菩提道次第广论手抄稿:旧版第六十六卷B面
（手抄稿 第九册 p53）[00:07]
法本身的清净，回忆一下。然后呢根据前面所说的道理，想一下，我们学到现在为止，所讲的内容，前后这样地一观察、对比的话，我想我们大家会生起一个认识。什么认识？当时前面告诉我们这个总纲，现在把这个内容安进去的时候，你那时候发现：啊！原来当初前面所说这个里边的这个内涵，还有这样殊胜的内容啊！那个时候你有了这样的认识，你就信心增强，恭敬心增加，烦恼净化，而这三个东西是辗转互为因果的，辗转互为因果的。你信心、恭敬心增强的话，这个力量增加是帮助你净化烦恼；你烦恼净化的话，你那个信心增强，恭敬心也自然提高。[01:24]
那么为什么我们要说那个大纲？大家还记得吧？就是假定你说一开头你不认识这个大纲，你随便碰到一个跑进去的话，这个时候吃了一个大亏。就究竟的意义来说，你只要碰 (p54) 到，一定得到，但是走的路却是远路，不晓得多远啊！不晓得吃多少冤枉苦头！所以你一开头先晓得这个大纲，照着这个次第走上去的话，那不晓得占多少便宜，这是唯一的正确的直路！而且是最好的、最圆满的，这个彼此之间，有这样的一个重要的关键在。所以我们每讲到一个地方，你们一定要把这个全面的这个纲要，那个时候摆在脑筋里提起来，提起来。[02:21]
除了有它这样一个特色以外，还有因为它这个圆满的纲要之所以圆满的话，走上去还有它必然的次第。当你这样提的时候，一步一步走上去的时候，自然而然说，啊！你现在开始慢慢地走上去了，因为你了解了最高、最圆满的，所以它会策动你去修行。当你要修行的时候，一定要找到入门的时候，那个入门就是最起码的。而开始你走这个最下面路的时候，会增强你要向上努力的这个净信之心，净除你的障碍，然后呢增强你的能力，这个彼此之间，有这样子的一个必然的关系，彼此间就有这样必然的关系。所以我们一开头，一定要把这个圆满的纲要，有这样的认识作为先。然后呢次第把这个内容一步一步地来说明，然后呢了解了，步步踏实地就做下去，这个是主要的概念。[03:44]
现在我们重新温习一下说，这个两样东西有了以后，我们然后有了这样殊胜的圣者来指导我们，而又把最好的法告诉我们，我们怎么样能够跟它相应呢？哦，它还要条 (p55) 件，喔，说啊，讲要怎么讲，听要怎么听，讲完、听完了，要怎么样，那个时候才能够跟这个殊胜的法相应，这个道理都讲过了。[04:18]
这个里边重新提一个公案，来对我们策励一下。所以这个公案，实际上是非常多、非常多，但是所有这些公案当中，这个特质是共同的。什么公案？佛经。你看哪！不管是大乘经、小乘经，那么或者是佛无问自说的，或者是有人启发的，极大部分都是有人启发的。在这种状态，佛一定说：“谛听！谛听！善思念之。”就这么两句话，简单的几个字。而这里的几个字，有特别的意义。他完了以后，大家认真地听，佛就如理地去讲。讲完了以后，欸！多少人，大乘的，多少人得无生法忍，乃至于发大菩提心，乃至于什么，小乘的是证罗汉果，然后，往往动不动就是人天百万计的。就在一座当中喔！佛讲一座法，听者听一座，就马上证得这么大的果喔！这个为什么原因？在这个“如何说闻两种殊胜相应正法”当中，说得清清楚楚。[05:52]
所以诸位，如果已经认识了，而还没有如实行持，先从那个地方努力去。如果还没有认识的话，这一点认识非常重要！如果你不认识的话，那始终非常可惜，这么究竟圆满的法，碰到你身上，换一点糖吃。换糖吃，多多少少还甜了你嘴巴喔，还换它一块糖哦！我们弄得不好的，换得来是铁丸、烊铜喔！这是千真万确的。这么圆满的正法，你听了又不 (p56) 在乎，乃至于你要轻慢心毁谤它，对不起，你这下地狱哦！这么好的东西，换糖已经是可惜了，何况是把你送到地狱去。所以关于这个部分，如果还没有正确认识的人，这个第一点我们必定要把握住。所以怎么样去听这个法，怎么样讲这个法；老师是怎么样，弟子是怎么样。当然，原则上面在策励我们说，我们现在修学的人，作弟子应有的态度，这一点太重要了，这一点太重要了！[07:13]
说到这里，这个前两天有一位同修，我非常欢喜。他跑到老和尚前面去忏悔，说：“啊，我以前错了！”他做了一件不合法的事情，他还以为很有道理啦！说了很多道理。他现在学了那个教法，这是我们应该有的。要不然我们虽然在这个地方，我们懂得了一点点；他不是没道理，他还是有他的道理，但是个歪理。他倒不是故意歪理，就是说我们无始以来为我们的无明所执，我们每一个人平常想的道理，没有一个人例外的都是歪理。因为我们没有得到完整的教法，总觉得我的对啊！就是这样。人家来好好地告诉你，你听不进，说了一大堆。这个就是不懂得如何讲闻的道理，弟子之相没有圆满。[08:05]
乃至于弟子之相都没有圆满，自己道理都不懂，要跑得去跟人家讲。唉呀，天哪！你自己都不懂，你怎么个讲呀！前面告诉我们，我们要求皈依的人，他自己一定要解决了。你现在自己跌在地上，半死不活，你要去救别人，你怎么个救法！那是跌在地上救别人的 (p57) 话，还是这样啊；现在我们照著作一个医生，要去把那个药开给别人吃的话，那不是活生生把人家害死吗？所以这个地方是说，虽然重要的是告诉我们弟子是何等的行相，同样也告诉我们，我们目前不要轻易地随便开口讲弘法。而是我们把我们的弟子做对了，这个就是弘法。为什么？因为这个法在你身上面如实相应！它本来是一个道理，现在变成功你身上，变成功实体地、具体地表现了，那不是把那个佛法真正地弘扬了吗？你只要能够这样去做的话，你得到功德，法就世间安住，这个是我们必须要的。啊！那么有了这个，那个下面才正式开始啊！说现在可以了，现在可以来教了。[09:25]
这可以教了以后，那么这个真正修学佛法，又分成功两部分。我们修学佛法，一个自己的内因，一个是外缘，这个两样东西是必不可少。外缘是什么？善知识！然后呢自己的内缘，就是跟善知识如何相应。前面只是告诉我们，说道的根本是依止善知识；依止已，然后告诉我们亲近。当初在依止善知识那个时候里边说，已经说得很清楚，善知识的行相、学的行相，应该怎么样依止他，依止的胜利，不依止的过患等等。这个六条，实际上我们还是要很认真地把握住，把握住那个纲要。然后那个纲要把握住了以后，那个内涵啊，再下面学的都是这样。你慢慢、慢慢地越了解得多，你对这个纲要的内涵，越能够认识得正确；认识了正确，到你随便这个一提的话，那你就把握住这个重点；你能够把握住 (p58) 重点的话，你就能够相应。[10:48]
那么在这个地方我随便一提，当初他告诉我们依这个师轨理当中，先说依止老师的意乐，换句话说，你依止老师应该有什么样的心情，他是以《华严经》上面。我们其中随便说两样东西：第一个如孝子心，第二个如金刚心。什么是以孝子心啊？那就是啊不是以自己的心，说我要怎么样，一切时处要观察自己的父亲。现在呢这个谁是父亲啊？法身父亲。世间父母长养一生尚且要这样孝顺，你能够孝顺，你得到世间最圆满的福德；现在呢这个法身的父母，你能够孝顺，你就能够得到跟法身相应圆满的。法身相应圆满的什么？佛嘛！那么等到学完了这个业果的道理以后，那个时候你再回过头去一看的话，啊！就非常清楚、非常明白，我们如果真正要修学佛法，是必然要有这个心理。因为我们在无明当中，你起心动念，无非是见、思烦恼。尽管你懂得了一点点，对不起，这一点点就算对了，都是九牛一毛，何况十之八九都错的。[12:29]
所以我们平常引很多例子，不但是引佛经的例子，乃至于引世间的例子。昨天晚上引这个例子，今天不妨重说一遍，大家记得吧？喏！现在的科学这么发达，大家认为这是天经地义的事情，欸，居然说出来的道理恰恰相反。一个医生说：“你这个病不能吃油啊！”一个医生恰恰相反的，他说：“现在你要拼命吃油！”昨天晚上那个周医师还在， (p59) 他是最佳医生，他在这儿证明，他直点头，不晓得你们看见了没有？如果你们不相信，你们可以专门问他。我讲的，那我是外行人，那医生，因为这是发生在我亲身身上。现在一个专业人员，对世间这么浅近东西尚且如此，现在我们才随便听见一点点，看到那一点点，随便几本书，我们就觉得以为这个就代表了全部了，你岂不是颠倒吗？[13:30]
然后科学上面其他的以前说：啊！这物质不灭定理，然后呢质能不能互换。现在又完全推翻掉了，恰恰相反，恰恰错误。世间科学上面，它经过这么百千人，然后有这么精密的方式观察出来的东西，尚且错误百出。我们现在拾人牙慧，随便看一点报纸，听人家耳边风，然后执着着就是这样—啊！愚痴，只有一句话。所以在这个地方我们真正重要的，学到这里应该随时提醒自己：“我是愚痴啊！”千万不要说：我这个对。学到这里我们应该提醒自己：这个不对的。那么关于“我”这个对不对的真正的内涵，一直要讲到共中士，那个时候开始提到，上士的时候是圆满地告诉我们，圆满地告诉我们；在共下，已经有一点点的样子了，已经有一点样子了。[14:41]
所以我们懂得了这个道理，那个时候才会晓得，你现在唯一的办法，是要去揣摩善知识，他要告诉我们些什么，然后你照着他去做。世间的人这样地去揣摩，迁就别人不是好事，佛法却是唯一的办法。为什么？因为佛跟世间所以不同，你所以要依止佛，他具(p60) 足的条件，大家记得，这四个条件，对不对？说，他唯一的愿望—救你们。他具有的能力，圆满具足救我们的知识，以及救我们的力量。所以救不起来的，就是我们自己的内支障碍。所以如果说你照着“我”去想的话，对不起，你这个藩篱摆在那里，高高地就把那竖在那里，他什么东西进不来。所以经上的譬喻说，太阳光尽管亮啊，你关在屋子里看不见，瞎子看不见。现在什么瞎子？就是我执瞎子、法执瞎子。讲“我”这个道理，啊！讲了个半天的道理，对不起，那法、再有法没有用。这是我们现在了解。你了解了这个，自然而然，所谓如孝子心这个概念，就非常清楚明白地呈现得出来。[16:17]
然后以这种情况，你如果去学的话，自然你能够有多少努力，就得到多少功德。因为就是你还没学到它，可是你已经自己晓得我这个错的。当你晓得我这个错的时候，这个“我”的现行就破除掉了。当你晓得我的错的，前面一定有它推动你的原因，我们了解了；你一心恭敬尊重这个善知识，那个功德就生起来了。然后你尊重礼敬三宝的这个功德，昨天我们刚讲过，如果你身口意相应这种拜一拜，哇！就从你拜的地方一直下至金刚际，把那块土挖出来磨成功粉，一粒粉一个单元，这么多粉，就有这么多的转轮圣王位的殊胜的福德。我们还不懂道理喔！你只要能够这样做到，哇！[17:19]
所以我们常常说：就怕你不贪，但是呢，欸，你要贪哪，就要做一个真正的贪，不要 (p61) 做一个什么？没出息的。现在我们真正的都是没出息的人，眼前一点点小好处，就贪得要命，这真没出息，真太没出息了！你问我贪不贪？要，贪什么？佛！这个是我要贪的。所以我是大善法欲，因为佛是这样做的，所以我这样去努力的！世间的一般人，稍微像样一点，他们都是这样，他们有他们无比的远大的目标在。世间，他一开口，心里想的总归是这样，眼前小的根本不在乎。我们这些人真是太差，就那个眼前这一点点小小的上面，然后呢损失是不晓得多多少少。[18:17]
那在这种情况之下，我们就体会到：啊，原来是这样的！你自然就很清楚、很明白，善巧地利用我们现有的这种状态。你只要善巧引导它，就可以得到这么好处。喔！所以因为你了解了这样子，不但有孝子心，而且金刚心也跟着来了。这一直是唯一的嘛！不管任何情况之下，不能破坏你。对不起，不管他怎么说，我心却是不动。关于这种概念，你自然一样一样都清楚了。这详细的情况，我不在那里多讲。[18:53]
这是现在到这地方为止，关于共下士那个已经说过了。所以在这里，明天正好是礼拜天，你们不妨趁那个机会，好好地温习一下，好好地温习一下。把这个下士上面几个重点把握住，作为我们的行持次第，它这个前者都是后者必须要的经过的阶梯，这样地一步一步上升。知见上面是这样，行持上面这样。目前现在重视的就是知见，你有了 (p62) 这个认识，下面讲下去的时候，啊！你会慢慢地、慢慢地这样契入，这是目前最重要的事情。当你知见相应契入了，行持的时候毫不困难，毫不困难。要不然的话，这件衣服尽管这么好，你一被，虽然究竟你还是圆满，可是在没有圆满之前，你就在三恶道当中受无边的苦，这件事情划不来。反过来，你就算没办法圆满的话，一下还不能得到解脱，却有这么大的好处，四天王天这样地转、转，那是何等地好啊！下面的，下一堂课再来说。[20:21]
讲中士之前，我们把下士那个基础，重新一条一条地温习一下，温习一下，不了解的马上把它补足。你有了这个正确的认识，然后你那个中士，学到哪里你就通达到哪里。要不然你跑到那个地方，唉呀，觉得好辛苦，爬不上去。这个圆满的教法，到那个情况是很大的损失，很大的损失。那么前面有几点特别重要：善知识，这个是外支，因为这个是修行必然需要的，必然需要的；你要晓得怎么跟他相应，跟他相应的就是自己内支的条件，这个概念。那么说到善知识，反面是恶知识什么行相，这个我们要很清楚的。我们自己不但不能亲近恶知识，尤其是我们不要不知不觉当中，我们自己做了恶知识。我们往往并不晓得，结果我们的行为害了我们自己，这一点也是应该特别注意！[21:27]
那么然后呢，下面就要开始正式讲修行。修行的时候，除了那个正修的轨理以外，前面说的那个破除修行的邪执，这一点太重要，这一点太重要！所以当我们温习也好，或者 (p63) 你们没有听过，在听的时候，那个概念一定要弄清楚。我们目前教法所以乱，所以没有结果的话，极大部分都陷在这个里面，自己还觉得在修，但是呢实际上他已经走错，走了错路，走了错路了，所以结果一生善行都成过失。眼前这个一生的过失，这个因果辗转下去的话，不晓得什么时候回来，那个结果都是非常可怕，非常可怕！[22:18]
你有了这个基础，然后这样地一步一步，从暇满人身的难得以及念死，因为怕死，所以才找皈依，找到了皈依以后，所以才晓得真正皈依之处是何在。然后呢，如何去皈依法，如何去学习，把以前没有了解之前怎么净除，了解以后如何增上，以及我们在这种情况去修学，必须要具足的什么条件。那时候你才会知道：啊！这件衣服的珍贵呀！现在被上了这件衣服，要处处好好地努力啊！[23:03]
这个说起来，说来这个事情真的的确并不难哪！可最重要的什么呢？就是你这个心理上面正知见没转过来。所以你还没做的之前，心里面已经是畏畏缩缩打了退堂鼓，“哎呀，我不行啊！”那个事情是一定不成功。你真正地能够挺起来的话，事情无有不成功者。眼前我们同修当中，我就看见好几个，刚开始我总觉得这个人邋邋遢遢，欸！不，最近看见他慢慢、慢慢地很有向上的这个，这个非常明显，那个是最典型的例子。[23:40]
实际上我们可以找到各式各样的，不要说佛法，就世间的这种情 (p64) 况，世间的这种情况，你心里面先有了这个—我一定咬紧牙关，要这样子成就的心情。那个时候心理上已经准备了，当难关来的时候，你认得很清楚：对啊！我是要向上，向上爬一定要付出力量，付出力量，你做的就是你所得到的功德，就是你赚的法财，你正要忙这个嘛！这个心情就那么简单，像打仗一样。否则你不认识这个的话，你还没打，唉呀，觉得辛苦，然后你背过头来。你打仗，背了跟人家敌人打，什么结果？只有一条路，百分之一百地死，就这么一件事情！不是很清楚吗？所以我们现在要战胜三界烦恼，跟那个烦恼的敌人打，居然背了这个烦恼而打，你怎么个打法？不要说敌人，那随便任何一个人，你蒙上了眼睛，然后跟敌人打，你岂不是只有挨他拳的份吗？所以这心理很重要，你千万不要：“唉呀，我这个不行啊，我那个不行啊！”万万不可以。所以我们不行，的确还是有它的很多原因在，那么前面告诉我们这些道理，无非都是帮助我们净除这些障碍，净除这些障碍。[25:11]
前面已经说过的两个因缘，我这地方重提一下。有一个老比丘证四果的因缘，我是在这里讲过的，对不对？那么已经讲过了，你们已经听过了晓得，那个老比丘，人人都笑他，欸！结果他自己觉得，啊！至诚恭敬这个法而努力。跟我们现在的心情怎么样呢？你比较一下就晓得了。我们现在有没有这个心情？我们是不是懒懒瘫瘫、马马虎虎，唉呀，能偷懒就偷懒，这个心情完全不一样。我们是年轻力壮，尽管有为的时候你是这样；他已 (p65) 经老成这个样的，他只是有这样的一个心，还不是碰到佛喔，就碰见这个年轻人跟他开开玩笑喔！拿了一个皮球在他头上敲四下，他证了个四果了。嗯，这样！这是千真万确的佛经当中的公案，这个不晓得在《杂宝藏经》里、《贤愚因缘经》，这个倒我忘记掉了，你们自己去翻。[26:10]
另外还有一个公案，我今天在这里跟你们说一下，也是《出家功德经》的一个。有一个人，他年纪老了。年纪老了以后，反正年纪老的人是样样不对。在家里边，虽然他是一个满有钱的人，当年年轻力壮的，人人奉承你，等到你年纪大了以后，人人讨厌你，唉哟，说这个人在家里面，只有消耗粮食，还要侍候他，这样。他想来想去，一点意思都没有，那么就出家去了。他就出去了以后，家里说：“好哇，出家去呀！你为什么还不出家！”一天到晚就望他出家。我们现在年轻人要出家，哎哟！父母哭哭啼啼，谁都不愿意你，这个道理就这样。结果他觉得越想越没道理，好，就出家啦！跑到寺院里面去。[27:04]
那时候佛又不在，那么就找那个佛的弟子。通常佛的弟子当中最精采的，当然舍利弗尊者，所以他就去找舍利弗尊者。舍利弗尊者一看说：“你这个人，年纪老了。”那个经上说快百岁了，近百岁的一个老头子，我们可以想像。不要说近百岁，我今年只有刚刚五十九岁，虚年龄说六十岁，已经这个不行、那个不行，到了七十、八十，那更不晓得什 (p66) 么样子啊！他快百岁的一个老人，你可以想像得到。舍利弗尊者一看说：“不行！你不能出家，出家要做三件事情：读诵、坐禅、行福。”那佛世的时候就是这样喔！[27:48]
实际上呢这三件事情，我们不妨现在检查一下：我们出了家了，请问：你读诵了没有？是不是你真正努力地从戒、律、经，经律论三方面努力，你有没有？再不然，你坐禅，你有没有？再不然，你行事，忙公家的事情，你有没有？我特别说一下哟！是，我们在座的有几位，不但一样事情，三样同时具足，啊，我真赞叹！乃至于有病的人都在那里这么认真地忙，就是我们年轻力壮的小伙子，躲在房间那个睡大觉啊！[28:28]
可是这个舍利弗尊者一看说：“对不起，你出了家要做三件事情，现在三件事情你一样都做不成，不行、不行！”唉呀，他没办法，他去求别的，那求别的说：“欸，你来之前，你有没有找过别人？”“我找过。”“找谁？”“找舍利弗尊者。”“舍利弗尊者怎么讲？”“舍利弗尊者告诉我这么说……。”“那对不起，舍利弗尊者是佛的大弟子，他的智慧第一，他是这么说的话，啊，那我没办法。”啊！这样。然后他找遍了那个佛的弟子，统统拒绝。唉呀，他就在这个祇桓精舍门口哭啊！说心里面¨“家里面，家里面人不要；要跑到去出家，出家也不要。”那只好苦苦恼恼地一心念佛。欸，他的善根到了，那个佛感应了，那就来了，现出光明来。啊！看见佛，他欢喜得啊，然后像大山崩投在佛前面。佛就问他：[29:28]
66B Commentary
ENGLISH LR V.1 P.263 (COMMENTARY V2. P44)
Based on the principles said earlier, let us think about it. For what we have learned up until now, the contents that we have covered, as we analyze and compare the former and the latter topics, I believe we will reach this understanding. What kind of an understanding? The main outline was given to us in the very beginning and now we can fit these contents into it. That’s when you will discover, “Ah! So for what was explained earlier, there are these supreme intended meanings to it!” When you have that sort of understanding, you will then increase your faith, your respect, and you will purify your afflictions. These three things serve as causes and effects to each other, they serve as causes and effects to each other time after time. When your faith and respect increase, this increased strength will help you purify afflictions. When your afflictions are purified, your faith will increase and naturally elevate your respect. [00:07]
So why did we have to explain the main outline? Does everyone remember? Assuming that you are not familiar with the main outline at the beginning, you just go about practicing whatever you come upon, that’s when you will be greatly disadvantaged. In regards to reaching the final goal, through any contact [with Buddhism], you will certainly be able to get there. But you will be taking a longer path. You have no idea how long it will be! You have no idea how much sufferings you will have to endure! Therefore, if you get to know the main outline from the beginning and advance according to the stages, you have no idea how much advantage you will gain. This is the only right, direct path! It is also the best and the most complete path. [Hence] among them, there is this crucial key point. That is why as we explain every section, you must at the time bring forth in your mind the entire outline. You must bring forth in mind at that time. [01:24]
Other than this attribute, because of this comprehensive and complete outline , when you advance, there is an indispensable order of the stages. When you bring forth [the outline] and advance step by step, you will naturally say, “Ah!” You are starting to gradually advance gradually. Because you have understood the highest point, that it is the most supreme and perfect, this [knowledge] will motivate you to cultivate. When you are going to begin practicing, you must be able to find out where to get started. The entry point is the very beginning. And when you begin from the lowest part of the path, this will increase your faith to strive to advance, to clear away your obstacles and to increase your abilities.
Between them, there is this inevitable relationship. There is this inevitable relationship between them. That is why from the very beginning, we must first understand the comprehensive outline. Then we can explain the contents step by step according to the order of the stages. After understanding, one can then steadily and solidly practice one step at a time. This is the main concept. [02:21]
So let us review this again. After obtaining these two things, having such an excellent noble being to guide us and he has also given us the best teaching, how can we accord with it? Oh, there are some prerequisites to this. Oh, he explained how one should explain and how one should listen. After explaining or listening, what should we do so that we can accord with the excellent teaching. These principles have all been explained. [03:44]
I will mention a story again to exhort ourselves. This type of story, there are actually many of them, many of them. But among all these stories, the characteristic is all the same. What story is it? The Buddha’s scriptures. Take a look! Whether it is a Mahayana scripture or Hinayana scripture, whether it was something that the Buddha explained without anyone imploring for the teaching or if it was a teaching implored by someone, but most of the time, the teachings were given upon a request. In all these instances, the Buddha will always say, “Listen well! Listen well! Thoroughly and hold it in mind.” Just these two sentences, it’s just a few simple words. But these few words are particularly meaningful. After He says this, everyone will listen to him carefully. The Buddha will then explain according to the principles. After the explanation, ah! So many people, for those in the Mahayana, so many people will obtain the level of forbearance and even generate the great spirit of enlightenment. Also for those in the Hinayana vehicle, they attain the state of arhatship. And then very often, the number of people and deities with advancements can be in millions. These occurred in merely one session of teaching! Buddha gave a discourse, the listeners just listened to one session, and they could immediately obtain such great fruit of attainments! What is the reason for this? In the section of “How to listen to and explain the teachings in which both the teaching and its author are great,” this was explained very clearly. [04:18]
Therefore everyone, if you have already understood but have not truly put it to practice, then you should put in your efforts from here. If you have yet understood, then it is very important to have this understanding! It will be a great pity if you do not understand it. You have come across such a perfect and ultimate teaching, yet you use it to exchange for some candies [i.e small benefits]. When you exchange for some candies, you will more or less taste the sweetness [goodness], [i.e.] at least you get a piece of candy! For those of us who do not handle this well, we will end up getting iron balls and molten copper [sufferings]! This is absolutely true. With such a complete sublime teaching, if you do not put this in mind after listening, and you even slander it with arrogance. I am sorry, you will go to hell! For something so excellent, it is already a pity to exchange for candy, let alone sending yourself to hell [for slandering the Dharma]. Therefore, regarding this section, for those who haven’t obtained a correct understanding, this is the first point that we should grasp. Hence, how to listen to this teaching, how to explain this teaching, what should the teacher be like, what should the student be like? Of course, in principle, it is exhorting us, for us who are practicing now, what should be the attitude of a student. This is so important, this is so important! [05:52]
Speaking of this, a couple of days ago, I felt very happy for a fellow practitioner. He went to the senior abbot to confess, he said, “Ah, I was wrong in the past!” He did something that was not according to the teachings but he thought that what he did was justifiable! He justified it with many principles. Now that he learned the teachings [of Master Tsong Kha Pa, he realized his mistakes]. This is what should happen to us. Otherwise, even though we are here and have learned a little, [when someone tries to justify himself], it’s not that he does not make sense, he still has a point, but he has a mistaken view. He didn’t mean to do this. But from the beginningless time, we cling onto our ignorance. The principles that we normally think of are distorted views, no one is an exception to this. This is because we have not obtained the complete teaching and we would always think that “I am right!” That’s what it is. When others try to tell you nicely, you don’t listen, instead you have many reasons to say. This is due to not understanding the principles on how to listen to and explain the teachings, not fulfilling the characteristics of a student. [07:13]
You have not fulfilled the characteristics of the student, you don’t even know the principles yourself but you go round teaching others. Oh, goodness! If you don’t even know it yourself, how are you going to teach! It has been told to us earlier that the person we seek refuge in, he must be one who has been freed. Now you are the one falling onto the ground and can barely survive, yet you want to save others, how are you going to save others! This is referring to the case of someone trying to save others when he can’t even help himself. Now we apply this case to a doctor, if he prescribes medicine for someone else to take, isn’t that causing others to die? Hence over here, although it is telling us the importance of fulfilling the characteristics of a student, it also teaches us not to propagate the teaching so easily. If we have done correctly as a student, then that will be propagating the teaching. Why? That is because you have truthfully acted in accordance to the teaching! It was originally a principle [in words], now it has been concretely portrayed by you with success. Does this not truly propagate the Buddhism? If you can do that, you will obtain merits and the teaching will remain in this world. This is what must be done. Ah! Once you have this, then you can actually begin to practice from here! Now you are ready, the teachings can now be explained! [08:05]
Once the teachings can be explained, to truly train in Buddhism, it is divided into two parts. When we practice Buddhism, one is the internal cause and the other is the external condition. These two items are indispensable. What is the external cause? The excellent teacher! And the internal cause is how you can correspond with the excellent teacher. The earlier part only tells us that the root of the path is to rely on the excellent teacher. After one relies on the teacher, he tells us on how to rely in practice. In the section on how to rely on the teacher, it was explained very clearly in regards to the defining characteristics of the excellent teacher to be relied upon, the defining characteristics of the student who relies upon the teacher, how the student relies upon the teacher, the benefits of relying on the teacher, the faults of not relying on the teacher and so on. Actually for these six sub topics, we should seriously have a grasp of them, a we should have a grasp of the main outline. After we are able to grasp the main outline, the following content that we learn will apply. Gradually, the more you know, the more you can accurately understand the intended meaning of the main outline. After you achieve a correct understanding, no matter which point you bring up, you will be able to grasp the key point. If you can grasp the key point, you can then correspond. [09:25]
So here I will just mention something. When He first taught us how to rely on an excellent teacher, he first described the necessary mental state. In other words, with what sort of attitude should you rely on the teacher? He used the materials inside the Array of Stalks Sutra [to teach us]. Let us discuss two of the attitudes. The first one is like a filial child and the second one is to have an attitude like a diamond. What is the attitude like a filial child? That is to not follow your own thought such as “this is how I want it.” You want to at all time pay attention to your father. So now who is the father referred to here? it is the father of your body of teaching. You should be filial to your parents of the mundane world. If you can be filial, you will obtain the most quintessential merits in this world. Now, if you can be filial to your parents of your body of teaching, you will be able to obtain (the merits) which accords to the quintessential body of teaching. What is that accords with the quintessential body of the teaching? That is the Buddha! After you finished learning the principles of karma and look back, ah! It becomes very plain and very clear. If we truly wish to train in Buddhism, we must have this attitude. It is because we are amidst our ignorance. Your every arising thought is none other than afflictions of view and thought. Though you have understood just a little (of the teaching), sorry, even if this little bit (of thought) is virtuous, it is only a very small portion (of your total thoughts). Not to mention that you are wrong 90% of the time. [10:48]
This is why we would normally bring up many examples, not only examples from the sutras, but also examples from this mundane world. I gave this example last night. There is no harm to repeat it today. You all remember this? Ah! There has been great advancement in science now and everyone thinks its principles are unquestionably just. Ah, but the principles given are very contradictory. One doctor would say, "With your illness, you must avoid eating fat!" The other doctor may give an exact opposite opinion, "You need to eat lots of fat!"
Dr. Zhou was just here last night. He is the best doctor and he is a witness to this. He kept nodding. Did you see that? If you do not believe it, you can go ask him. I said this, (because) I am not a professional. But for a doctor? This is what I experienced personally. For a professional (to have contradicting opinion) even on such simple thing in the mundane world. Now, we have just heard a little bit, saw a little, read through a few books, yet we think what we know represents the complete whole, are you not being ludicrous? [12:29]
For what was explained in science earlier, "Ah! There is the law of conservation of mass, and matters can be interchanged. Now these have been completely overthrown.
[The new theories] are exactly the opposite, making the previous theories a mistake. In the sciences of the world, (theories which are) analysed by thousands of people and by using such precise methods and models are still full of errors. We merely copy other’s ideas (without real wisdom), we just go by whatever we read in the newspapers and hear from radio, yet we cling onto them and say that is all there is. Ah! What foolishness! This is the only word [to describe it]. Therefore, as we learn up to this section, what is really important is that we should remind ourselves this on all occasions, "I am foolish!" We absolutely should not say, "I am right." At this point, we should remind ourselves, "This is wrong (that we are always right)." On the topic of whether the "ego self" is correct or not, its actual content is only mentioned in the path that is shared with the persons of medium capacity. And explained in full by great capacity, it is explained in full. In the path that is shared with the persons of small capacity, there is already a small trace of it, already a small trace. [13:30]
So, after we understand the principles, that is when we know that the only solution is to figure out what the excellent teacher is trying to tell us. You then follow it accordingly. To give in to others is not [necessarily] a good thing in the mundane world, but in Buddhism, this is the only way. Why? It is because the Buddha is unlike the mundane world. The reason you rely on the Buddha is because of His qualifications. Everyone remembers these four qualifications right? The text says that His only wish is to save you. He has the ability, meaning He has the perfect knowledge and the power to save us. So the reason we are not saved is because of the internal obstacles within ourselves. If you follow the "ego self" to think about things, I am sorry, your fence is going to stand in the way. It will stand high and tall and nothing could come in. This is why the example in scriptures says that you cannot see anything even though the sun shines brightly because you are in a closed room, much like a blind person. We are blind to what? We are blind to conceive the signs for the self of the person, blind to conceive the signs for the self of the phenomena. We would talk "my" reasons. Ah! After much reasoning, I am sorry, for the teaching, no matter how much teachings you got, it is useless. We understand this now. If you understood this, then naturally, the concept of the attitude of a dutiful child will be manifested very clearly and distinctly. [14:41]
If you learn with this state of mind, then naturally you will obtain merits corresponding to the efforts you put in. This is because even though you have not learned it yet, you already know that you are wrong. When you realised that you are wrong, the subjective aspects of the "ego self" have been eliminated. To realise that you are wrong, there had to be some reasons to motivate you to feel that way. This is what we learned (before). So you will wholeheartedly respect and honour the excellent teacher. The merits are therefore produced. As for the merits from your respect and obeisance to the Three Jewels, as explained yesterday, if you prostrate with accordance in the body, speech and mind, wow! From where you prostrate, all the way down to vajra-tala-sthāna (金剛際), you take that amount of soil and grind it into fine dust. Take each dust particle as one unit, there would be as much auspicious merits of becoming the universal monarch as there are dust particle. And we have not even understood the principles yet! But (you can achieve all this merits) as long as you can do this, wow! [16:17]
This is why we always say, "We are only afraid that you are not greedy." However, ah, if you are greedy, you should have real attachments. You should not be like what? Should not be like one who has no prospects for the future. We are truly all people who have no prospects for the future. We are so greedy for puny little things in front of us. That is truly good for nothing, truly good for nothing! If you ask me, am I greedy? Yes. What am I attached to? The Buddha! He is whom I am attached to. Hence what I have here is a great yearning for virtue. Since the Buddha has done this, that is why I strive to do the same! For people in this world who is somewhat decent, they will act the same way. They will have their unsurpassed and long-range goals. For these people in the mundane world, as soon as they speak, this is all they think about. They do not care for petty things in front of them. We are truly too weak, we succumb to the small things that are right in front of us, and we have no idea how much we have lost in that process. [17:19]
This being the case, it is how we realize, "Ah, that is what it is!" It will naturally become plain and clear to you. And we will then adeptly make use of our current state of being. As long as you can guide it skillfully, you will obtain the benefit. Oh! Because you understand this, not only will you develop the attitude of a dutiful child, the attitude of a diamond also follows naturally. That is because it will always be the only thing to you! Hence in no circumstances will anything destroy your relationship [with your teacher]. Sorry, no matter what others say, my mind is unchanged. Naturally you will understand everything regarding this concept clearly. I will not explain in further details here. [18:17]
Up until now, we have already explained the path that is shared with persons of small capacity. Therefore here, seeing as tomorrow happens to be Sunday, you might as well take the opportunity to thoroughly review the materials, to thoroughly review the materials. Make sure you grasp the few important points that are in the path that is shared with the persons of small capacity and make them the stages for your practice. The former topics are the necessary steps for the latter topics and that is how you advance step by step. It is like this in view and in practice. What's important now is the view. Once you have the understanding, when we go on, ah! you will gradually, gradually get into it. This is the most important matter now. When you are able to take in the views, you will have no trouble in your practice, no trouble at all. Otherwise, even though this robe is so excellent, but as you wear it, even though you will ultimately reach perfection, but before that, you will have to endure boundless sufferings in the three miserable realms. This is something that's not very worthwhile. But if you do the opposite of that, even if you cannot reach perfection, cannot be liberated in this one instance, but there will be these great benefits. You will be born life after life in the heavens of the Four Deva-Kings [Four Great Heavenly Kings]. What more excellence can there be! Next part, we will cover that in the next class. [18:53]
Before we talk about the medium capacity, we should take the small capacity foundation and review it, review it again one by one. For things that we do not understand, we should immediately make up the deficiency. After you have the correct understanding, then for your [learning in the] medium capacity, wherever you get to, you will understand it. Otherwise, when you get to that place, ah, you will feel so arduous that you can't seem to advance. To have obtained such a complete teaching and you wind up being like that, it will be a great loss, a great loss. So, then there are a few points which are particularly important. The excellent teacher is the external factor. This is indispensable to cultivation, indispensable. You must know how to accord with him. To accord with him is our own internal factor. This is the concept. So, speaking of the excellent teacher, the opposite of that would be the subjective aspects of the bad teachers. This is what we should understand. Not only should we not rely on a bad teacher, we should make a note to not become bad teachers unconsciously. We often do not know [at the time], but our actions will eventually harm ourselves. This is a point that warrants special attention! [20:21]
So then, the next part will formally begin to explain cultivation. When one cultivates, other than the rules for the actual session, in regards to refuting misconceptions, this one point is too important, this one point is too important! Therefore, when we review or perhaps you have not heard this yet, but when you do listen to this section, you must get that concept clearly. The reason the teaching of the religion is this disorderly now, the reason there are no results [from cultivation] is because most people are trapped in these [misconceptions]. But they think that they are practicing. However, they have gone down the wrong path, gone down the wrong path, gone down the wrong path. That is why as a result, the virtuous practice of your whole lifetime will be flawed. In the present, your whole lifetime will be flawed. However, this cause and effect will continue to evolve. And you don't know when you will come back. The results will be very horrendous, very horrendous! [21:27]
After you have this foundation, then you go about it step by step, beginning from knowing the difficulty to obtain a human life of leisure and opportunity and mindfulness of death. It is because you fear death that you find refuge. After finding refuge, that's when you know the true objects of refuge. And then, [you will know] how you should go for refuge, how you should learn, how to purify what you have done before you understood [the teaching], how to elevate yourself after you understand, and what are the necessary qualifications in order to learn in our situation right now. That's when you will know, "Ah! The preciousness of this robe! Now that I have worn this robe, I must on all occasions strive!" [22:18]
Speaking of this, this is truly not that difficult to do! But what's most important? That is, you have not shifted to the correct views in your mind. Therefore, before you have done anything, you have already flinched and sounded the retreat in your mind. "Ah, I can't do it!" Then this is something that will definitely not succeed. But if you can truly stand your ground, then there isn't anything that you can't succeed in. I have seen a few [who have changed] among our fellow practitioners here. In the beginning I always felt that this person seemed unkempt. Eh! But no, I have recently seen how he has gradually, gradually progressed. This is very evident and he is a very typical case. [23:03]
Actually, we can find all sorts of [examples], no need to mention Buddhism, but that this is the case in the mundane world, the case in the mundane world. If you already have this [attitude] - I am going to bite my teeth down [to do it]. You need to have this sort of attitude that you want to succeed. That's when you are mentally ready. When obstacles come, you will know very clearly that, "Yes! I do want to progress. To progress, I will have to pay a lot of effort, pay a lot of effort." After you've paid a lot of efforts, what you've done becomes your merits. That is the Dharma wealth that you've earned. This is exactly what you should be busy with! This attitude is just that simple, just like fighting a war. Otherwise, if you don't understand this, before you even fight, ah, you will feel it's arduous. You will turn your back [to the enemies]. If you are supposed to be fighting and you fight with your back, what would happen? There is only one path for you. Your chance of dying is 100%. That's it! Isn't that very clear? Therefore, we now want to fight the afflictions of the three realms. But to fight the enemies of afflictions, you actually turn your back to fight the afflictions. How are you going to fight? No need to say the enemies, even just for anyone, if you cover your eyes and then fight against the enemy, isn't the only thing that will happen is you get beaten up by him? Therefore, the mentality is very important. You should absolutely not, "Ah, I can't do this, I can't do that!" You absolutely cannot do that. The reason that we can't, there are actually many reasons for that. So, for the principles that were said earlier, they nevertheless help us clear away these obstacles, clear away these obstacles. [23:40]
I have already said these two stories before. I will bring them up again. There was a story on an old bhiksu attaining the four fruits. I have explained this here before, right? Since I have explained this before, you have heard it and you know, for the old bhiksu, everyone laughed at him. Eh! But as a result, he felt that, ah! He strove to respect and venerate the teaching. How do you compare that with the mentality that we have now? As long as you make a comparison then you will know. Do we have that kind of attitude? Aren't we lazy and careless, ah, as long as we can be lazy then we'll be lazy? The attitude is completely different. We are young and strong. But you act like this when you are able. He was already that old, but he had such an attitude. He did not even encounter the Buddha at the time, but only those young people who made fun of him! They took a ball to knock on his head four times and he attained the four fruits. Um, just like that! This is absolutely a true story in the scriptures. I don't know if this story was in The Storehouse of Sundry Valuables or in the Sutra of the Wise and Foolish. It seems that I have forgotten it. You should go and read it yourself. [25:11]
So, there is another story that I will explain to you today. This story is also from the scriptures on the merits of becoming a renunciate. There was a person who was advanced in age. Since after one becomes old, anyhow, nothing goes right for a person who is old. Even though he is wealthy, people who fawned over him in his young and strong days now find him annoying in his old age. Ah, they would say, "This person's purpose at home is only to consume food. On top of that, we have to attend to him." That's how it was. He thought about it over and over and realized that everything is quite meaningless. So, he decided to become a renunciate. After he left, the family said, "Great, become ordained! Why are you not ordained yet?" So, they kept hoping that he would be ordained. But for the young people currently who want to be ordained, ah! The parents would weep and sob. No one wishes you to do that. That is the idea. Consequently, the more he thought of this, the more he thought it was so unfounded. Fine then, so he become ordained! He went to the monastery. [26:10]
But the Buddha was not there at the time. He then looked to the disciple of the Buddha. In general, the most brilliant one among the Buddha's disciple was of course the great Shariputra. Therefore, he went to look for the honourable Shariputra. When the honourable Shariputra took a look at him, he said, "You are too old." The scripture said that he was almost a hundred years old. An old person who is almost a hundred years old, it is [a predicament that] we can imagine. I just turned 59 years old, almost 60 years old. I already cannot do this and cannot do that. By the time I get to 70, 80 years old, I can't imagine what it would be like! He was an elderly who was almost a hundred years old. You can only imagine. When the honourable Shariputra saw this, he said, "No! You cannot become a renunciate. When you become a renunciate, you have to do three things: study and recite, do sitting-meditation, and accumulate merits." That was already how it was in the Buddha's time! [27:04]
Actually, these three things, there is no harm for us to take a moment to examine ourselves. After we are ordained, may I ask, "Have you studied and recited? Have you strived to study the ethical discipline, vows, scriptures...have you made efforts on these three things, scriptures, vows and commentaries, have you? Otherwise, have you done sitting meditation, have you? If not, have you carried out tasks on behalf of the collective Sangha community, have you done that? I wanted to particularly talk about this! Yes, there are a few here, not only have they done just one, they have done all three. Ah, I truly praise them! Even the ones who are sick, they are so diligent. However, the young men here choose to hide in the room and sleep! [27:48]
But the honourable Shariputra took a look at him and said, "I am sorry. For the three things that you will have to do after you are ordained, you can't do any of these three things. So, you can't [be ordained], you can't!" Ah, he was helpless. So, he looked for others. So, others would ask, "Before you came here, have you gone to anyone else?" "I have." "Who did you go to?" "I went to the honourable Shariputra." "What did the honourable Shariputra say?" "The honourable Shariputra told me this..." "Then I am sorry. The honourable Shariputra was the great disciple of the Buddha. His wisdom was number one. If he said this, ah, then I can do nothing more." Ah! It was like that. So, then he went to all of the Buddha's disciples and they all refused him. Ah, he cried in front of the Jetavana-vihāra school! He said...."The family, no one wanted him around in the family. He wanted to become a monk, but no one wanted him either." Eh, but his roots of virtues burgeoned and the Buddha came through in a spiritual response. He appeared with brilliance. Ah! He saw the Buddha. He was so delighted that he casted himself before the Buddha like an avalanche. [28:28]