菩提道次第广论手抄稿:旧版第四十卷A面
（手抄稿 第五册 p241）[00:11]
有多少资粮集聚了，我们造种种的恶行哪！
p. 83 (5)
practices such as mantra recitation have little efficacy. All of this makes it extremely difficult to prolong your life.
【念诵等事，势力微劣，故延寿等，极属难事。】
就算我们念念经什么等等，对不起啊，这我们大家了解，很差呀！所以真正要想延寿很难。[00:28]
Furthermore, there are no causes of staying alive that do not become causes of death.
【又诸活缘，亦无不能为死缘者，】
喏，看喔！现在我们吃、住、享受这应该是说活缘吧！嘿！对不起啊，没一样东西例外的，都可能变成死缘。你吃多了又不行，就这样，这个很明白，你去享受这样东西，你觉得走路不方便，骑一部车，对不起，骑一部车，出车祸。嗯？这都是活缘，都能够成为死缘啊！所以 [01:00]
In other words, you seek such things as food and drink, shelter, and friends in order not to die, but even these can become causes of death. For instance, you may consume the wrong food and drink, or consume too much or too little. Your shelter could crumble, or your friends could deceive you.
(p242) 【为不死故，求诸饮食房舍伴等，此复由其受用饮食太多太少及不相宜，房舍倒塌，亲友欺侮，是等门中而成死缘，】
所以说，我们为了求活，“为不死故”，就为了求活。求了生活要什么？要饮食啊，然后要住的地方啊，又要亲戚朋友等等啊，为了这个。结果呢？为了求“饮食”，你受用的太多也不好，太少也不好，吃了不相宜也不好。那我这两天就是这样，人家一番好心，把它油炸，炸得香香的，结果把我吃得痛了几天，到今天还在那儿不好，这不是很明白吗？就摆在这里。然后呢“房舍”，你造的好好的房子，对不起，它等一下万一有毛病，塌倒了，又。然后呢你“亲友”等等啊，大家觉得满好，过两天翻脸成仇，大家打官司，弄得个你死我活。这都是活缘哪，欸，结果也成死缘。所以啊，[02:05]
Thus, it is clear that there are no causes of staying alive that cannot become causes of death.
【是等门中而成死缘，故实不见有诸活缘，非死缘者。】
你不观察，还觉得要求这个、求那个；你如果真的一观察的话，你会发现眼前这个东西啊，没有一个不是。我也记得有一位善知识曾经给我说过这个话，我现在记得很牢，当年听起来觉得这个话很刺耳，我现在也不妨把它叙述一下：说我们现在啊，在这个世间真是可笑，干什么啊？自欺欺人，然后呢被人欺！他这话怎么讲？譬如我们大家见了面，大 (p243) 家说：哎呀，你好啊、我好啊，大家对面啊捧对方，我们也欢喜人家捧。结果问问自己心里面：你真的在捧人家吗？唉呀，阿弥陀佛！真的心里想捧人家啊？不一定！结果我们还偏偏欢喜这个，这做什么啊？
我们为什么要大家来往？这样，求活缘哪、求友伴啊，结果问他心里面到底做些什么？就是你做的当下本身，这个都是死缘。当然这是世间一般的，唉呀，大家好的啊，今天我请你吃、我请你喝、求乐啊去酒家！为什么？我希望从你地方多赚一点、多挖一点哪！不是很明白摆在这个地方吗？那世间的朋友就是这个样，大家还忙这个，这个颠倒啊！真是颠倒，人就是这个样啊！但是叫他放掉还放不掉！所以人就张开眼睛往水里“跳”！一个字，想想看，千真万确吧！所以，不是佛法呀，它的的确确我们不了解这个道理啊！所以我们想到这个地方，要好好地觉醒啊，好好地觉醒啊！想到这里，这佛法的珍贵，真是珍贵啊！[03:09]
所以有的时候，我常常策励自己，策励自己。这是为什么我觉得，对我这个始终感念我的善知识。当年在一起的时候，有的时候高兴啦，就问候他几句，他就喝斥我：“跑到这里来，婆婆妈妈说这些话干什么！”我那时候也不大懂，后来以后听见人家说了这个话，我现在想起来了，没有错！我们人世就是这样自欺欺人，被人、受人欺。现在你出了 (p244) 家了，还做这个事情干什么啊？所以古来的大德一见面就问：“嗨！然后呢你这几天在用些什么功啊？”他瞪大了眼睛望你。我现在晓得，古人之所以成就，就在这里。现在我们看见了：“哎呀，某人你好啊，你胖了，然后你瘦了，啊，赶快给你留补药吃吃啊！”大家心里觉得：好、好，这个好朋友。害你啊！不知道啊！这是千真万确的事实。所以在这个地方特别告诉我们：不但死，而且就是活缘，这个活缘都是我们的死缘。现在我们要认识了这一点，所以赶快努力修行，这个时候我们就有机会了。[05:21]
八十三页，关于念死这个一科。那么念死，他已经说明，不念有什么害处，念有什么好处，以及怎么样念，怎么样念。那么了解了这个，下面才是学念死的方法。念死的方法它又分三个大科，每一个大科又分三个子目，现在是第二大科的第二个子目，讲完了。第二个子目，前面说南赡部洲的寿没有一定，没有一定，这个随时随地都可能死。然后呢在这个里边，最重要的就是这个子目的第二科。我们一定要修学这个以后，生起这样的念头说：今天一定要死，今天一定要死！这是对我们修行最大帮助的。关于这一点，不但是大家处处听懂，要务必把这个概念把握得很牢，将来修行的时候，我们能不能成就主要的就靠这一点。[06:56]
那么下面呢，再下面说死缘很多，活缘很少。譬如眼前，我们求的各式各样东西啊， (p245) 种种快乐，衣食住行，这无非是为了求我们生活。实际上呢，就算是为求生活的这一种种种条件，没有一个例外的，每一样东西常常反而促成我们死亡。我们求饮食好，结果吃得一个不小心哪，中毒了！然后呢我们说造的地方安乐啊，这样啊，那个房子，任何一个东西都会给我们损害。我们出去，要一个安乐的这个代步的工具啊，出车祸了，那没有一个例外。所以真正地究实说起来，所有的助成我们生活的这种东西，也都是帮助、促成我们这个送命的条件。前天还有一位同修，去探望他的家人就出了车祸了，那不是很明白的一个例子吗？本来是为求生活上的方便、快乐，结果呢，这一些东西都反而增加我们死亡的机会。世间就是这样，世间的真相就是这样！我们先来看八十三页的第二段：[08:38]
Since life itself is headed toward death, the conditions for life would offer no security even if they were numerous.
【◎ 复次存活即是趣向于死没故，活缘虽多，然无可凭。】
实际上我们就活在那个时候，那个活着呀，向前的是活，也实际上就是一步一步走向死亡，一步一步走向死亡，这个是千真万确的事实。所以世间的颠倒的看法，是说“天增岁月人增寿”，那我们修学佛法的人要了解，时间一天一天地增长，天增岁月，人在减寿，而这个减是刹那不停啊！所以时间固然是如此，我们生活在时空当中，求生活的那些东西，也是处处会造成死亡的这个结果，所以所有的活缘哪，也没有一个可以凭信的。[09:43]
The 《Precious Garland》: The causes of death are many, those of staying alive, few. These too become causes of death. Thus, always practice the teaching.
(p246) 【《宝鬘论》云：“死缘极众多，活缘唯少许，此等亦成死，故当常修法。”】
这道理很明白，促成我们死亡的因缘太多，而帮助我们存活的非常少；帮助我们这些，也常常是促成我们死亡的一个助缘。所以我们了解了这一点哪，只有一件事情—修行！除了修行以外，别的什么都虚假的，别的什么都虚假的。你忙这些东西，就算它帮忙你，不促成你死缘，忙完了以后，两脚一伸，什么啊？还是一场梦，还是一场梦。这梦对你是一点价值都没有，而是为了忙这个梦里这个虚假的东西啊，造了种种的业，然后你去随这个业受无量的苦，划得来吗？所以我们唯一应该做的事情—修法啊！修法。[10.57]
关于这一点最重要的就是，我们要建立正确的认识。你没有正确的认识，我们处处地方觉得这个也不对啊，那个也不对啊！所以我们平常除了读这个正文以外，一定要多看古人的很多传记等等。你看那个古人的生活的艰苦，这种情况啊，嘿！假定像我们现在想像当中，说这个不行、那个不行，那种人统统早就死光掉了；或者绝对不会活下去，偏偏他们长寿的还很长咧！还很长的。虚云老和尚活个一百多岁。不但是如此，不要说修行人哪，有很多普通的民间的，有的是这种人。他有什么好吃、好穿哪？什么都没有啊！所以我们把那个精神都浪费在这个上头，那是非常可惜，非常可惜啊！一天到晚跑到这地方来就忙这个事情，脑筋里面转那个事情，划得来吗？这是千万注意，千万注意！你一定要自 (p247) 己努力去找到这个病根所在，从这个地方连根拔起。在这个地方尽管别人跟你讲，讲完了以后，你自己不相应的话，这还是多余的。你还是苦苦恼恼，就算坐在这个地方，哎呀，你苦苦恼恼坐在那儿听，那何苦来哉！继续下去。[12:25]
3 The contemplation that the time of death is uncertain because the body is very fragile.
【◎ 思惟其身极微弱，故死无定期者。】
这是这一大段落当中第三段。最后我们要努力地思惟，说我们这个身体，啊！那个是微弱极了，一碰就死。所以你，绝对没办法保任你，说这个东西很坚固啊，可以保护到什么时候。[12:55]
Your body is very fragile, like a water bubble. Therefore, it does not take much damage to destroy it. Your life could be taken even by something that you only imagine to be harmful, like being pricked by a thorn. Hence, you can very easily be overcome by any of the causes of death.
【身如水沫，至极微劣，无须大损，即如名曰芒刺所伤，且能坏命，故由一切死缘违害，是极易事。】
说我们这个身体真像水里的泡沫一样，啊，那个东西差极了！一点风都没有，它都自己会散掉、会碎掉，何况这个泡沫在大风当中。所以的的确确不要什么大的损害，就算很小的一点刺，给你一刺的话都会送命。我们那天说前面有一个虎头蜂，那个虎头蜂屁股上那个刺，刺小得好小一点点啊，把你一刺，那就可以、乃至于可以让我们送命。那个蚊虫，蚊虫来一叮，乃至于很多这种小虫，它可以把那个细菌传染，让你一来，你就生了病 (p248) 送掉命了。我们这个身体这么个差法耶！所以这我们务必要了解，这个真正地造成功我们死亡的因缘又多、又容易。请看：[14:01]
The 《Friendly Letter》 says: If not even ash will remain when the physical world—The earth, Mount Meru, and the seas—Is burned up by seven blazing Suns, what need is there to mention humans, who are so very frail?
【《亲友书》云：“七日燃烧诸有身，大地须弥及大海，尚无灰尘得余留，况诸至极微弱人。”】
到这个末劫的时候啊，天上面七日并出，七个太阳都出来，那个时候大地、须弥山，所有地上的一切，都熔化得连它灰尘都不留。这个现在我们看看那个石头、钢铁，这么坚实，你怎么弄也没办法弄得掉，到那时候也一点都不留，何况我们现在这么脆弱的身体啊！所以，[14:49]
After you have reflected in this way, you should resolve that since there is no certainty as to when the Lord of Death will destroy your body and life,
【如是思后，不见死主何时决定坏其身命，】
你照着前面这样地一路思惟过来的话，你就会感受到，我们什么时候死呀？什么时候死啊？那的的确确一无可凭，一无可凭啊！所以 [15:11]
you will practice the teaching right now, without assuming that you still have time. Make this pledge many times from the depths of your heart.
【莫谓有暇，应多立誓，决从现在而修正法。】
你不要以为还有时间，千万不可以啊！应该下决断的誓愿：从现在马上修！前面一个 (p249) 大段说决定要修；修，决定要修。但是我们还会拖延吧！说修是一定要修的，但是慢慢地来。那么更进一步，从这个地方了解，要修，一定要靠这个有暇满的身体的时候才可以。
而既然这死亡随时可以来，而且一死了以后啊，什么东西都没有，所以进一步我们应该了解：不但要修，而且要当下就修，当下就修！这个是第二个决断，真正地成就与否，就在这一点上面，就在这一点上面。[16:24]
p. 84
The 《Letter to Kaniska》 says: The Lord of Death, a friend to no one, descends suddenly. So do not wait, saying, "I'll do it tomorrow." Practice the sublime teaching with urgency. It is not good for people to say, "I'll put it off until tomorrow and do this today." A tomorrow when you are gone will undoubtedly come.
【如《迦尼迦书》云：“死主悉无亲，忽尔而降临，莫想明后行，应速修正法，此明后作此，是说非贤人，汝当何日无，其明日定有。”】
这个阎罗王他是不跟你讲情面的，他要来就来了，所以千万不要说：“哎呀，明天再说啊，后天再说呀！”要做任何事情，马上就要做，马上就要做。所以我们把事情拖到明天、后天，这个不是个正确的办法，这个不是个正确的办法。你们要了解，你怎么可以确定说明天一定有？这个是千真万确的事实。现在，我们所以生不起这种认识来的原因是什么？就是我们无始以来的这个颠倒、错误，所以叫长夜无明。[17:37]
这地方再提醒一下，关于这个长夜无明，形成无始虚妄的颠倒，只有一个办法—作意对治。那么作意对治的行相，详细后面会说。这里简单地说，就是你脑筋里面，的确提 (p250) 起来一种力量，说不断地去观察、思惟。不是像我们现在这样，脑筋里含含糊糊，这个是一个应该认识的一点。如果说大家对这个作意，已经有正确的认识了，应该马上用功；如果对它还没有了解的话，下面好好努力下去。我们现在对于修行的很多道理，也就是法相，也可以说很模糊，一点都不知道。大家讲修行，修行固然不知道，乃至于还要跟人家去讲，唉，真是！自己也不晓得说些什么，自己也不晓得内容是什么，这个真是……大家在这地方啊自欺欺人，自误误人。我们继续下去。[18:52]
Furthermore, the lord of yogis, Sri Jagan-mitrananda, says: Lord of the Earth, while this borrowed body is still healthy, without sickness or deterioration, take full advantage of it, acting in order to end your fear of sickness, death, and deterioration. Once sickness, aging, deterioration, and the like occur, You might remember to practice, but what can you do then?
【瑜伽自在吉祥胜逝友庆喜亦云：“国主所借身，无病衰乐住，尔时取坚实，病死衰无畏，病老衰等时，虽念有何益。”】
佛法里面说我们现在这个身体啊，这个身体，对不起！不是你的，不是你的！这个是什么呢？是由很多啊，说“国主”，因为以前这个国王他有生杀之权，换句话说，我们这个东西他借给你的，他什么时候要你命，就得要你命。这个里边不但说国王，这个种种的外缘，什么时候要你命，你都不知道。所以眼前等于说这个身体是借来的，你什么时候他要还去，你完全不知道。那么不但是如此，而且现在正好也没有病苦，也没有衰老，能够很好地在这里，这个时候是唯一可以修行的时候。那个时候要怎么办呢？趁这个还没有 (p251) 病、还没有衰的时候，要“取坚实”，这个就是我们应该修行的时候，这个才是坚固的，这个才是实在的。[20:19]
你事先趁这个安乐、健康的时候修行了，那么到了病、死的时候，你就一无畏惧。否则的话，你如果安乐的时候，你快快乐乐地不努力，把生命空空地浪费掉了。然后呢等到一旦病到了、老来了，这个时候样样东呀做不动、西呀做不动，你虽然要想修，要想做什么，来不及啦，来不及啦！这个我们好好地，要自己深深地努力思惟、观察，使得自己产生决定改变一向恶习的一种力量，推动自己去修行。那么这个里面分三个项目，[21:26]
The contemplation of the uncertainty of the time of death is the most important of the three roots. This is the very thing that will redirect your mind, so work hard at it.
【三根本中极重要者，厥由思惟死无定期，能变其心故应励修。】
这三个大项目当中，最重要的就是现在讲的那个—死没有一定的时间。因为你能够这样地如法思惟，因为死没有定期，所以你就想：“唉呀，今天就要死啊！”一想到死啊，你就害怕了；害怕了，就努力修行了。所以它这个上面告诉我们，这一个是最重要，最重要，最重要！这一点我们用平常一般的情况，就可以啊，每一个人就可以体验一下。我们常常有很多人讲究这个、讲究那个，欸，他所以讲究的，说来说去为什么？为了这个身体啊！哎哟，要营养，是为了这个身体；然后有了一点病痛，也为了这个身体，说来说 (p252) 去都是为它。现在呢，如果说一旦你想到你要死的话，还是为什么？还是为你自己，这是很清楚、很明白的一个道理。[22:46]
所以，关于这个能改变心意的这个心情，你们自己想办法努力地去思惟一下。可能你们有这个经验，譬如说，你们本来好端端的，那么今天有一个医生跑得来跟我们看病，不管看什么病，或者照Ｘ光，忽然那一照，哎呀，说“某人哪，你有肺病！”你本来前面是有说有笑、跳跳蹦蹦，一听有那个肺病的话，你马上精神就塌掉了，这个做的什么事情就提不起来。或者跟你一量那个血压，说你高血压—唉呀，不行！啊，你等一下中午吃起来的话，又觉得这个不行、那个不行。我想我们都有这个经验吧！这说明什么？说明的的确确，我们这个心，每一个人这心里就有这种力量，可是我们平常那个心里边，都是随无始烦恼所转，都被烦恼牵着鼻子走，好可惜！现在修行就是你能够主动地，透过你如理观察、思惟，主动地把心里转向过来，那个时候，就产生正面功效，这第二。那么最后呢，[24:03]
c. The contemplation that at the time of death nothing helps except religious practice.
【◎ 第三思惟死时除法而外，余皆无益之三者。】
第三个，怎么思惟法呢？说等到你死的时候啊，除了修学佛法以外，其他所有的都没有用处。现在我们看：[24:22]
1 Friends will not help. When you see that you must go to your next life, no matter how many loving and very worried relatives and friends surround you at that time, you cannot take even one with you.
2 Resources will not help. No matter how many piles of beautiful jewels you have, you cannot take even the slightest particle with you.
3 Your body will not help. As you even have to discard the flesh and bones with which you were born, what need is there to mention anything else?
(p253) 【如是若见须往他世，尔时亲友极大怜爱而相围绕，然无一人是可随去，尽其所有悦意宝聚，然无尘许可得持往，俱生骨肉尚须弃舍，况诸余法。】
我们再进一步更看，说我们死的时候，两脚一伸，好啰！那个时候什么样呢？不管你的亲戚朋友、至亲骨肉，再怎么样地亲爱，到那个时候，没有一个人会跟着你去，他也不愿意；就算他愿意也跟不去。就算他要跟去了，对你还是没有用，一点用场都没有！这是对人。法呢？不管你聚多少财宝啊，不管是多少的名誉，不管什么东西，有没有用呀？嘿，同样地，一点都带不去。不要说外面的这些东西带不去，就是连带你把那宝爱的这个身体，生前的时候，养得它胖胖的，唉哟，就一点点小毛病啊，就觉得这个也不对、那个也不对。结果到那时候，两脚一伸，请问还剩什么？一点都没有，一点都没有，一点都没有！所以要了解：[25:48]
Consequently, think, "It will certainly come to pass that all the wonders of this world will leave me behind; I will leave them be hind as well, and go to some other world.
【是故现法一切圆满，皆弃舍我，我亦决定弃舍彼等，而赴他世。】
这一点，平常好好地多想啊，好好多想！不管你多圆满哪，不管你多圆满，这个东西，到最后它一点都带不去。你既带不去，它也不会跟你去，这个事实摆在这里，可是我们就偏偏会这么个颠倒。唉呀，说起来真可怜哪，说起来真可怜！这不是一个很明白的事(p254) 实吗？[26:26]
In fact, this will happen today!" Contemplate how, at the time of death, only religious practice will serve as a refuge, a protection, a defense.
【复应思惟，今日或死，又应思惟，尔时唯法是依是怙，是示究竟所有道理。】
那么同样地，我们就前后都在看，这个第三点说得很明白。那我们整个地把念死的道理想：是的！死的时候是一样东西带不去，而且呢什么时候死啊？今天很可能死！我们前面已经了解了，真正思惟的时候，一定要思惟说：今天一定死！那个时候，只有一样东西可以依凭的—法，这个才是究竟的，这个才是究竟的。所以从这么一来的话，你自然而然又能够生起第三种决断，决断什么呢—不为眼前所有一切的虚假的东西所阻碍！[27:23]
所以从这个三点当中啊，我们应该得到三个决断，三个认识。三个认识：第一个是决定要死，第二个死无定期，第三个死的时候，除法以外什么都带不走。决断是什么呢？第一个决断一定要修，第二个决断是现在就要修。那么但是我们现在修的时候就有个障碍—也放不下，那个也放不下。所以根据第三点的话，到那个时候，什么东西都放掉了，不管这个人跟你多亲爱，不管！不管这个地位、钱财、名誉多重要，不管！乃至于自己的身体，不要说：唉呀，又这个不对，又那个不对，因为死的时候有没有用啊？也没有用！这个道理说起来很容易，但是呢，对我们有绝端重要的价值。所以真正要修行的时候，这 (p255) 个地方一定要好好地认真思惟，把握住重点！那么你就有修行的机会，有修行的可能，这个时候你才有成就的可能，成就的可能。下面我们继续：[28:38]
The 《Letter to Kaniska》 says: When the past karma that caused this life is spent, and you are connected with new karma and led by the Lord of Death, everyone turns back. Except for your virtue and sin, nothing will follow you. Know this and act well.
【《迦尼迦书》云：“能生诸异熟，先业弃汝已，与新业相系，死主引去时，当知除善恶，余众生皆返，无一随汝去，故应修妙法。”】
他怎么说呀？说这个能生异熟的，就是我们以前感我们这一生异熟的这个业，这个业一旦尽了，对不起，这个业一尽，我们就死了。拿我们现在的话来说，就是我们每个人的命运。什么叫命运哪？那就是你宿生造的往业，这一生，就感得这样的一个果报。当感得这一生的果报一尽的时候，好了！生命就到此为止。那个时候，再向前是什么呢？再向前，就看你这一生造什么样的业。[29:43]
40A Commentary
ENGLISH LR V.1 P156 [00:11]
Further, since you have done little to amass the collection of merit and your wrongdoing is very potent, practices such as mantra recitation have little efficacy. All of this makes it extremely difficult to prolong your life.
Even if we practice mantra recitation etc, sorry, we must understand that this yields little effect and unsatisfactory. Hence, to really wish to prolong your life, this will be very difficult. [00:28]
Furthermore, there are no causes of staying alive that do not become causes of death.
The things that we enjoy now, such as food and house, all these can be considered as the conditions of life causes of staying alive. But sorry, without any single exception, there is a possibility for each turning into a cause of death. For instance, one cannot eat excessively, this is quite clear, but you will still want to enjoy it. If you find that walking is inconvenient, and drive a car instead, sorry, we may end up with an accident. While all these are causes of staying alive, they can also be the causes of death. Thus, [01:00]
In other words, you seek such things as food and drink, shelter, and friends in order not to die, but even these can become causes of death. For instance, you may consume the wrong food and drink, or consume too much or too little. Your shelter could crumble, or your friends could deceive you.
As such, to ensure our survival “in order not to die”, we seek after the conditions for life. Now that we are alive, what else do we need? Food, then a place to stay, next we want our relatives and friends etc. These are the things. End result? In seeking after “food”, if you consume too much, it is not good, consuming too little is not good either. If you consume the wrong type of food and drink, it is not good as well. Drawing from my own experience, two days ago, I took some fried food as it was someone’s well wishes for me. The food was fried very fragrantly, but after eating it, I was in pain for a few days, and still have not recovered. It’s quite clear, isn’t it? Right here before us. Next, it’s regarding shelter. You built a nice home; but sorry, should it run into problem, it could crumble. And then, your close family and friends, etc. all may be well and good; but after a couple of days, they may become enemies, sue each other in court, and battle over each other mercilessly without caring for the other party’s life or death. All these are conditions for life, but alas, consequently, they can become the causes of death. Therefore, [02:05]
Thus, it is clear that there are no causes of staying alive that cannot become causes of death.
If you do not observe, and still feel justified of the need to have this and have that. If you really observe, you will realize that these immediate things, none of them is not causes of death. I recall a virtuous friend who once said to me these words, and till now I still remember vividly, although they were quite piercing to my ears when I heard it then. I might as well recap it now: he said that for us now, this mundane world is quite laughable, why so? Deceive oneself as well as others, and then get deceived by others! Why did he say that? For instance, when we meet each other, we’ll say: Ah ya, you are doing fine, I am fine, flatter each other and also relish at being flattered. As such, question yourself: are you really sincere when lavishing praise at others? Alas, Amitabha! Are you really sincere at heart in praising others? Not necessarily! And yet, we persistently take a liking to this. Why are we doing this? [03:09]
Why do we want to interact with one another? To seek causes for living, to seek companionship, and yet when asked what is going on in his heart? That is, what you are doing at that very moment, it is a cause of death. Of course, this is the worldly mundane stuff. Right, we get along fine, I give you a meal treat today, or buy you a drink and we seek enjoyment at the pub. Why so? My hope is to earn a bit more money from you, dig a little more. Isn’t it evidently clear in this instance? The worldly friends are also as such, yet we are still busy doing these, this is upside down. Really is upside down, humankind is as such! But if you ask him to give up, it will be in vain! So people with their eyes open, head for the water and “jumped”! One word, if you contemplate on it, it is the truth right? Therefore, this is not V.1 Chapter 9-122 Dharma. This is a reasoning we certainly do not understand. Thus, when we contemplate on it, we need to be well awakened, well awakened! As I think about this, the Dharma is so precious, indeed precious. [04:10]
Thus sometimes, I frequently motivate myself, motivate myself. This is why I feel such high regards for my virtuous teacher and I’m still very grateful towards him. I recall in the past when we were together, when a lighter mood called for it, I would strike a casual conversation with him and asked how he was doing. My teacher would sternly reply: “You come all the way here, blabber all these, whatever for?” At that time, I did not quite comprehend, but subsequently when I heard others saying the exact words, it then dawned on me, absolutely right! This is the way we sentient beings deceive ourselves, get deceived by others. Now that you have become a monk, still continue to do such things for what? When ancient Gurus meet, they will invariably greet each other with: “Hi! What have you been working hard on?” and with an accompanied intent glare at you. I now then realize, this is why the ancients could achieve accomplishment. In comparison, when we meet with people, we greet each other with: “Ah ya, how have you been? You gained weight, then you lost weight, ah, I should quickly get some tonic for you!” We may even feel touched by them and think: very well, very well, he is such a good friend. This is harmful to you! Don’t you know? It is an absolute truth. Therefore, this point, in particular, tells us that: Not just [causes of] death, but the causes of staying alive are also causes of our death. Now we must recognize this insight, and then we quickly and V.1 Chapter 9-123 diligently practice, and only if so, there is an opportunity for us. [05:21]
Page 83 regarding the subject on the mindfulness of death. Master Tsong-Kha-Pa had stated clearly what are the faults of not cultivating mindfulness of death, what are the benefits of cultivating mindfulness of death; and how to contemplate cultivate on it, how to contemplate cultivating on it. After understanding these, the later part is on how to cultivate mindfulness of death. Cultivate this by way of three roots, where each is subdivided into 3 reasons, now we are at the second reason of the second root, I have gone through that. As mentioned earlier on, there is no certainty to the lifespan at Jumbudvipa, no certainty and one can die any time. After that, the most important is this second section. After learning this, we must contemplate and cultivate this thought in our mind: I am going to must die today, I am going to die today! This will help us greatly in our practice. Regarding this point, it is not about us gaining an understanding of the meaning, we must have a firm grip on this concept, it is one of the key critical success factors we need to rely on, in determining whether we can succeed in our practice. [06:56]
What is at the latter part, are that causes of death are many and causes of staying alive are few. For example, before us, we seek after a variety of things, all kinds of happiness, clothing, food, shelter and transport, all these are without doubt the conditions for living. But in reality, even if every cause is for the purpose of ensuring that we stay alive, there V.1 Chapter 9-124 is no exception that every single thing will soon become the cause of our death. We seek good food and drink, but if not careful enough, one get poisoned! Then we say we build a safe place to live comfortably, such as that, but that house, like any other thing will bring us harm. When we go out, we want a comfortable mode of transport, we may get into an accident, there is no exception. Therefore, cautiously speaking, all the things that contribute to the causes of staying alive are helping and in turn contributing to the causes of death. The other day, one of the practitioners met with an accident while on his way to visit his family members. Isn’t this a very clear example? Such things that are supposed to enhance our convenience and happiness, but it ended up that, some of these things had on the contrary enhanced the opportunities to become the cause of death. This is life, this is in fact the truth of life! Let’s now look at page 83, second section: [08:38]
Since life itself is headed toward death, the conditions for life would offer no security even if they were numerous.
As a matter of fact, while we are living, and striving forward, life itself in reality is also headed towards step-by-step moving towards, death and step-by-step moving towards death. This is an absolute truth. Therefore, the view held by mundane world is of the opposite, which is “every additional year to heaven’s age is an addition to human’s age”. For us who are practitioners, we must understand that as time goes by, human beings’ life span is diminishing, and this reduction in life span unceasingly continues. Therefore, it is as such for V.1 Chapter 9-125 the passage of time, we who live in this world and seek after the various conditions for life will similarly cause the end result of death. Therefore, among all the conditions for life, there is none that can offer any conviction. [09:43]
The Precious Garland: The causes of death are many, Those of staying alive, few Those too become causes of death. Thus, always practice the teaching.
This reasoning is easily discerned, there are several circumstances that can be attributed to, in causing us death, yet those that help us to stay alive are few and far between; those that help us stay alive will too become causes of death. Therefore, now that we understand this point, there is but only one thing --- which is to practice the teaching! Other than practice, all other things are unreal, all other things are unreal. You get yourself busy doing these things, even if they do help you, do not contribute to your death, after you are done, two legs stretched out (upon death), what then? It is still a dream, still a dream. This dream has no value to you at all, but you were so busy over the unreal things, and in the process, accumulating all kinds of karmic debt, and you suffer immeasurable pain because of the karma, is it worth it? Therefore, there is only one thing we should do --- which is to practice the teaching! Practice the teaching. [10:57]
Regarding this point, the most important thing is that we must establish the correct insight. If you do not have the correct insight, we will invariably find fault with this place, over here is not right, over there is not right either! Hence, besides reading the Lamrim, we must also read up many of the ancients’ autobiographies etc. You see the lives of ancient people were tough in those circumstances. If we imagine them saying this cannot, that cannot, all those people would either be long dead, or they would not live long or be able to continue to live, but their life span yet were incredibly long! Life span was still very long. Venerable XuYun had lived for over one hundred years old. This includes not only the practitioners but among the people too. There are such kinds of people. They hardly had any good food or good clothing to wear. In fact, practically none! Therefore, if we waste our mental energy over these, that will be such a waste, such a waste! You come over here, and yet spend the whole day and night busy doing these, and with the mind following that as well, is it worth it? You need to be vigilant, be vigilant! You must work very hard to find the cause of your sickness, and then eliminate all the roots. At this place, even though other people may tell you, after finishing it, if you are not aligned to it, it is superfluous. You will still be bitter and sorrowful, even if you just sitting there, alas, you are sitting there bitterly and sorrowfully. Why bother! Let’s continue. [12:25]
3” The Contemplation that the time of death is uncertain because the body is very fragile
This is the third part of a big section. Finally, we must work hard on contemplating that this body of ours, that is so fragile; V.1 Chapter 9-127 like it will perish with one touch. Therefore, it has no means to protect you, even if you say this thing (body) is solid, for how long will it protect you. [12:55]
Your body is very fragile, like a water bubble. Therefore, it does not take much damage to destroy it. Your life could be taken even by something that you only imagine to be harmful, like being pricked by a thorn. Hence, you can very easily be overcome by any of the causes of death.
Our body is like a water bubble. That thing is just disappointing. Even when there is no wind, it can dissipate by itself, what’s more to say about this bubble in the midst of strong winds. So, it really does not take much damage to destroy it. Indeed, there is no need for any major harm, even with a small minute prick, just one prick and your life can be taken. The other day we mentioned there was a hornet’s bee right in front. The backside rear of the hornet’s bee has a thorn, a very tiny thorn, but if you are pricked by it, it can cause you to lose your life. And then the mosquito, one bite by a mosquito, or several of the small mosquitoes, can spread harmful germs. Once bitten, you may fall sick and die from it. So this body is so fragile! Therefore we owe it to ourselves to understand that, the attributing causes that can really cause our death, are plenty and easily so. Please see: [14:10]
The Friendly Letter says: If not even ash will remain when the physical world---- V.1 Chapter 9-128 The earth, Mount Meru, and the seas---- Is burned up by seven blazing suns, What need is there to mention humans, who are so very frail?
At the end of the degenerated age, seven days will simultaneously emerge in the sky, with seven blazing suns all out. At that time, the earth, Mount Meru and all the lands, will be burned until not a single ash remain. Now we look at the stones, steel wire, they are so solid that you cannot even destroy them in any way, but at that stage, not a single trace will be left behind. Thus, let alone our body that is so fragile. Therefore, [14:49]
After you have reflected in this way, you should resolve that since there is no certainty as to when the Lord of Death will destroy your body and life, you will practice the teaching right now, without assuming that you still have time.
If you follow the previous train of thoughts to contemplate, you will feel that, when are we going to die? When are we going to die? It really is undisputable, undisputable! Hence [15:11]
Make this pledge many times from the depths of your heart.
Do not ever assume that you still have time, never ever do that. You should resolve and make a pledge: to cultivate now, V.1 Chapter 9-129 starting from now! The previous big section talked about the decision to cultivate; cultivate, the decision to cultivate. But we will still procrastinate, right. Saying that we will cultivate, means we surely will, but do it gradually. Further, from here we understand that we must cultivate, but we need to have a life of leisure and opportunity body and also, death may come at any moment, and after we die, there is nothing left. Therefore, we must next understand that: not only must we cultivate, we must cultivate right away! Must cultivate right away! This is the second resolution whether you succeed or not. It will depend on this, depend on this. [16:24]
The Letter to Kaniska says: The Lord of Death, a friend no one, Descends suddenly. So do not wait, Saying, “I’ll do it tomorrow.” Practice the sublime teaching with urgency. It is not good for people to say, “I’ll put it off until tomorrow and do this today.” A tomorrow when you are gone Will undoubtedly come.
The Lord of Death will not bargain with you, he will come when he wants to. Therefore do not ever say: “Ah ya, tomorrow then say, the day after next then say!” Want to do anything, do it right away, do it right away. Therefore, in delaying things till tomorrow, the following day, this is not the correct way, this is not the correct way. You all must understand, how can you be assured of a tomorrow? This is V.1 Chapter 9-130 the absolute truth. Why is it that we are unable to arise with such an insight within us? This is because for eons, we have been having this twisted and wrong thinking, that’s why it is called the endless nights of ignorance. [17:37]
At this juncture, I would like to remind again that, regarding endless nights of ignorance, forming an unreal reversal, there is only one method – to counter it intentionally, the details of which will be explained later. Put it simply, it is to generate a force from your mind to continuously observe and contemplate. It is unlike now where our mind is vague and ambiguous, this is something we need to recognize and take cognizant of. If we are able to discern and establish a correct understanding of this insight, we should work hard immediately. If you still do not understand, continue to work hard. Our understanding of the various principles of practice also known as the phenomena, can be said to be vague, or not knowing at all. Although we talk about practice, we do not know what is meant by practice, and yet we preach to others about practice, sigh, really! We do not know what we are saying, and also do not know what the content is about, Really, we are deceiving ourselves and deceiving others, we are teaching ourselves and others the wrong things. Let us continue. [18:52]
Furthermore, the lord of yogis, Sri Jagan-mitrananda, says: Lord of the Earth, while this borrowed body Is still healthy, without sickness or deterioration, V.1 Chapter 9-131 Take full advantage of it, Acting in order to end your fear of sickness, death, and deterioration. Once sickness, aging, deterioration, and the like occur, You might remember to practice, but what can you do then?
In Dharma, it said that this body, this body, sorry, does not belong to you, it is not yours! Then, what is this? There are various causes. Mention the “King”, because the King has the authority to kill lives. In other words, our body is on loan from him, at which time he wants to take your life, he will take your life. Here it talks about not only the King, but also the various other causes of death. When it wants your life, you do not know. Therefore, it can be said that this body is one that is borrowed, when you need to return it, you will not know at all. Not only that. So now that you are healthy, without sickness nor in pain, and not aging as well, and that you are well and able, this is the only time you can practice. What should be done? While there is no sickness, no aging nor deterioration, we must “take full advantage” to practice, this is the time we should practice, only this is solid and stable, only this is dependable. [20:19]
You need to take advantage of the time when you are well and healthy, to practice. When sickness or death occurs, you will be fearless. Otherwise, when you are at ease and you are happily not working hard, wasting away your life, then wait till sickness befalls, ageing comes, at this time, this you can’t move, that you can’t move, even if you want to practice V.1 Chapter 9-132 or do anything, it is too late, it is too late! On this, we must carefully and deeply contemplate, observe, so as to develop a kind of force to resolve changing our bad habits and push us to practice. Next, there are three parts under this section.
The contemplation of the uncertainty of the time of death is the most important of the three roots. This is the very thing that will redirect your mind, so work hard at it. [21:26]
Among the three big parts, the most important is the one that is being covered now – the uncertainty of the time of death. If you can contemplate in this rightful manner, that death has no definite date, hence you think: “Ah ya, I will die today!” Once you think of death, you will be afraid; when afraid, will work hard at practicing. Therefore here it tells us that, this is the most important point, most important, most important! On this point, we can apply this to the normal circumstances where everyone is able to experience it. Often, there are many people who are quite particular over this and over that. Hey, why do you think that he is so particular? It is for the body! The need for vitamins for nutrition, is for the body; then when in slight pain, repeating over and over again, all are for the body. And now, if let’s say you think you are going to die, it is for what purpose? It is still for self. This is very clear and obvious reasoning. [22:46]
Thus, regarding this state of mind that has the ability to be transformed, you must on your own, think of ways to contemplate on it diligently. Maybe you may have this V.1 Chapter 9-133 experience, for instance, you are actually feeling fine, and then one day a doctor came to examine our sickness, regardless of what sickness, could be to do an X-ray, then suddenly, it revealed something, he tells you, “So and so, you have pulmonary disease!” You were actually chatting and laughing, bouncing and vivacious one moment, but once heard that you have pulmonary disease, you go through a mental collapse immediately, and you are not be able to do anything after that. Or when you went for heart pressure measurement, and was told to have high blood pressure ---- oh no! Ah! Later on when you go for lunch, you will feel that this can’t do and that can’t do. I think we all do have such an experience! What does this mean? It is evidently clear that within our heart (or mind), there is this power, force, strength, but normally, our mind will turn to follow our afflictions, being led by the nose of afflictions, oh, it’s a real pity! The practice that you are engaging now is so that you are able to initiate, through rightful observation, contemplation, to proactively redirect your mind, at that time, it will yield positive effects, this is the second root. And then, the last of which, [24:03]
The contemplation that at the time of death nothing helps except religious practice
Regarding the third root, how should we contemplate? It says that wait till the moment of your death, other than religious practice, there is nothing that will be of help. Let us now take a look: [24:22]
1 Friends will not help When you see that you must go to your next life, no matter how many loving and very worried relatives and friends surround you at that time, you cannot take even one with you.
2 Resources will not help No matter how many piles of beautiful jewels you have, you cannot take even the slightest particle with you.
3 Your body will not help As you even have to discard the flesh and bones with which you were born, what need is there to mention anything else?
Further, we can see that when we die, what is going to happen then? No matter how loving is your family members, relatives and friends, at that time, no one will follow you. They are also not willing to or even if they are willing, they are not able to. Even if they have followed you, it is still futile and will not be of help to you, not the slightest bit! This is regarding people. How about the phenomenon? No matter how many beautiful jewels you have accumulated, no matter how many accolades, no matter what resources, will it help? Hey, similarly, you cannot take even the slightest particle with you. Not to mention about these external things, even your own precious body, the one you have fed well, just for a slight illness, you feel that this part of the body does not feel right, that part is not right. At the end of your life, your two legs stretched out (upon death) and about to go, may I ask what is there left? There is nothing left, there is nothing left, there is nothing left! We must therefore understand: [25:48]
Consequently, think, “It will certainly come to pass that all the wonders of this world will leave me behind; I will leave them behind as well, and go to some other world.
Regarding this point, we must always think frequently, think frequently! No matter how perfect you are, no matter how perfect you are, this thing, in the end, you cannot bring it along with you. Since you cannot bring it together with you, and neither will it follow you, this fact lies before us, but we are still stubbornly so opposite in thinking. Sigh, when talked about it is just so pathetic, when talked about it, is just so pathetic! Is this not a very clear and obvious truth? [26:26]
In fact, this will happen today! Contemplate how, at the time of death, only religious practice will serve as a refuge, a protection, a defense.
Similarly, when we look at these three points from the beginning or at from the back, the third point explained it very clearly. So an overall view on the contemplation of death we can take is that: yes, there is nothing that can be brought along when one dies, and when is the time of death? It may happen today! We have understood it previously that, at the time of true contemplation, must contemplate that: Today will certainly die! At that time, there is only one thing I can rely on --- dharma, this is the most absolute, this is the most absolute. Then from here, you will naturally give rise to the V.1 Chapter 9-136 third affirmation, to affirm what --- not to let any of the false things before you be an obstacle to you! [27:23]
From these three roots, we should attain three affirmations, three insights. Three insights: The first is death is certain, the second is the time of death is uncertain, the third is there is nothing you can bring with you except dharma when you come to pass. To affirm what? The first is you must practice, the second is you must practice now. But there is an obstacle facing us now that we are practicing, we cannot let go. We cannot let go of this, and that. Therefore according to the third point, at the time of death, you will leave everything behind, no matter how loving your family is, disregard! No matter what status and position, reputation, money, how important they are, disregard! Even you have to discard your flesh and body. Do not say: aiya, this is not right, that is not right, because at the time of death, does it help? It does not help. This logic is very simple, but, it is of value to us. So when we practice, we have to reflect and contemplate, take heed of the crucial points. Then you will have the opportunity to practice, the opportunity possibility to practice, and only then will you have the probability to succeed, the probability to succeed. Next, let us continue: [28:38]
The Letter to Kaniska says: When the past karma that caused This life is spent, And you are connected with the new karma V.1 Chapter 9-137 And led by the Lord of Death, Everyone turns back. Except for your virtue and sin, Nothing will follow you. Know thus and act well.
What did he say? The past karma, that is the past karma that we are experiencing in this life. Once this past karma that caused this life is spent, sorry, once this past karma that caused this life is spent, we will die. To use current layman terms, this is our own individual destiny. What is destiny? It is the past karmic actions you have created in your previous lives and the effects of which are manifested in this life. When the effect of the past karma that caused this life is spent, well, your life comes to an end. At that time, what will come next? What will come next will be dependent on the karmic actions you have created in this life. [29:43]