们晓得，凡是这种位次都是什么？所以天台的教当中，或者我们现在的叫信位菩萨，信位菩萨就在这个里边。[05:24]
In particular, train well in meditative stabilization—the heart of meditative serenity—in order to make your mind capable of being set on a virtuous object of meditation, according to your wish.
【特为令心于善所缘，堪能随欲而安住故。应善学习止体静虑，】
那么在这个六度当中，特别因为我们要想真正地安住在这个“善所缘”，这个心真正要真修善法，那一定要在定慧当中修才有力。所以最主要的，前面这个六度是资粮，真正要学的，是学止。[05:57]
The Elder's 《Lamp for the Path to Enlightenment》says that you should develop meditative serenity for the sake of producing the superknowledges. He is simply giving an example. In other contexts he says that you should develop serenity for the sake of producing insight. Therefore, achieve serenity mainly for the purpose of insight.
【《道炬论》说，为发通故，修奢摩他者，仅是一例，觉[口窝]于余处亦说为发毗钵舍那，故为生观亦应修止。】
固然你要修种种的善法，要学止；还有呢佛法的特质，发了菩提心，圆满菩提心，还非要真正地通达空性，通达空性就是这个地方所谓的“观”，所以进一步以这个来学观。下面这个解释是，为什么要这样解释呢？因为本论的依据是《菩提道炬论》，那么《菩提(p75) 道炬论》讲到这个次第一步一步上来，它最后说，为了发通所以要毗钵舍那（编者按：疑师口误，应为“奢摩他”）；实际上它主要的目的，不是发通，主要的目的是在这个上面，所以这个地方说明一下。紧跟着，[06:53]
Then, in order to cut the bonds of the conception of the two selves, make a philosophical determination of the meaning of emptiness, which is selflessness.
【次为断执二我缚故，以见决定无我空义。】
到前面为止所说的，所发的世俗菩提心，集聚资粮。那么这个世俗菩提心所以能够圆满，成菩提果需要一个什么？需要大智，要证得实相，证得实相，换句话说“空性”。所以等到你发了大菩提的愿心，受了菩萨戒，集聚了资粮，再下面进一步，那个时候就要证胜义菩提心，胜义空。证得胜义菩提心的最前一刹那，就是见道—初地菩萨。那么前面应该学什么呢？就是学这个，这个时候正要断我执、法执。真的要想断这个，一定还有正确的方便善巧。那这个时候怎么办呢？要“以见决定无我空义”，所以先了解这个两种执—“我”这个东西本身是没有的，在理智上面先正确地了解。了解了以后，[08:19]
After sustaining an unmistaken method of meditation, achieve insight, the heart of wisdom.
【次应将护无谬修法，成办慧体毗钵舍那。】
了解了以后，照你所了解的去修。所以说前面是，每一个部分都是“闻、思”，把思所了解的慧，照着去修，那个时候才能够得到修相应慧。那么现在你修的内容是什 (p76) 么？是毗钵舍那，是空性，达到这个验证真实通达无我的空性，那个时候就是初地菩萨了，那时候胜义菩提心的开始。[08:58]
p. 71
Accordingly, Atisha's Commentary on the Difficult Points of the "Lamp for the Path" states that, except for the practices of serenity and insight, all the practices up to and including the training in the precepts of the vow of the engaged spirit of enlightenment constitute the training in ethical discipline.
【如《道炬释》说，除修止观，学习律仪学处以下，是为戒学。】
我们另外一个分类，说从那个奢摩他以下，这个叫方便分，集聚的是福德资粮。这依什么呢？依世俗谛的道，这是指广大道。
Serenity is the training in concentration or mind.
【奢摩他者，是三摩地，或为心学。】
或者是定学。
Insight is the training in wisdom.
【毗钵舍那，是为慧学。】
总之就是戒定慧三学。[09:45]
Furthermore, all the practices up to and including meditative serenity constitute the factor of enlightenment called either method, the collection of merit, the paths that depend on conventional truths, or the stages of the vast path.
【复次奢摩他下是方便分，福德资粮，依世俗谛所有之道，广大道次。】
我们另外一个分类，说从那个奢摩他以下，这个叫方便分，集聚的是福德资粮。这依什么呢？依世俗谛的道，这是指广大道。[10:06]
The development of the three kinds of special wisdom constitutes the factor of enlightenment called wisdom, the collection of wisdom, that which depends on ultimate truths, or the stages of the profound path.
【发起三种殊胜慧者，是般若分，智慧资粮，依胜义谛甚深道次。】
然后呢，我们发起这个“殊胜慧”是什么？就闻、思、修慧，这个是般若分， (p77) 这个智慧资粮。这个智慧资粮依什么？依这个胜义谛，甚深道。平常我们说，这个是广大行、这个是深见行，这个是智慧行、这个是福德行，那么因地当中是这样。果地当中呢？二足尊，两样东西足了—福足、慧足，那就是佛！[10:47]
Therefore, be very certain about their order, the fact that they are a comprehensive list, and the fact that you do not achieve enlightenment by either method or wisdom alone.
【应于此等次第决定，数量决定，智慧方便，仅以一分不成菩提，发大定解。】
关于上面这个“次第”，这个次第当中，我们要了解，“数量”是包括它的质跟量。质、量、次第，要清楚明白，你单单修智慧，单单修一分，不可能成就。关于这个完整的道理，要发“大定解”！平常我们说定解、定解，他现在又加一个大定解！这个的确是要学这个大菩提心，这一点非常重要、非常重要。[11:27]
所以他这个地方说大定解还有个道理，就是说现在我们走的时候，不是马上就走。只是说，对于你将来走的整个的这一条路的大纲，确定地认识，而且绝不动摇。然后呢因为你认识了，进一步找到你下手的地方，你下手的时候却是跟你相应的，一门深入。那个时候才真的谈得到一门深入，有深可入啊！道理很清楚啊。平常我们说一门深入、一门深入啊，跑到门口停在这里呀，说叫一门深入。其实呢没有，里边没有，一点东西都没有，深到哪里去？就这样。[12:12]
(p78) 不过我们不要轻视哦！平常就一般来说的话，他还是—因为我们信得过，到了见了阿弥陀佛，他当然把所有的东西告诉我们，这个本身是没有错的。错在哪里呢？就是前面说过的，你将来去了以后一定还要学他，所以不要现在因地当中排拒了一切，排拒了一切，你到了时候，那个种子还在那里呀！拿不掉的。这个是它真正重要的概念，这是在以前说过，以后有机会还会提它。[12:43]
This is how the royal geese, the conquerors' children, who are on their way to the great ocean of a buddha's good qualities, spread their two wings and fly. One wing is conventional truths—all of the factors of method, the vast path. The other wing, which depends on ultimate truths, is knowing well both reality and selflessness.
【◎ 由如是理，欲过诸佛功德大海，佛子鹅王是由双展，广大方便，圆满无缺，世俗谛翅，善达二种，无我真实胜义谛翅，乃能超过。】
说由这样的，我们晓得了，要想达到诸佛功德大海的彼岸，这个是谁做的？那是“佛子”。这个将来是怎么办呢？修学佛子将来圆满成就，“鹅王”就是佛。你要走到这条路，该怎么办呢？因地当中要双展两个大翅膀，一个翅膀是广大方便圆满无缺的世俗谛圆满，世俗谛圆满就是增上生圆满，就是你的报身报土圆满。然后呢所以保证你圆满的原因，还要什么啊？还要这无我的真实义，空性。所以能够圆满报身报土要靠空性，而反过来，空性本身是法身，那个法身所以圆满，也要靠这个世俗谛。这两个是互为因果，相辅相成的。乃能够超过这个佛法的功德大海，不是 [14:03]
However, they do not take up only a single part of the path, or fly like a bird with a broken wing.
(p79) 【非是仅取道中一分，如折翅鸟所能飞越。】
只取当中一分，像一个翅膀，不可能的。[14:11]
As Candrakirti's 《Commentary on the "Middle Way"》 states: Spreading the broad, white wings of reality and conventionality, the royal geese, escorted by the flock of living beings, fly on the winds of virtue to supremacy on the far shore of a buddha's ocean-like qualities.
【如《入中论》云：“真俗白广翅圆满，鹅王列众生鹅前，承善风力而超过，诸佛德海第一岸。”】
这个鹅王引导一切众生向前，展什么？展两个翅膀，一个是真谛，一个是俗谛。真谛是白，俗谛是广；“白”就是清净，彻底圆满，“广”就是广大无遗。这个圆满了，然后呢“承善风力”，要善巧地行持，然后呢这个超过诸佛的德岸，这个是最第一。这引论上面。[14:56]
After you have trained your mind by means of the ordinary path, you must certainly enter the mantra path
【◎ 如是以诸共道净相续已，决定应须趣入密咒。】
喏，你要前面这个共道呀，真正的“净相续已”四个字哦！这个对于我们修学密教的人，就应该有个认识了。反过来，同样的，密教的道理到那时候，等到你能够达到这个程度，那个程度请问是什么？如果你真的前面这个做到，你往生的话，上品上生。上品上生的条件是什么？嘿！发胜义菩提心，就是这样啊！所以真正修学密法，拿我们现在说： (p80) “哎哟，我灌了个顶，修密了。”唉！实在是对它不了解。那个时候你有了这个条件了，然后你要学密了。所以说平常一般哪，一般八地的菩萨，通常说那经常都是学密；然后呢特殊的，初地就开始学，那个时候可以学密了，应该快速的，应该那个时候开始学起。所以我说善财童子一生取办，喏，大概就是这个榜样，这个地方很清楚、很明白了。[16:06]
所以说要把这个前面的共道啊，到那个时候称共道，上士也是共道。为什么？这个前面那个上士本来是大乘的不共道，可是不共道显教也要走、密教也要走；可是显教单单走这个，再上面就不走了，所以那部分对密教来说也叫作共道。你一直到了这个时候，那个时候你要趣入密咒。为什么呀？[16:36]
because, when you do, you will quickly complete the two collections.
【以若入密速能圆满二资粮故。】
因为你进入密教的话，很快速地圆满两个资粮—福德资粮、方便资粮（编者按：疑师口误，智慧资粮）。所以为什么显教要走两大阿僧祇劫，密教能够一生取办的，真正的概念在这里。如果你们有了这个正确的圆满的认识，那就对这个东西不怀疑了。否则的话，你一定会怀疑的：啊，我们普普通通、马马虎虎的人，居然就这么随便念几个咒，就一生取办了？那不要说显教里面误解，密教里也没这个讲法的，这我们要清楚。[17:10]
If you cannot practice more than just the ordinary path, or do not want to do it because your inclination inherited from former lives is too weak, then just improve on these very stages of the path.
(p81) 【设若过此非所能堪，或由种性功能羸劣，不乐趣者，则应唯将此道次第，渐次增广。】
说，假定说过此以后，“过此”什么？就是当前面这个共道再超过，不是我们能力，说起来不想，或者种性、或者功能—种性就是个人的习性，有很多人就是不欢喜这个，那也没办法；以及他种种其他的条件比较不如，不愿意走这个。那个时候没关系，你就慢慢地显教呀一步一步来吧，次第一步一步走吧！这个这样。那么这个是说大乘的共道，进一步，上去学密还要什么呢？[17:55]
It is taught in all the vehicles in general and in the mantra vehicle in particular that reliance on the teacher is very crucial. Consequently, once you enter the mantra path, you should follow the mantra explanations, and practice a method of relying on the teacher that is even more specialized than what I have explained before.
【◎ 若入密咒者，则依知识法胜出前者，依咒所说应当随行，以总一切乘，特密咒中，珍重宣说故。】
如果我们正式要密咒的话，对这个密教里面“依知识”这个法，比前面要来得超胜，要来得殊胜，要来得殊胜。因为这个密教里边，特别郑重地宣说这一点，这个是最重要、最重要的！前面我们所说的这个，这一个一般都是很重要，但是密教里边特别重要。关于这个道理我想把本论讲完了以后，我会详细地说一下，非常详细地给大家说一下。眼前呢，再单独地说一说。[18:48]
平常我们哪，现在有几种情况：有一种呢，修学佛法根本不晓得要善知识的，啊！那 (p82) 个实在是颠倒错误到绝顶；那么然后呢我们学了以后，啊！这个善知识这么重要，慢慢地样样都是靠善知识的，这个又有毛病。所以他上面告诉我们，说如孝子心，这是没有错，他下面有一句话，记得不记得啊？要有这样的德相的人前面，那个时候你这个鼻子的肉才可以给他。记得这句话吗？所以作弟子的人必须要什么？正住以外还要具慧，具慧以外还要希求，希求以外还要恭敬。这个里边哪，具慧很重要，你自己要辨别得出来，他是否真善知识，要辨别这个还不简单喏，就这样。你能够辨别了，到那个时候，然后你把那个鼻子肉交给他，绝对没问题。[19:41]
昨天晚上讲的，你真正地跟那个善知识，他为什么他两个跟着善知识的，一个人自修，结果跟善知识的，远超过自修的，为什么？现在我们可以体会到。今天再说一遍，这个原因就这么简单，因为平常我既然修，说明什么？我是个凡夫嘛，不是很清楚？修行佛法必须要的第一个条件—正知见。你凡夫的正知见，就算体会到了一点，烦恼来了，就遮盖住了；就算你这个正知见有，也不完全！你能够依靠着善知识，以他的眼睛作眼睛，那不是你的修行的的确确是最佳的引导吗？不是很清楚吗？所以现在我们很多修行人，哎哟，关起门来自修，不晓得自己在无明窟里边大作恶梦！不知道。这个是千真万确的事实哦！[20:38]
不过这个条件记住噢！这个善知识本身你要辨别得清楚，如果不是个善知识，你这 (p83) 个鼻子跟着他，那完了，“一盲引众盲，相牵入火坑”。所以真正学密教，这个条件要求得非常高啊！你想这初地的菩萨他还有不知道的吗？但是反过来，初地的菩萨居然还要依靠，可想而知道理在什么地方。反过来说也很简单嘛！初地的菩萨要修成佛地，还要两大阿僧祇劫，如果你这个圆满的话，你就不要再修了。所以初地的菩萨还要依靠善知识，我们现在凡夫居然不要依靠了，请问你怎么修？这是第一点。[21:18]
第二点呢？要我们进一步了解，平常我们起心动念，的的确确都在什么？烦恼当中，在我见当中，所以你觉得对，你已经错到十万八千里以外了。大家想想看对不对？在这个行相，你越到后来对本论了解得越多，你会很清楚、很明白。本论之所以好的，倒不是说一定本论好，你们看不管是《瑜伽师地论》、《大智度论》，不管那一个大经大论，里边说得很清楚。可惜的是，哪一本论拿出来，一百卷；现在我们这里只有二十卷，总共只有二十几卷，而且……。有人说：“哎呀，这个文字真的难懂啊！”那是因为你们没有认真看过，如果你们认真去看过的话，我想你们回过头来看这个论还最容易懂的。你不妨去看看《瑜伽师地论》，你们就能够几个人能够看懂？不要说《瑜伽师地论》，《俱舍论》你看懂了，我佩服你！这《现观庄严论》、《释量论》，那你根本、根本连它做梦都不要梦，这样呀！这千真万确的。那我们怎么可以了解这个真正的法相呀！所以你真正地了解 (p84) 了，这些概念就很清楚、很清楚了，这样。[22:29]
所以他这个地方告诉我们，真正密乘为什么这么重视呀？因为它果位嘛！因为让你一生马上成就。所以你真正要想成就得越快、越近、越好的话，那个善知识绝不可少。所以这个善财童子示现的榜样，清清楚楚；然后那个龙女呀，跟那个舍利弗、大迦叶尊者之间，那个对比摆在那里，清清楚楚。你可以自己去选，可以自己去选，这个完全是我们自己啊！你好乐哪一个，这个没关系，你走哪一个都对。里边的是非辨清楚了，然后去选。[23:07]
现在我们这个地方说，哦，密教怎么办？说密教真正要上去的时候，那个时候又要重新找善知识了！前面那个固然有了，所以善财童子十信满心上去的时候，欸，来个文殊菩萨，告诉他：“你下面要去找善知识了。”这个里边有很多特殊的意义哦！我现在这里随便说一下，我们现在总觉得善知识难找，真正的不是善知识难找，具相弟子难找！你只要具相，我们只要自己具相的话，用不着去找，文殊师利菩萨会跑来找我们的。等到你做到善财童子那样的话，那个时候文殊师利菩萨也跑得来告诉你：“某人哪，你现在要怎么做了。”喏，《华严经》说得清清楚楚，你还嫌不相信吗？所以在这个地方，为什么我鼓励大家，一开始不要、千万不要责备别人。你这个业障不净除的话，根本谈不到，你能够把这个业障净除掉了，资粮集聚够了的话，善知识到那个地方找你的，对不对？在经论上说 (p85) 得很清楚、很明白，这样。[24:16]
而眼前，我们那些眼前的人哪，他是个凡夫，却是我们的善知识，为什么？就在这个凡夫跟前你练习啊，经过你练习，把你的布施、持戒、忍辱统统做好了，恭敬心也提起来了。欸，那些人帮助你提起这个来，帮助你成佛，不是善知识吗？这很清楚啊！现在像我们做生意人一样，你嫌他们穷；没有这些穷人，你生意还做不成呢！你开了个店，他不买你东西，你生意就做不成欸！这不是很明白吗？这我们现在真正修学佛法的人，都对这种概念都颠倒，实在是可惜啊，实在是可惜啊！所以真正重要的，你有了正知见，自然很容易办到。所以平常我们说诵菩萨戒，哎呀，说这个，说人家的过失，很难哪……谤四众，好像很容易犯。你真正了解了以后，持这个戒实在很容易，不要说四众的过你不会，就是一个普通的、四不像的人，你看见了也怜悯他，也同情他，你要恭敬他—一个菩萨你当然要恭敬他，这个很清楚。因为你了解得很清楚，你恭敬他，这结果是使你好处欸！他这么苦难让你成佛，你还不感激他吗？我们现在继续下去，好，[25:48]
Then, ripen your mind with initiations that come from pure tantric sources,
【次以根源清净续部，所出灌顶成熟身心。】
找到了善知识以后，那个时候他就来跟你灌顶了。灌顶的时候什么？根源清净续部 (p86) 四个字，这个“根源清净”要两个，要两个：第一个灌你顶的这个人；灌的这个法，真实圆满的传承都是这样子。所以本论一开始先说造者的殊胜，然后呢法的殊胜。他这个有什么好处呀？这带给你的—真东西。眼前我们坐在这个地方，把那个手一拨，哦！那个灯都亮了，天黑没有了；然后手一拨，那个电扇开了，把你的热拿走了；这个地方一拨，这个东西来了。这么简单哪？是，那么简单。但是要几个条件呢？你要把里边的东西，一一完全做好；还要到外面那根高压电线把它接一下，这个就是外面引进来的这个。你不要以为这么接一接很容易哦，你也跑得去让一个破铜烂铁一接的话，一点用场都没有，这个很清楚、很明白。要接进来这个东西，本身的根源是如实相应的，如实相应的就是“根源清净”，所以我们灌顶的这个人本身哪，绝对要是高明。真正到了密教你才了解，这个密教的真正上师啊，是佛现的凡夫相，这是所以为什么你侍候这个密教的老师，能够产生最大的积资净罪的道理。[27:36]
昨天晚上我们讲过了，今天再说一遍，主要你平常供养的话，拿我们凡夫心的话，就看对方，因为我们没办法生起这个一切智智相应心量。如果说你生起了一切智智相应心量，你随便拿一个最没有用的东西，啊！所谓一块钱供养，产生的功德是无量无边。然后你供养，供养一个佛，跟供养一只狗，功德是无量无边，因为你的一切智智相应心。我们 (p87) 做得到？做不到，“凡夫”。因为凡夫所以我们要净除罪障，要积聚资粮，那个时候完全看被供养的对象，你绝不可能供养三千大千世界，我们哪有这种力量？那我们只有眼前的，那个时候对方的成就越高，你得到的功德越多。而现在我们现在看见的佛，是什么？化身佛。而密教的真正善知识，他生的那个凡夫相，他是报身佛，当然功德他大！[28:35]
这个我也可以举个简单的比喻，就好像我们做个佣人一样，我们就侍候他。那个化身，什么状态呢？我譬如说，现在我们这个地方有个总统，那个总统他家里面也有个佣人，这个佣人也是侍候，这个什么？家里边的，在你那个家里侍候他。还有一个呢是官方的，那个总统府的总统，同样的一个人，总统府的那个侍候者，叫作侍卫长。请问这个家里面这个佣人权力大，还是那个侍卫长的权力大？喔，那个侍卫长权力跟部长一样大，那个部长看见了他，还要向他低三分头啊！如果说你家里的佣人的话，外面看见了，你就是佣人，这很明白嘛，对不对？了解不了解？[29:23]
35A Commentary
ENGLISH LR V.1 P.136 (COMMENTARY V5. CH8 P100) [00:13]
So this study is to learn the six perfections, four ways to gather disciples, Bodhisattva deeds, etc.
Once this yearning arises from the depths of your heart, decisively take up the pure vow of the engaged spirit of enlightenment.
These steps are very clear; so for every aspect there is a next one, one after another, and another. By then, after you have gone through this practice sequentially, you will mindfully feel: well, now is the time to study this certain practice. This study here does not mean that we sit here and listen to the concept or talk about the perception. By then, when others come to request something from you, “Well, certainly! I will give it to him right away.” Although there may be some resistance within you, “Well, no, no, no I have to give to him!” That is how the practice goes. And then when others scold you, “Well, I will apply patience.” When facing challenge, “I will abide by ethical discipline.” This is the situation. If this place is not to your taste, “Right, ethical discipline teaches me that I have to practice forbearance.” And this is when you are truly cultivating; it is not just following the words literally. So “yearning arises from the depths of your heart.” What should be done at that time? “Decisively take up the pure vow of the engaged spirit of enlightenment,” to take the Bodhisattva vows! This is the actual action of taking up the vow of the Bodhisattva deeds! When applying the Bodhisattva vows, this is considered the beginning of what? It is the action, the deed to engage in it. And after applying the Bodhisattva vows, [01:19]
Then, at the risk of your life, avoid being polluted by the root infractions. Strive not to be soiled by even small and medium contaminations or by the creation of faults.
Once you have taken these Bodhisattva vows, at the risk of your life, absolutely do not commit the root infractions not even a speck of it. Other “small and medium contaminations or by the creation of faults” also require your effort not to transgress. [01:41]
Even if you are soiled, thoroughly purify yourself by repairing the infractions just as is taught in scripture.
But, when we develop this aspiration in the beginning, due to the afflictions are still there, inevitably there are moments where we are not careful, lax, not mindful or laden with afflictions, and we relapse again. So what should be done at that time? Immediately follow the rites to repent and apply remedies. [02:05]
Here, with the aspiration and the engaged spirit of enlightenment, their sequential rank in the Mahayana tradition is very clear. In the beginning, from small to medium capacity, up to developing this aspiration of the spirit of enlightenment, that is called the minimum rank of the path-of-accumulation. It is known as the basic level of the path-of-accumulation. And after you have this basic level of path-of-accumulation, you aspire to apply the six perfections mindfully and you take the initial vow for engaging in Bodhisattva deeds, that is the medium rank of the path-of-accumulation. For the practitioners of the basic rank, if you dedicate for a better rebirth, upon being reborn to Pure Land it is considered the superior rank, at the very least. The minimum rank of the path-of-accumulation practitioner is dedicated to this aspiration to be reborn to Pure Land, which is their highest rank, just like that. You can look into it for yourselves, what is the qualification to be reborn to the superior rank of Pure Land? It is the aspiration for the spirit of enlightenment, right? It is this aspiration for Bodhichitta, nothing else – the ranking of this rebirth is superior. If you aspire for Bodhichitta, with some extra effort one can reach the middle rank, this is how it works! This is the content of the text here. Thus, it is absolutely true: once you understand this aspect and practice accordingly, reaching a superior rank is actually not difficult. [03:19]
Let me recall how many years has it been, maybe it was eight or nine years ago, I don’t quite remember. Back when I was in America and met a teacher, he also taught me this same concept. Afterward, he further showed me a chart for the rites of meditation. I asked him then, “Sigh, to study it, it is always hard in our imagination.” He told me that from his teacher’s personal guidance to him, that learning it from the very first step to completion should take two years. He is a reincarnated being. For us to learn this, according to him, probably multiply that a few times will do. Now that I know, if you earnestly strive at it, it can be achieved in ten years. Bodhisattva Ksitigarbha’s Sutra for Discernment of the Consequences of Wholesome and Unwholesome Karma tells us: even for your most severe infractions, as long as you strive at it with “the effort of repenting it in one thousand days,” you will definitely purify them, right? It is very simple. After repenting, you will reach a very high level of attainment. By then, if you want to practice meditative serenity, it will be very easy, and this is absolutely true. So this is not just mere talk, it is clearly recorded in the scriptures. Now, the most important thing for us: prior to receiving the proper teachings in their entirety, even before attaining the correct views, we are yet to study them, but we already beat the drum of retreat. Alas, knowing this is extremely hard to encounter! Yet, you are not aspired to learn – you refrain from learning it. If you have not studied the content, how do you know how to go about it? Of course, there is only one path – there is no other choice! In other words, this is the only path. This is why our current attitude is very pathetic. So here what the text states is for us to apply accordingly. [04:53]
Next, train broadly in the six perfections.
That will be when we study the six perfections! Specifically, study this topic. So the differentiation of the teachings in our Tian-tai school, the so-called application based on availability, so on and so forth – I am not familiar with how they differentiate. This we should know, what are all these rankings? In Tian-tai lineage, or how we now refer to them as the Bodhisattvas at the level of faith. The Bodhisattvas at the level of faith are included in [the application of the six perfections]. [05:24]
In particular, train well in meditative stabilization—the heart of meditative serenity—in order to make your mind capable of being set on a virtuous object of meditation, according to your wish.
So within the six perfections, especially because we want to sincerely abide by this “virtuous object of meditation” – this mindset is focused on cultivating virtue, then it has to be imbued with the power of meditative serenity and wisdom. So, primarily, the six perfections are for accumulating merits, and what one should actually train well is the meditative stabilization. [05:57]
The Elder's 《Lamp for the Path to Enlightenment》says that you should develop meditative serenity for the sake of producing the superknowledges. He is simply giving an example. In other contexts he says that you should develop serenity for the sake of producing insight. Therefore, achieve serenity mainly for the purpose of insight.
Although you want to cultivate all sorts of virtues, learn meditative stabilization, as well as recognize the characteristics of Buddha Dharma, generate the aspiration for the spirit of enlightenment, and perfect it. This still relies on truly perceiving the wisdom of emptiness, which is the reference to the term “insight” here. So you need to further advance to learn insight. The explanation below: why is it explained in this way? Because this text is based on the Lamp for the Path to Enlightenment, and which talks about the stages step by step. In the end, it says that, in order to produce the superknowledge, meditative serenity is required. The actual purpose is not to attain the superknowledge, it is [to achieve meditative stabilization for the purpose of obtaining insight]. Hence, I make this clarification here. Next, [06:53]
Then, in order to cut the bonds of the conception of the two selves, make a philosophical determination of the meaning of emptiness, which is selflessness.
Up to this point, we have discussed that the development of conventional Bodhichitta is to accumulate merits. Thus, what is required for one to perfect this conventional spirit of enlightenment and to achieve the enlightened effect? It requires great wisdom and the experiential knowledge of the true nature of reality, which, in other words, is “wisdom of emptiness.” Once you have the aspiration of the supreme spirit of enlightenment and take the Bodhisattva vows, accumulated merits, the next step is to attain the ultimate spirit of enlightenment, and sublime wisdom of emptiness. The exact moment before one attains the ultimate Bodhichitta is the path-of-seeing, which is the entry-level Bodhisattva. So what are the prerequisites? All these are required, that is the juncture for one to cut the bonds of the conception of the two selves of the person and phenomena. To truly remove these [two selves], there must be a correct and skillful method. So what should be done at this time? One needs to “make a philosophical determination of the meaning of emptiness, which is selflessness.” So first we need to understand these two bonds. This “self” actually does not exist intrinsically; this is what one should rationalize first. And then, [08:19]
After sustaining an unmistaken method of meditation, achieve insight, the heart of wisdom.
Thus, upon gaining this understanding, apply it accordingly in your practice. So earlier in the text, every aspect is about “study and contemplation.” Abide by the wisdom arose from contemplation in practice, and then the wisdom arising from meditation will become available. So now what is the content of your application? It is insight – the wisdom of emptiness. When you achieve the actual experiential knowledge of the emptiness of selflessness, which is considered an entry-level Bodhisattva, and that is the beginning of the ultimate spirit of enlightenment. [08:58]
Accordingly, Atisha's Commentary on the Difficult Points of the "Lamp for the Path" states that, except for the practices of serenity and insight, all the practices up to and including the training in the precepts of the vow of the engaged spirit of enlightenment constitute the training in ethical discipline.
Serenity is the training in concentration or mind.
Insight is the training in wisdom.
So let’s review the division again and reflect on it, normally we refer to the aforementioned practice as ethical discipline, concentration, and wisdom. They are known as the six perfections in Mahayana practice. Actually, they are just grouped differently with different labels. The overall summation is no other than these three precious trainings of: ethical discipline, concentration, and wisdom. So it is to say that the practices up to and including the training in the precepts are: generosity, ethical discipline, patience, joyous perseverance, and so forth. They are categorized under ethical discipline. Meditative serenity is Samadhi, also known as mind training or concentration. Insight is the training in wisdom. In short, it is the three precious trainings of ethical discipline, concentration, and wisdom. [09:45]
Furthermore, all the practices up to and including meditative serenity constitute the factor of enlightenment called either method, the collection of merit, the paths that depend on conventional truths, or the stages of the vast path.
So there is another way to divide it, the method starts from the training of meditative serenity and on, it is known as the expedient means, and it is to collect blissful merits. What does this rely on? It relies on the path of conventional truth, which is the path of extensive deeds. [10:06]
The development of the three kinds of special wisdom constitutes the factor of enlightenment called wisdom, the collection of wisdom, that which depends on ultimate truths, or the stages of the profound path.
Furthermore, what is this development of our “special wisdom?” It is study, contemplation, and wisdom. This is categorized as the perfection of wisdom, and this is the merit of wisdom. What does this wisdom merit rely on? It relies on the ultimate truth, the profound view path. Usually, we refer to them as: this is extensive deed and that is the profound view, this is the deed of wisdom, and that one is the act of blissfulness. So these are at causal stages. What about at the effect stage? When both are fulfilled, one will be endowed with both bliss and wisdom, and that is Buddha! [10:47]
Therefore, be very certain about their order, the fact that they are a comprehensive list, and the fact that you do not achieve enlightenment by either method or wisdom alone.
As for the above “certain order,” within it, we need to understand that “a comprehensive list” includes quality and quantity. The quality, quantity, and systematic order have to be explicit and clear, practicing wisdom alone will not achieve it. This complete concept requires “thorough comprehension!” Usually, we say comprehension, comprehension, now the text enhances it with thorough comprehension! This certainly requires studying the supreme spirit of enlightenment; this concept is very important, very crucial. [11:27]
Therefore, there is a specific reason in this mentioning of the thorough comprehension, and that is not for us to take off on the application immediately. It is for us to precisely recognize the outline of the overall path with thorough and absolutely unshakable understanding. Moreover, because of your recognition, next, you will be able to engage in it. At that time, it will conform to you for a deeper study. That will be when you can delve deeper in your study, thus further study is possible! This concept is very explicit. Often we talk about going for a deep dive or going further into it, yet we stop right at the entrance and think of it as doing a deep dive. Actually, that is not it, not there yet, no advancement at all, how can there be depth? Just like that. [12:12]
However, we should not neglect the above! Generally speaking, because we have faith in meeting Amitabha Buddha and he will definitely teach us everything, this concept is flawless. What is the fault? It is the aforementioned, once you get to the Pure Land, you still need to learn from Amitabha Buddha. So do not reject the training at this causal stage. If you reject the practice, when the time comes the seeds of rejection will still be there! They are not removed. This is the key concept, which has been discussed before and will be mentioned again later. [12:43]
This is how the royal geese, the conquerors' children, who are on their way to the great ocean of a buddha's good qualities, spread their two wings and fly. One wing is conventional truths—all of the factors of method, the vast path. The other wing, which depends on ultimate truths, is knowing well both reality and selflessness.
Well, this is to say that we now understand, to reach to the other shore of the Great Ocean of all Buddha’s good qualities, who can achieve this? “The conqueror’s children.” And then, what is in the future? The conqueror’s children will have complete achievement in the future; the “royal geese” represent Buddha. You plan to take this path, so what should you do? Both wings need to be wide open at the causal stage. One wing is the extensive and flawless completion of the conventional truth, which is the perfection of high-status and the completion of your enlightened physical form. Moreover, what guarantees your substantial causes, what else is required? It still requires this true meaning of selflessness, the wisdom of emptiness. Thus, to perfect an enlightened physical form, you need to rely on the wisdom of emptiness. Conversely, the nature of the wisdom of emptiness is the enlightened mind. So to perfect the enlightened mind, you also should rely on this conventional truth. These two are reciprocal causes and effects and they complement each other. Thus, one is able to go beyond this Great Ocean of Buddha Dharma, instead of, [14:03]
However, they do not take up only a single part of the path, or fly like a bird with a broken wing.
If taking only a single part of the path, it would be like only having one wing, where achieving the goal is impossible. [14:11]
As Candrakirti's 《Commentary on the "Middle Way"》 states: Spreading the broad, white wings of reality and conventionality, the royal geese, escorted by the flock of living beings, fly on the winds of virtue to supremacy on the far shore of a buddha's ocean-like qualities.
This royal goose guides all living beings spreading what to advance? Spreading both wings, where one is the ultimate truth and the other is conventional truth. Ultimate truth is the white aspect, and conventional truth is the broad aspect. “White” represents purity and completeness; “broad” means it is all-inclusive. Once these are perfected, then to “fly on the winds of virtue” is to skillfully apply the practice and reach the shore of all Buddhas’ good qualities. This is the pinnacle. This is quoted from the above commentary. [14:56]
After you have trained your mind by means of the ordinary path, you must certainly enter the mantra path
Well, you rely on the prerequisite shared path, which is truly having “trained your mind by means of the ordinary path!” We should have this recognition of the shared path if we are aspired to apply the Tantric practices. Conversely, by the same token, once you reach a certain level of the Tantric principle, may I ask, what is that level? If you earnestly abide by the preceding teachings, your rebirth will be a higher rank. What is the qualification of a higher rank rebirth? Well! It is the aspiration of ultimate Bodhichitta, just like that! So to sincerely apply Tantric practice, take a look at our current situation, “Wow, I received an initiation, and I am cultivating Tantra practice.”* Sigh! Such attitude is totally out of it. By the time you have accrued the qualification, then you can study the Tantra practice. So in general, a Bodhisattva of the eighth level usually is said to be studying the Tantra practice. Some special cases can start to learn from the entry-level Bodhisattva, and the progress should be fast. This is why I mentioned that Youthful Sudhana achieved it in one lifetime. Well, he should be a good example. This concept is very explicit and very clear here. [16:36]
[*The mantra path is also referred to as the “tantra path,” “Tantrayana,” “Mantrayana,” and “Vajrayana.”]
So the shared path that was mentioned earlier would have been considered the shared path at that time. The great capacity is also shared, why? The initial great capacity was unique in the Mahayana; however, both Sutrayana and Tantrayana practitioners must take this unshared great capacity. But Sutrayana only goes up to [the fulfillment of the shared great scope] and not further into the [Tantra practice]. So this part of [the great capacity in the Sutrayana] is also shared with Tantrayana practitioners. Only by reaching that level of Sutrayana practice then you are ready for Tantra practice. Why?
because, when you do, you will quickly complete the two collections.
Because when you enter the Tantra path, both blissful and wisdom merits can be quickly achieved. So the reason that Sutrayana takes up to two great eons, and Tantrayana makes it possible to become enlightened in one lifetime, this is where the actual concept lies. Once you have this precise and complete recognition, then you will not doubt it. Otherwise, you will definitely have doubts: well, we ordinary and confused people, by carelessly chanting a few mantras, how is achievement in one lifetime possible? Needless to say about this misconception in Sutrayana, even in Tantrayana there is no such expression, this we have to be clear. [17:10]
If you cannot practice more than just the ordinary path, or do not want to do it because your inclination inherited from former lives is too weak, then just improve on these very stages of the path.
This is saying that if you cannot practice more than this, “more than” what? When it is more than the shared path mentioned earlier, it is beyond our ability, or we don’t want to study, or due to our propensity or our incapacity. The propensity is a personal habit – many people dislike this practice, which nothing can be done about it. Also, there are various other capability issues, thus one is reluctant to take the path. By then, it is fine, just take the Sutrayana practice slowly, and follow the stepwise systematic order one step at a time! Just like this. So this is about the shared Mahayana path. Furthermore, what else is required to advance on the Tantrayana path? [17:55]
It is taught in all the vehicles in general and in the mantra vehicle in particular that reliance on the teacher is very crucial. Consequently, once you enter the mantra path, you should follow the mantra explanations, and practice a method of relying on the teacher that is even more specialized than what I have explained before.
If we want to properly study Tantra practice, the concept of “reliance on the teacher” is emphasized much more than before, it is more specialized and more sublime. Because in the Tantric teachings they particularly emphasize this point, it is the most important, the most crucial training! What we have discussed earlier on this topic, in general, they are very important, especially so in Tantric teachings. As for this concept, I plan to finish discussing this text then I will expound [Tantric teaching] in great detail to you all, they will be discussed in full detail. As for now, I just mention it briefly. [18:48]
In general, there are several conditions for us now: one type is practicing Buddha Dharma and totally doesn’t recognize the necessity of virtuous teachers, ah! It is absolutely and extremely absurd. Later, after we have studied, ah! The virtuous teacher is so important and gradually you rely on the teacher for everything. This is flawed again. So in the earlier section, the author told us about the attitude like a dutiful child. There is nothing wrong with it, but it was followed by a statement, remember? Only in front of a fully qualified teacher can you let the teacher lead you by the nose, do you still remember this? So what is the requirement for the disciple? Other than being nonpartisan, intelligence is required; other than intelligence, one still needs to strive diligently; other than striving diligently, one still needs veneration. Within all these, intelligence is very important; you should be able to distinguish whether this teacher is truly a qualified virtuous one. This recognition is not easy, like that. Once you have this discernment, by then you can let him lead you by the nose and that will not be flawed. [19:41]
Last night, we talked about the case – when you properly follow the virtuous teacher, why is it that, with two practitioners, one studies by himself, and the other one who follows the virtuous teacher seems to surpass the one who studies on his own, why? Now we should be able to comprehend it. Today I will repeat it again. The reason is just this simple, because my usual way of cultivation means what? It means I am an ordinary being, isn’t it clear? The first qualification to cultivate Buddha Dharma is the correct view. With the view of an ordinary being, even one has experienced some teaching, when affliction arises this experience becomes obscured. Even if you have the correct view, it may not be thorough! You can rely on the virtuous teacher and rely on his vision, wouldn’t that be your best guide for cultivating the teaching? Isn’t this very explicit? So, nowadays, many of us practitioners, sigh, lock ourselves up for self-study, totally not realizing that we are having nightmares while submerged in the den of ignorance! We are completely unaware of it. This is absolutely the fact! [20:38]
However, remember these qualifications! You have to clearly recognize the qualifications of a virtuous teacher. If you let someone who is not qualified as a virtuous teacher to lead you by the nose, then it is too bad. “When the blind leads the blind, they accompany each other into the pit of fire.” So for a true Tantra practitioner, the qualifications are very strict! You can imagine, is there anything unknown to a first level Bodhisattva? But, on the contrary, even a first level Bodhisattva relies on virtuous teachers; you can imagine the reasoning behind it. On the other hand, it is also very simple! For an entry-level Bodhisattva to achieve Buddhahood, it takes two great eons. But if you can complete the training, you don’t need further meditation practice. Thus, entry-level Bodhisattvas still rely on virtuous teachers. Whereas we ordinary beings now, surprisingly we claim that we don’t need this reliance. May I ask, how do you practice? This is the first point. [21:18]
What about the second point? It is for us to further understand that when our thoughts arise, what are we usually in the midst of? We are filled with afflictions and grasping on our views, so when you feel you are right, but actually, you are far from being right. Everyone reflects on it, isn’t this the case? With this attitude, the more Lamrim understanding you have, your understanding will become more clear and obvious. The greatness of Lamrim – actually not necessarily Lamrim alone, regardless of whether you read the Levels of Yogic Deeds, the Great Treatise on the Perfection of Wisdom, no matter which great scripture, they explain it very clearly. However, it is too bad that most of these manuscripts are about 100 scrolls. Here in the Chinese Lamrim, there are about 20-some scrolls. Besides some people will say, “Well, this text is really hard to understand!” That is because you did not look at it closely enough. If you review it again, I believe you will eventually discover that this Lamrim actually is the easiest one to understand [out of all other commentaries]. You might try looking at the Levels of Yogic Deeds, how many of you can understand it? If you can understand either the Levels of Yogic Deeds or the Treasury of Knowledge, I praise you! As for the Ornament for Clear Knowledge and Compendium of Valid Cognition, you basically can’t even dream about it, that is it! This is definitely true. So how can we understand the actual Dharma characteristics! Therefore, once you truly understand the above, then these concepts will be very explicit, very clear, that is how it works. [22:29]
So here the author tells us, why is it that a genuine Tantra practice emphasizes this concept so much? That is because it directly leads to the effect stage! It enables you to achieve in one lifetime. So if you truly want to have the quickest, most excellent, and best achievement, then the virtuous teacher is absolutely necessary. So the manifestation of Youthful Sudhana is very clear, and the comparison between the naga daughter*, Sariputra, and Mahakasyapa, the contrast is right there, very clear. You can make your own decision, decide the path for yourself; this is totally up to us! Whichever you prefer does not matter, either one is correct. Be clear about all the factors, and then make a decision. [23:07]
[*Lotus Sutra, Chapter 12 Devadatta – the story of the 8-year old naga daughter’s transformation. In contrast to Sariputra and Mahakasyapa took longer time to achieve their ultimate enlightenment.]
Now, here we may ask, well, what about Tantra practice? To actually advance in Tantra practice, that is when one needs to start all over to look for a virtuous teacher! Although there are preceding teachers, and that is why when Youthful Sudhana advanced with the fulfillment of the ten stages of faith, well, there comes Manjusri Bodhisattva to tell him, “Next, you need to look for virtuous teachers.” There are many special meanings in this guidance! I will briefly go over it. For now we always think that it is difficult to find a virtuous teacher, but actually, it is not about how difficult it is to find virtuous teachers, it is that one is rarely endowed with the qualities as a suitable disciple! Once you become endowed with the characteristics of a disciple, as long as we are qualified, there is no need to search; Manjusri Bodhisattva will come to look for us. By the time you reach the level of Youthful Sudhana, then Manjusri Bodhisattva will also come to tell you, “So and so, this is what you should do now.” Well, the Array of Stalks Sutra explains it very clearly; do you still not believe it? So here, this is why I encourage everyone not to find fault in others to begin with. If you do not purify this karmic obstacle, you basically are not qualified to talk about whether or not you can remove the karmic obstacle. With the proper collection of merits, a virtuous teacher will come to look for you, is this right? It is clearly and explicitly explained in the scriptures, just like that. [24:16]
Thus, now, for those around us, they may be an ordinary being yet they are our virtuous teachers. Why? It is an opportunity for us to practice in front of this ordinary being. Through your practice, you perfect your generosity, ethical discipline, and patience, and even cultivate your attitude for veneration. Well, those who have helped you to foster all these are at the same time helping you to achieve Buddhahood. Aren’t they virtuous teachers? This is very explicit! Just like when we do business now, you may dislike poor people. If it were not for them, your business would not succeed! If you open up a shop, if they don’t buy from you, your business will not work out! Isn’t this very obvious? Now, for those of us who are sincere about applying Buddha Dharma, we even have these flawed concepts, truly what a pity, this is actually very pathetic! So the most important thing is when you have acquired the correct view, all these practices become easy. So when we recite the Bodhisattva vows, alas, to refrain from speaking of others’ faults, it is so difficult … slandering the four types of followers [monks, nuns, male and female lay practitioners] seems to be very easy to commit. Once you truly have the above understanding, then upholding the vows is very easy. Needless to say that you will not find faults in the four types of followers, even when seeing a very common, un-presentable person, you will commiserate and sympathize him. You need to respect him the same way you would pay respect to a Bodhisattva, this is very clear. Because you understand this clearly: by respecting him the benefit is yours in the end! He went through all these sufferings to make you a Buddha, how can you not be grateful to him? Well, now let’s continue. [25:48]
Then, ripen your mind with initiations that come from pure tantric sources,
Once you have found a virtuous teacher, at that time he will give you the initiation. What are the Chapter Eight-123 qualifications for initiation? The source has to be from pure tantric lineages. These words, “from pure tantric sources,” include two things, and both are required: first, the person who gives you the initiation and secondly the content of the initiation. This is how a genuine perfect lineage should be. So at the beginning of this Lamrim, it first covers the greatness of the author and then the greatness of the teaching. What advantage does this arrangement have? It will guide you to attain the genuine essence. At the present moment, we sit here; use our hand to flip the light switch, oh! The light is on, and the darkness is gone. And by flipping the switch, the fan is on and heat is removed. Just by flipping the switch and it is on. It is this simple! Certainly, so simple, however, what are the required conditions? You have to be prepared within one aspect after another and connect to the high voltage line for a powerful boost. You better not think that this connection is very easy, if you try to connect it to a pile of scrap metal, such connection is totally useless. This is very obvious and explicit. The contents of the source must be pure and concordant, which is “from pure tantric sources.” So the person giving us the initiation definitely has to be qualified. Actually, it is not until then you will be able to have a true understanding of the tantric teaching - in the tantric teaching the guru is the manifestation of the Buddha as an ordinary being. This is why, when you serve a tantric teacher, it will produce the greatest accumulation of merits and purify all negativities. [27:36]
Last night we already discussed it, and today I will repeat it again: generally, when we present our offering, with our minds as ordinary beings, it depends on the subject we are offering to. Because we can’t generate a mind that concords with omniscience, if your conformity to omniscience arises, when you take any random worthless item, ah! With a so-called $1 offering, you will produce immeasurable merits. And then when we offer to a Buddha, or a dog, the merit is incredible, and that is because of your conformity to omniscience. Can we achieve it? Probably not, that is because we are “ordinary beings.” It is exactly because we are ordinary beings that we have to purify negativities and accumulate merits. By then, it all relies on the recipient of the offering; you definitely are not able to offer to all three billion-world systems. How can we have this kind of capacity? So we only can afford whatever is readily available. At that time, the higher the achievement of the being you are offering to, the more merits you will receive. With the Buddha statue we are seeing now, what is it? It is Nirmanakaya [the incarnation form of Buddha]. But the true tantric virtuous teacher manifests as an ordinary being, which is Sambhogakaya [the blissful form of Buddha]. Naturally, the latter has greater merits! [28:35]
For this, I can also give a simple example. It is like if we work as a servant, and we just serve the master. What is the condition of the Nirmanakaya? For instance, now we have the president here, and the president also has a servant at home. This servant will serve as well, but what is that? The service provided is at home - serving the president at home. And another one is the government assistant at the president’s office; such an assistant at the president’s office can be referred to as the chief of staff of the president’s office. May I ask, does the servant at home have more power or does the chief of staff? Wow, the chief of staff has as much power as the minister, the minister even has to bow to him! If you refer to a housekeeper at home, from others’ point of view, that helper is just a servant. This is very clear, right? Do you understand? [29:23]