菩提道次第广论手抄稿:旧版第二十三卷A面
P. 42 (3)（手抄稿 第三册 p217）[00:10]
有的时候送一点供养，一个红包，好了，就算啦！是的，这是结一个缘！就算结个缘，好像很平淡，也有它的殊胜意义。但是，是不是就这样能够增长功德？不一定，要看它的内涵，这个内涵是绝对地重要。假定你对皈依这件事情了解了，做到了，马上产生效果。什么叫做到？上面，昨天已经告诉我们的，必定要跟相续和合，所以这个皈依，跟你的身心和合的。那我们说弄了个半天，怎么个和合法呀？说实在的，这点我们都不懂。不要说初机的人不懂，乃至于很多久修上座，也未必见得了然于心。可是这地方并不是说那些久修上座毫无消息啊！他有的很多人，他在做，但是，他不一定了解这个道理，这个倒是很普遍的。[01:13]
如果是我们只求自利，那个没问题，你简单解决了以后，像辟支佛，他自己完全觉悟了，叫他说法，他说不来，显一个神通给你看看，这样。那么小乘的很多声闻圣者，也是 (p218) 如此。如果，我们现在想学大乘佛法，要想自他兼利，而真正的目的，要想彻底解救法界一切有情，到了那时候，你开不了口，这怎么办？所以关于这个概念，非常重要！而实际上真正说起来，假定我们现在了解了，你跨出去的时候，那是事半功倍；否则的话，我们糊里糊涂，做了半天，不晓得我现在这一念，对呀不对？碰巧的碰对，碰不巧的，碰错也不知道，那只有死命地硬来、硬作，这样。这个东西就是，花了太多的时间是得到很少的效果。[02:14]
所以关于怎么样相续和合，这地方所以不讲，因为这地方约略地、大略地说一下，把那个纲要告诉你，把那个纲要告诉你。说后面我们顺着这个次第，一步步下去的话，他会告诉我们，真正修学佛法第一步—皈依。皈依是什么？什么样才是皈依？这太重要了，太重要了！到现在为止，我觉得我最受用的一件事情，没有别的，就是皈依。还记得几年以前，那时候我到台中去拜访李炳老，那么谈起来，谈起来了以后，这个我也给他说老实话，我说我学了这么十多年哪，到现在为止，发现还在学皈依。欸，他老人家听到很来劲！啊，他也说，说他学了一辈子也学这个！[03:12]
看看喏！皈依两个字不是那么简单！就像我们昨天曾经谈起过了，说我们懂了，真的懂了吗？大成问题！文字上面懂，那个是世间的，你如果不能深入—戏论、魔业，就是 (p219) 这个。那么，现在我们说，弄了半天我们进不去，怎么办呢？欸！他告诉你，原因是你这个助缘不具足。助缘有两种：障碍没有清除，那么要忏悔；资粮、顺缘，没有积聚，那么要努力。在这种状态当中，就告诉我们，修行那个七支，“以治身心”，治就是净治、调治，这就是十大愿王。现在我们看那个文，四十二页第四行。[04:15]
p. 42 (4)
With respect to the seven branches of worship, the first, the branch of obeisance, includes the combination of physical, verbal, and mental obeisance. It is expressed in the first verse of the Prayer of Samantabhadra:
I bow down with a clear mind, body, and speech to all lions-among-humans, leaving none out— Those who traverse the three times in the worlds of the ten directions, however many there may be.
This verse is a sincere and respectful physical, verbal, and mental obeisance that does not simply conform to what others do.
【 ◎ 其礼敬支中，三门总礼者，谓“所有”等一颂。】
这个礼敬支第一支，实际上这个礼敬支，包括了十大愿王的两支—第一、第二。那么这个七支当中的，这个礼敬分成功三门总礼跟三门别礼；总礼是一起的，别礼是身、口、意方面。那个颂子就是“所有十方世界中，三世一切人师子，我以清净身语意，一切遍礼尽无余。”就是这个颂。它那个“等”字的含摄，我想这个十大愿王，普通我们在座同修大部分都很熟悉，所礼的对象，是三世的、是十方的、一切的人师子，就是佛陀。然后礼的时候，我以清净的，“清净”的这两个字，要注意喔！所以昨天写在黑板上，“清净”跟“寂静”两个字的差别。如果说，广义地来说，清净也可以含摄寂静；如果说仔细地说，清净跟寂静不太一样。那么对我们现在凡夫来说，我们能走的就是清净，这个非常重要！[05:43]
(p220) 关于这个概念，我会一一指出来，真正我们现在要努力学习的，就是这个地方。你能够以一念清净地礼一下佛的话，这个功德不可思议，不得了地大，不得了地大！所以经上面告诉我们说，喏，你如果能一念清净地礼这个佛塔的话，那么从这个下面，向下一直到那个金刚际，你礼的这个范围之内，这个土磨成功细砂、细末，每一个末一个单位，你就将来得到如此多的转轮圣王位，不得了呀！你现在我们脚底下，随便挖一块土，不得了！然后像你身体当中一直到金刚际，那不得了的！然后磨成粉末，你能够清净礼佛之功德，这么个大法，所以说，这“清净”两个字，不要轻轻放过。[06:44]
礼的时候呢，身、口、意，而且“一切遍礼”，没有一点剩余，这个是总礼。所以他下面解释：[06:53]
Do not take as your object of meditation the buddhas of a single direction in the universe or of a single time. Rather, take all the conquerors who reside in all ten directions as well as those who have already visited this world previously, will visit here in the future, and are appearing at present.
【非缘一方世界及一时之佛，应缘十方过去当来及现在所有一切诸佛。】
然后呢？
This verse is a sincere and respectful physical, verbal, and mental obeisance that does not simply conform to what others do.
【以至诚心，三业敬礼，非随他转。】
我们现在能够做到的，就是恭敬至诚。“随他转”要了解，什么叫“随他转”？有几种形式：有一种随他转，随外境的随他转，别人也拜，你也跟着拜，大家在这个地方，大家在那儿拜，你也不得不拜，就是这种味道。我们上早、晚殿很多情况之下，唉，苦苦恼(p221) 恼跑得去，那是随外面的他转。还有一种呢，虽然没有外面，你自己在那儿拜，但是啊随烦恼转，这个仍旧不相应。要怎么样才对啊？如法地、如理地，那个时候去拜，那个时候就是清净的礼，这个概念，这个概念。[07:55]
现在呢，关系这些问题，我们大家都会说：“哦，要清净的，不要这样。”什么是清净呢？假如你们已经懂得，非常幸运，去努力；如果不懂得的话，好好地努力学下去，好好地努力学下去。那个地方会非常细致，也可以说很实在。所以我们真正修学佛法，那不是说文字上面讲了懂了，你真正做到的你心里很清楚。随时随地一检查就晓得，现在是杂染、是清净的？是迷迷糊糊的、还是非常正确的？[08:28]
所以那个时候不要等到说临终的时候，哇，说啊，然后看看，等阿弥陀佛来不来接引。哪有这样的事情啊？那时候太晚了，你当下一念、一拜，你就很清楚。平常的时候，你积累的就是这么摆在那个，帐就是摆在那里，你每天就算下来，今天赚、赔，看得清清楚楚。一天是如此，一个月如此，一年是如此，到那个时候，临终的时候，你自然很稳当，很有把握！这个差别就是差别在什么呢？一个是文字上面了解，一个是文字所指的我们相续；换句话，我们身心上的行相清清楚楚。下面：[09:12]
The master Ye-shay-day explains in his commentary:
(p222) 【智军阿阇黎释中云：】
那位—这个大祖师解释。[09:18]
"Even if you bow down to one buddha, the merit is immeasurable. What need is there to mention the merit of bowing down while imagining that vast number of buddhas?"
【“此复若仅顶礼一佛，所得福德，且无限量，何况缘礼尔许诸佛。”】
拜一个佛就不得了，刚才说的这个是拜一个佛的功德，就这么多！现在呢，十方、三世，无余遍礼，你能想像得到这个功德之大吗？那个还是七支当中一支哦！那么这是总礼。[09:49]
In regard to physical, verbal, and mental obeisance,
【◎ 三门别礼中】
然后呢，身、语、意。[09:53]
physical obeisance is expressed by the second verse: with a vast number of bodies has extremely great merit."
I make obeisance to all the conquerors, with bowing bodies as numerous as the particles of those worlds, perceiving all of the conquerors through the strength of prayers that aspire to auspicious deeds.
Imagine all the conquerors abiding in all directions and times as if you are actually perceiving them as objects of your mind. Also, as you bow down, imagine duplicate images of your body emanating from your body in a number equal to the minute particles of the buddhas' realms. Moreover, you should have initially been motivated by the strength of deep faith in the auspicious deeds of the objects of your obeisance. The master Ye-shay-day explains, "If even an obeisance with one body has great merit, one with a vast number of bodies has extremely great merit."
【身礼敬者，“普贤行愿”等一颂。谓以方时所摄一切诸佛，以意攀缘，如现前境。变化自身等诸佛刹，极微尘数，而申敬礼。此复是于诸境，所有普贤妙行，发净信力，由此信力，发起礼敬“一身顶礼其福尚大，况以尔许身业礼敬，其福尤大”，智军阿阇黎所释也。】
(p223) 别礼呢，就是下面那个。“普贤行愿威神力，普现一切如来前，一身复现刹尘身，一一遍礼刹尘佛。”等等，下面一共有几句，大家都了解的。这个意思说以时、方，“时”就是三世，“方”就是十方。这个包含了什么？包含了法界，无尽的法界，统统在这里了。那么然后呢“以意”，就说你的观念去缘想这个。平常的我们那个“意”，是攀缘的什么？外境是一种，里边是一种；不管是若外境，若内境，都是烦恼相应的。现在不是，我们要一心至诚地去缘这个，就像现前一样。所以这个文字很容易懂。除了这个以外，还要于普贤的妙行，“发净信力”，这样。[11:36]
这个以我们的情况看起来，好像我们很难做到。是！的确，以我们现在情况来说，是很难做到。那么在这种情况之下，有一个基本的概念，大家要了解，我们现在到这里来，学佛的凡夫，这是我最究竟的目标，所以我们盼望的是将来得到这个圆满的果。请问，你要得到圆满的果，现在该下如何正确的因？了解吗？非常清楚喔，每个地方。[12:14]
所以我们千万不要说：“唉呀，我是凡夫啊！”这句话对不对？对的。下面一句话，就不一样了。平常我们说：“唉呀，我是凡夫啊！”那好，停在那里，坐在那里，等那个佛果天上掉下来。完全错误！下面说：“因为我是凡夫啊，所以努力在因地上面哪，积正因资粮。”这就完全对了！你要积正因资粮，要有正确的方法哦！那个时候你了解了正确 (p224) 的方法，照着去做，你就很清楚、很明白，一步一步地向前上进。所以说：“啊，我现在是凡夫啊，所以我要赶快努力啊！”你绝对不会停在这个地方！[13:04]
因为你赶快努力步步上升，欸，所以不知不觉当中，慢慢、慢慢地，这个一步靠近一步，一步一步靠近，靠一步，就接近了。就像我们平常念书一样，平常世间再难的东西，喔唷，你没学的时候，停在那里觉得难得不得了！欸，它有一个很善巧的方法，先到幼稚园里面去。啊，他跑到幼稚园做一些什么啊？简单极了！小猫跳、小狗叫，来来来，去去去。这个不用幼稚园也会呀！欸，但是它有它的道理在，你去了以后，弄弄很欢喜。刚去的时候，让你有欢喜，然后呢一步一步上去，你不知不觉当中，到了二十岁、三十岁，你就成功一个大学者了嘛，你样样可以行了嘛！在你真正过程当中，你并不觉得这么难得不得了欸！[13:56]
所以你们到这个时候，你就信得过我一句话：“修行不难！任何一个时候，你只要跨一步，但是你必须跨一步！”这个时候你了解了：你跨了没有？这个“跨”跟“原地踏步”是两件事情。跨是要向前的，原地踏步已经不可以，弄得不好，我们往往，向后转，再向后退。真正重要的在这个地方，修学佛法，亦复如是。所以这个地方就谈到什么？质正、量圆、次第无误。等到你最后，到等觉、成妙觉的时候，还是跨一步欸！因为还是跨 (p225) 一步，所以我们释迦世尊，坐在那个菩提树下，抬头一望，哎，成了佛了！不是吗？他也这么一下欸！但是他这个一下，怎么呢？就是，哪，就是这么一来！我们现在这地方，是亦复如是。[15:01]
所以这个普贤的妙行，我们现在走对了，下脚的第一步就是千万不要说：啊，这个十地菩萨的事情啊！对的，这是十地菩萨的事情！从哪里开始啊？从我现在开始。你不想学佛也就罢了，赶快回家去，慢慢地忏悔，供养三宝，积了善根再来。跑到这个地方来的话，那就是正式走的时候，正式走的时候。所以我，这一点为什么说，譬如我们这里有一位老上座，昨天那个某某法师他说，欸，他是在这地方该吃该住的。我为什么赞叹他？他这样，他还这么努力地在这里学耶！所以我们年轻人哪，想到这里该惭愧；反过来说，这个真是我们的老师。[15:54]
那么现在我们下面说，啊，我们能够这样地因地当中，有正确的认识，照着做对了，发起那个净信力，要这样去，所以这个是产生这么大的功德！因为你有这个功德，对你以往的罪过来说，抵销了，净除罪障；抵销了以后，向前来说，资粮集聚了。那么这个别礼当中的“身”。意敬礼呢，[16:26]
Mental obeisance is expressed by the next verse:
Upon one particle there are buddhas as numerous as the particles of those worlds, and all are seated in the midst of their children. In this way, all are spheres of reality. I imagine conquerors filling all of those particles.
Buddhas are seated even upon each of the most minute particles and are equal in number to all of those particles. Each buddha is surrounded by bodhisattva disciples. Mental obeisance develops belief through recollecting the buddhas' good qualities.
(p226) 【“意敬礼者，“于一尘中”等一颂。谓于一一微尘之上，皆有一切尘数诸佛安住菩萨围绕会中，应发胜解，随念诸佛，所有功德。”】
那个就是“于一尘中尘数佛，各处菩萨众会中，无尽法界尘亦然，深信诸佛皆充满。”这个就是我们的概念，所以这个“意”敬礼。任何一个最小的微尘当中，就有微尘数的佛刹，有微尘数的菩萨等等围绕。关于这个概念，怎么？“应发胜解”。在这一段话当中，重要的要“发胜解”。什么叫胜解？就是对你所缘的那个境，确定不疑的，不为他转。平常我们心里面浮浮泛泛，这个不是胜解，胜解的话，就是确定不疑的。[17:24]
那么这个我们现在，就是马上用得上的，当我们有了这个胜解以后的话，尽管眼前我什么都看不见，可是我确定晓得：我啊现在在无明当中，像一个瞎子一样看不见，可是佛菩萨的光明，就像我虽然看不见太阳，像瞎子看不见太阳，可是太阳照着瞎子呀！所以你心里面，这么确定的这样的心念。当你想着，你虽然看不见佛，可是佛是明明白白，坐在你面前瞪大你的话，你自然哪非常恭敬、非常至诚。欸，那个时候，这个相应的功德，一一都启发增长，这个是意敬礼者。[18:14]
Verbal obeisance is expressed by the next verse: In praise of all the sugatas, I express the excellence of all the conquerors. With all the sound of an ocean of voices in song and oceans of inexhaustible praise.
【◎ 语敬礼者，“各以一切”等一颂。谓于诸佛功德胜誉，不可穷尽，化一一身， (p227) 有无量首，】
p. 43
First, in accordance with scripture, imagine that immeasurable heads emanate from each of your immeasurable bodies and that immeasurable tongues emanate from each head. Vocal obeisance is expressing with pleasant song the inexhaustible praises of the buddhas' good qualities. In this verse "song" means praise. The song's "voices" are its causes; that is, tongues. "Ocean" is a term for multiplicity.
【化一一首，有无量舌，以微妙音而称赞之。此中音者，即是赞辞，其支分者，谓因即是舌根，（此与汉文稍有出入）海者是繁多辞。】
那么这个，他下面说与汉文稍有出入，这个我们汉文系统当中，就是第二支“称赞如来”，实际上呢它并归在礼敬支当中的语敬礼，我们这一支“各以一切音声海，普出无尽妙言辞”，就是这一个。这个内容虽然描写的时候，容有出入，可是它这个，你了解以后，照着去做的话，这是一样的。所以这是第一支，这个是礼敬，那么包括了十大愿王里头两支。第二支呢是供养，就是我们的第三支。[19:26]
With respect to the second branch of worship, offerings, there are both surpassable and unsurpassable offerings.
【◎ 供养支中，有上供者，】
供养分两个：一个有上的，一个叫无上的。有上的，就是我们普通的。[19:34]
The former is expressed by the next two verses: I offer to the conquerors exquisite flowers, the best garlands, musical instruments, ointments, excellent umbrellas, superior lamps, and choice incenses. I make offerings to the conquerors with the best garments, superior perfumes, fragrant powders piled as high as Mount Meru— All in the most excellent arrangements.
【“以诸最胜”等两颂。】
那颂文是“以诸最胜妙华鬘，伎乐涂香及伞盖，如是最胜庄严具，我以供养诸如来。”就是这个。那么这个两颂，什么？以最胜的妙华，最胜的香。[19:52]
"Exquisite flowers" are wonderful, loose flowers such as those of the human and divine regions. "Garlands" are various flowers that are alternately strung together.
【最胜华者，谓人天等处，所有众多希有散华，鬘谓配贯种种妙华。】
(p228) “华”就是散的一朵一朵花，“鬘”，就是把那个花连串起来的。[20:05]
Both of these terms include all types of real and imagined flowers.
【此二种中，皆有一切，或实或假。】
什么是实？实在的。什么是假？那是观想的。[20:14]
"Musical instruments" are stringed, wind, and percussion instruments.
【伎乐者，谓诸乐具若弦若吹，】
“弦”就是弦乐器，弦乐器。“吹”的话，就是管乐器，铜管乐器等等、木管乐器，都在这里，箫呀、笛呀、喇叭呀那是吹的；弦乐器那就是钢琴啊，那么小提琴，这是弦乐器，那么像我们这胡琴啊什么等等。[20:38]
... "Ointments" are ointments of fragrant incense for the body.
【若打若击。涂香者，谓妙香泥。】
那个“香”，用在涂在身上的，涂在身上的。实际上，我们现在西方人用的那个雪花膏等等，那么印度当年，他很重视这个东西。[20:58]
"Excellent umbrellas" are the best umbrellas. "Lamps" includes luminous precious jewels as well as fragrant and luminous lamps such as butter lamps. "Burning incenses" are single-fragrance and mixed-fragrance incenses. "The best garments" are the best of every kind of apparel. "Superior perfumes" is said to be scented water given in offering bowls; it includes such water as that which is infused with a smell that spreads its odor into a universe of three billion world systems. "Fragrant powders" are equal in height and width to Mount Meru. They are also either alternating rows of colored sand for drawing a mandala or fragrant incense powders suitable to be scattered or burned which have already been wrapped into parcels.
【胜伞盖者，谓诸伞中诸胜妙者。灯烛者，谓香油等气香光明，及摩尼宝有光明者。烧香者，谓配众香，或唯一种所燃烧香。胜衣服者，谓一切衣中最胜妙者。最胜香 (p229) 者，谓妙香水供为饮水，以氛馥香遍三千界所熏水等。末香者，谓妙香末可撒可烧，或积为堆，或画坛场，支配颜色形量高广等妙高峰。】
所有那些东西多得像那个妙高峰，妙高峰就是须弥山；那个，换句话说，不一定就像须弥山，既然是有上供养，拿我们世间来说，最多的，没有再超过的。这个须弥山是众山之王，所有的最高广的就是它。[22:09]
"Arrangements" refers to all the above; they should be predominantly good, ornamental, and varied.
【聚者加于前文一切之后，有众多义及庄饰义并种种义。】
就是这个，这文字满容易懂，所以自己看一遍，这是供养。反正是把最好的东西，我们有的最好的东西，人天当中，但是这种东西并不是最超、最殊胜的，所以叫有上供养。那么下面叫：[22:29]
The next verse describes unsurpassable offerings:
【◎ 无上供者，】
看看什么是无上供？[22:32]
I imagine all unsurpassable and vast offerings for all the conquerors. With the strength of my faith in auspicious deeds I bow down and make offerings to all the conquerors.
【“我以广大”等一颂。】
说“我以广大胜解心……”就是这个，那个才是无上的。[22:40]
Surpassable offerings are those of worldly persons. Therefore, unsurpassable offerings are completely good things created by those with power, such as bodhisattvas.
(p230) 【言有上者，为世间供，此中乃是诸菩萨等，神力所变微妙供具。】
这个“有上的”是世间的供养，现在的“无上的”是佛菩萨的神力供养。那么现在我们有没有这个神力？没有。不要愁！这个神力是“果”，我们现在能作的“因”，因绝对可以做得到！我们现在真正应该做的，就是因。所以处处地方注意哦！我们现在真正修学佛法的人往往不认识，把握不住这一点，总是离开了因果谈佛法，这个是一个修学佛法的致命伤，致命伤。所以我们真正的在眼前的，你只要自己问说：我现在当下一念，是不是在因地上面做？只要做，对了！[23:36]
当然这因地当中做，也有迂回跟直接远近之分，所以我们现在真正差别的，就是差别这些。第一个，是不是在因地上做对？第二个呢，这个虽然同样的对，是近、是远哪；是迂、是直啊；是大、小啊，这一个。所以虽然是诸佛神力，对我们来说，却也同样地可以做。所以在我们三慧当中，闻、思、修三个，诸佛的神力，是跟修相应的；我们现在呢，闻、思相应的。闻、思相应完完全全是凡夫，所以这个办法的的确确，从我们想修行的人下脚第一步，一直到最后成佛，一直成佛，然后跟它永远相应。[24:27]
The two final lines of this verse should be affixed to all of the above verses in which the sentiment of these two lines is not present. They indicateyour motivation and the intended recipients of your obeisance and offering.
【颂后二句，于前一切，不具足此二句义者，悉应加之。】
(p231) 就是说每一句当中，都要把这“一切”加在上头，统统包含，没有一点遗漏。[24:40]
【是说敬礼及诸供养所有等起及其境界。（此与汉文稍有出入）】
这个上面说所有的供养，及等起，什么叫“等起”？大家了解不了解这等起的意义？我在这儿跟你们说一下：平常我们做一件事情，除了做这件事情以外，实际上，比如说我们的心跟其他相关的，就是同样的这个心情，由于这样的一个意乐，由于这样的志愿，所以引生出来的相关的各部分。我只是简单地说一下，那个以后有机会，再把它详细地说明。等流，等起，换句话说，你这个做的时候，若因、若缘都是圆满的，没有一点点杂染的，这个。那么这是供养，供养下面呢，忏悔。[25:53]
The next verse describes the third branch of worship, confession of sins: Whatever sins I have done with body, speech, or mind under the influence of attachment, hostility, or ignorance I confess each and every one of them.
【◎ 悔罪支者，“我昔所作”等一颂。】
就是“我昔所造诸恶业，皆由无始贪瞋痴……”就是这一颂。
The nature of sin is that the three mental poisons cause you to use your body, speech, or mind to actually engage in an activity—that is, to do it yourself—
【依三毒因，身等三事，其罪自性谓我所作，此复具有亲自所作，】
p. 44
or to enjoin someone else to do it, or to rejoice in someone else's having done it. So as to broadly include all of this, the verse says, "Whatever." To confess sin is to recall the faults of your earlier sins and then to regret them. Confess them from the depths of your heart with an attitude of restraint toward future sin. When you do this, you prevent the growth of the sins you did before and discontinue committing them in the future.
【及教他作，或于他作而发随喜。总摄一切说“诸恶业。”应念此等所有过患，悔先防后，至心忏除，则昔已作，断其增长，诸未来者堵其相续。】
(p232) 前面这个几支，都是在顺缘方面的，这个是防治这个逆缘一支，还有防治杂染。这一支如果做不好的话，其他的都做不好，都杂的毒的，都杂的毒的。所以这个特别重要！[26:47]那么“我昔所造诸恶业”，为什么要造诸恶业？“皆由无始贪瞋痴”。分三样叫贪、瞋、痴，总纲提起来叫无明，或者叫见惑、思惑，我们看得见的。不管你用什么说，一百零八烦恼等等，开合不同，内容是同的。由于这个，所以从身、口、意发出来的，无非都是错误。“其罪自性”，那就是我自己所做的。那么，这个自己做的当中，有自作、教他作、见作随喜发三方面。[27:27]
这个地方，这个“教他作、见作随喜”，我们不大注意，但是我们经常很容易犯，很容易犯。譬如说，我跟某一个人不大好，然后这个幸灾乐祸的心情哪，干什么？就是这个。你看见他，你的冤家受了痛苦了，你心里：“活该！活该！我真高兴，这个家伙，真活该！该受罪！”你还觉得很有道理咧！你在干什么啊，你在干什么啊？所以这个戒经上面，不要说比丘，就是受五戒，它的妄语戒当中有一条，我当时一直不大懂，现在懂了。就是“证人入罪”，如果他犯了罪了，叫你去做证人，你看见的，你说：“对！我看见他。”不可以！欸？我们说：“他明明犯了罪了，我只是说实话，难道叫我说妄语吗？”嘿，你们倒想想看，为什么？要嘛佛不如你，你对！如果，你信得过佛的话，这个地方， (p233) 它就有关键所在。[28:40]
所以不要说，“他就是错的”，我就在这个地方的话，好像理直气壮，就这个样。就这个样，错了！我们不要说佛法，不要说佛法—世法，记得不记得孔老夫子告诉我们一个最好的典型的故事？有一个人，他这个父子两个人，他的父亲偷了人家一只羊，然后他的儿子去证察，说我的父亲偷了人家羊了。人家说，哎呀，这个人很直啊！孔老夫子听见了，摇摇头，“父为子隐，子为父隐，直在其中。”我想大家可能听说过这个公案，所以圣人教人的方法，的的确确不是我们无明愚痴的人所看得见的。[29:37]
23A Commentary
ENGLISH LR v.1 p.94 (commentary V.4 P.21) [00:10]
Yes, this kind of [rite of taking refuge] is planting a seed at the causal stage! Even if the cause is planted, and seems to be very ordinary, it still has laudable significance. However, will this be enough to increase merit? Not necessarily. It depends on the substance, and this substance is absolutely important. If you understood what taking refuge is and abide by it, the effect is immediate. What does it mean by immediate effect? Earlier in yesterday’s teaching, we were told that the mental momentum must be accord [with the teaching] - consequently, your physical and mental state must align with the refuge. After all our efforts, how can we be accord with it? To be honest, we lack the know how. Not to mention that the beginners do not know, but even those senior monks who have practiced for a long time do not necessarily have a clear understanding. However, this does not mean the senior monks are completely out of it! Many of them are engaged in it, yet may not understand the concept. This is quite common. [01:13]
If we are just seeking to benefit the self, which is fine – you simply renounce it, just like the pratyekabuddha who attained his individual liberation. But upon requesting teaching from him, he is not able to express it. He performs a supernatural act for you, that is it. Many sravaka sages are the same. If we want to learn from the Mahayana teachings now and think about benefiting self and others, the actual objective is to liberate all sentient beings in the Dharma realm. At that time, if you are not able to explain the teachings, then what can be done? Therefore, this concept is very important! In fact, truthfully speaking, if we understand it now, then when you take a stride, it is “half the work and twice the effect (事半功倍)”. Otherwise, we will muddle-headedly spend much effort, and will be uncertain whether this concept of mine is right or not? By chance, it may be correct but, if it isn’t, we won’t even know that it is wrong and just work ourselves to death, like that. This is spending too much time and getting very little effect. [02:14]
As for how to absorb the teaching in our mental stream, it will not be explained here. For now, it is just mentioned briefly with a general idea and the outline is provided for you to show you the framework. Later on, when we follow the stages step by step, Lama Tsong-kha-pa will tell us that to genuinely practice the Dharma, the first step is taking refuge. What is taking refuge? How is refuge taken? This is very important, too important! Up to now, I feel that the most beneficial thing in this life of mine is none other than going for refuge. I still remember a few years ago, that time I went to Tai-chung to visit elder Lee [a lay practitioner]. [We] engaged in a discussion, and later I spoke frankly to him. I said I have studied for over a decade but up to now, I discovered that I am still learning about going for refuge. Well, the elder became very enthusiastic when he heard that! Ah, he also said, that he has been learning this for his entire life, as well! [03:12]
Take heed! These two words “taking refuge” are not that simple! Just like we have discussed yesterday, saying that we got it, are we certain that we have it? This is a big question! Understanding literally is the worldly way – if you are not able to understand [Buddha Dharma] thoroughly, then dramatic contention and demonic acts [will follow], just like that. Then, now we say, after much effort and we are not able to thoroughly understand, what can be done? Alas! The author tells you the cause is your lack of cooperative conditions. There are two types of cooperative conditions. If obstacles have not been cleared – confession is required. If collections and favorable conditions have not been accumulated, then put in the effort is needed. In this situation, the text tells us to apply the seven branches of worship to “purify our minds.” Purifying means to cleanse and tame, and this is the same as the Ten Great Aspirations*. Now let us look at the text [page 94 line 33].
[*Tibetan version of Seven Branches of Worship = Chinese version of Ten Great Aspirations; they differ in grouping.] [04:15]
With respect to the seven branches of worship, the first, the branch of obeisance, includes the combination of physical, verbal, and mental obeisance. It is expressed in the first verse of the Prayer of Samantabhadra:
The first branch is obeisance. Actually, this branch of obeisance comprises the first and second of the Ten Great Aspirations. Within the seven branches, obeisance is divided into general obeisance and specific obeisance of the three [karmic] doors. The general obeisance includes them all; the specific obeisance is physical, verbal, and mental, respectively. The passage is:
I bow down with a clear mind, body, and speech
To all lions-among-humans, leaving none out—
Those who traverse the three times in the worlds
Of the ten directions, however many there may be.
This is the verse. The meaning of “however many,” I believe most of us here are quite familiar with the Ten Great Aspirations. The objects of obeisance are the three lifetimes [past, present, and future], ten directions, and lions-among-humans – that is Buddha. During obeisance, my practice is clean and pure – these two words of “clean and pure,” do pay attention! That was written on the board yesterday regarding the difference between “purity” and “serenity.” If taken in a broader sense, “purity” can also include “serenity.” If speaking precisely, purity and serenity are not quite the same. As for us ordinary beings, for now, what we are able to apply is purification, this is very important! [05:43]
As for these concepts, I will point them out one by one. This is where we should apply our efforts to study. If you can prostrate to Buddha once with a pure mind, the merit is inconceivably and incredibly great - immense! The sutras teach us, well, if you bow to a stupa with a pure state of mind, then, underneath the area your body covers, all the way to the center of the earth (Vajra-tala-sthāna 金 剛 際 ), the soil under it is ground to a fine dust or powder. With each particle as a single unit, then however many particles there are, would mean however many times you would become the universal monarch [v.1 p285], incredible! Now you just casually dig a small amount of soil from underneath our feet, amazing! And from your physical form all the way to the center of the earth, so amazing! Then, grind the soil into powder, thus your merits accumulated from obeisance to Buddha has the same greatness. Therefore, with this word “purity”, don’t take it lightly. [06:44]
While prostrating, apply your body, speech, and mind as well as [pay respect to] “all Buddhas,” leaving none out. This is the general obeisance. Thus, it explains below. [06:53]
This verse is a sincere and respectful physical, verbal, and mental obeisance that does not simply conform to what others do. Do not take as your object of meditation the buddhas of a single direction in the universe or of a single time. Rather, take all the conquerors who reside in all ten directions as well as those who have already visited this world previously, will visit here in the future, and are appearing at present.
What we are able to accomplish now is to pay respect with sincerity. To understand “conform to what others do,” what does it mean? There are several types: one is to follow the external condition. When others bow, you bow as well – when everyone is here prostrating, you have no choice but to follow, just this feeling. In many of our morning and evening sessions, alas, you might attend with afflictive emotion and that is the sign of being influenced by the external condition. Another type is where even if there is no external condition, you are bowing alone, yet the afflictions are churning [in your mind] – this is still not being in concordance. So what is the correct application? That is properly applying the teaching when prostrating. At that time, it would be considered pure obeisance. This is the point and concept. [07:55]
Now regarding these topics, we all may say, “Oh! Purity is required but not like that.” What is purity? If you have already understood it, then that is very fortunate, so strive at it. Otherwise, continue to study - strive to continue the learning. The details are very subtle or can be said to be very practical. Therefore, for our sincere study of Buddha Dharma, it is not just the superficial, literal understanding. Once you actually have the experience of attainment, it will be very clear in your mind. [Your] moment-to-moment introspective recognition will arise: is this moment contaminated or purified? Is it confused or precise? [08:28]
Thus by then, we don’t even have to wait until facing death, wow, and expecting to see if Amitabha Buddha will come to [our] aid. How could there be such a thing? By then, it will be too late. With your every thought and prostration at any given moment, you should be very clear. On a daily basis, what you have accumulated is revealed, the accounting is right there and you can summarize whether you made a profit or loss every day. This record can be viewed very clearly. Day by day it is like this, as well as every month and year. By then, when facing death, you are certainly very stable and assured! What makes the difference [between conform-to-what-others-do and apply sincerely]? One is at a literal, superficial level of understanding; the other is our mental continuum of what the text is leading to. In other words, our physical and mental signs of practice become very clear. Next: [09:12]
The master Ye-shay-day (Ye-shes-sde) explains in his commentary,
This is the explanation of a great master of the lineage. [09:18]
"Even if you bow down to one buddha, the merit is immeasurable. What need is there to mention the merit of bowing down while imagining that vast number of buddhas?" Even bowing to one Buddha is incredible. With what was just said, the merit of bowing to one Buddha is this much! And now, the obeisance is done in the ten directions and three times [past, present, and future], leaving none out. Can you imagine the greatness of the merit? And this is only one of the seven branches! So this is the general obeisance. [09:49]
In regard to physical, verbal and mental obeisance,
What is next? They are: physical, verbal, and mental [obeisance]. [09:53]
physical obeisance is expressed by the second verse:
I make obeisance to all the conquerors,
With bowing bodies as numerous as the particles of those worlds,
Perceiving all of the conquerors
Through the strength of prayers that aspire to auspicious deeds.
Imagine all the conquerors abiding in all directions and times as if you are actually perceiving them as objects of your mind. Also, as you bow down, imagine duplicate images of your body emanating from your body in a number equal to the minute particles of the buddhas' realms. Moreover, you should have initially been motivated by the strength of deep faith in the auspicious deeds of the objects of your obeisance. The master Ye-shay-day explains, "If even an obeisance with one body has great merit, one with a vast number of bodies has extremely great merit."
For specific obeisance, that is covered in the following. "I make obeisance to all the conquerors, with bowing bodies as numerous as the particles of those worlds, perceiving all of the conquerors, through the strength of prayers that aspire to auspicious deeds,” etc. Followed by a few more lines that everyone knows already. This means that, based on time and space, “time” is the three times [past, present, and future], and “space” means the ten directions. What does it include? It includes the Dharma Realm – the immeasurable Dharma Realm – all are included here. Then “imagine” means to use your mind to visualize it. Often, what do our minds cling to? [We] either cling to the external or to what is within the mind – both conform to affliction. Now, it is not the case, so we must conform to it with mindful sincerity – just as though [the Buddhas] are in our presence. So this text is easy to understand. Besides this, Samantabhadra’s laudable deeds are required – “motivated by the strength of deep faith,” just like that. [11:36]
With our present circumstances, it seems very difficult for us to accomplish. Yes! Indeed. Based on our current condition, it is really hard to achieve. So, under these circumstances, there is a basic concept that we all have to recognize. We are here, ordinary beings studying Buddha Dharma. This is [our] ultimate goal, thus, we look forward to attain the perfectly fulfilled effect [Buddhahood] in the future. May [I] ask if you want to attain the perfect effect, what should the proper cause be for now? [Do you] understand? The text is extremely clear in every aspect. [12:14]
So we absolutely should refrain from saying, "Alas, I am an ordinary being!” Is this saying right? It is right. But the next phrase will make a difference. We often say, "Alas, I am an ordinary being!" Well, then just stop there, sit there and wait for the effect of Buddhahood to fall from the sky. This is totally wrong! The following statement should be, “Because I am an ordinary person, I must work hard at the causal stage to accumulate the collections of sublime causes." Then this is absolutely right. You want to accumulate the collections of sublime causes that require proper approaches! By the time you recognize the proper methods, abide by them, then you will know very clearly and obviously – to advance step by step. Thus, this should be put in this way, “Ah! I am now an ordinary person so I have to strive at once!" You absolutely will not pause right on the spot! [13:04]
Because of your quick response to strive to advance, well, unknowingly – gradually, gradually – step-by-step, closer and closer, [the goal] gets nearer. It is like our education – any such worldly difficult tasks - well, prior to your learning, [you] stop right there and it feels so difficult! Well, there is a skillful method. First, go to kindergarten. Ah, what does one do in kindergarten? Extremely simple! The kitten jumps and the puppy barks; come come come and go go go. However, these can be learned without being taught in kindergarten! Well, there is a reason for it. Once you are there [in the kindergarten], you become used to it and very pleased. You begin to enjoy it. Then, step by step, you advance unknowingly. By the age of 20 or 30, you will successfully become a greatly learned person. You are proficient in all kinds of things! Along the actual process, you didn’t feel that it was that difficult! [13:56]
So once you are at this level, you will have faith in my saying of, “Practicing the teachings is not hard! At any given time, all you have to do is taking one step forward, but you have to take that one step!” By then, you will notice, have you taken the step? This “step” and “marching in place” are two different matters. To stride is to move forward, marching in place is not permitted [on this path]. If this is not done correctly, we may very well be going backward and then withdraw. The essence is here; the same also applies in studying Buddha Dharma. So what is the topic here? This is about essential quality, quantitative measurement, and flawless systematic order. Eventually, you will reach the level almost equal-to-ultimate-enlightenment or reach the stage of wonderful enlightenment of Buddhahood – it still relies on taking one step forward! Due to this one step, thus our Sakyamuni Buddha, sitting under the Bodhi tree, raised his head and took a look, ah, achieved Buddhahood! Wasn’t it like that? He took that step, too! However, for his step, how did he come by it? That is, well, by building upon this process! For us now, the same applies as well. [15:01]
Thus, this is the laudable practice of Samantabhadra, if we are on the right track when taking the first step never claim: “Well, these are the deeds for Bodhisattvas at the tenth level!” Sure, these are things for tenth-level Bodhisattvas! But where does it begin? It begins with me, from here on. If you don’t want to learn from Buddha, then go home at once to take time to repent, make offerings to the Three Jewels, and come back when you have accumulated enough virtuous roots. Once [we entered the monastery] here, it is to officially practice – time to formally start [as a full-time practitioner]. So, for me to express this point, why do I say – for example, we have an elderly senior monk here. Yesterday, one of the monks said: “Well, [the elder monk] deserves the room and board here. Why should I praise the elder monk?” Despite his condition, the elderly senior is still studying diligently here! So for us younger ones, we should feel embarrassed. On the other hand, this elderly senior is truly like a teacher to us. [15:54]
So now let’s continue, well, for us to be able to have the proper understanding at the causal stage, apply accordingly to motivate the pure faith. By so doing, thus [we are] able to generate a huge store of merits! Because of this merit of yours, as for all of your transgressions in the past, they can be balanced and the obstacles can be purified. Once offset, going forward, merits are accumulated. This is the “physical” of the specific obeisance. What about mental obeisance? [16:26]
Mental obeisance is expressed by the next verse:
Upon one particle there are buddhas as numerous as the particles of those worlds, and
All are seated in the midst of their children.
In this way, all are spheres of reality.
I imagine conquerors filling all of those particles.
Buddhas are seated even upon each of the most minute particles and are equal in number to all of those particles. Each buddha is surrounded by bodhisattvaLamrim disciples. Mental obeisance develops belief through recollecting the buddhas’ good qualities.
That is “upon one particle there are Buddhas as numerous as the particles of those worlds, and all are seated in the midst of their children. In this way, all are spheres of reality. I imagine conquerors filling all of those particles.” This is our concept of the “mental” obeisance. Within any single minute particle, there are Buddhas and Bodhisattvas surrounding it equal in number to those particles. What should [we] do about this concept? [We] should develop “belief.” In this paragraph, the key is to “develop belief.” What is belief? That is, toward your object of meditation, affirm it without a doubt and do not be swayed by others. Normally our minds are scattered, which is not the state of “belief.” If belief is developed, doubt will certainly not arise. [17:24]
So with the above, now we can apply it right away. Once we have this belief, even if I think that I may not be able to see anything [clearly], but I am certain that I am in the midst of ignorance like a blind person who is unable to see. However, there is Buddha’s luminosity. Even though I am unable to see the sun - as a blind person is unable to see the sun - yet the sun still shines upon the blind person! So, in your mind, you’ve reached this conviction. When you think of it, although you cannot see Buddha, if Buddha were vividly sitting in front you, looking at you with his eyes wide open, you naturally will become very respectful and very sincere. Well, by then, the concordant merits will have developed and have increased one by one. This is mental obeisance. [18:14]
Verbal obeisance is expressed by the next verse:
In praise of all the sugatas,
I express the excellence of all the conquerors
With all the sound of an ocean of voices in song
And oceans of inexhaustible praise.
First, in accordance with scripture, imagine that immeasurable heads emanate from each of your immeasurable bodies and the immeasurable tongues emanate from each head. Vocal obeisance is expressing with pleasant song the inexhaustible praises of the buddhas’ good qualities. In this verse “song” means praise. The song’s “voices” are its causes; that is, tongues. “Ocean” is a term for multiplicity.
This indicates that the original Tibetan version is slightly different from the Chinese [version of the Ten Great Aspirations]. This is the second branch [in the Chinese Ten Great Aspirations], which is “praising Tathagata.” Actually, this is combined into the [Tibetan version] of verbal obeisance; this branch says, “with all the sound of an ocean of voices in song, and oceans of inexhaustible praise.” So even though the content may be arranged slightly differently, however, once you have this understanding then apply accordingly, [the effect] should be the same. So for this first branch, it is obeisance and includes the first two branches of the Ten Great Aspirations. The second branch is offering, which is the third one in [the Chinese] version. [19:26]
With respect to the second branch of worship, offerings, there are both surpassable and unsurpassable offerings. The former
There are two kinds of offerings. One is surpassable, and the other is unsurpassable. The surpassable is what we consider as the ordinary ones. [19:34]
is expressed by the next two verses:
I offer to the conquerors
Exquisite flowers, the best garlands,
Musical instruments, ointments, excellent umbrellas,
Superior lamps, and choice incenses.
I make offerings to the conquerors
With the best garments, superior perfumes,
Fragrant powders piled as high as Mount Meru-
All in the most excellent arrangements.
The verse is, “I offer to the conquerors exquisite flowers, the best garlands, musical instruments, ointments, excellent umbrellas, superior lamps, and choice incenses. I make offerings to the conquerors with the best garments, superior perfumes, fragrant powders piled as high as Mount Meru - all in the most excellent arrangements.” So what about these two verses? It has to do with the most excellent exquisite flowers and fragrance. [19:52]
“Exquisite flowers” are wonderful, loose flowers such as those of the human and divine regions. “Garlands” are various flowers that are alternately strung together.
“Flowers” mean loose flowers; “garlands” would mean flowers that are strung together. [20:05]
Both of these terms include all types of real and imagined flowers.
What is real? It is tangible. What is imagined? It is through visualization. [20:14]
“Musical instruments” are stringed, wind,
“Stringed” means stringed instruments, an instrument with strings. To “blow” is “wind” instruments: brass-wind instruments, or woodwind instruments, which all belong to this group. For example, xiao [a Chinese vertical bamboo flute], flutes, and trumpets are all wind instruments. String instruments include piano and violin; these are string instruments, and this is like our hu-qing [two-stringed Chinese violin], etc. [20:38]
and percussion instruments. “Ointments” are ointments of fragrant incense for the body.
”Ointments” are used for spreading on the body, to apply on the body. Actually, this is like the lotion used by westerners. Back then in India, they placed great emphasis on this. [20:58]
“Excellent umbrellas” are the best umbrellas. “Lamps” includes luminous precious jewels as well as fragrant and luminous lamps such as butter lamps. “Burning incenses” are single-fragrance and mixed-fragrance incenses. “The best garments” are the best of every kind of apparel. “Superior perfumes” is said to be scented water given in offering bowls, it includes such water as that which is infused with a smell that spreads its odor into a universe of three billion world systems. “Fragrant powders” are equal in height and width to Mount Meru. They are also either alternating rows of colored sand for drawing a mandala or fragrant incense powders suitable to be scattered or burned which have already been wrapped into parcels.
All the offerings piled up as high as the high peaks, which refer to Mount Meru. So, in other words, it is not necessarily as high as Mount Meru. Since it is surpassable offering, take our worldly terms, it is the maximum and nothing is greater than it. Mount Meru is the king of all mountains, the highest and widest of all mountains. [22:09]
“Arrangements” refers to all the above; they should be predominantly good, ornamental, and varied.
According to the text, it is easy to understand, so read it through once for yourself. This is offering. In any case, offer whatever is the best. Our best things for humans and deities may not necessarily be the most superior or laudable, thus they are called surpassable. So next: [22:29]
The next verse describes unsurpassable offerings:
Now, take a look, what is unsurpassable offering? [22:32]
I imagine all unsurpassable and vast offerings
For all the conquerors.
With the strength of my faith in auspicious deeds
I bow down and make offerings to all the conquerors.
“I imagine all unsurpassable and vast offerings for all the conquerors. With the strength of my faith in auspicious deeds. I bow down and make offerings to all the conquerors.” This is the one that is considered as unsurpassable. [22:40]
Surpassable offerings are those of worldly persons. Therefore, unsurpassable offerings are completely good things created by those with power, such as bodhisattvas.
“Surpassable” would be worldly offerings. Now this “unsurpassable” would be the offerings by the power of Buddhas and Bodhisattvas. So do we have this power? No! Don’t worry! This power is the “effect,” and what we can do now is the “cause.” The cause can definitely be done! What we should actually engage now is the cause. So be mindful in all aspects! At the present time, those of us who are sincere about practicing Buddha Dharma are usually unable to recognize [the value of causal stage now], and unable to grasp this idea. We always discuss Buddha Dharma by putting cause and effect aside – this is a fatal flaw in learning Buddha Dharma, a detrimental mistake. Therefore, at our present moment, just ask yourself: my thought at this moment – is it at the causal stage? As long as it is [virtuous], then go for it! [23:36]
Of course for this causal stage, they can also be distinguished as indirect and direct. At our present stage, the actual difference is right here. First, is it accurate at the causal stage? Second, even if it is the right cause, it can be near or far, roundabout or direct, great or small – this is one [of the differences]. So even though this [cause] relies on the power of the Buddhas, for us, we can also apply it. Thus, among the three wisdoms – study, reflection, and meditation –Buddhas’ blessing conforms to [our] meditative efforts. Whereas for us now, [we should] abide by the study and reflection. Accord to study and reflection are totally for ordinary beings – thus, this approach is definitely the first step for those of us who are inspired to apply the teaching; take it all the way to Buddhahood, until we become Buddhas and forever abide accordingly. [24:27]
The two final lines of this verse should be affixed to all of the above verses in which the sentiment of these two lines is not present.
That means in previous verses, affix the last two lines. Make [the offering to] all the Buddhas without any omission. [24:40]
They indicate your motivation and the intended recipients of your obeisance and offering.
The aforementioned describes all types of offerings and motivations. What is “motivation?” Do you understand the meaning of “motivation?” Let me explain it to you here. Normally, when we carry out a task, besides engaging in it – actually, in the case of when our minds relate to other objects: with the same mindset, due to the same intention and aspiration, the combined components give rise to the effect. I just explained this briefly, later we will have the opportunity to discuss this in detail. Causally concordant behavioral effects (等流) and motivation [v.1 p.236], in other words, when you are engaging in it, provided the causes and conditions are perfectly without any contamination, that is it. So this is about “offerings.” After offerings, it is the confession of sins. [25:44]
The next verse describes the third branch of worship, confession of sins:
Whatever sins I have done
With body, speech, or mind
Under the influence of attachment, hostility, or ignorance
I confess each and every one of them.
That is, “Whatever sins I have done… under the influence of attachment, hostility, or ignorance…“ this is the verse. [25:53]
The nature of sin is that the three mental poisons cause you to use your body, speech, or mind to actually engage in an activity – that is, to do it yourself – or to enjoin someone else to do it, or to rejoice in someone else’s having done it. So as to broadly include all of this, the verse says, “Whatever.” To confess sin is to recall the faults of your earlier sins and then to regret them. Confess them from the depths of your heart with an attitude of restraint toward future sin. When you do this, you prevent the growth of the sins you did before and discontinue committing them in the future.
So the previous branches are those of favorable conditions. This branch is to prevent unfavorable conditions and also prevents contamination. If this branch is not properly applied, then all the other branches will not be fulfilled - all will be contaminated and poisonous, they will not be pure. Therefore, this is especially important! [26:47]
So with “whatever sin I have done,“ why engage in negative deeds? [Because we are] “under the influence of attachment, hostility, or ignorance.” This is divided into three types: attachment, hostility, and ignorance. Altogether they are seen as ignorance, or afflictive views (見惑) and afflictive sentiments (思惑), which are visible to us. Regardless of what you call it, whether it is 108 afflictions… etc., although they are classified differently, the contents are the same. Whatever comes from these - the deeds developed from the physical, verbal, and mental [three karmic doors] are nothing but flawed. “The nature of sin” is whatever I engaged in myself. However, within this nature, there are three types: that which is engaged by yourself, that which enjoins others to do it, or that which rejoices in other’s having done it. [27:27]
Here, with regard to this “to enjoin someone else to do it, or to rejoice in someone else’s having done it,” we don’t pay too much attention yet we often commit these – they are very easy to transgress. For example, I am not on good terms with this person and have this mentality of gloating, what is that? That is: you see your enemy suffering, and the mental activity is, “Well deserved! Well deserved! I am so glad this guy truly deserves it! He is due for this suffering!” And you think you have the appropriate reasoning! What are you doing, what are you trying to do? So in the Vinaya [sutra of precepts] – not just for the monastics, even for the five vows of lay people, one of them is about lying. At that time, I couldn’t quite understand, but now I do. That is “being a witness to indict someone” – if he committed wrongdoing and you were asked to be the witness, if you saw it and said, “Right! I saw him [doing that].” This is not the right thing to do [in Buddhism]! Well? We may say, “He did commit the sin, I am only speaking the truth, am I suppose to lie?” Well, you think about it, why? Only if you are better than Buddha would this view of yours be correct! If you have faith in Buddha, here is where the crucial point lies. [28:40]
So never say, “He is definitely wrong” as though I am saying this with great confidence, in this manner. This attitude is wrong! Let’s not refer to Buddha Dharma, not refer to Buddhism – [instead, let’s refer to] a worldly case. Do you remember that Confucius taught us a classic story? There was a man and his father, the two of them. The father stole a goat from someone else, and the son investigated, and then said his father was the one who did it. Some people would claim, “Oh, this person is really righteous!” When Confucius heard this, he shook his head and said, “The father should keep quiet for his son, and the son should keep quiet for his father. The fairness is within.” I believe many people have heard this story. Thus, the sages’ way of teaching is certainly not understood by us ignorant beings.