菩提道次第广论手抄稿:旧版第七十一卷A面

English

（手抄稿 第九册 p213）[00:05]

却它收效最快，所以我告诉你们要烫手指，不要烫那个，烫这个的原因在这个地方，这是随便，虽然这个是并不善巧，可是确实不妨以你们自己的量去想一下，然后呢在这个犬豕当中所食的不净高过于须弥山，这个是对贪的人，对贪什么？饮食等等。还有呢对亲友难分别的人，由生死中别离，别离了以后，我们流的眼泪，已经高过这样，你想到了这一点，难舍的这种事情，没有一点舍不掉的。还有呢如果瞋心大的话，你看看你为了大家一点斗争，这个平常我们斗争中不须送掉性命吧，斗争乃至把命送掉那个头积起来高过于梵世，那个不得了。我们堕落小虫当中食这个大粪、土，也这么多。[01:20]

p. 163 (10)

Thus, the 《Array of Stalks Sūtra》 states： 

(p214) 【如是又如《华严经》云：】

他不断地用那个经上面的证，无非是用种种方式，总是我们越多，总有一个地方能够触到我们的心，那个时候不要轻轻放过哦！当你触到了这个心上面的时候，你要想办法把你这个相应的感触，那个时候加深它，那个力量就从这个地方产生的，那个地方产生的。所以你平常的时候尽量地多去研阅，当一下触到了，你停在那个地方。唉呀，对呀！使得这个心量慢慢地加强坚固、加强坚固。你这样地经过三番五次努力，以后就容易慢慢、慢慢地产生对治这种效应。那么《华严》怎样说呢？[02:06]

Remember the infinite bodies which, in the past, You wasted senselessly on account of desire; Now in this life truly seek enlightenment; Take up disciplined conduct and thereby destroy desire. Remember the infinite bodies which, in the past, You wasted senselessly on account of desire. As many times as there are grains of sand in the Ganges You failed to please the buddhas and ignored their teachings such as this. 

【“汝应忆念为诸欲，徒耗诸身前边际，今求菩提具禁戒，由禁于此摧诸欲。汝应忆念为诸欲，徒耗诸身前边际，未能承事恒沙佛，未从佛闻如是语。”】

它经上面，前面是单单从苦的那一方面，这个方面又正面地告诉我们：你想想看呀，我们为了前面这种无理的贪欲，然后呢虚耗的这个生命，不晓得无量无边哪！现在是为了解决这个无义的痛苦，然后一心努力地如法行持，然后呢依戒定慧这样，应该努力趁这个机会，把这个欲摧毁呀！在我们这里，的的确确正应该努力的。所以跑到这地方来，我们正应该努力的在这地方，这一点这是最重要。如果跑到这个地方来，这个地方还是嘻哈 (p215) 放不下，这个千真万确的，脱下衣服回家去；先忏悔，等到有了力量再来。嘻嘻哈哈那在家人的事情，出家人做的事情是这个，说：“我跑到这个地方来，为什么要做这个的！”嗯，那么这样。所以我们这里有一位同修我非常赞叹他，他觉得：我持了戒做不到，舍戒。乃至于必要的时候，连它沙弥都不要，然后做净人伺候你们，必要的时候回家去，然后吃尽了苦头再来。这个才是有志气！这个每一样事情，应该我们要了解这一点哪！[04:03]

Even if you gained the vast wonders of cyclic existence, they would be illusory. 

【谓尽所得三有盛事，悉皆欺诳，领受无量无义大苦。】

不管你得到的三有之间一切好事，那个都是什么？“欺诳”两个字。它骗了你，一点点地骗了你，结果呢受无量无边大苦，这个大苦还是无义的。为什么说“无义大苦”？我们修行不是一件快乐的哦，修行是一件苦事哦！欸，但是修行—这个小苦而有大义！它现在呢大苦而又无义，这个我们要分别得清楚哦！欸，这个要万万地要分别得清楚。[04:46]

Bear in mind the countless bodies you have wasted in the past, experiencing limitless and pointless suffering. 

【如前唐捐无量色身，皆当忆念，】

以前已经不晓得白白地消耗掉了，这个东西应该好好地思惟啊！[04:57]

Consider that it will continue this way unless you make an effort to put an end to it. Develop a sense of disenchantment. 

【若后仍不策励勤修，更当如是，思惟此理，令起厌离。】

(p216) 如果以后我们还不努力的话，以后还是这样啊，这个是我们应该如法去思惟的，不要让我们难得的暇满的人身空空浪费掉。空空浪费都不可以，何况还要去思惟非理作意，把自己送到恶道当中去啊！所以这一点一定要生起这个厌离心啊！那个祖师怎么说啊？[05:33]

Jen-nga-wa said: Honorable teachers, how many bodies have you taken from beginningless time? Now, since you never practiced Mahāyāna teachings, you must apply yourselves assiduously. 

【慬哦瓦云：“觉垄敦巴从无始来，曾受何身，然皆未修大乘正法，犹如今日，故须策励。”】

啊！说从无始以来，这个受各式各样的身，但是没有修正法，尤其是“大乘正法”，像今天这样认真从来没有过，所以今天居然做了，赶快努力啊！记得那个祖师前面有一段话吧？人家看见他用功得不得了，就说：“某人哪，你这么用功你休息一下呀！”他说：“对呀，照理应该休息一下，但是我一想到这个生死痛苦、暇满人身，我就停不住了。”嗯，这样，那祖师的典型的公案，我们真正讲修行，要把这个作为榜样。所以他又说，我是仰望于……是怎么讲？“一心仰望这个，把古德的传记摆在脑筋里面，一心仰望，我要学他、我要学他啊！”我们千万把脑筋里面放不下的这种贪着，要丢到东洋大海。不要说这个人难舍，这个东西难舍，这样。这个也不行，那个也不行，所以这些东西千万要舍掉啊！[07:01]

我想到了这个，最近哪，早一阵子我刚来的时候，看见我们这里有很多这个梅干菜， (p217) 那个的确是非常好的东西。我说：“唉呀，我们这么多，就送掉一点啊！”就有一个人说：“噢，这个东西很好吃呀！”“哦，这样。那吃不完嘛，就送掉。”结果大家也是放那里，最近我听说生虫了。你看，人家居士一番好心送到这个地方来。唉！这种地方……。这要我的话，好吃，好吃赶快送掉。我看见很多祖师这种公案，那增长贪心，就增长贪心啊，我只要把肚子塞饱了那个是最好。所以人家弄很多好吃东西，我看见了就眉头皱皱，心里就害怕，就因为我的贪心还是很重呀！这个地方要看看那个祖师，祖师怎么做的，这个才是我们到这里来的目标。[07:56]

p. 164

Sang-pu-wa said： In this cyclic existence there are many turns of fortune for better and for worse; do not stake your hopes on them. 

【又如桑朴瓦云：“此生死中须多仰覆，此于心中实觉不安。”】

这个在现在生死轮回当中，我们都要……什么叫“仰覆”？反覆地多多思惟。你能够反覆地多多思惟，你心里面就不会像现在这样—哎呀，快乐得很啊！就不安了。于是你说怎么办哪？啊！他前面告诉我们思惟这个东西，“坐起慞慌，脑浆炎热”。啊，你坐立不安！唉呀，那个时候那个心里面就是，就像火烧一样的话，你实在是害怕得要命，一心求脱，那就对了。[08:38]

Reflect until you give rise to this kind of thinking; after you have developed it, you must continually sustain it in meditation. 

【乃至未能起心如此，须勤思惟，纵起亦当恒常修习。】

(p218) 说乃至于这个心里面还没有生起，要努力，纵然生起了还要继续不断。每一段前面讲完了，一定告诉我们这几句话，每一段讲完了，一定告诉我们这几句话。实际上呢，我们修行的时候也就是，没有别的就是这个。所以我们不必好高骛远，说：“唉呀，哪一个大法，哪一个大师呀！”佛早就说得清清楚楚了，就是这个样，你从那个根本上面去做，那就行了。尤其是最近又有人说：“哎哟，最近有一个大上师要来灌顶了。”喔唷，他又想办法要去灌顶。我就想起来了，据说来那个大上师白教的，这个锡杜佛爷，他的确白教的锡杜佛爷，那是非常精采的，非常了不起的。大宝法王走了以后，他现在认证的工作落在他身上，也可以说那他是第二把交椅。当然白教当中坐第二把交椅有四个上座，他就这个第二把交椅当中的一人，这个倒也是事实。[09:57]

但是我们不妨说，同样的白教的真正祖师是哪一个？马尔巴祖师，然后呢密勒日巴尊者，然后到冈波巴大师再发展开来。而其中尤其是密勒日巴尊者，那真是千古奇人。他说了两句名言，他怎么讲？叫“低处修时高处到，慢慢修时是快快到，一人修时是两人到。”你修的时候你慢一点，结果你到得快；你低的地方去修的话，你可以爬到高的地方；你不必忙要帮一切人，你先把你自己弄好。这是千真万确的事实，千真……他真正的成就，就在这个地方，他真正的成就就在这个地方。[10:51]

(p219) 所以你们看过他的传记的人晓得，没有看过他传记，我也把它说一下。他那时候修苦行，不得了！人家送给他一点东西，然后呢他是个在家人，尤其是西藏他们那个地方，就是不是像我们，一定要吃荤的—送他一点糌粑，送他一点点起士，还有送他一点肉干。到后来那个肉干上面生了虫了，他把那个虫拿掉，他后来想：“不对呀！它也吃，我也吃，你怎么可以抢它呢？好、好、好！我饿肚子，那个虫就让它吃。”结果他先头发誓了，说：“如果这一生不证道的话，我绝不为八风所动，绝不为这个生命而跑做任何。如果这样的话，宁愿让那个护法神把我一下弄死，下一世投胎我再来修！”结果到了眼前，眼看着没吃东西，饿了几天，他也不管。后来想：“对呀，我所以发那个是为修行，现在饿死了还是不能修行啊！所以这个并没有违背我的誓愿，那好、好、好，我讨一点东西去吃吧！”结果他就跑出去，一跑跑出去，欸，看见了那个绿的荨麻。[12:04]

你们不晓得那个荨麻什么东西，我这次到印度去才看见。哎呀，那个东西上头满身都是草，这个草上绿绿的，那个上面有刺，那个刺有毒的，这个毒不是中的毒哦！那时候我不知道，我就一碰，唉呀，一碰那个手整整痒了两天，唉，痒得你简直是不晓得怎么好！这么个东西！他居然拿这个东西，它那个嫩头就把它拿下来，他也不知道怎么弄的。他们说：“喏喏喏喏！当年密勒日巴吃这个东西。”我当时第一次听听也没有什么心里上 (p220) 印象，后来我刺到了，自己去想啦，哎哟！这个东西我哭了好几次。唉呀，想想古人这样，我自己实在是好差呀！人家还烧了这个东西，我还嫌这个不对、那个不对。哎呀，还要酱油、麻油一大堆。他那个东西，就吃荨麻，猎人不是跑得去找他吗？跟他要一点东西说：“我在打猎半天，我找不到东西吃，你的东西先分我一点，然后我找到了给你。”密勒日巴尊者怎么说？“哎，我吃的就是那个荨麻。”“哦，那好好，你总给我一点盐！”“盐！有盐就好了，我吃的就是那个荨麻。”然后呢，跟他要了几样东西，他就说：“我吃的就是这个。”结果因为一直吃那个荨麻，弄到后来，那个身上面都长出绿的毛来了。[13:28]

以后他的妹妹不是来找到他了吗？他的妹妹找到他的时候，那时经过一个地方，一个大喇嘛，哎哟，那个大喇嘛很神气，然后呢那个弟子很多。他的妹妹就跟他说：“唉呀，哥哥我找了你多少年找得好苦，居然最后找到你了。你在这里干什么？”“修行！”“那你怎么这么修行呢！我看见这个修行的大喇嘛，这么多人拥护，吃得这么好，他同样地修行，你为什么不这样修行？”密勒日巴尊者怎么说啊？“狮子跳的路，兔子我不敢跳啊！”他这么了不起的人，他把他看成是兔子，密勒日巴尊者真正了不起的地方！所以藏传不管哪一系、哪一派尊重他，他一生有这么高成就，就靠这个—他自己晓得我条件差。其实他条件真的差吗？如果我们比比，我们绝对没有一个人比得上他，乃至于百分之 (p221) 一、千分之一，他自己看“我是一个兔子”。哎哟，我们现在还看得自己很高咧，觉得：哎哟！这个不行、那个不行；看看那个瞧不起，那个瞧不起；这个也不要，那个也不要。那所以我们不成就的原因。[14:38]

所以在这个地方，我们要了解：这种情形我们真正要思惟观察的，不是它高高大法，而这个地方的基本。所以说“低处修时是高处到”，你把基础做好了。其实学到现在还是很清楚，一旦你对这个死念生起来了，你现在的眼前的难道还放不下吗？一旦你对于苦的了解了，你还会去找那些事情吗？这个死、这个苦什么？共下士道啊，“阿弥陀佛”啊！所以千真万确是低处修时，高处是无有不到的！然后呢你不要急，要忙这个、要忙那个，是“慢慢修时是快快到”，所以我们中国人说“欲速不达”，基础要坚稳哪！继续下去。第三个。[15:50]

(iii) The fault of casting off bodies repeatedly. The 《Friendly Letter》： Each of us has left a pile of bones That would dwarf Mount Meru. For each living being, if the bones discarded upon taking up new bodies did not disappear, they would tower over even Mount Meru. 

【◎ 数数舍身过患者。如云：“一一身体诸骨聚，超过几多须弥峰。”谓一一有情受身之骨，若不烂坏，多于须弥。】

然后我们舍身的过患。舍身、受身，我们舍下来的身、骨聚，不要说骨聚，烧成功的灰超过须弥山，唉！不晓得受了多少。那就是，想想我们实在是，弄了这么多次，结果呢！ (p222) 继续还在那个地方，继续还在那个地方，还不停止。所以前面说我们真的，我们的心真像金刚，什么东西都动不了，佛告诉这么厉害的，我们居然在那个地方动都不动。唉！我们要反过来，最好的我们哪，后面告诉我们的：我们软得像豆腐，软得像棉絮；那就差不多了。一点小小的事情，哦！心动。所以这个经上面告诉我们，真正好的良马见鞭影—那个好的马看见那个鞭的影子就奔了，我们也应该这样，一点点的小小的马上就策励，那这一生就有希望。下面 [17:08]：

(iv) The fault of repeated rebirth. The 《Friendly Letter》: If you looked for the limit of mothers by counting with earthen pellets the size of juniper berries, the earth would not suffice. 

【◎ 数数结生过患者。如云：“虽将地丸如柏子，数母边际未能尽。”】

这个不断地结生，然后生死流转当中舍身，舍身以后呢？结生，就是生死流转当中。如果我们把大地做成丸，丸子像柏子那么一点点大，然后呢我们数这个母亲，说我们的母亲，要找到那母亲的边找不到。[17:39]

Earlier scholars took this to mean that each pellet represents a living being who has been your mother, but this is incorrect. 

【昔诸先觉解释此义，谓一有情为母之量，此非正义。】

平常我们去看这个问题，总觉得：我们因为是不断地结生，所以每一次结生有一个母亲，要找那个母亲，这个找不到边。他大师告诉我们：不！这个意思不是这里。下面 [18:01]：

The《Clear Words: Explanation of the "Friendly Letter"》cites a sūtra which indicates

(p223) 【即此释中引经文云：】

下面，就是《亲友书》上面的，《弟子书》还是《亲友书》上面说的，解释当中引经文说 [18:10]：

that it refers to the line of matrilineal predecessors, from one's own mother to her mother, and so forth: For example, O monks, if someone took from this vast earth pellets the size of juniper berries and set them aside, saying, "This is my mother, and this is my mother's mother," then, monks, the clay of this vast earth would be exhausted, yet the line of matrilineal predecessors would not. 

【“诸苾刍，譬如有人，从此大地执取诸丸，量如柏子，作是数云：‘此是我母，此是我母之母。’而下其丸。诸苾刍，此大地泥速可穷尽，然诸人母展转非尔。”】

因为它那个经文上，在那释论上引经上的文—凡是菩萨造论，他都不是凭空的，一定是有凭有据根据经论，然后呢贯彻诸经义来解释这个道理。所以他引那个经论上面说：前面这个不是正理，那么经怎么说呢？就是就这一点事情来说，“诸苾刍”—就是告诉这比丘，佛告诉他譬如有人把那个大地那个土就做为丸，像柏树子那样，然后数：这是我的母亲，这是我母亲的母亲，母亲的母亲的母亲，母亲的母亲的母……这样。然后“下其丸”，每数一个下一粒，说这个大地所做成功的丸，很快就数完了，但是要找到那个辗转为母，找不到。这个什么意思？不是说我每生结生的这个母亲，就是说我现在生我是母亲，母亲哪来的？母亲还有母亲生，母亲还有母亲生……。[19:27]

Again, the reading of those former scholars is wrong because Nagarjuna's text says "the limit of mothers." 

【是显自母及彼母等母辗转次第，此论亦说母边际故。】

(p224) 我们在这里想：嗯？他为什么要说这个，这个有什么道理？好像在我们感受上面，前者比较对我们有影响—不是！他下面有道理的。[19:45]

You should understand how this causes you to be disenchanted as follows. The 《Four Hundred Stanzas》 says: 

【此成厌患因之理者，如《四百论》云：】

他每一个地方都引经据典的，在下面进一步说之前，这里先说一点。我们平常都是凭我们的想像的，这个地方告诉我们，不要凭我们的想像哦！我们的想像是什么？两个字—无明。而且不但无明而且还执着，还偏偏自己觉得对，毛病全在这里。所以凡是这个经论上面处处地方它告诉我们，我们要认得这一点，我们就有希望了，有希望了。所以任何一个地方，不要说这个解释对了嘛，你何必这么啰嗦呢！这个心理是什么？烦恼，就是你的习气。看看经论上面为什么这么说，它每说一个，总有它的特殊的意义在。那个论上面怎么说？[20:38]

You cannot see the initial cause of even a single effect; Seeing how vast the causes of even one effect are, who would not be frightened? 

【“若时虽一果，初因非可见，见一亦增多，尔时何不畏。”】

说随便一个结果，就是我们随便一个一生，这个说我们现在—“我”存在了，那么你找它的这个一个结果，你找它的因，找它的因，“初因”，最初的原因哪里来？你找不到，随便这个一果都找不到哦！啊！所以这一个因缘无尽啊！你总得想这个上面，既然一(p225) 切都是因缘，你要解决这个果，必定要从因上面；结果一个简单的事情，你找最初因找不到的话，可想而知这个事情是何等地复杂。既然这么复杂的，是何等地可怕。那这一下就找到更可怕的理由，懂不懂？所以我们现在随便说，唉呀，做一点小小的事情，不管你贪也好、瞋也好，你以为吃一口东西，那一口东西的吃下去的东西，找它的最初因找不到。如果你要将来把那一口东西吃下去要还的话，你要还尽是还不尽，意思就是这个说。然后呢不管你做任何一件事情，这个它根本的原因就在这个地方，因为你这个最初因找不到、还不尽，所以你永远在这个地方结生，永远要解决这个问题，它这个真正的困扰在这里。所以我们任何一件事情，当下就策励起我们大警惕来，这个懂不懂？[22:11]

这个要再说一遍，“若时虽一果”，就是说任何一个果，你要找那个果的最初的因，找不到，找不到！那个时候你怎么不怕呀，怎么不怕呀！所以由此我们眼前随便、随便一样东西，所以为什么我们现在不要说，哎呀，随随便便，好像尤其是现在出家人，反正人家送得来的，反正你尽量地好的吃，去玩哪、用哪、乐啊，啊，不可以呀！你拿这个东西自求解脱了，那的确因为你解脱了可以得到，让人家在这个福田当中种福；现在你不得解脱的话，人家也白白地浪费，你要还人家啊！既然这个因，头找不到的话，你还人家，你怎么还得干净哪！你怎么还得清楚啊！[23:03]

Candrakirti's commentary on this says: It is right to cultivate a constant sense of disenchantment, and a corresponding mode of conduct, in the face of this vast wilderness—cyclic existence—where movement is difficult on account of the dense forest of ignorance whose reaches cannot be measured. 

(p226) 【其释亦云：“此显由诸难可度量稠林相续，令极难行生死大野，】

就是这个样。啊！所以生死当中那个杂染，这样地、这样地复杂，这个是真难行啊！[23:29]

【常应厌患，随顺于此，当如理修。”】

这个道理，你应该好好的修啊！[23:37]

【如此当知。】

这是我们应该的。所以我们平常讲的业，好像业果—那是它最简单的基本业因，如果说你要找到那个基本因的辗转地推行的时候，只有佛才能够穷尽，只有佛才能够穷尽。所以我们必定要下足第一步赶快努力，赶快努力啊！这个就是它的道理。再下面。[24:04]

(v) The fault of repeatedly descending from high to low. 

【◎ 数数高下过患者。】

第五，上升了又要跌下去，这个是受不了。下去了你觉得上升，对不起，上升了还要跌下来。[24:15]

The 《Friendly Letter》：Having become Indra, worthy of the world's honor, you will still fall once again to the earth because of the force of past karma. Even having become a universal monarch, You will once again become a slave for other beings in cyclic existence. 
Though you have long experienced the pleasures of caressing the breasts and waists of divine women, You will once again encounter the unbearable sensations of the grinding, cutting, and flesh-tearing hell-devices. 
Having dwelled long on the peak of Mount Meru, enjoying the pleasant touch of soft ground on your feet, 
Imagine undergoing the unbearable pain of walking once again over hot coals and rotting corpses in hell. 
Having frolicked in beautiful groves and enjoyed the embraces of divine women, 

(p227) 【如云：“既成百施世应供，业增上故复堕地，既满转轮圣王已，复于生死为奴婢。天趣天女乳腰柔，长受安乐妙触已，后堕地狱铁轮中，当受粗磨割裂触。长时安住须弥顶，安足陷下受安乐，后游煻煨尸泥中，当念众苦极难忍。天女随逐受欢喜，游戏端妙欢喜园，】

p. 165

You will arrive once again in the forests of hell, where the leaves are swords that slice off ears, nose, hands, and legs. Though you have entered the Gently Flowing River with beautiful goddesses and golden lotuses, you will plunge once more in hell into scalding water—the unbearable waters of the Impassable River. 
Having gained the great pleasures of a deity in the realm of desire, or the detached happiness of Brahma, you will once again become fuel for the fires of the Unrelenting Hell, suffering pain without respite. 
Having been a deity of the sun or the moon, Illuminating all the world with the light of your body, You will return once more to dense, black darkness, Where you cannot see even your own outstretched hand. 

【后当住止剑叶林，获割耳鼻刖手足。天女殊妙如金莲，共同游泳徐流池，后堕地狱当趣入，难忍灰水无极河。虽得天界大欲乐，及诸梵天离欲乐，后堕无间为火薪，忍受众苦无间绝。得为日月自身光，照曜一切诸世间，后往极黑阴闇处，自手伸舒亦莫睹。”】

这个是高下。他讲高下的话，就是你先上，上去了以后下来，就这样。“既成百施世应供”，换句话说，你做了种种的布施，然后受到世间的种种的好的供养，那帝王啊什么等等。对不起，造了业以后你又堕落了，又堕落了。前天我们讲的那个故事当中就有这个，一个国王，他还做好事哦！吃醉了酒了，杀了一个人，结果堕落了。那现在这个时候，那我们看看，那不得了！所以世间是一无可取，一旦堕落了以后，对不起！“既满转轮圣王已”，那个是更好，一下在生死当中做奴婢，转轮圣王是我们世间最高的，奴婢是最差的。我们现在不要说转轮圣王，本来做个老板，忽然跑得去做一个伙计，我们就受不 (p228) 了，何况是转轮圣王！一下做个总统，忽然之间做个阶下囚。唉！然后呢升天，天完了以后到地狱，这个种种地方，它下面这个里边都受这个事情。[26:44]

通常像这个事情，我们好像不大容易感受得到，如果你认真思惟一下的话，我们还是很容易感受得到的。怎么思惟呢？譬如说，你们以前曾经有过很好的，譬如说很热望的一样东西，很热望的东西，忽然之间热望的东西失去了，失去了。通常一般来说的话，男女之间，哎哟，大家好得要命，忽然之间其中的一方移情别恋，然后看见你了，跟你白眼相向。唉呀，你那个时候内心的痛苦，那个比起前面这个里边说的话，那还不晓得差多少—那它只是失去了，你可没有受地狱唷！他不是喔，本来在天堂上面好成这个样的，忽然之间一下跑到地狱里面去。啊！这样的高下法，这个是我们应该体会到的。这个世间哪！然后你做生意，本来一向做得很得意，忽然之间做个阶下囚，欠了一屁股债。那本来你得意的，人家跑得来求你，忽然之间到了那个时候你又要避债，到处都不敢见人。那个比起这个上面说的话，那已经好得不晓得好多少哦！所以，数数高下的过患。下面说 [28:13]：

The three devices for grinding, cutting, and tearing flesh are those of the Crushing, Black Line, and Extremely Hot Hells, respectively. 

【磨等三铁轮者，如其次第，谓于众合、黑绳、烧热三中而有。】

就是指前面，上面他说的那个几样东西，那是指什么呢？本来在天上面，然后一下到 (p229) 众合地狱，到黑绳地狱，然后到烧热，三个地狱当中去。[28:44]

To be attended by divine women means to be served by goddesses. The pleasures of deities in the desire realm refers to the deities in the desire realm from the Heaven of the Thirty-three and above. Here, the light of the sun and the moon is described in terms that are familiar to ordinary people, without distinguishing between the support—the palace of the deity—and what is supported—the deity; if you do distinguish them, then the light is the light of the palaces of the sun and moon. 
Considering all the ways that you can fall from high to low places—as illustrated by these examples—you should be disenchanted with cyclic existence, because all of its wonders will collapse in the end. 

【天女随逐者，谓为天女之所依附。天界欲乐者，谓忉利以上欲天所有。日月光者，是如世间共许而说，未分能依及所依处，若分别说，乃是彼二宫殿之光。此等为喻，当思一切从高堕下所有道理，压患三有，以其三有一切盛事，最后边际，衰所摄故。】

他上面就是解释那个里面说的那些，那这个地方我们也不必一一细说。总之一句话：你再好的东西，最后—堕落。在任何情况之下，你只要还在三有当中，三有当中任何的好事，它最后的话呢，一句话—堕落，最后一句话—堕落。所以你想到这里，唉呀，“厌患三有”啊！所以这个难陀尊者，先不肯努力，结果一看地狱就努力了；喔唷，这样一看天堂就努力了。结果再到地狱里面一看哪，发现：唉呀，天堂受完了，还要回来，那是这拚命这个天堂也不要了。[30:02]

71A Commentary

(No English Translation available for this portion) [01:20]

ENGLISH LR V1. P283 (COMMENTARY V2. P213) [01:20]

Thus, the 《Array of Stalks Sūtra》 states： 

He keeps using the sutras to substantiate. He is nonetheless using a variety of methods [to help us]. It is just that the more we are exposed, there has to be something that will eventually affect our hearts. When that happens, do not let it go lightly! When it affects you, you must think of some ways to enhance this feeling that you have for it. A mental force is therefore developed through this, developed through this. This is why you should regularly read these as much as you can. When you all of a sudden develop some feelings for it, you should pause at where you are. It is true! Then, you should slowly increase and stabilize this type of cognition, increase and stabilize it. Hence, after you strive at it several times, in the future, it will be easy for you to slowly, slowly, produce efficacy for this type of remedy. So, what does The Array of Stalks Sutra say? [02:06]

Remember the infinite bodies which, in the past, You wasted senselessly on account of desire; Now in this life truly seek enlightenment; Take up disciplined conduct and thereby destroy desire. Remember the infinite bodies which, in the past, You wasted senselessly on account of desire. As many times as there are grains of sand in the Ganges You failed to please the buddhas and ignored their teachings such as this. 

In the sutra, it focused only on the suffering aspect earlier. This part will also explain it to us from the positive side. You should think about this, we had for this senseless desire wasted our lives countless times before! Now in order to be freed from this pointless suffering, we wholeheartedly strive to practice according to the teachings, and rely on ethical discipline, meditative concentration and wisdom. We should take advantage of the opportunity to strive and destroy this desire! Here, this is what we should indeed strive at. Hence once we have come here [to the monastery], this is what we should exactly strive at. This point is most important. If we have come here to exchange pleasantries and cannot let go of that, then absolutely, you should take off your robe and go home. You should first confess and wait until you have gained strength before you come back. Pleasantries are what the lay people do. Renunciates should do this, they would say, "I have come to this place. This is what I am here for!" So this is it. Therefore, there is this fellow practitioner here whom I praise very much. He felt that, "I cannot seem to maintain the vows well. I will [formally] give it up." When it is necessary, you may even want to give up being a novice monk and be an upāsaka at the temple to serve others. When it is really necessary, you will want to just go home and suffer many privations before you come back again. That is truly called having aims and ambition! For everything [that we do], this is a point that we need to know! [04:03]

Even if you gained the vast wonders of cyclic existence, they would be illusory. 

No matter what wonders of cyclic existence that you have gained, what are they really? "Illusory," this is the word. They deceived you. For some small wonder, it deceived you. Consequently, you will have to endure limitless suffering. This limitless suffering is actually pointless. Why does it say "limitless and pointless suffering"? Our cultivation is not something that is happy to do. Cultivation is a miserable thing! But cultivation - behind this small suffering, there is a great meaning! But this suffering now is limitless and pointless. This is what we should discern very clearly! This is what we should absolutely discern clearly. [04:46]

Bear in mind the countless bodies you have wasted in the past, experiencing limitless and pointless suffering. 

We did not know this before and have wasted [the bodies] for nothing. This is something that we should thoroughly reflect on! [04.57]

Consider that it will continue this way unless you make an effort to put an end to it. Develop a sense of disenchantment. 

If we do not strive from now on, it will continue this way. This is what we should reflect according to the teaching. Do not waste our difficult opportunity to obtain our body of leisure and opportunity for nothing. It is not permitted to be wasting it away for nothing, not to mention, using it to pay improper attention and sending ourselves to the miserable realms! Therefore, on this point, you must develop a sense of disenchantment! What did the former teacher say? [05.33]

Jen-nga-wa said: Honorable teachers, how many bodies have you taken from beginningless time? Now, since you never practiced Mahāyāna teachings, you must apply yourselves assiduously. 

He said that from beginningless times, we have taken up various types of bodies, but we have not practiced the sublime teaching, in particular, "Mahayana teachings." We have never done it as conscientiously as we have today. Therefore, as we actually got to do so today, we should quickly strive! Remember what the former teacher said before? When others saw how diligent he was in his practice, they said, "So and so, you are so diligent. You should rest for a while." He said, "Yes, logically speaking, I should rest for a while. But as soon as I think of the suffering of cyclic existence and my human life of leisure and opportunity, I just cannot stop." This is a typical story of former teachers. If we truly speak of cultivation, we should use this as our role model. Hence, a teacher also said this, I emulate...how did he say it? "I emulate with my whole heart. I keep the stories of the excellent persons in my mind. I emulate them with my whole heart. I must imitate them, imitate them!" We absolutely should let go of attachments and throw them into the ocean. Do not be saying things as these, "But it is difficult to let this person go and difficult to let that thing go." Like that. You cannot do this and cannot do that. This is why these are the things you absolutely should give up! [07.01]

I just thought of something. Not so long ago, when I first arrived here, I saw that we had lots of preserved mustard greens. They are really pretty good. So, I said, "We have so much of it, let us give some away!" Someone replied, "But this is very delicious!" "Oh, alright, but we cannot finish it, might as well give it away." But thereafter, everyone just let it sit there. Lately, I heard it has got bugs. Look at that. It was out of the lay practitioners' good intention that they gave it to us. On occasions like this... If I was handling it, when something is delicious, I would quickly give what is delicious away. I have read many stories of the former teachers. These things will only increase attachments, will only increase attachments. As long as I eat enough to make myself full, that is great. That is why when other people make lots of delicious foods, I would frown a little when when I see that. I am afraid because I know that my attachments are still strong! Therefore, this is where we should look at the former teachers. Look at what the former teachers have done. This is the goal that we have come for. [07:56]

Sang-pu-wa said： In this cyclic existence there are many turns of fortune for better and for worse; do not stake your hopes on them. 

In this cyclic existence, we all have to...what is called "many turns of fortune for better and for worse"? You will want to repeatedly and often reflect on this. If you can repeatedly and often reflect on this, your mind will not be the way it is now - feeling so happy! You will be anxious. What will you do then? He told us earlier to reflect on this [until] "...your head pounding, or like a man struggling in the desert." (Translator note: This is from the last section of the chapter on miserable realms. The English text's translation is a little different from the Chinese one.) You will be anxious! That is when in your mind, you will feel as if something is on fire. You will become very fearful, wishing only to be freed. That is the idea. [08.38]

Reflect until you give rise to this kind of thinking; after you have developed it, you must continually sustain it in meditation. 

This says that before you give rise to this in your mind, you must strive. Even if you have developed it, you must continually sustain it. After every earlier section, he would always tell us these few things. After every section, he would always tell us these few things. Honestly, this is all that we do in cultivation. There is no other thing to do than this. That is why we should not aim too high and be overly ambitious. We would say, "There is this profound teaching and there is that great teacher!" The Buddha has already explained this very clearly. This is how it is, you must practise beginning from the fundamentals. Then it will work. In particular, someone recently said this also, "A great lama will be arriving to give initiation." So he was figuring out ways to go and receive the initiation. I remember it now. They said that the great lama is from the Karma Kagyupa School - Tai Situ Rinpoche. Tai Situ Rinpoche from the Kagyupa School is indeed very magnificent, very brilliant. After His Holiness the Gyalwa Karmapa passed, as in common appearances, Tai Situ Rinpoche became one, to certify the next Karmapa. Hence, you can say that he is the second in command. Of course, within the Karma Kagyu lineage, there are four eminent lamas who hold the second highest post. And this Rinpoche would be one of the four who hold the second highest post. This is in fact true. [09:57]

(Translator note: Four eminent Lamas of the Karma Kagyu School: the 14th Shamar Rinpoche, the 12th Tai Situ Rinpoche, the 3rd Jamgön Kongtrül Rinpoche and the 12th Goshir Gyaltsab Rinpoche.)

But we might as well say, for the Karma Kagyu lineage, who was one of the genuine lineage masters? Master Marpa, and then there was also the Honorable Milarepa. And then there was Lama Gampopa, who developed and expanded the lineage. Among the teachers, the Honorable Milarepa was a legendary figure. He left us a few celebrated lines. What did he say? "Cultivate the lower teachings and you will reach the higher teachings. Cultivate gradually and you will reach your destination sooner. When one practices, two people will achieve." When you cultivate, you should go at it gradually. Consequently, you will get there sooner. If you practice the lower teachings, you will be able to advance to the higher levels. You do not have to worry about helping everybody else first. You need to first get yourself ready. This is absolutely true, absolutely. His real achievements are right here. His real achievements are right here. [10:51]

For those of you who have read his biography, you will know. If you have not read the biography, I will tell you some of it now. When he was training in asceticism, it was unbelievable! [There was an instance when] others gave him some food when he was a lay practitioner. Tibet is not like how we are over here - they have to eat meat. So these people gave him some zanba (roasted qingke barley flour), some cheese and some dried meat. Worms grew in the dried meat after some time. So he removed the worms. But he thought afterwards, "That is not right! They need to eat just like I. How can I rob them of their food? Alright, alright, alright! I will just go hungry. I will let the worms eat." So he made this pledge, he said, "If I do not attain enlightenment, I will absolutely not be influenced by the eight winds. I will absolutely not do things to just stay alive. If I did, I would rather the Dharma Protectors kill me in this instance, I will cultivate in my next life after reincarnation!" And he did not care even he had nothing to eat and went hungry for a few days. And then he thought, "Yes, I have made a pledge to cultivate. But if I die of hunger, I would not be able to cultivate! Therefore, it will not go against my pledge [to find food to eat]. So fine, fine, fine, I will go and ask for food!" As a result, he went outside. As he went outside, ah, he saw the green nettles. [12:04]

(Translator note: eight winds or influences which fan the passions, i.e. gain, loss; defamation, eulogy; praise, ridicule; sorrow, joy.)

You do not know what nettles are. I had only seen it when I visited India recently. Ah, those things have green shoots growing all over, and full of thorns. The thorns are poisonous but not so when you digest it! Unknowingly, I touched it. Ah, my hand was itchy for two whole days. Ah, it was so itchy that I just did not know what to do! Such a thing! But he actually collected the fresh shoots. I do not know how he managed it. But they told me, "There, there! This is was what Milarepa ate." It did not really impress upon me when I first heard it. But after I was stung by it, I contemplated about this. Ah! I cried over this a few times as I thought how inferior I am when compare to the ancient master! I would still complain about this and that when others cook all these food for me. Ah, and I demand soy sauce, sesame oil and all sorts of stuff. But for him, he just ate nettles. Did a hunter not go look for him? He asked the Honorable Milarepa for food, "I have been hunting and could not find anything to eat. Can you share some of your food first? I will give you some when I find some food." What did the Honorable Milarepa say? "Ah, I am just eating nettles." "Oh, fine, fine, just give me some salt!" "Salt! It would be great if I had salt. I have just been eating only the nettles." And then, the hunter asked for some more foods. So the Honorable Milarepa replied, "This is all that I eat." As a result of eating nettles for a prolonged period of time, it got to the point where he grew green hairs all over his body. [13:28]

Did his sister not go look for him? While looking for him, his sister passed by an area with a great lama who was proud and had many students. So his sister asked him, "Ah, brother, I have suffered for years looking for you, now I finally found you. What are you doing here?" "Cultivating!" "Why do you cultivate this way! I saw a great lama who is cultivating [as well]. He is supported by so many people and eats so well. He is also cultivating. Why do you not cultivate in that way?" What did the honorable Milarepa say? "The path that a lion walks on is not one that a rabbit like me dares walk on!" He was such a magnificent person yet he saw himself as a rabbit. This was the real brilliance of the Honorable Milarepa! Therefore, everyone in the Tibetan lineages, no matter which school or lineage, venerated him. He had such high attainments in his life because he relied on this - he knew that he had poor qualifications. Actually, did he really have poor qualifications? If we compare ourselves to him, none of us comes close, not even one hundredth, or even one thousandth of him, yet he viewed himself "I am a rabbit." Ah, we view ourselves so highly. We think, "Ah! This is not right, that is not right. We would look down on everyone. We do not want to do this and that." This is the reason that we do not achieve. [14:38]

(Translator note: "To do so would be like a rabbit bounding along in a guise of a lion, it would fall into an abyss and surely die!" This is taken from the book The Life of Milarepa, By Tsangnyon Heruka)

Hence at this point, we should understand: In this case, what we should really reflect and analyze is not the profound teaching but the fundamental. Therefore, "Cultivate the lower teachings and you will reach the higher teachings." If you can build a sound foundation, actually as we have learned up to this point, it remains very clear that if you can develop the mindfulness of death, what other temporal things can you not let go? As soon as you understand what is suffering, would you still seek after these things? What is death and suffering? They are topics for the path that is shared with the small capacity. "Amitabha Buddha!" Therefore, absolutely, when you train in the lower teachings, there are not any higher teachings that cannot be reached! And you should not make haste to get going on this and that. "Cultivate gradually and you will reach your destination sooner." This is why we Chinese would say, "Haste makes waste." Your foundation must be steady and stable! Continuing on, this is the third one. [15:50]

(iii) The fault of casting off bodies repeatedly. The 《Friendly Letter》： Each of us has left a pile of bones That would dwarf Mount Meru. For each living being, if the bones discarded upon taking up new bodies did not disappear, they would tower over even Mount Meru. 

And our fault of casting off bodies. We would cast off bodies and take up new ones. The bodies that we have casted off, the bones, not to mention the bones, even our ashes would tower over Mount Meru. Ah! We have no idea how many bodies we have taken up. That is, if we think about this truly, we have done this too many times. But what is the result! We remain still in the same place, still in the same place, and this will continue (to happen). Therefore, it said earlier that our minds are really like diamonds, nothing can affect it. Even after the Buddha has explained the severity of this, we are actually not at all affected. Ah! We should act the opposite. It would be best for us to be like this, as it will be told later: we should be as soft as tofu, soft like cotton. Then we will be more or less correct. Then we become immediately affected for any small thing. This is why the sutra has explained to us that the reaction of a real fine horse when it sees the shadow of a leash - a real fine horse start running when it sees the shadow of a leash. That is how we should be. Any small little thing should instantly trigger us to strive. [If that is the case,] then there will be hope for our life. Next, [17.08]

(iv) The fault of repeated rebirth. The 《Friendly Letter》: If you looked for the limit of mothers by counting with earthen pellets the size of juniper berries, the earth would not suffice. 

This means you had gone through rebirth repeatedly and you had casted off your bodies while whirling in this cyclic existence. And what happened after you casted off your bodies? You were reborn again, meaning whirling in this cyclic existence. So say we take all the clay from earth and form them into pellets, each pellet being the size of a juniper berry, and we would use it to count the mothers, our mothers. We will not be able to find the limit of our mothers. [17:39]

Earlier scholars took this to mean that each pellet represents a living being who has been your mother, but this is incorrect. 

When we look at this in general, we would think: Since we kept going through rebirth, therefore, in every rebirth we had a mother. So if you try to find [how many] mothers [there were], there is no limit. But Lama [Tsong Kha Pa] said: no! This is not what it means. Next, [18:01]

The《Clear Words: Explanation of the "Friendly Letter"》cites a sūtra which indicates that

He said this next. It is from the Friend Letter, either from the Letter to a Student or from the Friendly Letter. The explanation cites from the scriptures. [18:10]

that it refers to the line of matrilineal predecessors, from one's own mother to her mother, and so forth: For example, O monks, if someone took from this vast earth pellets the size of juniper berries and set them aside, saying, "This is my mother, and this is my mother's mother," then, monks, the clay of this vast earth would be exhausted, yet the line of matrilineal predecessors would not. 

It is because in the scriptures, the explanation uses the text from the scriptures. Whenever a Bodhisattva composes, he would never make a statement without ground. There will certainly be references and it will be based on scriptures. And then his explanation will be governed by the meaning in the scriptures. So he referenced the scriptures and said: What is said earlier is not the correct meaning. So what does the scripture really say? It is referring to this, "O monks" - This is telling the Bhikshu, the Buddha told him that for instance, if someone used the clay of the earth to make pellets, like the size of juniper berries, then count them, "This is my mother, this is my mother's mother, my mother's mother's mother. My mother's mother's mother's...like that. And then, go on like this to count the next pellets. You would count the next pellet as you go through each matrilineal predecessor. The pellets formed by the clay of the earth will be quickly exhausted. So then if you want to find the original matrilineal predecessor, you cannot. What does this mean? This would mean we are not looking for the mothers that we have had in every life, but where did the mother of my mother in this life come from? And this mother was born from another mother who was born from yet another mother... [19:27]

Again, the reading of those former scholars is wrong because Nagarjuna's text says "the limit of mothers." 

We would be thinking: Hmm? Why does he say this? What is the reason? It would seem in our feeling, the former explanation would make a deeper impact on us - no! He will explain the reasons for this next. [19.45]

You should understand how this causes you to be disenchanted as follows. The 《Four Hundred Stanzas》 says: 

He references the sutras and commentaries in every instance. Before we go on to explain this, I want to first say something. We normally go by our own imagination. It tells us here not to go by our imagination! What is our imagination? In one word - ignorant. Not only are we ignorant but very clinging. We would even think that we are right! This is where all of our problems lie. Therefore, the scriptures will tell us this on many occasions that if we recognize this point, then there will be hope for us, there will be hope. Hence at any point, do not say that this is the right interpretation, why do you bother to be so verbose! What type of attitude is this? Affliction, it is your latent propensity. Look at the scriptures and see why it says this. Every time that it says something, there must be a special meaning behind it. What does the commentary say? [20:38]

You cannot see the initial cause of even a single effect; Seeing how vast the causes of even one effect are, who would not be frightened? 

It says that for any single effect, meaning any one of our lifetimes, this says that for us now - "I" exist. So then for this single effect, you want to find its causes, to find its causes, the "initial cause," what is the initial cause? You can't find it. You can't find it for any single effect! Ah! Hence there are limitless causes and conditions! You have to think about it, since everything depends on causes and conditions, in order to produce the right effect, you will have to begin from the causes. But for a very simple issue, you can't even find the initial cause. You can then imagine how complex this issue is. If it is that complicated, how horrible it is. Then you have found a more frightening reason. Do you understand? So let’s just say, ah, we're just doing something really minor. It doesn't matter if you did it due to attachment or hostility. You might think that you are just taking a bite of the food. But for that mouthful of food, you can't find its initial cause. If you have to repay back for that mouthful of food in the future, you will not be able to repay it even if you want to. That’s what it means. And then no matter what you do, the root cause is right here. It is because you cannot find the initial cause, and unable to repay it back fully, therefore, you will forever go through rebirth in this place, you forever have to resolve these problems. The real problem is right here. So anything that we do, we must instantly urge ourselves to be alert. Do you understand this? [22:11]

I will say this one more time, "of even a single effect," this means for any single effect, if you want to find the very initial cause for this, you can't find it, you can't find it! At this time, how can you not be frightened, how can you not be frightened! Therefore, for any issue right before us, this is why we should not say, ah, let’s be casual about things. Especially for the renunciates, we get the food offered by others, so you eat as much as you can, you play, you use, you feel happy...ah, you can't do that! If you take these things and seek liberation for yourself, that’s because you have been liberated, you can have these things in order for others to accumulate merits in the merit field. But if you are not liberated now, then others would have wasted their efforts in vain. You will have to repay them! Since this initial cause, if you can't find the source, to repay others, how are you able to repay fully! How are you able to repay others completely! [23:03]

Candrakirti's commentary on this says: It is right to cultivate a constant sense of disenchantment, and a corresponding mode of conduct, in the face of this vast wilderness—cyclic existence—where movement is difficult on account of the dense forest of ignorance whose reaches cannot be measured. 

Well, that's exactly how it is. Ah! Therefore, the defilements in the cyclic existence are just so, are just so complicated, this is really difficult! [23:29]

Therefore with this principle, this is what you need to cultivate thoroughly! [23:37]

This is what we should do. Therefore, the karma that we usually mention, such as the karmic fruits - [it is] the simplest basic karma cause being explained. However, if you want to figure out how the basic cause evolves as it progresses, only the Buddha can do it. Only the Buddha can do it. Therefore, we must take the first step and quickly strive, we must quickly strive! This is the principle. Furthermore, [24:04]

(v) The fault of repeatedly descending from high to low. 

Number five, after you ascended, you will have to fall again. This is unbearable. After you descended, you will feel that you are going to ascend. I am sorry, after you ascended, you will have to fall again. [24:15]

The 《Friendly Letter》：Having become Indra, worthy of the world's honor, you will still fall once again to the earth because of the force of past karma. Even having become a universal monarch, You will once again become a slave for other beings in cyclic existence. 
Though you have long experienced the pleasures of caressing the breasts and waists of divine women, You will once again encounter the unbearable sensations of the grinding, cutting, and flesh-tearing hell-devices. 
Having dwelled long on the peak of Mount Meru, enjoying the pleasant touch of soft ground on your feet, 
Imagine undergoing the unbearable pain of walking once again over hot coals and rotting corpses in hell. 
Having frolicked in beautiful groves and enjoyed the embraces of divine women, 

You will arrive once again in the forests of hell, where the leaves are swords that slice off ears, nose, hands, and legs. Though you have entered the Gently Flowing River with beautiful goddesses and golden lotuses, you will plunge once more in hell into scalding water—the unbearable waters of the Impassable River. 
Having gained the great pleasures of a deity in the realm of desire, or the detached happiness of Brahma, you will once again become fuel for the fires of the Unrelenting Hell, suffering pain without respite. 
Having been a deity of the sun or the moon, Illuminating all the world with the light of your body, You will return once more to dense, black darkness, Where you cannot see even your own outstretched hand. 

This is descending from high to low. When he talks about descending from high to low, that means you will ascend first. Afterwards, you will descend again. Just like that. "Having become Indra, worthy of the world's honor," in other words, you have done all kinds of generosity and in return received all sorts of great offerings in this mundane world, such as becoming a king and so on. I am sorry, after you created [nonvirtuous] karma, you will fall again, you will fall again. That is one of the stories we told the day before, it is about a king who actually had done good deeds! But he became drunk and had someone killed. He consequently fell into the miserable realms. So at this point in time, as we take a look at this, this is really terrible! Hence nothing is desirable in this world. Once you fall into the miserable realms, I am sorry! "Even having become a universal monarch," this is even better. But you will descend once again to become a slave in cyclic existence. A universal monarch holds the highest position in the mundane world. A slave has the lowest position. Not to mention a universal monarch, let’s say if you are originally a boss and suddenly you become an entry level worker. We wouldn't be able to take it. Let alone falling from the status of a universal monarch! At this very moment you may be the president, and next, a prisoner, ah! And then you ascend to the heavens, afterwards, you fall into hell. In all these places, the following describes all the things you will have to experience. [26:44]

Usually, for something like this, it doesn't seem that easy for us to relate. But if you seriously think about it, it's still very easy for us to relate. How do you reflect on this? For instance, if you have had something that is really good, for example, it is an item you fervently wanted, it is an item you fervently wanted. All of a sudden, you lost this item, you lost it. Generally, for a relationship between a man and a woman. Ah, both are in love with each other so much, and unexpectedly, one of the parties has a new sweetheart. And then when both of you met each other, she treats you with disdain. Ah, the misery in your heart, compare to what was just mentioned, the difference is unbelievably great - you had just lost something you love, you are not suffering in the miseries of hell! But not for his case, he originally enjoyed such pleasures in the heavens, and next, he fall into the hell. Ah! The way of descending from high to low places is what we should understand. In this mundane world! You are doing some businesses, you have been doing very well. But all of a sudden, you become a prisoner, and owed a debt. You used to be so well-to-do and other people approach you for favors. But suddenly, you have to hide from your debtors and are afraid to be seen by others. But if you compare these to what was mentioned earlier, they are far much better circumstances! Hence, this is the fault of repeatedly descending from high to low. The following says, [28:13]

The three devices for grinding, cutting, and tearing flesh are those of the Crushing, Black Line, and Extremely Hot Hells, respectively. 

This refers to the earlier section, those few things that he mentioned earlier. What does this refer to? He was originally in the heaven, but then, he fall into the Crushing Hell, the Black Hell and the Extremely Hot Hell, these three hells. [28:44]

To be attended by divine women means to be served by goddesses. The pleasures of deities in the desire realm refers to the deities in the desire realm from the Heaven of the Thirty-three and above. Here, the light of the sun and the moon is described in terms that are familiar to ordinary people, without distinguishing between the support—the palace of the deity—and what is supported—the deity; if you do distinguish them, then the light is the light of the palaces of the sun and moon. 
Considering all the ways that you can fall from high to low places—as illustrated by these examples—you should be disenchanted with cyclic existence, because all of its wonders will collapse in the end. 

This section explains what was said earlier. Then we do not need to go into details over here. In brief, no matter how wonderful things are, in the end, you will fall into miserable realms. No matter what condition you are in, as long as you are in cyclic existence, all wonders in the cyclic existence will end with this phrase - you will fall into the miserable realms. This final phrase - you will fall into the miserable realms. So as you think about this, oh no, "you should be disenchanted with cyclic existence." Ah! That is why Venerable Sundarananda (the Buddha's younger brother) did not want to work hard initially. But after what he saw in the hells, he began to strive. Oh, as soon as he saw the heavens he began to practice diligently. But after what he saw in the hells, he realized: oh no, after one experiences the heavens, one will have to return [to the hells]. So he desperately strived without even thinking about [going to] heaven. [30:02]