菩提道次第广论手抄稿:旧版第六十二卷A面
（手抄稿 第八册 p183）[00:03]
【龙王，诸菩萨由一种法，能断生诸险恶恶趣，颠倒堕落。】
佛告诉龙王，就是娑羯罗龙王，说这个一切菩萨，只要有一个，他把握住了一个法门，他就能够把堕落恶趣的这个门能够断除，能够切断，他绝不再颠倒，绝不再堕落。那么这哪一样东西呢？你看只要一样东西哦！你由此可以想见，这个一样东西何等地重要！这也是前面为什么说“一切白法的根本”，一切好事的根本就在这里。一法是什么呀？[00:54]
What is this single practice? It the discernment of what is virtuous. You must think, "Am I being true? How am I spending the day and the night?"
【一法云何？谓于诸善法观察思择，作如是念：我今若何度诸昼夜。】
就是照着前面告诉我们的这个善法去观察、去思择，这观察跟思择是大有道理哦！就是说如理思惟。记得这个次第，如理思惟之前还要不要什么？记住哦！依止善知识，听闻 (p184) 正法。根据这个正确的道理去观察、去思惟，然后那个时候脑筋里维持着这个正念，作这样地如是念，这个就是正念。[01:42]
你们还记得前面这个“密护根门，正知而行”，密护根门护的什么？第一个，拿什么东西来护？正念。经常、殷重的正念，喏！正知而行呢？你还是晓得你做些什么，那还是拿那个正念呀！拿这个正念，什么呢？如法相应，现在这里也是如此，是这样地念：我啊，现在二十四小时该怎么个过法？我们只要好好地去问一下，那个时候你自然而然你会做得好的。是啊！我要求好；要求好嘛，你在因地上面努力。所以你真正了解了这一点，你就一天到晚好欢喜啊！因为你感觉很清楚：现在你下那个因，就是那个善果啊！[02:43]
平常我们种田或者做生意，这一个不一定到年终的时候一定赚钱，但是看好的话，哇！你就做得很欢喜。现在我们修学佛法了解佛的一切智智，他告诉我们这样去做法，这个结果是必定顺利，而且必定赚大钱，你把一块钱的本钱下下去，一定赚它成千上万。所以这个时候你了解了这一点，一天到晚你时时刻刻观察：对，我又下了这个因！又下了因怎么会不快乐，怎么会不快乐呢？所以必然是眼前快乐，将来是更好啊！[03:37]
p. 143
When the former gurus in this lineage had examined their minds in that way, they said: On this occasion of training in karma and its effects, when we compare our actions of body, speech, and mind to what is taught in the teaching, they will not be in conformity. In this we are deficient. Therefore, we are not at all liberated.
【若能如是观相续者，诸先觉云，此因果时，校对正法，全不符顺，于此乃是我等错 (p185) 误，全无解脱。】
欸，现在我们能够这样照这个办法来去观察我们的身心—“相续”就是我们的身心，这个里边心为主导，然后身口是随之而行。那个时候应该产生什么现象啊？他说“诸先觉”，就是祖师，为什么这个地方说祖师？换句话说，我们现在观察、观察，我们是一片大无明，观不出什么结果来。喏！看看那些祖师修行的人他是怎么样的，这是我们的榜样。[04:30]
说：这个的“因果时”，那么你“校对”，把我们现在不管是若因、若果啊，跟这个正法互相对比一下，结果你发现：唉，全不符顺！既不向法符，也不顺。“符”是完全相应了，“顺”呢？至少跟着它这样地步步向上。的的确确我们全不符顺！符顺了什么呀？如果符了，我们就是佛啊；如果顺了，我们就是菩萨啊！那至少我们现在不会像现在这样烦烦恼恼。因为如果你跟法相应了以后，你心里是非常欢喜，一点烦恼都没有，你的果报生生增上，哪会有现在这样不对呀！可是，所以不然的原因为什么？跟正法不相应啊！[05:32]
喏，看看我们现在的果就晓得我们的因；同样地，看看我们的因就晓得将来的必然的果欸！这因为我们这个不符顺、错了，所以得不到解脱。得不到解脱，烦恼相是什么？心 (p186) 里是烦烦恼恼、苦苦恼恼，唉呀，不晓得怎么办是好！站又不是、坐又不是，唯一的，碰见几个人大家聊聊天，哎呀，来得个高兴，张三长、李四短。那你念书、拜佛没有劲，跑到街上去玩，来得个起劲；明明晓得这样不对，偏偏又做不到。毛病都在这里。这个原因就在这里，所以我们真正观察，那立刻就找得到。[06:24]
We must see whether we are in conformity or not by comparing ourselves to the laws of karma and its effects. When we examine our mind in light of the teachings, we are wise if we sincerely recognize nonconformity or a complete lack of conformity. The 《Collection of Indicative Verses》: Those who are childish and know themselves to be childish are wise in this regard.
【校对业果，是观顺否，若以法校自相续时，全无符顺，而能至心了知如是，是为智者。《集法句》云：“若愚自知愚，是名为智者。”】
我们这样地把这个业的道理，从因果上面去对比、校核一下，看看跟它顺、不顺。那个时候拿这个道理来校正我们，来检点我们的相续。这个地方告诉我们这个法，不是说你懂了这个法去讲一个道理，不是讲给别人听，更不是拿这个法去衡量别人。我们拿这个衡量别人的话，往往说：“我就对，他就是不对、他就是不对、他就是不对……！”你们可以数出别人一百万样不对还数不完，自己呢？找不到！为什么啊？就是这个。真正的法是来自己校对我们，检点我们的相续，那你真正的修学这是必须要的，那时候你就看见既不符、又不顺。如果你能够这样地了解，而且至心了解的，这个是智者，这个是智者。[07:58]
下面引经证，《集法句》。《集法句》那个是最基本的、最基本的，换句话说共小乘的，说：“如果愚的人自己知道愚，这个人就是智慧。”他至少晓得了可以肯改呀！所以我现在看见太多的人，他动不动一大堆道理，总说别人不对。世间人本来如此，修学了佛法，那个时候，喏，这个佛法的标准在这里，佛法的标准在这里！万一不行的话，那赶快去找，总有原因，你找到了然后去做，那就对了。这是一种，反过来， (p187) 的，说：“如果愚的人自己知道愚，这个人就是智慧。”他至少晓得了可以肯改呀！所以我现在看见太多的人，他动不动一大堆道理，总说别人不对。世间人本来如此，修学了佛法，那个时候，喏，这个佛法的标准在这里，佛法的标准在这里！万一不行的话，那赶快去找，总有原因，你找到了然后去做，那就对了。这是一种，反过来，[08:38]
When we are comparing ourselves with the teachings, it can be like carrying a corpse—we are at odds with the teachings. When you hope to be the best of religious persons and revered scholars, you are being the worst of the childish. The 《Collection of Indicative Verses》: Those who are childish but consider themselves To be wise—they are called childish.
【若校法时，与法乖反，犹如负尸，自妄希为法者，智者，净者，极顶，是为下愚。《集法句》云：“若愚思为智，说彼为愚痴。”】
反过来，你拿法来自己校对的时候，你实际上真正跟法完全相反，“犹如负尸”。什么叫负尸啊？什么叫负尸啊？我们说你这个人是行尸走肉，犹弃尸人。所以祖师常常说我们：你要修学佛法，皮下有血始得。什么叫皮下？这个死尸，你看看那样子像一个人，但他死掉了，没有用。你如果刺他，如果是割开他的话，他血没有的。我们如果说校对了法，而不能跟法相应的话，我们就是这样。实际上死尸还好咧，他至少不做坏事呀！我们现在是校对了法你不相顺，自己还觉得对的话，还做坏事，所以这死尸都不如啊！[09:49]
所以我们常常说：“你这个人畜生，畜生都不如！”唉呀，的的确确我现在越想越对，这个真是我大善知识。我们的确畜生都不如，畜生还不会造这么多大坏事，畜生不会 (p188) 说：“哦！我对、你错。”这一个倒是千真万确的事实。所以在这个地方，他自己还“妄希为法者”—欸，他对、他懂、他净！啊！这个真是最差、最差的，“极”，最差的愚痴啊！所以经上面告诉我们：这愚痴的人自以为智的话，对不起！这个人是极顶愚痴的人。所以最后祖师警告我们哪：[10:35]
At the very least, understand what is being said with regard to the teachings and examine yourself accordingly.
【故其极下，亦莫思为于法已解。】
所以你再差、再差，你千万不要觉得，说：“我已经懂啦！我已经懂啦！”你就算三藏十二部教典都看过了，佛说得清清楚楚，说：“我讲的法如爪上土，我没有讲的法是大地土啊！”现在我们随便看了一点点就觉得懂得很多，那实在是可笑极啦！乃至于证得果的很多圣者，他尚嫌自己还太多没地方懂，何况我们是个凡夫呀！下面祖师的语录，再进一层，一层一层地说明。[11:28]
Also, Bo-do-wa, who quotes this teaching as seen in the 《Garland of Birth Stories》, asserts that you must examine your mind. As it says in the 《Garland of Birth Stories》.
【又博朵瓦则引此《本生论》文观察相续，如云：】
那个大祖师他就用上面这一段经论上面的文，拿来自己观察、检点自己，反省自己，他就觉得：“唉呀！”怎么呀？
From the sky to the earth is a long way.
From the distant shore of the ocean to the closest edge is also a long way.
From the mountains of the east to the mountains of the west is an even longer way.
But from the ordinary [person] to the sublime teaching is longer yet than that.
(p189) 【“虚空与地中远隔[11:49]，大海彼此岸亦远，东西二山中尤远，凡与正法远于彼。”】
唉，他说：“我看看哪！天空跟大地那差得不晓得多远；两个海的彼岸也这么远；两个山中间，哪一个都是远得不得了。而我现在跟法相应，远比前面这个来得远哪！”那些大祖师，这么了不起的大祖师！他检查的结果是如此，这个地方值得我们注意啊！我们所以检查了找不到的原因，这表示我们的愚痴到极点。假定我们不现在努力，至诚、恭敬、忏悔，然后求的话，以后没有办法啦！12:45
所以前面一再告诉我们，我们现在的愚痴到这地方已经够啦，你再下去是一点办法都没有了啦！所以唯一的现在的机会是赶快晓得：唉呀，现在我太差，赶快努力啊！心心念念记着“我是个大愚痴人哪！”然后呢一心恭敬这个三宝，说努力啊，不要拿着这个法老去看别人不是，要拿来检查自己，你就自己一步一步透脱了。[13:20]
所以最前面刚开始的时候，告诉我们“具六想”是原则，那是我们信得过，多多少少可以做。到了现在这里，这个道理说得清楚了以后，你自然而然，啊，千真万确！如果说你把这个道理再深入思惟的时候，你产生了胜解了以后，那个时候就非常有力，你就时时刻刻在进步、在上升、在净化。[13:54]
This verse says that a great gulf exists between us, ordinary people, and the teaching. This verse is a teaching that the gift-bearing brahmin Subhasita explained to the bodhisattva prince Candra after the prince had offered one thousand gold coins to him.
(p190) 【此说我等凡庸与法，二者中间，如彼诸喻，极相隔远。此颂是月菩萨从持善说婆罗门前，供千两金，所受之法。】
上面这个话，是说我们普通人跟法两者当中，唉呀，差得这么远！这个一定要认真地自己检点，你不检点你根本就看不出来，何况这个东西就是那么空洞的、那么抽象的。如果你真正地去观察的话，你到那时候感觉得实在得不能再实在！但是如果你不经过如法地观察的话，你觉得空空洞洞的。为什么呀？那就是我们现在心里的现行这种业，现在心里就是模模糊糊那些东西，你根本碰不上那个法。碰不上那个法的话，在你心里的感受上面跟那个法，就这么空洞啊！要晓得这个是什么原因，这个就是我们的差，差就差在这里。所以处处地方真正要警惕的、要策励的就是这个，这个。而上面这个是什么？那一位月菩萨从那个婆罗门前面得到的，他得到这么一个简单的偈，供千两金哦，看看哦！[15:24]
啊，所以我想到这里，我就每每自己、自己觉得深深地痛苦、忏悔呀！现在我看见在座的很多同修也是这样，那个法不要你们一分钱，书还要买来送给你们，还要人家样样东西供给你们，请你们去念，哎呀，还要推三阻四。然后叫你们说那个前面没有听，去听一听，唉呀，自己找了个半天，这个也忙、那个也忙，实在是跟法不相应。我前天看见那个 (p191) 谁呀？赖居士他脚烫伤了，我晓得这个痛苦得不得了，他因为要回家休养，他跑得来，干什么？在那儿听。唉呀，我听了真感动，嗯，你看！这样。[16:16]
所以这个东西的的确确自然而然，你们只要好好地去努力，自然会相应，你相应了自然而然会努力。现在年轻的那些朋友们，千万不要随便浪费掉了啊！等到那个时候你要的时候，供千两金不一定得到哦！那万两黄金都得不到，你再有什么东西没有用啊！这是趁我们现在得到暇满人身的时候，是唯一的机会。下面那个祖师，又有一个祖师，[16:51]
Moreover, Dö-lung-ba said: If someone who knew how to examine our mind-stream were to do so, that person would soon find something that had gone quite far from the teaching—like sending a ball of thread down a steep incline.
【朵垄巴亦云：“若有观慧而正观察，如于险坡放掷线团，与法渐远。”】
如果我们拿正确的智慧去观察的话，如法去观察的话，你会发现：嘿，不但这么远，而且妙咧！就像那个很陡的山坡上面放一个线球，越滚越远、越滚越远、越来越远！为什么这样？为什么这样？这个就是他如法真正观察的结果。其实这一点我们也可以观察得出来，我们现在如果观察一下我们的心里什么样的状态呢？我想大家都会感觉得到的。我们以前说过很多，你自己很容易地感觉得出来，现在的心里面，是以前无始以来跟烦恼相应那个等流一直在向前推动，对不对？就是那个等流，所以那个等流不断地在向前推动，那表示什么？跟法越来越远，越来越远，它一直在烦恼上面走嘛！所以我们心里就这么松松 (p192) 散散，就是这个情况，就是这个情况。所以从很多地方我渐渐地、慢慢地感受得到。这将来自然而然到那个时候，你自己会很清楚、很明白的，很清楚、很明白的。[18:24]
所以说我现在也渐渐地体会到，如果你真正跟法相应的时候，不管你看书也好、听录音带也好、听课也好、讲说也好。你一碰到，哇！这个眼睛就瞪得大大的，全部精神就贯注在里头。那个是你至少没有远，慢慢地在近了。反过来，你一碰到那个地方啊，你就直打瞌睡，唉呀，心里面觉得：怎么这个时间还老这么长，还不下课？那就这个现象，就这个现象。在任何一个情况之下，任何状态之下，都是那种状态。当你自己看书的时候，你尽管看累了，哎，就舍不得，那个时候勉强还并不是太远的时候。这个是很容易，如果你了解这个道理，然后去观察你的内心的话，你就了解了。[19:17]
现在我们一天到晚说忙着，唉呀，希望要什么样持戒、要念佛。从哪里做起？这个道理这个地方说得清清楚楚、明明白白，就是这些，就是这些啊！如果你不了解，尽管你在这个地方磕头、念佛，但是你心里面，对不起，不相应啊！这是为什么祖师一再告诉我们：如果你心里面散乱，如果你不相应的话，念佛是喊破喉咙也徒然，拜佛是头颅磕破也徒然，闭关呢？是千年不出也徒然。现在我们了解了，现在我们了解了，就是你拿这个东西来检查自己的内心的相续—对、不对。现在我们继续下去。[20:10]
Furthermore, how you turn away from wrongdoing once you have reflected in this way
(p193) 【◎ 如是思已，遮止恶行之理者】
像这样地了解、思惟观察了，那时有了标准了：哦，原来我们心里是这个样啊！啊，要求好，必定要这样，要去掉恶，必定要这样！那么那个时候你晓得了，从这个地方遮止起，从这个地方修行起。下面这个道理说：欸，了解以后，你要遮止恶行，怎么办呢？[20:39]
is stated in the Chapter of the Truth Speaker: O King, do not kill. Life is very dear to all beings. Hence, they want to maintain their lives for a long time. So think not of killing, even in the depths of your mind.
【如《谛者品》云：“大王汝莫为杀生，一切众生极爱命，由是欲护长寿命，意中永莫思杀生。”】
这个经上面，佛就告诉我们说：大王，你不要杀生啊！为什么？一切众生无不爱命的，因此你如果也爱护你自己的话，你也不要杀。他下面他不强调那个杀，他就告诉我们什么？“意中永莫思杀生”，你意念当中永远不要这样想，你意念当中没有的话，自然你的身、口就没有。所以从最细微的地方你防起的话，自然而然其他的地方都没有了。[21:31]
所以现在我们……相都是防行相，所以说骗别人很容易，骗自己很难，骗不过的，骗自己骗不过的，骗因果更是绝无可能！说实在我们现在真正要骗自己倒不会，我们实在是什么？我们被愚痴所骗，所以叫作颠倒，所以叫愚痴啊！所以他后面讲到无明的时候，它无明叫什么？那个才是我们的冤家。哦！现在我们了解了，这个杀是这样，其他呢？[22:12]
Apply this attitude of restraint toward the ten nonvirtuous actions as well as the misdeeds previously explained. Do so without even giving rise to the motivating thoughts.
(p194) 【谓十不善及如前说，诸余罪恶，发起意乐，亦莫现行。】
不但杀，其他的每样东西都是，就像前面告诉我们这个道理，一切恶的罪行，乃至于最起码的意念，你也不要让它生起，“亦莫现行”，现行就是让它生起。因为我们凡夫位上面那个种子还在，你现行千万不要让它生起，要晓得你现行生起了，那个种子又继续增长了，业又增长了。如果说你这个现行不现起的，请问那个时候现起的什么？善业嘛！白业嘛！净业嘛！所以只要这个遮止了，自然而然生起的就是白净之业。[23:07]
在这种情况之下，你不要生天也做不到，如果你回向的话，你回向净土的话，到那时候不到净土也不行，因为你的业就是这个，就是这么简单、这么明白。所以现在有很多念佛的人啊，居然不要学这个的，唉！我实在觉得……他有大善根，当然！可是他偏偏又不行，又不肯学这个，要去念佛，怎么念？然后学教也是如此，持戒也是如此，学哪一个都是如此，这个基本教理不都在这个地方吗？这一个上面说的道理，应该怎么办啊？[23:49]
Become accustomed to this attitude, and use it frequently.
【应修应习，应多修习，静息之心。】
他这个地方强调这个才是我们要修的，应该习的喔！他为什么把它拆开来、强调？说我们这个地方才真正要“应多修习”啊！现在我们真正开始修行的没有别的，就是这个， (p195) 就是这个—静息这个十恶业。静息当下本身什么？就是十善业、白业。假定你不修，你就没有办法遮止，所以说，[24:26]
If you do not reject wrongdoing in this way, you will experience suffering. No matter where you go, you will not be free from it. Therefore,
【若未如是遮止恶行，虽非所欲，然须受苦，任赴何处，不能脱故。】
你假定没有这样地如理思惟、观察，然后去行持的话，你就没办法遮止这个恶行。没办法遮止恶行的时候一定感得恶果，这个恶果虽然你不希望的，对不起，你不希望也没有用，你非受不可！你还是要受这个苦，在任何情况之下你绝对不能逃脱。[25:07]
it is not sensible to engage in actions that seem to bring happiness in the short term, yet have effects you must endure with tears covering your face.
【是故现前似少安乐，然果熟时，虽非所欲，流泪覆面，而须忍受，如是之业是非应作。】
你了解了这个道理以后，一切时处唯一的办法，就是在因地当中注意这个业啊！所以在这种情况之下，假定你不如理去做、如理修行—修行本身是一件苦事哦！不过苦虽然苦，心理上却是快乐的。我们常常那个比喻：就像打胜仗一样，打仗总归是苦的，但是打胜了真快乐；不管做任何事情，做生意也好，做任何事情也好。反过来呢？对不起，啊，你眼前是觉得满安乐，唉呀，这个说起话来说得好听，站在人家前面，做起事情来，偷偷摸摸站在人家后面；好吃的东西总想多吃一点，坏吃的东西就推给别人去。眼前好像是少 (p196) 少安乐，但是对不起，果熟的时候，这个虽然不是你希望的，对不起，这个要你“泪流覆面，而须忍受”。像这样的业，趁早不要做，趁早不要做啊！[26:33]
所以这个地方真妙极了！他不是教你受苦，他处处地方还是教你，喏，那你要快乐，对嘛！就是给你快乐嘛！那那个快乐是这样的，你懂吗？这个地方真正，所以佛法真正美，真正好的地方是在这个地方，它不是讲个空话，就这么眼前，就这么实在，正是我们人人所需求的，正是我们人人所希望的。这个是这一方面，另外一方面，[27:06]
On the other hand, it is sensible to engage in actions that give you faultless happiness and delight when you experience the ripening of their effects.
【若受果时能感受用无罪喜乐，如是之业是所应行。】
等到你受果的时候，那个时候它是喜乐，这个喜乐无罪。为什么叫“无罪喜乐”呢？这个要注意哦！平常我们造了很多这个喜乐—三世怨。哦，那三世怨的喜乐眼前得到了一点，最后又害了。这眼前太多这种大富翁、大财阀，那个喜乐是有罪的。他有了钱以后造罪，完了，最后又堕地狱。现在我们这个喜乐是无罪的，这个受果的时候能够感得这个，那这样的业我们要做，这一种业正是现在我们因地当中努力的。[27:55]
你了解了这个，那个持戒你不会觉得叫你这个也不能做，叫你这个也不能做。你会高兴啊！唉呀，这个地方防止了，叫我不要下地狱；那个 (p197) 地方防止了，不让我做畜生；那个地方防止了，可以不堕饿鬼。你是越想越高兴耶！哪有说对这个戒觉得会厌恶的呢？所以这个是自然而然你会这样认真做，不管任何事情。平常我们说“公事办、公事办，办了公事办私事”就很难，到那个时候叫你办私事你实在也不想办！因为你晓得办了半天，身体养了胖胖的，到死的时候烧起来还得多花一点柴费，一点用场都没有。你自然而然一天到晚就忙这个，这个道理都在这里。所以，[28:53]
《The Collection of Indicative Verses》:
If you fear suffering and do not enjoy it, do not commit sinful actions either in public or in private.
【《集法句》云：“若汝怖畏苦，汝不爱乐苦，于现或不现，莫作诸恶业。】
经上告诉我们：你现在是怕苦，对啊！问我怕不怕？当然怕！我想我们在座的同学大家都跟我有同感吧？苦的确怕，你不爱苦，如果你不爱苦、不想苦的话，那么眼前或者不眼前的，不管任何时候，那个时候不要造恶业。眼前是不要造，[29:32]
p. 144
Whether you have committed sinful actions Or are committing them, You will not escape suffering even if you tried to run away.
【设已作恶业，或当作亦然，汝虽急起逃，然不能脱苦。】[29:42]
62A Commentary
ENGLISH LR V.1 P.249 (COMMENTARY V.9 P.44) [00:03]
The Buddha tells the Lord of Nagas, which is Lord Sâgara. He said that for all the Bodhisattvas, as long as they know one single thing, take hold of one practice, they will be able to close the door to rebirth in the miserable realms. They will be able to sever this, to never become ludicrous again and to never fall into the miserable realms again. So what is this one thing? Just look at that, just one single thing! From this you can imagine how important this one thing is! This is why the text said earlier that it is "the foundation of all virtue." The foundation of all good things is here. What is this single practice? [00:54]
What is this single practice? It is the discernment of what is virtuous. You must think, "Am I being true? How am I spending the day and the night?"
It is to follow the previously mentioned virtuous teachings to analyze and discern. There is a great reason for analyzing and discerning! This means to reflect according to the teaching (to fix your attention properly on them). Remember the stages? What's there before you fix your attention properly on the teachings? Remember this! You need to rely on an excellent teacher and listen to the sublime teaching. You then analyze and reflect based on the correct principles. You keep the correct thought in your mind and maintain this mindfulness. This is having the correct mindfulness. [01:42]
Do you remember the earlier section, "restraining the sensory faculties, acting vigilantly?" What are you restraining in restraining the sensory faculties? The first one, what do you use to restrain? The correct mindfulness, a constant and persistent correct mindfulness. There! What about acting vigilantly? You would still need to know what you are supposed to be doing, which means you still need the correct mindfulness! You take this correct mindfulness and do what? You accord with the teaching. That's how it is here as well. That's how you should be mindful. For me, how should I be spending these 24 hours in a day? As long as we take time to ask this of ourselves, we will naturally be doing things right. Yes! I wish for the best. If you wish for the best then you should strive in the causal period. Therefore, when you truly understand this point, you will feel happy all day long! It is because you know very clearly that you are now planting the cause that will produce a virtuous effect! [02:43]
When we farm or do business, we may not necessarily always earn profits by the year end. However, if it is starting to look profitable, wow! You will be really happy while doing it. Now that we are learning the teaching and come to know the Buddha's omniscience, He is telling us that if we continue to do this, the outcome will bound to go smoothly and there will certainly be gross profits. You will have deposited one dollar as your capital investment and bound to make tens of thousands. When you have understood this point, you will be analyzing every moment of the day: Yes, I have planted this cause! How could you not be happy for planting another [good] cause? How could you not be happy? Therefore, you will absolutely be happy now and it will only get better in the future! [03:37]
When the former gurus in this lineage had examined their minds in that way, they said:
On this occasion of training in karma and its effects, when we compare our actions of body, speech, and mind to what is taught in the teaching, they will not be in conformity. In this we are deficient. Therefore, we are not at all liberated.
(Translator note: the Chinese text is translated to be more like this, "When the former gurus in this lineage had examined their mind-stream in that way....." That is why Shifu went on to explain this.)
Eh, now we can follow this method to examine our body and mind. "Mind-stream" would include our body and mind. The mind takes the leading role and the body and speech will act according to it. What would happen then? He said, "Former gurus", they are our former teachers. Why did they say former teachers? In other words, we can now observe, observe to see that we are amidst great ignorance because we can't seem to find anything in our observation. There! Look at how the former teachers, the practitioners are. They are our role models. [04:30]
(Translator note: The Chinese text here is translated to be more like "... they will not be in conformity or approximation.")
This says, "On this occasion of training in karma and its effects," then that's when you "compare". Regardless of the causes and the effects [that are present for us now] we should compare them with the teachings. Then you will discover that, "Ah, there is no conformity or approximation at all!" We absolutely do not conform to the teaching nor do we approximate! Conformity means we are in complete concordance. What about to approximate? It means that we are least advancing step by step. We certainly do not conform, nor do we approximate [the karma teachings]! If we have conformity, we would be Buddha. If we have approximations, we would be Bodhisattvas! Then at least we wouldn't be like how we are now, [immersed] in afflictions. Because if you are in accordance with the teaching, your mind will be very happy, you won't have any afflictions. Your effect will be attaining high status life after life. How would we be as at fault as we are now! However, what is the reason that you aren't doing what you are supposed to? That's because you do not concord with the teachings! [05:32]
There, we just need to take a look at the effects now and we would know the causes that we've done [in the past]. Similarly, we can look at the causes that we are planting now and we will know for certain what the effects will be in our future! It is because we do not conform or approximate, we are wrong, that is why we are not liberated. If we are not liberated, what are the subjective aspects of our afflictions? We will feel afflicted and tormented. Ah-ya, we don't know what to do! It's not right when we stand, it's not right when we sit, the only thing we can do is to meet up with some people and chat. Ah-ya, then we would be happy, talking about his person and that person. When we should study and prostrate to the Buddha, we have no energy. But to go out on the streets for fun, we will feel very motivated to do. We know that it's not the right thing to do, but we just can't help ourselves. The problems are all here. The reason is right here. Therefore, if we truly examine ourselves, we will immediately be able to find it (our inconformity.) [06:24]
We must see whether we are in conformity or not by comparing ourselves to the laws of karma and its effects. When we examine our mind in light of the teachings, we are wise if we sincerely recognize nonconformity or a complete lack of conformity. The Collection of Indicative Verses:
Those who are childish and know themselves
To be childish are wise in this regard.
We can utilize the laws of karma and its effects, compare and check ourselves against the causes and effects [as described] to see if we are in conformity or not. We should at this time use the principles to correct ourselves and check our own mind-streams. The teaching that is spoken here, it should not be the case where you [seek to] understand the teachings to tell it, it is not for [the purpose of] telling others. Not to mention using the teachings to measure others' actions. If we use this to measure the actions of others, we will frequently say, "I am right. He is just wrong. He is just wrong. He is just wrong....!" You can count a million faults of others and still not finish counting them, but how about ourselves? You cannot find any [fault]. Why? This is it. The true teachings are meant to correct ourselves, check our own mind-streams. This is necessary for true practice. That's when you will see how you do not conform or approximate. If you can understand as such and truly understand it deep in your heart, you will be a wise person. You will be a wise person. [07:58]
The following references a sutra, The Collection of Indicative Verses. The Collection of Indicative Verses is the most fundamental, the most fundamental [teaching]. In other words, it is a teaching [that a Mahayana practitioner studies] that is shared with the Hinayana. It said, "If foolish people know they are foolish, this person is wise." At least he knows and will be willing to improve! I see far too many people now, upon any incident, they will tell you lots of reasons, always saying others are wrong. The mundane world people will of course act this way. After learning the teachings, at this time, there, this is the standard of Buddhism here. This is the standard of Buddhism here! If something is not right, look for it immediately. There must be a reason. Once you find it, practice accordingly. That would be correct. This is one way. On the other hand, [08:38]
When we are comparing ourselves with the teachings, it can be like carrying a corpse we are at odds with the teachings. When you hope to be the best of religious persons and revered scholars, you are being the worst of the childish. The Collection of Indicative Verses:
Those who are childish but consider themselves
To be wise-they are called childish.
On the flipside, when you compare yourselves with the teachings, you are actually completely at odds with the teachings. Just like "carrying a corpse." What is called carrying a corpse? What is called carrying a corpse? It is saying that you are a person who is like the walking dead, a person who disposes the corpses. The former teachers would often tell us, "If we are to practice the Buddhism teachings, we have to have blood under the skin." What is called "under the skin”? This corpse, you see that it looks like a person, but he is useless dead. If you stab him, if you cut him open, there is no blood [to be seen]. If we say that we have compared ourselves with the teachings and yet we cannot concord with the teachings, then we are just like this. Actually, the corpse is better because at least he will not do harmful things! We now have checked ourselves with the teachings and we do not conform. Yet we think that we are right and keep on doing wrong. This is even worse than being a corpse! [09:49]
We would often say, “You as a person, [to even compare you to] animals, you are not even worthy of animals!” Ah, truly, the more I think about it, the more I think it's true. This [phrase] is really like [the words of] a great excellent teachers. We truly are no better than animals. Animals would not do so many wrongdoings as we do. They would not say, "Oh! I am right, you are wrong." This is actually a very real fact. Therefore, if this person "hope[s] to be the best of religious persons," [but feels this about himself,] "Eh, he is right. He understands. He is pure!" Ah! This is truly the worst of the worst, the worst of the worst. "Worst", the worst form of foolishness! So the scriptures tell us, "For a foolish person to think that he has wisdom, I am sorry! This person is the worst among the childish." Lastly, the former teacher warns us, [10:35]
At the very least, understand what is being said with regard to the teachings and examine yourself accordingly.
So no matter how worse you get, how worse you get, you absolutely should not think that, "I already understand! I already understand!" Even if you have read all the three scriptural collections, the twelve classical texts, the Buddha has explained this very clearly. He said, "The teachings that I taught are as much as the dust particles in the fingernails. The teachings that I have not spoken are as much as the earth!" We would now read a little and believe we understand much. This is truly ridiculous to the extreme! Even the noble beings who have reached the fruits of attainments blame themselves for their lack of understanding in many areas. Not to mention us ordinary people! The sayings of the former teachers will go a layer deeper, and will explain it layer by layer. [11:28]
Also, Bo-do-wa, who quotes this teaching as seen in the Garland of Birth Stories, asserts that you must examine your mind. As it says in the Garland of Birth Stories:
The great former guru uses this passage from the scripture to examine himself, to check himself, and to introspect himself. He then felt, "Ah!" What is it? [11:49]
From the sky to the earth is a long way.
From the distant shore of the ocean to the closest edge is also a long way.
From the mountains of the east to the mountains of the west is an even longer way.
But from the ordinary [person] to the sublime teaching is longer yet than that.
Ah, he said, "I am looking [afar]! The distance between the sky and the earth is farther than we know. The distance between the two shores of the ocean is also far. The distance between the two mountains [is so as well]. Any of those mentioned describes an incredibly long way. My conformity with the teachings is even longer than all the distances mentioned previously! Those great former teachers, they were such magnificent great teachers! They've examined themselves and concluded this. This really deserves our close attention! The reason that we cannot find anything after we examine ourselves concludes the extent of our foolishness. If we do not strive now, [do not become] earnest, respectful and confess in order to ask [for the teaching], there will be no more that you can do in the future! [12:45]
This is why it kept telling us previously that we are already foolish enough. If you keep on going, there will be nothing else you can do [for yourself]! Thus the only opportunity now is to immediately recognize, " Ah, I am awful. I must quickly strive!" In your every single thought, constantly remember this, "I am the worst foolish person!" And then wholeheartedly respect the Three Jewels. You will tell yourself to strive. Do not use the teachings to keep looking at others' faults. It is for you to examine yourself. You will then liberate yourself one step at a time. [13:20]
Thus in the very beginning, the text told us "the six ideas" as principles. We took faith in that and can more or less practice it. Now that we are here, after these concepts are clearly explained, you will naturally, ah, [think that it is] absolutely true! If you take this concept and contemplate it further, when you develop a conviction, that's when this will become very powerful. You will then be improving at every given moment, be ascending, be purifying. [13:54]
This verse says that a great gulf exists between us, ordinary people, and the teaching. This verse is a teaching that the gift-bearing brahmin Subhasita explained to the bodhisattva prince Candra after the prince had offered one thousand gold coins to him.
What is said describes [the distance] between the two parties of us, ordinary people, and the teaching. Ah, we are this far apart! This is something we must use to seriously examine ourselves. If you do not check yourself, you will not be able to tell. No need to mention that this is something very intangible and very abstract to begin with. If you can truly analyze yourself, you will feel that there is nothing more real than this! But if you do not analyze according to the teachings, you will feel hollow. Why? The karma that manifests in our minds now, they are things that are blurry in our mind now. You cannot even get close to the teachings. If you cannot even get close to the teachings, then in your mind, the teachings are that hollow! You should know what the reason is for this. This is how we are inferior. This is where we are inferior. Therefore, on all occasions, this is what we should take heed and exhort ourselves. It is this. And what is [the sentence] mentioned? This is what the prince Candra obtained from the brahmin. He obtained such a simple verse from having offered one thousand gold coins. Look at that! [15:24]
Ah, so as I think of this, I would always, I would feel this deep pain inside, wishing to confess! Right now, I see all of you fellow practitioners sitting here are the same way. The teaching does not cost you one cent, the books are even purchased and given to you and people would offer many things to you. Yet when I ask that you please study, ah, you still give excuses [to not learn]. And then I asked you, for the earlier parts that you have not heard yet, you should go and listen. Ah,you would spend a long time, busying yourself with this and busying yourself with that. That truly does not concord with the teachings. The day before yesterday, I saw someone, who was it? Mr. Lai, the lay practitioner, burned his foot. I know this is painful to no end. He had gone home to rest. But he came here, to do what? To be here to listen. Ah, I was so moved when I heard this. Hm, you see! Like that. [16:16]
Therefore this is something that will really occur naturally. As long as you strive with effort, you will naturally be in concordance [with the teachings]. Once you are in concordance you will naturally make efforts. Right now, those younger friends, you must not waste [your time] frivolously! By the time you decide you want this, even if you offer thousands of gold coins, you may not obtain it! Even if you offer tens of thousands of gold coins, you will not obtain it. It wouldn't matter what more [valuable] things you have, it will be useless! While we still have this human life of leisure and opportunity, it is our only opportunity. Below, there is [the saying from] a former teacher, [quoting from yet] another former teacher. [16:51]
Moreover, Do-lung-ba said:
If someone who knew how to examine our mind-stream were to do so, that person would soon find something that had gone quite far from the teaching—like sending a ball of thread down a steep incline.
If we use the proper wisdom to examine, to examine according to the teachings, you will discover, hey, not only is it so far but also, it is interesting! Just like if there was a ball of thread on top of a steep incline, the more it rolls, the further it goes, the more it rolls the further it goes, the further away it goes! Why is this? This is the result of one having truly examined himself according to the teaching. Actually for this point, we can also see it when we examine ourselves. If we just examine ourselves now, what is the state of our minds? I think everyone can feel it. We talked about it a lot before. You should be able to easily feel it. Right now, within our minds, it is our beginningless causally concordant effect, that which concords with afflictions, that continues to push forward. Right? It is just that causally concordant effect that continuously pushes forward. What does that mean? That means we are further and further from the teaching. It continues to tread on afflictions! Hence our minds are just that lax and scattered. This is the state. Therefore, on many occasions, I have gradually and slowly felt this. At the time when this naturally comes about for you, you yourself will know it very clearly, very plainly, very clearly and very plainly. [18:24]
And so I have now also gradually come to experience this, if you truly concord with the teaching, it does not matter if you read books, listen to tapes, listen to classes, or teach. As soon as you come across it, wow! Your eyes will widen and devote all of your attention there. That means at least you are not going further away, but slowly coming closer [to the teaching]. On the contrary, if as you come across it, you doze off, ah-ya, your mind wonders, "Why is it taking so long, why hasn’t the class ended?" This is the manifestation [of that]. This is the manifestation. In any situation, under any circumstance, you will act this way. If you are reading the book yourself, even if you become tired, ah, you hate to part with it. That is when we can barely say that you are not too distant [from the teachings]. This is very simple. If you understand the principles and examine your own mind, you will understand. [19:17]
Now, we are always saying that we are busy, ah, hoping to uphold the vows, to recite the Buddha’s name. Where do you begin? The principal is very clearly, very plainly explained right here. These are it. These are it! If you don’t understand it, though you may prostrate or recite the Buddha’s name, but your mind, sorry, does not concord! This is why the former teachers repeatedly tell us, if your mind is distracted, if you do not concord, then even if you recite the Buddha's name to the point of injuring your throat, even if you prostrate to the Buddha to the point of cracking your head, it will be futile. What about going into seclusion? It will be futile even if you remain in seclusion for a thousand years. Now that we understand, now that we understand, we take this to check our mind-streams - [we'll be able to say, this is] right, [that is] wrong. Now, we continue. [20:10]
Furthermore, how you turn away from wrongdoing once you have reflected in this way
We should understand, reflect and analyze in this way. By then you will have a standard: Oh, this is how we are in our minds! Ah, if I want what's excellent, I must do this. In order to eliminate the nonvirtuous, I must do this! By that time, you will know that this is where you will turn away [from wrongdoing] and where you will begin your practice. The next concept states this, "Eh, after you understand this, you now wish to reject the misdeeds. How do you do it?" [20:39]
is stated in the Chapter of the Truth Speaker:
O King, do not kill.
Life is very dear to all beings.
Hence, they want to maintain their lives for a long time.
So think not of killing, even in the depths of your mind.
In the scriptures, the Buddha tells us, "King, you do not want to kill! For all living beings there isn't one who does not hold life dear. If you cherish yourself, you should also not kill. In the following sentence, he does not emphasize the killing itself. [Instead] he tells us what? "So think not of killing, even in the depths of your mind." You should never think of it in your mind. If you do not have it in your mind, naturally, you will not do that in your body and speech. Therefore you will have to restrain yourself beginning from the most subtle place. Then naturally, nowhere else will it arise. [21:31]
So for us now....the aspects in which we restrain are the subjective aspects. Therefore, to deceive others, it is pretty easy to do. But it is very difficult to deceive yourself, you [simply] can't. You can't deceive yourself. To deceive the laws of cause and effect, it is even more impossible! Truthfully speaking, we will not really deceive ourselves. What is really happening to us? We have been deceived by our foolishness. Hence that is why we are called being ludicrous. That is why it is called foolishness! Thus when he talks about ignorance later, what is ignorance called? That is our enemy. Oh! Now we understand. This is so for killing. How about the other ones? [22:12]
Apply this attitude of restraint toward the ten nonvirtuous actions as well as the misdeeds previously explained. Do so without even giving rise to the motivating thoughts.
Not just for killing, but that it is the same for everything else. This is like the principles said earlier. For all the nonvirtuous misdeeds, even including thoughts, you should not give rise to them. "Without even giving rise" To give rise means for it to appear. This is because for us who are at the stage of ordinary beings, whose seeds remain present, you should absolutely not let them appear. You should know that when you give rise to them, the seeds will continue to grow, and so will the karma. If you do not give rise to them, may I ask what will appear then? Virtuous karma! Pristine karma! Pure karma! Therefore, as long as you stop these [from appearing], what will naturally appear is the pristine pure karma. [23:07]
Under this circumstance, even if you do not wish to ascend to the heaven, you can't help it but you will. If you dedicate, dedicate to going to the Pure Land, then there is no way to deter you from getting there. This is because your karma is exactly this. It is that simple and that apparent. Now there are many who recite the Buddha's name, but who don't even want to learn this. Ah! I truly feel...He has great virtuous roots, of course [he does]! But he just can't seem to practice well, and he is unwilling to learn this. So when he recites the Buddha's name, how will he do it? The same thing applies to learning the teaching, and to practising ethical discipline. It is the same regardless of which [teaching method] you are learning. The basic principles of the tenets [of the religion] are all here. For this one principle stated above, what should you do? [23:49]
Become accustomed to this attitude, and use it frequently.
He now stresses that this is what we should practice and should become accustomed to! Why did he break it apart to emphasize this? (Translator: The Chinese text is translated more like this, "should practice and should become accustomed to this, should frequently practice to accustom ourselves to this attitude." So to break it apart means breaking the "accustom" and "practice" ideas apart for emphasis.) He is telling us that this is where we should truly "become accustomed to this attitude, and use it frequently." Ah! Now when we truly begin to practice, there is nothing else, we practice exactly this. This is it - apply this attitude of restraint to the ten nonvirtous karma. What is this restraint in itself? It is the virtuous karma, the prinstine karma. If you do not practice it, you will not be able to purify [your sins]. Therefore, [24:26]
If you do not reject wrongdoing in this way, you will experience suffering. No matter where you go, you will not be free from it.
If you do not reflect and analyze according to the principles and then practice them, you will not be able to rectify your wrongdoings. If you cannot rectify your wrongdoings, you will certainly have to experience the nonvirtuous effects. Though you do not wish to experience the nonvirtuous effects, sorry, it doesn't matter what your wish is. You will have to experience it! You will have to experience the suffering. You absolutely cannot escape it under any circumstance. [25:07]
Therefore, it is not sensible to engage in actions that seem to bring happiness in the short term, yet have effects you must endure with tears covering your face.
After you understand this principle, the only way out is to pay attention to this karma [that you create] on all occasions and at all places! Under this circumstance, if you do not act according to the teachings, and do not practice according to the teachings....cultivation will therefore be downright toilsome! But even though it is toilsome, you are happy in your mind. We would frequently use this example: It's much like winning a war. A war brings suffering, but you will feel really happy after a victory. This is the case no matter what you are doing, whether in business or anything else. How about the opposite of that? Sorry, ah, you might feel pretty happy now; you sound so good as you stand in front of others. However, when things need to be done, you covertly hide behind the crowd. Whatever that is delicious, you try to eat more of it. Whatever that is unsavory, you give to others. It may seem to bring some short term happiness. But I am sorry, when the effect ripens, though it is not something you would wish for, sorry, you "must endure with tears covering your face." Karma such as this, you should refrain from creating as soon as possible, should refrain from creating this as soon as possible! [26:33]
Thus, this part is truly marvelous! He is not making you miserable, but instead he is teaching you in all aspects. If you want happiness, this gives you happiness! That is how it is! This gives you happiness! Happiness is gained in this way. Do you understand? This is why Buddhism is really beautiful. Its true excellence is right here. It is not just saying empty words. It is right here in front of us and it is that real. It is just what everyone needs. It is just what everyone hopes for. This is one aspect of it. Here is another aspect. [27:06]
On the other hand, it is sensible to engage in actions that give you faultless happiness and delight when you experience the ripening of their effects.
When you experience the effect, that is happiness and delight and it is a faultless happiness and delight. Why is it called "faultless happiness and delight"? This is something we need to pay attention to! We have normally created much of this type of happiness and delight - the plight of the three lifetimes. Oh, you will have obtained a little of the happiness and delight in the context of the plight of the three lifetimes. But in the end, you are harmed. Presently, there are so many men of great wealth and business tycoons whose happiness and delight come with faults. After accumulating great wealth, they engage in wrongdoing. They are then done. They will fall into hell in the end. Our happiness and delight here is faultless. When we experience the effect, we will be able to experience this. This is the type of karma that we should create. This is exactly the type of karma we should strive to do in the causal period. [27:55]
Once you understand this, when you uphold the vows, you won't feel like you are being told to not do this, being told to not do that. You will feel happy! I am restrained here to prevent me from going to hell. I am restrained there to prevent me from becoming an animal. I am restrained there to prevent me from becoming a hungry ghost. The more you think about this, the happier you are! Who would resent the vows? So naturally, you will diligently go about anything. Normally we would say, "Official business first, official business first. After the official business is done, one can go on ahead with private business." This is normally difficult to do. But by the time [you think through it], even if we ask you to do your own private business, you won't even want to! It is because you know that after you spend much time on these things, though you have plumped up your body, this will only result in spending more money for your cremation after death. It is entirely useless. You will naturally be busy for this (official business) all day long. The reasons are all here. [28:53]
The Collection of Indicative Verses:
If you fear suffering
And do not enjoy it,
Do not commit sinful actions
Either in public or in private.
The scripture tells us: right now you are afraid of suffering, that's right! You may ask me if I’m afraid or not? Of course I’m afraid! I think all of the classmates here have the same feeling as I do? Suffering is frightening. You don’t like suffering. If you don’t like suffering, and don’t want to suffer, then whether it is in the public or in private, it doesn't matter when, there should never be a time to commit sinful actions. You should not create this now,