菩提道次第广论手抄稿:旧版第三十五卷B面

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P. 71 (LL3)(手抄稿 第五册 p89)[00:16]

部长看见了他,还要向他低三分头。如果是你家里的佣人的话,外面看见了,你就是佣人,这很明白,对不对?了解不了解?

我是处处地方用这种很现实的道理告诉你们,这样。所以碰见这种地方的话,你要了解。我不是说这个地方鼓励你们去学密,不,不要!喔,这个密教现在杂乱得一塌糊涂,大家不懂得道理,你一去的话,多半会出毛病。我在这地方特别说明的,我们了解道理的话,我们很稳,说现在安安全全走我的路子,哎呀,持戒念佛哇,这个最好。但是对他们千千万万不要随欲毁谤,他如果愿意走的,我非常赞叹;如果你自己有力量去走的,非常好。可是对这个外面不了解的时候,千万不要妄加批评,这是我们很重要的一件事情。你怎么晓得他到底本地什么风光?[01:03]

反过来说,他所以去冒牌,为什么要冒牌?他好嘛!一个冒牌的人,绝对不愿意我冒一个小偷,为什么?这个小偷不值钱嘛!我又不愿意冒一个强盗,我就冒一个,冒一个, (p90) 哎哟,今天冒一个大官,表示这个大官值钱嘛!所以他为什么愿意说,冒这种—我是个大上师,表示大上师好嘛,对吧?所以在这种情况之下,有真的、有冒牌的,你弄不清楚,你随随便便去排斥的话,对你真的是害处啊!想想看这个道理对不对?所以真正的,不要说佛法,科学里面也在说,真正的科学只能说:我啊,眼前只了解我眼前所了解的,其他的我不看见,不看见的东西,我不能否定它。这个是最正确的,所以世间的真正的圣人都说:“知之为知之,不知为不知”,我们不知道的事情就是不知道,修学佛法最正确的方法,这里顺便一提。[02:05]

那么说,前面“灌顶”,那个灌顶啊,欸,成熟我们的身心,成熟我们的身心。能够把这个一灌的话,你把真正的成佛果位上的身口意三业种子,放到你身心上面,你只要做得相应,你马上可以显出效果来。像刚才说那个,那根电线往里边一接,你只要里边那些东西一好的话,马上就灯亮了。说实在的,真正要叫你把那个电造起来的话,那我们没有一个人有这个能力的,不要说这个核子发电厂要几十亿啊,这不可能的,叫你买部发电机的话,普通的我们都没有这个力量,这千真万确的事实,对不对?所以这个,为什么密教里头都靠这个—这个十方一切诸佛的这个传承的力量。[02:58]

说到这里,顺便一件小事情一提,我们现在说,得不到这个佛菩萨的这样的灌顶吗、 (p91) 加持吗?怎么得不到?在我们真正下脚第一步就得到,这是什么?出家,戒的真正殊胜就在这里哦!这个大家不懂,戒是什么?十方一切诸佛的清净幢相,而且这个戒只有佛制,是千真万确。现在我们往往人太聪明了,说:“这个佛制这个戒是这样,现在时代不同,你不要守哇!”话有没有道理?他有道理的,佛制这个戒的确是因时、因地而制,但是它背后有一个特质是什么?十方一切诸佛的内涵在。是像那个接电线一样,接进来是你这房间里边一百支光,只亮一百支;你这个房间里面有一台马达,它只能亮在马达,但是这个电本身确有这么大的功效。如果你能够了解这个,尊重这个戒法,一心恭敬的话,你就能够完全得到他圆满的这个加持,这是个不可思议的。[04:07]

所以我们了解这个道理以后,一定要这么说:我是愚痴凡夫,现在因为我的业力使然,这些做不到,一心恭敬;万一真的做不到,一心惭愧。你有这样的心情的话,你很容易将来力量增大的时候,欸,当你力量增大几分,他那个加持就进来几分,你很快就得到这个成果了。千万不要我们自作聪明:哎呀,这个样的!那对我们自己最大的损失。这个属于它的灌顶的真实意义。所以得到戒体—我们灌的时候是这样的,“啊,受戒了!”要这样殷重心去。尤其是南山道宣律祖他真了不起啊!所以这个北传的一直非常强调,说现在这一支,北传的一支,珍贵无比,珍贵无比。他为什么啊?他就把这个特质告诉我们,这个等到将来以 (p92) 后说戒的时候,我们要了解。说南传好不好?好,绝对好,我们绝不忽视它,非常精彩;但是北传的特质我们千万不要……注意哦,这个概念很重要、很重要![05:20]

p. 71 (11)

and observe properly, at the risk of your life, all of the vows and pledges that you have received during your initiations.

【尔时所得一切三昧耶及律仪,应寗舍命如理护持。】

那个时候啊,它密教也有它灌顶的,叫“三昧耶”,这个三昧耶叫誓句,誓句。我们不要误解噢!这个誓句,平常说,我说:我发誓这个样。所以凡是密教里边,你得到了这个东西以后有很多护持,因为凡是护持,他是受那个三昧耶的约束,他来护持你。真正重要的他为什么护持你?因为你遵守这个约束,就像我们跟人家订了一个合同一样,你要求人家履行这个合同,你必须自己守约。然后你们犯了规,破了、犯了,你说:“你怎么不照规矩来?”这个话说不通的。密教的三昧耶戒很难持的,这个我们要知道,但是你认真持到了以后,所有的誓句相应的护持都来了,这是不可思议的。真正重要的还不是得到这种利益哦!真正的誓句是什么?哪,保证我能够如十方一切诸佛所加持我的这个种子,增长、不违背,这个才是真正重要的,而不是得到眼前这种。关于这个概念,以后有机会再去讲它。[06:50]

那么这个“律仪”就是下面的基础:菩萨律仪、声闻律仪这些,以及从沙弥律仪开 (p93) 始。“寗舍命”,命可以舍掉,这个要护持。命舍掉最多一生,这个一破,坏了!而且你如果护持这个东西的话,命舍掉了以后,欸!你正好上升,求之不得啊!现在这个世界的确很苦,你要求极乐世界,这命一舍,马上去,那是求之不得啊!所以现在大家所以不了解,不能护戒的原因就在这里。它说得很清楚嘛,增上生,如果你的回向增上生,希望到极乐世界的话,马上去嘛!就这样。[07:37]

You can take the vow or pledge again if you are affected by a root infraction, but your mind will have been spoiled, and it will be very difficult to give rise to good qualities. Therefore, specifically strive never to be tainted by root infractions and not to be soiled by secondary infractions. Even if you are tainted by these, purify yourself of them with confession and restraint, since vows and pledges are the foundation of the path.

【特若受其根本罪染,虽可重受,然相续已坏,功德难生,故应励力,莫令根本罪犯染者。又应励防诸支罪染,设受染着,亦应悔除,防止令净,以三昧耶及诸律仪,是道本故。】

下面这一句话解释一下。说特别在这个护持的时候,“根本罪”,根本罪虽然犯了以后,大乘可以重受的;但是对不起,虽然重受,那个相续已经坏了。“相续”就是前面的加持已经坏掉了,这个功德生不起来,你全部重来,那个是非常可惜的事情。就像那个机器一样,弄坏了,你再接电线也没有用,对吧?要重来。所以我们努力,根本罪犯千万不要,还有其他的也要防。如果万一有犯了,那怎么办?马上去忏除,所以这羯磨是非常重要,而使得这个清净无染。万一染了马上悔除、防护,为什么?这是根本。做任何事情 (p94) 这样,根本不坏,慢慢、慢慢地增长,根本一坏就完了。所以现在我们太多人总觉得:哎呀,这个戒啊,马马虎虎啊!错了,这是根本,戒如果没有了的话,其他都谈不到。[09:11]

固然我们念佛的人来讲,持戒念佛,其实参禅等等没有一个例外的。可是我们表面看起来说,这个参禅的人好像怎么不管它,他哪里没有啊?定共戒、道共戒啊!一定的,真正参禅的人全部的精神贯注在那里,或者参一个什么“念佛的是谁”,他心里面没有一点点其他东西,他哪有犯戒?犯戒的根本在这里,这个我们要了解的。所以我们现在本质看不见,总是形相上面去摸,那不知道错到哪里去。乃至于大小乘的开缘等等,实际上都一定把握住这个根本而转的,这个我们要了解的,这我们要了解的。那么这个是……噢,再下面,后面一句话,那说一下就清楚了。[10:01]

p. 72

Then train in good instructions on either the yoga with signs (in the context of the lower tantras), or the yoga of the generation stage (in the context of highest yoga tantra). After this training has been made firm, train well in either the yoga without signs (in the context of the lower tantras), or the yoga of the completion stage (in the context of highest yoga tantra).

【◎ 次于续部,若是下部有相瑜伽,若是上部生次瑜伽,随其一种善导修学。此坚固已,若是下部无相瑜伽,或是上部满次瑜伽,随于其一应善修学。】

那么下面说,进入密咒它第一步什么呢?进入密咒第一步就是善知识。有了善知识以后,他跟你灌顶,灌了顶以后的护持这个,护持三昧耶戒—誓句身。所以我们凡夫修的身,就是我们的业报身。真正的这个密教修的身,不是我们的这个,不是我们的业报 (p95)身,它叫作“誓句身”,誓就是发誓的誓,句就是句子的句。为什么叫作誓句呢?三昧耶就是誓句,换句话说我发誓一定要做到这个东西。平常我们说修学佛法的,得戒体,然后这个戒体是五分法身的根本,对不对?戒定慧,然后在这个体,根本上面一步一步上去。修学密教的时候,在这个业报身上面,我立誓受这个,得到这个体,这个体叫作什么?誓句身,那时已经不再是我们凡夫身了。在这个根本上面才能够增长这个,我们要了解这一点,所以它绝对不能犯的。[11:30]

那么眼前我们幸好还没有受这个密戒,一受马上堕落,为什么堕落?那很简单,接个高压电线接进来,不接没关系,接进来你弄错的话,马上触电,房子烧掉、人弄死,都很清楚、很明白嘛!所以现在我们平常要嘛不了解毁谤,要嘛轻易地说我是密,都是差得十万八千里,这个原因就在这里呀!结结缘,都非常好,你要正确地得到果的话,这个次第要很清楚。[12:03]

那么现在这个有了以后,“次”,下一步,“于续部”就是密教部。密教分四部:下三部跟无上部。下三部就是事部、行部、瑜伽部,这个下三部叫“有相瑜伽”,先重在事相上,最后进入“无相”。事相是什么?就是俗谛,无相就是真谛。换句话说,它,俗谛就是说圆满的报、增上生;可是那个增上生所以究竟圆满的话,因为跟空性相应,这个 (p96) 我们要了解的。所以真正的圆满报土是不能离开那个法性土的,圆满的报身是不能离开那个法性身的,这个我们要了解。但是修的时候次第是,的的确确,就像我们织布一样,经线跟纬线,最后成就的时候,你说经线跟纬线哪一个先哪?当然不能说我先把经线穿在身上,然后纬线穿上去,那不是笑话吗?不,经线跟纬线同时存在的;但是织的时候,的确先把那个经线摆在那里,然后纬线一根一根织上去,这个很清楚、很明白,所以我们这种观念都应该清楚。那么无上部呢?无上部它不是叫有相跟瑜伽(编者按:疑师口误,“有相跟无相瑜伽”),前面的那个叫生起次第,后面这个叫圆满次第。[13:17]

关于这个以前已经简单地说过了,不管是哪一种,你好好地修学。修学坚固了,那么进一步,下三部进入“无相”,然后无上部的进入“圆满”,那个时候圆满的时候,成就了,说密教的即身成佛指这个。在这个里边,你可以选一个下三部的或者无上部的。[13:45]

翻到《菩提道次第广论》72 页,第一段已经讲完了,就上面讲那个次第,怎么从基础下士,然后共中士、上士,进入密乘,密乘的下三部以及无上部,每一个层次这样一步一步地上去。继续我们看第二段。[14:32]

The 《Lamp for the Path to Enlightenment》 presents the body of such a path; these stages of the path also instruct you in this way.

【◎ 《道炬论》说,如是建立道之正体,故道次第亦如是导,】

(p97) 《道炬论》上面告诉我们这么说—凡是谈到《道炬论》,我们处处地方应该体会、了解到,这个就是从我们本师释迦世尊以来,经过弥勒菩萨、文殊菩萨二大传承,再经过龙树、无着二位菩萨,这是圆满的师承。不管是性相、大小、显密,换句话说这条是最正确、最直接的这个一条道路,不管是理论上面、经论上面以及实际地从印度乃至于一路传下来,西天东土历代最完整的师承,告诉我们最正确的道路。那么所以这前面,就是说明了道的那个整体,那个道的整体是这样;同时呢,在我们修行上去的次第,也就是按着这个次第。所以它不论就质、量来说,这样地圆满;而且它在告诉我们这个质、量之前,那个次第的本身,也一点都不错,这个是它真正最圆满、最精彩的地方。[16:42]

The Great Elder taught this in other texts, as well.

【大觉[口窝]师,于余论中亦尝宣说。】

《道炬论》以外,阿底峡尊者在其他的论典当中,也曾经说明过这个道理。不过呢,“余论”就是或着顺便带及,或者约略一提,而《道炬论》是专门针对着整个大纲而说的,不同。[17:17]

《His Concise Method of Achieving the Mahāyāna Path》 states: If you wish to attain unsurpassed enlightenment, which has inconceivable greatness, be intent on practice and achieve its heart, for enlightenment depends upon practice. As this body of perfect leisure and opportunity was very difficult to obtain, and once obtained will be very difficult to possess again. Make it meaningful by striving at practice.

【《摄修大乘道方便论》云:“欲得不思议,胜无上菩提,赖修菩提故,乐修为心要。已得极难得,圆满暇满身,后极难获故,勤修令不空。”】

(p98) 除了上面说的,他的根本的依据师承以外,还有大阿底峡尊者其他的地方也说。那下面呢?引证其他的一些论典来说明同样的内容。你要想得到无上不可思议的大菩提果,那么它根本在什么呢?根本在修行,而修行的重心就是菩提心。那么这个菩提心靠什么呢?是靠我们得到极难得的暇满人身。这个暇满人身,意义是非常重大而又这么难得,所以现在得到了要赶快努力啊,绝对不要让它白白浪费呀,白白浪费啊,那以后就很难得。[18:54]

前面已经一再说过,所以这是为什么正式修行之前,先说劝取心要的时候,要告诉我们这一点。当我们有了这个认识,说一切都靠修行,修行必须要得到暇满人身,这个暇满人身如果现在不修的话,以后是很难得到。那你这样一来的话,你就会全心全意地策励自己。有了这个策励的心情,然后你得到了正法,你才能够走得上去。要不然你没有这种心情的话,尽管再高的大法摆在那里,你就没办法修。[19:47]

这一点,我们在座很多人都有这个经验,是的,说这个法很好,好是好,叫你提就是提不起来,为什么?他就没有这种推动的心力,总觉得这个也少不了啊,那个也少不了啊,这个也不行啊,那个也不行啊!他主要的是没有认识这个暇满人身的重要。刚开始的同修们,也许还心情比较猛利一点,过了一些时候,这种毛病都会来了。他根本原因就是一开头的时候,前面这个次第就没弄对,尽管听见了高高的大法—不要说这个高高的大 (p99) 法,有很多大法,法是大的,不得其门而入,这种也不必谈啦!像我们谈人造卫星,哦,这个是美不可言,怎么上去啊?不知道,反正它在天上我在地上,羡慕、羡慕算了!这种我们不谈。就算是我们能够把握得住眼前的东西,我们往往都是不能修,原因就是缺少这种推动的力量。[20:59]

所以他这个地方特别告诉我们,刚开始的时候,我们要多思惟观察这个暇满的人身,如果我们这个暇满的人身,真正地能够如理如量地修起来了以后,眼前说实在的,什么事情都丢得掉,什么事情都丢掉了!不管再大的事情。唉呀!等一下外面这个事情放不下,那个事情放不下,绝对不可能!不要说外面的事情,里边的事情啊……我看见太多这种真正典型的修行人。我们现在碰见一点小小的病啦,说不行!唉,我自己觉得这个地方真惭愧,那些祖师们都是这样,碰见了病更拼命,为什么?病是死因啊!啊!你快死了,你赶快还趁那一口气还在的时候,拼命修都来不及啊!哪里会说:唉,病了,好了、好了,躺在那里不管了!慢慢地……病了都拼命了,还有其他的事情还比这个更要紧的吗?喏,原因在哪里?就是这个。所以现在这个地方后面又引告诉我们:虽然修行最重要的这个,但是刚开始的时候,从这个地方下手,引证这个上面。[22:23]

And his Concisely Written Method of Achieving the Mahāyāna Path says: Just as, when a chance arises for prisoners to flee from prison, they flee from that place, as their goals are not the same as others'. So too if an opportunity arises to cross over this great ocean of cyclic existence. You emerge from this household of existence, as your goals are not the same as others'.

【又云:“如犯从牢狱,若有能逃时,与余事非等,速从彼处逃。此大生死海,若有 (p100) 能度时,与余事非等,应当出有宅。”】

就像一个犯人一样,我们被关在这个监牢里边,而这个犯的罪是死罪,这个死罪关进去是非死不可的。那么既然现在有一个机会让你能够逃走的话,这个机会绝对是最重要的,其他任何重要的事情,绝不会跟这个重要的事情可以相提并论。所以有机会逃了,你拼命逃都来不及,绝对不会:“唉,对不起,我还要拿一个东西啊,还没弄好,还有脸没有洗,什么东西、饭没有吃……”什么东西都不要了,拼命逃出去。那么现在对我们来说,在那个整个的生死轮回大海当中,只有在人身得到暇满的时候,才能够跳出来,而跳出来只有修行,在这种情况之下其他的任何事情啊,都不能跟它相比,都能够舍得掉,一定要跳出来,一定要跳出来![23:56]

我曾经听见过,以前呢,在我们西康有一个修行人,有一个修行人。那个修行人真是精彩,他这个平常每天吃,吃过了以后,他那个东西就送给别人。送给别人哪,有人就跟他说:“你不会留着明天。”“我怎么晓得还有明天啊,我还等到明天呀!”唉,他觉得……就是吃过了以后,他有一个徒弟去侍候他,他那个徒弟苦不堪言,干什么?就是把他吃掉的东西,一定要送,赶快送给人家去吃,“我哪里还有明天?”他一直是这样。最后这个人走的时候,那个迹象之好,那真是无法想像地好,所以这种都是典型的例子。你们 (p101) 现在看那个《密勒日巴尊者传》,他不管任何事情,他总是说:“哎呀,我什么时候死都不知道,我哪有这个闲工夫忙这个事情!” [24:58]

所以这个前面暇满人身的时候告诉我们,死也可以并在这个里边。换句话说,得到了这个暇满人身你赶快修,一定要等到你修持已经达到了跳出轮回的量了,那可以。要不然的话,你不晓得什么时候一旦失去了这个的话,你再没有机会修哦!这个时候如果我们能够生起这样的心情来的话,修行是绝对没问题的。所以他告诉我们,其他任何事情绝对不能跟它相比拟,只有一件事情,跳出这个三界轮回、三有火宅。[25:47]

Also: Taking up the bodhisattva vow through abiding In the practice of refuge, higher ethical discipline, and the basis of the aspirational spirit of enlightenment, practice properly, in stages, with what ability you have, all the deeds of the bodhisattvas— the six perfections and the like.

【又云:“皈依增上戒,及住愿根本,应受菩萨律,渐随力如理,修行六度等,菩萨一切行。”】

那么这个修行的次第呢,是皈依,然后学戒、增上戒。这个增上戒有一点不同,平常我们的戒属于七众别解脱戒,从五戒开始,然后沙弥、沙弥尼、式叉摩那、比丘、比丘尼七众。那么这个“增上戒”,这个戒不仅仅是普通的,还有一步一步地向上,而到最后的三聚净戒。然后在这种情况之下,往上面“愿根本”,这是什么呢?就是大菩提心,因为我们这里引导我们的,是走上无上大菩提这条道路,实际上也是我们要修行的,也就是 (p102) 这一条直路、大路。那么这个直路、大路走上去的时候,先是发愿心,然后再行心。这个愿菩提心是根本,有了这个根本,修学了以后,然后受这个行菩提心,行菩提心就是菩萨戒,那么随力行这个六度行,扩而广之,推及八万四千一切,而圆满无上菩提之果。[27:40]

Also: Cultivate the heart of wisdom and method— Insight, meditative serenity, and their unification.

【又云:“方便慧心要,修止观瑜伽。”】

那么整个地把它含摄起来,不外乎两点:一个是广大福德资粮,所谓方便分;一个是殊胜深广的智慧资粮,所谓慧,这两样东西的心要,那么这个是什么。然后最后是修止观相应,这个就是一步一步地上去,到最后的时候主要说这个。乃至于最后的时候,无上瑜伽的生、圆次第都可以含摄在止观两样当中,止观两样当中,这也可以用那个方便广大资粮,跟甚深智慧资粮这两样东西来含摄。[28:48]

Moreover, Bodhibhadra's Chapter on the 《Collections of Concentration》 states: First, make firm your spirit of perfect enlightenment, which has arisen from the strength of compassion. Do not be attached to enjoying the resources of cyclic existence, and turn your back on grasping. Endowed with perfect jewels such as faith, respect your guru, who is equal to the Buddha. With the pledges that this guru taught, joyously persevere in your meditations.

【《定资粮品》亦云:“先固悲力生,正等菩提心,不着有报乐,背弃诸摄持。圆满信等财,敬师等于佛,具师教律仪,善勤于修习。】

这个圆满的大乘道,根本的进入之门是什么?大菩提心,而这个大菩提心的根本是大慈悲心。[29:30]


35B Commentary

ENGLISH LR V.1 P.137 (COMMENTARY V5. CH8 P125) [00:16]

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?

I am trying to apply practical reasoning at every possible opportunity to explain to you, like that. Hope you can understand when such an explanation happens. Here I am not encouraging you to study Tantra practice, no, not yet! Well, the contemporary Tantra teaching is in disorder and there is a lot of confusion. Not everyone understands the Tantra teaching, yet when one tries to engage in it, most likely mishaps will happen. I am specifically clarifying it here, once we recognize the reasoning, we will steadily consider: “For now, safely taking my path, well, whether it is upholding the precepts or reciting Buddha’s name, these are certainly the best strategies.” However, definitely do not randomly slander those Tantra practitioners who are willing to take on such a practice, I would praise them very much. If one has the willpower to take it on, that is very good. But before having an understanding of the external condition, never make rash criticisms. This is one thing that is extremely important to us. How do you know what this practitioner’s actual spiritual identity is? [01:03]

Conversely, the reason some people will try to imitate [an authentic Tantra practitioner], why do they want to imitate? Because Tantra practice is great! For an imposter, he would never want to imitate a thief, why? The thief is worthless! I also don’t want to pretend to be a bandit. My imitation would be: if I were to be an imposter, ah, I would imitate a high-level government official. This means that the government official is very worthy! So why does the imitator want to pretend to be a great guru, it means that there is an advantage to being a great guru, right? In this circumstance, some are real guru and some are faking, you can’t tell them apart. If you randomly reject them, then you are really harming yourself! Think about this concept, is it right? So in fact, we don’t even need to talk about Buddha Dharma, science is the same – authentic scientists can only say: “For me, I only understand what I know now, for those things that I am not seeing I can’t refute them.” This is the proper attitude, so true worldly sages would say: “admitting what you know and what you don’t know.” What we don’t know is foreign to us. This is the most precise attitude in learning the Buddha Dharma. I just mention this in passing. [02:05]

So the aforementioned “initiation”, well, that is to mature our mental continuum, to bring our mindstream to its maturation. Upon receiving the initiation, one can plant the actual seeds of the three karmic doors – body, speech, and mind – to achieve the effect stage Buddhahood in your mental stream. As long as you apply it accordingly, you will immediately notice the effect. Like what was mentioned earlier, to connect a power cord, as long as you are internally ready, the light will turn on right away. Honestly speaking, for you to actually generate electricity, none of us has this ability. Needless to say, a nuclear power plant would cost several billion dollars; it’s just not possible. For you to buy a nuclear power plant average people like us can’t afford it, this is definitely true, right? So, this is why Tantric teachings totally rely on this – the empowerment of the lineage from Buddhas of all ten directions. [02:58]

Up to this point, I will bring one minor thing up in passing: now we say that we don’t have the opportunity to receive the initiations and blessings from the Buddhas and Bodhisattvas, right? Why not? Actually, they are readily available from the very first step we are taking now, what is it? That is [we monastics] becoming ordained. This is where the laudability of precepts lies! Does everyone understand what a precept is? It represents the purified symbol of all the Buddhas of the ten directions, and, certainly, Buddha is the only one who can stipulate these precepts. Nowadays, people are way too smart to claiming: “This precept is established during Buddha’s time, now the times are different, you don’t need to abide by it!” Does it make sense? It does have its reasoning, for Buddha actually established the precepts according to the time and place. However, what is the special characteristic behind it? It has the essence of all Buddhas of the ten directions within it. Just like the example of connecting the power cord, once connected to a room with a 100-watt light bulb, the light will only be as bright as 100 watts. If the room has a motor, the light can only shine on the motor. However, this electricity definitely has this great effect. If you can understand this concept, respect the precepts with onepointed veneration; you should be able to receive the blessings in their entirety. This effect is inconceivable. [04:07]

So now, with our understanding of this concept, the proper attitude should be: “I am an ignorant ordinary being, because of the maturation of the force of my karma now, I am not able to achieve [to be connected with the guru’s mental stream through the blessing of initiation]. Yet, I have great respect, if I am unable to make it happen, I will repent wholeheartedly.” If you have this attitude, it will become very easy when you gain the ability in the future. Well, when your ability has increased however much, the same proportion of the blessing will arise, and you will very quickly attain this effect. Do not get too clever, “well, this [status quo] is how it should be!” That is a great loss for us. This is the true meaning regarding the initiation. So once you have attained the essence of the precepts, when we are going through the initiation: “Ah! I am taking the vows now!” One should take it with this kind of earnest attitude. Especially for the Nan-shan Dao-xuan Precept Master, he was truly remarkable! This has always been emphasized in the northern lineage. Speaking of this northern branch, it is very precious, extraordinarily valuable. Why? It reveals the specific characteristic [of precepts] to us. In the future, when we discuss precepts, we have to understand it. So, is the southern lineage good? It is good, definitely good, we should never neglect them, and their practices are very excellent. However, as for the characteristics of northern lineage, we shouldn’t … pay attention [both north – Tibet, China; and south -Thailand, Sri Lanka lineages should be respected], this concept is very important, very crucial! [05:20]

and observe properly, at the risk of your life, all of the vows and pledges that you have received during your initiations.

At that time, Tantra teachings also have their initiations, known as “samaya,” which are called pledges, vows. We should not misunderstand! This vow is generally thought of as, “I claim, I swear in this.” So in all Tantric teachings, once you receive the vows, there are many Dharma protectors, they come to protect you by observing the samaya vows. The key is: why do they come to protect you? It is because you abide by this vow. Just like when we sign a contract with others, if you ask others to abide by the contract, you have to abide by your part of it, too. And when others violate, transgress, or infringe upon it, you would say, “Why don’t you follow the rules?” This statement won’t help. The Tantric samaya is very hard to uphold, this we should know. However, when you sincerely uphold it, all the corresponding protectors of this vow will come, this is incredible. The most important part is not about getting this benefit! What is the actual pledge? Well, to guarantee that the blissful seeds planted by all Buddhas of the ten directions will be enhanced, the seeds will sprout and be free from impediment. This is truly more important than our shortsighted benefit. As for this concept, later it will be further discussed. [06:50]

So this “vow” is the foundation for the following: Bodhisattva vows, sravaka vows, and so forth, as well as the beginning of novice monk vows. “At the risk of your life” means that your life can be sacrificed, but the vows must be maintained. The life you risk is at most only one lifetime, once this vow is violated, too bad! Besides, if you risk your life for the sake of maintaining it, well! Just right for you to advance on the path, exactly what you are looking for! Now, this world is filled with suffering, and you are inspired to be reborn to Pure Land. Once you risk this life, you go there immediately, you can hardly wait! This is the reason that most people do not comprehend and are unable to uphold the precepts. The text states clearly, high-status, if you dedicate to high-status, and aspire to be reborn in Pure Land, it will immediately be effective! Just like that. [07:37]

You can take the vow or pledge again if you are affected by a root infraction, but your mind will have been spoiled, and it will be very difficult to give rise to good qualities. Therefore, specifically strive never to be tainted by root infractions and not to be soiled by secondary infractions. Even if you are tainted by these, purify yourself of them with confession and restraint, since vows and pledges are the foundation of the path.

I will explain this next statement. It says that, especially when guarding against a “root infraction,” if you have violated the root infraction, Mahayana practitioners can take the vow again. However, very sorry, even if you retake it, your mental continuum is infracted. “Mental continuum,” meaning that the blessings from before are already spoiled, thus the merit will not arise. You have to start all over again; this is a very pitiful matter. Just like a machine, once damaged, even if you try to plug it in, it is useless, right? One needs to start all over again. So we should strive to never incur the root infraction, and also refrain from other infractions. If you do incur the infractions, what should you do? Immediately repent, so this confession is very important to ensure purity. In case it is contaminated, one should repent immediately, and prevent it from happening again. Why? This is the foundation. When engaging in any task, if the foundation is not ruined, the integrity will gradually, gradually grow. Once it is ruined, then it is spoiled. Right now, too many of us constantly feel: alas, these precepts, we can be careless and nonchalant! This attitude is wrong, precept is the foundation; if there are no precepts, then nothing else [about spiritual training] can be discussed further. [09:11]

Although to those of us reciting Buddha’s name by upholding the precepts and chanting Buddha’s name; actually there is no exception even for those practicing Zen meditation and so forth. However, from the appearance, it seems like the Zen practitioner does not care about the precepts, how can that be? There are the precepts of meditative serenity, and precepts after the path-of-seeing! Certainly, a true meditator would fully focus on the precepts by thinking about “who is reciting Buddha’s name.” The practitioner’s mind is very focused on nothing else, how can an infraction take place? [Lack of attention] is the cause for incurring an infraction, this we have to know. Now we are not able to look from the aspect of the essential characteristic, instead, we are constantly scratching the surface, not knowing how wrong we are. Furthermore, even with the variation between the Mahayana and Theravada precepts, actually they all are based on this foundation [of upholding the precepts of meditative serenity, and precepts after the path-of-seeing], this we have to recognize and understand. So … well, next, the following statement will clarify it. [10:01]

Then train in good instructions on either the yoga with signs (in the context of the lower tantras), or the yoga of the generation stage (in the context of highest yoga tantra). After this training has been made firm, train well in either the yoga without signs (in the context of the lower tantras), or the yoga of the completion stage (in the context of highest yoga tantra).

Next, the text says, what is the first step to enter the Tantra teaching? The first step to study Tantra is to rely on virtuous teacher. Once you have relied on a virtuous teacher, he will bestow you with an initiation. After that, you should uphold it – to safeguard the samaya, the embodiment of the pledge. So the physical form of ordinary beings is our karmic effect. The true Tantric form is not like this, it is not the form of our karmic effect, it is known as “embodiment of the pledge,” and the pledge is the vow, a commitment. Why is it called a pledge? Samaya is the pledge. In other words: I vow to commit to achieve this. Usually, when we practice Buddha Dharma, to obtain the essence of the precepts, this essence is the root of the five meritorious qualities, right? Ethical discipline, concentration, and wisdom; then based on such essence we advance step by step. When abiding by Tantric training, I pledge to receive the essence with this physical form. What is this essence called? It is called the embodiment of the pledge. Upon taking the Tantric vow, our body is no longer the physical form of an ordinary being. The Tantric training thus can be enhanced based on this foundation. This we have to know, so incurring infractions are definitely not allowed. [11:30]

Fortunately, for now, we have not yet taken this Tantric vow. Once we take it, we will certainly downfall, why? It is very simple: before plugging into a high voltage line, it is fine. Once you connect to it by making any mistake, an instant electric shock can burn down the house and kill people. This is very explicit and clear! Now often we either slander without understanding it or carelessly claim that I am a Tantric practitioner. Both attitudes are way off, the reasoning is right in this section! Planting the seed is very good, but if you want to precisely attain the effect of Tantric training, you need to be very clear about the systematic order. [12:03]

Now with the above, “then,” the next step, “train in good instructions” is the Tantric section. Tantra teaching has four parts: three lower ones and one of the highest yoga. The three lower ones are Kriya (action) Tantra, Charya (performance), and Yoga. These three are known as “yoga with signs.” They emphasize the signs of action, and eventually enter into the yoga “without signs.” What are the signs of action? They are the conventional truth, without the sign is the ultimate truth. In other words, the conventional truth is the perfected high status. However, for that high status to become thoroughly perfected, it has to correspond with the wisdom of emptiness, this we need to know. So the genuine enlightened physical form is inseparable from Dharma nature. The complete enlightened physical form must also have an enlightened mind, this we have to understand. But at the time of practice, the steps have to be certain. Just like when we weave a cloth, we have the longitudinal warp and transverse weft threads. In the final product, can you tell which one of the two goes first? Of course, I can’t put on the warp first, and then put on the weft, wouldn’t that be a joke? No, warp and weft coexist at the same time, but when weaving, first lay down the warp and then follow with the weft one at a time. This is very clear and explicit, so for us, all these concepts should be clarified. What about the highest yoga? The highest yoga is not about signs. Its first part is known as the generation stage, and the latter part is the completion stage. [13:17]

Regarding this, we have briefly discussed it before. No matter which one, you have to study sincerely. Once your study is stabilized, then the next step is to advance from the three lower Tantra teachings of the “yoga without signs,” and then enter into the “completion stage” of the highest yoga. Achievement happens at the time of completion – this is what Tantric teachings refer to as achieving Buddhahood in one lifetime. In this practice, you have the choice of the three lower Tantras or the highest yoga Tantra. [13:45]

Please turn to Lamrim text [page 138]. The first two paragraphs were discussed, they are about the systematic order of how to establish the foundation of the small, then the shared medium, and great capacities to enter the Tantra teaching and the three lower Tantra and highest yoga Tantra, advancing step by step. Continuing on, let’s take a look at the next paragraph. [14:32]

The 《Lamp for the Path to Enlightenment》 presents the body of such a path; these stages of the path also instruct you in this way.

The Lamp for the Path to Enlightenment taught us the above. When speaking of this Lamp for the Path to Enlightenment, we should realize and understand that this has been passed down all the way from Buddha Shakyamuni, through two great lineages of Bodhisattvas Maitreya and Manjusri, and then to Bodhisattvas Nagarjuna and Asanga. This is a complete lineage. Regardless of whether it is Profound View or Extensive Deeds, Mahayana or Theravada, Sutrayana or Tantrayana, in other words, this is the most precise, the most direct path. No matter if it is theoretical, scriptural, or if it was passed down all the way from India, the most complete lineage from the west to the east, they guide us with the most accurate path. Thus, the preceding explanation of the entire essence of the path, this is the origin of the entire path. At the same time, the stage for our meditation practice is also to abide by this systematic order. So from either perspective of quality or quantity, it is very complete. Also, before guiding us with the quality and quantity, the sequence of the stages also is flawless. This is the most complete and brilliant aspect [of the Lamp for the Path to Enlightenment]. [16:42]

The Great Elder taught this in other texts, as well.

So other than the Lamp for the Path to Enlightenment, Venerable Atisha also mentioned this concept in his other commentaries. However, the “other texts” are either specified in passing or remarked on briefly, whereas the Lamp for the Path to Enlightenment is focused on the entire outline. So they are different. [17:17]

《His Concise Method of Achieving the Mahāyāna Path》 states: If you wish to attain unsurpassed enlightenment, which has inconceivable greatness, be intent on practice and achieve its heart, for enlightenment depends upon practice. As this body of perfect leisure and opportunity was very difficult to obtain, and once obtained will be very difficult to possess again. Make it meaningful by striving at practice.

Other than what was stated above, besides his root reliance on the lineage, Venerable Atisha also explains this in his other teachings. What is next? The author quotes other commentaries to explain the same content. If you aspire to attain the unsurpassed, inconceivable spirit of great enlightenment, then what is the root cause? The root cause is practicing the teaching, and the heart of the training is Bodhichitta. Then what does this Bodhichitta rely on? It depends on our very difficult to obtain human form of leisure and opportunity. This human form of leisure and opportunity has great meaning, yet it is so rare to encounter. Thus, now having obtained it, we should strive quickly, definitely not let it go to waste. Once squandered, it will be very difficult to regain. [18:54]

This was repeated many times before, and that is why before actually engaging in meditation practice, this point is first given to us in the section on taking full advantage of a life of leisure and opportunity. When we have this recognition, all our meditation relies on practice, and this training requires the human form of leisure and opportunity. Now, if we have this leisure and opportunity yet we don’t practice the teaching, later leisure and opportunity will become very difficult to obtain. Once you have this recognition, you will encourage yourself wholeheartedly. With this motivated mentality, when you attain the proper teaching, then you can advance. Otherwise, without such a mentality, even if there is a great teaching readily available, you are not able to practice. [19:47]

For this point, most of us sitting here have this experience. Sure, the teaching is great; even though it is great you just cannot uphold it, why? There is no mental momentum, and one is constantly feeling that certain thing is necessary, and something else can’t be done away with, this will not do, and that can’t be missed out either! Actually, it is primarily because they do not recognize the importance of a human life of leisure and opportunity. For beginning members, perhaps their awareness of leisure and opportunity is stronger but, after a while, all these flaws will appear. This is because the practitioner did not get the accurate systematic order right from the start. Even if one has heard the great teachings – we don't need to talk about the great teachings, certainly the teaching is grand, but one just cannot find the doorway. We don’t need to further discuss it! Just like talking about satellites, oh, it is incredibly wonderful, but how do we get up there? We have no clue. Anyway, it is up in the sky and I am here on Earth, I can praise and admire it, that is all! We will not elaborate on this. Even if we are able to grasp what is available to us, usually we cannot put it into practice, and it is because we lack this propelling force [knowing the value of the leisure and opportunity of the human form]. [20:59]

So here the text specifically tells us that, in the beginning, we have to contemplate and analyze more on leisure and opportunity. If we recognize this human life of leisure and opportunity, you can generate the proper mental capacity. In fact, at the present, everything can be left behind; all can be let go regardless of how important it is. Alas! A moment later, we can’t let go of this task, and that thing has to stay, how hopeless! Needless to talk about the external issues, even with internal matters… I have seen too many such typical examples of practitioners. For now, we encounter any small illness and then we claim that we cannot practice! Alas, I feel embarrassed for myself in this aspect; all the patriarchs are alike, they strived even harder when they were ill. Why? Because illness is the cause of death! Ah! When you are about to die, you can hardly wait to practice with all your might before your last breath! How can one say: “Well, I am ill, fine, that is it, just lay there and forget about everything else!” [The patriarchs] would slowly… even when they were ill they would strive with all their might, is there anything else more important than practicing the teaching? Well, what is the cause [for the patriarchs to have achievement]? This [impermanence] is exactly it. From here on, later the text will tell us again: even the most important practice is this leisure and opportunity, but in the beginning of our practice, this leisure and opportunity is the starting point. This is quoted from the same source. [22:23]

And his Concisely Written Method of Achieving the Mahāyāna Path says: Just as, when a chance arises for prisoners to flee from prison, they flee from that place, as their goals are not the same as others'. So too if an opportunity arises to cross over this great ocean of cyclic existence. You emerge from this household of existence, as your goals are not the same as others'.

Just like a prisoner, we are locked up in jail and we are sentenced to death. Once locked up, death is certain. Now, since there is a chance for us to flee, this opportunity is absolutely vital. Any other important task cannot be compared with how important it is. So if there were a chance to escape, you would flee with all your ability, you would never say: “Well, excuse me, I still need to get one more thing, not done yet, still need to wash my face, something else, need to eat …” You wouldn’t bother with anything else and flee desperately. So for us now, in the entire great ocean of cyclic existence, we can only be liberated if we have a human life of leisure and opportunity. To be liberated, the only thing we can rely on is to apply the teaching. In this situation, nothing else can compare to it, they can all be given up. One must flee and have to escape it! [23:56]

I heard this once before: in the past, in our Xi-kang [historical Tibetan province] there was a practitioner, a meditator. He was very remarkable, usually after his daily meals, upon finishing eating, he would give the leftover food to others, give it away to others. Someone asked him: “Why not save it for tomorrow.” He replied, “How can I know if there will be a tomorrow, will there even be a tomorrow for me!” Well, he felt… after a meal, one of his attendants who experienced a lot of hardship serving him, why? The attendant had to give away the leftovers, had to give it to others to eat quickly. “Will I even be here tomorrow?” This practitioner always acted this way. In the end, when he departed this life, the signs were very nice, which was incredibly notable, and so this is one of the typical examples. You can read the Biography of the Life of Milarepa. No matter what, he always said, “Alas, I don’t even know when I will die, how can I have extra time to spare on such matters!” [24:58]

So in the leisure and opportunity section from an earlier chapter, the text tells us that death can be included as part of the practice. In other words, once you have obtained this life of leisure and opportunity, you hurry up to apply the teaching. Only once you have reached a certain level of practice that you can escape cyclic existence, then that will be good. Otherwise, you have no idea when this leisure and opportunity is lost, and you won’t have the opportunity to obtain it again! If we can form such a mentality now, the application of meditation practice will absolutely work out. So the author tells us, nothing else can be compared with [mindfulness of leisure and opportunity]. There is only one focus: escape from this cyclic existence, the burning mansion of the three realms [desire, form and formless realms]. [25:47]

Also: Taking up the bodhisattva vow through abiding In the practice of refuge, higher ethical discipline, and the basis of the aspirational spirit of enlightenment, practice properly, in stages, with what ability you have, all the deeds of the bodhisattvas— the six perfections and the like.

Thus, as for the stages of practice, they are: taking refuge, followed by studying the precepts, and then higher ethical discipline. This higher ethical discipline is somewhat different. In general, our precepts are part of the seven types of vows of individual liberation [v.2 p.148], beginning from the five precepts to novice monks and nuns, probationary nuns, monks and nuns, for a total of seven types. As for this “higher ethical discipline,” it is not just in general, it still should be advanced step by step, and eventually reaching the three divisions of ethical discipline [v.2 p.148]. In this situation, what is this taking up “the Bodhisattva vows”? It is Bodhichitta. Because our teachings guide us to take the unsurpassed supreme enlightenment path, actually this is also the direct path we should take. It is a direct route, the boulevard. When advancing on this direct path or boulevard, aspiration comes first and is followed by the actual deeds. This aspiration for Bodhichitta is the root. With this foundation, once we have studied it and then follow by taking the path of Bodhisattva deeds. The Bodhisattva deeds are the same as Bodhisattva vows, then abide by the six perfections, and expand from there toward all 84 thousand approaches to achieve the peerless effect of Buddhahood. [27:40]

Also: Cultivate the heart of wisdom and method— Insight, meditative serenity, and their unification.

So the overall summary is nothing other than two points: one is the extensive blissful merit, the so-called aspect of the expedient method; the other is the laudable profound wisdom merit, the so-called wisdom. What is the essence of these two? In the end, the training is meditative serenity and insight. This is for stepwise advancement, which is primarily covered in the last part [of Lamrim in v.3]. Even in the end, the yoga of the generation stage and the yoga of the completion stage are all included in meditative stabilization and insight section. Both categories are covered in the section on Shamata and Vipassana. They can also be combined as the expedient method of the extensive blissful merits, and the profound wisdom merits of insight. [28:48]

Moreover, Bodhibhadra's Chapter on the 《Collections of Concentration》 states: First, make firm your spirit of perfect enlightenment, which has arisen from the strength of compassion. Do not be attached to enjoying the resources of cyclic existence, and turn your back on grasping. Endowed with perfect jewels such as faith, respect your guru, who is equal to the Buddha. With the pledges that this guru taught, joyously persevere in your meditations.

What is the fundamental entrance of this encompassing Mahayana path? It is the supreme spirit of enlightenment, and the root of it is great compassion. [29:30]