菩提道次第广论手抄稿:旧版第五十一卷a面
（手抄稿 第七册 p71）[00:04]
然后拿佛的情况来说，你觉得我们供他，佛真的来享受这个东西了吗？佛要吃我们那个水吗？不要说佛欸，我们世间最美的东西，这个诸天看起来，啊！那简直是不能接近的。有很多人在定中或者菩萨的加持，他一离开这个世界，然后呢就得到清净，再回过头来觉得这个世间秽浊不堪。那诸天尚且如此，到了佛的境地，我们最好的东西供他，他就吃了吗？这一点我们要了解，是我们的恭敬心去供他的，这个概念很重要。[00:49]
所以佛世有这么一个公案，那时阿育王是个小孩子，看见佛来了，正在玩那个沙，拿那个沙去供了佛，然后呢得到这个果报。这个沙就能供佛了吗？你们懂不懂这个意思？这个概念要很清楚。所以以后啊，凡是碰见这种情况，遇见这种情况，你如果不太清楚的话，不要妄加是非，拿我们的是非去判别。碰见这一种情况，你只能有一个存疑，最多 (p72) 说：“唉呀！这情况我觉得怎么样……。”不要拿我们现在所知道的一点，告诉别人要这样、要那样，这个基本。就算我现在告诉你们的，这个，只是个原则，我们要把握得住，这样。所以凡是这个清净的，任何时刻、任何时候，拿你的恭敬心去供养总没有错！这是一种情况。还有一种情况呢，要记住！有的时候我们自己呀懒惰、马马虎虎，看见人家做了，还拿自己的理由去否定人家，那是更糟糕、更糟糕。所以他前面说“净水以上”，实际上呢，就是真正重要的、更重要的是我们清净心、恭敬心，这是第一个。[02:10]
第二个呢，前面说皈依，前面说是皈依啊，说佛是唯一的皈依处，到后来又说正皈依是法，那么这个矛盾在什么地方？你们不了解的请举手。这个彼此间是有矛盾的，不了解的请举手，不了解的。那么剩下来的，了解的，你们说这个矛盾在什么地方？你们说说看，有没有矛盾？首先说，这两种有没有矛盾？说有矛盾的请举手。那么是没有矛盾了，剩下来的几位。没有矛盾怎么解释？你们了解的人说说看。其他的没有几位，有几位没举手的表示了解，你讲讲看，没关系！（答：这要说这个，皈依法是不是我们一个，好像一个成佛道一种手段，那么就是我们主要的成佛，皈依佛。）好，请坐。还有没有其他的意见？好，你坐着说，坐着讲好了。（答：一切的佛就是由法而来的，没有法，没有成佛，所以皈依法也是皈依佛。）好，还有没有其他意见？那么原则上面这种话都说得通，不过 (p73) 针对着这个问题的解答并不圆满、并不圆满，所以我们要把握住这个问题的中心在什么地方。真正讨论这个问题的时候，你把它中心把握住了，那么剩下来的枝叶问题都没有问题。像刚才这两种解说，是，可以呀！所以平常的时候是理由之一，但是并不圆满。[04:07]
这地方他前面告诉我们，佛是唯一的皈依处，这个皈依是指什么？就是说我们自己有了痛苦，然后要找一个痛苦的人，作为我们皈依的对象，解决这个问题。那是指什么？指皈依的人，对不对？这个所有的这个十法界一切有情当中，当然拿我们世人标准来说，还是说这样的─有情。这个有情当中，唯一可以真正皈依处的只有佛，除了佛以外，任何一个大师非所皈依处。所以我们要了解，他前面讲这个皈依，它这个界限在什么范围以内。它那个界限本身就限在说，我因为得不到解决，所以譬如说：我现在去找医生，有很多的医生是个蒙古大夫，有很多西医，有很多人中医，各式各样的，那么他要能帮你治病的，只有自己能解决，在这种情况之下，你选择的是这个。所以根据这个范围之内所选得的标准，不是其他的一切有情，而是这样的，具足这样条件的这样的一个人，这个人叫佛。清楚不清楚？那么然后呢，你皈依了佛。皈依了佛，进一步你为什么皈依佛？是要解决苦。在解决苦这一个情况之下，你找的正皈依的对象，就确定如此，再也没有第二条路好走。[05:53]
(p74) 然后进一步说，皈依了佛，说你的目的是要解脱苦，那么怎么才能解脱苦呢？那个时候说：啊！不是说单单皈依佛可以，是佛告诉你的法，然后你依法行持，所以从这个地方更深一层地探索到，那个才是我们究竟应该依法行持的。所以佛是示道大师，指示我们说：哪！他之所以成佛是依于法。反过来也说，他今天，佛是什么？以法性为身，他是跟法完全相应了的，所以你真正地所以选取他的话，他跟法相应。他为什么跟法相应？如法行持。现在清楚不清楚？所以我们任何一件事情，这个界限本身哪，你一定要辨别得非常清楚，辨别得非常清楚，否则的话你会弄糊涂。[07:06]
关于这个详细的情况，暂时我们还没有讲，等到以后慢慢的，所以如果有机会大家肯学，学到因明的时候，在这个里边会说得非常清楚。我们往往会混淆不清、似是而非地把那个事情夹杂在一起。平常我们谈话也是一样，大家谈一个问题，随便一个人插进来，跟他风马牛不相干的，那个他插进来，把那个问题弄得越弄越远。所以你要把握住这个问题的中心在什么地方，清楚不清楚这个概念？清楚不清楚？这个如果不清楚的，这里不仔细说，等一下你们可以下了课或者什么时候再来。[07:59]
那么这地方还有一个问题：“皈依功德殊胜，利益大，为何行者无法放弃小利益，于此用功夫呢？”这倒是个好问题。说既然我们是了解了，这个皈依的功德有这么大的大 (p75) 利益，结果呢我们就偏偏没办法如法行持，而在这个小利益上面，眼前这种事情上面放不下，为什么原因？这个以前也讲过，那你们自己问问看：是啊，我们也晓得佛法好啊，乃至于也皈依了，乃至于这个出了家了，为什么还是放不下呀？这先问问你们自己，你们好好地思惟、观察一下。其实这个道理呀讲过好几次，讲过好几次，所以在这里不详细说它，不详细说它。[09:06]
今天我们继续下去，请翻到《广论》一百一十八页。昨天已经把业果的这个四个项目当中两个讲过了。第一个，业决定一切；第二个，业增长广大。那么增长广大这个基本的道理说明了，下面就是这一页的第三段，就是第八行。[09:48]
p. 118 (8)
Furthermore, there are those who have partially lapsed in these four things—ethical discipline, rituals, livelihood, and philosophical view. That is, they have not at all lapsed in the latter, but have not completely accomplished pure forms of the former three. The Buddha said that such people will be born as nāgas.
【复次尸罗轨则净命正见四中，后未亏损，前三未能圆满清净，少亏损者，说生龙中。】
进一步，这地方有一件事情谈一下。为什么把这段话特别地插到这个里边来，特别地插到里边来，这个有它的很大的原因的，很大的原因的。因为尤其是现在我们正规修学佛法的人，当我们了解了这个业、果之间的必然性的话，是，我们会内心上面，会产生一种很大的震撼。也可以说对于好的人哪，会绝大的鼓励；对不如法的人哪，会产生绝大的恐 (p76) 怖。那么这个上头告诉我们，不要这样地害怕，不要这样地害怕。因为是，我们一个凡夫要想步步上升，绝不可能一步登天，一定这么次第慢慢、慢慢地来。而修学的过程，一定是先亲近善知识，从他那个地方，第一件事情要得到正知见。然后呢得到了正知见以后，努力修改、修行，修行把以前的错误的恶习慢慢、慢慢地净除，这个是它必须要的条件，所以虽然你听懂了，但是行持的的确确不是一下能够改得过来的。我们现在看见很多人一下改过来，那是他已经有了多生多劫的熏习，这样。只要你肯努力地向上，一定改得过来。[12:01]
假定说我们害怕而停在这个地方的话，并不是说，啊！你呀因为怕了，停在那里不做，问题解决啊！你怕了停在这里，永远受无量无边的大苦。所以在这个上面我们要理解到：只有一条路，只有向上努力，这样。那么向上努力的时候啊，你不必这么怕；你真正重要的，怕自己得不到正见，以及得到了正见不精进，这个才是我们该怕的。所以他下面特别告诉我们：喏、喏、喏，如果说你真正如法修行，然后呢依照着这个戒、定、慧上去，虽然没办法把那个戒持得彻底圆满，但是他不会堕落。这个条件就告诉我们，不是说你马马虎虎不会堕落，马马虎虎是一定堕落！那么就换句话说，这个条件他告诉我们，这让我们了解，我们上去这个路线。[13:14]
(p77) 复次尸罗轨则净命正见四中，
这个四样东西，那就是我们真正持戒的时候，要想圆满地具足四个条件。“尸罗”，整个的所说的戒法，也可以说整个的。那么这个里边细别起来的话呢，就是说轨则，“轨则”就是说我们行、住、坐、卧，每一个地方有它的仪则，说威仪─行应该怎么行，坐应该怎么坐，乃至于讲话，随随便便很多地方。“净命”呢，主要的是特别对我们活命，为了活命，我们种种的行为。对出了家，什么都放下了，全部精神来修学佛法，可是这个嘴巴还需要，那么往往为了这个事情产生很多问题，这个要想做得很圆满不大容易。“正见”─正知见，这个是整个佛法的这个中心，也是戒律当中的中心。[14:31]
这个四样东西当中，如果你不能圆满，而最后指什么？正见。正见没有亏损，前面三样东西啊，虽然不能圆满清净做得很好，而稍微有一点亏损的话，生到龙当中，龙当中。这龙是在六道当中除了人以外，它唯一还能够进学的，这龙。而且它也不会受非常大的大痛苦，当然不如人，但是比起三恶道来的话，那龙是非常好的一个地方，非常好的地方。[15:20]
The《Questions of the Nāga Kings of the Ocean》 says:
【《海龙王请问经》云：】
引那个经上面来证明。这个我们《大藏经》当中有这一段，我印象，我记不住了，好 (p78) 像在这个《海龙王请问经．授决品第九》当中，第九品当中有这一段话。不过我们现在的翻译的这个经典跟本论上面引的，因为它辗转地经过不同的翻译，所以文字不尽相同，内涵大概是这样：[15:55]
"Bhagavan, in the beginning of the eon I lived in the great ocean and the tathâgata Krakucchanda was in the world. At that time, the nāgas and their sons and daughters within the great ocean had become few and even I had a reduced retinue.
【世尊我于劫初，住大海内，时有拘留孙如来出现世间，尔时大海之中，诸龙龙子龙女悉皆减少，我亦减少眷属。】
说这个经上面，是娑竭罗龙王请世尊到龙宫当中去受供，然后请问佛法的一段对白。说：“世尊哪，我在劫初（劫初就是那个我们现在的贤劫之初），那么住劫的时候，刚开始的时候，第一个佛出世的是拘留孙如来，那时候海里边龙啊，龙子、龙女都少，所以我、我自己的眷属也少。[16:51]
Now, Bhagavan, the nāgas and their sons and daughters within the great ocean are immeasurable and their numbers know no limit. O Bhagavan, what are the causes and conditions for this?"
【世尊现大海中，诸龙龙子龙女，皆悉如是无有限量，不能得知数量边际，世尊有何因缘而乃如此。】
现在啊到了现在，这个大海里边这个龙子、龙女是不晓得多多少少，数都数不清呀，说世尊哪，是什么原因呀？”那么佛陀就告诉说：[17:22]
And the Bhagavan said: "O Lord of Nagas, there have been those who renounced the world and went forth into the discipline—the well-spoken teaching—but who did not completely perfect the pure ethical discipline. They were not completely perfect in that their rituals had deteriorated, their livelihood had deteriorated, and their ethical discipline had deteriorated. Still, their view was straight.
(p79) 【世尊告曰：龙王，若于善说法毗奈耶而出家已，未能清净圆满尸罗，亏损轨则，亏损净命，亏损尸罗，未能圆满，然见正直，】
这个注意一下，[17:40]
They were not born among the living beings of the hells. They were, upon their death, reborn in the places where nāgas are born. "
【此等不生有情地狱，死没已后，当生龙中。’】
原因是为什么？说那些人在佛世的时候出了家，“善说法毗奈耶”这不一定指戒，是指整个的佛的教法。听从了佛的教法好心出家，出是出了家了，但是他这个戒没有能够圆满清净。总的来说是尸罗，尸罗是整个所受的戒。平常我们说戒的话─戒法、戒体、戒行、戒相。了解戒的整个的内涵是什么，叫戒法；了解了以后，然后你如法受持，然后呢得到这个戒体；得到了戒体以后，依体起行，就是戒行；然后当你依体起行，行持的时候，自然而然这个戒行一定有它的仪相、轨则，譬如说走路有走路的样子，然后讲话，然后呢坐……每一个地方都有它的一定的样子，这个时候叫戒相。所以这个戒相是它表现出来的外表的形相，也可以说这个戒的末流，戒的末流。反过来，虽然它是戒的末流，但是如果持戒是必然有、必然有的。[19:19]
所以现在有很多人哪，说好像忽视戒相而谈戒，请问：你忽视戒相而谈戒，你持的 (p80) 什么戒啊？那只有你自己知道了，这个绝对没有这样事情。当然，如果说你学定，这个得了慧是定共、道共，那固然，那个时候你一天到晚安住在这里，你当然你的戒相也不会乱哪，这个很清楚、很明白。所以现在我们要了解，这个戒的特质，戒相的确是末流，但是反过来说，你不因为说末流了说：啊，我持戒不重这个相！那又完全错了。这个概念我们要非常清楚、非常明白。[20:03]
那么所以对这个戒法的正确的了解，然后如法受持，正得戒体，这个重要的是什么？正见，这个东西没有坏，这个东西没坏。可是因为你的无始以来的习气还很重，所以有的时候不小心啊，小的地方总是没有办法做得圆满、彻底，这个时候所以它轨则、然后净命等等稍微有一点错，稍微有一点错。所以这个时候说“然见正直”，不要看哦，这个见不容易哦！不要我们这边随便说：“啊，我这个得正见了。”没那么简单！在这种情况之下，他，是的，不圆满，或者说乃至于破了一点小小的这种，他不会堕落到地狱当中。那么怎办呢？生到龙当中，生到龙当中。[20:59]
说到要想圆满持戒真不简单哪！我在这个地方，也可以告诉你们有这么一个公案。这个传佛法藏的迦叶尊者、阿难尊者，三祖是商那和修尊者，那是个好了不起的大尊者。商那和修尊者所度的人，度人无量。他每度一个人，他就用那个竹筹丢在屋里边。结果他一 (p81) 生度的人哪，这个竹筹，换句话说它有一个尺寸的，小小的一根，像我们那个竹签一样的一根。那时，欸，度了一个人啦，他成就了，然后呢摆一个竹签放在那个屋里边，像这样的房子装了好几间房子啊，你可想而知是度人无量，这么一个大祖师。那个时候他离开佛世，大概是一百年左右。[22:02]
那么那时候，她有一个老比丘尼，那个老比丘尼已经一百二十岁了，那个老比丘尼年轻的时候啊，小的时候曾经看见过佛。所以，凡是那个大祖师，都对这个佛有无比地仰望，有一天，听说这个老比丘尼看见过这个佛，他非常欢喜，特别去拜访她，拜访她。然后呢这个老比丘尼，听说这个商那和修尊者要来拜访，非常欢喜，因为他是个好了不起的大尊者，在那个时候的话，那是全国最了不起的，所以啊迎接他。她迎接他的时候，她要试一下，怎么做呀？她在这个进门口的时候，平常我们那个上面叫户限、门槛，或者这个门槛鼓出来一点。那平常那个门槛是木头做的，她下面挖一个洞，挖了一个洞以后，下面装一个钵，那个钵上面─实际上不一定钵，就是我们装吃饭用的容器，装了满满一钵的油。上面呢，然后草啊什么盖好了以后，铺得好好的，那房子，摆在上面。然后商那和修来了，别的人不从上面走过，那商那和修尊者进去，这样。[23:25]
进去了以后，当然你看这种大尊者的走路这个安详啊，那个行、住、坐、卧每一个 (p82) 地方中规中矩。然后进来了以后，然后那么要问法，问法以后谈起这个情形，谈起这个她就赞叹佛在世的情况。以后啊，那么他进来了以后啊，她就把那个打开来一看，打开来一看以后，那个老比丘尼就说：“你看！这个佛世的时候……”那个佛世的时候，一个六群比丘，你们听说过没有？那个六群比丘是专门捣蛋的，专门这个找漏洞，专门犯戒，就这样。实际上那些都是菩萨示现哦！但是佛制的很多戒，就制了这个戒，他又找漏洞，又照这个地方又找麻烦去了，这个地方又找麻烦去了，换句话说，当时僧团当中最捣蛋那一批人。他们六个人，因为他们都是贵族子弟啦，他们就很好，在一块儿的，这样。[24:32]
说当年她这个老比丘尼年纪还很小，她自己家里的尊长供佛，那么那次来的时候，佛弟子当中那个六群比丘也来，那么她家里边的人也做了这么一个事，他把那个油也摆在里边。等到佛来了以后，然后再走的时候拿开来看的话，那个钵里边的油一动都不动。满满一钵油摆在这个地方，这么多人走进来，这个油一动都不动，你们可以想像得到，啊，他们这种威仪啊！结果呢，现在那个商那和修尊者是现在最了不起一个大尊者，就他一个人跑过来，挖开来看看，那个油啊都跑到外头来了。[25:21]
所以我们不要轻看喏！这个、这个戒相啊，换句话他心里面哪，一定要有他什么样的东西。平常你看，有很多人他坐在那里无缘无故地，腿就咚咚咚咚在那抖，站在那里他那 (p83) 个脚会颠，这个他自己不感觉到的，这是什么？那就他的一个心理的行相，就是自己不安的行相。现在说实在的，我们这个时候是每况愈下，一等一的大法师，你看他那个样子啊实在是，平常我们也不谈了。我以前也不懂，因为这是我当年开始，我跟仁法师，他在那里，坐在那里就坐这个样子。他如果一坐，他自然而然他也不摆，就在那里。一个钟头就一个钟头，两个钟头就两个钟头，就这样，我是很少看见这样。然后呢他自己在房间里看书，看完了，他累了，把眼睛一闭，他就在那个地方，他不会像我们这样的，他不会！他绝对不会！乃至于昏沈或者什么，他都不会。他任何情况之下，坐在这个地方，他坐得很好，他觉得有一点不对了，站起来，跑到外面去转一下。[26:29]
以后一次偶然的机会，我看见大陆上的一个出来的一个比丘，那个时候他到美国去。说起来我当年大家谈谈哪，我还觉得，唉呀！他怎么出家了几十年，好像啊很多东西都不懂。尽管他不懂，但是他跑到你……不管他说话、走路、坐，你一看就教你肃然起敬，肃然起敬。所以这个东西的确有它实在特别的，是威仪有它的威仪这个意义在里头，那么这个地方我顺便一说，顺便一说。[27:05]
所以佛世的时候，那个时候像大智舍利弗尊者，他入佛因缘是为什么？就看见那个马胜比丘在马路上面走，哎呀，走过去那个样子的威严哪，啊！他感到无比地感动。当年舍 (p84) 利弗尊者是当年大外道头哦，是绝顶聪明的人，一看，啊！就会得感受。我们中国历史上也是一样，宋朝的大理学家二程夫子跑到庙里一看，说：“啊，三代礼乐尽在于斯！”就看见那些出家人。所以我们现在是出了家，学了佛以后什么都不在乎，走路的时候马马虎虎，随便的时候啊，这个东西实在是非常糟糕、非常糟糕！所以我这地方说到这里，特别提醒一下。[27:56]
尤其这个地方告诉我们：啊，你只要正见圆满，其他没关系啊！你心里面怀着这个念，你就完了！你说怀着正见，什么叫正见啊？唉呀，自己觉得我战战兢兢，实在是一点都不能差啊！虽然你这样战战兢兢，但是因为你的习性使然，所以你不小心地这个自然流露，这个才是正见还圆满，其他亏损了。绝对不是说：“啊，我只要有正见，其他就马马虎虎就得了。”那是一定堕落，那个根本就是个邪见，这是我要特别说明。[28:33]
所以现在如果说我们能够把握住正见，步步上去是固然最好，万一你不得到正见，你能够把那个戒相牢牢把握住，至诚恭敬说：“啊！我现在惭愧，我不了解正见，但是至少行相我看得见。”你做到了，这个虽然还没有得到正见，已经跟正见相似，你就这个概念你上去的，你就不堕落。你只要真正的行相做得好，你有这个心的话，乃至于龙可以都不堕落，你可以保持人身喏，这个我们要正确了解的，所以我们不要误解了这个字啊！现 (p85) 在我们继续下去。[29:17]
Further, it is said that during the continuation of the teaching of Teacher Krakucchanda, nine hundred and eighty million householders and renunciates were born as nagas on account of their lapsed rituals, livelihood, and ethical discipline.
【此复说于拘留孙大师教法之中，在家出家有九十八俱胝，】
p. 119
During the continuation of the teaching of Teacher Kanakamuni, there were six hundred and forty million. During the continuation of the teaching of Teacher Kāśyapa, there were eight hundred million. During the continuation of the teaching of our own Teacher, nine hundred and ninety million have been or will be reborn as māgas.
【金仙大师教法之中，有六十四俱胝，迦叶大师教法之中，有八十俱胝，吾等大师教法之中，有九十九俱胝，由其亏损轨则净命，尸罗增上，于龙趣中已生当生。】[29:45]
51a Commentary
ENGLISH LR V.1 P.211(COMMENTARY V.7 P.71) [00:04]
Then from the standpoint of the Buddha, do you think that when we offer him, the Buddha really enjoys this? Does the Buddha want to drink our water? Not to mention the Buddha, even the most beautiful thing in this world, in the eyes of the deities, ah! These things are absolutely unapproachable. There are many people through meditative concentration or through the blessings of the Bodhisattvas leave this world and obtain pure things. When they come back, they feel that this world is filthy and abominable. Even the deities feel this way. So, by the time you reach the state of Buddhahood, when we offer the best things to Him, do you think he will eat it? We should understand this point. It is [only] that we should offer Him with an attitude of great respect. This is an important concept.[00:49]
Therefore, in the time when Buddha appeared, there was such a story. King Ashoka was a young child, when he saw Buddha. Since he was playing sand, he offered sand to Buddha. Then he has obtained such [great] effect. Can sand be offered to Buddha? Do you understand the meaning of this? You should be very clear with this concept. Therefore later, whenever you come across a situation, when you come across a situation, if you are not very clear, do not add your opinion, [do not] use your own ideas of right and wrong to judge the situation. When you come across this situation, you can at the most have a suspicion, you can at the most say, "Ah! I think this situation is this and that way......" Do not take the little of what we know and then tell others they should do this and that. This is the basic. Even with what I have just told you, this, it is only a basic principle which we should have a grasp of. Like that. Therefore, with whatever that is pure, at any moment, at any time, if you use a respectful attitude to offer, there will be no wrong in that! This is one situation. For another type of situation, remember this! Sometimes we are lazy and not careful ourselves. When we see others doing it, we use our own reasons to negate their actions. That is even worse, even worse. Therefore he said, "You should offer the first portion of whatever you consume, even water." Actually, what is most important, what is more important is our pure attitude, our respectful attitude. This is number one.[02:10]
The second one is that, it talked about refuge earlier, talked about refuge earlier and said that the Buddha is the only refuge. In the end, it said that the real refuge is the teachings. Well then, what is the conflict here? If you do not understand this, then please raise your hands. There is a conflict between them, raise your hands if you do not understand. Well then for others, those who are left, you do understand. Explain what is the conflict here? You can explain, if there is a conflict? First you can say, is there a conflict between the two? For those who think there is conflict, please raise your hand. Well then for there being no conflict, for those who are left, how do you explain that there are no conflicts here? For those who understand, please explain. There are not too many of you. There are only a few who did not raise your hands, it means you understand. Please explain, it is okay! (Answer: This says that, to go for refuge to the teachings seems to be a method of becoming Buddha but the main purpose is for us to become Buddha, to go to the Buddha for refuge.) Okay, please sit down. Are there any other thoughts? Okay, you can say it sitting down, say it sitting down. (Answer: All the Buddhas come from the teachings, without the teachings, one cannot become a Buddha. Therefore, to go to the teachings for refuge is to go to the Buddha for refuge.) Okay, are there any other opinions? In principle, what you have said all make sense but the way it is answered does not completely address this question, it is not complete. So, we must grasp the core of the question. When you are discussing the question, if you can grasp the core, then the branches and leaves that are left will not be an issue. Just like the two explanations earlier, yes, it is okay! Therefore, it can be used as one of the reasons normally, but they are not complete.[04:07]
The text told us earlier that Buddha is the only place of refuge. What does this refuge refer to? That is to say that we have sufferings and we should find one [freed from] sufferings to be the object of our refuge, to solve our problems. So what does that refer to? It refers to a person who we go to for refuge, right? Therefore, among all the beings in all ten Dharma realms, of course by our worldly standards, we will still say this - sentient beings. Among the sentient beings, the only real refuge is Buddha. Other than Buddha, any other teacher cannot be our refuge. Therefore we should understand that for the refuge that the text spoke of earlier, what was the boundary, within what scope was this referring to? The boundary was set at the point where I could not find a solution. Thus, for instance: I am going to find a doctor. There are many doctors who are quacks, many are in western medicine and many are in Chinese medicine, all sorts. One who can help you cure your sickness is one who can cure himself. Under this circumstance, you have chosen this. Therefore, within this boundary, this is the standard to which you have made the choice that it cannot be any other sentient being. It can only be such, one who possesses these qualifications and this person is called the Buddha. Are you clear? So then you go to the Buddha for refuge. After you have gone to the Buddha for refuge, the next step is why do you go to the Buddha for refuge? You want to be freed from suffering. In this case where you want to be freed from suffering, then the object of your refuge will certainly have to be this. There will no longer be a second path to take.[05:53]
Further, once you have gone to the Buddha for refuge, your goal is to be freed from sufferings. So then, how can you be freed from sufferings? At that time the text said, "Ah! It cannot be done by only going to the Buddha for refuge but with the teachings that the Buddha has explained to you, you take it to practice accordingly." Thus through this place we now have gone one layer deeper to discover what are the things we should truly practice. Therefore, the Buddha is the Teacher who has shown us the path. He has shown us that, "Nah! The reason He has become the Buddha is due to the practice of the teaching." Conversely, for Buddha at this time, what makes Him the Buddha? Buddha is the embodiment of the teaching. He is completely in concordance with the teachings. Therefore, the reason you have ultimately chosen Him is because He is one who concords with the teachings. Why is He in accordance with the teaching? He practiced according to the teachings. Now are you clear with this now? Therefore, with anything that we do, with the boundaries, you must be able to distinguish it very clearly, distinguish it very clearly. Otherwise, you will become muddled.[07:06]
Regarding the detailed content of this, we have not gone through to discuss it just yet. When we get to the later sections, if there is a chance and everyone wishes to learn it, then when we get to the training in logic, it will be explained very clearly then. We are often confused and mix the right and wrong things together. Normally when we talk, it is like that as well. When we are discussing a question and then someone else comes in the middle of it. Even though what he says has nothing to do with the original topic, but as he interjects, the conversation is brought further and further away. Therefore you need to catch the core of the question. Are you clear with this concept? Are you clear? If you are not clear, we would not go into it in details, we can wait until later or you can come to me after class.[07:59]
So then there is another question here, "The merits from refuge is auspicious and brings great benefits. Why is it that practitioners cannot give up small benefits and make efforts at it?" This is a good question. This says that though we understand the merits of refuge brings tremendous benefits, yet we do not seem to be able to practice according to the teachings. Instead, for some small benefits, we cannot let go of things in front of us. What is the reason for that? We have talked about this before, so you can ask yourself, "Yes, we know Buddhism too. We have even gone for refuge, and perhaps have even become ordained. Why is that we still cannot let go?" You should ask yourself this and thoroughly reflect and analyze. Actually, with this principle, I have said this quite a few times, said it quite a few times. So I will not explain this in details here, will not explain this in details here. Well then today, let us continue. Please open up The Great Treatise to page 118 (English text, page 211). Yesterday, we have already explained two of the general characteristics of karma. The first one is the certainty of karma. The second is the magnification of karma. So then we have explained the basic principles to the magnification of karma. Next part begins on line 31.[09:48]
Furthermore, there are those who have partially lapsed in these four things—ethical discipline, rituals, livelihood, and philosophical view. That is, they have not at all lapsed in the latter, but have not completely accomplished pure forms of the former three. The Buddha said that such people will be born as nagas.
Further, there is something we need to discuss here. Why this section was specifically put into this part of the text, why was it specifically put here? There is a great reason for doing so, a great reason. It is particularly because for us who are formally practicing the teachings, when we understand the definitive relationship between cause and effect, yes, in our minds, we will be greatly shaken. It can be said that to those who are virtuous, this brings a tremendous encouragement but to those who do not act accordingly, a great fear will develop. So here it tells us that we do not need to be so frightened, we need not be so frightened. This is because for an ordinary being to advance step by step, it is absolutely impossible for us to get to the goal in one step. We must follow an order to advance slowly, slowly. In this process of learning, one must first rely on the excellent teacher. From him, the first thing to do is to obtain the correct philosophical view. After one obtains the correct philosophical view, one strives to change, to practice, practice to gradually, gradually clear away the wrong, non-virtuous habits. These are necessary criteria. Therefore, though you have heard and understood it. In practice, it will not be something that can be changed immediately. We now see many people who seem to have changed in a short period of time. That is due to the conditioning they had in his previous eons of lives. Just like that. As long as you are willing to strive to advance, you will certainly be able to change.[12:01]
However, if we are frightened and stop here, this does not mean: Ah! Since you are frightened, you stop and do not do anything so your problems are resolved! [No.] If you stop because of fear, you will forever have to bear inestimable suffering. Therefore, from this we should understand that there is only one path: one can only strive to advance. Just like that. Well then when you do strive to advance, you need not be so fearful. What is really important is that you should be afraid of not obtaining the correct view and that once you have obtained the correct view you do not joyfully persevere. That is what we should be afraid of. Therefore, next he tells us in particular that: there, there, there, if you truly practice according to the teachings and advance according to the steps of ethical discipline, meditative concentration and wisdom, although you may not be able to uphold the ethical discipline perfectly, you will not fall into miserable realms. It tells us these criteria. This is not to say that you will not fall if you do things without care. If you do not care, you will certainly fall! In other words, for the criteria that he is telling us, this allows us to understand the route that we can take to advance.[13:14]
"Furthermore...these four things—ethical discipline, rituals, livelihood, and philosophical view,"
these four things are such that when we truly uphold vows (ethical discipline), these are the four criteria we need to perfect. "Ethical discipline" is the entire teaching of the vows of ethical disciplines; you can say that it is the entire thing. As for the detailed delineation, it is rituals. "Rituals" are how you walk, stand, sit and lay down. There are rituals for every aspect [of your life], which we would call it deportment/demeanour, [they will be things such as] how one should walk, how one should sit, even how one should speak, all sorts of things that you would do often. "Livelihood" primarily refers to how we stay alive, in order to live, what are the sorts of actions that we engage in. Once we have become ordained, we have given up everything and focus all of our attention on learning the teachings but we still have to take care of our mouths (feed ourselves). Then for often this, many problems are generated. Thus in order to perfect this criterion, it is not that easy. "Philosophical view" - the correct view, this is the core of the entire Buddhism and also the core of vows of ethical disciplines.[14:31]
Within these four things, if you cannot fulfil them completely, what does the last thing refer to? The correct philosophical view. If there was no lapse in the philosophical view one could not completely accomplish the pure forms of the former three and partially lapsed a little, then one will be born among the nagas, among the nagas. The place of the nagas is the only place other than being in the human realm where one can still learn. The nagas. Also they would not have to bear tremendous sufferings. Though it is not as good as being a human but in comparison to the three miserable realms, the naga's place is a very good place, a very good place.[15:20]
The Questions of the Naga Kings of the Ocean (Sagara-naga-raja-pariprccha) says:367
This cites the sutra to substantiate. There is a section in 大藏經, in my impression, I cannot remember it. I think it was in the Questions of the Naga Kings of the Ocean, the 9th chapter. Within the 9th chapter, there were these words. With the translations of the sutra and what is cited by the treatise here, because there have been different translations, so the words are not exactly the same but he meaning is in general like this:[15:55]
"Bhagavan, in the beginning of the eon I lived in the great ocean and the tathagata Krakucchanda was in the world. At that time, E. Page 212 the nagas and their sons and daughters within the great ocean had become few and even I had a reduced retinue.
This says that in the sutra, Sāgara, the naga king invited the Tathagata to the naga palace for an offering. There was a conversation in which he had asked for teachings. He said, "Bhagavan, in the beginning of the eon (beginning of the eon is the beginning of our auspicious eon), well then in the eon, in the beginning, the first Buddha who came was Krakucchanda. During that time, the nagas, the sons and daughters of the nagas were few in number. Therefore, I had a reduced retinue as well.[16:51]
Now, Bhagavan, the nagas and their sons and daughters within the great ocean are immeasurable and their numbers know no limit. O Bhagavan, what are the causes and conditions for this?"
However now, within the great ocean, there is no knowing how many sons and daughters there are of the nagas, one cannot even begin to count them. Bhagavan, what is the reason for this?" So then Buddha said:[17:22]
And the Bhagavan said: "O Lord of Nagas, there have been those who renounced the world and went forth into the discipline—the well-spoken teaching—but who did not completely perfect the pure ethical discipline. They were not completely perfect in that their rituals had deteriorated, their livelihood had deteriorated, and their ethical discipline had deteriorated. Still, their view was straight.
Pay attention to this.[17:40]
They were not born among the living beings of the hells. They were, upon their death, reborn in the places where nagas are born.
What is the reason? This says that there are those who renounced the world during the time that the Buddha appeared in this world. "The well spoken teaching" does not necessarily refer to ethical discipline, but to the entire teachings of the Buddha. Those who have listened to the Buddha's teachings generated a virtuous mind to renounce the world. Though they renounced the world, but they were not able to completely perfect the pure ethical discipline. When you speak of the entire thing, it is ethical discipline. Ethical discipline is all the vows received. Normally when we speak of ethical discipline, it includes the teaching of the vow, the substance of the vow, the conducts of the vows, and the forms of the vows. To understand the entire content of the vows of ethical discipline, it is called the teaching of the vow. Once you understand it, when you practice according to the teaching, you will then obtain the substance of the vow. When you conduct yourself based on the substance, when you practice, naturally, the conducts of the vows will surely have forms and rituals. For instance, when you walk, there is a particular way to walk. Then when you talk and how you sit...there is a particular form for every aspect [of your life]. At this time, these are called the forms of the vows. Therefore, the forms of the vows are the expressed external appearance and can also be said that it is like the end process of the vow, the end process. Conversely, though it is at the end process of the vows, but if you are observing the vows, the forms will definitely be present, definitely be present.[19:19]
Therefore, now there are many people who seem to overlook the forms of the vows when speaking of the vows. May I ask then, "If you overlook the forms of the vows and speak of the vows, what kind of ethical discipline are you talking about?" Only you would know that. There is absolutely no such thing. Of course, if you say that you are learning meditative concentration, when you obtain the wisdom, it is a common concentration (定共) and a common path (道共). Then of course, by then you would abide on this at all times. Then of course your form of the vows will not be confused and disturbed. This is very plain, very clear. Therefore, now we should understand the characteristic of the form of the vow. The form of the vow is truly at the end process of upholding vows, but conversely, just because it is the end process, you would not say, "Ah, when I uphold the vows, I do not need to care about the forms!" Then you would be completely wrong. This concept is something we need to be very plain, very clear about.[20:03]
Well then, to correctly understand the teachings of the vow, to practice according to the teachings and obtain the substance of the vow, what's [the] crucial [factor] here? The philosophical view. It depends on this thing not having deteriorated, not having deteriorated. Bbecause your beginningless habits are still very weighty, therefore, there are times when you are not careful, that you cannot be completely and thoroughly perfect in small places. Therefore, at this time, with the rituals and livelihood...etc., there can be a minor lapse, just a minor lapse. That is why this says then, "Still, their view was straight." Do not look down on this. It is not easy to have the view! It is not something we can casually say, "Ah, I have obtained the correct view." It is not that easy! Under this circumstance, he, yes, though not perfect, perhaps had a small lapse, but he would not fall into hell. What would happen then? He will be born among the nagas. Born among the nagas.[20:59]
To completely perfect the ethical discipline is truly not a simple matter! At this point, I can also tell you a story. The ones who passed on the treasury of Buddha's teachings, there were the honorable Mahākāśyapa, the honorable Ananda, and then the third patriarch, the honorable Śāṇakavāsa. He was a magnificent sage. Those that were inducted and saved by Śāṇakavāsa, the number of people he helped were not countable. For every person he helped, he would toss a bamboo chip in the house. As a result, for all the people he helped in his life...this bamboo chip, in other words, is of a particular size, a tiny stick that is much like our bamboo tally here. During the time, for every person he helped to achieve, he would put a bamboo tally in a house. There ended up being a few houses loaded with them. You can then imagine the countless number of people he helped. He was that kind of a great master. This was about 100 years after the time the Buddha appeared in the world.[22:02]
So then at that time, there was an old Bhikshuni. The Bhikshuni was 120 years old. When the Bhikshuni was young, she had seen the Buddha when she was little. So for all masters, they all have the utmost admiration for Buddha. One day, he heard that this old Bhikshuni had seen the Buddha. He was very delighted and wished to pay her a visit, pay her a visit. Then this Bhikshuni heard that the honorable Śāṇakavāsa was to become visit, she was very happy because he was such a magnificent sage. At that time, he was the greatest in the entire country and so she welcomed him. When she was going to receive him, she wanted to test him. How did she do this? Normally when we enter the door, there is a threshold and perhaps the threshold can be a bit protruding. The threshold is normally made of wood. She then dug a hole underneath. After digging a hole underneath, she put an alms bowl underneath, in the alms bowl....actually, it may not be an alms bowl, but a container that we would use to eat rice with. So she filled it with oil to the rim. Above that, she put grass and other things to cover it up nicely, putting these things on top. Then as Śāṇakavāsa came, no one else was to walk over that except for the honorable Śāṇakavāsa, like that.[23:25]
As he entered, of course when you see a great sage, the way he walks is very peaceful, the way he walks, stands, sits and sleeps, he is proper in every aspect. Then after he entered, he asked for the teachings. After he asked for the teaching and started to discuss things, she praised how it was during the time of the Buddha. Then, after he had come in, she opened it up to take a look. After she opened it up to take a look, the Bhikshuni said, "Take a look! When Buddha was here..." During the time of the Buddha, there were the six common-herd bhikshus. Have you heard of them? The six common-herd bhikshus were those who specialize in making trouble, in finding loopholes, and incurring infractions against the vows. Just like that. Actually, they were all manifestations of Bodhisattvas! However, the Buddha had stipulated many ethical disciplines, but once a particular ethical discipline was set, they would be finding loopholes in it, and would be looking for trouble on this again, will be looking for trouble on this again. In other words, they were the ones who created the most trouble in the Sangha community at the time. For those six people, since they were all children of aristocrats, they were close and went around together, like that.[24:32]
So the Bhikshuni was quite young at age then. The head of her household had made offerings to the Buddha. During that visit, among Buddha's disciples, the six common-herd Bhikshus came as well. So her family had done the same thing. He had put the oil there as well. After the Buddha came and left, when they opened it up to look, the oil in the bowl was not shaken even slightly. A full bowl of oil was still there. After so many people have entered, the oil had not been touched. You can imagine, ah, their demeanour! Yet now, though the Śāṇakavās was the great sage now, as he was the only one who passed above it, when you open it up, the oil had gone out of the bowl.[25:21]
Therefore we should not be looking at this lightly! This, the form of the vows, in other words, in one's mind, there has to be something [which is then expressed through his demeanour]. Normally you can see this, there are many people who will be sitting there, for no good reason, his legs will be shaking, dong, dong, dong, dong. If one is standing, he will be jolting his leg. He is not aware of this. What is this? That is a subjective aspect of his mind, a subjective aspect of feeling ill at east. Now speaking truthfully, we are worse and worse. Even for the high level Dharma Masters, when you take a look at him, ah, truly, we would not need to speak of it. I did not understand it before but because when I first began, I had follow Ren Dharma Master, when he sits, he will sit like this. Should he sit down, he is very natural, and will not be swaying, just sitting there. If it is one hour, he is like that for one hour. If it is two hours, then he is like that for two hours. Just like that. I rarely see people like that. Then he will be in his room to read. If he finishes reading, if he is tired, he will close his eyes, being at the same place. He would not be like us, he would not! He will certainly not! To fall into lethargy or laxity, he will not do that. In any case, as he sits at a particular place, he will sit in a great posture. If he feels not right, he will stand up and go out for a little bit.[26:29]
Later, incidentally, I saw a Bhikshu who came from China. He went to the United States at the time. Speaking of this, I had a talk with him then, and I thought, ah-ya! He has been ordained for a few decades now, yet there are many things that he does not know. But even though he didn't understand many things, but when he came, whether he was speaking, walking, sitting, as you look at him, you just want to pay respect to him, pay respect to him. Thus this thing is truly remarkable. There is meaning behind a respect-inspiring demeanor. So I just wanted to bring this up while we're here, just wanted to mention this.[27:05]
Thus, during the time the Buddha appeared, at the time, for the one with great wisdom, the honorable Shariputra, what was his condition for entering Buddhism? It was because he had seen Aśvajit Bhikshu walking on the road. Ah, as he walked by, he was so dignified. Ah! Venerable Shariputra was deeply moved by that. During that time, Venerable Shariputra was a great non-Buddhist then, one who was extremely intelligent. So, as he looked, ah! He felt it. This was true in our Chinese history as well. When the two Mr. Cheng's, the great philosophers of the Song dynasty, visited the temple, they said, "Ah, the rituals and music of the three dynasties are all here!" This is because they saw the monks. So now we have been ordained and have learned the teachings, yet we do not care about anything, we are nonchalant when we walk on the road, being careless. This is truly very terrible, very terrible! Therefore, at this place I wanted to specially mention this as a reminder.[27:26]
In particular, this place tells us: ah, as long as you perfect the philosophical view, others will be okay! If you carry this type of attitude in your mind, then it is over for you! You say that you carry the correct philosophical view, what is the philosophical view? Ah, I feel that I am trembling with fear because I really cannot be off even a little bit. Though you are trembling with fear but because of your habits, and then you have done it spontaneously without being real careful, then you can count this as somewhat having the perfect philosophical view, even though there is a partial lapse in others. This most definitely does not imply, "Ah, as long as I have the philosophical view, the other things can just be mediocre." Then you will definitely fall [into miserable realms]. That is absolutely a wrong view. This is what I wish to particularly explain. [28:33]
Therefore now, if we can grasp the correct philosophical view and advance step by step, then it is definitely the best. However, if you cannot obtain the correct view, at least you can grasp the forms of the vows of ethical discipline and say this with utmost respect, "Ah! I am shameful that I do not understand the correct view. But at least I can see the form (the appearance) of it." If you can do this, though you have not obtained the correct view, but it is similar to the correct view. If you advance with this concept, you will not fall [into miserable realms]. As long as you can carry out the real forms well, if you have this type of attitude, you may not even have to fall to become a naga, you can maintain a human life. This is what we should correctly understand. Therefore, we should not misconstrue these words! Now let us continue.[29:17]
Further, it is said that during the continuation of the teaching of Teacher Krakucchanda, nine hundred and eighty million householders and renunciates were born as nagas on account of their lapsed rituals, livelihood, and ethical discipline. During the continuation of the teaching of Teacher Kanakamuni, there were six hundred and forty million. During the continuation of the teaching of Teacher Kasyapa, there were eight hundred million. During the continuation of the teaching of our own Teacher, nine hundred and ninety million have been or will be reborn as nagas.