菩提道次第广论手抄稿:旧版第五十七卷B面
（手抄稿 第八册 p21）[00:15]
了解修学佛法第一件事情应该认得，什么？是我们以前那种概念的错误，我们应该认得，一切是由这个业感果的。
那么这个业的四个行相我们了解了。了解了以后，更进一步就是说：那么什么样的业是善的感得善果，什么样的是恶的感得恶果，我们也了解了。然后呢，下面又特别地说明，有几种业它具有特别力量的，我们了解了。那么最后晓得由这样的业，感得那个果，那个果分三部分：异熟、等流以及增上果。[00:52]
这个等流果前面已经简单地说了一下，今天要特别解释一下的，这个黑板上写的，黑板上写的。说，“造作等流”，它又叫真等流，这什么意思呢？是说你因地当中，是有善心相应的，到果位当中，它还是这个。平常我们起心动念，前一个心念是善的，后一个念头继续地下去，继续地向前面的继续不断地流衍，继续不断地向前面推衍，是前念、后念辗转相生，而这个辗转相生的前后，它特质相同的，这叫等流因果。我们刹那刹那地延 (p22) 续，一直不会断绝，从前一世到这一生，从这一生到后一生，就这样。[02:06]
所以我们平常的一切的情况，譬如说前面说异熟，当那个果报现起的时候啊，当我们对了这个境以后，我们内心当中，就有一种知见、感受，跟它相应的生起的。那个时候的那种知见、那种感受怎么来的呢？就是说我们晓得以前我们这种习气，当我们做这件事情的时候，由于这样的一种心情去做，所以当这个果报现起的时候，它相应的这个心情又现起来了。前面这个叫做异熟的因果，那么当那个时候，跟它相应的心里面现起的这种状态，就是等流因果，等流因果。[03:04]
对这个认识，对我们是绝端重要的，所谓修行就从这个地方修行起。这个话怎么讲？譬如说现在前面有一个境界现起了，境界现起了。以前你曾经伤害过他，所以这个境界碰到你身上的话，你同样地是被伤害，那么这个叫作领受等流，这个叫作领受等流，你被伤害的那个感受。但是除了这个身体相续上的领受以外，心理上面你会起一种反应：“唉，被伤害了，那我要以牙还牙去报复他！”这个时候我们心里一定会生起这种心情来；或者他对你好的，你也对他好的。总是我们心里面有种种的这一种，以世间上面的……平常我们常常好欢喜跟人家论辩见解什么东西，这个毛病都在这个上头，所以修行就从这里。[04:16]
所以我们真正要认识，认识什么？就是认识这个。假定这个不认识的话，那个就谈不 (p23) 到修行，这一点我们这个地方非常重要，非常重要，它会辗转相续的。这是为什么，我们自己作不了主的原因就是这样。你说作不了主吗？好像作得了主，就是前面一个境界现起了以后，你还觉得很有道理—欸，他来害你嘛，“我当然要报复啊！”他骂你嘛，“他说得没有理由，我当然要跟他辩论哪！”嗯，就是这样。是，在这种情况之下，我们觉得是可以作得了主，实际上你为什么心里会生起这种反应来？你为什么对这件事情这样想？这就是我们不知道的地方，这就是我们为无明所覆盖的。现在修学佛法真正要认识，就是要认识这个，大家懂不懂这个？现在这里不一定完全清楚，到后面的时候才说明了。[05:18]
那么认识些什么呢？认识就是说，现在我们不管你起了什么念头，说对于坏的境界你去报复，对于好的境界你去欢喜，或者感激什么等等，这个无非是或瞋、或贪、或痴，不管你怎么做，总归在三界生死当中轮回，三界生死当中轮回。坏的堕落三恶道，好的就是保持人天，也是暂时的，到最后还是在这个地方跳不出去。因为什么？这个是有漏的，无明相应的。是真正的整个的转化，就从这个地方转化起，你当下认得它—不对，这个错的，这个错的！[06:14]
到现在为止，错、对的内涵，我们还没有深一层地去谈它，但从这个地方要了解这一点。前面我们曾经讲过修行，什么叫修行哪？就是对我们善所缘的数数忆持，然后呢不要 (p24) 让它忘失；把无始以来所缘的恶的，把它改变过来，这个基本的概念。因为我们无始以来一直缘那个恶的，说这个恶的不是一定做坏事，就是说凡是有漏的这种事情，我们整个地都要把它净化。那么这个基本概念，当时这一个道理，现在这个地方我们回忆一下。[07:06]
下面又告诉我们四种资粮。这个四种资粮当中，现在请你们翻到四十七页，我们马上可以用的，如果说你们好好地善巧的话，那这个时候就可以派上用场了。四十七页上面，告诉我们这个四种资粮，第一种叫作密护根门，这个密护根门当中分成功五个项目，五个项目。就是说“根门”是我们晓得的，说六根门头，为什么要护它呢？因为我们一切有漏的善恶业，都是从这个六根对着六尘，然后生起六识，造种种善恶之业。由于这个业，所以就感得种种生死果报，现在修行就从这个地方修起。[08:09]
第一个叫以何防护。那么你现在要修行就是修这个，所谓修习防护啰！那么怎么样修习法呢？叫作“以正念”，这个正念要怎么办呢？对正确的认识，心念保持这个正确的认识，经常地，而且很认真地保持。喔唷！哪一念错了，那你马上不要放纵它；哪一念对了，就安住在这个上头。[08:41]
是，对、错的真正的内涵，我们不一定很清楚，但是在座有很多修行人，譬如说他 (p25) 学禅的人，那么当然，以前的禅我们不谈，现在目前禅所流行的就是参一个说“念佛是谁？”看那个“谁”。然后呢或者你参一个是，赵州说：“这狗子有佛性也无？”参一个“无”。你全部精神贯注在这个上头，总归要把它那个根由找出来。念佛的人呢？一个念、一个心念，一直在那句阿弥陀佛上头。为什么呀？这因为当你平常起心动念，不管是善、不管是恶，这个本身都是染污的。那么这个念头，我们拿世俗的标准来说，容或是有善恶，可是这个世间善恶的标准，结果是什么？在三界之内的升沈，跳不出生死轮回，最后必定是在生死轮回当中，这是绝端地痛苦。这个正念是正法相应的，但是呢因为无始以来，它一直在散乱当中，所以要很努力地、经常地保持。[10:10]
那么那个念头保持什么呢，第二个保护六根，就是我们的眼、耳、鼻、舌、身、意。从什么地方去防起呢？就是六根所对的境界，就是防那个六尘，这个是你欢喜的升起贪，这个你不欢喜的升起瞋，其他的你无所谓的升起痴，就是这样。[10:43]
那么怎么防法呢？那就是这样，有两种。一个呢，你晓得这个根对了境以后，一定跟着外面去转，所以不要让那个根去对那个境。譬如说我们为什么刚出家的时候，一定要住在山林里边，乃至于我们为什么说平常的时候不准出去？我们晓得，一跑出去，对不起！ (p26) 你这个就乱掉了。所以我们一天到晚在这个寺院里边，眼睛所对的，不是佛菩萨，就是经藏、师长、同学，都是三宝，就是这样。然后使得你的意念这样，这是一种防护的方法，所以你不纵那个根。[11:28]
还有呢，这个实际上是不可能一天到晚都做得到的，难免有的时候你需要这样去做，有的是无意这样去，那怎么办呢？当那个根对了境以后的话，你心里上晓得：“欸，根对了境了。”对于所对的这个境，不取行相、不取随好。什么叫作“不取行相”？就是你看见了：欸，这个好看！你不去看它，晓得这个不对的。这个好听！不去听它。这样的不看、不听是离开贪。反过来说，这个不好的，然后呢你不去管它，是离开瞋。这个是行相，就是当下的这个相状。什么叫作“不取随好”呢？事情过去了，过去了，你刚才看过了，你心里想：欸，刚才这东西也不错呀！啊！这样。或者刚才这东西很糟糕，你心里就嘀嘀咕咕弄了个半天。这个就是不取随好。[12:35]
那么最后它为什么要防？防些什么呢？就是在这个时候，使得我们的意根哪，不要受着这一个尘境，而生起染污的意识。这个染污的意识就是我们的烦恼，生死的根本，它真正的防，就是防这个。[13:01]
(p27) 所以当我们心相续，前后相续的时候，一定在这个异熟的因果当中，所以我们无法离开我们这个异熟的报体，这个是正报。我们一定在那个增上因果当中，我们无法离开我们外面所对的境界，这个无法可想的，我们也不必去想它。真正重要的就是等流因果，当我们心里面相应的起来的时候，那个时候我们晓得前面这样来是为什么。以前不了解正确的佛法，在无明长夜以来，这个长夜是无始以来，都在这个里面转，现在了解了以后晓得到此为止，切断！[14:01]
所以一开头的时候，为什么说我们修学佛法必须要的几个条件，第一个，晓得自己的过错。这个道理说起来是容易极了，做起来是难极了。尽管现在大家都在那儿听，都在那儿讲啊，碰见问题呀都在自己说我的对，啊，不晓得有多少道理！所以刚开始的时候，人家跟我讲道理我还是听他，也原谅他，他本来不懂嘛！结果发现我们很多同修们，修学了那么半天，他还是讲那个莫名奇妙的道理。所以一个修学佛法的人，最主要的我们应该了解，我们在无明当中，你那个道理是越讲是越错，不晓得错到哪里去，这是我们必定应该知道的，所以过错应该拿掉。然后正确的第一件应该认识什么？应该认识我们在无明大病当中。所以我们那个起心动念都是错的，不是贪、就是瞋、就是痴，最粗的，细的根本谈不到，那个时候你才肯一心一意地怎么去改善。那么改善从哪里开始？就从这里。[15:07]
(p28) 现在这概念有没有？这是非常重要的一个概念哦！平常我们必须把那个整个所讲的那个次第啊，把它归纳起来，现在已经有了一个基本的认识了。当你这个基本的认识，有了正确的认识了，那个时候你就晓得修行，为什么修行第一步要教忏悔，忏悔如何忏法，都从这个上头。所以今天讲的那个东西特别重要，如果说你们把握得住的话，如法能够真正去忏悔的话，那个时候你要修学的佛法都成功。如果这个概念把握不住的话，那—是，种种善根哪，总归好的，可是你要想得到这个相应的结果的话，没有这个可能，而且“绝无可能”，四个字！一直等到有一天，欸，等到你又转过来，又跟这个法相应了，还是这一些！然后呢，那时候你成功了。[16:08]
所以记住！我们不要让我们转了半天哪，那个说“半天”是形容词哦！那个半天，可能无量阿僧祇劫，在地狱里面去转哪！所以这个地方我特别说一下，这个等流对我们这么的重要。平常我们起心动念，在任何情况之下，就是这个东西，就是这个东西，等流的心识，念念地向前相续。所以说修行、修行就从这个地方，把前面这个东西到此为止，后面这个东西引发。所以我们在这儿听呀！拜呀！干什么？就是薰习新的、跟法相应的，随顺正法跳出生死轮回的这个认识，把它薰习进去，然后时时刻刻地把这个增长，而不是把以前染污生死之业跟着它转，不是！这一点我们在这个地方要认识的。下面再看：[17:20]
p. 135 (11)
(c) Environmental effects
(p29) 【主上果或增上果，】
“主上果或增上果”，这个“主”就是主要的，主要的上面它还有“增上”。这个意思就是平常我们就唯识上面举一个比喻啊，它说就好像农夫，你种了谷子以后，到了收割一样，收割一样。换句话说，你做了什么事情以后，你一定跟你相关的，它有回报。所以我们在这世间做了很多事情以后，这个正报是前面的异熟、等流。然后呢，外面这其他的回报，这个就是我们的，叫作士用果或者增上果。士用的话，士，就是你作者，用，就是你所受用的那些，那个主要的就是指外面的器世间，我们的依报。那个文字很容易懂，我们把它念一遍。[18:16]
From the nonvirtuous action of killing, such things in the external environment as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness.
【谓由杀生，能感外器世间所有饮食及药果等，皆少光泽，势力，异熟及与威德，并皆微劣，难于消变，生长疾病。】
所以现在这个时候，如果我们感觉得这些东西不好，大家千万不要说：“哎呀，营养不好，不要这个！”营养要的，所以我们既然感得了这个身体以后，我们不能不注意。但是假定说，你的概念都摆在这个上头的话，你学佛完全学错了，完全学错了，不必来学佛。我们必定要了解这个主要的是什么？还是我们的业这个最重要。我以前听人家讲过一 (p30) 个话，当时我还觉得笑话，现在想想千真万确。他有一个人很胖，大家觉得胖不好，他就说：“我这一点办法都没有，喝水他也胖。”这是千真万确的。譬如我们这里在座的有一位同学，他现在只吃两餐，我鼓励他吃两餐，他一向吃一餐，他也吃得很少，但是来得个胖，精力来得个好！别的人呢，就像我来说吧！那个不晓得多少营养，美国的标准哪，怎么个弄，弄来弄去就瘦了个半天，这个非常明白。[19:39]
现在世间人当然讲那个，学佛的人还讲那些，我是觉得完全颠倒，完全颠倒！我们不是说忽视，它前面说得很清楚的，凡是世间的任何一样东西，用来做为我们的助伴，这我们必须要的。可是学了佛以后，居然不拿佛法来衡量，还拿这种世间来衡量的话，那错了！所以这个地方告诉我们为什么，就是我们宿生造了这个业，这是为什么譬如说经论上面，乃至于戒经上面，《梵网》上面告诉我们，你遭到种种苦难的时候，你赶快跑得来读诵、讲说、书写这个经律。那个时候我不懂，病的时候戒上面告诉我们病的时候你该休息，他为什么跑得来读诵、讲说啊？很简单！因为你以前不懂啊，然后你造了不相应的染污，现在既然在这种情况之下，你唯一的办法从因地上面把它净化。那时要因地上净化怎么办？如法嘛！很简单，就釜底抽薪，这是唯一的办法呀！[20:51]
所以那个时候我们就晓得，现在之所以痛苦是为什么？以前造了恶业啊！现在要赶 (p31) 快晓得，怎么样的恶的业因感得恶果，什么样的善业感得善果，从这个地方改善才可以啊！凡是现在，不管是异熟，以及主上或增上果，当我们感到的时候，我们立刻应该感受到。不必说：哎呀！现在这个地方，这个不理想、那个不理想，责备人家，错了，完全错了！世间法，是对的；佛法不是责备人家，责备自己。所以说：“若真修道人，不见他人过。”这个现在你们懂得吗？假定说你们在这个地方体会不到的话，那就是冤枉了你们自己，冤枉了你们自己。不是说我们现在马上做到，就是说，我们这个概念必须要认识，然后认识了努力去做。那么刚开始的时候做不到，它有一个原因的，那个后面会告诉我们，在忏悔里边，以及为什么要忏悔，后面就再讲。[22:09]
所以关于到这一点，你们这两天，心里可以认真地思惟、观察一下，讲忏悔的时候详细讲。如果还有不了解的，那个时候在这里把它提出来，我也会告诉你们。这是我们三乘的共法，下脚第一步的修行的宗要。继续看：[22:32]
Hence, most living beings will die without living out their expected life spans.
【由此因缘，无量有情，未尽寿量，而便中夭。】
那么这个还是杀生的这个增上果、增上果，就是这样。我们现在看见眼前那个世间就是这样，哎呀，不管你科学多发达，病的人是比以前特别多，这个实在是千真万确的。我 (p32) 还记得我小的时候，那离开现在五十年以前。那乡下去呀，因为那个时候的民风很淳厚，而且世代安居，通常一住在那里几百年，多则千年计，所以方方几十里路之内都很熟。很少听见人家说有什么病啊，最多伤风感冒，伤风感冒也不必去看医生，拿一点生姜，煮一点红糖喝一喝好了，流两天鼻涕就好了，很少有。现在啊！你跑到什么地方去，到处都是病。以我自己本人来说，我一生啊得过各式各样的病，胃病、肝病、肺病，那么动过几次手术，然后周围的人也都是这个样，这是基本的原因都是什么？都是这个。在这个地方，我们要了解。第二[24:02]
The environmental effects of stealing are that you will have few fruits, the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear.
【不与取者，谓众果鲜少，果不滋长，果多变坏，果不贞实，多无雨泽，雨多淋涝，果多干枯及全无果。】
就是因为你不与取，因为你不与取，所以你感得的那个果报的话，就是这样的果报。你在世间的财物上面损害了别人了，那么现在的世间就是这样的状态。现在的人真可怜哪，大家忙着物质上的，他用种种地方，用种种欺骗，是越骗越没有，越骗是越没有！大家都是颠倒啊！大家都是颠倒啊！现在我们往往是，越是没有哇，越是大家要保存起来，结果你越保存，因为那个贪心增上的结果，最后这种东西是越来越少，越来越少。反过 (p33) 来，你能够布施的话，欸！这个东西慢慢、慢慢、慢慢地、慢慢地多。[25:08]
我们不必说看很多因果的故事，就是眼前，你看有很多很有意思哦！最近常常有这种报导，因为花莲慈济功德会，那真是一位了不起的大菩萨，所以有很多人起而响应。响应的结果啊，你们常常可以看见这种，结果他越发心越送，欸！这个钱越来越多。 [25:33]
那前几天还有一个素食店的老板。他来了以后，一方面素食，一方面供养，结果生意做得越来越好。我那次到台中来也是一样，我忘记掉那个什么地方，有两个店，一个素食店，一个是肉食店。那个素食店里面哪，挤得呀排这个队，我看看里面小小个地方，总有七、八十个人。然后呢，另外旁边那个普通的餐馆哪，进去找的话找不到十个人，桌子都空在那个地方，就这样。然后我吃完了，出家的法师他一定要供养，这个千真万确的事实啊！[26:12]
所以我们平常，我们要多看因果概念的书，你理论了解了以后，知见上面虽然具足了，可是习性上面哪，还是受平常的这种习性所支配。你一定要多看，多看，换句话说，这个就是眼前的故事摆在那里，就给你很大的警惕。喏、喏、喏、喏！你就看见他了，他做了善事就得到这个善果，做了恶事得到了恶果。这么一来，就把你原来所了解的这个道理，就很清楚强烈地，活生生地现在你眼前，那个时候就变成功很有力的推动你的力量。 (p34) 这样时候，你就变成功一个真正如法的修行人。要不然讲讲道理是对的，讲完了以后，仍旧是懒瘫瘫坐在那个地方，只会讲道理，也就是如此而已！[27:09]
这种情况有没有果报？有，有两种可能，这个果报。如果你真正认真地这样地去做的话，那么这一种，是“修慧不修福，是罗汉应供薄”。将来你生生世世会修行的，但是始终啊，哎呀，饭也吃不饱，证了果了，你还讨不到饭，这是一种。还有一类，尽管你文字上面做得很好，讲起道理来很好，实际上法理根本没有进入你的心目当中。这种人变成了什么？世智聪辩。喔！那讲起来聪明得很，讲起来能说善道，道理比谁都强，但是对不起，跟佛法不相应，下一世连它这个佛法都不接受，这是种典型的例子，这个我们要认识的。这个地方，随便提一下。再下面。[28:04]
p. 136
The environmental effects of sexual misconduct are living where there is excrement and urine, mud, filth, unclean things, many evil smells, misery, and discomfort.
【欲邪行者，谓多便秽，泥粪不净，臭恶迫迮，不可爱乐。】
下面。[28:14]
The environmental effects of lying are that any work that you do in fields or on boats will not flourish; there will be no harmony among your workers, and for the most part they will be deceitful; and you will be fearful and have many causes to be afraid. The environmental effects of divisive speech are that you will be in a place that is bumpy, craggy, uneven, and difficult to traverse; and you will be fearful and have many causes to be afraid. The environmental effects of offensive speech are that you will be in a place that is full of logs, thorns, large rocks, sharp stones, and many broken bricks; that lacks waterfalls, lakes, or ponds; is rough, drab, arid, salty, barren, vile, and is a place of dangerous animals; [184] and you will have many causes to be afraid. The environmental effects of senseless speech are that you will be in a place where fruit trees do not bear fruit, bear fruit at the wrong time, or bear no fruit at the proper time; the unripened appear to be ripe; the roots are not strong; the tree does not last long; there are not many comforts such as parks, groves, and pools; and you will have many reasons to be afraid.
【虚妄语者，谓农作行船，事业边际，不甚滋息，不相谐偶，多相欺惑，饶诸怖畏，恐惧因缘。离间语者，谓其地处丘坑间隔险阻难行，饶诸怖畏恐惧因缘。粗恶语者，谓 (p35) 其地所多诸株杌，刺石砾瓦，枯槁无润，无有池沼，河流泉涌，干地卤田，丘陵坑险，饶诸怖畏恐惧因缘。诸绮语者，谓诸果树不结果实，非时结实，时不结实，未熟似熟，根不坚牢，势不久停，园林池沼，可乐极少，饶诸怖畏，恐惧因缘。】
57b Commentary
ENGLISH LR V.1 P.236 (COMMENTARY V.8 P.21) [00:15]
So then we understood the four general characteristics of karma. Once we know them, another step further is to know what type of actions is virtuous that would induce virtuous effects and what type of actions is non-virtuous that would induce non-virtuous effects. We have come to understood these too. And then, the subsequent section described a few types of actions which are particularly powerful. We understood them as well. Finally, through these actions, they will go on to produce effects. These effects are then divided into three parts: the fruitional, the causally concordant and the environmental effects.[00:52]
The causally concordant effect has been briefly explained. Today, I wish to particularly expound on what is written on the black board, on the black board. This says "causally concordant behavioral effect." It is also called the real causally concordant effect. What does this mean? That means if in the causal period, you develop a mind that accords with virtue, then in the effect period, this type of mind will still be maintained. Normally in our arising thoughts, if the previous thought is virtuous, the next thought will continue to be the same, and it will continuously flow forward, continuously flow forward. The previous thought and the next thought will continue to [revolve and] develop. The thoughts developed from the previous to the next are of the same characteristics. These are called the causally concordant causes and effects. We will continue on moment by moment. We will continue without a moment of pause from the previous lifetime to this lifetime, from this lifetime to the next lifetime. Just like this.[02:06]
Therefore, with everything that we encounter, for instance with the fruitional effect mentioned earlier, when the effect arises, when we face a sensory object, within our minds, there will be an associated view and feeling that would arise with the object. At this particular time, where does this type of associated view and feeling come from? We would know that it is a particular habit from our past. When we did the same things before, we have done them with a certain type of attitude. Therefore, when this effect arises, the associated feeling arises as well. The earlier section described the cause and effect of fruition. So at this time, the associated state of mind is a phenomenon of the causally concordant cause and effect, the causally concordant cause and effect[03:04]
This understanding is extremely important to us. When we say cultivation, this is where we begin to cultivate. What does this mean? For instance, say there is a situation [sensory object] that appears in front of you, the situation has appeared. Since you have harmed him before, therefore, when you encounter this situation, you will be harmed in the same manner. This is called the causally concordant experiential effect. It is called the causally concordant experiential effect. It is the feeling of being hurt. However, other than having to forbear this in your body and mind, you will develop a reaction to this in your mind, "Ah, I got hurt. It is eye for eye that I should revenge this!" We will certainly develop this type of attitude at this time. Or if it were the case that someone treats you nicely, then you would treat him nicely as well. Somehow, we have these types of things in our minds, would use [the standards of] the mundane world.... We would normally enjoy arguing with others on certain views, such shortcomings all arise from here. Therefore, cultivation begins from here.[04:16]
Therefore, what should we really recognize? What should we recognize? We should recognize this. If wedo notrecognize this, we cannot even speak of cultivation. This point here is very important for us, very important. It is something that will recur continuously. This is the reason why we are unable to have control [of ourselves]. When we say, do you not have control? It would seem as if you have control [over yourself]. When a sensory object [or situation] appears in front of you, you will feel that you have lots of reasons, ah, since he harmed you, "Of course I should seek revenge!" He scolded you, "He had bad reasoning for doing this, so I have to dispute it!" Um, this is just how it is. Yes, in this case, we would feel that we can have control. But actually why would you have this type of reaction? Why do you think of this issue in this particularly way? This is the area that we do notknow. This is how we are enshrouded by ignorance. Now when we learn the teachings, what we should really recognize is to recognize this. Does everyone understand this? Here we may not be completely clear, but it will be expounded later.[05;18]
So what should we recognize? We should recognize that no matter what kind of thought is developed now, whether is a thought to revenge for a terrible situation or a thought that enjoys a favorable situation, or to be thankful...etc. All of these fall either to hostility, attachment or ignorance. No matter what you do, all that you do is subsumed into reincarnation in the three realms of the cyclic existence, in the three realms of cyclic existence. If you have done non-virtue, you will fall into the three miserable realms. If you have done virtue, you will maintain a life as a human or a deity. But this is only temporary. In the end, you are still here and are unable to escape [this cycling]. Why is that? This (thought) concords with contamination and ignorance. To be able to truly transcend this process entirely, you begin to transcend it here. You recognize it here and now - [it is at the moment you recognize that] something is not right, [in fact,] it is wrong, it is wrong![06:14]
Up until now, for the meaning of what is wrong and right, we have not gone in depth to discuss it. But here we should understand this point. Earlier, we have discussed meditation. What is meditation? That is to sustain a virtuous object of meditation and recollect it again and again. You do not forget about it. You take your focus on non-virtue from beginningless times and turn it around. This is the fundamental concept. From the beginningless times I have focused on non-virtue. Non-virtue may not necessarily mean sin [at this point] but whatever that is contaminated. These are all what we should purify entirely. So then for this fundamental concept, there was this principle stated earlier which we can now refresh our memory of it.[07:06]
Then the subsequent section told us the four preconditions. For these four preconditions, please open up to page 47 (English text, page 101), we can immediately apply this. If you are skillful enough, then this is the time that you can apply this. On page 47, this tells us the four preconditions. The first one is called restraining the sensory faculties. Within restraining the sensory faculties, it is divided into five parts, divided into five parts. The "sensory faculties" are something that we know already, the six sensory faculties. Why should we restrain them? That is because all the contaminated virtuous or non-virtuous karma result from the six sensory faculties encountering the six sensory objects and thus giving rise to the six consciousnesses. During this process we commit all sorts of virtuous and non-virtuous karma. Due to these karma, we are issued all sorts of rebirth effects. Thus when we cultivate, we begin from here.[08:09]
The first one is that with which you restrain the sensory faculties. So when you cultivate, you cultivate this, which is to train to restrain! How do you train in this? That is to use "mindfulness". How do you use this mindfulness? You need to have a correct understanding. You mind needs to maintain a correct understanding by frequently and diligently keeping it up. Oh-yo! As soon as you become mindful of something not virtuous, you should immediately [become aware of it] and not indulge in it. When you have a good thought, you should continue to abide on it.[08:41]
It is true that for the real meaning of right and wrong, we may not be very clear of them. But there are many practitioners here, for instance, they may be people who are learning the teachings of the Zen. But of course we would not talk about what the Zen practitioner had done before. But for a popular Zen practice now, it is to figure out, "Who is the person reciting the Buddha's name?" You would devote your entire attention on this. You would just have to find the source for this. How about for those who are reciting the Buddha's name? Their thoughts are continually on Amitabha Buddha. Why? Because in your every arising thought, no matter if it is virtuous or nonvirtuous, they are defiled in themselves. So then upon this thought, if we use a worldly standard, there may perhaps be the difference of virtue and non-virtue. However if we use the worldly standard of virtue and nonvirtue, what is the end result? You will rise and fall within the three realms and be unable to escape cyclic existence. In the end, you will certainly remain in the cyclic existence and this would be extreme suffering. This correct mindfulness is one which concords with the sublime teaching. However, since the beginningless times, we are constantly distracted. Therefore, we need to diligently strive to continuously maintain [the correct mindfulness].[10:10]
So how do you maintain your thoughts? The second, what you are restraining is the six sensory faculties. They are the eye, the ear, the nose, the tongue, the body and the consciousness. What are you restraining them from? What are you restraining them from? They are the sensory objects that the six sensory faculties encounter. Therefore, you are restraining from the six sensory objects. Oh! This is something you enjoy, you develop attachment. This is something you do notlike, you develop hostility. For the other things that you do not care for, you develop ignorance. That ishow it is [usually].[10:43]
How do you restrain it? That ishow it is, there are two types. One type is that you know when your sensory faculties encounter the sensory objects, you are certain to chase after the external objects. Therefore you do not allow your sensory faculties to meet with the sensory objects. For instance, this is the reason that when we are first ordained, we must live in the mountain and forest. And [this is also the reason] for going to the extent of regularly restricting everyone from not going out of the monastery. This is why we remain in the temple all day long. What our eyes focus on are no more than the Buddhas, the scriptures, the teachers, and the students, whom are all one of the Three Jewels. That isit. So then your thoughts are directed. This is one method of restraining which is practicing restraint with the six sensory faculties.[11:28]
And then, but actually you will not be able to do this all day long. There will unavoidably be times when you have to do something or inadvertently run into something. What do you do then? When the sensory faculties encounter the sensory objects, you know in your mind, "Ah, the sensory faculties are engaging the sensory objects now." So with the sensory objects, you should neither take note of the six sensory objects nor to imagine them. What is to "not take note of?" That is even though you have seen it, "Ah, this is attractive!" But you choose to not look at it because you know it is not right. "This is pleasant to hear!" But you choose to not listen to it. You choose to not look or not listen. On the contrary, with what is unpleasant, you do notworry about it [either]. That is to withdraw from hostility. That isto not take a note of, which is basically your state of mind at the moment. What is "not imagining?" When the object passed, it has passed, but with what you have just seen, you think, "Eh, that thing earlier was pretty good! Ah!" Like that. Or that thing earlier was quite terrible. Then you will go on in your mind and continue to have misgivings. This is imagining.[12:35]
So then finally why should you restrain? What are you restraining from? That is at this time, we should not allow our sensory faculty of consciousness to develop a defiled consciousness from being engaged with the sensory object. This defiled consciousness is our affliction, the root to cyclic existence. What we are really restraining is to restrain ourselves from doing this.[13:01]
Therefore when our minds continue, when they continue from the previous [thought] to the next, they are certainly bound by the fruitional causes and effects. Therefore, we cannot be apart from this resultant body of the fruitional effect. This is the direct retribution from the karma. We are certainly bound by the environmental causes and effects. We cannot be separated from the external objects. There is no way out of this, it is unimaginable and we need not spend time thinking about it. But what is truly important is the causally concordant cause and effect. When an associated state of mind arises, that iswhen we know how come it has arisen in such a way [from previous actions]. We did not understand Buddhism correctly before and thus we cycle through these endless nights of ignorance, in these endless nights from the beginningless times. Now that we understand and realize this, it stops here. Sever it![14:01]
Therefore from the beginning, this is why we say that to learn Buddhism, there are some required criterias. The first one is you need to know you have faults. This principle is easy to say but extremely difficult to put into practice. Though everyone is listening and speaking it now. But when we encounter problems, we all say that we are right. Ah, there is unimaginable number of excuses! Therefore, in the beginning, when people try to tell me their reasons, I will listen to them and forgive them. Because they are not aware and theydo notunderstand! In the end I realized that for many fellow practitioners, even though they have learned for so long, they are still trying to prove themselves with their strange reasons. Therefore, for a person learning the teachings, the foremost thing to understand is that we are amidst ignorance. So the more you try to reason the more wrong you are. You have no idea how far you have strayed. This is what we must know. So we should remove our faults. Then what is the first correct thing to recognize? We should recognize that we are in a great sickness of ignorance. Therefore, our every arising thought is wrong because it is one of attachment, hostility or ignorance. They are the coarsest ones. Wedo noteven need to talk about the subtle ones. That is when you are willing to wholeheartedly try to improve. So then where do you begin to improve? You begin from here.[15:07]
Do you have this concept? This is a very important concept! Normally, we must summarize the said sequence of stages and now that we have a rudimentary understanding of it. With this rudimentary understanding, if you have understood it correctly, that iswhen you will realize that for cultivation, why the first step to cultivation is to teach you to confess and how to confess. This is the reason for them. Therefore, what we talked about today is particularly important. If you can have a good grasp of this and can truly confess according to the teachings, then with whatever teaching that you are learning, you will succeed. But if you do not have a good grasp of this concept, then....you will only be planting some virtuous roots. It is still good. However, if you wish to achieve a concordant fruit [from cultivation], it is impossible. Actually, it would be "absolutely impossible," these are the only two words [for you]! Only until one day, eh, you have decided to turn around and act in accordance with the teachings, and you would still need to practice the same things! And then, you will succeed.[16:08]
Therefore you want to remember this! We do not want to circle about for a long time, speaking of circling about for "a long time," this is just a mere description! This "long time" could be as long as infinite countless eons in hell! This is why I wished to particularly explain how important the causally concordant effect is to us. With our usual arising thoughts, under any circumstance, it is this thing, this thing, the causally concordant consciousness that continues forward thought after thought. Therefore when we speak of cultivation, cultivation begins from here. We would stop whatever that has previously continued up to this point and then develop what we learn later. This is why we are listening here! [This is why we are] prostrating [here]! What are we doing? We are conditioning something new, something that accords with the teachings. We want to condition ourselves with the understanding of following the sublime teaching to escape cyclic existence. Then at any given moment we increase this [understanding] instead of being manipulated by our previous defiled karma of rebirth. No [more of the latter]! This is the point that we should understand here. Let us read on.[17:20]
This is the "primary effect" (主上果) or the "environmental effect" (增上果). Primary means what is primary. Other than being primary, there is also the meaning of the "environmental" effect. This means that...in the consciousonly school there is an analogy for this. It is much like a farmer, once you have sow the seeds for grains, when the time comes for harvest, this (environmental effect) is much like harvesting. In other words, with whatever that you have done, certainly with what relates to you, there will be an effect. After having carried out many actions in the world, the direct effect (the resultant person) comprises of the fruitional effect spoken earlier and the causally concordant effect. Then externally there is another retributive effect which is called the resultant person's resource effect or the environmental effect. For a resultant person's resource, the resultant persons are those who committed the [prior] actions, the resources are the resources you will use. These mainly refer to the external environment, our dependent retribution. The words are easy to understanding so let us read it through.[18:16]
From the non virtuous action of killing, such things in the external environment as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness.
Therefore now when we feel that these [external] things are not very good, we should never say, "Ah, there is no good nutrition in this, we should not have this!" You do need nutrition. We have already been issued the effect of having this body and we cannot ignore the care of it. However, if you devote all your thoughts on this then what you have learned from the Buddha has completely gone awry, completely gone awry. You need not come to learn from the Buddha. We must understand what should be the primary focus? Our karma is still what is most important. I have heard others say this and I thought it was said in jest at the time. But now that I think of it, it is absolutely true. There is a person who is very overweight. Everyone thinks being overweight is not very good, so he said, "I cannot do anything about it. I get fatter even from drinking water." This is absolutely true. For instance, there is a fellow student here who eats two meals a day now. I encouraged him to eat twice a day. He used to eat one meal a day and ate very little. But he is overweight and has great energy! But for others, such as using myself [as an example]! I have eaten so much nutritious foods by American's standards. But no matter how much I try, after trying for so long, I am just as thin. This is very obvious.[19:39]
Now the mundane world's people would of course talk about this. But for those who are learning Buddhism who talks about this, I feel that is completely upside down, completely upside down! It is not that we neglect this. This has been explained very clearly earlier. Everything in the world is used as a help and support. This is something necessary to have. But after you have learned the teachings, if you do not use the Buddhism standards as the basis for your judgment and you choose the worldly standards instead, then you will be wrong! Therefore, this place tells us why, we have done this karma in our previous lives. This is why for instance you will see in the scriptures, even in the scripture of Vinaya, 《梵網》tells us that when you encounter all sorts of sufferings and difficulties, you should quickly come to read, speak and write the scriptures. At that time I did notunderstand this. But when we are sick, the ethical discipline texts tell us to rest, but why do the scriptures say you need to recite and speak of the teachings? It is very simple! It is because you did not understand before and you have created a non-concordant defilement. Now since you are in this type of situation, the only method is to purify it in the causal stage. How would you purify yourself in the causal stage? To be in accordance to the teaching! It is very simple. It is like taking away the firewood from under the cauldron. This is the only solution![20:51]
Therefore at this time we know why is it that we suffer now? We have done non-virtuous karma previously! We need to quickly know what type of non-virtuous karmic causes will produce bad fruits and what type of virtuous causes will produce good fruits. We have to improve from here! So with whatever that we have now, whether it is our fruitional effect, the primary or environmental effect, when we experience them, we should immediately feel this way. We need not say, "Ah! This place, this is not good and that is not good." You would reproach others for it. And you would be wrong, completely wrong! If you go by the standards of the mundane world, it is a correct thing to do. But Buddhism is not about reproaching others but about reproaching yourself. Therefore the saying, "If one is a true practitioner, one does not see the faults of others." Do you understand this now? If you cannot relate to this here then you will have treated yourself unjustly, treated yourself unjustly. This does not mean for us to immediately accomplish it, but that we must understand this concept. After we understand it, we should strive to practice. In the beginning we may not be able to accomplish it. There is a reason for that and it will be explained to us later. This is covered in confession and why should we confess. This will be explained later.[22:09]
Therefore, regarding this point, in these two days, you can really reflect on it seriously and examine it for yourself. When we talk about confession, we can explain this in detail. If there are more things that you do notunderstand, you can bring it up then and I will explain it to you. This is the shared teaching between the three vehicles, the vital core for one's first step in cultivation. Let us continue.[22:32]
Hence, most living beings will die without living out their expected life spans.
So then this is still the killing's environmental effect, the environmental effect. This is it. We now see that the world is just like this. Ah, no matter how advanced science is, there are more sick people than ever. This is absolutely true. I remember when I was small and that was more than 50 years ago. I was living in the country side. The folks were honest and kind. Generations of families would live in one place, often for a few hundred years, some a thousand years. Therefore in a square of 30-40 miles, everyone is very familiar with each other. You rarely hear people with sickness. People would at most catch a cold. But one need not visit the doctor with a cold. One would just get a piece of raw ginger and cook it with some dark brown sugar. He could just drink that and recover. He would at most have running nose for a couple of days and recover. But this was very rare. But now! Wherever you go, there is sickness everywhere. Take myself for example, I have been struck with all kinds of illnesses in my life, stomach, liver, lungs and have gone through a few operations. The people around me are the same way. What is the fundamental reason for this? It is all this. Here is what we need to understand. Number two.[24:02]
The environmental effects of stealing are that you will have few fruits, the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear.
It is because you steal, because you steal, therefore the effects that will be issued are these effects. You have harmed others by means of worldly materials, so then the world will present itself with this type of situation. People nowadays are so pitiful. Everyone is out to procure more materials. People would use all sorts of methods, all sorts of deceptions. But the more the deceptions means the less the materials. The more the deceptions means the less the materials! Everyone is being upside down! Everyone is being upside down! Now we would often act this way, the less you have, the more you keep things for yourself. In the end, the more that you keep for yourself, because of this intense attachment, things will become fewer and fewer, fewer and fewer. On the contrary, if you can give, ah! Things will slowly, slowly, slowly, slowly increase in number.[25:08]
We need not read many cause and effect stories. Just look at what happens now, there are many interesting phenomena! Recently, there are many reports like this. Because of the Tzu Chi Foundation, the founder is a great Bodhisattva, therefore many people have responded [to the foundation]. With people's responses, you can often see this type of phenomenon. As one becomes aspired to give, ah! He will obtain more and more wealth.[25:33]
A few days ago there was a boss from the vegetarian restaurant. After he began his business, on one hand he would do his vegetarian business and on the other hand he would make offerings. As a result, his business got better and better. It was the same when I visited Taichung the other day. I forgot what place that was. There were two restaurants there, one was vegetarian and the other was a meat eating restaurant. In the vegetarian restaurant, it was so crowded with lines. I looked in that small restaurant and there were at least 70 to 80 people in there. Then for the regular restaurant next door, you cannot even find ten people in there. The tables were all empty. Just like that. Then after I finished eating [at the vegetarian restaurant], the owner insisted on offering [the meal to me]. This is absolutely the truth![26:12]
Therefore for us normally, we should read more on the books that describe cause and effect. Once you understand the theory, though you are equipped with the knowledge, but in terms of habits, you are still dictated by your customary habits. You must read more, read more. In other words, the story is right in front of you and raises a great alarm. There, there, there, there! You will see the person, how he has done virtue to produce this good fruit or how he has done non-virtues to produce this bad fruit. This way, the principles that you have understood are strongly and clearly portrayed live in front of you. That is when it will successfully become a great propelling force within you. That is when you will successfully become a practitioner who truly accords with the teachings. Otherwise, you would be speaking the correct principles, but after you are done, you remain indolent and just sit there. You would only know how to talk about the principles and that isall there is to it![27:09]
Would there be effects to this? Yes, and there are two possibilities for the effect. If you can truly diligently do so, there is one type of effect which is "To cultivate in wisdom and not merits, one would become like the Arhat who obtained meager offerings." In the future, you will practice life after life. However, you will always, ah, not have enough to eat. After you have obtained the excellent fruits of cultivation, you would still not be able to obtain food from alms. This is one type. Another type is such that even though you might be good with words, you speak of the principles well, but actually the teaching has not taken roots in your mind. This type of person would become like what? Those who are extremely intelligent and can out argue everyone else. Oh! When he speaks he is really intelligent, very articulate and has more reasons than anyone else. But sorry, this does not concord with Buddhism. He would not even be able to accept Buddhism in his next life. This is a classic example. This is what we should understand. Here I just wanted to bring it up while we are here. So then next.[28:04]
The environmental effects of sexual misconduct are living where there is excrement and urine, mud, filth, unclean things, many evil smells, misery, and discomfort.
Next [28:14]
The environmental effects of lying are that any work that you do in fields or on boats will not flourish; there will be no harmony among your workers, and for the most part they will be deceitful; and you will be fearful and have many causes to be afraid. The environmental effects of divisive speech are that you will be in a place that is bumpy, craggy, uneven, and difficult to traverse; and you will be fearful and have many causes to be afraid. The environmental effects of offensive speech are that you will be in a place that is full of logs, thorns, large rocks, sharp stones, and many broken bricks; that lacks waterfalls, lakes, or ponds; is rough, drab, arid, salty, barren, vile, and is a place of dangerous animals; [184] and you will have many causes to be afraid. The environmental effects of senseless speech are that you will be in a place where fruit trees do not bear fruit, bear fruit at the wrong time, or bear no fruit at the proper time; the unripened appear to be ripe; the roots are not strong; the tree does not last long; there are not many comforts such as parks, groves, and pools; and you will have many reasons to be afraid.