菩提道次第广论手抄稿:旧版第七十五卷B面
（手抄稿 第十册 p87）[00:02]
我处处地方建议你们，像现在眼前《德育古鉴》这种书，你们多看看。袁先生，命中注定他五十三岁死的，结果呢，他变成功七十几岁还没有死。你看他那个公案的后头，他不是他那个太太吗？她为她儿子作棉衣，她家里本来有那丝棉，欸，她把那个丝棉卖掉，换那个棉絮。她先生说：“他满好有这个丝棉，你为什么换那个棉絮？”哎，她说：“丝棉这个东西很贵啊！我现在卖掉了以后，把那个钱送给别人，那么省一点钱。棉花就够了嘛！这个小孩穿穿暖，剩下来的钱就送给别人去。”她先生听了好高兴了：这样的话，不愁将来这个小孩子没有福。[00:53]
我们现在就是讲营养，哎呀！好的拼命吃，坏的总归去浪费它，觉得是保护自己，实际上我现在的了解这是无明，伤害自己啊！这样。所以这个地方，这是道理说在这个地 (p88) 方，真正我们现在最重要的，你能够把握住这个原则的话，的的确确的。前面告诉我们，我们都是为什么？乐受义，没有一个人例外的，都是为了找快乐，不过呢有很多人颠倒，是不了解，只求现身快乐，于是造了非福业，是下地狱。他也未尝不找快乐，那么为什么原因呢？害他的就是什么？就是不正知的知见。所以前面告诉我们烦恼六因，你们还记得不记得烦恼哪六个因？记得不记得？记得的请举手，说说看。所以这个地方实在重要，这是每一个地方告诉我们修行的关键，第一个随眠。第二个，顺生烦恼的境。记得不记得？就是你内心当中的种子，那是无法可想的，就是等流，前面讲的等流因果，跟他前面的因种相应的，它那时候又现起来了，你无始的烦恼随着它而转的。[02:14]
然后呢眼前的境界现起了，那个时候你又对它，叫“猥杂”，什么叫猥杂？它有两个，一个呢就是恶知识，人家告诉你：“哎呀，某人哪！这个对你好呀！”你听了他，现在世界上都是这个样。所以我才在这里，常常很多人跑得来招呼你：“哎呀，法师你好呀什么……。”我听了这个话，如果是长辈我晓得他关心我，我感谢他的关心；如果是同辈或者年轻的人要来这样的话，我心里面觉得你跑得来修行，还忙这个干什么！如果你跑得来告诉我：“欸，某人啊！你千万不要为了病而在那里糊涂，病是死因你赶快努力啊！” (p89) 我就向他磕头。所以我这个的的确确的……是，我不是说我们病了以后，已经病了，你还这么策励，那我们普通不是。但是我们要了解，我们修行的特质在什么地方，自己不要被恶知识的骗，也千万不要作别人的恶知识。就是说，人家提供给你的意见，他觉得很对，你听了很听得进，害了你！第一个，“人”。[03:22]
还有呢，告诉你“邪知邪见”，他告诉你的，讲的法，错了。所以为什么我们要来学啊？学就是学习这个。所以我们现在很多学了佛法一大堆，那个知见是不晓得多多少少，叫知见稠林，跳不出去就是这个东西啊！下面还有两样什么：“习惯”，就是你一直在这个当中，那个习惯怎么破除？一定要精进，拿正知见。然后呢最后一个，最后一个什么？记得不记得？“非理作意”。平常我们经常把这种概念摆在脑筋里，你如果脑筋里的话，起心动念观察，欸，错了、错了、错了，又来了！那时候你就可以把它改得过来。所以真正说起来，那个这个里面告诉我们哪，没有一个地方例外的，都是真正让我们得到快乐的原因，都在这个地方，这地方顺便一提。
这个是讲到“寿尽死”跟“福尽死”两样东西。下面还有一个，[04:41]
p. 176
There is also death from failure to avoid danger,
【未舍不平等死者，】
(p90) 虽然寿也没有尽，福也没有尽，但是因为特别的因缘而死，有这个。[04:53]
in regard to which the Sūtras list nine causes and conditions for premature death:
【谓如经说，寿未穷尽，有九死因缘，】
它经上面有九种，这个九种，《药师经》上面是有，还有《瑜伽师地论》上是有，那么下面说一下。[05:08]
overeating, eating something indigestible, eating without having digested the previous meal, failing to expel undigested food that has accumulated in the stomach, intestinal obstruction,
【谓食无度量，食所不宜，不消复食，生而不吐，熟而持之，】
这个九死因缘当中，为饮食而死的这么多。“食无度量”，啊！这个难对治，最难对治的就是这个。所以佛制，佛制告诉我们，种种的地方，我们往往谈戒的话，啊！细微的地方嘛注意得要命，其实，当然，如果说你能够细微的戒持得很……大戒那当然了不起，那最好的！可是我们现在不幸地，根本没把握住，在那个枝末上面空转，这个实在可惜啊！所以这个弘一大师集的《南山律在家备览》，最后一个，他说了，叫“对施兴治”。当人家来布施，那是人家的，你拿到了之后，要马上启发怎么对治这个好东西，最重要的就是饮食，对治饮食。然后呢佛也处处地方赞叹，说什么？最后吃的时候剩一口。现在我们最后吃过了以后还要加一口，加了一口还要加一口，加了一口一口还要加一口，就这样。[06:30]
所以这个地方，最主要的实际上呢，的的确确地，不要说佛法上面，就是世法上面也 (p91) 告诉我们：这个只有吃坏，没有饿坏。平常我们绝对不会说饿着肚子几天不吃，不可能，你只是少吃一点哪！现在科学上面已经太多地方说明，因为你吃下去的东西，你要去消化它，那个消化那个食物的话，你就得花很大的气力。结果呢你吃多了以后呢，啊！那消化得辛苦得不得了，实际上又超过你需要的。所以你花了好大的气力，消化这个多余的东西，值得吗？完全不值得，这第一件事情。就像我们现在，说我们现在这个地方念书，一天就只有几个钟头，只有念几堂课。结果呢我们时间只有廿四小时，我们排的课排它廿八小时，那不是颠倒吗？我们现在都做这个事情，这第一个错误。[07:36]
第二个呢，你吃多了以后，它因为难以消化，消化的时间延长了，所以它积在那个肠胃当中，它腐败的东西产生了很多毒素。然后呢这个毒素，摆在这个身体当中运转的话，为什么我们头痛、眼花，都这个。还有你排泄的，肾脏、肝脏都是排这个东西，要排泄这个东西，加重负担，所以身体的很多毛病，都从这个上头来的，都从这个上头来的。这一点不但佛法，我很早以前的时候，我先父就告诉我，当时我是听是听见了，也不大注意。等到我后来自己长大了，也有幸学的是理工，乃至于到美国那么多年，现在美国很流行的，非常多叫“健康食物中心”，他们非常讲究，这一点说得特别重要。他的结论是什么呢？尽管这医学上面已经发达，说这个人的习性难改，他也晓得，世间也晓得习性难改， (p92) 就这么没办法可想，这世间的人他本来就是这个嘛！所以我们现在修学佛法的人，这一点的的确确是值得我们注意的，值得我们注意的。第一个是“食无度量”。[09:01]
第二个“食所不宜”，这个不宜当中也是，平常我们现在吃的时候讲究，哎呀！最好油炸、油炒，这个实在对我们非常不好、非常不好。这个地方不讲医，实际上呢你们如果有机会，你们不妨去听听看。尤其是素菜的东西，像那个很多东西，这油炸是非常坏，吃起来满可口，实际上这个“食所不宜”。然后呢“不消复食”，肚子吃得胀胀的，还没有消再吃。“生而不吐，熟而持之”，这两点有好几种说法，这个我就不太了解这个什么意思，我也不太了解什么意思。这个实际上呢，生而不吐有一类说法是这样。“熟而持之”就是换句话说，大便不通畅，这个的的确确的，凡是这个东西不通畅，下面不通畅的话毛病就来了，毛病就来了，所以这个是非常重要的一件事情。那么“生而不吐”呢，万一你不消化怎么办呢？你要想办法把它解决，那个时候如果不解决的话，这个摆在这里会作怪的，主要的是这样。那么万一有了病以后，那要……。[10:19]
not relying on specific medicines for specific illnesses,
【不近医药，】
所以生病的确医药是我们需要的。不过注意哦！病有四因，“四大不调”这种东西， (p93) 像这种东西只是一个因，这是我们要注意的。[10:34]
failing to understand the distinction between accustomed and unaccustomed activities,
【不知于己若损若益，】
还有做很多事情，不晓得对我们有好、有坏，这个我们要确定知道。至于眼前对我们饮食第一，乃至于其他的很多事情，很多事情。乃至于我们修行了，我们觉得修行，实际上呢往往我们觉得修行，实际上呢走上了错路了不知道，这个随便一提。当然这个地方不是指修行，这地方指饮食、医药、衣食住行等等。最后，[11:06]
untimely death i.e., accidental death, and engaging in sexual intercourse.
【非时非量，行非梵行。】
这个出家人大概就不会做的，出家人这不会做的。这个九种因，在这个《药师经》上面有，在《瑜伽师地论》上面有。那么这个是死因，换句话说，死的缘，什么因缘而死？
The mind at death
【◎ 第二，死心】
欸，看看，这个很重要哦！那我们死的时候什么状态，如果有把握了固然好，如果没有把握，那么看看。或者你了解了以后事先准备，从什么地方准备起。[11:46]
Those who die with virtuous minds, whether through remembering on their own or through being reminded by others, turn their minds to virtues, such as faith, for as long as coarse discrimination [ordinary types of consciousness] remains.
【分三。善心死者，谓由自忆，或他令忆，乃至粗想现行以来，信等善法现行于心。】
(p94) 这是善心死。“善心死”就生善道，或者自己忆念，他临终的时候自己想起，或者别人提醒他，那个时候“粗想现行”。真正死的时候，细想现行的时候，那时候都没有了，善恶都没有了。那么他那个时候，脑筋里想的
【信等善法现行于心。】
他心里想，哎呀，他一生做了这么多好事情，很快乐、很安宁。譬如说我们念佛的人他临终，他为什么临终啊—你千万生病刚开始的，你就不要想医要好啊！生了病就想一天到晚等阿弥陀佛来，我念了这么多了，阿弥陀佛该来了！所以当你临终的时候，你也这样的话，这个就是，阿弥陀佛一定会来。再不然的时候，你平常的时候想着戒、想着天、想着什么，你临终的时候也就想着，一定到那地方去，这个就是善心。
不善心，[12:55]
In the case of death for those who have cultivated either virtue or nonvirtue unequally, they either remember on their own, or are reminded by others, what they have become accustomed to do repeatedly in the past, and this becomes extremely powerful. Their minds then become absorbed in this and forget all else.
【又行善不善补特伽罗将命终时，或自忆念，或他令忆，昔于何法多所串习彼便力强，由此令心于彼流注余皆忘失。】
那还有呢，不管他善不善，他临终的时候，不管是自己念或者别人念，他那个时候，他以往的习惯的力量强的话，他这很容易这个心就专注在这个上头，别的东西忘失掉了，那个时候就是他死的时候。[13:32]
If they are equally familiar with both virtue and nonvirtue, then they cannot stop remembering what they remember first, and cannot engage their minds in anything else.
【若于二事平等串习，先忆何法便不退舍，不起余心。】
(p95) 这就是前面已经说过，《俱舍》上面告诉我们。我们临终的时候，说你将来到哪一道去呢？那前面只是说，死了以后到哪一道，现在告诉我们临终的时候，怎么会到那一道去呢？就是你临终的时候，那一道的这个心理，那个心业力现起了。这个心业力现起了，那个时候你就到那里去，这个是它最主要的。因为我们了解了这一点，所以我们生前就要努力修行啊！你平常的时候不断地就养成功这个习惯，不断地就养成功强有力的力量，就这样。所以为什么我们做的时候，或者比如说拜佛、念佛，那个是对象力量强。还有呢加行—你在做的时候心里面力量很猛，时间很长。譬如说加行什么？譬如说你拜佛的时候，有的时候你就拜得浮浮泛泛，尽管你也在拜，心里面不晓得想什么，乃至于心里：唉，这个这么个长！对不起，那一点用场都没有。或者你的心里的意乐力量强，那就是强而有力的力量。[14:50]
还有呢你做得多，平常我们这个自己一看就晓得了，一看就晓得了。譬如说这个地方，所以我们老和尚真令人尊敬，那时他在，生病在医院里面，我去看他，听见他，我听他不懂。噢，后来某某师告诉我，老和尚昏迷不醒当中，自己在那念戒、念佛。那现在在睡觉，睡到晚上他叽哩咕噜就念起来了，念什么？念戒、念佛。就是平常的时候，真正……所以说平常的时候白天就这样。那我们平常的时候呢，就在那儿作早晚课的时候心里 (p96) 面想：“唉呀，这个早晚课作它什么，作得这么长啊！”这样。然后呢听书的时候：“哎呀！怎么还不下课。”对不起，那时候一定是，等到一下课几个人跑到那里，哎呀！聊起天来，来得个高兴。那个非常清楚、非常明白，你到那时候临终的时候，这个境况就现起。尽管人家提起你来，是不要到临死欸，现在人家提起你来，“某人你用功啊！”“我用功，你自己管你自己的！”嗯，就是这个状态。自己现在心力好好的理智很强，尚且如此；临终你痛苦不堪，人家提醒你有用吗？[16:03]
所以现在太多的人说：“哎呀，没关系啦！现在发现了这个随身听了，我只要临终的时候，把那个阿弥陀佛佛号塞在耳朵就行了。”没有用啊！这个不是很明白、很清楚吗？所以我们必定要把这个道理很清楚，你如果现在不努力对治的话，到那时候一点用场都没有，这么清楚、这么明白。所以僧团讲那个“死心”，有这样重要的！前天还是昨天有一位同修，跑得来告诉我：“哎呀！说我今天心里面觉得很烦，就是个嘴巴禁不住，我要禁语啊！”我听了我倒欢喜，可是对不起，我说你这个没有用，我就告诉他一个办法，就这样。[16:51]
实际上呢这个都是属于戒，就是你了解了这个道理以后，当你心里面起心动念的时候，平常如果说你没有修对治的话，起心动念自己也是想这个，随便的境界。因为你内心 (p97) 当中的，第一个生烦恼的因是什么？“随眠”，就是你的习性，它随时随地地冒出来了。然后那个境界一看见的时候，啊！那一堆人来了，你欢喜聊天的话，你脚底抹了油一样，你禁不住地“嘎！”一下跑得去了。那个很简单，然后偏偏平常那些人大家也谈得个起劲，这样。所以我昨天告诉你们，那个绮语它这个业的力量是看起来最小，但是对我们最严重的是这个，同样地，行也是这个道理。所以我告诉他，你不要说禁语，尽管你禁了个半天语，到那时候，啊！你难受得要命，那么一放掉了以后，那个时候就不行了。[17:50]
我还记得十年以前，想想看是不是，十年以前，对了。他有一个人，这个人倒是非常精采的，他也满老实，他也告诉我，喔唷！那时候他跑到台东，台东不晓得一个什么寺去打佛七，精进佛七。一天拜多少拜，禁语的，然后拜了天七，到了完了以后，他说那天晚上那个“禁语”招牌一拿掉，大部分人一夜没睡，干什么？还聊得个起劲。这个我也有过这个经验，所以我告诉你们，这个不但是我们如此，那个经上面，《四十二章经》上面，你们还记得这段公案吗？有人犯淫，所以他自己想：啊，我这淫心这么大，就把那个生殖器割掉。佛说那有什么用啊！“心为功曹”，那主要的现在这个业的重点在意业，你如果这个地方不修对治的话，不要说那个生殖器，头割掉也没用。所以这里我们要了解，要了解啊！所以现在讲来讲去，讲那个法就是这个法。[19:00]
(p98) 我们大家听的时候是满好玩、满好笑。好，有一个好处，就是我们听完了以后，现在真是有的时候听了，苦切逼着我们，有的时候好笑、欢喜，它处处地方引诱我们，怎么样照着次第一步一步深入，这是我们要了解的。所以你平常，不要说等到死的时候，眼前下一念怎么来的，就是这样。每一个下一念，到临终的时候它也仍旧是下一念，就这么简单。所以平常我们生前真正的修，就是修什么呢？就是修这个。那么上一念怎么来的呢？等流。所以说你了解了之后，你不了解这个道理，你只有跟着它走—上一念怎么来，那么紧跟着这么走啊！就是这个样啊，所以这个叫无明。了解了上一念这么来，到这地方晓得：啊，不对！所以我们忏悔当中大家还记得吧？忏悔当中说“我无始以来，十恶五无间，心随烦恼故”，心跟着这个烦恼，哪里跟起啊？没有别的，就是你起心动念之间，等流。它又来了，欸，你认得它，那时候我不跟它，所以“诸罪皆忏悔”呀！[20:25]
所以说到这里，你们不要把它看成功……现在我也不忙着告诉你们，现在只是你把那个仪轨学会。真正你仪轨学会了以后，将来你慢慢地自己照着这个本论，一步一步认识了以后，然后你忏悔的时候你会痛切，啊，说我以前怎么做这么样错的事情啊！你会对以前不理想的，深深地感觉痛切、追悔，那个就是“破现行力”。因为你对它追悔，所以你的“依止力”就产生了。既然眼前破现行、依止，你愿意将来还造吗？当然后面的“遮止 (p99) 力”也就行了。这个每一个地方都在这里呀！所以必须要懂得了道理以后，下面的其他的问题都解决了，就在这里。清楚吗？这样。所以我们现在这个地方，啊！是了解了。[21:28]
Those who have cultivated virtue seem to pass from darkness into light; as they die various pleasant and attractive images appear, as though in a dream. They die comfortably, and, at the point of death,
【又作善者如从闇处趣向光明，临命终时，犹如梦中，见有种种可意之色，非不可爱，安祥而逝。】
如果你造了善的话，那么这个临终的时候，就像闇的到光明的地方去，看见种种可爱的，死的时候到好的地方去嘛，自然！[21:53]
intense feelings of suffering do not arise in their bodies.
【临死其身无重苦受。】
他虽然还是有苦的，但是呢并不重。还有，[22:01]
For those who are currently doing what is right, the final agony of death is minimal.
【造妙业者，解肢节苦，亦极轻微。】
我们平常说死的时候，如生龟脱壳，四大分解是绝大痛苦。但是如果你造善业、妙业的话，稍微一点痛苦的，不太厉害，这种痛苦我们很容易忍受。比如说打针或者什么，就是有一点痛苦，欸，你咬紧牙关就过去了。不要咬牙关欸！这个是我们应该了解的，那个 (p100) 死的。那么这个是善心。[22:31]
Dying with a nonvirtuous mind. Those who die with nonvirtuous minds, whether through remembering on their own or through being reminded by others, remember nonvirtue, such as attachment, for as long as coarse discrimination remains. At the point of death, they experience intense physical pain.
【◎ 不善心死者，谓由自忆或他令忆，乃至粗想现行以来，追念贪等现行不善，临死其身受重苦受。】
那个是“不善心死”。如果说不善，那怎么办呢？他也同样地，或者自己，或者别人，粗想现行的时候，他“追念的贪等现行不善”，就是这个。那个时候死的时候，是“重苦受”，重苦受。同样的道理刚才我们已经谈过了，不要等到临死，我们每一念检查一下，现在这个等流心识，那么到死的时候亦复如是，这个相续是无始继续的。这个分段生死我们看看这一生死了，实际上那个心识始终没停，始终没停。欸，当你这一生结生到死，死完了以后，到中阴现起，中阴现起了到下一生投生，投生了继续，它永远在那继续当中，永远继续当中。所以我们现在了解了真正要修持，没有别的，就这个。所以佛告诉我们，修行的真正重要叫“自净其意”，你有了这个内容的话，身口自然相应。可是为了我们刚刚开始的时候，一下没有正确的认识，所以投靠一个如理的地方，那么进到这个圈子，世间是学校，然后我们出家是僧团。所以的确学的时候开始，倒是同样地注重外面行相的，可是它中心，我们必定要把握得住。[24:26]
When those who are currently cultivating nonvirtue die, they experience signs foretelling the effects of the nonvirtue they have engaged in. As if in a nightmare, many unpleasant images appear to them. They seem to pass from light to darkness.
(p101) 【造不善业当死之时，现受先造不善业果，所有前相，谓如梦中多怪色相，于彼显现，如从光明趣向闇处。】
如果说你造了恶业，那么到“当死”的时候，这个“现受先造”这个不善业的果，就是来了！这个“前相”呢，就是这个果还没有感得的时候，就是临终的时候，欸，你就会得感到，像梦当中现出很多“怪色相”，同时像从光明地方趣向黑暗。说到这里有一点事情，我告诉你们哦，他说我们忏悔的时候，它有一个“净罪相”，大家还记得那个净罪相吧？欸，见种种的光明，见种种的什么。反过来我们平常，平常的梦当中有很多人，普通一般不谈，有很多人常常有恶梦，见很多可怕的，这个是什么？这个叫“梦有”，换句话说将来的“中有”，平常我们造什么业比较重的话，梦当中现起来就这个相。如果说临终没有特别的状态的话，临终有这个相。[25:58]
所以假定说我们平常梦当中，常常见到可怕相，常常见到很荒凉，常常见到什么的，对不起，这个恶相已经很严重了，注意哦！那个时候尤其要注意，去忏悔。然后呢你只要忏悔得好，很快这个境界会转过来了。那个时候你会感觉到，平常看见那个恶相，可怕的，那时候你看见欢喜的现起了，有很多不同的。等到后面我讲十二因缘的时候，我会仔 (p102) 细地讲这个。所以你真正了解了这个教法以后，那就在我们日常生活当中，因为这是无始相续，无始相续，这很清楚、很明白。那么同样地呢，你作梦的时候，有的时候看见很光明，有的时候你梦当中，反正是凄凉这种梦，就是会迷迷糊糊、痴痴闇闇；欢喜的这种梦，明明白白、清清楚楚，到临死的时候也是这个状态。[27:07]
When those who have committed serious nonvirtuous actions observe these unpleasant signs, they experience physical pain and their hair stands on end. They shake their hands and feet, void urine and excrement, reach up toward the sky, roll their eyes back, drool, and more.
【诸造上品不善业者，由见彼等不可爱相，身毛恐竖手足纷乱，遂失便秽扪摸虚空，翻睛咀沫，此等相现。】
凡是造上品不善的人，现出这个相，所以临终的时候，如果这个人堕落地狱的时候就是这样。啊！那个时候他……有的人临死的时候安安静静，有的人临死的时候，那个痛苦得不得了的那个样，就是这样。啊！眼睛直翻、吐沫直飞，然后呢大小便利，这样这个状态，死不瞑目，乃至于等等，那个就是堕落的现象。[27:50]
If they have been moderate in their nonvirtue, then not all of these things will happen— some will and some will not.
【若造中品不善，彼诸相中有现不现，设有不俱。】
有的时候现，有的时候不现。中品是什么？这两种，有一种是讲畜生，反正不是地狱，或者是畜生、或者是饿鬼。[28:08]
Wrong doers suffer terrible agony at the moment of death;
(p103) 【作恶业者，解肢节苦，最极尤重。】
他造了恶业，他临终的时候痛苦极了，痛苦极了！[28:17]
such agony is found everywhere that beings are born, except among deities and hell-beings.
【又解肢节，除天那落迦，所余生处，一切皆有。】
就是这个四大分解的那个痛苦的那个感受，有两个地方没有的：一个生到天上，没有，一下，离开了躯壳就没有了；一个到地狱去没有，到地狱去没有。实际上到地狱去，有比没有好，有了解肢节苦，虽然“解肢节”，那个时候还没有去啊！虽然解肢节，痛苦一点还小，一下地狱马上油煎，哎呀，那个无边的痛苦喔！所以不要说到地狱去没有解肢节苦，啊！这个到地狱，总之在任何情况之下，这地方是万万去不得！[29:13]
At the time of death, whereupon discrimination will become unclear,
【又一切人临命终时，乃至未到昏昧想位。】
75B Commentary
English LR v.1 p.308 (COMMENTARY V1. P106)
This is why I suggest this to you in many instances. Like these texts “Ancient Mirror of Moral Education”, you should read these more often. Mr. Yuan, he was predestined to die at the age of 53. But in the end, he didn't even die at the age of 70 something. You should read about what happened to him later. Remember his wife? She was making winter clothes by stuffing cotton inside the clothes. She originally had silk to use. Eh, but she sold the silk to exchange for the cotton. Her husband asked, "it's good to have the silk, why did you exchange it for the cotton?" Ah, she said, "Silk is very expensive! Now that I sell it, I can give away the money to others. We can use less money. It is enough to have cotton! As long as the child is warm, the saved money can be used to be given away to others." Her husband was jubilant upon hearing this. “If we do this, we will not have to worry that our child will lack merit in the future."[00:02]
We now pay particular attention to nutrition, ah! Whatever that is delicious, you eat it all up. Whatever that is not flavorful, you always waste it. And you feel that is a way of taking care of yourself. Actually, what I understand now is that this is ignorance, it is hurting yourself! It's like that. Therefore, at this place, this principle is specifically referring to this. This is the principle. What's truly important for us right now is whether you can grasp this principle. Indeed, it has been told to us before, what are we all seeking? We are all seeking pleasant feelings. No one is an exception to this. Everyone is in pursuit of happiness. However, many are flawed in their thinking. This is because they do not understand and only seek for present life happiness. They will therefore create nonmeritorious karma and go to hell. But they are also seeking for happiness! So, what's the reason for this to happen? What harmed him? It is incorrect view. Therefore, the text has explained to us the six causes of afflictions. Do you remember the six causes of afflictions? Do you remember? Please raise your hand if you remember and you can try to explain it. Therefore, this part is truly important because in every section it tell us the key to cultivation! The first one is the "latent proclivity." The second one is "the appearance of objects conducive to the arising of an affliction." Do you remember? The seed that is within your mind, it is something that you cannot do anything about. It is the causally concordant effect. It is the causally concordant cause and effect that was explained earlier - It accords with the seed from before. Therefore, at the appropriate time, it will appear again. Your beginningless afflictions will orbit around this.[00:53]
So, when an object appears before you and as you face it, there is "social context." What is social context? There are two kinds. One is a bad friend. Someone will come and tell you, "Ah, so and so! This is good for you! "If you listen to him, that's how the world runs right now. This is why I come here. There frequently are people who would come and try to take care of you, "Ah, Dharma Master, how are you doing..." When I hear this, if they are the older generation, I know that they're caring for me. I would appreciate how much they care for me. But if they are in the same generation as me, or they are young people, then I will feel that if one has come here to cultivate, then why should one busy himself with this?! Suppose you come and tell me this, "Eh, so and so! Do not become muddled just because you're sick! Sickness is a cause of death. So, you should quickly strive!" I will prostrate to this person. Therefore, I have indeed...yes, I do not mean to do this when we are already sick. I do not mean for you to strive so hard when you are already sick. We won't normally do that. But we should know the attributes to cultivation. This way, we will not be deceived by bad friends. And we do not need to be other people's bad friends. This is to say that when other people offer you an opinion, they may think that is correct, and you think that it really makes sense. However, this thing could wind up hurting you! This is the first one which has to do with "people."[02:14]
And then they will tell you "the wrong view." With what he tells you, his methods are wrong. So, what have we come to learn? We have come to learn exactly this. We have now learned a lot of Buddhism, and we have no idea how many views we have collected. This has become a dense forest of views. We cannot escape this thing! What are the other two things? [One is] "habituation." You are constantly doing this. How do you break this habit? You will have to persevere and use your correct view. And there is the last one. What is the last one? Do you remember? It is paying improper "attention." We should frequently keep these concepts in mind. Analyze your arising thoughts, "Eh, it is wrong, wrong, wrong. Here it comes again!" Then you will be able to correct yourself. Therefore, truthfully speaking, what this is telling us here, without any exceptions, the causes that will allow us to truly obtain happiness are all said here. I just wanted to mention this in passing. So, we talked about death from the exhaustion of lifespan and from the exhaustion of merit, these 2 things. There is one more.[03:22]
There is also death from failure to avoid danger,
Even though the lifespan has not been exhausted, and the merit has not been exhausted, but there are special causes and conditions that may lead to death. There is still that.[04:41]
in regard to which the sutras list nine causes and conditions for premature death:
The sutras list these nine, there are these nine. This is listed in the Sutra of the Medicinal Buddha. It is also listed in the Levels of Yogic Deeds. So, it will explain this next.[04:53]
overeating, eating something indigestible, eating without having digested the previous meal, failing to expel undigested food that has accumulated in the stomach, intestinal obstruction,
Among the nine causes and conditions for premature deaths, there are this many that relate to eating. "Overeating," ah! This one is very difficult to apply remedies for. This is the most difficult one to apply remedies for. Therefore, by the Buddha's rules, the Buddha's rules tell us that in many instances when we talk about ethical discipline, ah! We focus on the most intricate details of it. Actually, of course, if you can uphold the most subtle ethical discipline...then of course you will be able to abide by the main ethical disciplines, and that is the best! But unfortunately for us now, we have not grasped the fundamentals but instead have paid great attention to the incidentals. This is indeed a loss! Therefore, Master Hong Yi had put together An Exposition on the Nanshan Vinaya for the Lay Practitioners. The last thing he said was called "Remedies for the generosities [from the benefactors]." When others come to give, those are the things of others. Once you receive it, you need to immediately give rise to the remedies for dealing with this good thing. And the most important one to do that for is eating, to remedy eating. Hence Buddha also praises this in many instances. What did he say? At the very end of your meal, you should leave one bite of food. But now for us, after we finish eating, we want to add one more bite of food. After we add one more bite of food, we want to add another bite of food. After we had another bite of food, we want to add yet another one. It's just like that.[05:08]
Therefore, right here, the most important thing is, in fact, we indeed do not even need to speak of this in terms of Buddhism. The mundane world also tells us this: it is really the case that we have eaten badly instead of the case that we have starved ourselves [to sickness and death]. [Actually,] we would never starve ourselves for a few days, not possible. We are merely talking about eating less! The science has provided ample evidence for us that after one eats, one will have to spend energy to digest it. To digest the food, you will have to spend a lot of energy. As a result, after you eat too much, ah! It is hard work to digest it. And what you have eaten is really more than what you need. So, you will have to spend a lot of energy to digest the extra food ingested. Is that worth it? It is absolutely not worth it. This is the first thing. This is much like how we are now. Say we are here studying, and there are only so many hours in a day. So, we only study for a few sessions. If we only have 24 hours, but we assign ourselves 28 hours of class time, wouldn't that be ridiculous? But this is what we are all doing now. This is the first mistake.[06:30]
The second one is after you eat too much, because it is difficult to digest, this lengthens the time it requires to digest the food. So, it accumulates in the intestines. When it deteriorates, it will release many toxins. And when the toxins are in the body, this is why we get headaches and blurry eyes. And what you eliminate from the body is exactly these things. The liver, the kidney, they are eliminating exactly these things. You need to eliminate these things and this adds more burden to us. Many of our physical problems come from this, all come from this. This is not only said in Buddhism. From very early on, my father had already told me this. Though I had heard this from him, I didn't pay much attention. But by the time I grew older, I was fortunate enough to study the sciences. And for the many years that I was in the United States, and this is still quite popular in the United States now, there are many so-called "Health Institutes." They devote great care to the study of this. They said that this point is especially important. What is their conclusion? Even though medicine is so advanced, but a person's habit is very difficult to change. They know. Even the mundane world people know that habits are very difficult to change. There is no solution to this. The mundane world people are just like that! Therefore, for us who are practicing Buddhism now, this is indeed a point that warrants our attention, that warrants our attention! Therefore, the first one is "overeating."[07:36]
The second one is "eating something indigestible." Indigestible is another one. When we normally eat now, ah! It's best to deep fry or to stir fry with oil. This is actually very bad, very bad for us. We won't go into the medicinal aspect of this. But actually, when you get a chance, there is no harm for you to go listen to things on this topic. In particular for vegetarian food, there are many things made this way. Deep-fried foods are very bad. It is very tasty when you eat it, but actually this is "indigestible." Then there is "eating without having digested the previous meal." Your stomach is distended from being full, but you keep eating without having digested your previous meal. "Failing to expel undigested food that has accumulated in the stomach, intestinal obstruction," there are different explanations for these two points. I don't really understand the meaning of it. I don't really know the meaning. But actually, for failing to expel undigested food that has accumulated in the stomach, there is one kind of explanation. Intestinal obstruction, in other words, this means your bowel movement is not smooth. Indeed, it is not running smoothly. If it doesn't run smoothly, there will be problems, there will be problems. So, it is an important matter. For "failing to expel undigested food that has accumulated in the stomach," what happens if you cannot digest it? You have to resolve this issue. If you cannot resolve this issue then something will go wrong inside. That's the main thing. Once you have an illness, then....[09:01]
not relying on specific medicines for specific illnesses,
Therefore, when we are sick, we do need medicine. However, you need to be cautious! There are four causes of sickness. With regards to the "imbalance of the four elements," there is still that type of cause.[10:19]
failing to understand the distinction between accustomed and unaccustomed activities, untimely death [i.e., accidental death],
Also, there are many things that we do, but we do not know if they are good or bad. It is something we must be able to distinguish. For us now, eating is the first thing that we must become aware of. And there are a lot more things, a lot more of other things that we should know of. How we ordinarily feel about cultivation, actually, we often think that we are cultivating, but in fact, we have gone astray without knowing. I just wanted to mention this in passing. Of course, this section is not talking about cultivation, but about eating, medicine, clothing, living, walking and so on. Lastly,[10:34]
and engaging in sexual intercourse.
The renunciates are not likely to do this. The renunciates won't do this. So here are the nine causes. It is listed in the Sutra of the Medicinal Buddha. It is also listed in the Levels of Yogic Deeds. These are the causes of deaths. In other words, these are the conditions of death, the causes and conditions for [premature] death.[11:06]
2" The mind at death
Eh, look at this. This is very important! What is it like when we die? If you have control of it, then of course it would be fine. But if you don't have control, then you should take a look. You can understand it and prepare ahead, and know where you should begin your preparation.[11:30]
(a) Dying with a virtuous mind Those who die with virtuous minds, whether through remembering on their own or through being reminded by others, turn their minds to virtues, such as faith, for as long as coarse discrimination [ordinary types of consciousness] remains.
This is to die with a virtuous mind. When you "die with a virtuous mind," you will be born in the happy realms. You can either remember it on your own, meaning you remember things on your own at the moment of death, or others can remind you. This is done during the "coarse discrimination." When one truly dies, at the moment of subtle discrimination, nothing like that remains, there is no more virtuous or nonvirtuous thoughts. So then at this moment [as described in the text], they should "turn their minds to virtues, such as faith." As one thinks that, ah-ya, he has done so many virtuous things in his life, he will be very content, very peaceful. For instance, for those of us who are reciting the Buddha's name, when they die, why does it happen at the moment of death...at the beginning of your sickness, you should already not expect to get better! When you get sick, you should be waiting for Amitabha Buddha all day long. "I have been reciting the Amitabha Buddha for so long. Amitabha Buddha should be coming now!" So at the moment of your death, if you can do this, this is exactly what is described. Amitabha Buddha will certainly come. Otherwise, you can regularly think of ethical discipline, think of heaven, think of something, then you will also think of this at the moment of death And you will certainly get there. This is called a virtuous mind.[11:46]
In the case of death for those who have cultivated either virtue or nonvirtue unequally, they either remember on their own, or are reminded by others, what they have become accustomed to do repeatedly in the past, and this becomes extremely powerful. Their minds then become absorbed in this and forget all else.
And then, whether they have cultivated virtue or non-virtue, at the moment of death, they either remember on their own, or are reminded by others. At that moment, if the force of what they have become accustomed to do repeatedly in the past is strong, they will easily focus on that and forget everything else. This is at the moment of death. But[12:55]
If they are equally familiar with both virtue and nonvirtue, then they cannot stop remembering what they remember first, and cannot engage their minds in anything else.
This has been explained earlier. The Compendium of Training explained this. At the moment of our death, in which realm will our rebirth take place? It has only been explained earlier that after we die, which realm we would be reborn in. But now it explains at the moment of death, how do we end up going to that particular realm? That is at your moment of death, the mentality associated with that particular realm, this type of mental karmic force would arise. As this mental karmic force arises, then you [are driven to] go there. This is the dominant factor. Now that we understand this point, this is why we must strive to cultivate while we are still living! In general, you should persistently accustom yourself to this habit. You must persistently accustom yourself in order to develop a strong force. It's just like that. This is why when we practice, say you are prostrating to the Buddha or reciting the Buddha's name, the recipient is powerful. And then it has to do with your performance [as well]–that is when you are doing something, your mental power is strong or you do so for a long time. What kind of performances are there? For example, when you are prostrating to the Buddha, there are times when you are prostrating without much thought. Even though you may be prostrating, you have no idea what your mind is thinking of. It may go to the extent of this, "Ah, it takes so long to do this!" I am sorry, that [kind of performance] is useless. Or perhaps your motivation [意乐] could be very strong, a strong and powerful force.[13:32]
And also if you have done this repeatedly, this is something that we will readily know if we just take a look at what we do normally. We will readily know if we just take a look. For example, at this place, this is why our senior abbot is truly worthy of our respect. When he was sick in the hospital, I went to see him. I heard him say things but couldn't decipher his words. Oh, so and so Dharma Master told me later that when the senior abbot was unconscious, he kept being mindful of ethical discipline and the Buddha. Now he is sleeping. And as he sleeps at night, he would all of a sudden start chanting. What is he chanting? He would be reciting the ethical discipline and the Buddha's name. That is on a daily basis, one truly...therefore, one needs to do this constantly during the day. But what do we do normally? When we are doing our morning and nightly rituals, we would think, "Ah-ya, why are we doing the morning and nightly rituals, they take so long!" We're like that. And when we listen to the teaching, "Ah-ya! How come the class has not ended yet?" I am sorry, it will certainly be the case that when the class ends, some people will gather. Ah-ya! You will be chatting and feel really happy. This is very clear and very evident. At the moment of death, this kind of sensory object would arise. Even though others may remind you, and this is not even at the moment of death, when others remind you now, "So and so, you need to be assiduous!" "I need to be assiduous? You should just look after yourself!" Hmm, this is the state that we're in. We now have great mental power and have strong reasoning abilities, but we still act like this. At the moment of death, you are in extreme pain. Will there be any use when others try to remind you?[14:50]
Now, there are far too many people who would say, "Ah-ya, it doesn't matter! Now that we have this mp3 player, at the moment of death, all I have to do is to shove the ear piece into my ears and there will be the chanting of Amitabha Buddha's name." It is useless! Isn't this very plain and clear? Therefore we must be very clear of this principle. If you do not strive to remedy this now, nothing will work by then. This is that clear and simple. Therefore when the Sangha community speaks of the "mind at death," it is that important! The day before yesterday, or it was yesterday, a fellow practitioner came to talk to me, "Ah-ya! I have been very agitated today. I just can't keep my mouth shut. I need to keep the vow of silence!" I was pleased when I heard this. But I am sorry. It would be useless to do that. So I told him a method. Just like that.[16:03]
Actually this has to do with ethical discipline. After you understand the principle, when your thoughts arise, if you have not cultivated a remedy for it, then your arising thought could follow any sensory object. That is because in your mind, what is the first cause of afflictions? It is the "latent proclivity." That is your latent propensity will surface at any time. When you come across the sensory object, ah! Here comes a bunch of people. If you enjoy chatting, you would slip away [to chat with them]. You can't help yourself, "gah!" You would rush toward them. This is very simple. And it just so happens that those people would ordinarily chat with each other. Like that. This was why I have explained to you yesterday that even though the karmic force of senseless speech may appear to be the smallest, but it is the one that is the most detrimental to us. Similarly, the same principle applies to your actions. This was why I told him, "You should not keep the vow of silence." Even though you may try to keep the vow of silence for a long time, but at any given moment, ah! You would feel so miserable. And as soon as you stop keeping the vow of silence things would go awry.[16:51]
I still remember that it was about ten years ago, let me think about it, it was ten years ago. That is correct. There was a person who was pretty brilliant and quite honest. He also told me this. Oh-yo! He had gone to Tái Dōng. He went to a temple in Tái Dōng to do a seven day retreat, a seven day retreat. They had to do many prostrations everyday and kept the vow of silence. After seven days of prostration, after they were done, the vow of silence was removed for the last night that they were there. Most people did not sleep that night. What were they doing? They were chatting away. I have had this experience before as well. This is why I am telling you this. This does not just happen to us. It has also been documented in the scriptures. In the Sutra of the Forty Two Sections, do you still remember that story? There was a person who had a great tendency toward sexual misconduct. So he thought to himself, "Ah, my tendency toward sexual misconduct is so great, I should just castrate myself." The Buddha said what would that do for you?! "The mind is the director." Now the predominant force of the karma resides with the mental karma. So if you do not cultivate remedies for this, needless to say the reproductive organ, it would be useless even if you cut off your head. Therefore this is what we need to understand, what we need to understand! So now after we talked about all of these, the teaching that we speak of is this teaching.[17:50]
When we hear this, it seems pretty fun, pretty funny. Alright, there is one benefit to that. It is that after we finish listening, it is true that after we have truly listened, the sufferings will compel us to practice. But sometimes the teaching is funny and enjoyable. It lures us in many places to follow the stages and advance step by step. This is what we should understand. Therefore normally, you do not have to wait until death to find out. How your next thought arises now, this is how it will be. For every thought that comes next, the moment of death also brings about the next thought. It is that simple. Hence the true cultivation that we do while we are living, what are we cultivating? We are cultivating this. How did the previous thought come about? It has to do with your causally concordant effect. Therefore after you understand this...prior to understanding this principle, all you can do is follow it—however the last thought came, you will immediately pursue it! That's exactly how it is. Hence it is called ignorance. After you understand how your last thought came about, at this point you know, "Ah, this is wrong!" We all remember the confession, right? This is said in the confession, "From the beginningless times, I have done ten nonvirtuous actions and five deeds of immediate retribution because my mind pursued my afflictions." The mind pursues afflictions. But how do you pursue afflictions? It is nothing more than the pursuit in your arising thoughts, the causally concordant effect. Here it comes again. Eh, you recognize it. Then you will not follow it. Therefore, "I confess for all my sins!"[19:00]
Therefore speaking of this, you should not look at this as... I don't need to tell you this in haste. You just have to learn the rituals now. After you have truly learn the rituals, as you gradually follow this treaties and understand things step by step, then you will feel great pain as you confess. Ah, how could I have done so wrong before! For all the bad things you have done before, you feel a deep pain and regret. This is the "the power of eradication." This is because you have contrition. Therefore you will develop "the power of the foundation." Since you have eradicated your behaviors and have come to rely on the foundation, would you want to commit this sin again? Then of course "the power of turning away from faults" arises too. Therefore this thing weighs in on every section! Hence it is necessary to understand the principles first and the rest of the problems will be resolved. This is the key right here. Are you clear? It is like that. Therefore at this point, ah! We understand this. So this continues on.[20:25]
Those who have cultivated virtue seem to pass from darkness into light; as they die various pleasant and attractive images appear, as though in a dream. They die comfortably,
if you have cultivated virtue, then at the moment of death, it will seem as if you will pass from darkness into light. You will see various pleasant and attractive things. After you die, you will go somewhere pleasant. Of course![21:28]
and, at the point of death, intense feelings of suffering do not arise in their bodies.
Even though he will still suffer, but it will not be intense. And then,[21:53]
For those who are currently doing what is right, the final agony of death is minimal.
When we normally speak of death, we say that it is like pulling a live turtle out of its shell. The decomposing of the four elements is extremely agonizing. But if you have done virtue, done what is right, then there will be minimal pain. It will be that severe. This kind of pain is something that we can easily bear. It would be like getting an injection or something, there will be a little pain, eh, but you can just clench your teeth and get through it. You may not even have to clench your teeth! This is what we should understand regarding death. So this is on having a virtuous mind.[22:01]
(b) Dying with a nonvirtuous mind Those who die with nonvirtuous minds, whether through remembering on their own or through being reminded by others, remember non virtue, such as attachment, for as long as coarse discrimination remains. At the point of death, they experience intense physical pain.
This is on "dying with a nonvirtuous mind." If the mind is nonvirtuous, what happens? Similarly, whether through remembering on their own or through been reminded by others, when the coarse discrimination remains, they will "remember non virtue, such as attachment." This is it. At the moment of death, they will "experience intense physical pain." They will experience intense physical pain. Similar principle has been just explained earlier. We do not have to wait until the moment of death. We should examine our every thought, what is the current causally concordant consciousness. This is how it will be at the moment of death. This continuum has continued from the beginningless time. Even though it is segmented by life and death, we can still take a look. When this life ends, in reality, this consciousness never stopped to exist, never stopped to exist. Eh, when you live this life until death, after death, the intermediate state arises. After the intermediate state ends, you will go to the next rebirth. After the rebirth, you will keep going as such. You will forever continue like that, forever continue like that. So now that we understand this, what we should really practice is nothing else but this. Therefore the Buddha told us, the most important matter of cultivation is to "purify the mind." Once you assume this idea, your physical and verbal actions will naturally accord. However when we first begin, we have not gained a correct understanding yet. This is why we must depend on a proper environment. This is why we come into this circle. In the mundane world, it would be the schools. For us renunciates, it would be the Sangha community. Therefore indeed at the very beginning stage of our learning, we would all place great emphasis on the external environment. However in regards to the heart of the matter, this is something that we must grasp.[22:31]
When those who are currently cultivating nonvirtue die, they experience signs foretelling the effects of the nonvirtue they have engaged in. As if in a nightmare, many unpleasant images appear to them. They seem to pass from light to darkness.
If they have cultivated nonvirtue, then as they "die," they would "experience signs foretelling the effects of the nonvirtue they have engaged." That is the effects from this nonvirtuous karma will come! "Signs foretelling the effects," that is prior to the effects taking place, at the moment of death, eh, you will already experience these things. It would be like in a nightmare, there will be "many unpleasant images." Also, you would seem to pass from light to darkness. Speaking of this, there is something I want to tell you. He said that while we confess, there will be "signs that you have cleared away your sins." Do you remember the signs? Eh, you will see various lights, various things. On the contrary, usually, usually in our dreams, not to mention the ordinary ones, but many people would often have nightmares and see many frightening things. What is this? This is called the "dream state." In other words, this becomes the future "intermediate state." Usually, if we have done some kind of karma that is relatively weightier, it would appear in our dreams. If nothing special occurs at the moment of death, these things would appear.[24:26]
If in our customary dreams, we would frequently see frightening signs, frequently see desolate places, frequently see this type of thing, I am sorry, the nonvirtuous signs are already very serious. You need to pay attention to them! That's when you need to pay particular attention to them. You will need to confess. And then as long as you confess well, this type of sensory object will be turned around quickly. That's what you will feel, instead of the horrible signs that you usually see, the frightening ones, you will see pleasant images appear. There will be many different ones. Wait until I explain the twelve dependent arising, I will explain this in detail. Therefore after we truly understand the teaching, we should practice it in our daily lives, because it is a continuum that had begun from beginningless time, a continuum that had begun from beginningless time. This is very plain and very clear. Similarly, when you are dreaming, sometimes you will see bright light. Sometimes in your dream, whenever you have a dreary dream, it will be muddled, dull and dark. The dreams that are pleasant, they will be lucid and clear. This is how it will be at the moment of death.[25:58]
When those who have committed serious nonvirtuous actions observe these unpleasant signs, they experience physical pain and their hair stands on end. They shake their hands and feet, void urine and excrement, reach up toward the sky, roll their eyes back, drool, and more.
For those who have committed serious nonvirtuous actions, they will observe the signs. Therefore at death, if this person is about to fall into hell, this is how it will be. Ah! At that time, he...some people will die peacefully and others will die in extreme agony. It is just like that. Ah! The eyes would keep rolling and they would drool. They would void urine and excrement. They would be like that, die without closing their eyes. And there are also many other signs. These are indications of falling.[27:07]
If they have been moderate in their nonvirtue, then not all of these things will happen—some will and some will not.
Some signs will show and some signs will not. What happens if they have been moderate in their nonvirtue? There are two types of result. One type would be that they would become animals. Anyhow, one would fall into hell, to become an animal, or to become a hungry ghost.[27:50]
Wrongdoers suffer terrible agony at the moment of death;
Those who have done some virtuous karma, they will experience a terrible agony at the moment of death, terrible agony![28:08]
such agony is found everywhere that beings are born, except among deities and hell-beings.
The feeling of agony from the decomposing of the four elements, this does not happen if you're going to these two places: one is if you're going to the heavens, you will not experience that. Suddenly, you will leave the body. The other one is if you're going to hell, you will not have that feeling either. You will not have that when you go to hell. Actually to have that kind of agony is better than not having it. Even though you have that kind of agony, even though you have such agony, but you are still not there yet! Even though you have the agony at the moment of death, this suffering is comparatively smaller. As soon as you go to hell, you are immediately fried in oil. Ah-ya, the limitless sufferings! Therefore, don't be saying that there will be no agony at death when you go to hell. Ah! If you go to hell...anyway, no matter what, this is a place that you must avoid![28:17]