菩提道次第广论手抄稿:旧版第六十五卷B面
（手抄稿 第九册 p19）[00:11]
一看！看看你这个心，你什么心？如果你攀缘心，赶快把它拿掉它，赶快把它拿掉它！如果不是这个，你真的利益他的心，你把它增长它，对了。但这个地方很细致喔！我们到现在为止，说实在的，教法没有正确认识之前，检点不出来的。所以眼前真正重要的事情，对我们诸位住在这里，我也是如此，我也不敢出去。尽管我跟你们讲，但是我不敢出去的原因哪，我晓得，到现在为止，还没办法如真实的认识，还没有办法检点自己的内心。一出去，尽管我说弘法，对不起，不知不觉当中在损法，跟这个东西相应了。跟这个东西一相应的话，你就完了！这一点我们要了解的。下面说：[00:55]
p. 149 (10)
Through delighting in conscientiousness And fearing unruliness, Monks pull themselves from the miserable realms, Like elephants pull themselves from the mud.
【苾刍乐防慎，深畏诸放逸，自导出恶趣，如象出淤泥。】
我们真正的出家人，应该努力地去防护，谨慎地防护。还有一个“乐”，欸，妙咧！ (p20) 你刚开始防的时候满苦的，等到你真的防出味道来是越作越快乐，啊，越作越快乐！在座的同修当中已经有几位，这个千真万确的事实。所以我的确鼓励你们哪，不要说你们，下面那个正觉寺的女众，她们听见了以后，她们一再说。哎，我真赞叹！我们这里，上面没有自修，她们自己就开始自修起来了。你只要肯如法地去做，刚开始的时候是觉得，嗯，觉得不是味道，慢慢、慢慢地快乐来了，到后来是越来越快乐，到后来教你不走这个路是办不到！人人都是这个经验，所以这是快乐的事情。[02:05]
深畏诸放逸，你体会到了这个味道，那个时候你会感觉到，这个放逸原来这么可怕。可是现在我们没有懂得道理，最好信得过佛语，喔，这个放逸这个事情啊，很糟糕、很糟糕！你只有这样地努力啊，那么自然你造什么业，感什么果。所以要想跳出恶趣，还是你自己把自己引导出来，那个时候就把我们从淤泥当中救出来了。[02:39]
Through delighting in conscientiousness and fearing unruliness, Monks shake off all sins like the wind shakes leaves from the trees.
【苾刍乐防慎，深畏诸放逸，能抖一切恶，如风吹树叶。”】
前面是象出淤泥，噢，这个很辛苦哦！到后面哪，“风吹树叶”，啊，那个很轻松哦！是的，刚开始的时候是难的，到后来很轻松，风一吹，那个树叶是纷纷都掉下来，这个恶业马上就消得干干净净。[03:05]
As Nāgārjuna's 《Friendly Letter》 says: If you actually desire high status [as a human or deity] and liberation, You must familiarize yourself with the correct view. With wrong views even a person who acts well will have terrible fruitions in all lives.
(p21) 【如是《亲友书》亦云：“若希善趣诸解脱，愿多修习于正见，若人邪见虽妙行，一切皆具苦异熟。”】
前面是经，下面是论。那么龙树菩萨告诉我们，为什么叫《亲友书》啊？这个才是真正你的好朋友欸，这个才是你的亲人欸！平常我们，我、我、我，我这个东西，我们的冤家欸！这个真正的好朋友，真正的亲人怎么告诉我们哪？说你如果要求善趣、要求解脱的话，那应该怎么办哪？这一句话，“愿多修习于正见”。现在我们真正重要的只有一件事情，你有了正见哪，下面样样都来了，有了正见是下面样样都来了。所以现在我们真正重要的，不是说“哎呀，我要学一学定啊！”“我们要学一学什么呀？”“哎哟，我赶快得到一心不乱哪！”不要！你得到了正见以后，去念佛的话，一心不乱一定得到。不要说一心不乱，三昧都可以，如果你寿命稍微长一点的话，这是千真万确的事实。反过来“若人邪见虽妙行”，哦，如果邪见的话，他尽管他行持很妙，不管做什么，“具苦异熟”。这不要说世间人哦，就是出家人，尽管他的行持非常好，身口七支防护得非常好，知见不正，结果还是苦的，何况是普通的人，何况是普通的人！[04:56]
This being so, the proper view of dependent-arising and the causality of the two types of karma is the indispensable foundation for the practices of all the vehicles and the aims of all beings.
【此于缘起二业因果，正观见者乃是能成一切诸乘，及办一切士夫义利，必不容少根 (p22) 本依处。】
好！到这里说，这个对于“缘起”—缘起的空的道理这里还没讲，因为是共下士—由于因果的法则，然后呢苦乐的因果，你能够如理如法一点都不错，见到这个道理。这一件事情是什么？一切诸乘—人天、声闻、缘觉、大乘，以及一切士夫，所有的好处，这是“必不容少根本依处”。根本因！必不可少的。所以现在我们目前真正要修学的第一件事情，这个、这个！[06:00]
Hence, using what has been explained as illustrations, you should look at the 《Mindfulness of the Excellent Teaching》, the《Sūtra of the Wise and the Foolish》, the 《Hundred Actions Sūtra》, the 《Hundred Bodhisattva Stories》,
【故应多阅前文所说，及《念住经》《贤愚因缘》，《百业》，《百喻》，及《毗奈耶》，《阿笈摩》中，】
p. 150
the prefaces in the discipline, and other scriptures as well to develop an intense and enduring certainty. Take this to be a goal of crucial importance.
【诸多因缘，并诸余典，令起猛利恒常定解，应当持为极扼要义。】
所以我们应该照前面告诉我们的这个道理，还要《念住经》、《贤愚因缘经》、《百业经》、《百喻经》、《毗奈耶经》。还有很多哦，像《杂宝藏经》、本生，然后呢这个本事啊，都是这些。乃至于“诸余典”，诸余典就是我现在给你们看的《了凡四训》、《俞净意公遇灶神记》、《德育古鉴》啊，这些都是。你看得越多，你的印象越深，一直等到什么程度才可以呢？“令起猛利恒常定解”，这个心里的念头确定不疑，而且这种确 (p23) 定不疑地继续保持，不但继续保持而且力量恒常，应该把这个作为我们修持最重要的，修持最重要的。[07:24]
所以印光大师也告诉我们说，因果是律宗纲骨。我们讲戒律，真正的这个戒律的这个纲骨，什么？因果！整个的佛法没有别的，就是这个。因为它有因果，所以才讲戒定慧，这个都建立在这个上头的，这是我们要了解的。现在这个地方呢，就把这个道理说明。那么现在好了，啊！这个道理懂得了，这个质有了，第二，量是什么呢？第二。[08:04]
The measure of the attitude of a person of small capacity.
【◎ 第二生此意乐之量者。】
这个检查一下哦！质就是它对不对，那么这个质要到什么程度及内容的状态？[08:18]
Previously you have had an uncontrived interest in this life, while your interest in future lives has merely been an understanding that follows what others say.
【谓先有无伪，希求现世，其求后世，唯虚言辞。】
我们检查、检查看，假定你现在心里边有“无伪”，什么叫无伪？硬是不错的。不错，什么不错？“求现世”，你那心里面求现世的。那么在这种状态当中，你所谓的求的后世就是空话。这个地方共下士哦，共下士告诉我们的真正的下士基础什么？就是求后世。为什么要求后世？因为我们看得很清楚嘛！到临终的时候，现世是什么啊？现世是什 (p24) 么啊？一堆灰！灰以外，恶业！灰是一点带不去，然后呢，恶业是把你送到地狱里面去。所以这现世是绝对不是我们需要的。你要检查的话，很简单，不要说道理已经懂了、已经懂了！你真的懂得道理的时候，你一看脑筋里面觉得，喔唷，我现在忙的还是忙这个！对不起，那不算。[09:29]
所以你如果真正能够如理如法去检点的话，那个攀缘心是硬是一点找不到。你为什么要攀？攀什么？都是攀现在的这种事情。对外面既不攀，也里边、眼前也不攀。喔，你一跑到厨房里，看见那个的好东西，你一看觉得这个大冤家，生生世世把我害得这样苦啊！你排斥都来不及啊！这个就这么清楚、就这么明白。那还要讲营养，这个又不够，那个也不好，味道也不好；啊，又要吃淡的，又要吃咸的，又要吃甜的！所以自然而然啊，不要说味精哪等等，酱油等等统统送掉了，一点盐巴已经千真万确已经足足够了。没有盐巴，没有盐巴有什么关系？那一把骨头都要烧掉啦，这个是千真万确的事实啊！所以现在才从这里地方，注意，现在我们与其忙这些事情，应该真正忙的是忙在这里。你把这个问题解决了，下面的自然解决了。所以，[10:33]
You have generated the attitude of a person of small capacity when these interests change places,
【即换其位，】
(p25) 好极了，把它换一换。[10:38]
and your interest in the future has become paramount, while your interest in this life has become merely incidental.
【令成希求后世为主，现在为副，则为生起。】
嗯，要求后世—主，现在是次要的，那么生起来了。“现在”不是忽视喔！现在还要。为什么？你要修要拿什么？要拿这个东西来修嘛，所以要的。所以佛告诉我们饮食还是要的，这像什么？涂车的油，还是要的。所以他讲的，你吃饱，吃饱就好了，就这样。我们现在常常讲营养，其实真正营养—心里面，我告诉你们。前面已经说了太多、太多这种典型的例子了，所以假定你心里真正提起来的话，都不是问题。尤其是我们现在了解的，你的所以真正的强弱等等的，这个眼前这个营养有没有关系？有！三分之一，四分之一，宿生的业力最主要的。所以说吃水也是胖，千真万确的事实。生起了以后还要什么？[11:43]
However, you must make this attitude stable.
【然须令坚固，】
生起来还要坚固。[11:46]
Thus, once it has occurred, cultivate it diligently.
【故此生已，仍须励力善为修习。】
生起了还要努力，何况现在我们没有生起。这个是检查我们这个量的，检查我们这个量的。 (p26) 下面呢？不再讲下去，我说一个故事。这个故事说过一遍，今天再说一遍。这个我这个身体一直不好，这是你们也看见的。对呀，啊，那总是我宿生的恶业，这样。那么这一生加上种种的不调，所以毛病很多。那么这几年一直在美国，你们晓得，喔唷，这个美国的生活你们去过的人都知道的。尤其是刚去的时候，在美国佛教会，那个副会长就是圣洛克斯医院的这个，这个老人重健部的部长。哎呀，他实在是……告诉我们很多这营养的知识，吃这个那么多少卡洛里，吃那个多少卡洛里。然后呢我到了洛杉矶那个地方的话，那个环境又这么个好。哎呀，所以那个现在比如说我们，像平常那些什么，吃到或者是饼干，或者巧克力，大家就好。那里我们向来从来不愿意吃这些东西的，就是这样。就算你同样那个起士，那总归是最好的，结果我怎么吃就怎么瘦，怎么弄也就弄不好。[13:13]
后来我到印度去，跑到那个达隆撒拉，它那边吃些什么呀？早晨起来一杯茶，结果它那个奶茶，我这个胃又不好，又不能吃，然后一个大饼，就这样。那个大饼又太大，我只能吃半个，所以我平常经常一杯白开水半个大饼。中午吃什么呢？馒头，喔唷，他们馒头可以吃好几个，那种馒头我只能吃半个。为什么？它其他没有东西了嘛！然后那个菜的话呢？今天白菜就是白菜，明天洋芋就是洋芋，后天茄子就是茄子。晚上饭，然后一点汤，汤里面就是一点盐嘛，这样。那时我也是一样，刚开始晚上不吃，后来说，唔，晚上要 (p27) 吃。那我这个东西吃不来，我把早晨给我那个大饼，早晨吃半个，晚上吃半个，就这样。你说什么营养啊？你们说说看，什么营养啊？结果我十年来身体最好的就是那一段时候，非常清楚、非常明白，中气从来没有那么足过。然后呢磅磅那个，磅磅那个体重居然增加，走路身轻力壮，那这个胃也不出毛病。哎！这是我亲身经验。[14:29]
所以你们诸位，千万不要在那里谈哪！如果说刚开始，是、是！我绝不忽视，这我晓得的，我们凡夫就是这个样。但是你知见千万注意啊！你不要学了佛以后，脑筋里还在这个上面，所以他前面告诉我们，现在我们要学正知见，你处处提醒自己：“哎呀，惭愧呀！我现在还是不行，所以放不下呀！”你要这种心情，你总是努力地深入，这样的话你慢慢、慢慢、慢慢走，你自然而然一天、一天、一天天行了。当你心里面真正的烦恼能够把它净化了以后，欸，这身体上面的，真正最好的健康是什么？就是心力，将来你自然会了解的。[15:16]
其实这个事情，不要说佛法，科学上面，已经得到了很多证明。说一个母亲，她如果说在发脾气的时候，那个时候发了瞋心以后，她那个奶啊，奶里边分泌出来的东西，我想你们可能看见过这个科学报告，给那个小孩子吃，不一定把那个小孩子毒死，可是把那个东西养给老鼠或是什么东西，把那个老鼠会弄死的。因为一发瞋心，这个分泌的东西就对我们人体 (p28) 有害。所以现在你心里面一天到晚跟贪瞋痴相应的话，你怎么个营养啊，弄了个半天也弄不好。你现在如果能够跟法相应了以后，把那个东西拿掉的话，你不要它太多营养。[16:02]
所以为什么佛世的时候，他这个样，但是他精神来得个旺喔！你看看我们大陆上面，虚云老和尚活一百廿岁，他可没讲过营养哦！不但是我，我自己，我母亲，我母亲今年八十七岁，还有我们洛杉矶的那一个大护法，他姓谈，他母亲今年九十多岁了，我看见她那一次那一年八十四岁不晓得八十五岁。她还告诉我，噢，我在家里—她那个美国待不惯，她在家里还要做。她说一百斤的东西，叫她挑起来，照挑不误。我曾经有一次试试看，哎哟，我拿五十斤的东西都拿不动。你说她吃什么？我就回去看她吃什么？很简单，就是大白饭，然后呢，豆腐乳，如此而已。你说这个什么营养？所以你们千万哪，修学佛法的人，这一点是特别要注意！假定你对贪求现世的放不下的话，对不起，不是佛法！[17:14]
不过，现在在这个地方我们要注意啊，不是说叫我们马上放下，这一点特别在知见上面我们一定要认识。他前面所有告诉我们的方法，都是诀窍，怎么样认识它的过患，这最重要的。你了解了这过患，努力去思惟的话，将来你很容易地就放下来了。所以他这个地方真正精采地，告诉我们—正知见！错误的地方怎么办。[17:47]
(p29) 现在请翻到《菩提道次第广论》150页，这个关于这个业的方面，业的方面，我们不妨再重新温习一下，重新温习一下。说由于我们了解了这个生命无常、快速，然后呢一眨眼就死。死的时候，所有生前的圆满，像梦一样，像梦一样，什么都没有。不管你外面多大的财位，不管多么亲密的周围的父母、妻儿、子女，没有一样东西带得去，没有一个人能随你、肯随你，就是他想随你也跟不去。乃至于你自己的身体，到那个时候，烧成灰，灰也带不走，也不是你的。唯有一样东西，是业！这个却是为了生前贪一点小便宜，这个业就生生世世把我们捆死。那因为这样的关系啊，所以我们想从这个地方脱离，而找到皈依之处。[19:17]
那么找到了皈依之处，而进一步了解，哦，他皈依了所以能够解脱问题的原因是法，如法行持。那么法的根本在业，那么现在业，所以我们了解业的真正的整个的内涵了解了，然后呢在这个内涵当中，我们要求的是些什么。所以是第一个是总业果，第二个是别业果。那么一步一步，所以我们下面了解。最后呢，了解了这个事情以后，那么我们就说，该怎么办，该怎么办？所以最后忏悔，把以前的净除，现在的防止。于是在这种状态当中，你不再忧愁堕落，永远保持暇满人身，然后在这个基础上面生生增上、生生增上。现在虽然苦苦恼恼，那已经不错了，比现在更好的，当然我们不必怕呀！何况你这样增上 (p30) 的最后结果达到圆满的佛地，那么这一个次第我们都已经了解了。[20:37]
但是这一个道理要达到什么样的情况才算呢？所以昨天把“生此意乐之量”说明白。这个道理虽然懂了这样说，可是，是不是内涵跟它相应，你要如实地检查一下。不是说，啊，说了一个道理就算哪！这个事实的内容如果不相应的话，前面一再告诉我们，不管你说得多么好听，不管你说得多么好听，到最后的结果，还是把你送下地狱，那还是毫无意思。所以在这一个地方，我们特别要了解一个事实。什么呢？就是，不是一个道理，而是要把这个道理如实去做；遵照这个道理如实去做，产生如实地功效，那么这个就是，说生此意乐之量。生起来了以后，还要令这个坚固，那个时候才行，那个时候才行。[21:55]
关于这个前面的事情，我们应该牢牢记在心里面。目前我们真正要做的就是这个，所以共下士这个是最基本的。假定说你对于现世的这个一切，放不下、看不破的话，那所谓的希求后世，那都是空话，那都是空话！而这个共下士真正要的增上生，是求下一世，这个下一世有它特别意义哦，特别意义哦！从表面上看来下一世，你真的到了下一世，下一世还是求下一世，下一世还是求下一世哦！这个真正的意义在这里。到最后那个下一世什么呢？就是佛，这是我们应该了解的。可是这个殊胜，这一点深入的意义留到下面去讲。那么第三，最后一点，看文。[22:56]
Clearing up misconceptions concerning the attitude of a person of small capacity
(p31) 【◎ 第三除遣于此邪分别者。】
同样地，说明了道理以外，有一类错误的，他要把它排除掉。[23:07]
Misconception: In the scriptures it says that you must turn your mind away from all the excellent things of cyclic existence. Someone could misinterpret this and think that is improper to develop an interest in high status [as a human or deity] in which body, resources, and the like are excellent, because it is within cyclic existence.
【谓有一类，以佛经说，悉应背弃生死所有一切圆满，为错误事。作是念云，身受用等诸圆满事，增上生者，皆是生死，发求此心不应道理。】
那么它错在哪里呢？说有一类的人士，他看见佛经上面告诉我们说，说生死当中的一切的圆满哪，那都是虚假的，我们应该晓得它的过患，应该背弃它，应该背弃它。所以他就看见经上这么说，所以他就说：“哎呀，既然经上这么说，所以我们眼前的受用等等，这一种属于增上生的事情，那个都是生死轮回当中的事情，要求这个不合理，要求这个不合理。”对这个话我们听起来：对啊！千真万确，我们不要它呀！实际上是不是这样呢？不，不！对于求声闻乘来说，是！因为声闻乘的目的，的的确确“急求解脱”，他全部的精神求解脱，根本不要别的，根本不要别的。但是现在这个地方，它有它特别意义，看下面：[24:45]
Response: There are two kinds of objects of interest: those which you diligently seek temporarily and those which you diligently seek ultimately.
【然所求中略有二类，谓于现位，须应希求，及是究竟所应希求。生死之中身等圆满，】
说我们真正要求的这个增上生哪，一共分两部分、两类：有一类呢就是求现生，为 (p32) 了现世的快乐；还有一种呢，为了要求究竟的利益。那么那个时候，我们也要利用这个身体，不但要这个身体，前面告诉我们，你为了要达到最圆满的修道进程所用的身体，平常一个还不行，一定要最好、圆满具足种种德相的身。这一个身是增上生，这是为了究意意义而要求的，分成功这个两类。这个前者，对于现生要想求快乐，那个是的的确确，不管哪一个，五乘共法当中，统统排斥的，一有这个概念，跟佛法就不相应，完全不相应。至于后者呢，这就是我们修学佛法的人需要的，所以下面说，[26:20]
Even persons who strive for liberation must diligently but temporarily seek excellent bodies, etc., in cyclic existence.
【希解脱者，于现法中，亦须希求，】
这一个真正求解脱的人哪，对于这个增上生也要的。为什么呀？[26:35]
For, they will ultimately attain certain goodness through a succession of lives in high status.
【以由展转渐受此身，后边乃得决定胜故。】
说你必定要凭藉了这个圆满的暇满人身，不但得到人身哦，单单这个人身还不具足，要具足种种最圆满德相的这一个人身。根据这个作为修行的工具，然后才达到究竟圆满的“决定胜”，这样。所以说：[27:06]
Further, not everything within high status—excellent body, resources, and attendants—is included within cyclic existence.
【非凡所有身及受用，眷属圆满，增上生事，一切皆是生死所摄。】
(p33) 说，不是说所有的这些事情啊，都是生死轮回当中。是，目前它是在生死轮回当中，但是你要跳出生死轮回，还要藉这个在生死轮回当中的暇满之身，去修习以后。这一部分这是我们要的，这我们要认得非常清楚、非常明白。以我们眼前来说，我们处处地方，这个饮食、受用，种种地方的呵斥不好；欸，但是它有个好处，什么好处啊？修行还必要藉它，就是这样。所以讲究这个眼前这个，我们不需要；可是吃饱了以后让你修行的这个，却是我们需要的。眼前是如此，整个的生命亦复如是，我们要懂得这个道理，那么在这个里边，你能够邪正分别得清清楚楚。要不然，我们到哪里都是含含糊糊，哎呀，好像是这样，好像是那样，不知不觉之间，那个错误夹杂的东西都夹进去了！那么继续下去。[28:32]
The most excellent body is a buddha's embodiment as form; the most excellent resources are the riches of this embodiment's realm; and the most excellent attendants are this embodiment's retinue.
【以其身等圆满究竟，即佛色身，圆满佛土，佛眷属故。】
因为最后边际的这个增上生，达到最究竟圆满的时候，以及你周围所有圆满的一切的事情是什么呢？就是你圆满的报身，就是你圆满的佛土，以及你圆满的眷属，就是这样。所以它所求的不是眼前的，但是反过来说，你觉得既然要，然后你讲究眼前，那你又完全错了，这个里边的细微的道理，我们一定要分别得很清楚。理路上面分别清楚了以后，然后呢，在自己的概念上面要时时检查、检点。[29:27]
65B Commentary
ENGLISH LR V.1 P.258 (COMMENTARY V2. P210
Through delighting in conscientiousness And fearing unruliness, Monks pull themselves from the miserable realms, Like
elephants pull themselves from the mud.
For us to be true renunciates, we should strive to restrain ourselves, to conscientiously restrain ourselves. There is also a “delight,”mentioned, ah, how marvellous! When you first started to restrain, it is pretty hard to do so. But once you’ve restrained to the point of tasting its sweetness, the more you do it, the happier you become. Ah, the more you do it, the happier you become! There are a few fellow practitioners here [who have already done that], this is absolutely true. That’s why I do want to encourage you. Not only you can do this, even for the female practitioners from Zhèng Jué temple, after hearing this, they kept at it. Ah, I am truly impressed! Within our temple here, we have not even start to practice. But they had started to study and practice by themselves. As long as you are willing to practice accordingly, in the very beginning, you will feel, um, you will feel that this does not really suit you. But gradually, gradually, the happiness will come. You will become happier and happier. In the end, even if we ask you not to walk down this path, you can’t do it! Everyone will have this experience. Hence this is a happy thing. [02:04]
Also, there is “fearing unruliness”! After you get a taste of it, that’s when you will feel, oh, unruliness is that horrendous! But we have yet to understand the principles, so the best thing to do is to have faith in the Buddha’s words. Oh, this unruliness, it is very terrible, very terrible! If you can practice with great efforts. Then naturally for whatever karma that you create, the corresponding effect will be issued. Hence to escape from the miserable realms, you are the one who will lead yourself out. That’s when we are saved from the mud. [02:05]
Through delighting in conscientiousness And fearing unruliness, Monks shake off all sins Like the wind shakes leaves from the trees.
The earlier part talks about the elephant being pulled from the mud. Oh, this is really toilsome! But later, it’s like “the wind shakes leaves from the trees.” Ah, that is very easily done. Oh! Yes, it is difficult at the very beginning. But it becomes very easy at the end. When the wind blows, the leaves will just fall one after another. So the nonvirtuous karma is cleared away immediately.
This being so, the proper view of dependent-arising and the causality of the two types of karma is the indispensable foundation for the practices of all the vehicles and the aims of all beings.
As Nagarjuna's Friendly Letter says;
If you actually desire high status [as a human or deity] and liberation, You must familiarize yourself with the correct view. With wrong views even a person who acts well Will have terrible fruitions in all lives.
The earlier part was citing from the sutra earlier and now here is a commentary. The Nagarjuna Bodhisattva tells us. Why do we call this the Friendly Letter? Because this is your true friend! This is your real kin! The thing that we do normally, [it’s all about] “me, me, me, me.” This is our enemy! So this truly good friend, this true kin, what does he tell us? If you seek after happy realms, seek after liberation, what should you do? This one sentence, “you must familiarize yourself with the correct view.” Now for us, there is only one real important thing that really matters, if you have the correct view, everything else will come later. If you have the correct view, everything else will come later. So what’s important for now, it’s not about, “ah, I have to learn meditative concentration!” “We have to learn something!?” “Ah, I have to achieve one-pointed concentration!” No! If you have the correct view and recite the Buddha’s name, you will certainly obtain the onepointed concentration. Not only one-pointed concentration, even Samadhi is possible, if your lifespan is a little longer. This is absolutely true. Contrary to that, “With wrong views even a person who acts well,” oh, if a person has the wrong views, no matter how well he practices, no matter what he does, “Will have terrible fruitions in all lives.” Not only the mundane world people, even for renunciates, no matter how well they practice, how well they have guarded the seven physical and verbal actions well, but if the views are incorrect, the end result will still be suffering. Not to mention the regular folks, not to mention the regular folks! [02:39]
Okay! At this point, regarding the “dependent arising,” the principles on dependent arising and emptiness have yet to be mentioned since we are still in the path that is shared with the person of small capacity, this would mean that for the principle of karma, for the cause and effect of suffering and pleasure, you can see this principle as according to the teaching without any mistake. What is this thing? For all the benefits to be obtained by all the vehicles, the deities and humans, the Shravakas, the Pratyekabuddhas, the Mahayana vehicles and all beings, this is an “indispensable foundation for the practices.” It is the fundamental root cause! One cannot go without it. Hence now, the first thing that we need to really learn is this, is this, is this! [04:56]
[Hence, using what has been explained as illustrations, you should look at the Mindfulness of the Excellent Teaching, the Sutra of the Wise and the Foolish, the Hundred Actions Sutra, the Hundred Bodhisattva Stories (Bodhisattvavadana-kalpalata), the prefaces in the discipline, and other scriptures as well to develop an intense and enduring certainty. Take this to be a goal of crucial importance.]
So we should follow the principle being explained earlier. We should also read the Mindfulness of the Excellent Teaching, the Sutra of the Wise and the Foolish, the Hundred Actions Sutra, the Hundred Bodhisattva Stories (Bodhisattvavadana-kalpalata), the prefaces in the discipline. There are many others like the Sutra of Miscellaneous Jewels (Saṃyukta-ratna-piṭaka-sūtra), Jātaka sūtras, and also ity-uktaka, these are the ones. And then there are “other scriptures.” like the ones I have been asking you to read such as Liao Fan’s Four Lessons, the story of Yu-Ching-Yi-Gong meeting the Kitchen God story, and classical Chinese Moral Stories. These are the ones. The more you read, the deeper will be your impressions are. You will have to do so to what extent? We have to do so until we “develop an intense and enduring certainty.” Your mind develops this certainty with no doubts. And you have to maintain this certainty continuously. Not only continuously, it must be intense and enduring. We should make this as the most important thing in our practice, most important thing in our practice. [06:00]
Hence Venerable Yin-Guang told us that cause and effect is the framework of the Discipline Sect. What makes up the framework of the vows of ethical disciplines? Cause and effect! There is nothing else to BuddhaDharma, there is only this. It is precisely because of the existence of cause and effect, that is why ethical discipline, meditative concentration, and wisdom are taught. These are all established on that foundation. This is what we need to understand. [07:24]
b)The measure of the attitude of a person of small capacity
c) Clearing up misconceptions concerning the attitude of a person of small capacity
Now this place explains exactly this principle. So now it's fine. Ah! We now understand this principle. We now have the correct quality (the exact attributes to the attitude). The second one, what is the correct measure of that [attitude]? Number two. [07:47]
b) The measure of the attitude of a person of small capacity
This needs to be examined first! This is on the quality [or attribute], to see whether the attitude is exact or not. And then how strong should the attitude be and what it would indicate. [08:04]
Previously you have had an uncontrived interest in this life, while your interest in future lives has merely been an understanding that follows what others say.
We should examine, examine ourselves. If you have the attitude of "uncontrived interest," what is an uncontrived interest? That means that it is unerringly just that way. Unerringly, what is unerringly that way? That you have an "interest in this life," you seek for things of this life in your heart. In this case, to say that you have an interest in future lives will just be empty words. This part is the path that is shared with the people of the small capacity. To be on the path that is shared with those of the small capacity, what is the real foundation to the path of the small capacity that it has told us? It is to take interest in future lives. Why should we take interest in future lives? That is because we can see it very clearly! At the moment of death, what would this life come to? What would this life come to? A pile of ashes! Other than ashes, there is also nonvirtuous karma! You cannot bring any of the ashes with you, and then, the nonvirtuous karma will send you to hell. Hence the things of this life are absolutely not what we need. If you just examine yourself, it's simple [to see]. Don't be saying that you already understand the principles, you already understand the principles! If you really do understand the principles, as soon as you take a look inside your mind, you will feel, oh, I am still busy with this now! I'm sorry, [if that is the case,] it won't count [as having the correct attitude]. [08:18]
Hence if you can examine yourself according to the teachings, you just won't find yourself clinging onto things. Why do you cling onto things? What do you cling onto? You cling onto all the things of the present. [But if you can develop the correct attitude,] you won't cling onto the external objects, the internal objects, even if they are right in front of you. Oh, as you go to the kitchen, when you see something delicious, as soon as you lay your eyes on it, you will immediately feel, "This great enemy has put me in great misery life after life!" You'll feel that you can't get rid of it fast enough! It is that plain and clear to see. Why would you be talking about nutrition, not having enough of this, that being bad, it is not savoury...ah, you want it to be less salty, more salty or you want something sweet! So naturally, not to mention MSG and so on, even soy sauce and other spices will be given away. A small bit of salt will be absolutely enough. If there is no salt...so what if there is no salt? Even the bones will have to be cremated [in the end]. That is absolutely true! Hence this is why at this point, pay attention, instead of busying ourselves with these things, what we should really get busy with is this. If you can solve this problem, then everything else will be naturally solved. This is great! We now change it around. [09:29]
You have generated the attitude of a person of small capacity when these interests change places, and your interest in the future has become paramount, while your interest in this life has become merely incidental.
Um, your interest in future lives becomes paramount. What is present now is secondary. So you will generate this attitude. But "Interest in this life" is not ignored! We still need it. Why? If you want to practice, what will you need to practice? You will still need this thing, [this body as a tool] to practice. So you still need it. Hence the Buddha told us that we still need food. What is this analogous to? The paint to the car, it's still necessary. Hence he said, as long as you are full, being full is good enough. That's it. We now often want to talk about nutrition, but actually real nutrition comes from the mind. Let me tell you this. I have said too many, too many stories to illustrate this before. If you become really motivated in your mind, there wouldn't be any of these problems. This is especially true now that we have understood the reason for you being really strong or weak. Is that an effect of the nutrition that you so speak now? Yes! Maybe a third or a fourth of it is from that. But the karma from past lives is the primary reason. That is why people say they gain weight from just drinking water. That is absolutely true. So what else do you need to do after you generate this [attitude]? [10:38]
However, you must make this attitude stable.
You will have to make it stable. [11:43]
Thus, once it has occurred, cultivate it diligently.
Even after it has occurred, one will still have to strive at it, not to mention that we've not even developed it! This is a measure of our attitude, to measure our attitude. Next? I will not continue just yet, let me tell you a story first. I have said this story before and I will say it again today. My physical health has always been bad. You've seen it yourself. Yes, ah, this is all a result of my past karma. It's like that. Adding to that are all sorts of inappropriate conditions that I've come across, and so I have had many ailments throughout my life. I have for the last few years stayed in the United States. You know, oh for those of you who have been to the United States, you know how they live there. When I first arrived, I was with The Buddhist Association of the United States. And the assistant director [of the association] worked in the St Rochester hospital. He was the department head for the senior rehabilitation department. Ah, he truly...He gave us lots of information on nutrition, how much calories you will get from eating this, how much calories you will get from eating that. And then when I moved to Los Angeles, the living condition was really good too. Ah, that is why now, for example if we get something like the cookies or chocolate, we would all feel that's great. But when we were there, we never wanted to eat any of these things. It was like that. Even if you eat cheese, there would be the best ones there. Yet no matter how I ate, I remained thin. I just couldn't get better. [11:46]
Later, when I went to India, I stayed in Dharamsala. What did we eat there? When we get up in the morning, there would be a cup of tea. But they served butter tea. My stomach was sensitive, so I couldn't eat it. And then there was a big pancake. The big pancake was too big, so I could only eat half. Therefore, I would ordinarily drink a cup of water and eat half a pancake. What did we eat for lunch? Buns. Oh, they could eat quite a few buns. I could only eat half of a bun. Why? There was nothing else to eat! What would be considered a side dish? If today is going to be napa, then there is only napa. If there is going to be potato tomorrow, then there will only be potatoes. If there is going to be eggplant the day after, then there will only be eggplant. At night, there will be rice and then a little bit of soup. The soup is just basically adding a little salt [to the water]. Like that. So at the time, in the beginning, I didn't eat at night. Later, hmm, [I realized] I needed to eat at night. But I couldn't eat much of those things. So I would take the big pancake distributed to me in the morning, eat half of it in the morning and eat half of it at night. Just like that. So you can say what nutrition is there? You tell me, what nutrition is there? But for the past ten years, my health was at its best in that period of time. It was very plain and very clear to me. My qi had never been as strong. And when I weighed myself, when I weighed myself, I actually gained weight. When I walked I felt that my body was light and strong. I didn't have any problem with the stomach either. Hey! That was my personal experience. [13:13]
Therefore for everyone here, you absolutely do not want to be just discussing it only! If you are just beginning, yes, yes, [this does happen]! I am not overlooking that. I do know that is how we ordinary beings are. But you must pay absolute attention to your views! After you learn Buddhism, don't be still preoccupied with this. That is why he told us earlier, what we need to learn now is the correct view. So you should on all occasions remind yourself, "Ah I am ashamed! I am still inadequate, that is why I can't let go of these things!" You should have this kind of attitude and persist in your efforts to go deeper. This way, you will be gradually, gradually, gradually advancing. You will naturally progress day by day, day by day until you accomplish it. Hence when you are really able to purify the afflictions in your mind, oh, then for this physical body, what is the real best avenue to health? It is through your mental power. In the future, you will eventually understand this. [14:29]
Actually for this thing, no need to mention Buddhism, even in science, there have been many evidences provided. If a mother, if she develops a temper, when she becomes hostile, her milk, what is secreted in her milk [at this time?] I think you may have possibly seen this science report. If you give this kind of milk to a child, the child may not necessarily die from the toxins. But if you feed it to the mouse or something, the mouse will die. That is because as soon as we develop hostility, what is secreted is harmful to our bodies. So if your mind continues to accord with attachment, hostility and ignorance now, no matter how much nutrition you give yourself, you will spend a great deal of efforts to no avail. But if you can accord with the teaching and remove these things, you won't need much nutrition. [15:16]
That is why during the Buddha's time, being the way they were, they had great energy! Just take a look in China, Venerable Xū Yún, 120 years old, he never cared for nutrition! Not only me, myself, but look at my mother. My mother is 87 years old this year. Also there is one of our great Dharma protectors Mr Tan from Los Angeles, his mom is more than 90 years old. The year that I saw her, I can't remember if she was 84 or 85. She told me, "Oh, when I am at home..." She is not used to being in the United States so she still worked hard at home. She said that for something weighing more than 100 Jin, if you ask her to lift it, she can put it on her shoulders without any problems. (Translator note: One Jin is 500g) I had tried it myself once. Ah-ya, I couldn't even lift something that was 50 Jin. So you say what does she eat? I went there to take a look at what she ate? It was very simple. She just ate white rice, and then, fermented tofu. That was all. So you tell me, what nutrition is there? That is why you absolutely, for those of you training in Buddhism, this is a point that you should particularly be careful of! If you cannot let go of the things in this life, I am sorry, it is not Buddhism! [16:02]
However, at this point we should note this, it is not telling us to immediately let go at once. This is one point that we must particularly understand in the view. All the methods that he has told us in the beginning were key points. To know the faults [of this life], that's most important. As you understand the faults of it and make efforts to reflect, you will readily let go in the future. Hence what is really brilliant here is that he has told us the correct view! What you should do about your mistakes. [17:14]
Now let us open up to page 150 (English text, page 261) on The Great Treatise on the Stages of the Path to Enlightenment. In regards to karma, in regards to karma, there is no harm to review this again, to review this again. After we understand how life is impermanent, fleeting and that in a blink of an eye's time, we will die. When we die, all the excellences in our lives will seem like a dream, will seem like a dream, nothing will be left. No matter what great wealth you had, no matter how close you were to your parents, wife, and children, you can take nothing with you. No one can follow you or is willing to follow you. Even if they are willing to follow you, they can't. Even your own body, by then, will be burned to ashes. You can't take the ashes with you either. They are not yours. There is only one thing [that will follow you], that is karma! Yet we are greedy for some puny advantages when we live, and this karma will bound us tightly life after life. Because of this reason, since we wish to be freed from this, it is how we have come to find this refuge. [17:47]
After finding refuge, we have further understood that, oh, after going for refuge, the real cause to freeing ourselves from these problems is the teaching, to practice according to the teaching. The root to the teaching lies in karma. So here is karma. We have therefore come to understand karma's true content in its entirety. Among the contents, what do we need? Hence the first thing was to reflect on karma and its effects in general, the second one was to reflect on the distinctions among the varieties of karma. Step by step, we understood the rest. Finally, after understanding everything, then we said, what should we do now, what should we do? That was why at the very end, there was the confession to purify and eliminate what had been done in the past and restrain to stop it from occurring again. Under this circumstance, you will no longer feel sorrowful or miserable, nor will you fall [into miserable realms]. You will always maintain this human life of leisure and opportunity. And then upon this foundation, you will attain higher status life after life, higher status life after life. Though you feel suffering and torments now, but what you have is already considered not that bad. So to obtain something that is better than what we have now, of course we won't be afraid of that! Not to mention the final result of your advancement is the perfect stage of Buddhahood. So now we have understood the delineated stages. [19:17]
For this one principle, to what extent will it have to be cultivated before it counts? This was why yesterday I explained "the measure of the attitude of a person of small capacity." Though you understand what the principle said, but, whether you accord with its meaning is something that you need to honestly examine yourself for. This does not mean that, ah, just by restating the principle and it will count! If the actual state of being does not accord, it has been told to us time and again, no matter how pleasant your speech, no matter how pleasant your speech, the end result will still send you to hell. It will still have been rendered completely meaningless. Thus at this point here, we should especially recognize this one fact, what would that be? That is, it's not just a principle, but that you need to actually put it to practice. You follow the principles and honestly practice it to generate an honest effect. So then this will lead you to a measure of the attitude of a person of small capacity. After developing the correct measure, you will have to make the attitude stable. That's when it will work. That's when it will work. [20:37]
Regarding what has been said just earlier, we should firmly remember it in our minds. What we really have to do now is exactly this. Hence the path that is shared with the persons of small capacity is the most fundamental of all. If for all the things in this life, you cannot let go or see through them, then to claim that you take interest in future lives will just be empty words, will just be empty words! The real interest as a person on the path that is shared with the persons of the small capacity is to obtain high status in the next life. But there is a special meaning to this next life [that we so seek], a special meaning to that! On the surface it would appear as though you have an interest in the next life. But when you get to your next life, in that next life you are still interested for the life after. In the life after, you are still interested for the life after that! The real meaning of it is right here. What is the very last "next life"? That is when you become a Buddha. This is what we should understand. But the auspiciousness of this, the deeper meaning of this will be saved to be explained later. So number three, this is the final point. Let us read on. [21:55]
c) Clearing up misconceptions concerning the attitude of a person of small capacity
Similarly, after the principles are explained, there are some errors which he is now going to clear up. [22:56]
Misconception: In the scriptures it says that you must turn your mind away from all the excellent things of cyclic existence. Someone could misinterpret this and think that is improper to develop an interest in high status [as a human or deity] in which body, resources, and the like are excellent, because it is within cyclic existence.
Where is the error? There are these people, upon seeing what the scriptures told us, which is that all the excellent things of cyclic existence are false. We should know their faults and should turn away from them, should turn away from them. Hence, after they read from the scriptures, they will therefore say, "Ah-ya, since the scriptures said this, therefore for all the resources and so on that are in the interest of attaining high status [as a human or deity], these are within the cyclic existence. It is improper to be seeking for these. It is improper to be seeking for these." For us, when we hear this, "Yes! This is absolutely true. We don't want it! But actually is it like that? No, no! For those striving in the vehicle of Shravakas, this is true [for them]! It is because the goal of the Shravakas will absolutely be "in haste for liberation." So he would devote all of his energy to strive for liberation, he needs nothing else at all, needs nothing else at all. But in this section, there is special meaning within. Let us read on. [23:07]
Response: There are two kinds of objects of interest: those which you diligently seek temporarily and those which you diligently seek ultimately. Even persons who strive for liberation must diligently but temporarily seek excellent bodies, etc., in cyclic existence.
This says that to truly seek after high status, it is divided into the two parts, the two types. One kind is those which you seek temporarily, for the happiness of this life. Another kind is those which you seek ultimately. For the latter at this time, we would want to make use of this body. Not only do we need this body, the earlier section told us that in order to obtain a body that is suited for the most optimum cultivation, it is not adequate to just have a single qualification. We must have the most excellent, a fully qualified body in every aspect. This type of body is called attaining high status [as a human or deity], which is sought after for the purpose of the ultimate. So there are these two types. The former seeks for the happiness of this life. That is indeed, among the shared teachings of any of the five vehicles, completely refuted. As soon as you have this concept, you are not in accordance with Buddhism, completely not in accordance with Buddhism. As for the latter, this is what is needed by us who are training in Buddhism. Hence it says this next. [24:45]
For those who strive for liberation, they need to attain high status [as a human or deity] as well. Why? [26:20]
For, they will ultimately attain certain goodness through a succession of lives in high status.
This states that you must depend on a complete human body of leisure and opportunity. Not only do you need to have a human body, but to just have the human body is not enough, you will need to have a human body that is most qualified in every aspect. Using this as your tool for cultivation, you can then reach the ultimate and quintessential "certain goodness." [26:35]
Further, not everything within high status—excellent body, resources, and attendants—is included within cyclic existence.
Therefore, it's not that all these things are a matter of cyclic existence. Yes, as for now, these are things in the cyclic existence. But to be freed from cyclic existence, you will have to depend on this body of leisure and opportunity residing within the cyclic existence to practice. This part is what we need. This is what we should recognize very plainly and very clearly. For us now, in many instances, food and resources are reproached for their faults. Eh, but there is one benefit to them, what is the benefit? We need to use them to practice. That's it. Therefore, to devote particular attention on things before us, we do not need to do that. But something that allows you to practice after eating it, that is necessary for us. It is so for now, it is so for our entire life as well. We should understand this principle so that within this, you are able to distinguish the correct versus the misconceptions. Otherwise, it would just be vague and ambiguous everywhere we go. Ah, it would seem to be this way, or it could be that way. Unconsciously, the errors are all mixed up inside! So let us continue. [27:06]
The most excellent body is a buddha's embodiment as form; the most excellent resources are the riches of this embodiment's realm; and the most excellent attendants are this embodiment's retinue. [28:32]