菩提道次第广论手抄稿:旧版第六卷B面
（手抄稿 第一册 p179）[00:04]
p. 10
all the different types of good qualities derived from the elimination of faults
【能成办此所有大乘亦灭众过备起众德，】
那么在因地当中要修什么呢？要所有的过失彻底地净除，所有的功德要彻底地圆满。[00:16]
and the acquisition of knowledge within every other vehicle are included in the Mahāyāna path.
【故大乘道遍摄一切余乘所有断证德类。】
那个大乘的真正的，假定说你不遍的话，这个遗漏、那个遗漏，你能大吗？是，小乘可以不包含大的，我本来是个小乘；你说大乘，大的是无所不包、绝待之大，结果把那个小乘摆在外头，你这个无所不包怎么讲法？大乘是遍学一切，圆满一切德相，然后呢断尽一切过错。[00:54]
Therefore, every scripture is included as a branch of the Mahāyāna path for achieving buddhahood.
【是故一切至言，悉皆摄入成佛大乘道支分中，】
(p180) 这个是什么原因？所以所有的佛的教法，统统包含在这个成佛那条大路当中，这是很清楚、很明白。假定说现在我们修学佛法的当中说，我学这个、那个不对，我学这个、那个不对，你在因地当中就已经偏了。所以我刚才一再说明，不是说叫你现在一口气马上要广学一切，可是我要晓得在因地当中，那个因种非常重要。说我现在的能力不够，可是我的目的是如此，这是第一个。正因为目的如此，一定你有下脚的地方，下脚的地方是必然是跟你相应的，那个时候你说参禅就参禅，念佛就是念佛，但是呢你最后一定要圆满的，不圆满不能成佛。你现在做不到，因地当中应该先把那因种放下去。反过来，我们现在不了解这一点的话，我们因地当中先排斥它，那个时候你的因种种的什么？欸，障碍！这点非常重要。就是我们现在的起心动念，这个就是我们的所留下来的识种，那个识种到那个时候它就启发现行的，这个是所以这个地方的真正的圆满教授告诉我们，大家了解不了解？[02:23]
所以你念佛的，你一定赞叹这个参禅好、学教好；你参禅的一定赞叹念佛好，说等到我现在这个事情做好了，到了那个程度，那方面学圆满了，再去学这个。所以当你到那个学圆满了，将来这个因种在心里启发出来，你学这个的时候毫不困难。否则的话，等到这个圆满了，你停在这里，这个圆满了嘛；这个我就一向就讨厌它，你不知不觉当中，你就 (p181) 排斥这个东西，他后面会有详细说明。我们修学佛法没有别的，就要净除自己无始以来的这个业习，说业种子，这是为什么我们起心动念，非常重要的、非常重要的一点。这是头上先开始提一下，先开始提一下。那么上面说的道理，下面呢，喏，来把事实证明。[03:14]
For, there is no saying of the Sage that does not extinguish some fault or develop some good quality,
【以能仁言，无其弗能尽一过失，或令发生一功德故。】
以佛来说，以佛来说，他绝对没有任何一个过失他不能去掉的，换句话说，佛绝对不留一点点过失；还有佛啊，圆满一切功德，绝对没有一点功德他做不到的。现在我们要学佛，是，没错！那么我们从哪里学起呢？我们因地上面就这样：“欸，我要做到，我将来一定要做到！”这个概念非常重要。不要说：“哎哟，这个不行，这个不行、不行、不行！”说我现在很惭愧做不到，是没错，但是我将来一定要做到它。因为我将来要做到它，所以我现在就选定，牢牢把持我现在该下手的地方。你那个时候你同样地参一个禅，同样地念一声佛，效果是完全不一样，完全不一样。因为你因地当中，就想我念了这一声佛要干什么？学阿弥陀佛，所以你去了，当然上品，就算不上品，跑到阿弥陀佛那里觉得，你听见那个法相应了，你一定走这个路。[04:26]
另外一种呢，你念佛，这个事情我都不管，我自己去就算啦！所以等到你去了以后， (p182) 你听见那个二乘苦、空、无常很欢喜，证了罗汉果，就这个道理。所以这个差别大家要分得很清楚，这个差别非常明显，但是也比较细致，比较细致！重要的，后面会在那个地方说。念佛是如此，参禅是如此，任何一件事情都是如此。如果你能够把握住这个原则了，欸，反过来妙咧！因为你的目的是究竟这样，所以你做任何一件事情，我说现在念佛固然是回向往生，我做别的事情也回向往生哪！那个时候你的功德二十四小时一直增长，正念的时候叫正行，不念的时候叫助行，然后呢，去还稳，品位还高。当然参禅一样的。所以这个是它的根本重点，我们要把握得住，根本重点要把握得住。继续下去，[05:36]
and, of all those, there is none that a Mahayana practitioner does not practice.
【又彼一切大乘，亦无不成办故。】
这句话大家已经了解了，前面说过了。[05:36]
Qualm:
【◎ 设作是云：】
有人这么说，假定有人这么说：[05:41]
In order to enter the perfection vehicle of the Mahāyāna, you do need the paths that are explained in the Hinayana scriptural collections. However, in order to enter into the Vajrayāna, the paths of the perfection vehicle are not shared in common with the paths of the Vajrayāna, because the paths are incompatible.
【若入波罗蜜多大乘，虽须劣乘法藏，所说诸道。然于趣入金刚乘者度彼岸乘，所有诸道非为共同，道不顺故。】
(p183) 那么有的人这么说，说：没错、没错，你要学大乘哪，是的，它要那个小乘一步一步上来作为基础，这是你的共道。但是呀，对于密乘的人来说，要趣入金刚乘密乘的人来说，那个是另外一条路，那个是另外一条路。“度彼岸”就是大乘的显教所走的这个路，是不共同的，为什么？这个并不相顺。那波罗蜜多大乘是走这个慢的，这样地慢慢地来，说金刚乘我走的这条直路，一直上去的。他下面怎么说？[06:43]
Reply: This too is most unreasonable.
【此极非理，】
那个就是大师告诉我们的，这个这句话绝不合理，绝不合理！下面就引证。[06:54]
The substance of the path of the perfection vehicle comprises
【以度彼岸道之体性，悉皆摄入，】
说你要晓得，这个大乘当中显教波罗蜜多，就是“度彼岸道”，它那个本质全部包含在金刚乘当中，所以金刚乘当中的那个，一定含摄了大乘的全部的特质在里头。下面说，[[07:26]
the thought that is the development of the spirit of enlightenment and the deeds of training in the six perfections.
【意乐，谓于菩提发心；行，谓修学六到彼岸。是则一切定应习近。】
那么整个的这个特质是什么呢？分两部分：发的什么心，修的什么行。发的心叫“意乐”，金刚乘应该发的心，金刚乘的意乐是什么？发菩提心。然后呢金刚乘应该修的 (p184) “行”是什么？“修学六度到彼岸”。请问金刚乘跟显教的波罗蜜多大乘，是同？是不同？完全一样欸！所以“是则一切是定应学习”啊，所以金刚乘的人决定要学！这个概念非常重要、非常重要！在座的诸位如果将来你们学金刚乘的话，千万注意，说这个根底都没有，说金刚乘，那结结缘可以，真正修持，这个不够！[08:27]
另外一点，其他的同修们，帮助别人，那是最好的。看！当年印度，这样的能够五印度的首—顶严，共同的结论，以及后来到了西藏以后共同的教法，说得清清楚楚，说得清清楚楚！我们有了这个认识，对我们自己是个最佳指导帮助，然后呢对于佛法是有一个最有力的一个认识，然后净化它的，这个道理我们应该把握得住。下面就引密教的经来作证，这个话绝对不是我讲的，你看密教的经上面说得清清楚楚，所以下面说：[09:19]
That those must be relied upon on all occasions is set forth in the Vajra Climax Tantra: Even to save your life, Do not give up the spirit of enlightenment. And: The deeds of the six perfections should never be cast aside. Further, such is said in many tantric texts.
【如胜金刚顶云：“纵为活命故，不应舍觉心。”又云：“六度彼岸行，毕竟不应舍。”又余咒教，宣说非一。】
前面说那个道理，第一句话斥破它，所以立那个宗：这个前面说的不对。那么下面就解释，最后引，现在你讲密教，他现在，我就引密教的经典告诉你，密教的经典上说得清清楚楚，就算你为了命难，你绝对不能舍去这个觉心。觉心就是菩提心，换句话说这个(p185) 是意乐，这个是发的心，这个密乘当中这样地严格地要求。然后呢行为呢？说“六度到彼岸，毕竟不应舍”。行持些什么？就这个。你不是说金刚乘吗？那金刚乘的经典，不但是这个经，还“余咒教”，其他的密教的经典里面说得清楚得很欸！都是这样的。继续，[10:26]
Such texts also state that on frequent occasions of entering mandalas of highest yoga tantra, you must take both the shared and the unshared tantric vows.
【◎ 众多趣入无上瑜伽曼陀罗时，亦多说须受共不共二种律仪。】
那么我们现在正式理路上面了解了，修持的时候同样的戒、定、慧这样上去。所以你正式修行的时候，凡是有很多真正修这个无上瑜伽，就是密教最高—乃至于最高都是这样的，当然下面更不可以少。说“无上瑜伽曼陀罗”，曼陀罗这个翻成我们中文叫坛城，坛城，它这个特别意义是什么呢？这个就是说，换句话说，这个就是佛的所处的地方，佛所处的地方。我们现在所处的地方，娑婆的凡夫的世界，佛所处的地方是净土。当然真的说起来净土是无所不包，无所不含的，那么对我们众生来说，我们没办法体会，我们耳目所能感受得到的，只是我们现在这样。所以引我们进去的时候，还是用我们相应的种种概念、图表来表示，使得我们心理上面种下这个种子。说你看我们这个世间啊，是丘陵坑坎，种种不如意的秽土啊！现在这个地方，喔，这么圆满的净土啊！就是这样。[11:59]
所以他这个真正的灌顶的时候，引我们进去的时候，是说这个是佛的，你修学的本尊 (p186) 的这个曼陀罗。那么真正要学的时候，刚开始学第一个什么？受这个戒—三昧耶戒，这个戒当中也都说共、不共，同样地，就是说基础要共同的。那么共的什么？菩萨律仪呀！[12:24]
The former are simply the vows of a bodhisattva, and taking the vows means promising to apply yourself to the trainings of a bodhisattva, such as the three forms of ethical discipline.
【共者即是菩萨律仪，受律仪者，即就是受学三聚戒等菩萨学处。】
而这个里边就是什么，一定要从下面开始，所以三聚戒即菩萨学处，就是从前面的、前面的，一步一步开始，一步一步开始，都要含摄在里边。从这个共声闻的别解脱开始，然后呢菩萨戒，然后这样地一步一步地上去。[13:00]
Therefore, the perfection vehicle has no path other than the trainings that accord with your promise to practice the bodhisattva deeds after developing the spirit of enlightenment. (Moreover, the above qualm is most unreasonable because you must promise to uphold all aspects of the teaching when you take the tantric vow. )
【除发心已如其誓受学所学处而修学外，虽于波罗蜜多乘中，亦无余道故。】
除了这个发心以外，这个发心却是前面说过的，就是上面说的觉心，这个绝对共同的，绝对不能少的。还有啊，发了这个心学上去的时候，你一定要学的，“所学处而修学外”，那个学的学处你一步一步学以外，这些东西也跟波罗蜜多一样，并没有其他的道路。所以这个是特别针对上面说：“啊，密教跟显教是不一样的！”是，它不共的地方是不一样的，但是共道是绝对一样的。其实何止是显教，请问我们现在那个大乘的八宗当中，念佛跟参禅共吗？对不起，他念阿弥陀佛，要牢牢地把住；那个参禅的人，要空掉一切，对吧！他当然你参念佛是谁，多多少少好像还有一个念佛的；它有很多，“万法归 (p187) 一，一归何处”，乃至各式各样的怪名堂，岂不是完全不一样？那没关系，基础是共同的，大家都是发菩提心，圆满的佛果，然后呢修的六度也是一样。那么这个殊胜的方便，这个才是不一样的地方，这我们要了解。[14:38]
This is in accordance with what is said in the Diamond Dāka Tantra, Integration Tantra, and Vajra Climax Tantra on the occasion of taking the pledges of Amitābha: Uphold all of the excellent teachings: The three vehicles, the external, and the secret.
【又《金刚空行》及《三补止》，《金刚顶》中，受阿弥陀三昧耶时，悉作是云：“无余受外密，三乘正妙法。”】
下面就引那个密教，密教当中那些经典等等。说这个里边当你受这个法的时候，受这个灌顶的时候，那阿弥陀佛的，学这个法门，以这个为本尊，然后你去修的时候，第一个，一样地要受那个戒。所以那个时候受那个密宗戒的时候—这个密宗戒叫“三昧耶”—“悉作是云”，那个时候你就誓愿“无余受外密”，不是除了密教以……不，没有一点点余剩的。你呀，三乘的所有的一切这些统统要受，然后在这个三乘基础上面，你再加上你不共的。所以呀，[15:38]
【受咒律仪须誓受故，】
你真正要受这个密宗的三昧耶戒的时候，前面没有一样东西可以遗漏的，可以遗漏的；不可以，换句话说。那么刚才这个概念我们重新再提一下，尽管前面说声闻为了自 (p188) 利，是少事、少业、少希望住，这个对；大乘为了利他，不可以。表面上面尽管是相违背，究竟的目的还是完全一致。你了解了这个，那整个的问题都解决了，没有什么诤论。同时你了解了一个，自然而然发生什么，虽然没有诤论，并不是我跟你做得一模一样。恰恰相反，你做你的，我做我的！大家配合得天衣无缝。你念你的佛，有！就怕你没有；我参我的禅，就要空，就怕一点点有，但是彼此间恰到好处。同样的这个道理用在我们眼前，你有这个长处，忙这个；我有这个长处，忙我这个，不要说样样听我招呼，这个自然而然就去掉了。当你想到听我招呼的时候，已经在我这个烦恼当中，你已经上了它的当。那么现在我们再继续下去，说[17:00]
Some see a slight discrepancy in terms of what you are and are not to do and conclude that these are in complete contradiction, like hot and cold.
【由见此等少有开遮不同之分，即执一切，犹如寒热遍相违者，是显自智极粗浅耳。】
由于上面说的这个道理，它是有一点的开遮不同，但是就这么一点点开遮不同，你就觉得这两个完全不一样。就像一个寒、一个热，寒的时候，天气冷的时候一定不热，热的时候一定不冷，这完全违背的。你就觉得这一点点的开遮，就觉得完全违背的话，那很明白，我们是愚痴呀！我们的智慧实在太浅太粗，所以这个地方要惭愧，要好好地努力、精进，改善自己。[17:46]
Obviously, this is a cursory assessment. Apart from certain points about what is or is not to be done, the scriptures are very much in agreement. Therefore, upon entering the higher levels of the three vehicles or the five paths, for instance, you must have all the good qualities of the lower vehicles and paths.
(p189) 【◎ 如是唯除少分别缘开遮之外，诸正至言，极随顺故。若趣上上三乘五道，必须完具下下乘道功德种类。】
那么由于我们上面的了解，说除了小小的由于特别因缘，有一点开遮不同—开就是可以的，遮就是不可以的，应该防止的。那么除了这个以外，所有的佛说的话呀，彼此之间完全相应、相顺的。所以真正要“趣上上三乘五道”，我们要在这个三乘五道当中—三乘就是声闻、缘觉、菩萨；然后呢这个五道的话，那就是说，修这个佛法，出世法分成功五个道—资粮道、加行道、见道、修道、无学道，小乘有小乘的五道，大乘有大乘的五道。那么这个地方特别是说上上的这个，最上的那个必须从“下下乘道的功德种类”，这个一定要圆满的，不能漏的。[19:19]
p. 11
With regard to the path of the perfections, the 《Verse Summary of the Perfection of Wisdom in Eight Thousand Lines》 says:
【波罗蜜多道者，如《佛母》中云：】
《佛母》跟前面一样《胜者母》，就是《般若》。[19:27]
The path of all the conquerors of the past, of those who have not come, and of those now present Is the perfections, nothing else.
【“所有去来现在佛，共道是此度非余。”】
所有过去、未来、现在的一切佛是共同的，没有一个例外，没有一个例外，都要走这 (p190) 个路，就是六度。[19:41]
The path of the perfections is like the center post for the path that leads to buddhahood. Hence, it is unsuitable to cast it aside.
【是趣佛陀道之栋梁，故不应舍。】
那个是“栋梁”，别的东西可以省略一点，栋梁是绝对不能少。[19:52]
As this is said many times even in the Vajrayana, the path of the perfections is the path common to both Sūtra and tantra.
【金刚乘中亦多说此，故是经续二所共道。】
那么，然后密乘当中也处处地方说这个，所以这个是显教、密教的共同的。[20:03]
By adding to this shared path the unshared paths of the mantra vehicle—initiations, pledges, vows, the two stages, and their attendant practices—progress to buddhahood is rapid.
【若于其上更加密咒诸不共道，灌顶三昧耶律仪二种次第及其眷属，故能速疾趣至佛陀。】
那么，然后你在这个显、密两个方法当中，那个共道当中，再加上密教的种种不共的方法。那个不共的方法下面说“灌顶、三昧耶、律仪、二种次第及其眷属”，这个就是它的次第。第一个先是灌顶，成熟你的身心，然后呢要受这个密宗的三昧耶戒，然后修学的时候，生起次第跟圆满次第，还有跟它相关的，这个是最主要的相关的各种。因为你修的种种最特别的殊胜的法门，所以能够很快地达到佛陀这个果位。[20:59]
就像我们到美国去一样，你可以坐船，也可以用种种方法，也可以用飞机。飞机以前 (p191) 是螺旋桨，现在是喷射机，将来有一天说不定我们可以用火箭。这是说越是特别的，越是快速，不过越是快速的，越是危险。我们走路，你碰一下，跌一个筋斗，没问题，站起来拍一拍再走，一点事情都没有，最多跌破一点皮。然后你坐脚踏车要受伤了，坐汽车就出毛病了，如果是坐飞机的话，对不起，非死不可！所以金刚乘当中说得很清楚，你结结缘没关系，你如果正修的话，莲花生大士说得很清楚，说我这个法像蛇在竹筒当中，不上去就下来｜上去成佛，下来到金刚地狱；金刚地狱是阿鼻地狱的别名。你现在不要看，哎呀，这个我这个密法好修啊，对不起！你结结缘没关系，反正你碰不到；你真的碰到了以后，那就只有两条路，这个我们要知道。因为它的方法也的确殊胜，所以我们了解了这一点，我们也平常轻易不要毁谤，这个这里随便提一提。[22:23]
However, if you cast aside the paths shared with the perfection vehicle, you make a great mistake.
【若弃共道，是大错谬。】
如果说这个共道你放掉了，那你完全错了！[22:29]
If you do not gain such an understanding, then, each time you gain what seems to be an understanding of an isolated teaching, you will abandon other teachings.
【若未获得如是知解，于一种法获得一分相似决定，便谤诸余，】
这个非常麻烦、非常麻烦。对于这个上面那个概念，如果你不了解的话，并不认识，并不了解，然后你自己觉得我这个对，毁谤别的，错了！特别是什么？“于一种法获得一 (p192) 分相似决定”，现在我们大部分人就害在这个上头。你不修行，刚开始佛法总归好的，虽然有矛盾，你还是尊敬它。结果你修行了以后，修了一点，得到一点点的味道了，啊，觉得……或者参禅参得一点名堂来了，念佛是念得一点味道了，然后说其他的都不对，就是这个，这个叫作相似决定。你真正圆满认识的话，绝对、绝对不会的，绝对不会！现在我们太多地方，从已经开始修的是这样，还没有修的时候，那我们来了，学了一点规矩，觉得我这个规矩是这样地对，你这个规矩不对，是同样这个道理。[23:32]
其实我们世间何尝不如此呢？世间每一个人有他的习惯，有他的成见，就拿他的成见，就拿他的习惯，说我这个对，你这个不对，世间的争执就这样子来的。现在我们要修学佛法，就要从这个地方开始认识，开始认识。世间大家你谤我、我谤你，大家最多吵一架，反正我跟你不来往，没关系！万一吵过了以后，最多打一个官司。佛法里不是，你越深，你这个将来造的业是越可怕，现在我们净除都来不及，你别的东西还可以，谤法之罪重得不得了。[24:11]
记住！《法华》上面说得很清楚，佛为了接引一切众生，所以说种种法门，而且说种种法门他是彻底了解了才说出来，要了解这个法，他要花多少心血，你们晓得吗？无量阿僧祇劫舍头目脑髓换来的，这样的一个珍贵的法，弄到你手上，你说这个不对，那个不可 (p193) 以。请问，你有这个本事吗？你如果了解了这一点，我们就万万不敢开口啊！尤其是我们刚刚修学懂得一点，其他的都不对了。啊，我是好为这件事情担心啊！因为我自己当年就是这样。[24:52]
我刚开始进去的时候是念佛进去的，那什么都不要，听见人家当初不赞叹念佛，如果说别的话，恨不得把那个经书拿得来把它撕掉了、烧掉，这样啊！我现在一直为这个事情而忏悔，所以我特别把我的痛苦的经验告诉你们。这个因，你们如果不拔掉的话，不要说去不成，就是去成了，将来去成了以后，到那时候这个种子又现起来了，那个时候在你修行过程当中是千辛万苦。所以我们现在看有很多祖师们，我们常常说他“大权示现”，吃尽苦头，他不是故意要这个吃苦头啊！他已经到了某个程度，但是他因地当中，一定有这种因在这个里边的，这个我们要晓得。我们不懂得法相，所以总觉得他故意，故意装，装不起来的，如果说他没有这个因的话，不可能出现这个果，这个以后慢慢地再说。[25:48]
所以我们现在要了解了这一点，你因地上面那个种子，趁它还没有成长之前，把它净化。不过刚才说那个大权示现有没有道理？有其绝对道理，真正你发了菩提心了以后不怕。因为你以前毁谤过，因为你以前否定过，所以那个时候，那个障碍来的时候，就跟你相关的那些人都在你的圈子里，那个时候你就把他救出来，这是这个真正、真正的价值 (p194) 在这里。所以说你发了菩提心，你什么都不要怕，你就有这个心，慢慢地会把你相关的那群人救得出来的。这个大权示现的真正意义在这里，这个我们要了解。[26:30]
到下面关于这个业，这个概念你认识了清楚了以后，我们才会对那个大权示现的这句话的真正的内涵，把握得住。否则的话，我们看起来这个大权示现，他好像骗骗我们的，不是的，他还是有他的因果相关的，以及他的真正的价值。在我们没有这个条件之下，我们可不要做，我是宁愿是怎么办呢？先像善财童子一样，一口气成了以后，然后呢我在那个时候广结这个缘，这不是更好吗？不过这个也是各人各人的心志，哪一个办法都对、都正确。那么下面说，[27:09]
When you develop a supposed interest in the higher vehicles, you will abandon in succession the scriptural collections of the Hinayana and the perfection vehicle.
【特于上乘若得发起一似胜解，如其次第遂谤弃舍下乘法藏诸度彼岸，】
下乘谤上乘的人还比较少，还倒是有啊！特别是上乘的人，愈上面的人，欸，妙咧！“发起一似胜解”，他如果没有认识的还好，如果是有一点认识，有一点修行，这个修行叫“似胜解”，似是而非的。然后在这种情况之下，他觉得别人都不对，他觉得他最好。“如其次第”地毁谤，弃舍下面那些。[27:48]
Even within the mantra vehicle
【即于咒中】
(p195) 就算到了密教最高的，[27:51]
you will abandon the three lower tantras and the like.
【亦当谤舍下三部等，】
因为密教里面有四部，一共有四部—事部、行部、瑜伽部、无上瑜伽部。他也说这个无上瑜伽最高，他下面的都不要了。[28:07]
Thus, you will accumulate the great karmic obstruction of having abandoned the teachings, which has a very grave fruition. In this context, this obstruction readily arises and is in danger of doing so. The source for this is indicated below.
【则当集成极相系属，甚易生起尤重异熟毁谤正法深厚业障。其中根据至下当说。】
如果你这样做的话，那就造最严重、最严重的谤正法之罪。所以经上面告诉我们，你造了五无间罪。[28:35]
6B Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P.35)[00:04]
Mahayana practitioners seek to achieve this. Since they will then eliminate all faults and develop all good qualities,
What should be practiced at the causal stage? All faults need to be thoroughly eliminated; all good qualities need to be perfectly completed.[00:16]
all the different types of good qualities derived from the elimination of faults and the acquisition of knowledge within every other vehicle are included in the Mahayana path.
For a true Mahayana [practitioner], if your [learning] is incomplete –missing this and that – how can you be [considered as] Maha [which means big]? Yes, Hinayana [teachings] may not need to include those of the Mahayana, since I was a lesser vehicle practitioner] anyway. If you are referring to Mahayana, Maha is all-inclusive and absolutely great; but without the Hinayana [teachings], how do you explain its all- inclusiveness? Mahayana is all-learning, to perfect all good qualities and to eliminate all flaws. [00:54]
Therefore, every scripture is included as a branch of the Mahayana path for achieving Buddhahood.
What is the reason for this? It is because all teachings from Buddha are completely included in the great path to enlightenment; this is very clear, very obvious. Suppose that, in our present study of the Buddha Dharma, I choose to learn this and consider others incorrect – this is my teaching and others [teachings] are wrong. Then you are biased at the causal stage. This is why I repeatedly explain: it is not to say that you should now learn everything at once rather that I [the practitioner] should know that planting seeds at the causal stage is very important. Although my capability has not matured enough now, this is my goal [to study Buddha Dharma in its entirety]; this is the first point. Just because of this goal, there must be a basis for your first step; this first step has to conform to you. At that time, you focus on either Zen meditation or chanting Buddha’s name; at the very end, you have to perfect them all, otherwise Buddhahood will not be achieved. You may not achieve it now, thus plant the seeds at this causal stage. On the contrary, if we do not understand this point now, and we reject it at the causal stage, then what seeds are you planting? Alas, hindrance! This is very important. It is our mental activities that leave an imprint on our consciousness; this imprint is a seed that will later develop into action. Thus, with these instructions of genuine, perfect teachings here, does everyone understand?[02:23]
Thus, for those who focus on chanting Buddha’s name, you praise the benefits of Zen meditation or studying the scriptures. For those who engage in Zen meditation, you praise the benefits of chanting Buddha’s name, and say, “I will wait to be done with this current practice, up to a certain level, until I perfect it; then I will engage in learning other practices.” Once you have perfected [the first practice] then learning new things will come without difficulty. Otherwise, at the time of perfection, your advancement will stop here – is it complete? With an attitude of dislike towards others’ approaches to practice, you are unknowingly rejecting them. Lama Tsong-kha-pa will explain this later in more detail. The only purpose of our study of Buddha Dharma is to eradicate beginningless latent propensities, also known as karmic seeds. This is why the activity of our mental actions is very important, a crucial point. This is mentioned at the beginning [that all of the teachings are free of contradiction], it is first mentioned briefly [here]. Thus, the aforementioned [reasoning] is followed by experiential proof.[03:14]
For, there is no saying of the Sage that does not extinguish some fault or develop some good quality,
As for the Buddha, as for him, he had absolutely removed all faults, in other words, he did not retain any flaws. On top of that, Buddha perfected all good qualities; he had absolutely attained all good qualities. Now we want to learn from Buddha, yes, that’s right! So, where do we begin? At the causal stage, we should be this way: “Well, I must do it. I will accomplish it in the future.” This attitude is very important. Never say, “Alas, not this way, this will not work, no, no!” We should say, “Indeed, it is correct that I am embarrassed for being unable to accomplish it now. However, I am determined to accomplish it in the future.” Because I will accomplish it in the future, so I will determine and firmly hold on to the initial approach that I should have right now. By then, in your same routine - Zen meditation or chanting of Buddha’s name – the effect will be distinctly different, very different. This is because at the causal stage, you are already mindful of the purpose of chanting Buddha’s name – to follow Amitabha. Thus, you applied it and, naturally, [you] achieved the top level; or, at least once you meet Amitabha, while listening to the teaching you will conform to it, this will definitely be the path for you.[04:26]
There is another type [of practitioner]: you focus on chanting Buddha’s name and let go of everything else to get there yourself! Once you get there, you will be pleased to hear about the teachings of suffering, emptiness, impermanence of the lesser vehicles, and achieving arhatship, this is how it works. Therefore, we should distinguish clearly here; these [Mahayana and Hinayana] differences are very obvious but are also subtler, more delicate! Later, the key points will be explained. Chanting Buddha’s name is this way, so is the practice of Zen meditation – the same [focus and persistence] applies to everything. Once you comprehend this perception, well, a wonderful reversal [will happen]! Because your ultimate purpose is actually this [achieving perfection in your practice], so whatever you engage in – my chanting of the Buddha’s name is dedicated to a better rebirth, so is everything else I am doing, I dedicate them all to a better rebirth. At that time, your merits will multiply day and night. The time of chanting is called the actual session, the session between is called the conditional session. Then, depart [this life] with certainty and achieve high status. The same applies to Zen meditation. So, this is the fundamental concept that we need to understand, hold on to this key point. Continuing,[05:29]
and, of all those, there is none that a Mahayana practitioner does not practice.
This we should understand because it has been explained earlier.[05:36]
Qualm:
Some may say, what if people say this,[05:41]
In order to enter the perfection vehicle of Mahayana, you do need the paths that are explained in the Hinayana scriptural collections. However, in order to enter into the Vajrayana, the paths of the perfection vehicle are not shared in common with the path of the Vajrayana, because the paths are incompatible.
Some may claim: sure, sure, to study the Mahayana teachings, yes, it has to build upon the foundation of Hinayana teachings – it is the shared path. However, for Tantrayana practitioners, those who enter into Vajrayana, that will be a different path, a separate path. “The path of the perfection vehicle” is the path for the Sutrayana, which is not a shared path [with Hinayana]. Why? It is incompatible. The perfection vehicle of Mahayana is to advance gradually step by step. Whereas the Vajrayana is a direct path, moving continuously forward [to Buddhahood]. What does Lama Tsong-kha-pa say next?
[Note: Mahayana has two parts: Sutrayana/perfection vehicle and Tantrayana/Vajrayana][06:43]
Reply: This too is most unreasonable.
That is what Lama Tsong-kha-pa told us: this qualm is absolutely unreasonable, unreasonable! Next, Lama Tsongkha-pa further elaborates.[06:54]
The substance of the path of the perfection vehicle comprises
It is saying that you should know that the perfection of wisdom part of Mahayana is “the path of the perfection vehicle.” Its essence is embodied in Vajrayana and, therefore, in Vajrayana, it definitely contains the entire essence of Mahayana. Next,[07:26]
the thought that is the development of the spirit of enlightenment and the deeds of training in the six perfections. That those must be relied upon on all occasions
What is the entire essence of this [Mahayana]? There are two parts: what kind of aspiration and how to apply the deeds. The aspiration is called “motivation,” the proper aspiration for Vajrayana – and what is the motivation of Vajrayana? It is the aspiration for Bodhichitta [spirit of enlightenment]. Then, what are the proper “deeds” for Vajrayana? They are to train in the “six perfections.” May [I] ask: are the Vajrayana and Sutrayana the same or different? They are completely the same! Thus, “those must be relied upon on all occasions,” well, so that Vajrayana practitioners are determined to study both [aspirational and engaged Bodhisattva deeds]! This concept is vital, very important! For those of you sitting here, if you have the opportunity to study Vajrayana in the future, please do remember that without the foundation [of Sutrayana/Perfection vehicle] to discuss Vajrayana, it is only planting future causes [to study it], but this is not enough to actually engage in it![08:27]
From another aspect, for other practitioners [those listening to the teaching here, but have not formed the intention to study Vajrayana], helping others is the best practice. Take heed! In India at that time, the crown jewel [of the teachings, the Vajrayana] – the commonly recognized conclusion and also later spread to Tibet with same doctrine – this [altruistic practice] is clearly explained, very clearly distinguished. Once we have this understanding, it becomes our best personal guidance, allows a powerful understanding of Buddha Dharma, and helps to purify [our minds]. This is what we should comprehend. Next, it quotes from the Tantra teaching as a validation that I [Lama Tsongkha-pa] am not the source of this concept; you can see clearly that the origin is from the Tantra scripture, so it says:[09:19]
is set forth in the Vajra Climax Tantra (Vajra-Sikhara): Even to save your life, do not give up the spirit of enlightenment. And: The deeds of the six perfections should never be cast aside. Further, such is said in many tantric texts.
The first statement refuted the previous concept, so to establish the main objective: the previous reply is incorrect. Then, an explanation follows and it ends with the quote from Tantra. Now, you want to discuss it, Lama Tsong-kha-pa quoted from Tantra to clearly point out to you that, even for the sake of your life, you should never give up the spirit of enlightenment. The spirit of enlightenment is Bodhichitta. In other words, it is the “motivation” and is the aspiration. In Vajrayana, the requirement is very rigid. Then what about the deed? It says, “The deeds of the six perfections should never be cast aside.” What should be applied in [our] deeds? It is this [the six perfections]. Aren’t you discussing Vajrayana? Not just in the scripture of Vajrayana, but also in “many tantric texts,” it is clearly described in other Vajrayana classics! They are all like this. Let us continue,[10:26]
Such texts also state that on frequent occasions of entering mandalas of highest yoga tantra, you must take both the shared and the unshared tantric vows.
So now with our proper understanding of these perceptions, at the time of application, apply ethical discipline, concentration, and wisdom accordingly. Therefore, during the actual session, for those truly practicing the highest yoga tantra – which is the highest state of Tantric training – even the highest state is all the same [requires practicing the order of ethical discipline, concentration, and wisdom]. Naturally, the fundamental trainings are indispensable. Here, it says, “mandalas of highest yoga tantra.” “Mandala,” translated into Chinese, is altar city or ritual city. What is the special meaning of it? It is to say, in other words, the place where the Buddha resides, Buddha’s residence. The place we reside is the saha world for ordinary beings, whereas Buddha resides in Pure Land. Actually, Pure Land does not exclude anything and is allinclusive. However, for us living beings, it is impossible to understand, what we are aware of now is just what our eyes and ears can experience. Hence, in order to guide us, it still requires all sorts of depictions of concepts and diagrams to plant the seed in our minds. Look, this world of ours is filled with uneven hills and all sorts of wasteful dirt! Wow, whereas now this other place is such a perfect Pure Land. This is the way [to distinguish the difference].[11:59]
So, when sincerely receiving initiation, it is to say that [the ritual] guides us to enter into Buddha’s or your chosen deity’s mandala [residence]. At the point of serious study, what should the beginner learn first? It is to take the vows – samaya precepts [of the Tantrayana]. Among the precepts, there are also those that are shared and unshared, those that are shared are fundamental. So, what is shared? It is the Bodhisattva vows![12:24]
The former are simply the vows of a bodhisattva, and taking the vows means promising to apply yourself to the trainings of a bodhisattva, such as the three forms of ethical discipline.
And what is in the vows? It has to start from the bottom, so the three forms of ethical discipline are also the trainings of Bodhisattvas; it all starts from the basic step-by-step advancement to gradually include all [trainings]. It begins from the shared monastic vows, followed by the Bodhisattva vows, and then step-by-step advancement.[13:00]
Therefore, the perfection vehicle has no path other than the trainings that accord with your promise to practice the bodhisattva deeds after developing the spirit of enlightenment.
Other than this aspiration, which was the aforementioned awakening thought, this is absolutely shared [by both Sutrayana and Tantrayana] and absolutely cannot be omitted. Furthermore, once you advance with this aspiration, you have to learn “other than the trainings that accord with your promise to practice the Bodhisattva deeds” on top of the Bodhisattva deeds that you must advance step by step. These are the same as Paramita [perfection of wisdom], there are no other options. Thus, this is specifically aimed at what was said before, “Ah, Tantrayana teachings are different from Sutrayana teachings!” Yes, the unshared part is different, but the shared part is absolutely identical. In fact, not just the prominent teachings, May [I] ask, in the [Chinese] eight Mahayana sects, is chanting Buddha’s name shared with Zen meditation? Sorry, but he - the practitioner – recites Amitabha earnestly, whereas the Zen practitioner needs to let go of everything, right! Certainly when tracing who is mindful of the Buddha, there is at least the thought of Buddha’s name. There are many others [Zen practices], “all belongs to the one—where does the one belong?”, and even all kinds of varieties [of approaches to spiritual practice], are they all different? It does not matter, for the foundation is shared, all [Mahayana practitioners] yearn for the aspiration of spirit of enlightenment and perfect Buddhahood, and apply the same six perfections. The difference is the sublime approach; this is what we should understand.[14:38]
Moreover, the above qualm is most unreasonable because you must promise to uphold all aspects of the teaching when you take the tantric vow. This is in accordance with what is said in the Diamond Daka Tantra (Vajra-ḍaka), Integration Tantra (Saṃpuṭi), and Vajra Climax Tantra on the occasion of taking the pledges of Amitabha:
Uphold all of the excellent teachings: The three vehicles, the external, and the secret.
This quote is from the esoteric teachings, from Tantric scriptures. Here, when you take the teaching via initiation from Amitabha, study this Dharma and rely on [Amitabha] as the worshiping object; when you engage in the practice, the first step is to take the vow. So, when taking the tantric vows – which are known as “samaya” – “in accordance with what is stated in the vows,” at that time, you vow to “uphold all of the excellent teachings.” Not just abiding by the esoteric teaching...no, there is not one bit missing. You should take [vows] from all three vehicles, and, on top of the foundation of the three vehicles, enhance your unshared part [the Tantric vows]. Therefore,[15:38]
When you are serious about taking the tantric samaya precepts, all the preceding foundations are required, none of them should be omitted – in other words, not to leave any of them out. Let’s review the previously mentioned concept – the aim of sravakas is to benefit the self: reduce involvements, activities, and desires, which is correct. While Mahayana [practitioners] acts for the sake of benefiting others, this is not encouraged [by sravakas]. Although they are contradictory, the ultimate goal is still the same. With this understanding, then the contradiction is solved and there is nothing to be contended. Also, with this same understanding, what naturally takes place is: even if there is no contention, it does not mean that we apply exactly the same practice. On the contrary, you engage in your way and I have mine! Everyone coordinates in seamless harmony. You chant your Buddha’s name, grasping on the chanting for fear of losing it, while I meditate on my Zen, which is to let go everything for fear of any attachment, yet the conformity is perfect. In the same way, apply the same reasoning to our present time, and you will be endowed with this strength to work [on your practice]; I will have my strength to focus [on my practice]. You do not have to listen to me for everything; this [attitude of listening to me] will be automatically removed. When you want [others] to obey you, that is the sign of being submerged in the self-centered affliction, you are fooled by it. Now let’s continue:[17:00]
Some see a slight discrepancy in terms of what you are and are not to do and conclude that these are in complete contradiction, like hot and cold. Obviously, this is a cursory assessment.
Based on the previously mentioned reasoning, there is little discrepancy, just a tiny discrepancy [in the approach] – you feel that both [chanting and meditation] are totally opposite. Just like one is cold and the other hot. When it is cold, it is certainly not hot. When it is hot, it must not be cold. They are totally opposite. If you consider this difference as a total contradiction, then it is obvious that we are ignorant! Our wisdom is too shallow and coarse. So, here, feel embarrassed and strive hard with diligence for self-improvement. [17:46]
Apart from certain points about what is or is not to be done, the scriptures are very much in agreement. Therefore, upon entering the higher levels of the three vehicles or the five paths, for instance, you must have all the good qualities of the lower vehicles and paths.
From our previous understanding, other than some minor exceptions, there is a small difference – what to adopt and what should be avoided, what ought to be guarded against. Therefore, besides this, what Buddha said mutually agrees and accords to each other. So, in order to actually “enter the higher levels of the three vehicles or the five paths,” we have to be among the three vehicles and five paths – the three vehicles are namely Sravaka, Pratyekabuddha, and Bodhisattva. The five paths are the supramundane Buddha Dharma which is divided into five paths: path of accumulation, path of preparation, path of seeing, path of meditation, and path of no more learning. Hinayana has its own five paths, while Mahayana has its own five paths. Here, it specifically refers to the higher levels; the highest level has to begin from “all the good qualities of the lower vehicles and paths.” This has to be perfected without any omission.[19:19]
With regard to the path of the perfections, the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines (Ratna-guṇa- sañcaya-gatha) says:
This is the same as the previously mentioned Mother of Conquerors; the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines is the “Wisdom of Perfection Sutras.”[19:27]
The path of all the conquerors of the past, Of those who have not come, and of those now present is the perfections, nothing else.
All the Buddhas of the past, future, and present are all the same without any exception, no exception, they all have to take this path – which is the six perfections.[19:41]
The path of the perfections is like the center post for the path that leads to Buddhahood. Hence, it is unsuitable to cast it aside.
It is the “center post” – other things can be left out a bit, but the “center post” absolutely cannot be omitted.[19:52]
As this is said many times even in the Vajrayana, the path of the perfections is the path common to both sūtra and tantra.
And this also applies to Vajrayana in every aspect. [The path of perfection] is shared by both the prominent and esoteric teachings.[20:03]
By adding to this shared path the unshared paths of the mantra vehicle – initiations, pledges, vows, the two stages, and their attendant practices – progress to buddhahood is rapid.
So, in both the prominent and esoteric approaches – the shared part – enhance them with various unshared esoteric practice. The unshared practices are referred to as practices of “initiation, samaya, vows, the two stages, and their attendant,” and this is the sequential order of application. The first is to receive initiations for your physical and mental maturation, followed by taking the esoteric samaya pledges. While applying the [esoteric] teachings, there is the stage of generation and the stage of completion [v.1 chapter 1 p.40] as well as various related key practices. Due to your application of various special sublime teachings, the achievement of Buddhahood can be attained speedily.[20:59]
For instance, if we go to America, you can take a boat or you can also take an airplane. There used to be propeller planes, but now there are jet planes; someday, in the future, maybe we can travel in a rocket. The more special and the faster it is, the more dangerous it is. When we take a walk, a bump or fall won’t be too serious. Just get up, pat off the dirt and continue on – it is nothing serious, at the most there is some scraped skin. In the case of riding a bicycle, injury may occur; driving may cause accidents – as for taking a plane, sorry, death is certain to come! It is clearly specified in the Vajrayana, getting to know [the Vajrayana teaching] is fine, but if you are serious about applying it, [Guru Rinpoche] Padmasambhava said clearly, “This Dharma of mine is like a snake in a bamboo tube, it is either up or down – up is to become a Buddha or fall down to the Vajra hell.” Vajra hell is also known as the avici hell. Don’t think, well, this esoteric method I have now is easy to practice, very sorry! To get acquainted is fine; you are not going too far with it. Once you get seriously involved, there will only be two paths, this we should know. Because [the esoteric] approach is indeed excellent, with this understanding, we should never slander it. This is a reminder in passing.[22:23]
However, if you cast aside the paths shared with the perfection vehicle, you make a great mistake.
If you give up the shared path, you are completely wrong![22:29]
If you do not gain such understanding, then, each time you gain what seems to be an understanding of an isolated teaching, you will abandon other teachings.
This is very troublesome, quite troublesome. If you lack the understanding of the previous concept, not recognizing, not comprehending, and you think “I am right” and slander others, this is wrong! Especially what? “Each time you gain what seems to be an understanding of one particular teaching [removed from context],” this is our most common mistake. Before you practice, in the beginning, even though it has some contradictions, you can still maintain respect toward Buddhism. Once you are involved in application, have applied some and attained some experience, ah, you feel ... or have some attainment from Zen meditation, or chanting Buddha’s name with some taste of it, and then you start criticizing others, just like that. That is known as “the semblance of understanding.” Once you have true, complete understanding, you never, absolutely won’t [slander others]. Now, this [attitude] is too common, from the very beginning prior to application - here we go, [I have] studied some practices and consider that my rite is so appropriate, yours is not. This is the same [erroneous] reasoning.[23:32]
In fact, our world is rather the same way, right? Everyone has his orher own habits and opinions. Holding on to ones’ opinion or habit, and claiming, “I am right and you are wrong” – this is how worldly contention starts. Now, our purpose is to study Buddha Dharma, we should recognize it right from here – begin to identify this. In the mundane world, everyone slanders each other, the worst is to quarrel and stop interacting with each other, which is fine! Provided that, after the quarrel, worst comes to worst, the most that happens is a court case. In Buddhism, it does not work this way. The deeper you go, the more serious retribution will arise in the future. Now, we can hardly have enough time for purification, your other issues may be minor, but to slander Buddha Dharma is extremely serious.[24:11]
Remember! It is said very clearly in the Lotus Sutra, that Buddha, for the sake of delivering all sentient beings, taught various Dharma teachings, and all these teachings were from his thorough understanding. Do you realize how much arduous effort he devoted to realize these teachings - immeasurable eons forsaking his heads, eyes, and brains. This precious teaching, once in your hands, you criticize it here and there. May [I] ask, will you be able to have the same enlightenment? Once we have this understanding, we absolutely would not dare to open our mouths! This is especially for those of us beginners that consider all others to be incorrect. Well, this is a great worry of mine because I was once like that.[24:52]
I started from chanting Buddha’s name – that was when I ignored everything else. When hearing others’ disapproval of chanting, if they said any more, I could hardly wait to tear their scriptures and burn them, that was the attitude! Now, I am always repenting for it, so I specifically want to share this painful experience with you. Due to this cause, if you do not sever it [the wrong attitude of slandering other’s practice], not only you will not be able to go [to Pure Land], even if you make it, once there, the seed will reappear and that will be the time when you will experience tremendous hardships while applying the teaching. So, by the experience of great teachers, we often express it as the “dependent manifestation,” 大權示現 going through all sorts of sufferings. He did not mean to intentionally experience the suffering! His attainment is already up to certain level, but the seed embedded at the causal stage is there, this we should recognize. Because we lack the understanding of the Dharma characteristics, we think that he did it intentionally, deliberately pretended. This cannot be pretended, if he lacks the cause, the effect will never arise; this will be covered later.
[Note: 大權示現 Dependent manifestation: signs manifested by Sages to effectively guide beings in need of help] [25:48]
Therefore, we should understand this now, the [negative] seed at your causal stage, before it grows, purify it. Nevertheless, does the previously mentioned “dependent manifestation” make any sense? It may make absolute sense – once you have developed the spirit of enlightenment, it [the wrong seed] will not be a concern. Because you slandered before, because you disapproved of it before, at the time when obstructions arise, you will be in the circle with those pertinent beings – that is the time you are to save them. This is where the true...the genuine value is. So once you have developed the spirit of enlightenment, you become fearless; with this mentality, gradually, you will gradually be able to help those pertinent beings in the circle. This is the true meaning of “dependent manifestation” that we need to know.[For example: when a reformed bully trying to help other bullies in the group.][26:30]
Next, with regard to karma, once you recognized this concept, we will then grasp the true meaning of “dependent manifestation.” Otherwise, it would seem to us that “dependent manifestation” is fooling us. No, it is not. It has its related cause and effect; it has its true value. Before we attain these qualifications, we better not try; what would I rather do? Just like the youthful Sudhana, who achieved in one attempt, then I can widely foster this karmic condition at that time. Wouldn’t it be better this way? However, everyone has his or her own will; either method [Sudhana’s or “dependent anifestation”] is good, either is correct. So, next it says,[27:09]
When you develop a supposed interest in the higher vehicles, you will abandon in succession the scriptural collections of the Hinayana and the perfection vehicle.
There are fewer Hinayana practitioners slandering Mahayana, but there are still some! Especially for Mahayana, the higher they go, well, it is interesting! They “develop a resemblance of interest,” provided that he does not have any understanding at all, which is fine. However, if he has some understanding, some application of the teaching, then it is considered a “resemblance of interest;” it is apparently right but actually wrong. Under these circumstances, he feels that all others are wrong and he himself is the best. The slander “in succession” will abandon those [shared practices].[27:48]
Even within the mantra vehicle
Even having achieved the highest of the esoteric practice,[27:51]
you will abandon the three lower tantras and the like.
Because the esoteric teaching has four tantra instructions, in total thefour of them are: Kriya, Carya, Yoga, and Maha-anuttara Yoga Tantras. He [the practitioner with the slandering attitude] would consider that Mahaanuttara Yoga Tantra as the highest and abandon the lower ones.[28:07]
Thus, you will accumulate the great karmic obstruction of having abandoned the teachings, which has a very grave fruition. In this context, this obstruction readily arises and is in danger of doing so. The source for this is indicated below.
If you do so, then, you have committed the most serious, very grave transgression of slandering the sublime teachings.