菩提道次第广论手抄稿:旧版第四十二卷B面
（手抄稿 第六册 p51）[00:11]
它主要的根本原因还是苦，很清楚、很明白。这个地方这是我们要了解的。所以佛整个的说法为什么四谛包含了一切，原因在这里，这个是我们应该把握得住的。所以这个概念，这个地方特别指出这一点来。所以我们做任何事情，一定要把握住根本何在，所谓根本因；然后呢圆满因，你这两点把握得住的话，这因圆满了，这果自然必定圆满。所以这个道理他下面说：[00:41]
p. 97 (6)
Since it was praised for this even when the Teacher was alive, he had nothing superior to teach as a personal instruction for liberation.
【纵有大师现住世间，于此教授，更无过上而可宣说，】
关于这个道理就算佛再来，佛再来，能够说的也是这个道理，更没有超过它的。所以这个苦本身就是修学佛法最主要的主因，也是根本因。不同的，就是把这个苦的质跟量，从浅到深，这个不同而已，然后呢推己及人，这样差别。[01:29]
This passage shows clearly the progression of the contemplations for persons of small and medium capacities.
(p52) 【即于此中，发生下中士夫意乐，次第极显。】
同样地，就在这个里边，从苦这个根本因上面，看你自己的力量能够观察的深广的程度，然后呢来说明下士、中士、上士，这个内涵是如此，修行的次第也是如此。只看见眼前的，那个是下士；你能够更深一层去看的这是中士；然后呢最彻底圆满地了解，这个是上士，这个是上士。他为什么这地方要这么提一下呢？固然一方面说明，不管是哪一部分，它的根本的原因在这里。同时这个地方也提醒我们，既然这是这样的话，那我们一开头的时候就把握住根本重点，一脚下去走最直接也是最快速的路子，同时这一条路是最省力、最方便哪！最省力、最方便哪！所以现在我们太多人眼前总觉得：哎呀，我是不行啊！我是很差啊！这种概念，说实在的都是自己伤害自己，自己伤害自己。结果，是，你眼前因为怕一点小苦爬不上去，结果呢却是受了大苦，这个人的真正的愚痴在这个地方。[03:12]
关于这一点到后面精进一章里面会特别告诉我们，我们眼前所以爬不上去的话，原因就是觉得自己力量不够，这倒是个事实。另外一点呢？就是怕挡不住这个苦，觉得，喔唷，这么大的苦啊，就好像受不了。结果呢，因为你怕这么一点点小苦，你吃了无穷无尽的大苦，这是我们最划不来、最划不来的事情。现在这个本论有个特别的好处，关于这个 (p53) 道理，在你没有正式修学之前，先完完整整地告诉你，这样。你有了这个认识以后，你不要急着去修，然后呢照着它这个次第一步一步上去，增强你的能力。你可以慢一点来，但是你看得很清楚，最后你走的路子却是最快速的，最快速的、最直接的。[04:12]
这个是特别说明，啊！修苦这个地方要告诉我们，它这个苦尽管只是下士，说避免我们死后堕落，实际上呢这个也一直通到中士、上士，整个佛法里边无不都是说这个。所以尽管以后讲到中士以及上士的时候，这个目前所讲的，也是它们的基础，所以这个是共基。而这个共基，我们所以现在不讲的原因，原因是因为我们现在不是照着去修的时候，而只是理解这个道理的时候，所以把这个道理我是详细地说明。关于正式的内涵，到正去修的时候，我们到那时候要回过头来，很认真地在这个上面去重新研阅，然后呢根据所了解的思惟观察，策发这个苦的认识。然后呢那个时候你的心里面，就会：哎呀！一想到苦哇，这跟苦相应的这个心念生起来了。那么生起来了以后，说要到了什么程度才够呢？单单生起来还不够哦！单单生起来就是质对了，量还要够。那么量要达到什么程度呢？好！他下面也说：[05:55]
As for the measure of the attitudes of these two types of persons, you must constantly strive to meditate on these points until you develop an attitude like that of Ananda's nephews.
【净修心量亦是，乃至未起如是意乐以来，应须恒常励力修习，】
(p54) 就是前面我们不了解世间的真相是什么样，所以对它贪着，贪着的结果呢？原来啊，唉！造种种的苦，而这种贪着的心相是染污的，现在了解了以后净化它，那时候认识得真真实实，不被它骗，所以这个叫作“净修”。那么到什么程度呢？说乃至于你没有生起这样的意乐—这样的意乐，就是真正我们心意所好乐的，心意好乐的是什么？对这个事情产生厌离，一看见，不管它多好的事情，你一看见哪，你就厌离。在还没有生起这个大厌离之前，你一直拿这个东西来努力修学，所以“应须”，这一个字—必须要；“恒常”—时间绝不间断地；“励力”—还要努力地去修习。它每一个字，这个里面是一种实际上的状态哦！就是说你修的时候必须要什么？很殷重地，要绝有力量地，所以叫励力；那么修的时间呢？要常常，常常到什么程度？从不间断的，所以叫恒常；而且这个事情是必须要，我们现在应该做的。前面不管是暇满人身也好，说暇满难得，以及死没无常的迅速也好，都是绕着苦这个中心在转，这也是修学佛法的第一步。到什么程度呢？策发大厌离。[08:02]
所以我们到这地方可以停一下，想一想。假定说我们懂得这个道理，那很方便；假定我们懂不得这个道理，可以随便把以前运用过的这些例子来思惟一下，马上就生起这个正确的认识。哪一个例子啊？说平常有一个好朋友，那你两个人平常好得不得了，说如膏如 (p55) 漆、难舍难分的。忽然有一天有个人跑得来告诉你说：“某人哪！你平常跟他一直好，其实这个是个大骗子欸，他专门在背后说你坏话，他背后专门伤害你，然后呢最后引你怎么……。”假定这个事实，一旦你发现真的话，请问这个好朋友你还愿意跟他来往吗？我想没有一个人例外的，一旦真正确定了解，这个好朋友原来是大骗子，专门伤害你的话，你就对他起一个绝大的厌恶之心。虽然你一时莫奈何，但是一看见他，心里面就起绝大的厌恶—这个家伙是这样的啊！你会生起绝大的厌恶来，对不对？[09:29]
这说明什么？说明我们的心理，千真万确的，就是对这件事情修学起来一点都不难，难在不认识这样东西的真实状态。所以我们现在真正难的是什么？无明，并不能如实地看见眼前难舍难分这种东西的真实相状，如果你真实看见了这些东西是专门害我们的，那谁都不可能再去要它。[10:11]
所以现在常常人家看见你们修学佛法的人出了家，他说：“哈！你们出家还吃素的啊？你们出家不可以有家的啊？”哎呀！他觉得这个事情好像是这样子啊，这种人我也没办法跟他说。假定我们真正了解：原来你现在吃了他一斤，不是还他八两欸！还他八两这个倒还好欸，吃了半斤只要还他八两，吃了他半斤还起来是不得了地还欸！其实这个道理很简单嘛！我们现在随便地舀一点东西好吃的，吃了嘴巴里，也不过如此；然后呢你身上 (p56) 给他八两肉试试看哪，嗨呀，这个痛苦是不晓得要痛苦多久，这千真万确啊！对不对？这不是很简单一个事情嘛！所以晓得了这么简单，那还不要你下地狱哦；万一你要下地狱的话，你算算看。不是这么简单！所以这个才是我们真正可怜的地方。[11:12]
所以说假定这个地方大家真正了解了以后，那时候才发现这个厌离实在不难，处处地方你们要了解，真正难的是难得正知见。所以现在修学佛法的人都是这样—哎呀，去修行去了，怎么修法？不知道，那连它最起码的认识都没有，修什么啊？这个是佛法衰，我们修不行，不能成就的真正原因。那么现在我们这个道理了解了，然后呢一个祖师更进一步地从一点上面来策励我们，说要怎么办呀？关于这个道理，要运用这个道理怎么运用，那个祖师一个典型的榜样。[12:01]
Neu-sur-ba said: Examine whether or not you have previously created the conditions for being born in these miserable realms,
【内坞嗉巴亦云：“应观能生彼中之因，】
说首先我们现在真正应该做的事情，这是我们应该做的哦！我们现在做的事情很有意思，我们只做我们想做的事情，而不做我们应该做的事情。这个我们想做的事情，跟我们应该做的事情，你们分得清楚吗？我们应该做的事情，我们往往不想去做，还不愿意去做。佛就告诉我们你应该这样做的，我们还不一定行，都是自己想做的 (p57) 事情；自己想做的事情，都是随顺着无明的，都是把我们送下地狱去的。所以这个地方凡是谈到“应”的时候，你就提醒自己：“应”，应什么？应把自己无明认识，应该听从佛的正知见，这个才是我们学佛。你如果这一点把握不住的话，我们现在虽然出了家，在家也是一样，虽然觉得学佛，你是学“我”，不是学佛。[13:17]
那么我们现在学佛的人应该怎么办？脑筋里不是看说，这一个人不对，哪一个人不对；应该看看我现在造的因，“能生彼中之因”，说生到这个里边，哪里啊？三恶道，哎呀！苦不堪言，他为什么去的？因为造了这个业因。所以现在我看看，我们有没有造到地狱去当中的这个因？[13:51]
whether or not you are currently creating them, whether or not you would consider creating them in the future.
【先作未作，现作未作，为念不念当来应作，】
以前有没有作？现在作了不作？还要看看我以后应该怎么办。[14:03]
Since you will go there if you have created them, are creating them, or would consider creating them,
【若先已作，或现正作，或念后时而当作者，则当生彼。】
假定你以前已经作了，或现在又正在作，或者以后还要作，那么作了这个东西，就要到那个地方去。到哪里？三恶道当中，那个三恶道就是这么恐怖、这么苦恼的地方。如果 (p58) 造了，那一定逃不走，一定要去。[14:32]
think, "If I am born there, what will I do then; will I be able to do anything?"
【若生彼中，尔时我当何所作耶！我能忍乎？】
一旦到那个地方，我能做些什么？我能忍受得了吗？唉！这个事情我们现在要好好地思惟，好好地观察呀！
With your head pounding, or like a man struggling in the desert, consider that there will be absolutely nothing you can do, and develop as much fear and dread as possible. This, clearly, is the key point.
【作是念已，作意思惟，必须令其脑浆炎热，起坐慞慌，无宁方便，随力令发畏怖之心。”此是切要，】
然后呢，前面这个话，你有了这个认识以后，把这个认识不断地在我们脑筋里面去想念、思惟、观察，要观察到什么程度？你观察思惟到你一想到，哎呀！这个“脑浆炎热”，就是使得你觉得怕得，啊，这个身上面，就像我们看见一个绝端恐怖的事情一样，头毛直竖，简直是不晓得怎么办是好，坐立不安，就是这个状态。那个时候什么样啊？你产生绝大的恐怖，说原来到那地方去这么个恐怖法啊，你要生起这个心。生起了这个心有什么好处？生起了这个心，你就一心一意地厌离眼前放不下的事情，然后你拼命精勤修学佛法，懈怠两个字轻轻易易就对治掉了，轻轻易易就对治掉了。那这个地方就告诉我们一个正确的办法，这个就是祖师最佳的叮咛。然后 [16:30]
You currently have a good life for developing the path. Consequently, if you contemplate in this way, you will clear away previously accrued nonvirtuous karma and deter your future accumulations.
(p59) 【现得善身，若如是思，能净先作，未来减少。】
而所以我们能够这样地听闻正法、如理思惟，都是靠得到暇满的人身。而我们现在正是得到这样的贤善的暇满人身的时候，那么你趁得到这个暇满人身，能够这样如理思惟的话，那先以前作的，你能够把它净除，未来的也从此减少，乃至于切断。那么你就不会再去啦！[17:14]
Your prayers of fervent aspiration will redirect previously accrued virtues, causing them to increase. You will be able to enter many new avenues for engaging in virtuous actions. Therefore, you will make your leisure and opportunity meaningful every day.
【先所作善，由猛欲乐，发愿令转增长繁多。诸当新作堪能趣入，则日日中能使暇身具足义利。】
坏事呢？或者净除，或者减少。好事呢？以前已经做的，由于现在的猛利的欲乐回向了增长；而现在当下以及将来，你更努力地增长去做。这样一来，我们每天每时都在利用这个难得的暇满人身去修行，这个时候这个暇满的人身就产生了绝大的功效。现在我们平常说起来真可怜，有一种人难得的听闻了佛法，跑到这里来还是烦烦恼恼的，哎呀，坐立不安，又想东、又想西，没来嘛想来，来了以后嘛又觉得不安，这真可惜！那更进一步，虽然没有这个想法，也在那个地方坐在那里，吃饱了饭，总觉得快快乐乐，这个都在浪费暇满人身。所以这个真正的暇满人身要怎么办？就是了解这个道理以后，赶快把以前做的 (p60) 恶因净除，以后不要再做，善的事情赶快增长，然后努力去将来再增加，这个就对了！[19:05]
If you do not contemplate these things now, when you fall into a miserable realm, you will not find a refuge to protect you from these terrors even though you seek one. At that time, you will not have the intelligence to understand that which you should adopt and that which you should cast aside.
【若于现在不思彼等，堕恶趣时，虽求从彼畏怖之中，救护依处，然不能得。尔时于其应不应作，无慧力故，不能取舍。】
假定现在不好好地去思惟观察这个道理，然后呢因为你不思惟，当然你不修习；不修习，造了众多恶因，造了恶因非去不可，这样，所以你没有办法跳出这个地方。所以说如果说你不思惟这个道理，那么虽然你想不要堕落，也不可能，也不可能！而且一旦堕落了以后，你到了那时候是一点办法都没有，因为到了那个时候，你根本没有能力辨别什么是该做的，什么是不该做的。畜生有能力辨别吗？饿鬼、地狱有能力辨别吗？就算你有能力，你痛苦得这个样子，你能辨别吗？这是我想我们人人可以体会到的，这个地方我们好好地策励，思惟一下。继续：[20:39]
As 《Engaging in the Bodhisattva Deeds》 says: If I neglect to cultivate virtue Even when I have the good fortune to do so, What shall I do when I am confused by the sufferings of the miserable realms?
【如《入行论》云：“若时能行善，然我未作善，恶趣苦蒙蔽，尔时我何为。”】
说现在我们能作修行的时候而不作，到那时候堕落恶趣在大苦当中，一天到晚受这个苦恼以及愚痴所蒙蔽，那时候你能做些什么呀？当然，绝不可能！所以千千万万趁现在得到这个难得的人身的时候，不要浪费啊！不要浪费啊！假定说我们为了就眼前这种小小 (p61) 的贪着，不要在这个时候，等到你堕落畜生，去忙正好。因为畜生有这个本事，有这个能力，你何必现在浪费这个人身呢？这是我们务必要知道的，我们得到人身的时候，真正重要的就是修行，没有别的，再也没有别的事情了，再也没有别的事情了。[21:45]
p. 98
And also: Saying, "Who will protect me from this great terror?" I will stare, aghast, and search all around for a refuge. Seeing no refuge anywhere, I will be completely dejected. If there is no refuge there, What will I do?
【又云：“谁从此大畏，能善救护我，睁其恐惧眼，四方觅皈依，见四方无依，次乃偏迷闷，彼处非有依，尔时我何为。】
说等到你一旦真的堕落了以后，到那时候当然哪，你就找—哎呀，那时候这样的大恐怖、大痛苦当中啊，去找什么人能够来救我啊？你到处去找啊，但是到处都找不到，到处都找不到。所以那个时候，唉呀，你没有可以救护你，作为你依靠的，你能做些什么呢？“尔时我何为”呀！到那时候来不及了，到那时候来不及了！[22:38]
Thus, from today, I go for refuge to the Conqueror, protector of living beings, The one who strives to rescue living beings, The mighty one who dispels all fear.
【故自今皈依，诸佛众生怙，勤救众生事，大力除诸畏。”】
所以，现在趁来得及的时候好好地努力呀—努力干什么？皈依诸佛，诸佛才是我们一切众生所依靠的地方。自己是这样，然后呢推己及人，还要救一切众生同样脱离。然后这个时候啊！才把我们以及一切众生从这个无比的痛苦、大怖畏的苦海当中救出来。[23:21]
The preceding discussion is a mere overview. You should by all means read the 《Mindfulness of the Excellent Teaching》, for it is explained more thoroughly there. Read it repeatedly, and reflect upon what you read.
(p62) 【此仅粗分，广如《念住经》说。定须观阅，数数观阅，于所观阅，应当思惟。】
这个地方，只是简单的，只是提个纲要。那么详细的内容呢，就像这个经—《念住经》。《念住经》就是四……念住是心业，平常我们称为“四念处”。四念处是什么？身、受、心、法；观身不净、观受是苦、观心无常、观法无我。实际上这个是佛法的根本的宗要，最主要的根本。这四样东西是依苦谛—苦、集、灭、道的苦谛一谛当中而说的。为什么？这个苦依什么？依这个身而起的，然后呢在我们这个身上面，实际上有这样的几样东西。这个身，本身就是个“身”；然后呢身心是不相离的，所以色法来讲是身，心法来讲呢，“受”，这样；“心”；然后呢除了这个以外，这个三样东西不包括的，所有剩下来的东西—法。换句话说苦谛的真实的内涵就在这里，我们应该详细地从这个地方去好好地去研阅、认识。所以说，“定须观阅”，一定要仔细地去看。然后呢不但是仔细地看，要“数数”地去看，而且对于所看的所了解的，“应当思惟”，这个是我们应该做的。[25:21]
那么像前面这么一路上面过来了以后，那我们了解了，说：哎呀，得到这个暇满的人身是真不容易啊，真不容易啊！有这么多的好处，所有的好处都是要靠得到暇满人身开 (p63) 始。然后呢有了这个暇满人身，修行才得到，但是呢，它又这么快迅速地死亡—无常，唉！死亡了以后到哪里去？死亡了以后到哪里去又不是我们自己做得了主的，完全看这个业。而我们看看我们的业的话，对不起，造的都是恶业，造了恶业到三恶道去，又这么苦不堪言，所以将来一旦到了那个地方，那是一点办法都没有啦！所以现在趁还没有去的时候，就赶快努力，怎么样地修行，使得我们免除堕落的痛苦，而得到快乐呀！所以进一步教我们看：啊，那对啊！没错，要忙后世的事情。那么怎么样才能够使我们后世得到快乐呢？这个次第那么清楚、那么明白。所以到这个地方就告诉我们：欸，现在呢你这样做啊，就可以使你将来得到快乐了，第二，[26:57]
ii) Relying on the means for achieving happiness in the next life.
【第二习近后世安乐方便，】
现在来告诉你了！你有了这样的次第过来，它有什么好处啊？你全部精神，啊！一路上面就这来，你学到什么，马上跟你相应；马上跟你相应，修习了，这个好处就得到。所以说这个完整的次第，有这么个重要，这么个好法。平常我们修了半天，总觉得听得很来劲，满有道理，听完了以后叫你去修行，你总觉得怎么办呢？这个修行好像滑不溜手。你说不好吗？很好。好吗？你怎么去修啊？没有办法。现在这个地方告诉我们，每一个地方 (p64) 就这么明确，这么勾索连环，一步一步上来，次第无差。所以现在紧跟着告诉你：对啦！哪，这个就是告诉你，真正要想得到你希望的好处，真正要想免除你的痛苦，方法在这里！现在我们看看，这个方法怎么样的。[28:11]
The means for achieving happiness in the next life are explained in two parts:
【分二，】
哪两个？第一個，[28:15]
1. Training in going for refuge, the excellent door for entering the teaching
【① 趣入圣教最胜之门净修皈依，】
第一个就是皈依，第二呢？[28:23]
2. Developing the faith of conviction that is the root of all temporary happiness and certain goodness
【② 一切善乐所有根本发深忍信。】
说，既然你怕苦，然后呢要脱苦，到那个时候你要找一个人来帮你忙，对不对？欸，现在告诉你，这个人可以帮你忙的，所以你一心依靠他。就像我们生了病要找医生，现在找到真正对治我们病的只有医生，啊，赶快去找医生！那么找了医生该怎么办？他第二个告诉我们，找了医生该吃什么药，换句话说，这个两段就是这样，以及如何吃法。[28:58]
a Training in going for refuge, the excellent door for entering the teaching
Going for refuge is explained in four parts:
(p65) 【初中分四，】
这个第一个就是趣入圣教最胜的门，最殊胜的这个道路，这个进入之门就是皈依。到现在为止，我们才碰到说皈依是为什么要皈依，怎么皈依法还没有告诉我们。看看喏！这个次第何等地严密。那么这个皈依分四部分，第一 [29:27]
1. The causes of going for refuge
【① 由依何事为皈依因，】
说那么你要皈依，你为什么事情要皈依？换句话说皈依的原因是什么？你好端端地，你为什么要皈依呀？一定要找出个原因来。对啊！说你做任何事情，你为什么要做这个事情？这第一个。那么第二，[29:57]
2. Based on that, the objects to which you go for refuge.
【② 由依彼故所归之境，】
42B Commentary
ENGLISH LR V.1 P174 (COMMENTARY V.6 P51) [00:11]
Therefore, why do the four noble truths encompass all of Buddha’s Teachings? Here is the reason for it. This is what we need to have a grasp of. Thus for this concept, I wanted to specifically point this out. So when we do anything, we need to have a grasp of where the root is and thus the root cause. After that, [find] the complete causes. If you can grasp these two points, and have readied all the causes, then the resulting fruit will certainly be perfect.
Thus, he explains this principle below. [00:42]
Since it was praised for this even when the Teacher was alive, he had nothing superior to teach as a personal instruction for liberation.
With respect to this principle, even if Buddha appears again [in this world], even if Buddha appears again, he will teach the same principle, nothing is superior to it. Therefore, suffering itself is the primary cause for learning Buddhism, which is also the root cause. What varies is the quality and measurement of suffering which range from shallow to deep. It only varies in that. Then after that, you take this and begin to consider others in your own place, thus marking yet another difference. [01:30]
This passage shows clearly the progression of the contemplations for persons of small and medium capacities.
Similarly, it is right here, on suffering which is the root cause, depending on the breadth and depth of one’s ability to analyze this [suffering], hence the topics of the small, medium, and great capacities are [determined and] explained. This is so for the [determination of the] content. The order of the stages of cultivation is determined as such as well. If one can only focus on the immediate, then one is a person of small capacity. If you can go deeper in perspective, you will be a person of medium capacity. Then for those who have the most ultimate and perfect understanding, they are persons of the great capacity, persons of the great capacity. Why does he bring this up here? On one hand, of course it explains that regardless of what segment you are in, the root cause is right here. At the same time, here it reminds us that if this is the case and we can grasp the root key point at the very beginning, then our very first step will be on the most direct and fastest path. It is also the most energy-saving and the most convenient path! The most energy-saving and the most convenient path! Therefore, many of us now always feel that, ah, I can’t do it! I am very inferior! By having this kind of concept in our minds, we actually harm ourselves. We harm ourselves. Yes, now you can’t move forward because you are afraid of minor sufferings, but as a result, you will have to endure great suffering. This is how people are really foolish. [03:13]
Regarding this point, it will be particularly explained in the chapter on joyful perseverance. The reason we cannot move forward now is because we feel that we lack the strength. This is quite true but what’s the other side to this? It is that we feel we are afraid of the suffering [brought on by cultivation], we feel that, oh, there is so much hardship, we won’t be able to forbear it. As a result, since you are afraid of some minor sufferings now, you end up forbearing immeasurable sufferings. This is so not worthwhile, so not worthwhile. Now there is a special benefit to this treatise, regarding the principles. Before you formally begin to practice, it tells you the complete [path]. Like that. Once you have this understanding, you don’t want to rashly begin to meditate, but instead follow the order of the stages and increase your abilities and strength. You may go a little slower, but you will be able to see it very clearly. In the end, you will [discover that you] have taken the fastest, the fastest, and the most direct path. [04:13]
This particularly explains that, ah! In this section where we are supposed to meditate on suffering, it tells us that even though the suffering described here belongs to the topics of small capacity, meaning that it is told to help us avoid the fall into miserable realms, but actually this topic continues onward into medium and great capacities. All of Buddhism teaches none other than this. Therefore, even though we will explain medium and great capacities later, what is said now is a foundation to them. Therefore, this is a common foundation. The reason we didn’t go into it in detail is because we are not ready to follow it to train right now, but we are only at the point of understanding the principles. Therefore, I have explained the principles of it in detail. As for the formal (actual) content of it,
when we are ready to actually meditate on them, that’s when we will turn back and seriously study and discuss anew. Then based on our understanding, we will reflect and analyze in order to spur the realization of suffering. At that time, your mind will feel, “Ah!” As soon as you think of suffering, you will give rise to thoughts which concord with suffering. Well then once you give rise to this attitude, how much is enough? To only give rise to the attitude is not enough! If you just give rise to it, it is correct in the quality aspect but you must achieve an adequate measurement. Well then, what is the measure of the attitude you wish to get to? Okay! He will also explain this next. [05:56]
As for the measure of the attitudes of these two types of persons, you must constantly strive to meditate on these points until you develop an attitude like that of Ananda's nephews.
Since we didn’t understand the reality of the world before, thus we are attached to it. What is the result of being attached? Oh, it turns out that, ah! You will create all kinds of suffering. This subjective aspect of attachment is contaminated, and now that we understand it, we can purify it. At that time, you will get to recognize the true reality and not be fooled. This is called “constantly strive to meditate.” To what degree will you need to carry this to? Until you develop an attitude like this – this attitude, it is something which our minds take active interest in. What is it that you are interested in? [An interest of] disenchantment as soon as you see things. It doesn’t matter how great things are, as soon as you see it, you feel disenchanted. Before you develop this great disenchantment, you need to constantly use this to exhort yourself to practice, therefore you “must,” [note] this word, meaning you have to do this. You also need to “constantly” do so, without any interruption in time. You should “strive” which means you need to work hard at practicing it. Therefore, every word here describes an actual state of being! When you train, what must you do? You must do so earnestly with great strength, and thus it is called “strive.” Then when you meditate, you must do it often, what is considered often? Without any interruption and therefore it’s constant. This is something we must do, it is what we should do now. In the earlier sections,
whether it is on a human life of leisure and opportunity, on the difficulty of obtaining leisure and opportunity, the fleetingness of death and impermanence, all revolve around the main theme of suffering. This is also the first step to learning and practicing Buddhism. You want to practice this until what level? Until you develop great disenchantment. [08:03]
Therefore, we can stop here for a moment and think about this. If we understand this principle, then it’s very convenient [to use]. If we do not understand this principle, we can contemplate on some of the previous examples and we will then immediately achieve a sound understanding. What example? We said before that let’s say you have a close friend, and you two are usually very close, like two peas in a pod, hard to separate the two of you. Then all of a sudden, a person comes to tell you, “So and so! You are so close to this person normally, but he is actually a big liar. He is out particularly to criticize you behind your back all the time, and hurt you behind your back. He has also led you this way….. If this is true, and once you discover the truth, may I ask you, would you still befriend this person? I think no one would be an exception, once you know for certain the truth, you will realize this good friend of yours is a big liar who has done nothing except hurting you. You will develop a great dislike. Though you can’t do anything about it for the moment, but as soon as you see him, your mind generates a great dislike and think, “this is who he really is!” You will develop a great dislike, right? [09:29]
What does this explain? It explains our mind. It is absolutely true that it is not difficult at all for us to train in this. The difficulty is on not being able to understand the realities of things. Therefore, the most difficult part for us is what? It is ignorance and therefore, we cannot truthfully see the reality of these things that we find difficult to part with. If you truly see how these things are only hurting us, then no one would possibly want them. [10:12]
Therefore, often when others see you who are learning Buddhism and had become ordained, they would say, “Ha! When you become
ordained, you have to be vegetarian, and you can’t get married?” Ah! So he feels, how can this be... I don’t know what to say to this kind of person but if we truly understand the situation, then you’ll realize that when you eat a pound of a being, you don’t just give back 8 oz. If all you have to do is to give back 8 oz, that’s pretty good, if you just ate ½ a pound and all you need to do is to give back 8 oz. The problem is if you ate ½ a pound, it will become an enormous amount to repay! Actually, this principle if very simple! Now we just casually scoop up anything to eat. Once it’s inside your mouth, it is merely that. Then why don’t you try sparing 8 oz of your own flesh in return. Ha! Ya, you have no idea how long you’ll have to endure the pain for doing so. Absolutely! Isn’t it true? This is a very simple [and straight forward] thing! Now that you know how plain and simple this is, and this hasn’t even required that you enter hell for it. If you had to enter hell for it, then go ahead and figure it out for yourself, it becomes not very simple! This is where we are to be pitied. [11:13]
Thus, if everyone can truly understand this, then at that time, you will discover that it’s not difficult to develop disenchantment. You should know that in everything, the most difficult thing is to obtain the correct view. Thus, now the practitioners of Buddhism are often all like this, “Ah, need to cultivate.” How do you cultivate? Don’t know. Haven’t even achieved a basic understanding of it, how will you cultivate? This is how the teaching has truly declined and the real reason that we cannot cultivate, cannot achieve. Well then now that we understand the principles, a past master further spurs us with this particular point. What does he say that we should do? With respect to this principle, how should you apply it? Here is a master, a classic role model for us. [12:02]
Neu-sur-ba (sNe'u-zur-pa) said:
Examine
First, he tells us what we should really put to practice now, something we should do now! With the things that we do now, this is very interesting because we only do what we like to do instead of doing what we should do. Can you tell the difference between what
we like to do and what we should do? What we should do is usually something we don’t like to do and are not willing to do. Buddha has already told us what we should do, but we don’t necessarily do them, we just do what we like to do. However, what we like to do always fall under the influence of ignorance and will always send us to hell. Therefore, whenever the text says “should”, you want to alarm yourself, “should,” what should we do here? We should recognize our ignorance and follow Buddha’s correct view. That is how we should learn from the Buddha. If you can’t get a grasp of this point, though we are ordained, and it’s the same for lay practitioners, though we feel that we are learning Buddhism, but we are actually still learning about the “self,” not Buddhism. [13:18]
Then, what should we who are learning Buddhism do? In our mind, we shouldn’t be looking for this person’s faults or that person’s faults. We should examine the causes that I am creating. “The causes for being born here,” here means where? The three miserable realms. Ah, it’s an unspeakable suffering. Why does one go there? This is because he has created the causes. Therefore, let us examine if we have created the causes to be born in hell. [13:51]
whether or not you have previously created the conditions for being born in these miserable realms, whether or not you are currently creating them, whether or not you would consider creating them in the future.
Have I previously created them? Am I currently creating them? Also consider what I will do in the future too. [14:04]
Since you will go there if you have created them, are creating them, or would consider creating them,
If you had created them before, are currently creating them, or would consider creating them in the future, after you do these things, you will have to go there. Where? The three miserable realms. The three miserable realms are such a horrifying place, with great suffering and torment. Yet if you created [the conditions]
then you will not be able to escape it. [14:33]
think, "If I am born there, what will I do then; will I be able to do anything?"
Once I’m there, what can I do? Will I be able to forbear it? This is something we need to reflect on thoroughly, and analyze thoroughly! [14:53]
With your head pounding, or like a man struggling in the desert, consider that there will be absolutely nothing you can do, and develop as much fear and dread as possible. This, clearly, is the key point.
And then? With what was said earlier, after you gain an understanding of it, you take this understanding and continuously think about it, contemplate and analyze. You’ll have to analyze this until what extent? As soon as you reflect and analyze, as soon as you think about it, ah! “Your head pounds,” it makes you so fearful, ah, your body’s reaction will be as if you’ve seen something extremely horrifying, your hair will stand straight up. You will not know what to do with yourself. You can’t sit or stand. This is the state you’ll be in. What’s that like? You will have developed a great fear and realized how horrifying it would be if you end up there. You need to develop this attitude. Once you develop this attitude, what’s the benefit to that? Once you develop this attitude, you will be entirely disenchanted with things you can’t let go of now and you will desperately strive to learn the teachings. You will have easily remedied laxity, easily remedied laxity. So, this place tells us a correct method. It is the best advice from the past Master. [16:40]
You currently have a good life for developing the path. Consequently, if you contemplate in this way, you will clear away previously accrued non-virtuous karma and deter your future accumulations.
The reason we can listen to the teaching and contemplate
accordingly is because we have obtained this life of leisure and opportunity and now is exactly the time that we possess this virtuous life of leisure and opportunity. While you have this life of leisure and opportunity, you can contemplate in accordance with the teaching. If so, you can clear away previously accrued non-virtuous karma, decrease or even deter your future accumulations. Then you will no longer be reborn in [the miserable realms]! [17:15]
Your prayers of fervent aspiration will redirect previously accrued virtues, causing them to increase. You will be able to enter many new avenues for engaging in virtuous actions. Therefore, you will make your leisure and opportunity meaningful every day. [131]
As for the non-virtuous karma? You clear it away and deter [future] accumulations. As for the virtuous karma? The previously accrued virtues will be increased because of your fervent aspiration and dedication. As for now and in the future, you will strive to increase virtues. In this way, we will be utilizing this difficult to obtain body of leisure and opportunity every moment, every day. That’s when this body of leisure and opportunity produces the greatest efficiency. Yet with what we normally do now, it’s quite pitiful. There is one kind of person who has had the rare opportunity of listening to the teachings, they’ve come to this place but remain afflicted. Ah, they are restless whether they are standing or sitting, thinking about this and thinking about that. Before coming, they wished they could be here. Now that they are here, they are restless. Such a pity! Moreover, even though some may not have this sort of thoughts, but they would just sit there, eat and always feel happy. They are all wasting this life of leisure and opportunity! Therefore, what should we really do with this life of leisure and opportunity? After we understand the principle, we should clear away previously accrued non-virtuous causes, stop doing them in the future, quickly increase virtue, and strive to increase them even more in the future. This is the right thing to do! [19:05]
If you do not contemplate these things now, when you fall into a miserable realm, you will not find a refuge to protect you from these terrors even though you seek one. At that time, you will not have the intelligence to understand that which you should adopt and that which you should cast aside.
If we do not thoroughly reflect and analyze this principle now, then due to your lack of contemplation, of course you will not practice. If you do not practice, you will have created many non-virtuous causes. After you create non-virtuous causes, you will certainly go [to miserable realms]. Like that. Therefore, you will not have any method of escaping this place. So, if you do not contemplate the principles, well then even though you do not wish to fall, it would be impossible [not to], it would be impossible [not to]! Once you fall, you can do absolutely nothing then because at that time, you will not be capable of discerning what you should adopt and what you should cast aside. Do animals have this ability to discern? Do hungry ghosts and hell beings have the ability to discern? Even if you are capable, when you are in great pain, can you make discernments? I think this is something that every one of us can understand. This is where we need to really exhort ourselves, think about it. Let’s continue. [20:40]
As Engaging in the Bodhisattva Deeds says:305
If I neglect to cultivate virtue
Even when I have the good fortune to do so,
What shall I do when I am confused
By the sufferings of the miserable realms?
This says that while we can cultivate virtue now but we neglect to, by the time we fall into the miserable realms and be subjected to great miseries, we would be constantly shrouded by suffering and confusion, what can we do then? Of course, it would be impossible [to do anything]! Therefore, while with much difficulty that we have obtained this human life of leisure and opportunity, do not waste it! Do not waste it! If we are greedy for some small benefits up front now, you do not need to do this now, just wait until you become an animal, that’s the perfect time for you to do this. Since animals
have this kind of ability, they have the capacity, why waste your human life on this? This is what we must understand. When we obtain a human form, the most important thing to do is to practice, there is nothing else. There isn’t anything else to do. There isn’t anything else to do. [17:15]
And also:
Saying, "Who will protect me
From this great terror?"
I will stare, aghast,
And search all around for a refuge.
Seeing no refuge anywhere,
I will be completely dejected. If there is no refuge there,
What will I do?
This says that once you really fall [into the miserable realms], at that time of course, you will be looking [for refuge]. Ah, amidst this great terror and great suffering, you will be searching for someone, “who can help me?” You will be searching everywhere but you won’t be able to find one anywhere, you won’t find one anywhere [to help you]. Therefore, at that time, ah, no one can protect you, no one to depend on. What can you do then? “What will I do?” By that time, it’s too late. By that time, it’s too late! [22:38]
Thus, from today, I go for refuge
To the Conqueror, protector of living beings,
The one who strives to rescue living beings,
The mighty one who dispels all fear.
Therefore, while it’s not too late, you must diligently strive. Strive to do what? Go for refuge to all the Buddhas. Buddhas are whom all sentient beings can depend on. This is so for the self, and then you will need to consider how others also are in the same situation as you. You will still need to help all sentient beings be freed from this. This is the time then! This is the time we can rescue ourselves and all sentient beings from this bitter ocean of unparallel suffering and immense terror. [23:21]
The preceding discussion is a mere overview. You should by all means read the Mindfulness of the Excellent Teaching,306 for it is explained more thoroughly there. Read it repeatedly, and reflect upon what you read.
This portion of the text simply gives us an overview. Well then how about its detailed content? It is in sutras like this one, Mindfulness of the Excellent Teaching. Mindfulness of the Excellent Teaching describes the four…mindfulness is an action of the mind. Normally we call it “The fourfold stages of mindfulness.” What are these fourfold stages of mindfulness? Body, feeling (sensation), mind, and phenomena. Observe the body to be impure (utterly filthy). Observe feelings as always resulting in suffering. Observe the mind as impermanent (merely one feeling after another). Observe the phenomena as things in general to be dependent and without a nature of their own. Actually, this is the fundamental core assertion of Buddhism, the primary root. These four things arise from the truth of suffering, the truth of suffering of [the four noble truths], suffering, origination, cessation and path. Why? Where does suffering come from? From this body, and then upon our bodies, there exist these few things. This body is itself the “body.” And the body and mind do not separate from each other. Therefore, in terms of form, there is the body. In terms of the spirit, there are the “feeling” and “mind.” Other than these, whatever that’s not included with the above three [categories], what’s left is the phenomena. In other words, the real content of the truth of suffering is here. We need to go into this in detail, thoroughly read, research and comprehend. Therefore, “should by all means read,” and you must certainly read it carefully. Not only should you read it carefully, you must “read it repeatedly.” With what you’ve read and understood, “reflect upon what you read.” This is what we should do. [25:21]
Well then as we have gone through the path described earlier, we understood that, “Ah!It’s really not easy to obtain this human life of leisure and opportunity. It’s not easy!” There are so many benefits and all of them begin from the moment we obtain a human life of leisure and opportunity. Once you have this human life of leisure and opportunity, that’s when you are able to cultivate. However, it rapidly moves toward death, impermanence. Ah! After death, where will one go? Where we go after death is not something which we have control of. It is entirely dependent upon karma. When we look at our karma, sorry, all the karma that we create are bad karma. After creating bad karma, we will go to the three miserable realms, an unspeakable suffering. Therefore, if you do end up there in the future, there will be nothing that you can do then! Thus, we must take advantage of the time while we haven’t gone there to strive quickly, practice in such a way that we can avoid the sufferings of falling [into miserable realms] and obtain happiness! Therefore, it tells us to go another step further to take a look here. Ah, this is true! There is no mistake in this, we must prepare for our future lives. Well then how can we obtain happiness in our future lives? The order of the stages is just so plain and clear. Therefore, it tells us here, “Ah, now if you do this, you will obtain happiness in the future.” So, number two. [26:57]
ii) Relying on the means for achieving happiness in the next life
Now it will tell you! Once you follow through this order of the stages, what are the benefits to that? With your undivided attention, ah! You will trek up the path in this fashion and with whatever you learn, you will concord immediately. As you concord immediately and practice, you gain the benefits. Therefore, having a complete set of the stages is that important and that beneficial. In general, we would be training for a long time and would usually feel that it’s great when we listen [to the teaching] and how it seems to make much sense. However, when you are asked to practice after you listen, you always feel, what should I do with this? The practice seems very slippery and is hard to get a firm grip of it. Can you say that it (the teaching) is not good? It’s very good. But if it’s good, how do you practice it? You can’t seem to find a way. Now here it is explained to us, every section is made very clear, much like a chain of rings, one linking the other so that you can advance on the path step by step without any error in the order. Then it immediately follows up to tell you, “Yes! There, this is to tell you, if you truly wish to obtain the benefits that you desire, if you truly wish to alleviate your suffering, here are the means!” Now let us take a look, what is the method. [28:11]
The means for achieving happiness in the next life are explained in two parts:
Which are the 2 parts? The first part [28:15]
1. Training in going for refuge, the excellent door for entering the teaching (Chapters 11-12)
The first one is going for refuge and what is the second? [28:23]
2. Developing the faith of conviction that is the root of all temporary happiness and certain goodness (Chapters 13-15)
Since you are afraid of suffering and want to alleviate suffering, then you will want to find someone to help you, right? Ah, now it tells you that this person can help you and so you will wholeheartedly rely on him. It’s just like when we are sick, we need to find a doctor. The only person who can truly remedy our illness is the doctor, so ah, we have to find this doctor immediately! After seeing the doctor, what should we do? This is what the second one tells us, after we’ve found the doctor, what medication we should take. In other words, this is what these two sections are telling us, which is also on how to take [the medication]. [28:58]
a' Training in going for refuge, the excellent door for entering the teaching
Going for refuge is explained in four parts:
The first one is the excellent door to enter the teaching. For this most auspicious path, the door for entering it is going for refuge. We have to wait until now before we come upon the section of refuge, why should we go for refuge and we are still not told the way to go for refuge yet. Look at that! The stages are set in a way that’s very tight and tidy. Training in going for refuge can be divided into four parts and the first is [29:27]
The causes of going for refuge
Say you want to go for refuge, but why do you want to go for refuge? In other words, what is the cause of going for refuge? If you are doing fine, why should you go for refuge? You have to figure out a cause. Yes! It’s just like with whatever you wish do, why do you want to do it? This is the first. Then the second thing is. [29:57]