菩提道次第广论手抄稿:旧版第七卷B面
（手抄稿 第一册 p13）[00:08]
这个水的质没有差别，这个里边二样东西当中真正难的还不是究竟圆满成佛，而是初心。那么对我们现在来说，这个发菩提心还满遥远，所以对我们目前来说，最上的希望—佛，可是我们现在要走到的第一步，就是这个发大菩提心，所以对我们现在的“近”果，我们期望的是大菩提心。那么请问你达到这个果的因是什么？这个才是我们现在重要的！你假定在这个地方能够把握得住，走进去行持的话，你就对了！现在真正难的就是这个—正知见。要想得到正知见，要找到善知识，要想找到善知识，主要的还要看自己，下面会很详细地说明，所以这个概念我在这个地方说一下、说一下。所以说最后的话呢—“行果圆满”，清楚不清楚？虽然两三句话，你牢牢记住这个纲要，一生受用不尽。后面详细说的那些内容，就是把这个纲要怎么样地如其次第，那个应该修学的内容一一放将进去。下面说：[01:29]
p. 11 (11)
The Precious Teacher [Drom-dón-ba] said, "My guru [Atisha] is the one who knows how to bring all of the teachings within a foursided path." These words are very meaningful.
(p214) 【善知识敦巴仁波卿亦云：“能知以四方道，摄持一切圣教者，谓我师长。”此语即是极大可观察处。】
那么这个敦巴尊者，就是前面阿底峡尊者的一个最主要的弟子。阿底峡尊者在印度、西藏做了这么多了不起的事情，但是他所有的弟子当中，能够圆满全部受持、传承尊者事业的就是他，就是他。所以他现在引证下面这个话，下面这个话，他们都是用印度当年的这个话来说的口语。就像我们禅宗的祖师，这个禅宗祖师的语录，是没有人跟你解释你往往不晓得，往往不晓得，因为有的是方言，有的是他们的习惯语。所以对我来说，我也并没有得到圆满的这个老师的说明，只是说一个纲要，所以里边很多关于这一方面的话，我就不能细细地说，但是呢这个大意，我可以在这个地方说明。[02:46]
我们平常呀总有所偏执，因为没有把握得住这个圆满的这个道体，理论上面既不知道，修持的验证更谈不到。现在阿底峡尊者不但理论完全圆满，而且修持一一验证，所以他能够把所有各方各面的任何一点而能够把握起来，一点没有余遗—那就是我的老师。所以我的老师所以能够成为西藏、印度的顶严，这么多大善知识当中，他能够被众所公认，乃至于说，阿底峡尊者一走这印度佛法就完了，原因就在这里，这是我们要了解的。所以这句话就是我们应该了解的思惟观察，作为我们修学目标的。由此因缘，继续下去。[03:48]
Because these instructions in the 《Lamp for the Path to Enlightenment》 guide students by gathering all the key points of the sūtra and mantra vehicles into the path for one person to become a buddha, they have the greatness of producing the certainty that all of the teachings are free of contradiction.
(p215) 【由此因缘，以此教授能摄经咒一切扼要，于一补特伽罗成佛道中而正引导。故此具足通达一切圣教无违殊胜。】
由于这样的原因，所以我们晓得现在我们这个“教授”，换句话说本论—也就是本论所依的阿底峡尊者的所造的《道炬论》。那个是把所有的显密、大小、性相各宗的宗要统统—宗要是大纲—统统含摄在里头，说明了这是什么？这是任何一个人—补特伽罗就是有情—他那个成佛所有的方法，最正确的引导，所以这个教授能够通达一切圣教，没有一点点违背，没有一点点违背。这一点对我们非常重要、非常重要！因为我们一向的习惯，那是宗派林立、各争是非，大小、性相，显密，向来说“性相角立”，好像两只角一样地各使各的，这个非常糟糕。当年玄奘大师到印度去求学的时候，他有一个老师曾经以性宗来排斥相宗，所以他后来写了一本《会宗记》、《会宗记》。各宗各派，是！它的特质、它的特征是有差别的，但是究竟的话倒是一体互相相辅相成的。这个非常精彩的，内容我是没看过，可是我们可以想像得到。[05:45]
这个地方呢，我顺便提出一个公案来，提出一个公案给大家说一下，这个在《西域记》上面。然后呢在《大唐西域记》上面，这个出在《西域传》，那个《大唐西域记》也 (p216) 有这一段。可是《大唐西域记》我很久以前看，现在印象不深，我鼓励你们同学这种书要多看，你们如果看见的时候告诉我一下。那么公案是什么呢，我告诉你们，大乘有一个大菩萨—世亲菩萨，他早期学小乘，反对、否定大乘。后来因为他哥哥无着菩萨的接引，他非常忏悔，他要割舌头。他哥哥说：“你割舌头没用，你舌头割掉了，但是你毁谤的罪还在；以前你拿舌头去毁谤，现在你同样地用舌头来赞扬，那么功过可以抵销。不但可以抵销，因为大乘的功德的殊胜，那你可以不但可以扺销所有的罪过，而且可以增长无边资粮，因为它本身的大嘛！”所以他后来就赞扬那个大乘。所以世亲论师“千部论主”，那个人真了不起。[07:00]
那么那个时候，他那个时代佛法最盛、非常盛的，就是北印度的迦湿弥罗，迦湿弥罗。那时候迦湿弥罗有一个叫众贤论师，众贤论师看了这个世亲菩萨的就破他，破他。那么最后呢，世亲菩萨没有给他两个人相辩论，他就避开他了。避开他了，于是大家说：“哎呀！你看看，大概世亲菩萨不行啊！”（当然我们称他为世亲菩萨啦！）说：“这某人哪，不行啊！所以他避开了。”他弟子也觉得心里面很不服气，说：“这个老师啊，你这么跑掉了，人家看起来好像不对。”“不是！不是！”他说：“这个很明白呀！像这个萤火虫跟那个太阳，不必跟他诤论，那个太阳绝对不会跟那个萤火虫争光荣，让他去好 (p217) 了！”就是这样。所以他始终避开，那么以后呢，众贤论师也没办法跟他辩。[08:07]
最后，这个事情我现在要说的说另外一个，又过了若干年以后，又出了一个，另外一个小乘的，一个很有名的叫“无垢友”。他也是迦湿弥罗人，他对小乘的所有的各宗各派都通达，所以他那个名望是五印度非常有名望的一个人。那么有一次他走过那个众贤论师那个塔，他看见了以后，自己就非常感慨，感慨而且心里面有一点很不平的，就在那个塔前说：“你呀！你大论师（这个论师就是以前他们一种最尊重的称呼，我们现在说是大法师或者大禅师，他们这个论师很尊贵的。）当年哪，你真是成就，以及雅量、声誉。可惜的呢，你要想跟那个世亲辩论，你没有完成这个志愿而死。”现在他说：“我呀！”这个无垢友自称，“虽然自己条件很差，”平常我们说，我是不学无术，他自己谦虚啦！“但是我总算也能够忝陪末座。”换句话说，也进来了，也进来了。“所以你这个志趣我要完成。世亲这个人虽然死了，但是他的教法还在，我要尽我的力量，使得世亲的教法彻底地铲除，乃至于后面的人根本再也听不见世亲！”就是这样。[09:57]
他就这样子毁谤了以后，他马上就七窍流血，那个舌头吐出来就收不进去，一直吐出来，这个书上面形容叫“五舌重出”。啊！一直伸下来，叫我们伸还伸不出来。那个时候他自己觉得不对了，觉得不对了！唉呀，他就那个时候就忏悔，唉呀，晓得害了，他是(p218) 毁谤大乘菩萨、大乘佛法，他最后自己就临死之前写了几句话，说这个“实际上真正那个大乘本身，的的确确是最高明的，它这个理深而透，不是普通人所能了解。对我来说，我实在是太愚昧了，以无知而毁谤这个大法，毁谤大乘行者，非常忏悔！”所以他现在写下自己的忏悔书，告诉后之来者：你们千万不要学我这样！然后呢，这个地裂开，身陷下去，人家也不知道。过了一些时候，那里有一个罗汉经过一看哪，叹息：“唉！这个人真可怜哪，生身陷入阿鼻地狱。”这段公案。那个玄奘大师去的时候还看见，那个地方为了说明这件事情，一个塔摆在那里。[11:24]
当然我们现在学大乘佛法，绝对不会犯上这个毛病，尽管不犯，可是注意喔！我们因地当中，一个不小心就会走上这条路，一个不小心就会走上这条路。我们现在不会以小乘而毁谤大乘，可是我们很容易以大乘人毁谤小乘，乃至于我们以我所学的法门否定别的，这个还是谤法，还是谤法。不过这个里边有一点，我是觉得要注意一点：你学大乘法门你有成就的话，这障碍大，还不至于这么严重，你如果学歪了的话，那一谤的话，那就完了！如果学小乘法门这样谤的话，那一定这么可怕！[12:09]
我为什么有一点特别要说明一下呢？因为就眼前来说，这个教法本身，固然我们是大 (p219) 乘，可是这个教法本身内容已经慢慢在湮没当中，所以能够如理完整了解已经不太多，至于说修持的话，更是凤毛麟角。有的！有的喔，绝对有的，只是少、只是少，这个是教部分。至于行部分，第一步是戒，这个戒法本身啊，那很糟糕，那很糟糕！我们现在北传那个戒法，那真是支离破碎，支离破碎。北传的也有完整的哦，也有完整的，不过对于我们中国来说的的确确不理想。[12:59]
那么南传的，它还保持完整的风格。所以在我个人我是非常仰慕，总希望借他人的，借他山之石可以攻错，来改善我们。可是那个时候我们弄得不好的话，也往往会产生这个毛病，总觉得：欸，就是它！因为我曾经以前遇见过这样的几个事情，听说这个马来西亚不晓得是什么地方，那么由于中国的法师去出家，所以马来西亚很多华侨自然跟着他师父出家。出家了以后它有两部分，一部分呢北传的来受戒，一部分呢南传受戒。受完了以后，因为我们这个戒法本身目前不太完整，他们是完整的，所以回来相比之下的话就显得不够。于是他们南传的就整个地否定大乘，这个非常危险，这是我特别说明一下。所以这个公案，你们有心学的话，好好地看！然后呢在这个，除了这个《西域传》上面有很多类似，特别是关于这个小乘谤大乘的这个可怕的结果，顺便也告诉我们谤法这件事情是万万不可以！这个是第一段，第一段。那么进一步，第二：[14:32]
B. The greatness of enabling one to understand that all of the scriptures are instructions for practice.
(p220) 【◎ 一切圣言现为教授者。】
说我们现在大纲了解了，说整个佛法是这样的。那么我们要进去了，进去的那个时候，说这个就是什么─按照经论，这个经论就是我们眼前最好的指标，特别说明这一点。以及我们对这一点不认识所产生的流弊以及反效果，在这一段当中说明，那么我们能够净除这个罪障、集聚资粮。否则的话，我们修学佛法，大家很想：“唉，佛是好！”但是等到你要真正修的话，你觉得不得其门而入了，不得其门而入了。所以弄到后来那没办法啦，你只好啦是拜拜佛了，只好就这一个法门了，就这样，这个圆满的因就把握不住。现在看：[15:25]
In general, only the scriptures of the Conqueror provide the means to achieve all temporary and ultimate benefit and happiness for those who desire liberation,
【总之能办诸欲解脱，现时久远，一切利乐之方便者，是即唯有胜者至言。】
他把那个纲要提出来，总之一句话，说对于想求解脱的人，这个解脱分两方面—眼前的、久远的。这个眼前的、久远的，它特别是我们平常说“增上生”以及“决定胜”，那么这两个简单说明一下。在我们修学佛法过程当中，佛道长远不是朝夕之功，不是一生两生，不是一劫两劫，所以在修学过程当中，你不断地要提升自己，罪障减除、能力增强。那么在这种状态当中，你还没有圆满成就之前，你不断地向上、向上，这个叫“增上 (p221) 生”。这个增上生就是指世间的情况来说，乃至于譬如说登地菩萨，他通常会现那个六道当中的王者相，或者人间的王，或者天上的王，这样。所以我们看这个很多高僧大德，他往往会出世的时候家世这么圆满，而长相这么美妙，如何聪明，很早碰见佛法而一下上去，为什么我们不行呀？这个道理就是这样，他已经宿生修行，修行了以后增上生—增加、向上，量、质不断地向上。[17:08]
同样一个人，你条件够了，你短短的时候修持，比得上条件差的人很长时候。譬如我们在学校里念书，同班的同学，头上那个头一名，或者头上那个往往高得不得了，后面几个人虽然同班，跟的苦恼无比，那么世间也是如此。所以修学佛法不是说一定到究竟的时候，你如果弄对了，眼前就在改善。所以《了凡四训》以及这一类的世间因果的故事，就是我们最好的代表，也是最好的给我们一个策励，这样。不过《了凡四训》它那个是它偏重于世间的，真正修学佛法不是！就是你只要目标向上的话，这个也一步一步得到，一步一步得到。请看阿底峡尊者等等，当年印度的这种大尊者，乃至于这个那洛巴尊者等等都是啊家世，然后呢自己的天分，家世这么圆满，天分这么高，世间是无有不通，进入佛法当中也是如此，这个就是增上生。[18:25]
那么最后呢，叫“决定胜”。平常我们虽然增上生了，你得到一点百万富豪，两脚一 (p222) 伸不晓得哪里去了，实际上呢堕落三恶道，这个决定不好，所以我们称它为“三世怨”，三世怨。我们现在决定，究竟要好的，当你这个增上生不断地增上、增上、增上，增上到最后的时候，最后那个增上生就是决定胜。这个话怎么讲呢？我们现在普通的一个凡夫，或者乃至于三恶道当中，先透脱三恶道得到人道，人道当中慢慢地、慢慢地越来越好、越来越好，然后呢进入天道，你如果愿意不到天道，你还在人道当中，可以。到最后一个时候—成佛的时候，那你的身体就是你的圆满报身，你的地方就是你的报土，使得最后一生的这个增上生就是决定胜。这两个之间有这样地层次必然的关系，这个我们要了解的，后面会详细说明。所以说凡是你要想得到这个，这个是“一切利乐”、一切利乐，方法，那么你要得到这个一切的利乐，一定要有正确的方法，那么这个正确方法什么呀？“胜者至言”，一句话—佛开示，佛给我们的开示。下面说：[19:49]
p. 12
for only the Buddha is free from all error in teaching what is to be adopted and what is to be cast aside.
【以能开示一切取舍要义，尽离谬误者，独唯佛故。】
因为对于整个的内容，能够完完整整告诉我们一点没有错误的，就只有一个人—佛。[20:02]
Thus the Sublime Continuum says: Because there is no one in this world more wise than the Conqueror— No other who knows precisely with omniscience all [phenomena of the world] and the supreme reality— Do not disturb any of the collections of Sūtra set forth by the Sage himself. By destroying the system of the Sage, you will harm the sacred teachings.
【如是亦如《相续本母》云：“此世间中，更无善巧于胜者，遍智正知无余胜性定非 (p223) 余，是故大仙自立契经皆勿乱坏牟尼轨故，彼亦损于正法。”】
那么下面就引这个经上面一段话，说这个世间来说，整个的三世间除了这个佛以外，更没有比他超胜的，更没有比佛再超胜、殊胜的。殊胜在什么地方呀？“遍智正知无余胜性定非余”。他佛的智慧是一切智智，他那个一切智智对任何事情了解得绝对正确，而且一点不遗漏。这个殊胜的特质，不是其他任何人具有的，十法界当中除了佛，其他没有一个人，菩萨有一部分但是并不圆满，并不圆满，声闻更少，凡夫根本没有。所以这个里边真正的契经是“大仙自立”，这个大仙就是佛，“皆勿乱”—这个东西我们不要乱来。我们不要说，我们的聪明觉得：“哎呀！这个是这样的。”我们太多人都有这种，犯了这个毛病。那么佛菩萨跟祖师告诉我们怎么说呢？这样，对我们现在不能行的、不能做的，我们不要说：“哎呀，这个佛的方便，对那个时候这样，现在这个时候不对啦、不用啦！”不要这样说。应该说：“我们现在很惭愧呀！我们是末世凡夫。”这样。“所以现在我们真正那个适应的只有这一部分，只有能够做到那一部分，其他的东西非我所知、非我所能。”非常重要！[22:00]
假定你觉得：“这个佛啊，这个时候是这样的，现在不适应啦！”那这个地方是在潜 (p224) 意识里面你有一种什么，就是你对这件事情看得很清楚，你能够看得清楚，你才能够判别得出他对你错。（编者按：疑师口误，似应为“他错你对”。）那很明白，意思就是说：佛没看清楚，你才看清楚。会吗？可是这个因地当中要注意啊！随便很小的一个地方，很小的一个地方。这个是为什么我们现在，平常日常生活当中碰见一点事情，这小小的诤论，这个因地当中就从小小的地方，总觉得：“我这个这样，他这个不对。”你不知不觉当中小事情上慢慢地扩大，对佛经也是如此，慢慢地长成功这个大我慢，然后呢毁谤法。[22:48]
所以我们真正修持就从这种大的地方稳下来，到最细微的地方，最小的地方。你总归自己说：“现在我条件不够，我所知有限，只能看见这一点，我只能做这一点。”所以这个也正应了什么？应了说“知入处”—我现在从这地方入，下面还要“求深进”，求深进的时候要怎么办呀？净除障碍。如果说：“啊！我晓得这个这个佛为什么这样的。”你不是在除障碍，你是作增障碍，这个概念要很清楚。[23:25]
所以这一段话说这个契经是佛立的，我们千千万万不要随便地妄加是非。不过一般来说，我们妄加是非是不会的，毛病出在哪里呢？毛病出在—欠师承。我们自己看了这个佛经以后，就这样去解释，这样，然后呢真正说起来，这个是非常糟糕的。有的时候你是不知道，有的时候你知道的，往往在不知不觉当中，这是我们无始以来的习性，无始 (p225) 以来的习性就是这样。你看见了，觉得懂了，那自然而然觉得这样来，这个就是无知。佛法不会因为你无知可以原谅你，因果这个东西没办法好想的，没办法好想的。就是你明知故犯那个罪是没有的，可是你无知而犯的这个罪还是一样。假定说这可以原谅的话，那个至少世间来说，没有三恶道了，没有一个人想：“我明明晓得要下地狱，我然后要造地狱业。”不可能嘛！这个我们要很正确地了解。说“坏牟尼轨故，彼亦损于正法”，你要晓得，这个佛立那个规则，你如果说轻轻易易地否定它，那是损害正法，那实际上就是对自己积下来的最严重的谤法障。[24:52]
Therefore, the words of the Conqueror, the precious collections of sūtra and tantra, are the supreme instructions.
【故诸契经及续部宝胜者圣言，是胜教授。】
所以我们晓得不管是显密的所有的经典，“契经”就是显教的，“续部”就是密教的经典。这个宝贝呀，这些都是“胜者圣言”，这个胜者就是佛陀的殊胜的、最正确的话，这个是最殊胜的教授。那现在问题在哪里呢？说：[25:26]
Nonetheless, since students in this later time will not discover the intent of those words by delving into them on their own without depending on valid commentaries and the personal instructions of excellent beings,
【虽其如是，然因末代诸所化机，若不具足定量释论及善教授，于佛至言自力趣者，密意莫获。】
那个说明，就是我们现在末代的时候，我们佛要所化的那个对象，换句话说就是我 (p226) 们。我们现在末法的时候，我们这些人哪根器差、业障重、智慧浅。在这个情况之下，如果没有正确完整的解释，说“不具足定量释论”，这个“定量”两个字，它有它的必然的条件，就是简单地说，就是前面造论的三个条件，就是这个。真正要解释这个论必须具足三个，那么没有具足的，现在我们随随便便来写，那真是糟糕，那个都是引人走上错路，走上歪曲的远路。不但如此，还要善巧的教授，在这种状态之下，那么你才能够了解佛陀的真正的、深密的意趣。假定不具足这个条件的话，那么佛的这个真实的、深密的意思，我们自己的力量没有办法体会得到，没办法体会得到。所以说有一个善知识来给你一指点，你就会开了窍了。[26:55]
譬如说我们现在看六祖大师的这个公案，很容易地，我们同样地看那个公案，说啊：“某人哪！你住在这个上头，不思善、不思恶，正这个时候，什么是你本来面目？”我们看了半天没有用！欸，那个地方，善知识那个地方一来的话，他就当下就体会到这是什么。为什么呀？那就是善知识的这个教授—善巧的教授，善巧的教授这个非常重要、非常重要！[27:27
the great trailblazers composed treatises and personal instructions that comment on their intended meaning. Therefore, for something to be a pure personal instruction, it must bestow certain knowledge of the classic texts.
【故诸大车，造诸释论及诸教授。是故若是清净教授，于诸广大经论，须能授与决定 (p227) 信解。】
下面这段话，所以这个“大车”，这个大车就是它两个大派。这两个大乘的作法，造种种的解释经的这种论典，以及特别地说明这个精要的要义的这些。如果说它这些东西是清净的教授，换句话说，这个教授本身是有圆满传承。
7B Commentary
ENGLISH LR V1.(ENGLISH COMMENTARY BOOK 1 CH2 P62)[00:08]
Between these two [aspiration and completion], the actual difficulty is not in attaining ultimate Buddhahood, it is in the initial aspiration. At our present stage, the aspiration of spirit of enlightenment is still far away. Thus, for us now, the highest goal is achieving Buddhahood, but the first step that we take now is the development of the spirit of enlightenment. Hence, our present “short-term” effect is the spirit of enlightenment. Then, may [I] ask, what is the cause of attaining this fruition? This is what is important to us now! If you grasp this point and begin applying your practice hereafter, then you are on the right track! What is truly difficult now is this – correct view. In order to obtain this correct view, [we need to] find a virtuous teacher and, to find a virtuous teacher, the key is still relying on each individual. It will be discussed in greater detail later. Therefore, I am going over this concept briefly here, mentioning it here. Thus, eventually, “attain the perfect effect of the applied practice” (行果圓滿), is this clear? With even these few statements, once you imprint this key point in your mind, the benefit will be there for the rest of [your] life. The content that will be discussed in detail later is to reveal the key points by their systematic order and fill in proper application one by one. Next: [01:29]
The Precious Teacher [Drom-don-ba] said, “My guru [Atisha] is the one who knows how to bring all of the teachings within a four-sided path.” These words are very meaningful.
Drom-don-ba was one of the primary disciples of the aforementioned Venerable Atisha. Venerable Atisha had many great accomplishments in India and Tibet. However, among his disciples, the only one to uphold Atisha’s teachings in their entirety and inherit Venerable Atisha’s Dharma works was Drom-don-ba – he was the only one. So [Lama Tsong-kha-pa] quoted the following statements from [Drom-don-ba] as a source of support. These words are common to the spoken language at that time in India [Dromdon-ba was a Tibetan but he followed the expression from ancient India teachers]. It is similar to the quotes of Zen masters – if they do not have an explanation, these citations from Zen masters would be hard for you to comprehend, difficult to understand. This is because some are their local dialects and some are their habitual expressions. As for me, I did not receive a complete explanation from [my] teachers, only the key points. So many of the expressions I am not able to clarify in detail. However, I am able to describe the main idea here. [02:46]
We often cling to our preferences because we are unable to grasp the essence of this perfect path – we don’t know the scriptural knowledge, not to mention the experiential attainment from actual application. Now this Venerable Atisha not only thoroughly understood scriptural knowledge, but he also realized it by experiencing [the theoretical knowledge from the scriptures] one by one. Thus, he was able to integrate various sources without any omission – that was my teacher. Thus, my teacher [Dromdon-ba’s teacher Atisha] was recognized as the crown jewel among all the virtuous teachers of Tibet and India. Furthermore, [Indian scholars] thought that, if Venerable Atisha were to leave, then the Buddha Dharma in India would be over. This is the reason [for why Atisha is so precious] that we should understand. Therefore, these words are for us to reflect and analyze with understanding, and to take them as the goal of our meditation. [03:48]
Because these instructions in the Lamp for the Path to Enlightenment guide students by gathering all the key points of the sutra and mantra vehicles into the path for one person to become a buddha, they have the greatness of producing the certainty that all of the teachings are free of contradiction.
Based on above reasoning, we know that these “instructions” we have – in other words, this Lamrim – are also based on Venerable Atisha’s Lamp for the Path to Enlightenment. It includes all of the essential teachings – Sutrayana and Mantrayana, Mahayana and Hinayana, Profound-View and Extensive-Deeds – they are completely included. What does this indicate? For any person – which means all living beings – [this teaching provides] all approaches and the most precise guidance to achieve Buddhahood. So these instructions enable us to know all teachings without any contradiction, they are free of contradiction. This is crucial for us to know, very important! Our normal experience is: the forest of sectarians and the strife among Mahayana and Hinayana, Profound-View and Extensive-Deeds, Sutrayana and Mantrayana. All along “the independence between Profound-View and ExtensiveDeeds,” (性相角立) is just like the two horns each point to their separate directions, this is very terrible. When Master Xuan-zang (玄奘大師) went to study in India, one of his teachers applied Profound-View to exclude ExtensiveDeeds. Later, Venerable Xuan-zang wrote a book called On the Harmony of the Principles (會宗記). [It covers] all schools and sects, yes! Among them, there are differences in characteristics and features, but the ultimate essence is that they actually complement each other. The book is very brilliant, I haven’t read it but we can imagine it. [05:45]
Here, I will bring up a story in passing, a story to share with everyone. It is from The Record of the Western Regions (西域記). It was in The Great Tang Dynasty Record of the Western Regions (大唐西域記) as well as The Traditions of Western Countries (西域傳). It can also be found in The Great Tang Dynasty Record of the Western Regions, which I read before, but I don’t remember too much now. I encourage you students to read more books like it. If you have read it, please let me know. Then, what is the story about, let me tell you. There was a great Bodhisattva, Vasubandhu. At first, he studied the Hinayana and rejected, negated the Mahayana. Later, because of the guidance of his older brother Asanga Bodhisattva, he felt so remorseful that he wanted to cut off his tongue. His brother said, “It is useless to cut off your tongue. Even if you have cut off your tongue, your infraction of slander is still there. In the past, you used your tongue to slander; now you can also use it to praise. Then, your infraction will be neutralized by your merit. Not only will your infractions be offset, but, due to the greatness of the Mahayana merits, you can eliminate your sins and your collections of merit will also multiply immensely. It is due to the greatness of the Mahayana!” Thus, he started to praise the Mahayana. Hence, Vasubandhu [was regarded as] “composer of a thousand commentaries” (千部論主) - he was very marvelous. [07:00]
At that time, in Vasubandhu’s time, Buddhism was very popular, very prevalent. That was in Kashmir of Northern India, Kashmir. At that time, there was a commentator called Samghabhadra (眾賢論師) in Kashmir. This Samghabhadra commentator watched Vasubandhu Bodhisattva, and Samghabhadra refuted Vasubandhu’s views, challenged Vasubandhu. However, Vasubandhu Bodhisattva did not give him any opportunity to debate and avoided Samghabhadra. Once Samghabhadra was avoided, people said, “Well! You see! Vasubandhu Bodhisattva probably is not capable!” (In this comment, we referred to Vasubandhu as Bodhisattva! [Centuries ago, the original comment was not that polite.]) Actually, “That so and so, he is not capable! Therefore, he avoids the debate.” Vasubandhu’s disciples were upset and said, “Our teacher, with your avoidance [of Samghabhadra], people will think that you have wronged.” “No! No!” Vasubandhu said, “This is very obvious! Just like the firefly and the sun, there is no need to debate with him. The sun will never vie for glory with the firefly, just let him be!” That is how it went. Thus, Vasubandhu evaded him all along; afterwards, Samghabhadra never had a chance to debate with Vasubandhu. [08:07]
At the end of this story now, I will go over another one. Years later, there was another, another Hinayana practitioner, the renowned “Vimalamitra” (無垢友). He was also a Kashmiri. He was erudite with the knowledge of every school and sect of Hinayana. Thus, his fame was reputable cross all five territories of India. Once, he was passing by the stupa of Samghabhadra and, upon seeing it, he sighed with great sorrow, was somewhat sad with the injustice. He said in front of the stupa, “You! You were a great commentator. (Commentator was the most respectful name in their time. Now, we would say great Dharma master or great Zen master. Commentator, at that time, was highly respectable.) In those days, you were truly an adept, as well as magnanimous and reputable. Unfortunately, you wanted to debate with Vasubandhu, yet you died without fulfilling this wish.” Now he said, “I!” Vimalamitra claimed himself, “Though I may not qualify,” we normally would describe this as incompetent, but he was just being modest! “But, after all, I have the honor of taking the last seat [among the learned].” That is to say, he finally entered, entered the circle [of the learned]. “Therefore, I have to fulfill your wish. Even though Vasubandhu is dead, his teachings still exist. I will do my best to completely eliminate the teachings of Vasubandhu, and will go so far as to ensure that those who come later will never hear the name of Vasubandhu!” It was like that. [09:57]
Immediately after his slandering, blood came out from the seven openings [of his face]. His tongue stuck out and could not be retracted; it continued to be stuck out. It was described in the book as “five tongues stuck out consecutively” (五舌重出). Wow, it kept on lengthening. Even if we were asked to lengthen our tongues, we would not be able to do so. At that time, he sensed that he was wrong; he felt [that he] had erred! Alas, he confessed immediately. Alas, he realized that it was disastrous. He slandered a Mahayana Bodhisattva and Mahayana teachings. He wrote his last words before death, they were, “Actually, Mahayana itself is indeed the most superior. Its teachings are so profound and penetrating that they are unable to be comprehended by ordinary beings. As for myself, I was very ignorant. Due to ignorance, I slandered these great teachings, and smeared a Mahayana practitioner, [I am] deeply repentant!” Thus he wrote down his confession to declare to those who come later, “Never repeat what I did!” Then, the earth split and he fell into it, without anyone’s awareness. After some time, an arhat walked by and looked at the site. He sighed, “Alas! This person is so pitiful. He was buried alive in the Unrelenting Hell.” This is the story. When Master Xuan-zang went there, he could still see the stupa that was built there to remember this incident. [11:24]
Certainly, if we now follow the Mahayana teachings, this error will never occur. Even though we will not commit it, we need to be aware! At the causal stage, one moment of carelessness will cause this detour to happen; one careless moment will lead to this path. As of now, we will not apply Hinayana to denigrate Mahayana. However, we easily denigrate Hinayana as a Mahayana practitioner. Moreover, we use the teachings we have learned to deny others, this is still denigration, and it is still slander. However, there is one point that I think we should pay attention to: if your application of Mahayana has attainment, the obstacle may not be too serious, may not be too grave. If you deviate from the teachings, once you abandon the teachings, it’s hopeless! If we take Hinayana teachings and slander [Mahayana], the effect is definitely horrible! [12:09]
Why is it that I have to specifically explain this point? It is because, at the present time, the identity of teaching – although we are Mahayana lineage – however, the integrity of the teachings is gradually passing into oblivion. Therefore, there are not too many who can understand them completely. As for applying them to practice, it is the rarest of rarities. There are some! Some do practice, absolutely there are some, [they are] just rare, just scarce. This is the scriptural knowledge. As for application, the first step is ethical discipline. The integrity of ethical discipline [at the present time] is terrible, pretty bad! The ethical discipline of our northern lineage now is really fragmented, shattered. Some northern lineage is still intact, preserved complete integrity. However, for our Chinese [lineage], it is certainly not ideal.[12:59]
As for the southern lineage, they still maintained complete integrity. Speaking for myself, I personally admire them very much. I always wish to borrow from them, to mend one's own faults by observing the virtues of others for our own improvement. However, upon doing so, if we are careless, we very possibly will have the fault of feeling that alas, that is it [the northern lineage has inferior ethical discipline]! For I have experienced a few such cases before. I heard somewhere in Malaysia, there were Chinese monks; naturally, many overseas Chinese in Malaysia followed the monks to be ordained. After ordination, they were divided into two groups; one group took the vows from the orthern lineage, the other group took the vows from the southern lineage. Upon taking the vows, due to the incompleteness of our [northern lineage] precepts, but theirs [of the southern lineage] were more complete, upon returning [from the rites], they made comparisons. Then, [the precepts of northern lineage] seemed to be weaker. Hence, the southern lineage totally denied the Mahayana. This is very dangerous, so I specifically discuss it here. For those of you with the intention to study, read this story carefully! Other than this, there are many similar stories in The Traditions of Western Countries, especially the horrible retribution of the Hinayana slandering the Mahayana. By the way, this also tells us to never ever slander the teachings! This is the first section, the first part. Next, the second one: [14:32]
B. The greatness of enabling one to understand that all of the scriptures are instructions for practice
Now with our understanding of the framework, this is the entirety of Buddha Dharma. Thus, we are entering [the core of the teaching]; upon entering, this is the time to rely on the scriptures. The scriptures are the best guidance for us at this given moment – this is specifically pointed out. Also, the flaws and counter-effects of our lack of recognition of this point will be discussed in this section, so we will be able to purify contaminations and accumulate merits. Otherwise, when we apply the Buddha Dharma, everyone thinks, “Well, being a Buddha is great!” By the time you seriously apply [the teaching], you can't find the gate to enter [Buddha Dharma], are unable to find the entrance. So at that time, there is nothing to be done, thus your only option is to worship the Buddha. This turns out to be the only Dharma entrance that is the way it is – unable to grasp this complete cause [the study of Lamrim]. Now, let's see: [15:25]
In general, only the scriptures of the Conqueror provide the means to achieve all temporary and ultimate benefit and happiness for those desire liberation,
He [Lama Tsong-kha-pa] presented the essentials in one statement, which divided liberation into two steps - provisional and ultimate. Provisional and ultimate specifically refer to what we usually regard as “high status” and “certain goodness” [v.1 chapter 4 p.70]; they will be briefly explained. In the course of our study and application of the Buddha Dharma, the length of the path is not for accomplishment in one day or one or two lifetimes, or one or two eons. Thus, during the course of progress, you need to constantly maintain self-inspiration, reduce contamination, and increase capacity. In these situations, prior to your encompassing achievement, you continuously strive for improvement, higher and higher, this is called “high status.” High status is a worldly concern, even up to the first-level Bodhisattva - they are usually revealed as royal kings in the six realms, in either human or deity realms, like that. So we find that so many eminent monks and virtuous people are usually born to distinguished families with pleasant appearances and are endowed with wisdom, [they] encounter Buddha Dharma at a very early age and engage in it immediately – why not us? The principle reasoning is that he [the eminent being] has accumulated meditation experience in past lives. The application of the practice [enabled him to] enhance [himself] and advance in both quantitative measurement and qualitative fulfillment. [17:08]
For the same kind of person endowed with proper qualifications, your short-term application of the teaching will exceed that of those who lack the qualification to practice for a long period of time. For instance, in our schooling, in the same class, the top [student] or the leading one is usually far ahead. Those trailing, even though they are in the same class, try to keep up with great difficulty. The same applies to the worldly situations. So to apply Buddha Dharma, you do not necessarily have to wait until the final stage, once you apply it properly, the improvement is immediate. Thus, Liao-Fan's Four Lessons (了凡四訓) and similar stories of worldly cause and effect cases are the best examples for us. They also provide us with the best encouragement, like that. Nevertheless, Liao-Fan's Four Lessons focused on the worldly aspects; however, the effect is different when we earnestly apply Buddha Dharma! This means that, as long as your direction is set on a high goal, it will be attained step by step and, gradually, it will be reached. Please refer to Venerable Atisha and those great scholars (尊者) in India, even including Venerable Naropa and so forth; they all have great family backgrounds and were endowed with individual talents: great family lineage and gifted talents - thoroughly possessed worldly knowledge. Upon entering into the Buddha Dharma domain, the same applies – this is high status. [18:25]
Lastly, it is called “certain goodness.” Often, although we attain higher status - you have become a millionaire - once we stretch out and die, then where we go is unknown. As a matter of fact, [you could well] fall into the miserable realms; this kind of certainty is not promising. Thus, we consider it as the “plight of three lifetimes” (三世怨), complaining about the effect for three lifetimes. Our resolution now is for ultimate benefit; once your [spiritual] advancement is continuously increasing, enhancing, and improving, the final advancement is certain goodness. How does it work? Right now, we are an ordinary being or may even be in the three miserable realms [hell, animal, hungry ghost]. First, transcend from there to be reborn as human. From the human realm, gradually, gradually improve to become better and better, then enter the deity realm. If you would rather not be reborn in the deity realm and you prefer to remain in the human realm that is fine. When the deciding moment arrives –attainment of Buddhahood - your physical form will become your complete Sambhogakaya [blissful form], the place you reside is your land of bliss (報土). This last cause of high status is certain goodness. Between the two [high status and certain goodness] lies the levels of this relationship, this is what we should know. Later, they will be discussed in detail. So for those of you inspired to attain this, this is “all benefit and happiness,” all advantage and joyfulness, as well as [their] approaches. In order for you to achieve all benefit and happiness, the proper method is required. What is this proper method? It is summarized in one statement, “the scriptures of the Conqueror” – Buddha’s teachings, the teachings bestowed on us by the Buddha. Continuing: [19:49]
for only the Buddha is free from all error in teaching what is to be adopted and what is to be cast aside.
For the overall content, there is only one being who is capable of teaching us completely and flawlessly – Buddha. [20:02]
Thus the Sublime Continuum (Uttara-tantra) says: Because there is no one in this world more wise than the Conqueror – No other who knows precisely with omniscience all [phenomena of the world] and the supreme reality - Do not disturb any of the collections of sutra set forth by the Sage himself. By destroying the system of the Sage, you will harm the sacred teachings.
Next is a verse quoted from a sutra; it states, in this world, in all three realms [desire, form, formless], there is no one that can surpass Buddha, no one is more superior or can exceed Buddha. How is he superior? “No other who knows precisely with omniscience [all phenomena of the world] and the supreme reality.” Buddha’s wisdom is omniscience (一切智智), which endowed him with the capability to precisely know all and do so without any omission. Such a laudable characteristic is not found in any other being. Within the ten realms, other than Buddha, there is none equal. Bodhisattvas have a portion of it [good qualities] but are not complete, not perfect yet. Sravakas have even less and ordinary beings do not have any. So the actual teachings are “set forth by the Sage himself,” this Sage is Buddha. “Do not confuse it” – we must not be rough with this. We should not say or think that we are clever and say, “Sure! That is the way it should be.” So many of us engage in such thoughts and have this erroneous attitude. Thus, what did the Buddha and Bodhisattvas teach us? This way: for those actions that we are not able to do, we should refrain from saying, “Well, this was convenient for the Buddha at his time; it is no longer applicable now, do away with it!” Do not say this. We should say, “We are embarrassed now, for we are the ordinary beings in this degenerate time.” Have this attitude, “Therefore, what we can truly adapt to is only this portion. This is what we are able to fulfill, the other parts [of the teachings] are unknown to me, are not within my capacity.” This is very important! [22:00]
If you feel, “This Buddha, he taught in that time, it is not applicable now!” Here, do you sense what is in your subconscious - that you see this matter clearly, you are able to see through it clearly. Only you can distinguish that he is wrong and that you are right. It is very obvious that Buddha did not have a clear vision; you are the one with a clear vision. Is that possible? But we have to be careful at the causal stage with any tiny attitude, any small opinion. This is why, in our daily routines now, when encountering a small interaction, [there arises] a small contention. This causal stage begins from somewhere small – always [from] the feeling of, “My way is this. His way is wrong.” Unknowingly, a small matter gradually grows bigger. [Our attitude toward] Sutra should be the same, [otherwise we will] gradually foster this big ego and then slander the teachings.[22:48]
So for our earnest practice, we should settle these major areas and then proceed to smaller things, to the subtlest area. You always have to remind yourself by saying, “I lack merits for now, and I have limited knowledge. Only seeing so much, I am only able to do so little.” So what does it accord with? It accords with “knowing the entrance” –once I enter from here, later I still need to be “inspired for profound study.” What should be done to study profoundly? Eliminate obstructions. If [we] say, “oh well! I just know why Buddha did so,” you are not removing obstructions but increasing them. This concept needs to be very clear. [23:25]
So, this part states that the Sutras were taught by Buddha, we should never randomly criticize them. However, in general, we will not randomly criticize; where have we gone wrong? The error is when we lack teachers of good lineage. When we read the Sutra on our own, we will explain it in such a way [with mistaken understanding]; this in fact is very terrible. Sometimes you are not aware of it, but sometimes you are. Often, unknowingly, the habit from beginningless, beginningless latent propensity is formed this way. When seeing [the teaching], you feel that you understand it and you take it for granted – this is ignorance. Buddha Dharma will not pardon you just because you are ignorant. As for cause and effect, there is no room for negotiation, no easy way out. You did not commit the infraction knowingly; however, it is still a sin even if you commit it unknowingly. If it can be pardoned, then at least the worldly view considers that the three miserable realms do not exist. No one would think, “I am fully aware of the possibility of falling to the hell realm so I committed such karmic deeds that lead to hell” this is impossible! We have to understand it properly. The text says, “By destroying the system of the Sage, you will harm the sacred teachings.” You should realize that Buddha established the rules, if you easily negate them, that harms the sacred teachings. In fact, it accumulates the gravest obstacles for oneself. [24:52]
Therefore, the words of the Conqueror, the precious collections of sutra and tantra, are the supreme instructions.
Thus, we should know be it prominent or esoteric scriptures, “collections of sutra” refers to prominent teachings, and “tantra” refers to esoteric teachings. All of them are very precious; they are all “the words of the Conqueror.” This Conqueror is the supreme and precise teachings from Buddha. They are the most laudable instructions. Now, where is the problem? It continues: [25:26]
Nonetheless, since students in this later time will not discover the intent of those words by delving into them on their own without depending on valid commentaries and the personal instructions of excellent beings,
This is to say that, in this degenerate time of ours, our Buddha will transform his target - in other words, it means us. In our degenerate time, our faculties are dull, our karmic obstacles are weighty, and our wisdom is shallow. In this circumstance, without proper and complete explanation, that is “without depending on valid commentaries.” This “valid” has its required qualification. In short, they are the three qualifications to compose a treatise that was mentioned earlier, the three of them [v.1 chapter 1 p.42]. To interpret the treatise, these three are required. Lacking them, we now compose carelessly, that is really bad. That will mislead people on the wrong path, to a winding detour. On top of these [three], an excellent instructor is required; only in this condition are you able to truly fathom Buddha’s original and profound intent. Lacking these qualifications, then we are unable to understand Buddha’s true and profound intent on our own, impossible to comprehend. That is why, upon the guidance of a virtuous teacher, you will be enlightened. [26:55]
For example, now we review the story of the Sixth Patriarch with great ease. We read the same story, it says, “So and so! Mindfully contemplate on it – not pondering the virtuous, not pondering the nonvirtuous – at this juncture; what is your true self?” Our half a day of reading is totally ineffective! Well, when in the vicinity of a virtuous teacher, he [the suitable disciple] will immediately come to proper realization. Why? It is because of the instructions from the virtuous teacher – skillful instruction. Skillful instruction is very important, very crucial!
[Note: The Sixth Patriarch was illiterate, but he was endowed with profound knowledge of the teachings from previous lives. In this life of his, we may mistake that it was very easy for him to attain his achievement.] [27:27]
the great trailblazers composed treaties and personal instructions that comment on their intended meaning. Therefore, for something to be a pure personal instruction, it must bestow certain knowledge of the classic texts.
This section refers to the “great trailblazers” – these great trailblazers are represented by the two lineages. These two Mahayana [lineages] composed various treaties to expound on the Sutras, as well as specifically point out the essential meanings. If these [personal] instructions are pure, in other words, these instructions are from an unbroken lineage and have experiential knowledge, are also free from error – these are the required characteristics.