菩提道次第广论手抄稿:旧版第八十三卷B面
（手抄稿 第十一册 p87）[00:03]
p. 192 (8)
【为村供施处。”】
我愿呀，一心一意愿求，干什么啊？“剃除发已”，这个发，就是我们平常所谓的世间的庄严。哎呀，那个头发一下嘛长、一下短，一下烫、一下披头，一下这个、一下那个。唉！是不晓得是为些什么！现在连这个连它剃得光溜溜地，头上什么都没有，我们头上一摸，哦！好了。这个问题呀，这个所谓烦恼，这都不是我们要的，是这样。然后呢，“守持粪扫衣”，我们穿的衣服呢，而且人家不要的，人家不要我捡得来。这个里面两个意义，世间要的，因为他颠倒，所以要那些事情，真是该要的他不要，丢掉了让我们要！唉！这个世 (p88) 间要的是无明，我们要的是“明”呀！所以这个两样东西，我们要了解它的特质。[01:08]
“乐住阿兰若”，那么平常世间都是戏论、杂染当中，我们内心真正好乐的是这个地方─阿兰若，寂静处，寂静处，真正的寺院应该这个地方。所以我们到了寺院里面，还大家吵吵闹闹，还要欢欢乐乐，那完全不是。我们真正要得到的是内在的寂静之乐，不要说得到寂灭乐，你就是能够心稍微宁静一点，这种快乐都世间无比的。所以这个禅定之乐，那还是世间的喔，一旦得到禅定之乐的话，世间什么乐，你感觉上面“味同嚼蜡”。那我一心希望，说什么时候我能够做到这里呀？那是对没有做到的人，心里面心心念念这样去做，因为你心心念念，一有机会你就碰到了。实际上我们出了家，还是要这样去做，因为我们出的不是个形相，要它真实内容。换句话说，你一心一意，由这种力量推求你努力向上，这样。[02:22]
那个时候呢，“目视轭木许，手执瓦钵器”。平常我们没有什么事情，悠哉悠哉，那个现在没有了，全部精神贯注在这里，学我们该学的戒定慧，他全部精神贯注在这个上头，就是这样。所以走有走相，坐有坐相，说行、住、坐、卧，没有一个地方，是能够让我们随便放逸杂染的，这样，眼睛就是看着这样。当然学定的时候固然如此，学戒的时候，亦是如此。大家还记得不记得前面四种资粮？第一个是密护根门，这样。你有了这 (p89) 个，然后第二个正知而行，对于我们做的任何一件事情，任何一刹那，都要保持着─喏！就我们现在该做的，因地当中这样地努力法。所以这个地方所谓“目”，不仅仅是目，举手投足之间，一定有他自己的一个分寸在，那么这个是行为。[03:36]
饮食呢？那就是这个，换句话说，我们不再为任何现世那种事情而忙碌，而忙碌。那么在这种情况之下，牢牢地坚守，在世间上面，真正地把三世诸佛的清净幢相，能够如法如理地撑起来。那时候大家称赞、赞美、仰望而没有讥毁，在这种状态之下，才是真正出家的内容。“于家家行乞”，于家家行乞，要不然我们跑到哪里，人家一看：“唉哟！你这个出家人，怎么这个样子。”现在不！哦，一看哪，啊！大家就欢喜，原来是如此。所以你看，以大智舍利弗尊者，那个时候他是一个绝顶聪明的，一个印度所谓的大哲学家，在佛法来说是大外道，实际上那个时候最了不起的一个大学问家。结果看见马胜比丘，一个佛弟子，哦！一看那个佛弟子的行持，他想：“居然有这样地庄严威仪的啊！”他跑上去问他。一问，这个马胜比丘说：“我不算什么，那我完全是我的老师教的。”他一看那个弟子已经这么了不起了，这个老师更了不起。一问，马上就跟着也走上这条路了。所以这个比丘的这个清净幢相，就有它特别的意义。[05:15]
我们现在不要说：哎呀，现在出家了，好像这个东西都不管了！就好像由你怎么办， (p90) 不要这样做。所以印光大师之为什么一直强调一点：“念佛，念佛好啊！当然末法的时候只有念佛，但是你不要出家。”他并不是说出家不好，说出家有无比的功德，但是你做到它的话，的的确确要提起一点精神来，要这个样啊！所以这个才是叫人家能够真正地见到了这个清净幢相，种下善根，你就把这个幢相能够撑起来，哪怕是一天一夜，就得到这样大的功德，这我们所了解的，哪怕是一天一夜啊！现在我们，哇！都是出了很多年家了吧？以后不一定如理，可是从今以后我们人人努力，打起精神来。所以在这种情况之下，没有一样事情，不会这个不成功的，一定样样都成功。[06:27]
“何时能不贪，利养及恭敬”，外面是讲形，里面是心。那个时候从形相上头的远离，然后从粗浅上面的步步深入，所谓“诸恶莫作，众善奉行”，而到“自净其意”。那个时候，对于世间的这种名闻利养，统统放掉了。有形的利养等等，无形的精神上的恭敬等等，这种东西都是烦恼。这个东西像刺一样，刺痛我们；泥一样，肮脏的杂染哪，都把它净化掉了。那个时候你真是福田哪！那个时候为那些附近的村落上面，真正可以所谓供养、种福田，是应供之处。这个才是真正的应供啊！所以真正的福田僧是什么？指胜义僧，如理证得的，这样，这是我们必定要了解的一点。[07:37]
Renunciates are content with meager food and drink, and with clothes heavy with frost from sleeping without a roof over their heads in bedding made of grass. The aspire to sleep in their place on soft grass in front of a tree, nurtured by the happiness and joy of the teaching. As is said in the Edifying Tale of the Seven Maidens:
(p91) 【又应希愿，用草为座，卧无覆处霜露湿衣，以粗饮食而能知足，及于树下柔软草上，以法喜乐存活寝卧。】
我们心里面真正应该愿求的是什么？这个就是从外面的形相上面，我们坐的地方，就是随便找一点草，如果这个地方干净了，草都不用，不过草的话软一点，坐的时候可以坐得安稳，这样，如此啊！睡的地方呢，哪里有睡的地方就睡，所以连它覆处、卧处都没有。到了晚上就被“霜露湿衣”，当然这个是指印度地方，印度地方的天气比较暖和、温暖，所以这个多霜露；那我们这个地方严寒的话，那个要遮止一点。换句话说，根本不在乎，这所有的这些东西，都不是我们需要的。现实的一切五欲之乐，你能够放得多干净，你就可以得到多少好处；你有多少杂染，对不起，你就被它死死地拖死。好处得到一点点，这个好处带来的副作用，那痛苦是无量无边。那么饮食尤其是重要，对粗的饮食要能知足。或者是“树下柔软草上”，那时候干什么呀？他目的是“以法喜乐，存活寝卧”，那个不管是白天、晚上，若坐若卧，若醒若睡，以法自己自娱，这个才是我们真正重要的。[09:31]
我们现在忙的是什么呢？就是如理地了解，如理地思惟。你只要能够了解、思惟的话，这个法喜马上现起，这个是千真万确的事实。我想在座的已经有不少同学，渐渐、 (p92) 渐渐地就会感觉得到，就会感觉得到。比如说以刚才这个例子来说，就是讲我们一个同修，他平常那个知见很多，他原意无非讲他的道理，结果他讲完了道理以后，他那个道理讲到哪里，就被人家讨厌到哪里。现在他不讲道理了，懂得了道理，他忏悔，哎呀，人人赞叹。所以昨天老和尚也赞叹，前几天谈起又赞叹，我心里也赞叹。[10:23]
这个人哪，就这么颠倒，你的确如法了解了以后，然后你把你那个见拿掉了以后，欸，你以为拿掉了，结果就反而被人家尊重、反而被人家赞叹。这我们要的什么？本来我们所以要跟人家谈理无非希望……那不必讲出家啦，不必讲出世了，就世间来说，你无非是表示你这个道理站得住脚，让人家听信服你。结果你愈讲是人家愈讨厌，最多─好了，让你去讲，就是不理你，就是这样。结果呢，你能够拿掉了以后，人家就反而尊重、赞叹你，这个佛法之妙就妙在这里呀！这个还谈不到佛法欸，这个是世间最浅近的事情。如果你步步从这个地方深入的话，那把我们的见、思两种烦恼……那这个快乐何止于如此！如果是如此的话，那个烦恼一点用场都没有了。只是说我们浅近的，随便你可以体会得到的，就是这样。的的确确你只要如理如法地深入的话，马上这个快乐就会现起。[11:34]
再说，以我们最近来说，最近大家都很精进，都很努力。现在请问你们忙完了以后，比以前坐在那里懒惰的时候，什么时候快乐啊？我相信现在大家感觉得快乐吧？其实你做 (p93) 完了以后……以前坐在那里，现在难道坐完了你不动，快乐了吗？没有快乐啊！跑出去满地是脏，然后呢，我也不愿意，你也不愿意。欸，现在大家都努力，结果大家快乐。那这个是谈不到佛法，这么浅近的事情欸！所以我把这个浅近的事情，做为一个比喻，然后我们内心上面，从这个浅近的比喻上体会，你一步一步地深入，你就会有一步一步不同的感受。所以这个地方，说我们真正的目的是“以法喜乐”，拿这个东西来过我们日子，不管是白天、晚上，不管是若睡，是若醒。[12:37]
When will I become unattached to my body, Rising from a pile of grass, CLothing heavy with frost, And taking only humble food and drink?
When will I clothed in soft grass, Green like the parrot - Lie down in front of a tree, With a banquet of the blisseful things of the life?
【“何时从草起，着衣霜湿重，以粗恶饮食，于身无贪着。何时我能卧，树下柔软草，如诸鹦鹉绿，受现法喜乐。”】
妙极了，是妙极了！哎呀！我什么时候……最好，问我现在也是的确的，唉呀，那些什么桌子、床、沙发丢得干干净净，哪里有草，哪里有什么就可以了，这地方就可以了。白天嘛坐，晚上嘛睡，第二天嘛如果说天气太冷，什么躲一躲风，躲一躲雨也就得！这样。什么东西有一点吃饱了，跑得去随便讨一点什么东西吃饱了，好！内心上面既一点没有挂碍，然后呢，也绝对不为这个杂染之身去作它的奴隶。现在我们都在作这个东西的奴隶，而这个身是什么？这个身又偏偏以前恶业所感得的，这个到时候你辗转这样忙， (p94) 这真是颠倒极了！所以那个时候这样，起来是这样的；然后呢，睡的地方就是树下，随便软一点的草，看看这个绿颜色，想那么好！然后在这种地方干嘛？“受现法的喜乐”，你如法去做的话，不但是将来究竟决定胜，眼前增上生，不但是这样，而且当下内心当中跟法相应都生起来了。[14:21]
【房上降雪，】
在这种状态之下，不管它外面怎么，那我们不管，我们哪，这样地快乐。[14:29]
Bo-do-Wa said: The very night after snow fell on the roof of the house, I became happy because something like this occurred in the Edifying Tale of the Seven Maidens. I want nothing other than to practice in this way.
【博朵瓦云：“昨晚似于七童女因缘所说，心很欢喜，除欲如是修学而无所余。”】
这祖师典型的，“啊！我昨天想起来，”这个昨天不一定昨天晚上，就是每一次想到前面修行的，“啊！想到前面我的修的，就像那个《七童女因缘论》上面说的，照它这样做，哎呀，真的欢喜啊！”说我现在希望的，除了这个以外，其他的都不是我要的。为什么？他把那些所有的缚着都丢掉了，你看，多痛快！唉呀！以前那个绑啊，是绑得钞票也绑，股票又绑，房地产又绑，这个又绑、那个又绑、这个又绑，这个地方绑得不晓得死死地。现在那个丢掉，那个丢掉、丢掉，什么都没有。连它衣服，衣服也丢掉了；这是 (p95) 人家的丢掉，我捡过来嘛缠在身上面。啊，这件衣服绝不愁人家来偷，也不怕人家来笑你怎么样，这样个好法！这个何等地快乐，何等地快乐！[15:40]
所以我也常常想起，心里面一件很有趣的事情：说以前，那是刚在这里的时候，那是因为忙世间的事情，忙世间嘛，大家都是这样啰，哎哟，念书、成家立业、留学什么……这样。到后来嘛出了家，虽然出了家，但是呢这心还是有的。那个以后到了美国去，有了这个车子了，啊，心里觉得：现在有了一个汽车……好像满得意的样子。但是过了一些时候，又看看，唉呀，这个汽车还不如人家。居然，虽然出了家，这个心理还是没转变过来。但是呢，我所幸的，就有善知识在旁边常常点醒，慢慢、慢慢地：“对呀！那忙这个事情干什么？”后来心里面放下了，于是感觉得：“唉呀，这个车子是累赘无比呀！”但是这个大众场合你又不能没有车呀！那以后，后来我换了一个地方，跑到洛杉矶去了，就不要车。那不要车，有的时候偶然重要的事情，都是人家那个信施他会来。[16:51]
偶然我出去买一点小东西，散散步，跑出去。那个美国那是车水马龙，不像我们马路上面还有人走，在那种地方你找不到人走的。他除非今天出来散步，牵那个狗溜跶、溜跶，最后只是走附近一圈，邻居，除此以外，你马路上根本看不见人。如果你在走的话，大家这个车子看见很多，我心里面忽然起了一个念头：“啊，现在真快乐！”要我以前如 (p96) 果碰见这种情况的话，我一定觉得：“唉呀！我怎么寒酸没有车子？那些人都有车子。”我现在就感觉完全不一样了。唉！这些人都颠倒啊！被那个捆得死死地捆在这里，我一个人这何等悠哉悠哉！他养那部车子要多少钱？要挣那部车子，要养那部车子，然后忙那部车子，一天到晚忙那个事情。说起来好像都必不能少，要去上班要多少路，要……那我现在这个都根本不要了，你这车子要它干什么，你说。[17:51]
所以我那时候就感觉到：“啊！一点都没错啊！”这个怨家对头还容易耶，容易，这个真正的什么呢？就这个才是最难破除的，看起来好像你最好的好朋友一样，实际上是个大骗子，那千真万确是个大骗子。所以我自己觉得，像我一点点，根本谈不到修行的，你只要心里面肯照着它去思惟观察的，那个心里面就欢喜了。于是我每次出去一看见，我就，唉呀，同情、怜愍、可怜，心里面是越想越欢喜、越想越欢喜。我就想到以前刚要想学佛或者出家的话，吃素，人家说你吃素，就笑你。唉呀，觉得不好意思！自己一个人可以，跑到工作上就不好意思；人家说你信佛，更不好意思；那又做了和尚，又好像见不得人的样子。到那个时候，完全相反，他不管任何人来，我在这个地方就是这个样，这样。因为我觉得这些人就这么可怜！那个疯子本身，他绝对不觉得自己疯子，疯子只看见别人疯了，他看不见自己疯的。[19:04]
(p97) 那个时候我就心里不管怎么样……。那结果呢，当人家彼此间大家忙的时候，我在那儿用我的功。反过来他自己忙完了，又觉得感到不如意，跑得来找你，然后你告诉他，哎呀，他觉得你有道理啊！那个时候他不管他来找你的人，乞丐也好，然后大老板也好，小公务员也好，大总统也好，欸，他的问题不能解决，跑到你这里来解决了，他朝你磕头、跪拜。当然我们修学佛法的人不在乎这些，可是那个时候你很明白地说得出来：喏！佛法的真正的珍贵，世间比起它来，那是一无是处啊，一无是处啊！所以这个博朵瓦那个大祖师，他也，当然他做得远来得深；你只要去做，哎呀，一想啊，真欢喜啊！的的确确到那个时候，你除了这个，其他的都是多余的。啊，丢都来不及啊！[20:02]
Renunciates aspire to dwell in a meadow or on the bank of a river, reflecting on the similarity between their own bodies and lives and the arising and disintegration of waves. They aspire to stop, by means of discerning wisdom, the conception of self - root of cyclic existence and creator of all bad views.
【又应希愿，住药草地流水边岸，思惟水浪起灭无常，与自身命二者相同，以妙观慧灭除我执，三有根本能生一切恶见之因，】
再进一步，一步一步地，不但一步一步地深入，不同的方向、不同的角度、不同的观点，多方面地策发我们正确的认识，然后策发我们精进好乐之心。总是处处希望愿求住在这个地方，那个地方所谓“药草地”，实际上就是那个草，就是那个普通一般的地方。“流水岸边”，那个时候，那个地方是一个安静的地方，一者。还有呢，“水浪起灭 (p98) 无常”，那个正好策励你：唉呀！我们的生命也是这样啊，也是这样啊！让你从这个地方引发什么？引发原来是无常、苦、空，我们这个东西本质啊，所以然后以这样的妙观的智慧来灭除这个我执。我执是什么？我执是三有根本，所以在轮回当中轮回的，是因为什么？烦恼，然后起业、感果。而这个烦恼是种种的因，从哪里？从这个地方开始的。找到这个“我”啊，原来根本没有真实的，是无常、苦、空，所以无我。于是你了解了以后，那不再执着。[21:57]
They aspire to overcome their obsession with the pleasures of cyclic existence, and to reflect on the animate and inanimate world as being like a magician's illusions.
【背弃三有所有欢乐，数数思惟依正世间如幻化等。】
这就是我们出家真正殊胜的好处，你在家人怎么可能，你说！唉呀！在家人是忙得啊……说没有钱嘛要忙钱，忙了钱，唉呀，更忙钱，你永远不得个停止。作伙计，你反正是看：“七点钟还早，反正没关系等一下，到了七点三十分正好。”作老板的人可不是喔，八点钟要开门，样样东西都在那儿忙。可是人就是这么颠倒，人就是这么颠倒。所以这个地方，还记得吧？十二因缘这个流转图当中那个爱，爱是什么？这个图─一个酒鬼，那旁边一个女人，醇酒美人，这个东西，那的的确确这种心理的行相。你永远是贪着了，再多也不嫌多的，永远反而增长你这个东西，这就是这么个严重法。而它的根本在什么上面 (p99) 呢？在这个“我”。他现在在这种情况之下，一个在这个世间专门忙它，根本就牢牢地捆死在厚重污浊无明当中，你绝不可能认识这个。你只有出了家以后，把粗重的拿掉了，然后把你的脑筋能够空下来，那个时候才有智慧步步深入，才能够真正认得它的真相，加以对治灭除。所以真正修行是必须要出家，原因在此。[23:56]
而这个出家，还不包括它特别的这个功德在里头，就是出家的本身就有这样的殊胜好处。而所以说出家的还有大、特别好处，因为这是三世诸佛的清净幢相。我们随便举一个比喻吧，譬如说一块布，那个布本身的话就是一块布嘛很简单，也没有什么多大意思。是的，你可以做衣服，可以擦脸，可以做什么，只代表这一块布……。所以这个是就是出家上面讲的功德；现在呢，这个出家也代表了清净幢相，清净幢相是三世诸佛的标志。像一个国家一样，那个国旗，啊，这一下这个国旗珍贵无比，代表整个的国家喔！现在它这个出家相，代表整个的十方三世一切诸佛啊！所以为什么这件衣服的如此珍贵法，如此了不起！我们现在辛辛苦苦念佛，你要念到一心不乱，真不容易。可是你只要穿了这身衣服，如法如理地去学，哪怕一天一夜，你能够做到的话，回向的话─往生，保证，而且中品。何在呢？喏！就是这件衣服的功德，这是我们要了解的。所以这个出家的功德，在任何情况之下，任何没有一样东西可以比的。[25:20]
(p100) 所以佛、法、僧这个三宝。我们明明说有菩萨，他却不讲菩萨也是一宝，却“僧”是一宝，为什么？这个懂不懂？喏，就是这样。这个清净幢相，你如法行持，才能够把佛的圆满的教相维持在世间，不是菩萨，不是个人，这我们必须要了解的，这样。所以这一点的这个功德，啊！那更……。在这个上面并没有讲，但是我们要得到功德的话，要怎么得到呢？就是你只要照这前面这样地去做，你思惟、观察，欢喜了这个，你内心有了这个欢喜了，你才能够舍得掉世间的这种贪着。舍掉世间贪着，那个时候你如理去做；如理去做，内心上面生起这样好的喜乐，而内在得到的功德就是无量无边。所以你看，世间哪有一样事情可以能跟它相比！[26:19]
所以在这个地方处处劝勉各位，已经出家的同修─是，没出家的，要想办法觉醒这个好的习气─已经出了家的，要感到庆幸。如果一点小小的不如意，总觉得：挺起来，哪怕这个生命丢掉，生命丢掉有什么关系呀？我只要把那个清净幢相撑起来了。欸，你撑起来了，到极乐世界去，难道还不好吗？这个世界是一无是处，如果你真的想到的话，的的确确你什么都舍得掉了。你真的能舍得掉的话，你要的东西没有一样得不到，这是我们必须眼前第一步应该把握得住的─就是知见。注意哦！我前面说过很多次，这个知见不是叫你马上做到，有了这个知见，要去做到它还有一定的次第，不是有了这个知见硬来， (p101) 那个不是佛法，佛法有它的善巧。凡是做任何事情，第一个就是什么？建立正知见，我们世间所谓的心理建设，这个最重要，这个所以重要！我们继续看下去。[27:30]
p. 193
As is said in the Edifying Tale of the Seven Maidens:
When, dwelling on a river bank or in a meadow,
Will we come to see again and again,
That the rising and falling of waves
And the world of this life and similar?
When will we rid ourselves
Of the view of the perishing aggregates -
The mother of all bad views -
And not crave the enjoyments of cyclic existence?
When will we come to know
That the animate and inanimate worlds
Are like dreams, hallucinations, a magician's illusion, clouds,
Or a city of the grandharvas?
【“何时住水岸，药草满地中，数观浪起灭，同诸命世间。破萨迦耶见，一切恶见母，何时我不乐，三有诸受用。何时我通达，动不动世间，等同梦阳焰，幻云寻香城。”】
他处处地方说：唉呀，我什么时候能这样啊！我什么时候能这样啊！他真正了解了，他一心追求的，绝对不是说：哎呀，我什么时候要发财，我什么时候……。他拼命丢都丢不开，逃都逃来不及，还忙这个忙。啊！他真正要的，我什么时候能够得到这个！我什么时候能够得到这个！像这个，住嘛住的地方这个；然后呢，所对的对象嘛是这个；观察，观察这些事情，看那个生命像浪一样，啊！那是一无是处。你能这样地生活，然后配合这么简单的生活如理观察，然后破除这个恶见的根本。这个恶见就是三有的根本─萨迦耶见，是一切恶见之母，“母”就是根本嘛！到那个时候，啊！你彻底地从根拔起，从根拔起。所以那个时候，我就通达动、不动的世间哪，真像梦一样，就像阳焰一样。那“幻云寻香城”，都无非是如幻、如梦，是如泡、如电，就是这样。看起来好像有的，实际上呢，是虚假的。真实的，那再不被它所骗。[29:10]
All of these persons lived as renunciates, while at the same time aspiring to these higher achievements.
(p102) 【此等一切皆是希愿，作出家身，作此诸事。】
那个就是我所希望的！要想得到只有出家，而出家的目的，也就是做这个。[29:22]
As Chay-ga-wa said: If there is someone living as a sage in the Valley of the Ascetics, then the father has fundamentally raised his child well.
【伽喀巴云：“若能以大仙行，住苦行山间，始为文父真养子。”】
83B Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C 23 P36)[00:03]
As it says in Guhyadatta's Edifying Tale of the Seven Maidens: 559 When will we thus come To shave our hair, Don clothes from the garbage And seek solitude? Gazing ahead only a yoke's length, When will we, blameless, Take in our hands, earthen alms bowls, And, from household to household, partake of alms? Attached to neither material gain nor veneration,Cleaning up the bramble swamps of the afflictions, When will we become Recipients of the townspeople's donations?
When will we, we seek wholeheartedly for what? "To shave our hair." Hair is what we would normally refer to as part of the beauty of the mundane world. You would keep the hair long for a while, cut it short later, perm it, leave it straight down, do this and do that. You have no idea what you are doing this for! But now even this hair is completely shaven, leaving the head completely bare. All we have to do is wipe our head, and oh! We are done. This problem, this is affliction. We do not want any of this. It is just like that. And then, "Don clothes from the garbage." The clothing that we wear is the garbage of others. It is garbage that we pick up from others. There are two meanings here. What the people of the mundane world want, they want these things because of their transposed views. Truly, they do not want what they should want. So, they would throw it away for us to have it! Alas! The mundane world wants ignorance but we want a "clear cognition"! Therefore, for these two things, we should know the nature of these.[01:08]
"And seek solitude," the mundane world ordinarily engages in mere elaborations and defilements. But what we truly yearn for is this - solitude, a place of quiet and peace, a place of quiet and peace. A true monastery should be a place like this. This is why as we enter the monastery, if we are still fighting or merrymaking, this is completely the opposite of what should happen. What we truly want to obtain is an internal bliss of peace. Not to mention, the bliss of nirvana. Even if you can somewhat calm your mind down, nothing of the mundane world can be compared to this kind of happiness. The bliss obtained from meditative concentration is still a part of the mundane world. However, once you obtain this bliss from meditative concentration, any other mundane world pleasure would seem like "chewing wax" to you. So, with my whole heart, I will ask, when will I be able to do this? For those who have not done this, they can continue to desire this in their every thought. Because when you think of this in your every thought, as soon as an opportunity arises, you will do it. In fact, even for us who have already become renunciates, we will still need to persist in this. This is because our renouncement was not only done in appearance, we need real substance. In other words, it has to be your whole heart's desire. And it is this type of force that will propel you to strive to progress. That is how it is.[02:22]
At this time, "Gazing ahead only a yoke's length, when will we, blameless, take in our hands earthen alms bowls." Ordinarily when we have not much to do, we would go about leisurely. This will not happen now. You will devote your entire attention here and learn what you are supposed to learn, ethical discipline, meditative concentration, and wisdom. One will invest all of his energy on the matter. It is just like that. So, when he walks, he will have a certain form. When he sits, he will have a certain form. In all of walking, standing, sitting and laying in bed, there is not one single moment where we can just let ourselves be lazy and defiled. That is how it is. The eyes will focus just like that. Of course, this is the case when you learn meditative concentration. But it is also the case when you learn ethical discipline. Do you remember the four preconditions explained earlier? The first one is restraining sensory faculties. Just like that. After you get this down, the second one is acting with vigilance. For anything that we do, at any moment, we need to maintain this [vigilance]. There! This is what we should do at present. We should strive in this way in the causal period. That is why the text talks about "[the eyes] gazing." But this is not only limited to your eyes. For all of your movements and gestures, there are necessary proprieties. So, this part is on physical actions.[03:36]
How about food and drinks? It is exactly this. In other words, we will no longer busy ourselves with matters of this life. Under this circumstance, we will be resolutely steadfast. In this mundane world, we will be able to sustain the pure insignia of the Buddhas of the three worlds according to the teaching. That is when everyone will commend, praise and look up to us without assigning any blame. This is truly then the meaning of becoming a renunciate. "And, from household to household, partake of alms." We partake of alms from household to household. If we conduct ourselves otherwise, wherever we go, people will look at us and say, "You are a renunciate. But how come you are like this?" [But if we conduct ourselves as indicated in the passage,] this will not happen! Oh, as they look at us, ah! Everyone will be delighted. And the reason for that is this. This is why you should take a look at another example. Venerable Shariputra, the one with great wisdom, was extremely brilliant. He was a so-called great philosopher in India in those days. From the perspective of the Buddhists, he was an astounding non-Buddhist. As a matter of fact, he was one of the most brilliant scholars at the time. But there was an instance when he saw Bhikshu Aśvajit who was a Buddha's disciple. Oh! When he saw the conduct of this Buddha's disciple, he thought, "Such stately deportment truly exists!" He thought that if the disciple is already this exceptional, the teacher must be even more exceptional. So, he went to consult the Bhikshu and immediately began to follow the path. Therefore, the pure insignia of a Bhikshu has a special significance.[05:15]
Now we should not say, "Now that we have become ordained, we should not worry about any of this!" It would seem like you could do whatever you want. You should not do that. This is why Dharma Master Yìn Guāng kept emphasizing this one point, "Recite the Buddha's name. It is good to recite the Buddha's name! During the degenerate age (or the Age of Dharma Decline), of course all you can do is to recite the Buddha's name. But you should not become a renunciate." He is not saying that it is not good to become a renunciate. There are limitless good qualities to becoming a renunciate. But in order for you practice as one, you will indeed need to invest your effort. You will need to be as described! What is described here is what will truly enable others to see the pure insignia and plant virtuous roots. You will then be able to sustain this insignia. Even if you can do so for one day and one night, you will obtain great merit. This is what we should understand. Even if it is for one day and one night! For us now, wow! We have been ordained for many years? But we may not have necessarily been in concordance with the teaching since then. However, from now on, every one of us can strive, can become motivated. Under this circumstance, there is not anything that cannot be accomplished. You will certainly be successful in everything that you do.[06:27]
You are "attached to neither material gain nor veneration." It had just described the outward appearance [earlier]. This here describes the internal attitude. At this time, you will have begun to distance yourself [from the mundane world] in terms of the outward appearances. Then, you will go from this coarse and shallow component of the appearance and advance in-depth step by step. This part is what is described by "Stop all non-virtues, engage in all virtues." And you are now moving toward "purifying your mind." At this time, you would have given up all the fame and profit of the mundane world. Whether it is tangible material gifts or intangible venerations, [attachments to] these are all afflictions. These things are all like brambles that harm us. They are like swamps, filthy defilements. These are all purified. This is when you have truly become a merit field! At this time, for the nearby towns, you have truly become worthy of their offerings, for them to cultivate this merit field, and for you to be the recipient. That is when you have truly become the recipient! Therefore, what is the true Sangha merit field? It refers to monks of the ultimate truth (or Shramana of the Way of Sages). These are people who have had proper realizations in accordance to the teaching. It is like that. This is what we must understand.[07:37]
Renunciates are content with meager food and drinks, and with clothes heavy with frost from sleeping without a roof over their heads in bedding made of grass. They aspire to sleep in their place on soft grass in front of a tree, nurtured by the happiness and joy of the teaching.
(Translator note: Please note that in the Chinese text, it says "frost and dew.") What should we be really wishing for in our minds? This part speaks of the outward appearance. Where we sit should be any place that has some grass. If this place is clean, you do not even need grass. But it will be a little softer if you have grass so that you can be steadier and more comfortable when you sit. There, this is how it is! As for the place to sleep in, you will sleep wherever you can. That is why there is no roof or bedding. At night, you would have "clothes heavy with frost from sleeping." Of course, this is with regards to India. India's climate is more temperate and warmer. Hence there is more dew. Where we are now, during the severe winter times, we need to have better shelter. However, what this indicates is the attitude of not caring for any of these things. These are all unnecessary for us. For all the pleasures of the five senses at present, however much you can let go off, that is however much benefit you will derive. However, much you are stained by them, I am sorry, that is how you will be bound to them tightly. You will have only gained a small benefit [from your defiled desires]. But the side effect of this small benefit is immeasurable suffering. Food and drinks are a particularly important aspect. We should feel satisfied with meagre food. You should be "on soft grass in front of a tree." What is that for? The purpose is that. "They aspire to sleep in their place on soft grass in front of a tree, nurtured by the happiness and joy of the teaching." Whether it is during the day or at night, whether one is sitting or sleeping, whether one is awake or asleep, one will only entertain himself with the teaching. This is the real important matter.[09:31]
But what should we busy ourselves with now? We should understand the teachings and contemplate accordingly. As long as you are able to understand and contemplate, this joy of the teaching will immediately arise. This is absolutely the truth. I think that there are quite a few students here who have gradually, gradually come to feel this way, come to feel this way. For instance, we can use the example raised earlier. There is a fellow practitioner who has many views and thoughts. His original intent is nothing more than telling others his principles. But he was despised wherever he tried explaining his principles. He has now stopped to insist on giving his reasoning. He has [actually] understood the principles and felt remorse. Ah, everyone praises him. The senior abbot praised him yesterday, and a few days ago as well. I also commended this in my mind.[10:23]
Therefore, people are just that flawed. After you truly understand the teaching and remove your own views, ah, just when you thought you have taken away [your dignities], you gain respect and praise from others. What is it that we actually want? Originally, we wanted to reason with others, all we wanted was... let’s not even consider the requirement for a renunciate, or the supramundane world. Even just from the perspective of the mundane world, you just want to show that your reasoning is solid, so as to convince others to believe you. But the more you speak, the more others despise you. Your best case is, they will just let you speak and ignore you. This is it. [But] if you remove [your own view], others will respect and praise you. This is why Buddhism is marvellous! Well, we have not really touched on Buddhism yet, just the most shallow aspect of this mundane world. But if you can go in depth step by step from this point, you will [remove] the afflictions of thought and emotions... the happiness [you gain] will not only be limited to this! If this is the case, then afflictions are not that formidable at all. I have just described something that is simple and close to our daily lives to allow you to easily relate to it. That is all. Indeed, as long as you can go in depth according to the teaching, this kind of happiness will immediately arise.[11:34]
Furthermore, speaking of us recently, everyone has been very diligent, striving assiduously. May I ask then, after you have been working hard, if you compare this to the times when you lazed around doing nothing, which brings you more happiness? I believe that everyone feels happier now right? Actually, after you are done... when you just sat there, just because you did not have to work, were you happy? You were not happy! The whole place is dirty, yet no one is willing (to clean up)! Ah, but now, after everyone has worked hard (to clean up), everyone is happy. I am not even talking about Buddhism here. It is something really simple and easy to see! So, I am only using something simple and close to our daily lives as an example. In our minds, we should try to relate to this simple example and advance one step at a time. You will feel the difference with every step of your progress. Therefore, our true goal here is to be "nurtured by the happiness and joy of the teaching." We should practice this as our way of life, no matter day or night, at sleep or awake.[12:37]
As is said in the Edifying Tale of the Seven Maidens: 560 When will I become unattached to my body, Rising from a pile of grass, Clothing heavy with frost, And taking only humble food and drink? [266] When will I, clothed in soft grass-Green like the parrot-Lie down in front of a tree With a banquet of the blissful things of this life?
Ah! This is marvellous, marvellous! Ah! When will I... it would be best, and this is indeed the case of how I feel now if you ask me. Ah, [it would be best] to throw away the table, the bed and the sofa. As long as there is grass, or something, then it is good enough. A place like this is good enough. During the day, you can sit. During the night, you can sleep. If it is too cold the next day, it is good enough as long as you can shield yourself from the wind or the rain. Just like that. You can get full on whatever you eat. You can go for alms and fill yourself with whatever you receive. Good! You are not attached to these things at all. And you will never become a slave to this defiled body. At present, we are all slaves to this. But what exactly is this body? This body happens to be the result of past non-virtuous karma. Yet at this time, you keep revolving yourself around this and work hard for it. This is truly preposterous! Hence this is what you should do now. This is where you wake up. You would sleep under a tree, wherever there is soft grass. Look at the green grass. It is great as you think about it! And what will you do at a place like this? You are enjoying "a banquet of the blissful things of this life." If you practice accordingly, not only will you attain the ultimate certain goodness and the temporary high status, not only that, but your mind will also immediately accord with the teaching.[14:21]
snow fell on the roof of the house
Under this circumstance, no matter what goes on outside, we would not worry. We would feel, ah! so happy.[14:29]
Bo-do-wa said: The very night after snow fell on the roof of the house, I became happy because something like this occurred in the Edifying Tale of the Seven Maidens. I want nothing other than to practice in this way.
(Translator note: "The very night" in the text is translated as "yesterday" in the Chinese text) There! This is a classic example of the past master. "Ah! I recalled this yesterday." This yesterday may not necessarily refer to last night. It is every time one thinks of his cultivation, "Ah! I think of how my cultivation is much like what is described in the Edifying Tale of the Seven Maidens. I have practiced as such. Ah, I am very pleased!" This describes all that I wish for now, other than this, I want nothing else. Why? He has thrown away all bondages. Look at that, how straight forward that is! Ah! All the bondages, I was bound by money, bound by stocks, bound by real estate properties, bound by this and that. You have no idea how tightly bound you are. Now you can throw this away, throw that away, throw that away. You have nothing left. Even your clothing, your clothing is discarded. What I am wearing now is [clothing] discarded by others. I just picked it up to wear. Ah, you will never have to worry about someone else stealing your clothes or laughing at you. How excellent! Ah, what happiness, what happiness![15:40]
So, I also frequently recall this interesting incident. In the past, when I had first come here, I was occupied with the things of the mundane world, busy with the mundane matters. Everyone was the same. Ah, we focused on studying, building a family, developing a career and studying abroad. It was like that. Later on, I was ordained. Even though I became a renunciate, I still had the same mindset. Then I went to the United States, I got a car. Ah, so I thought, "I now have a car." It would seem that I was pretty satisfied with myself. But after some time, I looked around and thought, "Ah, my car is not as good as those of others." Even though I had become a renunciate, I had not altered my mindset. However, I was fortunate enough to have an excellent teacher next to me who frequently brought this to my attention. Gradually, gradually, [I realised] "Precisely! What for I busy myself with these?" Later when I was able to let this go, I felt, "Ah, what a burden it is to have a car!" But you cannot go places without a car! Later, I moved to Los Angeles and did not need a car there. Occasionally there were important matters that I had to tend to, the benefactors would come pick me.[16:51]
Occasionally, I would go out to buy some stuffs or I would go for a walk. The United States' streets are packed with cars, unlike ours where there are still pedestrians on our streets. [In the U.S.,] You cannot find people walking on streets unless one purposely goes for a stroll or walks the dog. But people would usually just walk around their neighbourhood. Other than that, you will not see any one on the street. If you go for a walk, you will see a lot of cars. At that time, I suddenly had this thought, "Ah, I am truly happy now!" If this happened to me earlier on, I would certainly feel, "Ah! How come I am so shabby that I do not have a car? Others all have cars." But I now feel completely different. Ah! These people are all ludicrous! They have been bound tightly by these things. I feel so free all by myself! How much does it cost him to maintain that car? He has to make enough money to buy the car, to maintain the car, and to be busy working on the car. He is worried about that all the time. It would seem that all these are indispensable. He needs to travel many miles to work, ... Now I do not even want the most basic thing [self], why would I care for a car?[17:51]
That was the time when I felt, "Ah! This is absolutely unmistaken!" It is easier, still easier to deal with enemies. What is the difficult one? This is the most difficult to breakthrough. What seems like a best friend is in fact a great con artist. It is truly a great con artist. Hence, I feel that for the very little that I have done which really cannot be counted as cultivation, as long as you are willing to follow along to reflect and analyze, you will feel the happiness in you. Therefore, whenever I had gone out to see others, ah, I would feel compassion, sympathy and pity. And I would feel more delighted as I contemplated [about myself], more delighted as I contemplated. I would think about the time when I first became a Buddhist or wanted to become a monk, I decided to become a vegetarian. When others heard that I was a vegetarian, they laughed at me. Ah, I was embarrassed! It was fine when I was by myself. But when I went to work, I was embarrassed. When others talked about my faith in Buddhism, I was even more embarrassed. After I became a monk, I felt as though I could not come out in the open. But by this time in my life, I felt completely the opposite. No matter who came to me, I would behave the same. It was like that. This is because I feel that these people are truly that pitiful! A person who is insane will never think that he is insane. The crazy ones will only see the insanity of others instead of the insanity of the self. [19:04]
But by that time, it did not matter to me... As a result, when everyone else was busy, I was assiduous in my learning. When others were done with what they were busy with, yet felt discontented, they would come to me. I can then tell them what is going on. Ah, they would feel that I made a lot of sense! At that time, it does not matter who comes to look for you. They could be paupers, directors of big companies, government workers, or even president. Ah, they could not resolve their problems and will come to ask you for a solution. They will bow to you and prostrate to you. Of course, for us who are training in Buddhism, we do not care about these things. But those are the times when you can clearly explain, "There! This is the real pre-eminence of Buddhism. If you compare the mundane world to Buddhism, the mundane world is devoid of any merit, devoid of any merit!" This is why great master Bo-do-wa felt the same way. Of course there is much more depth in what he did. But as long as you practice this, ah, as you think about it, you will truly be delighted! At this time indeed, other than this, everything else is unnecessary. Ah, you would feel that you cannot throw things away fast enough![20:02]
Renunciates aspire to dwell in a meadow or on the bank of a river, reflecting on the similarity between their own bodies and lives and the arising and disintegration of waves. They aspire to stop, by means of discerning wisdom, the conception of self—root of cyclic existence and creator of all bad views.
Another step further, step by step, not only will the text advance step by step [in content], but it will approach this topic from different directions, different angles and different viewpoints. This is to bring us the correct understanding and arouse our interest by going at it from different directions. In brief, we would on all occasions aspire to live at a place like this. Where it mentions "meadow," this is referring to grass, which really indicates any ordinary place. "On the bank of a river," this refers to a quiet place. This is one thing. What else is there? "... the arising and disintegration of waves," this is exactly used to exhort you: ah, this is how our lives are as well, how our lives are as well! This is to inspire what? It is to inspire the realization of impermanence, suffering, and emptiness – the nature of things. Then you will use discerning wisdom to stop the conception of self. What is the conception of self?The conception of self is the root of cyclic existence. What is the reason for you to whirl in cyclic existence? It is affliction that gives rise to karma which will in turn produce effects. And affliction is the cause of all sorts of things. Where does it begin? It begins from this. You will find that for this "self," ah, it does not exist at all. It is just impermanence, sufferingand emptiness. Hence there is no self. After you understand this, you will no longer be attached.[21:57]
They aspire to overcome their obsession with the pleasures of cyclic existence, and to reflect on the animate and inanimate world as being like a magician's illusions.
This is truly excellent of being a renunciate. How would it be possible for the householders to do this, what do you think! Ah! The householders are so busy... If they do not have money, they will be busy making money. After they have money, ah, they become even more involved in making more money. You will never stop doing this. If you are an employee, you would just look at the clock, "Seven o'clock is still early, it doesn’t matter if I wait a little longer. It will be just right if I start at 7:30." This is not how the owner thinks. Oh, if he has to open by 8:00, he will be busy preparing for all kinds of things. But people are so deluded. People are so deluded. Hence for this, do you still remember? The craving in the diagram of the twelve factors of dependent-arising, what is craving? The drawing consists of a drunkard. And there is a woman next to him. Fine wine and beauty, these things, these indeed describe the subjective aspects of the mind. You will always crave for more and never feel that you have too much. You will forever increase this craving. This is how serious it is. And what is the root cause to this? It is the conception of this "self." Under this circumstance, one is solely busy for this self in the mundane world. One is tightly bound in this thick and defiled ignorance. So, it is impossible for you to realize this. It is only after you have become a renunciate, having your coarse afflictions removed and empty your mind, then you can gain the wisdom to go in depth step by step. Only then can you truly recognize the reality of this and apply the remedy to eliminate it. Hence to truly cultivate, one must become a renunciate. And this is the reason.[23:56]
And what is described here for a renunciate, not including the special merits that could be produced, is that being a renunciate itself has such excellent benefits. Hence there are exceptionally great advantage of being a renunciate. This is because it is the pure insignia of all Buddhas of the past, present and future. Let’s take an analogy to illustrate this. For instance, there is a piece of cloth. The cloth itself is just a piece of cloth, very simple and there is not much meaning to this. Yes, you can use it to make clothing, to wipe your face, to do something. It only represents this piece of cloth.... So, the above-mentioned talks about the merits of becoming a renunciate. Now, becoming a renunciate also represents the pure insignia, which is the emblem of all Buddhas of the past, present and future. This is much like the flag of a country. Ah, the flag of a country is priceless because it represents the entire country! Now the appearance of a renunciate represents all the Buddhas of the ten directions and the three temporal divisions! This is why this monastic robe is that valuable, that magnificent! We are now working hard to recite the Buddha's name. It is really not that easy to recite to the point of one-pointed focus. But as long as you can wear this robe and learn according to the teaching properly, even if it is for one day and one night, if you can really put the teaching into practice and dedicate this merit - for you to go to Pure Land, it is guaranteed and you will be reborn as the middle class. What is the reason for this? There! It is the merit that comes from wearing this monastic robe. this is what we should understand. Therefore, under any circumstances, nothing can compare to the merit of becoming a renunciate. [25:20]
Therefore, for the Three Jewels, Buddha, Dharma and Sangha, well, even though there are Bodhisattvas, but Bodhisattvas are not mentioned as one of the Jewels here. But "Sangha" is the jewel. Why is that so? Do you understand this? There, it is exactly this reason. This pure insignia, if you practice accordingly, then you will be able to maintain the Buddha’s perfect teaching in this world, not a Bodhisattva, not an individual. This is what we must understand. That is the case. So, about the point on this merit, ah! That is even more... This is not explained above. But if we want to obtain the merits, how do we obtain them? That is, if you can practice according to the text mentioned earlier, to contemplate, to observe and to feel rejoice by this. Only when you feel rejoice in your heart, then you will be able to let go of your attachment to the mundane world. When you let go of your attachment to the mundane world and practice accordingly. If you practice accordingly, you will develop this joy in your heart. And the merit you will get is immeasurable. Therefore, look at this, how can anything in the mundane world be compared to this![26:19]
This is why I repeatedly admonish everyone who has already been ordained. Yes, if you are not a renunciate, you should try to develop good inclinations. For those who are already ordained, you should feel fortunate. If there are a little unhappiness, you should always feel, "I need to keep up my motivation. Even if this means losing my life, what does it matter if I lose my life? I just have to sustain this pure insignia." Well, if you can sustain this, you will be able to go to the Pure Land. Isn't that good? This world is devoid of any merit. If you truly think about this, you are indeed willing to give up everything. If you can truly give up everything, for what you want, there is nothing you can’t get. What we must immediately grasp for the first step is knowledge. Pay attention to this! I have said this many times before. To have this correct view does not mean you must immediately accomplish what you know. With this correct view, there is order of stages to achieve it. It does not mean that when you have the correct view, you force yourself to accomplish it. That is not Buddhism. Buddhism has its skill-in-means. But for whatever that you do, what is the first step? It is to establish the correct view. This is so-called being mentally prepared. This is the most important. This is why it is important! Let us continue to read.[27:30]
As is said in the Edifying Tale of the Seven Maidens:561 When, dwelling on a river bank or in a meadow, Will we come to see again and again That the rising and falling of waves And the world of this life is similar? When will we rid ourselves Of the view of the perishing aggregates— The mother of all bad views— And not crave the enjoyments of cyclic existence? When will we come to know That the animate and inanimate worlds Are like dreams, hallucinations, a magician's illusions, clouds, Or a city of the gandharvas?
He says this in various aspects, "Ah, when will I be able to do this! When will I be able to do this!" For those who truly understand, they will be wholeheartedly seek for this. It will absolutely not be the case where he would say, "Ah, I need to get rich at this point. I need to do this at this time..." He tried so hard to rid himself of these things, to run away from these things. Why would he be busy for these things? Ah! What he truly desires is being able to do as described by the passage! When will I be able to get this! When will I be able to get this! Just like this, the place to live is this, and then the objects that surround us are these. When we observe, we observe these things. We will look at how our lives are like the waves. Ah! It is devoid of any merit. If you can live like this and observe properly with this type of simple life, then you can try to eliminate the root cause of all bad views. This bad view is the root cause of cyclic existence - the view of the perishing aggregates is the mother of all bad views. "Mother" is the root cause! By that time, ah! You will completely uproot it, uproot it. By then I will come to know the animate and the inanimate worlds. It is really like a dream, like hallucination. "...a magician's illusions, clouds, or a city of the gandharvas," these are nothing but illusions, dreams, bubbles or lightning, that’s all. It seems to exist but is in fact nonexistent. You will know what is real and no longer be deceived by them.[29:10]
All of these persons lived as renunciates, while at the same time aspiring to these higher achievements.
This is exactly what I hope for! If you wish to obtain these things, you will have to live as a renunciate. The purpose for becoming a renunciate is to do exactly this as well.