菩提道次第广论手抄稿:旧版第六十二卷B面
（手抄稿 第八册 p199）[00:03]
p. 144
You will not escape suffering even if you tried to run away.
【汝虽急起逃，然不能脱苦。】
如果说已经作了，或者将来要作的，凡是造了以后不管你怎么逃，对不起，逃不掉的，那个苦你没办法逃。[00:15]
No matter where you stay,
there is no place that karma has not created,
Neither in the sky nor in the ocean,
Nor even a place in the mountains.
【任其居何处，无业不能至，非空非海内，亦非入山中。】
没有一个地方逃得掉，这个业是感这个道理就是这样，就是这样！[00:30]
And also: The childish, who have little wisdom, act as enemies to themselves;
Through this, they perform sinful actions the effects of which will become intense.
You were good not to engage in such actions that give rise to torment, whose effects you endure one by one,
Weeping, your face covered with tears.
【又云：“诸少慧愚稚，于自如怨敌，现行诸恶业，能感辛楚果。作何能逼恼，泪覆面泣哭，别别受异熟，莫作此业善。】
(p200) 眼前那些智慧不够的人、缺少的人，愚痴幼稚，幼稚—我们在佛法上面的确是很幼稚，的确，但是总算我们已经进入佛法了，虽然幼稚啊，慢慢地会长大的，这个还是我们要自己庆幸的。愚痴，那么这一种情况之下，怎么办呢？“于自如怨敌”，这个话就是眼前我们的状态。我们处处地方觉得为我，实际上呢是害我，旁人没办法害你，真正害我们的，就是自己，就是自己。什么？无明。无明显出来的行相什么？就是个贪瞋痴，就是见烦恼，就是痴烦恼，不是，就是见烦恼，就是思烦恼。喔唷！讲起来聪明得很，世智聪辩，这个是见烦恼；然后呢习性很重，唉呀，觉得要这个样，觉得要那个样，这个是思烦恼，这个是思烦恼，这个都是自己害自己。[02:11]
所以我们眼前，因为我们什么？愚痴，所以不认识这个，所以自己在害自己。因为愚痴，因为这样，所以现在造种种的恶业，那个时候这个恶业造下了，一定将来感得恶果，这个果“辛楚”啊，痛苦得不得了，痛苦得不得了啊！所以假定造了什么样能够感得这种痛苦逼恼，这种业会感得这样的异熟苦报的，那千万不要做，千万不要做！另外一方面：[02:59]
You were good to engage in such actions
That do not give rise to torment,
Whose fruitions you undergo one by one
Happily and with a joyful mind.
【作何无逼恼，欢喜意欣悦，别别受异熟，作此业善哉。】
欸，另外那个，你作了以后将来感果的时候，它不会苦恼，不会压逼，心理上面 (p201) 嘛不苦恼，生理上面嘛不会逼恼，那么而且欢喜的。关于这个，这一种异熟果的业，现在去造，对啦！好的！[03:31]
Because you desire happiness
You were wild and have been sinful;
You will cry while experiencing
The fruitions of such sins.
【自欲安乐故，掉举作恶业，此恶业异熟，当哭泣领受。”】
那最后、最后这一句话，我们现在都希望安乐，因为希望安乐，于是怎么办哪？“掉举作恶业”，这个掉举就是什么？跟贪相应的散乱之心。实际上掉举呢，总说起来就是心里面散散乱乱，特别的是跟贪相应的。这个地方为什么不说瞋呢？就是说，当你贪，贪不到了，被人家障碍住了，你就发脾气了嘛！所以这个贪跟瞋是一件事情的两个面哪！总之一句话，凡是你心散乱照着这样的话，那么这个时候，你造了这个恶业的异熟，对不起，虽然你现在是要安乐，到那个时候领受的时候就痛苦无比啊！到那时候来不及啦！“又云”哪，下面又告诉我们，一步一步地深入。[04:40]
And also: Although sins will not necessarily
Cut you immediately like a weapon, rebirths taken through sinful actions will be evident in your future lives.
Sinful actions will bring about lifetimes in the future where the fruitions of these actions will be of various intensities.
Just as rust emerges from iron and feeds on that very iron,
So too do those who have committed actions without examination travel to the miserable realms through their own actions.
【又云：“恶业虽现前，非定如刀割，然众生恶业，于他世现起。由其诸恶业，各受辛异熟，是故诸众生，于他世了知。如从铁起锈，锈起食其铁，如是未观作，自业感恶趣。”】
(p202) 说，对我们现前来说，这个恶业虽然现前啊，这个恶业现前，就是我们感得的这个恶果，尽管现前种种不如意，但是再怎么，它绝对不会这么厉害的，像刀割，对不对？这个很清楚、很明白。唉呀，你今天稍微这个地方不如意一点，像会刀割这么吗？不会呀！我们最多说，唉呀，今天这个地方饮食稍微不配点胃口，唉呀，我们觉得受不了了！一定要讲得样样如意自己的，实在是……。我们再严重的恶业绝对不会像刀割一样，这个是很容易的，但是我们就是不了解这个道理啊！然后呢这种小小的不能忍受，应该做的小小的努力不愿意去做，结果呢眼前造种种的恶业。造了种种的恶业，将来他世现起的时候，对不起，那个时候又去作恶业。“各受辛异熟”，非常痛苦、非常痛苦的，那个时候感得那个果，刀割是最好、最好的。[06:21]
我昨天下午出去，回来的时候经过一个板鸭店，一看，已经烧熟的一只烤鸭二百四十元。唉呀，我一看心里面“蹦、蹦、蹦、蹦”跳了半天！我说我现在随便造一点恶业，随便欠人家二百四十块钱，到那时候你还他！现在你呀二百四十块钱哪里用不掉，哪里省不下来？对不起，你那个时候如果造了恶业的话，然后呢欠了这么一点点，就被他烧成这个样，烤成这个样，然后被人家吃，划不来呀！实在划不来，实在划不来呀！然后有的时候我跑过去跑到蚂蚁，一脚踩下去，啊，一下几十个！我们造了一点恶业，到那个时候你随随便便任 (p203) 何情况之下，喏、喏、喏，被人家一下这样的话……所以现在再怎么大的苦，不要说：唉呀，现在这个地方这个不行、那个不行啊！对不起，绝对不会像刀割在你身上吧？到那时你受苦的时候，那刀割是最好的哟，那是千真万确的哟，这是我们应该了解的啊！[07:32]
所以在这里我们一定要好好地思惟，因为这个绝对不是—前面说是“极不现事”，它不是那么眼前很明白让你看得见的。我们眼前心理现行的是什么？都是烦恼。所以我们一定要努力地修行，把这个烦恼把它净除、忏悔，那个时候才可以。所以我们现在要了解，这件事情像铁生锈一样，对不起，铁生锈不是外来的，它还是铁自己生的，生完了以后呢，自己把那个铁烂掉了。喏，就是我们这样，这个恶业不是别人给你的，别人没办法害你，还是我们自己造的。所以我们自己看看做了没有做，唉呀，这个都是我们自己造的业所感得的啊，经上面处处地方这样告诉我们。好了，这个经上面说得很清楚、很明白。下面看，[08:30]
Kam-lung-ba said to Pu-chung-wa,
【康垄巴谓朴穷瓦云：】
祖师们他们怎么说：[08:35]
"Our teacher Geshe Drom-dón-ba says that only karma and its effects are of importance, but contemporary Scholars do not value it as something to explain, listen to, or meditate on. I wonder, is it the only practice that is difficult?" Pu-chung-wa replied, "It is just so."
【“善知识说唯有业果，是极紧要，现今讲说听闻修习，皆非贵重，我念唯此极难修 (p204) 持。”朴穷瓦亦云：“实尔。”】
他们两个对说，说我们的老师善知识告诉我们，这个业果是最重要、最重要，这眼前讲很多道理，说很多修习—实际上我们学太多这样东西，唉呀，不管是小的参禅、静坐，有很多人说我要学打坐，我要学什么；哦，看见一个大善知识我要去灌一个顶，哎哟，是大得不得了。对不起，这个都不是贵重的，最重要的是什么？业果！而且这个道理不但最重要啊，而且很难修持。所以当年阿底峡尊者到西藏去的，人家称他为“业果喇嘛”，喇嘛是什么？最尊贵的称呼。换句话说，这个了不起的大善知识专门讲这个东西。你看，像阿底峡尊者这么了不起的人，印度当年这样的状态，全印度尊他为“能仁第二”，“释迦再来”，他告诉我们的什么？就是这个道理。结果呢？下面朴穷瓦也说：“千真万确，一点都没有错，一点都没有错！”那祖师告诉我们的。[09:57]
上面这一段话，这个觉窝瓦那段公案，你们可以看看那个《阿底峡尊者传》，《阿底峡尊者传》到他后来到西藏以后，那个藏王请他，希望他能够把佛法的精华，把这个修行最重要的道理给大家说一下。要我们现在想起来，唉呀，最好是最高的高高大法，其实他不是，告诉你什么？“业感缘起”就是，所以人家称他为“业果喇嘛”，他跑到哪里跟你讲这个。[10:39]
(p205) 我们现在不妨认真想一想，当你真正地对这个业感缘起，这因果报应，产生了决定深刻印象，你肯不肯做一点坏事，你肯不肯偷一点懒？但是这个道理说起来容易哦！讲起来，不容易哦！实际上业感缘起后面还有一个字—空，业感缘起这是世间的因果，然后呢了解空性这是更重要的一个特点。所以现在我们真正重要从这一个，这个概念上面把握住这一点，把握住这一点，所以说这个事情很重要。下面：[11:26]
Geshe Drom-dòn-ba said,"O followers of the Elder, great pretension is inappropriate; this dependent-arising is subtle."
【又敦巴云：“觉口窝瓦心莫宽大，此缘起微细。”】
这“觉口窝瓦”是平常我们称作，哎，菩萨啊，常常对人家就是比较尊重一点的称呼。一般说什么：“菩萨呀，你心里不要自己觉得宽大呀！”换一个口气我们就了解了：我们不要这么浮浮泛泛，自己觉得懂了就马马虎虎—就是我们这种心里面。一定要非常认真，对这个事情要确定产生它正确的认识，而且深入地思惟观察到产生胜解，那个时候你心里面就不会放逸。放逸的状态是什么呢？就是这个地方说宽大、宽大—欸，就觉得平常，你还说不上什么，还觉得满好，就这个。要晓得这个缘起的这个道理是非常细微，我们呢尽管今天讲了，粗显的地方看得见，细微的地方根本不知道啊！所以，[12:49]
Puchung-wa said,
【朴穷瓦云：】
(p206) 朴穷瓦就是敦巴的三个心子最重要的，说：[12:54]
"As I grow old, I have turned my attention to the 《Sūtra of the Wise and the Foolish.》"
【“我至老时，依附《贤愚》。”】
看看！这样的一位大善知识，他修行了一辈子，他说我到老了我还什么？“依附《贤愚》”，贤愚什么？《贤愚因缘经》。换句话说他一直修到老了，他一直还看什么？看那个，喏，《贤愚因缘经》。《贤愚因缘经》就是平常我们经常举的很多例子，说某人因地当中种了一个什么因，感得这个果。这是为什么我鼓励大家好好地看看像这种书，经上面固然我们要看，乃至于现在流通的，像《了凡四训》、《俞净意公遇灶神记》，无非都是说明了这个。那些大善知识修了一辈子到老了还要看，我们现在啊，我觉得真是人人都是佛菩萨，我们刚入佛门都不要看。这个当然从好的地方说都是佛菩萨再来人，那了不起；坏的地方来看的话，那表示我们现在的这个业太重。所以这一点我们要自己检查了然后策励呀！[14:17]
我想我们没有一个人例外的，假定说你是凡夫走上去的话，你去看了以后，你认真去看的话，你一定会产生很警惕的心情，乃至于你自己感觉得惊心动魄，就不会这么马马虎虎了。到那时候你要任何时候觉得：唉呀，不可以啊！你如果那个时候觉得这不可以，你只 (p207) 觉得，唉呀，我实在太差，那时候你就开始走上修学佛法了。所以他说愚的人自己晓得自己差，对了，对了！那就是我们现在应该走的，看看那个祖师的榜样呀！[14:58]
Sha-ra-wa said, "The Buddha said that any faults and shortcomings that occur are not due to some bad area or the building of a new house but are only the arising of such and such from having done such and such an action."
【霞惹瓦云：“随有何过，佛不报怨，是方所恶，宅舍所感，皆说是由作如此业，于此中生。”】
又有一个祖师说：它不管你做什么事情，佛不会报怨。我们绝对不要说做了这个以后佛报怨，佛不会的。我们所有一切的任何事情所以感得的善恶，都是什么？你做这样的业感这样的果，做这样的业感这样的果。像我们常常还听见人家说一句很有趣的话，说：“这样做的话，那个护法，或者是韦驮菩萨，或者是伽蓝圣众，他会护持的。”这个话听起来好像很有道理，实际上有没有道理？这很难说！韦驮菩萨、伽蓝圣众决定是护法的，但是他护的是法哦，他护的是法哦！如果我们众生造的业不相应的话，那个没有用哦！这个道理很清楚、很明白。假定说这个法要都是他们护，他们真是像我们想像当中说，都是他们护的话，现在请问：会不会是末法？现在是末法。那么既然是末法，他们护的，他们护在哪里啊？这不是道理很简单、很清楚嘛！你们现在想想看对不对？[16:35]
我听见太多的人，啊！说这个护法会护的。你自己不努力，叫护法去护，这不是颠倒 (p208) 吗？你如法行，就有你这样的业力来感得，那个时候你如法，他才护你；他护的是法耶，他可没有护你非法，你要了解哦，这个很清楚、很明白。所以眼前在这个龙蛇混杂的状态当中，你如法、你忍，那个就是你如法，他会一直保护着你。你所以现在眼前感种种不如意，那是你宿生的业，等到这个业过完了以后，不但护法会护，佛菩萨会接引，到那个时候，你不到极乐世界也到天上去。对了嘛，这个才是真的呀！所以你如法行持，那个时候才会如法地护持你哦！不要我们自己不管，说：“啊，那个护法……”没有这样的事情。这个我们要了解，这我们要了解。[17:40]
那么现在我们了解了，这个是了解了这个业以后，我们必定要认识的一个，说：对了！现在了解了以后，那从此以后努力就不再做了，以后也要防止。但是有一个问题：我这个生命不是从现在开始的，从无量劫来那个时候积了不晓得多多少少，那怎么办，那怎么办？还有一个，尽管我现在了解了，但是有的时候不小心，或者是妄念，或者放逸还要犯，那怎么办呢？欸，那个时候它有一个特别的办法—要忏悔。以前造的一定要忏除干净，然后呢，以后万一不小心你也应该把它忏除干净，这样你就可以不感这个恶果，不感这个恶果。所以这个地方进一步：[18:41]
In particular, the way of purification through the four powers
【◎ 第二特以四力净修道理者。】
(p209) 那么第二，进一步特别的现在我们要拿这个忏悔的道理，然后这个层次还是很清楚、很明白，看见没有？所以我们平常譬如说三皈依，皈依之前一定要先来一个忏悔，为什么原因？先要把以前弄干净了，那么然后这个上面积累上去才可以。平常举一个例子，常常说的，譬如说你要吃，做任何东西，事前你把它洗洗干净。不要说煮的时候洗洗干净，那煮好了你那个碗还得弄弄干净啊！否则的话你如果不干净的话，煮下来，这个农药也在上面，泥土也在上面，吃下去，不把你毒死嘛，就把你吃得不消化，那个不行啊！所以它一定要忏悔以往的，以往的固然要忏悔，将来万一不行也要忏悔。下面看：[19:47]
Though you make great effort not to be defiled by wrongdoing, faults may arise due to such things as carelessness and a preponderance of afflictions. If this happens, it is inappropriate to disregard them without caring, so you must try to apply the remedy about which the compassionate Teacher spoke.
【如是励力，虽欲令其恶行不染，然由放逸烦恼盛等增上力故，设有所犯，亦定不可不思放置，应励力修，大悲大师所说，还出方便。】
像我们现在这样地“努力”，这样地“努力”！他是说这样努力法啊，还不小心，或者是放逸，或者是烦恼强的关系还要犯；如果我们不努力的话那这个地方不谈了，那这个地方不谈了。所以这两个字，我们也应该摆在心里上面衡量一下。我们已经说过很多次，所以现在凡是讲到这个地方，我们都有一个标准，记住！处处地方拿那个标准啊，用来检查自己的身心相续，用来检查身心相续。不要听懂了这个字，然后呢跑得去到处去“乱 (p210) 盖”。下面说，检查到了，那个时候不要说让它去，不要让它去，一定要努力照佛告诉我们的还出的方法—“大悲大师”就是佛—怎么“还出”呢？就是这个罪染当中能够还出来。那么这个还出来分两部分：[21:31]
Now, in regard to how to remedy any infractions, do as it is explained in the context of the three vows.
【此复堕罪还出之理，应如三种律仪别说。】
这个我们造的罪有两种，一种叫遮罪，一种叫性罪。什么是遮罪？就是制这个戒，制了以后这个不可以做的、遮止的，现在呢你不小心又犯了，这个叫遮罪。还有一个呢，不管它制不制，这个本身就是有罪的，是这样，这样。所以这一点，那么在《戒经》上面特别告诉我们说：身、口两个主要的是“遮”，然后意这一点的话，那就是“性”，特别是起心动念。这个是声闻别解脱戒，粗的。[22:22]
其实等到我们到了中国以后，就是大众部所传，尤其是南山道宣律祖所判，他们三家所判不一样的—一个是一切有部，所谓“有部”，一个呢成实宗，还有一个就是到了中国来的，所谓我们根据《法华》、《涅槃》开权显实以后判的。这个犯罪、不犯罪，这个有部说：那个身口才犯，起心动念不算；然后呢这个成实宗它就不是，不但是身口犯，起心动念—如果说你起心动念了以后你继续地再想，你就犯了，所以虽然是小乘，它宽严 (p211) 也不同喔！等到到了中国，道宣律祖判的，就是你心里面一念一动，那时已经犯了。将来这个道理，等到我们学这个戒法、戒体的时候他会特别说明，特别说明。[23:40]
其实我们表面上面看，好像南传的讲起来说只管身口，好像心里面不管哪！实际上真的吗？如果真的话，佛不会说“自净其意”；佛一定是说：“身不要犯，口不要犯，好了、好了，你们修成这样那就成功了。”他没这样说哦，自净其意。而且如果你不自净其意的话，这个典型的公案照在这个地方，然后你生了天，再后去堕落。非常清楚，佛的真正目的不在这个上头哦！这个是接引我们层次必然性，也就是说刚开始的，自然，你只要身口不犯，遮止了，久而久之慢慢、慢慢地你就心降伏了；心降伏了，然后你能够深入啊！所以这不仅仅是说，哦，现在大众部传到我们，以及成实宗，其实真正的南传的，它也是这个样啊！所以如果说诸位对于南传的有兴趣的话，我建议你们《清净道论》你们一定要好好看一看，这是南传的非常精彩的一本论，它就讲得很清楚：你戒相尽管你持得很好啊，对不起，你心里面如果是不相应的话，跟佛法不相应。就这个道理，那么这个地方我顺便说一下。[25:04]
所以说分两部分：遮罪，那我们犯了，那我们半月半月布萨的时候去把它忏悔。但是不是说嘴巴上面讲一讲哦！所以这个忏悔的时候，也这个长老一定说：“你见到罪吗？” (p212) “我见到了！”“那你下一次不要犯！”“是。”一定要这样见到！你拿什么见啊？心眼去见嘛，这很简单嘛！下次怎么不犯呢？注意它嘛，才能不犯嘛！所以它绝对不是单单从身、口，只是说特别刚开始的时候，绝不可能了解得透彻，从心里上面着力。就像那个小孩子一样，他一定在环境上面配合得很好，慢慢、慢慢地让你走上路，这个世间一切法的法相，法尔如是；佛，当然也一定如此，这道理我们要了解。这个是属于“堕罪”，换句话说遮罪。[26:05]
However, you should remedy sins through the four powers.
【诸恶】
就是那个性罪，其他的罪
【还出者，应由四力。】
下面这个。所以真正我们忏悔的话，这两样东西同时具足，那么什么的罪都可以忏干净。[26:21]
The《Sūtra Giving the Four Teachings》 says:
【《开示四法经》云：】
先引那个经上面证。[26:26]
Maitreya, if bodhisattvas, the great heroes, possess these four teachings, then they will overcome any sins that they have committed and accumulated.
【“慈氏若诸菩萨摩诃萨，成就四法，则能映覆诸恶已作增长，】
佛告诉我们弥勒菩萨，说菩萨摩诃萨—不要说我们凡夫—就是这样的，他们有的 (p213) 时候还会。如果说他能够照这四个办法去做的话，那么能够把“已作增长”这个业都能够“映覆”，就是遮止，都能够把这种业都能够净除。哪四个法呢？[27:08]
What are the four? They are the power of eradication; the power of applying remedies; the power of turning away from faults; and the power of the foundation.
【何等为四？谓能破坏现行，对治现行，遮止罪恶及依止力。”】
这四个，这四个下面每一个再说明它：[27:21]
p. 145
You will definitely experience the result of karma that you have done and accumulated. Since the four powers can destroy this kind of karma before it starts to take effect, it goes without saying that the four powers can destroy karma whose result is indefinite.
【作已增长业者，是顺定受，若能映此，况不定业。】
他前面说，有了这四个办法，那么已作增长的也都能够遮止。这个已作增长是定受的，真正说定受的是最严重的业，就下一生要受。你能够忏悔，那个业都能够遮止的话，何况其他的，何况顺不定，当然更能够。换句话，你只要能够忏悔，再重的它都能够忏悔干净，所以这个大乘真正的殊胜的地方的确是，的确是。那现在下面就解释这四个，四个所谓“破坏现行，对治现行，遮止罪恶以及依止力”。那么这四个每一个加一个“力”，就是说你破坏现行有一种力量的。[28:19]
The four powers are as follows.
1 The power of eradication. The first power is great contrition for having done nonvirtuous actions since beginningless time.
【◎ 此中初力者，谓于往昔无始所作诸不善业，多起追悔，】
就这一句话。这个破坏，怎么破坏法呢？对于你以前所作的，这个以前，我们现在了 (p214) 解，从无始以来，既然时间是无始的话，这个作的恶业是不晓得多多少少，不晓得多多少少。对这个，要“多起追悔”，就是懊悔。我们前面已经说过了，什么是不增长业？就是作已追悔的，悔所损恼、亦对治所损，对不对？就这个。所以它不但眼前不增长，而且能够把以前的还能够净除掉。这个地方呢，就是破坏现行，我们现在正在进行当中。那么要破坏它，靠什么呢？靠这个，对于不善业追悔：唉，我怎么作这个，怎么作这个！怎么作这样不理想的！[29:39]
62B Commentary
ENGLISH LR V.1 P.251 (COMMENTARY V.9 P.69) [00:03]
Whether you have committed sinful actions
Or are committing them,
You will not escape suffering
Even if you tried to run away.
Suppose you have already committed [the sinful actions], or will commit them , for whatever that is done, no matter how you try to run away, sorry, you cannot escape it. You will not be able to escape from the [resulting] suffering. [00:15]
No matter where you stay, there is no place
That karma has not created,
Neither in the sky nor in the ocean,
Nor even a place in the mountains.
There is no place for you to escape. For the fruition of karma, such is the principle. That's how it is! [00:30]
And also:
The childish, who have little wisdom,
Act as enemies to themselves;
Through this, they perform sinful actions The effects of which will become intense.
You are good not to engage in such actions
That give rise to torment,
Whose effects you endure one by one,
Weeping, your face is covered with tears.
There are those who are insufficient in wisdom, those who are lacking [wisdom], the foolish and childish. Childish, we are truly childish when it comes to Buddhism. Indeed. But at least we have already entered the world of Buddhism. Although we are childish, we will slowly grow up. This is still something we should still feel fortunate about. Foolishness, under this circumstance, what would happen? "Act as enemies to themselves," this phrase describes our current state. We would, on all occasions, do things for ourselves. But in reality, we've done ourselves harm. Other people cannot harm you. Who really harms us is ourselves, is ourselves. How? By ignorance. What are the subjective aspects of ignorance? They are attachment, hostility, and ignorance. They are afflictions of the view and afflictions of ignorance. No, [I mean,] afflictions of the view and afflictions of the thought. Oh-yo! When you speak, you sound so intelligent. You are one of those who are extremely intelligent and can out argue everyone else. This is affliction of the view. And then your habits may run very deep. Ah-ya, you feel that you want things this way and you want things that way. This is affliction of the thought. This is affliction of the thought. These are all ways to harm the self. [02:11]
Thus for us at this moment, what is the reason [we do those things]? Foolishness, this is why we do not recognize that and thereby harming ourselves. Because of our foolishness, because of this, we commit all sorts of sinful actions. When you have committed the sinful actions, you will definitely experience the sinful effects in the future. This effect will be "intense," , ah incredible suffering, incredible suffering. If there are some actions that will give rise to suffering and torment, that they are the type of karmas that will result in miserable fruitional effects, then do not by any means commit them. Do not by any means commit them! Another aspect: [02:59]
You were good to engage in such actions
That do not give rise to torment,
Whose fruitions you undergo one by one
Happily and with a joyful mind.
As for the other type, after you have engaged these actions, the effects issued will not be sufferings or torments. We will not suffer mentally nor will we be tormented physically. And we will instead feel happy. In this regard, for the karma that will issue this type of fruitions, [if you] go create it now, correct! It is good! [03:31]
Because you desire happiness
You were wild and have been sinful;
You will cry while experiencing
The fruitions of such sins.
This last, last passage says that we are all now hoping for happiness. Because we hope for happiness, so what do we do? "You were wild and have been sinful." What is wild? That is a distracted mind that concords with attachment. Actually, to be wild [or excited], in general, this is when the mind is distracted and scattered. This is especially concordant with attachment. Why does this part not speak of hostility? For example, when you are attached [to something], and cannot obtain it because of some hindrance from other people, you will get angry! Thus attachment and hostility are two sides of the same thing. In short, whenever your mind is distracted like this, it is when you will create the sinful fruitions. Sorry, even though you desire happiness, by the time you will have to experience this, you will feel incredible suffering! By that time, it will be too late! "And also," it tells us something else next, going step by step deeper. [04:40]
And also:
Although sins will not necessarily
Cut you immediately like a weapon,
Rebirths taken through sinful actions Will be evident in your future lives.
Sinful actions will bring about
Lifetimes in the future
Where the fruitions of these actions Will be of various intensities.
Just as rust emerges from iron
And feeds on that very iron,
So too do those who have committed actions without examination
Travel to the miserable realms through their own actions.
This says for us now, though these sinful actions have manifested, these sinful actions have manifested, meaning, these are the non-virtuous effects that have been issued to us. Even though there are all sorts of things that do not turn out as you wish, no matter what, they are absolutely not as bad as being cut by a weapon, right? This is very clear and very apparent. Ah, if things just deviate slightly from what you want, would you feel like you are being cut by a knife? No! We would at the most say, "Ah, the food and drink served today is not to my taste. Ah, we feel that things are unbearable!" We insist on everything going the way we like it to be, this is truly...Our most serious sins definitely do not make us feel as if we are cut by a knife. This is very easy [to understand]. But we just cannot understand this principle! Then, from not being able to endure the small hardships, not willing to make the small efforts, as a result, we commit all sorts of sinful actions now. After committing those various sinful actions, when the fruitions of them become evident in your future lives, sorry, that is when you will engage in more sinful actions. "Where the fruitions of these actions will be of various intensities," this means something that is very painful, very painful. By then, among the effects that could be issued to you, being cut by a knife is by far the best thing that could happen, the best. [06:21]
I went out yesterday in the afternoon and I passed by a restaurant that sold roasted duck. I took a glance. The price for a roasted duck was $240 (NTD). My heart was racing for a long time! "Bon, bon, bon, bon." Say you have committed some small random sinful action and happen to owe someone $240 (NTD), wait and see how you will have to pay him back! For $240 (NTD), where could we not spend this amount and how could we not save this amount? Sorry. Say you have committed a sin and owe this tiny bit amount of money. To be grilled like this, roasted like this, and then be eaten by others [in order to repay], it is not worth it! It is truly not worth it! Sometimes I happen to step on ants. With just one step down, ah, there could be dozens of them at once! A small sin that you commit would mean that by then, you could be in any random situation, there , there, there you are [struck] all of a sudden by others... Therefore, no matter how great your miseries are now, do not be saying, "Ah, this place is not good this way and not good in that way! Sorry, it absolutely does not feel like a knife cut, right? In the future when you suffer the [real] misery, a knife cut would be the best experience you could have. That is absolutely true. This is what we should understand! [07:32]
Therefore , we should thoroughly contemplate it. It was said earlier that, "this is a very obscure subject." It is not something readily seen. What manifest in our minds presently? They are all afflictions. So we must strive to practice to purify and confess these afflictions. Only then will you be okay. Hence we need to understand this is much like the iron getting rusty. I am sorry, but the rust does not come adventitiously. The rust emerges from the iron itself. After producing the rust, the iron rots itself. We are just like this. These sins are not given to you by the others. Others do not have the ability to harm you. These are still [the results of] what we have created. So we should look to see if we have done them or not. Ah, these are issuance from the karma that we have created. The scripture tells us this in many ways, Good, the scriptures have clearly and plainly stated this. [08:30]
Kam-lung-ba (Kham-lung-ba) said to Pu-chung-wa,
What did the former teachers say?
"Our teacher Geshe Drom-don-ba says that only karma and its effects are of importance, but contemporary scholars do not value it as something to explain, listen to, or meditate on. I wonder, is it the only practice that is difficult?" Pu-chung-wa replied, "It is just so."
The two of them were having this conversation. They said that our excellent teacher told us this, the subject of karma is the most important, most important. At present, many would talk at length on principles and ways of practice. Actually wehave learned so many of these things. Ah, it could be a small Zen retreat, a meditation retreat...many would say I wish to learn sitting meditation, I wish to learn that. Oh, when one sees a great excellent teacher, one would wish to receive an initiation. Ah, that would seem incredibly excellent. I am sorry. These are not the most valuable. What is the most important? Karma! Not only are the principles [for karma] the most important ones, they are difficult to practice. Therefore, when Je Atisha travelled to Tibet, others would refer to him as the “Lama of karma.” What is lama? It is the most honorable form of address. In other words, this magnificent teacher would specifically teach this subject. You see, for someone as magnificent as Je Atisha, at the time [when the teaching flourished] in India, all of India held Him as "the second Buddha," "the Shakya reborn." What did He teach? Exactly these principles. As a result? Pu-chung-wa also said, “Absolutely, there is no mistake, there is no mistake to this!” This is what the teachers told us. [09:57]
The above passage, for the story of Jué lǒng wǎ, you should read the biography of Je Atisha for that. When Je Atisha went to Tibet, the Tibetan king implored him to teach the essence of Buddhism and the most important principles for cultivation. If we are to imagine the situation, ah, we would hope the teaching to be the most supreme, the highest of all profound teachings. But actually, he did not do that. What did he teach? “Karma and dependent arising.” Therefore everyone called him, “Lama of karma.” Wherever he went, he would teach you this. [10:39]
We might want to take the time to really think this through. When you reach certainty and form a deep impression of karma and dependent arising, the retributions due to cause and effects, would you be willing to commit any small sinful act? Would you be willing to slack off even a little bit? But it is easy to talk about this principle! But if you [really go in depth to] discuss this topic, it is not that simple! Actually, behind karma and dependent arising, there is still another term, “emptiness.” The karma and dependent arising describes the cause and effect of the mundane world. But the more important point is to understand emptiness. Hence now, what is really important is to grasp this point from this concept, to grasp this point. So this is very important (concept). Next, [11:26]
Geshe Drom-don-ba said, "O followers of the Elder, great pretension is inappropriate; this dependent-arising is subtle."
“O followers of the Elder,” this is how we would now say, ah, “Bodhisattva.” (Translator note: I am not sure if the Chinese text is translated the same way here as the English text. I am guessing that it is more like “O Elder.”) This is frequently a more respectful way of addressing someone. Commonly expressed as, “Bodhisattva, you should not have such great pretension!” If we phrase it in another way, then we will understand this. We should not be so nonchalant. We may feel that we understand and become careless-such is our state of mind. We must be very conscientious. We must be able to reach certainty of a correct understanding [of the karma principles]. And we need to incisively reflect and analyze until reaching a conviction. That is when you will not let your mind become lazy. What is laziness like? That is the great pretension mentioned above. Great pretension, eh, it is when you think it is ordinary, you don't know what to say, you feel that you are doing quite well. This is what it is. You should know that the principle of dependent arising is very subtle. Even though we have talked about it today and you may have a rough understanding, you still do not have any idea what its subtleties are! Therefore, [12:49]
Pu-chung-wa said,
Pu-chung-wa is one of the three heart disciples of Drom-don-ba. [12:54]
"As I grow old, I have turned my attention to the Sutra of the Wise and the Foolish."
Look! Such great excellent teacher had been cultivating all his life. He said, “What do I do when I am old?” “I have turned my attention to the Sutra of the Wise and the Foolish.” What is the Wise and Foolish? It is the Sutra of the Wise and Foolish. This is to say that he has cultivated until an advanced age but what does he continue to read? He reads the Sutra of the Wise and Foolish. The Sutra of the Wise and Foolish contains numerous examples that we had often been using. Such as a person had planted some cause in the causal period and therefore has been issued this type of effect. This is why I encourage all of you to read this type of books thoroughly. Of course we should read the scriptures. Or even those books in circulation, such as “Mr. Liao Fan” and “Yu-Jing-Yi-Gong meeting the Kitchen God,” all of them elucidates the same idea. These great excellent teachers continued to read these after an entire life of cultivation. But as for us now, I feel that everyone is a Buddha since no one wants to read them eventhough having just begun in Buddhism. Of course, to view it positively, we would say everyone is a Buddha Bodhisattva who has come again, (if so) You are truly excellent. But if we view this negatively, this shows how weighty our current karma is. Hence we need to examine and exhort ourselves regarding this-! [14:17]
I think no body is an exception. If you are progressing as an ordinary being, after you earnestly studied it, you will become very alarmed. Perhaps you might feel astounded and shaken. Then you will no longer be so careless. By then you will at any given moment feel, “Ah, I better not do that!” If at that time, you feel that you should not be doing something and come to this sole realization, “Ah, I am so terrible.” That is when you have begun to walk the path to train in Buddhism. Therefore, if those who are foolish know that they are inferior, then that is right, that is right! That is what we should be doing now, just look at the example set by that excellent teacher! [14:58]
Sha-ra-wa said, "The Buddha said that any faults and shortcomings that occur are not due to some bad area or the building of a new house but are only the arising of such and such from having done such and such an action."
(Translator note: the Chinese text here begins more like this, “With whatever faults, the Buddha will not complain about us….)
Another lineage master said, “No matter what you do, the Buddha will not complain. We definitely should not say that the Buddha will complain about what we have done. The Buddha will not. For every virtuous or nonvirtuous effect that we so experience, what are they [a consequence of]? It is for such karma that you create, such effect will be resulted. It is for such karma that you create, such effect will be resulted. We would often hear people say something very interesting, they would say, “If you do this, the Dharma Protectors, perhaps the Skanda Bodhisattva or the guardian spirits of the monastery will safeguard it.” This may sound very reasonable. But actually, is it reasonable? This is very difficult to say! Skanda Bodhisattva and the guardian spirits of the monastery will certainly protect the teaching. But what they protect is the teaching. They will protect the teaching! If we living beings create karma that does not concord, then it will not work! This principle is very plain and very clear. If anything that is related is protected by them, if they protect us as how we imagine, then may I ask, “Would there be such a thing called the degenerate age?” Since we are in the degenerate age, if they have been protecting us, where did the protection go? Is this reasoning not very simple, very clear! You think about it, is it not right? [16:35]
I hear from far too many people, “Ah! The Dharma Protectors will protect us.” If you are not conscientious but expect the Dharma Protectors to protect you, would that not be ludicrous? If you act according to the teachings, you will be issued that type of karmic effects. When you act according to the teaching, then they will protect you. What they are protecting is the teaching. They will not protect you when you act contrary to the teaching. You need to understand this. This is very plain and very clear. Therefore, at a time like this where the high and the low are fixed together, if you act according to the teaching and you forbear, then you are in accordance. And they will continue to protect you. The reason you are experiencing all sorts of unpleasant things is because of your past karma. After this karma is done, not only will the protectors safeguard you, but the Buddhas will also come to induct you. By then, even if you do not end up at Pure Land, you would also go to the heavens. That would be right. This is what is real! Hence if you act according to the teaching, by then, they will safeguard you as according to the teachings! So we shouldn't act without regards [to the teachings] and then say, "Ah, the protectors [will protect us]..." There is no such thing. This is what we should understand. This is what we should understand. [17:40]
Now that we understand, this is something we must recognize after we understand karma. We would say, "Yes! Now that we understand this, we should strive not to engage in these [wrongdoings] anymore. We should also restrain ourselves from future [wrongdoings]." However, there is now this question, "Our lives did not begin from this life. We have no idea how much we have accumulated from the past immeasurable eons. What should we do now? What should we do now?" There is one more other thing. Though I understand things now, but sometimes I am not so careful, a delusional thought may arise, or perhaps I may become careless and engage in wrongdoings again. What should I do then? Eh, there is a special method, you will need to confess. You must confess to clear away the ones done before. And then, for those things you would commit from being inattentive in the future, you should confess to clear it away as well. This way, you will not be issued the non-virtuous effects, not be issued the nonvirtuous effects. Therefore, this section goes one step further [to tell us]: [18:41]
b" In particular, the way of purification through the four powers
So number two (part b"), it goes further to tell us especially of the principles on confession. And the stages are still very plain and very clear. Do you see that? Therefore, we would normally, for instance, we would do the three refuges. But before we go for refuge, we must first do a confession. What's the reason for that? You must first make it clean before you can continue to accumulate on top of that. We can use a day to day example. It is something that we talk about frequently. For instance, if you wish to eat, whatever you are to cook, you must wash the raw materials beforehand. It's not just to wash the things to be cooked. Even after you are done cooking, the bowls used [to contain the food] need to be clean as well! Otherwise, if you don't clean things well, after you cook it, the pesticide is still there, as well as the soil. If you eat it, even if you don't die of toxins, you may not digest it. That won't work! Therefore, one must confess the previous wrongdoings. Not only do the previous wrongdoings need to be confessed, but even if something happens to go wrong in the future, you will need to confess. Let us read on. [19:47]
Though you make great effort not to be defiled by wrongdoing, faults may arise due to such things as carelessness and a preponderance of afflictions. If this happens, it is inappropriate to disregard them without caring, so you must try to apply the remedy about which the compassionate Teacher spoke.
This is to say that we now "make great effort", "make great effort!" He says that if we make great efforts as such but we still may engage in wrongdoings from being inattentive, careless or from having a preponderance of afflictions. If we are not already making great efforts then we won't even need to discuss this paragraph. We won't even need to discuss this paragraph. Therefore, these three words are what we should use to examine our minds. We have said this many times before, whenever we talk about things as such, there is a standard. Remember this! You should on all occasions use the standard to examine your own mind stream, to examine your own mind stream. Just because you understand the words, you should not be running around to "boast." Next it will say that after you've examined yourself [to find the errors], do not just let it go, do not just let it go. You must strive to follow what the Buddha told us and apply the remedy. "The compassionate Teacher is the Buddha. What is to come out of it?
(Translator note: This is what is written in the Chinese text, "apply the remedy and come out of it".) This means to come out of defilement. [21:31]
Now, in regard to how to remedy any infractions, do as it is explained in the context of the three vows.
There are two types of infractions that we could make. One type would be deeds that are wrong in nature and the other type would be deeds that are wrong by prohibition. What are deeds that are wrong by prohibition? It is something that has been stipulated as an ethical discipline. Once it has been stipulated, it is something that you are prohibited from doing. But now you have incurred it due to inattentiveness. This is called the deed that is wrong by prohibition. The other type is such that whether it has been stipulated as an ethical discipline or not, it is sinful in itself. That's how it is. That's it. With respect to this, in the Vinaya, it particularly tells us that for the body and speech, these actions mainly the "prohibited" ones. As for the mind, the actions [of that that] are mainly [deeds that are wrong in] nature. This particularly concerns your arising thoughts. This is a coarse way of describing the Shravaka individual liberation vows. [22:22]
(Translator note: apologize for the uncertainty of whether the schools and thoughts were translated correctly.)
In fact, when vows were [first] passed to China, which was a transmission of Mahāsānghikāḥ, and in particular the determinations by master Daoxuan who founded the Southern Hill School...these three sects have determined things differently. One is the Sarvāstivādaḥ realistic school which consists of the Sarvāstivādah and the Satyasiddhi sects. Then there was the one that came to China in which further determinations were made after exposing and disposing of the temporary or partial teaching and revealing the final and real truth in the Lotus Sutra and the Great Final Nirvana Sutra. What is considered to be an infraction or not, the Sarvāstivādah sect would say: it is only an infraction if you have done it with your body and speech, but thoughts will not count. But for the Satyasiddhi sect, it is not like that. Not only will the actions of the body and speech count, but after a spontaneous thought arises, if you continue to think about it, then you will have incurred the infraction. Even though they all belong to the Hinayana tradition, they differ in strictness! By the time this reached China, master Daoxuan had determined that as soon as your thought arises, you will have incurred it. For this principle, in the future when we learn the teachings on ethical discipline and the substance of ethical discipline, it will be explained in detail, will be explained in detail. [23:40]
Actually, if we look at this superficially, it would seem that the southern tradition seem to care only about the body and speech. It would seem that one does not need to worry about the mind! Is this in fact true? If this is true, then the Buddha will not be telling us, "Purify your mind." The Buddha will certainly say, "Don't incur wrongdoings with your body. Don't incur wrongdoings with your speech. Okay, okay, if you can cultivate to this degree then you will have succeeded." He didn't say that. [He said to] purify your mind. And if you do not purify your mind, the classic examples are right here. After you are reborn in the heaven, you will fall into the miserable realms afterwards. It is very clear. The Buddha's real intention is not that! But that is a necessary order for the induction process. This is to say that in the very beginning, of course, you should not incur it with your body and speech. As you are able to prohibit these actions, then with the lapse of time, your mind will become gradually, gradually disciplined. When your mind becomes disciplined, that is when you can go in depth! Therefore, this does not simply mean, oh, now that the Mahāsānghikāḥ has been passed on to us and also the Satyasiddhi. But actually, for the real southern tradition, it is the same as well! If everyone is interested in the southern tradition, I suggest that you thoroughly read the commentary of Visuddhimagga. It is a very fascinating commentary of the southern tradition. It explains things very clearly. Even if you carry out the forms of the ethical disciplines very precisely, I am sorry, if you do not concord in your mind, you do not concord with Buddhism. This is the principle. Here I thought I will just mention it. [25:04]
Therefore, this is divided into two parts. For the deeds that are wrong by prohibition, if we have incurred them, then for the half-monthly poṣadha, you want to confess it. But you don't just say it with your mouth only! When you confess, the elder will certainly ask, "Have you seen your wrongdoing?" "I have seen it!" "Then do not commit it again!" "Yes." You must see it like that! How are you able to see this? You see it with the eyes of your mind. It's very simple! How do you not commit it again? You pay attention to that. That's how you will be able to avoid it! Therefore, it is absolutely not just a physical or verbal abstention. This is only done in the very beginning because that's when it is absolutely impossible for you to achieve any sort of thorough understanding that will allow you to begin your practice from the standpoint of the mind. The situation is much like [educating] a child. There must first be a suitable environment. The gradually, gradually you can begin to advance on the path. For all the things in the world, they all work exactly like that. The Buddha of course explains the same. This is a principle that we should understand. This is with regards to "infractions." In other words, this would refer to deeds that are wrong by prohibition.
However, you should remedy sins through the four powers. [26:05]
After that, "sins" refer to deeds that are wrong by nature. This is how you can remedy the other wrongdoings, "through the four powers." This is what's next. Hence when we truly confess, when you have both of these, you can confess to clear away any wrongdoings. [26:21]
The Sutra Giving the Four Teachings (Catur-dharma-nirdesa-sutra) says:
This cites from the sutra to substantiate. [26:26]
Maitreya, if bodhisattvas, the great heroes, possess these four teachings, then they will overcome any sins that they have committed and accumulated.
The Buddha tells our Maitreya Bodhisattva, he said that if Bodhisattvas, the great heroes - not to mention ordinary beings - even though they are who they are, they could still incur. However, if they could follow the four teachings, then for all the sins that they have "committed and accumulated," these can be "overcome." They can be stopped. All these karma can all be cleared away. What are the four teachings? [27:08]
What are the four? They are the power of eradication; the power of applying remedies; the power of turning away from faults; and the power of the foundation.
These four, each of the four will be explained later. [27:21]
You will definitely experience the result of karma that you have done and accumulated. Since the four powers can destroy this kind of karma before it starts to take effect, it goes without saying that the four powers can destroy karma whose result is indefinite. The four powers are as follows.
He said earlier that once you have these four methods, then you will be able to overcome those that have been committed and accumulated. Things that are done and accumulated are karma which you will definitely experience. A karma that you will definitely experience is the most serious karma. It is a karma you will have to experience in your next life. If you can confess it and clear away even this type of karma, needless to mention others, needless to say the karma whose results are indefinite. Of course you will be able to overcome them. In other words, as long as you are able to confess, no matter how weighty, you will be able to confess to clear it away. Therefore, this is the true auspiciousness of the Mahayana teaching, it is indeed, indeed. So now the next section will explain these four. These four are "the power of eradication, the power of applying remedies, the power of turning away from faults and the power of the foundation." Each one of these has "power" added to it. This means when you eradicate your current behaviors, there is a power to it. [28:19]
1" The power of eradication
The first power is great contrition for having done nonvirtuous actions since beginningless time.
This is the sentence. To eradicate, how will one eradicate? It is to what you have done in the past. This past, with our understanding now, goes back to the beginningless time. If it is from the beginningless time, then we have no idea how much nonvirtuous karma we have done, have no idea how much. For that, we need to seek "great contrition." That means to have repentance. We have explained earlier in regards to what type of karma is not accumulated. They are actions done and then regretted, those eradicated through regret and those eradicated with a remedy. Right? This is it right here. Hence not only will it not continue to accumulate, but that you will be able to clear away all those that were done in the past. This section, it is the power to eradicate [the current behavior]. We are in the middle of it. If we wish to eradicate it, what do we need to rely on? We need to rely on this. For the nonvirtuous karma, we need to regret it. Ah, why did I do this, why did I do this! How come I did something so abominable!