菩提道次第广论手抄稿:旧版第十四卷A面
（手抄稿 第二册 p181）[00:07]
p. 23 (8)
所以说，记住这个话，
Thus, those with intelligence should work at this way of successfully hearing and explaining the teachings
【故此讲闻入道之理，诸具慧者应当励力。】
真正讲闻这个道理，你真正想，如果说修学佛法的人的话，那么这些人真正具足智慧的，要努力，要从这个地方努力啊！要从这个地方努力啊！这是我们开始下手的地方。所以我在这个地方，很多其他地方比较次要的，也是这样。因为当年我老师告诉我，我现在深深体会到就是这样。那时候我要学打坐也好，学什么也好，学学盘腿啊，这些东西啊，他老是呵斥我：“你忙这个干什么！”实际上这个非常重要，非常重要！后来我才知道，你一定要怎么用心的心法你知道了，然后你两个腿一盘，很快就上去了。否则的话，你把那个恶习惯养成功了，叫你改是千辛万苦啊，这是千真万确的。不是不注意，而是要注意的，可是你要本末把握得清楚，就这个。[01:12]
and should have at least a portion of these qualifications every time that they explain or listen to the teachings. This is the most important prerequisite for teaching these instructions.
(p182) 【凡讲闻时，下至应令具足一分。讲教授前第一加行，即是此故。】
所以不管是讲也好，听也好，对于这个所讲所听的教授，这个前面的加行—什么叫第一加行呢？喏，这个加行有好几个层次吧！最重要的是根本，你一定要把握得住这个本末的道，本末在什么地方？是的我们现在说这个地方，哎呀，教室要好、要凉、要通风、要什么，这些东西万一没有，没有关系！就是这个讲的人，的确是个善知识；听的人的的确确是你如法如理的，然后呢你至诚恭敬地去听，就这样。所以我这个老师他就告诉我：“那时候我们在印度的时候，那时候真苦啊！外面啊下大雨啊，里面下小雨；外面刮大风啊，里面刮小风，就这样一个状态。中午吃饭的话，然后要吃，吃过了以后，赶快弄完了以后，下午上课就在这个地方。”我去的时候，已经改善了一些。到那时候，有的人在那个地方，觉得这地方……皱一皱眼，老师跑上去，大吼一声：“你在那干什么！你还在想着那个饭粒子啊！”这样。他们当然也不大注意，这是千真万确的事实，他的精神贯注在这里。这个地方说第一加行就是说，就是说你能够圆满当然好，不圆满的话，最重要的。[02:39]
那时候老师就告诉我们一个故事。那地方很冷耶，那个海拔一千七百多公尺，可能比阿里山还要高吧！啊，这个我就不知道了。可是到那个冬天，我那年在那地方，九月里面九月底，那个后面后山上都是雪，是这样啊！九月底现在已经过了一段时候了，这个冬(p183) 天实在冷！他就跟我们说：“我们那时候在刚开始学的时候……”那时候他们在西藏，那个真正冷的地方，到了这个冬天啊，那个山上有的出去，烧开水烧不开的，实在太冷了，不管你怎么大的火，就是烧不开，就这样。然后呢他说：“我一直到三十几岁没穿过袜子！”不是我们现在这样的，哎哟，这个房子里面这么暖啊！老师讲，讲完了以后，马上准备下去，跑出去大家要论辩，这个就是一方面最佳的学习，一方面最佳的考试。[03:37]
所以刚开始的实在受不了。到后来啊那个脚上那个厚皮，这么厚！既没有鞋子、也没有袜子穿，就“叭！”就出去就出去了，那个石头上面。那刚踩上去，那个踩上去啊，说冷，冷的感觉都没有，都麻木掉了。欸，但是他慢慢、慢慢的，所以才能够学出这样好的东西来。当然我并不是说希望我们诸位做到它，可是至少晓得古人的榜样，所谓这古人并不一定说几百年以前的，就是它正法时候，像法时候，他们学法的精神根本差别何在，我们一定要具足，一定要具足。[04:20]
你宁愿不来听，说：“这我就不行，我就不想去听。”那好。那乃至于现在这地方，所以我前头，我的的确确希望你们，强迫你们来有个原因的，大家多多少少晓得，这一个它完整的教授是什么。等到下面那个第一个共下士讲完了，你们要不要来听没关系。你们可以不要来听，但是来听的人，不准许打瞌睡，这个我今天先说明。当然特别的理由，你 (p184) 晚上很晚回来，有特别的公事，那个绝对那个绝对原谅。在这种情况之下，哪怕你在这前面，一个人打瞌睡，我也很认认真真地跟你讲，讲完了以后，我下面还要跟你说。这个原因，我要这里说清楚。就是我们心里面，一定要跟这个相应，这个才是对得起自己，不要说对不起人家，不要说，这个千真万确的是一个事实。[05:13]
Wary of excessive verbiage, I have condensed the most important points. Understand them more extensively by using other sources. This concludes the explanation of the prerequisites for the instructions.
【恐其此等文词浩繁，总略摄其诸珍要者，广于余处应当了知。教授先导已宣说讫。】
好，那个不必说得太多了，那么最重要的地方，最概略的把这个东西拿出来。如果你要详细知道的，其他地方。所以在我们正式讲那个教授的之前，前面应该有的几样东西啊，在这个地方先说明。[05:49]
有了这样的，说这样的完整的一个教授—这个教授从什么样的情况来的？第一个，造者这样地殊胜；这样的殊胜的成就者，他一生造的法当中造这样圆满的法；这样的圆满法应该怎么样去讲，怎么样去听，才能够跟他圆满的情况相应。到那个时候啊，现在下面来了，所以「谛听、谛听，善思念之」，下面通常佛陀就开口说话。我们现在呢，也就认真地学习这个大善知识告诉我们的。所以说，[06:28]
IV. How to lead students with the actual instructions. The actual instructions are explained in two parts:
【第四如何正以教授，引导学徒次第分二，】
(p185) 那个是正确地相应地来说佛法的精要，把这个精要引导学徒。而这个时候，有它必然的次第。那个分成两部分：[06:48]
1. How to rely on the teacher, the root of the path?
2. How the students train their minds after having relied on the teacher?【① 道之根本亲近知识轨理。② 既亲近已如何修心次第。】
修学佛法最主要的根本在哪里？亲近善知识。所以一开头说过了，听闻佛法分二部分：第一个善知识，第二个自己，所以一百加一百等于一百。前面一百—善知识，这个就在第一个大纲，这个第一个大子目当中；然后呢亲近以后，如何修习在后面一个。[07:26]
There are two parts to the explanation of how to rely on the teacher:
【初中分二】
这个亲近善知识那个分二：[07:30]
1. A somewhat elaborate explanation for developing certain knowledge.
2. A brief indication of how to sustain the meditation.【① 令发定解故稍开宣说，② 总略宣说修持轨理。今初，】
使得我们真正如何进去，所以先简单地说明一下，让我们产生一个确定的认识。有了这个认识，下面告诉我们啊，简单地也扼要地告诉我们，修行的最重要的原则。这两个非常重要，实际上呢，每一个部分在我的感觉当中，都是必不可少的。而这个每一部分，确 (p186) 实把我们现在的所有的弊病，都一一指出来，你能够改善多少，就能够跟法相应多少。[08:21]
Atisha's Digest states: One who abides in the lineage of the Mahāyāna has relied on an excellent teacher.
【《摄决定心藏》云：“住性数取趣，应亲善知识。”】
这一个，这一个祖师的语录上面，这么告诉我们，说这个《摄决定心藏》，我不能肯定祖师语录还是论，还是论，我不知道。“住性”这个“性”是什么？平常我们分，一般的凡夫分三个项目：一个叫决定性或者决定聚，或者另外一个呢叫不定聚，还有一个叫邪定聚。那么决定性就是这种人已经种了善根，决定是要向佛法上面走的。另外这邪定聚呢，这种人没有善根，决定不能进入佛法的。还有一种人叫不定聚，他不一定，碰见一般的人嘛跟着一般人走，如果得到好的知识引导的话，他就进入佛法。现在那个“住性”的话，就是决定性的众生。通常这种人啊，我们通常说属于因位的行者，因位的行者—习种性、道种性、圣种性什么等等，我们看不同的开合说明。平常我们说信、住、行、向、地什么等等，这个就是这个地方所指的住性的数取趣。“数取趣”就是有情，就是我们。换句话说真正有善根想修学佛法的人，他决定应该亲近善知识，这最重要的。这个是论上面的，这是论上面的，我想这应该是论。[10:11]
Also Döl-wa's arrangement of Bo-do-wa's Method of Explaining says:
(p187) 【又如铎巴所集《博朵瓦语录》中云：】
那个下面啊祖师的语录，祖师语录怎么说啊？说：[10:18]
p. 24
Of all the personal instructions, "Do not give up the excellent teacher" is the prime instruction.
【“总摄一切教授首，是不舍离善知识。”】
那个博朵瓦，那是敦巴尊者的三个最主要的大弟子，大弟子，换句话说这个是传阿底峡尊者最完整教授的。而阿底峡尊者是在那个时代，整个佛教界当中的顶严，把印度大小各宗各派能够完整圆满的，能够集聚起来的就是他。而真正能够传承完整佛法事业的，敦巴尊者。敦巴尊者有主要三个弟子，这三个弟子其中之一个就是博朵瓦。博朵瓦、朴穷瓦、慬哦瓦，平常称他们为敦巴三子，而实际上西藏的佛法就靠他们三个人传下来。那么他这么说啊，他说：总摄一切教授的首，把所有的这个佛陀的教诫的精要积聚起来，这个里边的头，换句话说，这是纲要里边的纲要，纲要里边的纲要。什么呀？一句话—不离善知识。[11:39]
在我们来说，我们平常比较宗仰的《华严》，《华严》一样的，你要学一切智智，要学佛法，只有一件事情：依靠善知识，不离善知识。你们把那个《华严．入法界品》去看，从……好像从六十七卷开始看，处处地方强调这东西，一直到最后一直强调。所以没(p188) 有一个例外的，佛、菩萨、祖师，凡是修行者皆是如此。说到这里我也顺便想起来了，我们现在动不动看这个不行，那个不行，看不起别人，那表示我们啊最多也只是一个不定聚，弄得不好的话，我们就在邪定聚当中。所以决定种性的众生，地上到贤位，没有一个人例外的，都是一心一意地仰赖依靠善知识，这就是我们学习的榜样，学习的榜样。下面说：[12:48]
Thus, the excellent teacher is the source of all temporary happiness and certain goodness, beginning with the production of a single good quality and the reduction of a single fault in a student's mind and eventually encompassing all the knowledge beyond that.
【能令学者相续之中，下至发起一德，损减一过，一切善乐之本源者，厥为善知识。】
能够使我们学的人身心当中啊，得到好处的，而这个好处再微小，哪怕最起码的一点点—从功德方面来说，集聚功德；从减过方面断德方面来说，就净除罪障，消除过失—最起码的一点点，都靠善知识，都靠善知识！而这个是什么？这个就是一切善乐的根本。这我现在千真万确地体会到！我记得我刚开始头上那个出家的时候，那时候我们住在台北同净兰若。我跟仁法师住在隔壁，中间有个小小的库房，经常啊我们几天不讲一句话的，这个是千真万确。虽然每天有一个聊天的时间，总是到那时候大家，那时候你非出来不可，平常是不可以出来，那时候非出来不可！[14:02]
他那个生活也是啊很刻板，但我现在非常欢喜。那听他讲完了，一样大家进去，尽管 (p189) 如此，关在屋里面的更是鸦雀无声，没几个人嘛！但是你心里面觉得：欸，他就在隔壁，这样，你随时随地这个心里就感受到。那个时候啊，就不知不觉内心上面它有两样东西：当你不安的时候，他是个靠山；当你乱的时候，他会保得你像两个眼睛瞪大了，欸，你自然就收摄起来了，就这样。何况看见他的时候！平常很多小地方，就是因为日常生活当中一举一动，欸，现在你心目当中会留下来不可磨灭的。那时候我刚开始，以后每一个地方层层上去，我始终是这种感觉，这是的的确确的，的的确确的。所以啊这个善知识实在太重要，实在太重要！[14:56]
Therefore, the way you initially rely on the teacher is important,
【故于最初，依师轨理，极为紧要。】
所以在这个地方啊，“依师”，注意哦，很有意思！这个“依”字是个大学问哦！不是没有老师啊，你懂不懂依师的道理，你能不能去依他，这个是个学问。这个轨则、这个道理绝端地重要，绝端地重要！一直到现在为止，我们大家总觉得：哎呀，到处啊天下乌鸦一般黑！那是凡夫啊！没错。但是这个黑的当中，却有像太阳这么光明的善知识在，就看你有没有这个眼睛了，看你有这个本事，有没有去依靠他了。所以“依师”这个道理很重要。[15:44]
for the Scriptural Collection of the Bodhisattvas states: In short, attaining and bringing to completion all the bodhisattva deeds,
(p190) 【《菩萨藏经》作如是说：“总之获得菩萨一切诸行，】
这个是总的，所有的菩萨的一切行，圆满的是佛。[15:53]
and, likewise, attaining and bringing to completion the perfections, levels, forbearances, concentrations, superknowledges, retentions of teachings heard, dedications, aspirational prayers, confidence to speak, and all the qualities of a buddha are contingent upon the guru.
【如是获得圆满一切波罗蜜多，地忍等持，神通总持，辩才回向，愿及佛法，皆赖尊重为本。】
所有这种东西—大乘的这样，波罗蜜多六度，地、忍、等持，这不一一细解释。都靠尊重，“尊重”就是你的善知识，就是你的善知识，这个非常重要。[16:20]
The guru is the root from which they arise. The guru is the source and creator from which they are produced. The guru increases them. They depend upon the guru. The guru is their cause.
【从尊重出，尊重为生及为其处，以尊重生，以尊重长，依于尊重，尊重为因。”】
从这地方出生，从这个地方增长，一切地方一切时都是依靠着他，而主要的因，都在这上头。[16:39]
Also, Bo-do-wa said:
【博朵瓦亦云：】
那么下面又引那个博朵瓦的祖师的话来说，[16:45]
For attaining freedom there is nothing more important than the guru.
【“修解脱者，更无紧要过于尊重，】
真正要想修佛法的人没有比这个更重要的。下面引：[16:55]
It is sufficient to learn the activities of this life by watching others, but you will not learn them well without an instructor. Likewise, without a guru, how can we succeed in traveling to a place where we have never been, having just been reborn from a miserable realm?
(p191) 【即观现世可看他而作者，若无教者亦且无成，况是无间从恶趣来，欲往从所未经之地，岂能无师。”】
就看眼前世间的，那个世间的比起出世间的，不晓得方便多少，而你还可以看别人，你看见了别人就可以做的，对不起！没人教你，你还是不行，没有人教你就是不行！世间这么简单的人，你看别人都看不行，何况是这么难、这么深远的。再说世间的事情是你平常习惯的，单单看人家的都不行，现在这个出世间，你根本不习惯。我们无间以来，我们一直从恶道当中，一直在恶道当中，对出世的法一点都不了解，如果说你自己能够真正跑得过去的话，那这佛、佛法也太容易了。所以我们不必拿佛法，世间的现象来看，你没有人教你都不行耶！[18:01]
那么现在呢，我们自己的条件是如何啊？无间从恶道来，我们刚刚从恶道当中来。换句话说，我们恶道的习气是非常重，对于这个善法是不相应。而要去的地方呢，却是从来没去过的地方，那么地陌生！怎么可能不要老师而做得到呢？不要老师怎么可能做得到呢？这是我们啊真正的内心上面，不断地反覆思惟观察。当你这个脑筋里面生起了这样量的话，你自然而然会重视去找善知识。如果这个生不起来的话，你不会想去要去找善知 (p192) 识，一直陷在自己现在的现行当中。现在的现行是什么？烦恼。这个烦恼不是烦烦恼恼，就是坐在那儿：“这个满好啊，生活日子过得很愉快啊！”就是提不起来这种状态，就这样，这个就是我们的惰性。前面的是一个大要告诉我们了，那么现在我们说，既然亲近善知识这么重要啊，那么把下面：[19:11]
【由是亲近知识之理分六，】
把亲近善知识，从这个层次来告诉我们。[19:18]
【① 所依善知识之相】
要依靠的善知识他具足什么的条件。[19:25]
【② 能依学者之相】
然后呢我们要跟他学的人，需要什么条件。[19:32]
【③ 彼应如何依师之理，】
有了这个条件，那么然后去依止这个老师的时候，怎么个依止方法，依止道理。[19:42]
(p193) 【④ 依止胜利，⑤ 未依过患。】
依靠的殊胜的利益是些什么？不依靠的大的害处是什么？[19:52]
【摄彼等义。】
还有呢，总结起来，简单地说一下，以及前面五项当中，遗漏的补一补，这个第六个“摄彼等义”。
a. The defining characteristics of the teacher to be relied upon.
【今初，】
就是善知识的行相。[20:10]
Generally, in the scriptures and commentaries many defining characteristics of the teacher are taught from the viewpoint of the individual vehicles. However, the following is a description of a teacher who instructs you in the stages on the paths of the three persons of different capacities and guides you to the Mahāyāna, which is the path to buddhahood.
【总诸至言及解释中，由各各乘增上力故，虽说多种，然于此中所说知识，是于三士所有道中，能渐引导，次能导入大乘佛道。】
这个整个的圣教，佛的经以及菩萨的论等等解释当中，换句话说整个的佛法，它虽然说啊，不同的方法—这个不同的方法，为什么“由各各乘”？就是不同的，根性不同的，说有人天、声闻、缘觉等等。那么引导不同的人，自然有不同的方法。而现在这个地方所说的这个善知识是什么呢？要对三士道，是人天乘、声缘乘及菩萨乘能够渐渐地引导，而最后呢把他引到大乘佛道，那样的一个善知识。[21:19]
这个善知识，是有特别的好处，他最终的目的是把你引到佛地当中去的。但是啊他却 (p194) 不弃舍前面人天乘，所以他能够普遍接引一切众生。有一类能够接引人天的，但是呢再上去上不去了，声闻缘觉不行，现在他全部包含，全部包含。总共的他能够最高的却有最善巧的方便，从最低 的地方引你上来，而他最终的目标，却是这个—引入佛道。所以从这个里边去看的话，它这个什么？《法华》的精义，《法华》说：“佛说各式各样的方便，引各式各样不同的人，最后把他带到佛地。”喏，这就是它的精髓所在。那么它下面就引了：[22:15]
With respect to this, Maitreya says in his 《Ornament for the Mahāyāna Sūtras》:
【如经《庄严论》云：】
就引这个经论：[22:21]
Rely on a Mahāyāna teacher who is disciplined, serene, thoroughly pacified; has good qualities surpassing those of the students; is energetic; has a wealth of scriptural knowledge; Possesses loving concern; has thorough knowledge of reality and skill in instructing disciples; and has abandoned dispiritedness.
【“知识调伏静近静，德增具勤教富饶、善达实性具巧说，悲体离厌应依止。”】
这个善知识要具足这样的十个条件：调伏、静、近静、德增、具勤、教富饶、善达实性、具巧说、悲体、离厌，这十样东西。这样的善知识你一定要去依靠他。[22:48]
Thus Maitreya says that a student must rely on a teacher who has these ten qualities.
【是说学人，须依成就十法知识。】
学的人啊要依靠这样的善知识，这是善知识分成十个项目。[22:59]
It is said that those who have not disciplined themselves have no basis for disciplining others.
(p195) 【此复说为自未调伏，而调伏他，无有是处。】
这里再说一下，这个自己没有调伏能够调伏别人的话，绝无是处，绝无是处。这个也可以说在这地方啊，选善知识的标准，同时也告诉我们，作善知识应该怎么样。我们选别人固然如此，教别人同样地一样。自己没有调伏没有用，没有用。[23:31]
Therefore, gurus who intend to discipline others' minds must first have disciplined their own.
【故其尊重能调伏他者，须先调伏自类相续。】
你自己先要在身心上面调伏，所以我们真正要学的佛法，就要调伏自己。调伏的另外一个名字叫“尸罗”，叫“戒”。这是所以为什么我们啊一出家一定要依靠善知识，学戒学戒，喏，清楚明白了！现在这里。不是说，啊！我出家了，依靠一个知识告诉我这件衣服嘛怎么穿，这个法器嘛怎么打。当然这个也要啊，因为你要这个形象啊！但是假定单单这个的话那就错了。所以世间有一句话叫绣花枕头，绣花枕头，就是这个。如果你得到里边的体、精要的话，外面这绝对重要，这样才能够里外配合嘛。所以外面不是不要，但是要把握住。反之，反过来，如果你里边的东西没把握住，你在外面上去弄的话，那是越走越远，越走越远。乃至于到后来，反而形成障碍。[24:36]
我随举一例，譬如我们唱念什么等等的话，他得到了这个体、内涵的话，那个音调 (p196) 等非常重要。因为这个音本身自然跟法界相应的，它有一种音调自然而然能够使你心情调柔；有一种音调自然会激发你啊散乱。所以你得了体以后，它自然啊运用这个体的时候，一定要靠种种的方便，这个东西一点都不能忽视，所以这个唱念非常重要。可是你不得体，站在这个上面学，你把握不住它的精义何在，然后啊，你用你的那套东西的话，你说不定是越学越远，因为你不了解它的重心何在！你拿着世间的这种概念去看的话，你并不晓得这个世间的，说不定是坏的呢！所以越唱越远啊！样样东西都是如此。这是我们应该了解的一点。[25:35]
How should they have been disciplined?
【若尔须一何等调伏。】
那么在这种状态当中，要怎么样调伏呢？换句话说，这个善知识是怎么样自己先用过功调伏了自己呢？下面就说出来了。[25:50]
It is not helpful for them to have done just any practice, and then have the result designated as a good quality of knowledge.
【谓若随宜略事修行，于相续中有假证德名，全无所益。】
欸，他不是一点都没有哦！“随宜略事修行”，“略事修行”容易懂，他是多多少少修行的。什么叫“随宜”啊？什么叫“随宜”？随他相宜的。真正的大乘的教法，尤其是一定要了解知道完整的总体，然后本末，步步上去，不是说随便碰到一个。随便碰到一 (p197)个，对他自己是可以的，我碰到念佛就念佛，碰到参禅就参禅，乃至于你随便念一卷经，多少最后总是这个因缘而进去的，这个情况叫做“随宜”。但是这种情况之下，他照他的这个办法去略事修行，自己能够真的调伏自己吗？不行，不行。在这种情形自己都不能调伏自己，你怎么帮助别人？[26:59]
所以我们眼前看得见，有很多人去修行，哎哟，某人啊在这个地方能够得定、打坐，他得定是满好啊，可是出了定啊，一跑到世间上他那个贪瞋痴还在。所以定是共世间的，如果你用在出世，那个定是绝对重要的。然后你看见：哎哟，这个人得了定了，你要跟他学佛法，不一定。说不定他是一个有大成就者，说不定是个外道啊！这很清楚很明白，所以我们一定要把握住佛法的中心。[27:28]
另外一点啊，你说：“哎哟，这个人的戒相行持非常好。”这是佛告诉我们的，但是如果他得不到里边的真正的精要的话，形象做得很好啊，他也不一定。欸，这个人念佛很好，可是他念佛的时候满好，念完了佛下来的时候，他贪瞋痴照旧，这个都是叫作“随宜修行”。对于整个的大乘圆满的教法来说的话，这个都不大够！引导我们种善根那绝对好，这个我们要分别得很清楚。所以始终这地方把握住，本论告诉我们的这条直、宽、大、正这么完整的大路，这个高标准我们不是拿去衡量别人的，而是把这个理路辨别得很 (p198) 清楚，要求自己，说我一定要走这一条路，这个才真正重要的，说一下。[28:20]
所以像前面说“随宜略事修行，于相续当中有假证德名”，为什么叫作“假证德名”呢？他因为随宜修行，他有一点功夫的，但这一种功夫在佛法的整个的那个大体上来说，不算！所以叫“假证德名”。我们说造房子那个公案也是一样，欸，你跑着去要造房子了，你说不定看见那地方，哎哟，堆了满地钢筋，那个水泥，欸，你觉得这地方大概造屋子了，不一定！反之它什么样子都没有，他坐在这个办公室，建筑事务所正在规划，每一个地方弄得很好的话，这个比前者要好。虽然样子一点都看不见，因为他是走了正确的方向这样上去的，这个次第我们要弄得清楚。所以这个地方说假证德名，将来对我们真正修学过程当中很重要的，非常重要，必定要把握得住。[29:20]
14a Commentary
English LR v.1 p.67[00.07]
Thus, those with intelligence should work at this way of successfully hearing and explaining the teachings and
The concept of actually explaining and listening to the reasoning, if you really think about it, as a person sincere about studying Buddha Dharma, and these are people with real intelligence – hard work is required, strive at it from here! This is where the hard work should begin! This is the starting point for us. Thus, from here I [recognize] many other secondary instructions also work in the same way. Because my teacher taught me during that time, now I deeply appreciate it. Back then; I wanted to learn about meditation or something else – how to fold my legs and so forth – he always reproached me, “Why do you bother with this!” Actually this [reproach] was very important, too important! Later I found out that once you recognize the skill of mindfulness, then advancement will be very quick when you fold your legs. Otherwise, you form bad habits and it will be very hard for you to change; this is absolutely true. It should not be neglected, pay attention and distinguish clearly between what is fundamental and what is incidental. That is it. [01.12]
should have at least a portion of these qualifications every time that they explain or listen to the teachings. This is the most important prerequisite for teaching these instructions.
Regardless of whether one is explaining or listening to the instructions, the prerequisite – what is the most important prerequisite? Well, the prerequisite has various levels! The most important is the fundamental; you have to be certain of the path of the fundamental and the incidental – where are they? Sure, this place we have now, well, the classroom needs to be nice, cool, ventilated, and so on. If all of these were unavailable, that would be fine! As long as the teacher is an excellent instructor and you are a proper listener with a respectful attitude, this is the way it should be. Therefore, my teacher told me, “When I was in India, it was full of hardship! It was pouring outside and dripping inside; there was a windstorm outside and windy inside; such were the conditions. Regarding lunch, after eating, it was necessary to clean up quickly because the afternoon class used the same space.” It was better when I was there. Back then; some felt … with a frown, the teacher would yell, “What are you up to! Are you still thinking about food?” Of course, they were not too worried about [being yelled at] – this actually happened – for their energy and attention [were on the teachings]. This is about the most important prerequisite. Of course, if you can have a complete prerequisite, that is great, otherwise try to maintain the most important one. [02.39]
At that time, the teacher* told us a story. There, it was very cold, the elevation was over 1700 feet, possibly higher than Ali-shan [a mountain in Taiwan]! Well, I am not too sure. In the winter, one year I was there at the end of September, the mountain behind [the town] was completely covered with snow, just like that! Now September had been over for a while, their winter was really cold! He told us, “When we started learning in the beginning …” When they were in Tibet – a really cold place – in the winter, you could not even boil water in the mountains, it was just too cold. Regardless of how big the fire was, the water would never boil, just like that. And then he said, “I had never worn a pair of socks until I was over thirty years old!” It was not like what we have now, well, the room is so warm! After the teacher taught, [they] immediately prepared to debate outside – on one hand, this is the best way to learn, on the other hand, it is the best test.
[*This teacher is the founder of Institute of Buddhist Dialectics Lobsang Gyatso 1928~1997] [03.37]
So in the beginning it was really unbearable. But, later, the skin thickened under the feet, such thickness! There were no shoes or socks, just “Ba!” stepping on the rock outside. With the first step, it was cold, but they couldn’t even sense the coldness because everything was numb. But he slowly, slowly was thus able to form these great attitudes. Of course, I am not expecting that we should all do that, but at least we should know the example of ancient scholars – these ancient scholars do not necessarily mean people from hundreds of years ago. It means people during Buddha’s time or the semblance time afterwards [500~1500 years after Buddha’s time]. When they studied, there was a difference in the attitude of learning. We need to acquire it accordingly, need to complete it accordingly. [04.20]
If you would rather not come to hear this and say, “I am not capable, I just don’t want to listen,” that is fine. Once here, thus I did earlier wish to compel you to come for a reason: you can more or less learn what a complete teaching is. Once the teaching of the small capacity is done, it is up to you whether you will continue or not. It is your choice not to come. However, once [you] are in the class, snoozing is not allowed, today I specify it here. Of course, for special reasons, if you return very late with extra monastic tasks, that is an allowed exception. In this circumstance, even if you are sitting in the front and dozing off, I will teach you sincerely and, after that, I will continue to teach you. This is the cause I have to clarify here. In our minds, we have to resonate with the teaching, so to be fair to ourselves – before we can be fair to others – this is absolutely true and is the reality. [05.13]
Wary of excessive verbiage, I have condensed the most important points. Understand them more extensively by using other sources. This concludes the explanation of the prerequisites for the instructions.
Well, excessive wording is not needed. The key is to briefly go over the important points. If you want to learn more detail, there are other sources. Thus, prior to our actual instruction, there are several preparations that must be done ahead of time that are clarified here first.
[Note: Chapter 3 is considered as the preparation for actual instruction in Lamrim text.] [05.49]
So with such a complete teaching – how did this teaching come about? First, the greatness of the teacher – what a laudable practitioner [Venerable Atisha], he taught such encompassing teachings throughout his entire life. How [we can] explain and listen to such perfect teachings in order to resonate with this great teacher’s consummate state. By then, this next quote applies, “listen well, thoroughly and hold it in mind” – usually Buddha started teaching from here on [in the sutras]. As for us now, we should sincerely study the teaching taught by this excellent teacher – Lama Tsong-kha-pa. [06:28]
IV. How to lead students with the actual instructions The actual instructions are explained in two parts:
This is from the perspective of accurate concordance with the essence of Buddha Dharma and this essence is applied to guide students. Therefore, it must have a specific order, which is divided into two parts:[06:48]
1. How to rely on the teacher (Chapters 4-6)
2. How the students train their mind after having relied on the teacher (Chapter 7 and on)
What is the primary foundation in learning Buddha Dharma? It is to rely on excellent teachers. So [we] have mentioned in the beginning: listening to Buddha Dharma has two parts. The first one is the virtuous teacher and next is the self. So, one hundred plus one hundred equals one hundred. The first one hundred is from the excellent teacher, which is in the first part of the Lamrim outline. And then, after reliance, how you should train is covered in the latter part. [07:26]
Relying on the teacher is further divided into two parts.[07:30]
There are two parts to the explanation of how to rely on the teacher:
1. A somewhat elaborate explanation for developing certain knowledge (Chapter 4) 2. A brief indication of how to sustain the meditation (Chapters 5-6)
This will actually enable us to enter [the teaching], so we will first briefly review the formation of certain recognition. Upon having this recognition, next, the text guides us briefly on the most important principles for practice. Both of them are very important. In fact, to me, each one is indispensable. Moreover, each part actually lists all of our existing infirmities; however much you are able to improve will be however much concordance you have with the teaching. [08:21]
1. A somewhat elaborate explanation for developing certain knowledge
Atisha’s Digest (Hrdaya-niksepa-nama) states:
One who abides in the lineage of the Mahayana
Has relied on an excellent teacher.
This is from the digest of Atisha, I am not certain if it is a digest or a commentary, I am not sure. What does “abides in the lineage of Mahayana” mean? Normally, ordinary beings are divided into three groups: one is certain-nature or certain-aggregate, the second is uncertain-nature and the last one is certain-demonic-nature. Certain-nature means this kind of person already has virtuous roots and is determined to advance on the path of Buddha Dharma. The certain-demonic-nature lacks virtuous roots and certainly won’t enter [the study] of Buddha Dharma. The other type of person has uncertain-nature; he is not certain – when seeing other ordinary beings, [he] would follow, if the guidance were from an excellent teacher, he would enter the study of Buddha Dharma. So this, “those who abide in the lineage of Mahayana” refers to beings of certain-nature. Usually, we consider this type of person as the practitioners at causal stage – they may be endowed with the tendency to practice, the tendency to be on the path, or the sage’s tendency and so forth – we base this on various guidelines to distinguish. Often we refer to this as: *faith, dwelling, Bodhisattva activity, dedication, stages and so on, these are referencing the beings abiding in the Mahayana lineage. We are the beings stated here. In other words, those with virtuous roots and the aspiration to study Buddha Dharma, these people have decided to rely on excellent teachers. This [attitude] is most crucial. This is quoted from [Atisha’s Digest]. I believe this is a commentary.
[*Please refer to the table in 2B prologue translation. On Array of Stalks Sutra there are 52 levels on the Bodhisattva path: ten levels of faith; ten levels of dwelling; ten levels Bodhisattva activities; ten levels of dedication; and ten levels of stages. There is also the tenth level Bodhisattva and Buddha. There are a total of 52 levels for ordinary beings to advance to Buddhahood.] [10:11]
Also Dol-Wa’s arrangement of Bo-do-wa’s Method of Explaining says:
Next is the great teacher’s explanation, what does it say? [10:18]
Of all the personal instructions, “Do not give up the excellent teacher” is the prime instruction.
Bo-do-wa is one of the three main disciples of Venerable Drom-don-ba. In other words, they are the upholders of the entire lineage of Venerable Atisha’s teachings. And Venerable Atisha is the crown jewel of the Buddhist community at his time. He was the only one capable of completely assembling [Buddha’s teachings from] all the different schools in India. And Venerable Drom-don-ba received the Dharma Works [of Venerable Atisha] in their entirety. Venerable Drom-don-ba had three main disciples; one of them was Bo-do-wa. Bo-do-wa, Pu-chung-wa, and Jen-nga-wa were often known as Drom-don-ba’s three sons. In fact, the Tibetan transmission of Buddha Dharma relied on these three. So Bo-do-wa said: Of all the personal instructions – if we were to compile the entire essence of Buddha’s teachings – in other words, what is the essence of the essence? It is just one statement: never be apart from the excellent teacher. [11:39]
For us, we usually hold the Array of Stalks Sutra in esteem. The Array of Stalks Sutra also says: in order for you to achieve omniscience, study Buddha Dharma. There is only one requirement: rely on excellent teachers and never forsake them. You can refer to the chapter of Entering the Dharma Realm of the Array of Stalks Sutra ... I believe it starts from chapter sixty-seven. This concept is emphasized in many places throughout [this sutra], all the way to the end. Therefore, without any exception among the Buddhas, Bodhisattvas, or masters of the lineage, all practitioners are alike. Speaking of this reminds me that we are frequently picking on this or that and look down at others. This shows that the most we can be is just a person of uncertain-nature. Or, if we are careless, we are very likely to be among the certain-demonic-nature group. For those beings of certainnature that rose to the level of sages, without any exceptions, they all wholeheartedly look up to and rely on excellent teachers. These are our role models. They are examples for us to follow. Next, [12:48]
Thus, the excellent teacher is the source of all temporary happiness and certain goodness, beginning with the production of a single good quality and the reduction of a single fault in a student’s mind and eventually encompassing all the knowledge beyond that.
In order for us students to receive physical and mental benefits, regardless of how small this benefit is, at the very least – from the aspect of good quality – there is accumulation of merits. And, with respect to reducing faults: it is to eradicate obstacles and remove flaws – even at a bare minimum; it all relies on excellent teachers! And what does this mean? They are the source of all temporary happiness and certain goodness. I can sincerely sense it right now! I recall when I was newly ordained and I lived at the Taipei Tong-jing Bodhi Abode. My room was next to Venerable Ren’s, and there was a storage room in between. Often, we wouldn’t say a word for days and this was definitely true. Even during the daily time for conversation, it was required for everyone to come out. You were not allowed to come out at other times, but at that time you had to come out! [14:02]
Venerable Ren’s lifestyle could be considered as monotonous, yet now I like it very much. After listening to his talk, everyone returned [to their own rooms]. Although we were locked inside our rooms, it was dead silent, for there were only a few people to begin with! However, you could sense that: well, he is just next-door. Just like that, you would constantly sense it. Back then, unknowingly, there were two things in your mind. When you were uneasy, he was whom you could depend on. When you were distracted, he would look at you with wide eyes. So, you would naturally collect yourself, just like that. Not to mention the times when you are in his presence! Oftentimes, there were many minor details in his everyday activities, well; it now leaves an unforgettable memory in [my] mind. That was when I had just begun [practice as a monk]. Later, when advancing from each level, I always maintained this kind of attitude, which is very much the truth. Thus, the excellent teacher is too important, absolutely important! [14:58]
Therefore, the way you initially rely on the teacher is important,
So in this section, “rely on the teacher,” pay attention, this is very interesting! This word “rely” has great meaning! It is not whether there are teachers around, rather, it is that you lack the understanding of how to rely on a teacher – whether you can rely on him or not is a teaching to be mastered. This concept and reasoning is extremely important, extremely important! Until now, we may always feel that, “Alas, all ravens are black!” That description applies to ordinary beings! Although it is true, nevertheless, in the darkness there are excellent teachers shining bright like the sun, yet you don’t have the vision to spot them. It will depend on your ability to rely on him. Thus, the concept of “relying on the teacher” is very crucial. [15:44]
for the Scriptural Collection of the Bodhisattvas ((Bodhisattva-pitaka) states:
In short, attaining and bringing to completion all the bodhisattva deeds,
This is in general; when Bodhisattva deeds are perfected, the effect is Buddhahood. [15:53]
and likewise, attaining and bringing to completion the perfections, levels, forbearances, concentrations, superknowledges, retentions of teaching heard, dedications, aspirational prayers, confidence to speak, and all the qualities of a Buddha are contingent upon the guru. The guru is the root from which they arise.
All Mahayana teachings including the six perfections, levels, forbearances, and concentrations; we will not go into detail. All of these depend on reliance on the guru. “Guru” is your excellent teacher - your virtuous teacher - this is of great importance. [16.20]
The guru is the source and creator from which they are produced. The guru increases them. They depend upon the guru. The guru is their cause.
[All Mahayana good qualities] arise and increase from here, through constant reliance on the Guru. The primary cause lies right here. [16.39]
Also, Bo-do-wa said:
Next is the quote from Bo-do-wa, the great teacher of the lineage, [16.45]
For attaining freedom there is nothing more important than the guru.
For practitioners to achieve liberation, there is nothing more important [than relying on the guru]. Next, [16.55]
It is sufficient to learn the activities of this life by watching others, but you will not learn them well without an instructor. Likewise, without a guru, how can we succeed in traveling to a place where we have never been, having just been reborn from a miserable realm?
Just by looking around and comparing the worldly beings to the renunciates, the [worldly] have more convenient conditions: by mimic other person; you will be able to do the same, too. But, sorry! Without proper instruction, you will most likely not be good at it – you will not do it correctly without guidance! Even such simple worldly tasks you won’t be able to master by mimicking others, not to mention something that is this difficult and profound. Moreover, even the worldly things are what you are accustomed to; you will not be able to master it by only mimicking others. Now, for this renounced path, you are totally unfamiliar with. From beginningless time, we have been in the miserable realms – constantly circling in it – completely unknown to the renounced practice. If you claim to have the ability to complete it on your own, then this Buddha and Dharma are way too easy. Thus, let’s not take Buddhism [as the example]. Just by observing worldly phenomena you will not be good at it without guidance![18:01]
So now, what does our own situation look like? [We were] constantly in the lower realms and were just reborn from a miserable realm. In other words, our tendencies from the miserable realm are weighty and are not aligned with virtue. The destination is totally unfamiliar! How can it be achieved without teachers? How can it happen if [we] forsake teachers? This is what we need to repeatedly contemplate and analyze sincerely in our minds. Once your mind has generated this capacity, you will naturally look for virtuous teacher seriously. On the contrary, you will not consider looking for one while constantly submerged in the current state. What does this current state reveal? It is an afflictive attitude. Ah, this affliction does not necessarily mean feeling miserable, sitting there thinking, “this is pretty good and life is very pleasant!” This is the state of being unable to be motivated, just like that – this is our laziness. The preceding section has provided us with a general outline, now we may say well, since relying on virtuous teacher is so important, then next, [19:18]
a. The defining characteristics of the teacher to be relied upon
What are the qualified characteristics of the excellent teacher?
b. The defining characteristics of the student who relies upon the teacher
And what are the qualifications of students who intend to rely on them? [19:32]
c. How the student relies upon the teacher
Once the qualifications are met, then, at the time of relying on this teacher, what is the proper approach and principles? [19:43]
d. The benefits of relying on the teacher
e. The faults of not relying on the teacher
What are the laudable benefits of reliance? And what are the great faults of not having reliance? [19:52]
f. A summary of the meaning of the previous five parts
Moreover, to briefly sum this up, this simply provides an overview of the previous five parts. This is the sixth part, “a summary of the meaning of the previous five parts.” These are the aspects of reliance on the excellent teacher. [20:10]
Generally, in the scriptures and commentaries many defining characteristics of the teacher are taught from the viewpoint of the individual vehicles. However, the following is a description of a teacher who instructs you in the stages on the paths of the three persons of different capacities and guides you to the Mahayana, which is the path to Buddhahood.
Throughout all of the laudable teachings: Buddha’s sutras and Bodhisattvas’ commentaries and so forth – in other words, the overall Buddha Dharma – various approaches were taught. Regarding these different approaches, what is “the viewpoint of the individual vehicles”? It is that, there are people with different nature and dispositions: there are human and deity, sravaka and pratyekabuddha, so on and so forth. Thus, to guide beings of different nature, of course there are different methods. Now, what is this virtuous teacher referring to? This teacher is able to gradually instruct all beings, including humans and deities, sravakas, pratyekabuddhas, and Bodhisattvas, and eventually guide them to Buddhahood on the Mahayana path – this kind of excellent teacher. [21:19]
This virtuous teacher has a special good quality: his ultimate goal is to guide you to Buddhahood. Since he never forsakes humans or deities, therefore he is able to guide all beings. Some [teachers] can only guide humans and deities, but not beyond sravakas or pratyekabuddhas. Now this teacher is completely and extremely capable. Overall, he can reach the highest level with the most skillful means, with most effective guidance for you to advance. And his ultimate goal is this – guiding us to Buddhahood. So, from this perspective, what does this mean? It represents the essence of the Lotus Sutra, which says, “Buddha applied various approaches to guide various types of beings, eventually leading them to the Buddha realm.” Well, this is the essence of [the Lotus Sutra]. Next is the quote from: [22:15]
With respect to this, Maitreya says in his Ornament for the Mahayana Sutras (Mahayana-sutralamkara)
This quote is from the Ornament for the Mahayana Sutras. [22:21]
Rely on a Mahayana teacher who is disciplined, serene, thoroughly pacified; Has good qualities surpassing those of the students; is energetic; has a wealth of scriptural knowledge; Possesses loving concern; has thorough knowledge of reality and skill in instructing disciples; and has abandoned dispiritedness.
This excellent teacher is endowed with the following ten qualifications: disciplined, serene, thoroughly pacified, good qualities surpassing those of the students, energetic, has a wealth of scriptural knowledge, has thorough knowledge of reality, skill in instructing disciples, possessing loving concern, and has abandoned dispiritedness. For a virtuous teacher with such qualifications, you must rely on him. [22:48]
Thus Maitreya says that a student must rely on a teacher who has these ten qualities.
So a student should rely on such a virtuous teacher, there are ten qualities for such virtuous teacher. [22:59]
It is said that those who have not disciplined themselves have no basis for disciplining others.
I will try to explain it again: if personal discipline is not achieved, trying to discipline others is impossible, and it will never work. This can also be the guideline for selecting a virtuous teacher to rely on; it also tells us what the qualities of virtuous teachers are. Our selection of reliance is like this – we should have the same attitude to teach others. Without taming the self, it is of no use [to help self or others]. [23:31]
Therefore, gurus who intend to discipline others’ minds must first have disciplined their own.
You have to tame your mind first; that is why we seriously need to study Buddha Dharma – it is to discipline the self. The other name for discipline is “sila” or “precepts.” This is why, after our ordination, we must rely on virtuous teachers immediately – to learn discipline or precepts. Well, this is clear! This is not to say that I am ordained, so I rely on a teacher to show me how to put on the robe and how to play the Dharma instruments. Of course these are required, for you still need to build the image! However, if it is only about this, then it is wrong. There is a worldly term, “sheer impressive appearance,” which is something lacking substance, just like [an embroidered pillow case stuffed with materials of inferior quality]. If you attained the essence within, the appearance is absolutely important – this is how the internal and external complement each other. Thus, it does not mean that the appearance is not needed; it is to hold on [to the essence]. On the contrary, if you don’t grasp the essence within and just work on the cosmetic appearance, then you will deviate further and further. And even, in the end, it could turn into an obstacle for you. [24:36]
I will pick a random example. For instance, our chanting and so on, in order to attain the essential content, the tone is very important. Because this sound corresponds with the Dharma Realm, there is a tone that will naturally enable your mood to be pacified and there is another tone that will agitate and confuse you. So when you obtain this essence and apply it spontaneously, all sorts of proficient approaches are required – there cannot be any negligence – so the chanting is very important. If you don’t have the essence and stand here trying to learn, you will not be able to grasp its essential meaning. Then, if you apply your own understanding, it is very likely that you will be further away, because you don’t know what the essence is! As you view it with a worldly perspective, you are not aware that you have a worldly perspective and can possibly make it even worse! Thus, the more you chant, the further away you go! This is how everything is, and this is the point we should understand. [25:35]
How should they have been disciplined?
So, in this situation, how does one become disciplined? In other words, how did the excellent teacher work on selfdiscipline? It reveals below, [25:50]
It is not helpful for them to have done just any practice, and then have the result designated as a good quality of knowledge.
Well, this is not saying that the practitioner has no practice at all! “To have done just any practice” – the part of “just any practice” is easy to understand – he more or less has practiced some. What is “any”? It means any practice to his liking. A true Mahayana teaching especially requires a thorough understanding of the entirety of the complete path, and then advance step-by-step, instead of practicing anything you come across. To randomly apply any teaching is fine for the individual practitioner. If I come across chanting Buddha’s name, I chant Buddha’s name. If I encounter practicing Zen meditation, I practice Zen meditation. And even if you randomly recite one chapter of sutra you will more or less have this cause to enter [the teaching] – this attitude is considered as “any.” However, in this situation, by adopting this approach of scratching the surface, can personal discipline be achieved? It is not possible, impossible. In this situation, you can’t even tame yourself, how can you help others? [26:59]
So we can see many people applying meditation now. Well, so and so can achieve meditative serenity in a sitting posture. He may feel very good in the sitting meditation, however, once out of the meditation he engages in worldly matters - the attachment, anger, and ignorance are still there. Thus, meditation is common to the worldly beings. If you apply it in the renounced path, that meditation is absolutely important. Upon noticing, ah, this person achieved meditative serenity. You want to study Buddha Dharma from him – don’t be so sure. He could possibly be a great practitioner or a non-Buddhist! This is very explicit and clear, so we must grasp the essence of Buddha Dharma. [27:28]
Another point is that you may say: “Wow, this person’s apparent sign of upholding the precepts is pretty good.” As Buddha taught us, if this practitioner is incapable of attaining the true essence within, the appearance may not necessarily be good. Well, this person may chant Buddha’s name very well, however, he may be a great chanter, after the chanting session, his attachment, anger and ignorance still remains – these are all considered as “to have done just any practice.” From the perspective of the encompassing Mahayana teaching, this is not sufficient! It is definitely great to guide us to plant virtuous seeds – for we have to distinguish it very clearly. Hence, always be assured that this treatise teaches us this direct, broad, grand, accurate and complete path. This high standard is not for us to measure others with, yet it is to distinguish the logic very clearly and apply it to ourselves by saying, “I must take this path.” This is what is considered truly important; I just wanted to mention it here. [28:20]
So, with the preceding statement of “it is not helpful for them to have done just any practice, and then have the result designated as a good quality of knowledge.” Why does it say, “Designated as a good quality of knowledge”? Because of the random application – he may have some accomplishment, but this accomplishment is not accountable within the entire essence of the Buddha Dharma! Thus, it is referred to as “designated as a good quality of knowledge.” In the example of building a house that we mentioned before, it is the same. Well, you go out to build a house, maybe you see that place piled with steel bars and cement, and you presume this place is for building a house – not necessarily! On the contrary, while the architect sitting in the office is planning to ensure every aspect is covered, this may be more proficient than the former case. Even nothing can be seen from the appearance, but the latter case is progressing in the proper direction for advancement. We have to recognize this sequential order very clearly.