菩提道次第广论手抄稿:旧版第八十四卷B面
（手抄稿 第十一册 p121）[00:03]
所以“应学宝贵三学之道”。这个才是我们要学的，所以我们真正的出家，忙的内容就这个─戒、定、慧。[00:13]
p. 193 (12)
The certainty of the enumeration of the three trainings. This is explained in terms of three aspects: (1) the stage of disciplining in mind, (2 ) their results, and (3) the objects that they eliminate. A) the certainty of the enumeration of the three trainings. This is explained in terms of three aspects: 1 the stage of disciplining in mind, 2 their results, and 3 the objects that they eliminate.
【其中三学，数定有三。】
他下面，为什么要讲三学呢？就是我们真正要学的内容，确定就这个三样东西。关于这个数、次第等等前面已经讲过，凡是这个里边安立，一定有它的绝对的标准在，这一点我们慢慢、慢慢地要开始要学。昨天我们曾经讲到，那个考试当中第一个关系，说“切题”，我们往往问题没抓到本身，就文不对题地，是乱搞一通。那么普通的世间文不对题没关系，你修行文不对题，你修了半天是白修一趟。所以他真正的修行，说修三学，为什么要修三学？三学的内容是什么？他一定要有一个很清楚、明白的界限，你的(p122) 判断得绝对一点不错。然后你因地当中走上去一点不错，果位当中当然圆满，这个是必然的。否则你有了漏洞了，你以为碰到一点点了─是，也没有错，偏偏瞎子摸象，摸到象的一根毛。本来呢象是最大的，你看起来这个象那么细的一点点。你说你没摸到吗？你摸到了；你说你摸到了吗？你不晓得错到哪里去了。这不是很明白吗？这是我们千真万确要注意的一点啊！所以这个地方，所以说明这个。现在我们看：[01:47]
The stages of disciplining the mind:
The training in ethical discipline makes a distracted mind undistracted. The training.
【初观待调心次第数决定者，】
我们现在修学佛法要什么？调我们的心。以前是杂染、错误的，现在呢要正确、清净。这个有它的次第，有它的内涵，根据这个内涵次第来说，这三样东西，对了！[02:10]
【谓散乱心者令不散乱，是须戒学，】
使你的散乱不散乱的“是须戒学”哦！这个地方告诉我们，戒的真正的内容是什么，看看！说得很清楚。所以戒的内容是这个，是它的根本，是它的中心。它为什么要有这样的形相呢？这个形相就是帮助我们隔离这个环境。如果大家的环境是这样的话，譬如我们，据我所晓得的，以前在这个地方，正法、像法时代，大家这个很好的时候，出家人一定有他的规格、风度。所以谁出家了以后，你跑出去人家都晓得这样，所以你乱来不得，这样。 (p123) 所以一被了以后你就不敢乱来，外面的环境也逼着你，可是真正重要的就是你里面策发。[03:07]
而现在这一点，他们南传是保留得非常完整，喔唷，说这个出家人一点都不能错啊！不像我们说，终究都是出了家了，在家人看见应该向你磕头，应该供养你，哪有这样的事情！是，他应该供养，为什么？因为你是应供处嘛！什么叫应供处？你如法如理而行。所谓如法而行是心里的事情，但是呢举手投足之间一定有它的仪轨，这个仪轨就是帮助我们慢慢地、慢慢地……。我们尽管讲说你念书好，可是叫你跑到那个跳舞厅，跑到戏院里，念书念得进吗？念不进。欸，离开它，在一个寂静的地方，用那个环境来保护，这是第一步。真正的内涵就是外面行相远离，然后呢自己内心要调伏它的散乱。所以戒的特质我们要把握得住，本末不能少地互相配合，它的重心在这个地方，这个是戒。[04:15]
所以前面说四种资粮，你心里面一起来，觉得：“欸，错了、错了！”把它拉回来；心里一起来：“错了、错了！”《遗教经》上面佛最后走的时候也告诉我们，《四十二章经》也告诉我们“心是功曹”，那是根本。你不要说：“哎呀，我要禁语。”你问问你心里上面你是不是在散乱，这个重要的，当它心里散乱了把它拉回来，那是最重要的地方。第二呢，定。[04:48]
In concentration - or mental training - balances an unbalanced mind.
(p124) 【心未定者为令得定。】
它粗猛的散乱虽然去掉了，但是呢细微的这个还在，那个时候这个力量，观慧的力量还不在，所以你有了这个戒基，那个时候才可以学定。[05:06]
The training in wisdom liberates an unliberated mind.
【谓三摩地或名心学，】
“三摩地”就是等持、等至─那个心就平等而住，不像以前那样的。那个是心学，那个从外面到心里。[05:20]
【心未解脱为令解脱，是谓慧学，】
虽然得了定了，但是呢还没有真正地解脱。解脱是要什么？业跟烦恼，这个是烦恼为主。那么进一步呢，有了定然后呢能够真正地、深细地观察，找到这个事实的真相。那个原来发现这个烦恼是无明啊，那时候你慧是什么？明，明嘛正对治，好！问题解决。[05:53]
p. 194
The three trainings bring to completion all the tasks of yogis and yoginis.
【由此三学，诸瑜伽师一切所作，皆得究竟。】
有这三样东西的话，真正修行的人都解决了，这第一个。所以从调心的这个内容以及次第来看的话，确实就三样东西。再[06:10]
Their results:
(p125) 【观待得果数决定者，】
他说你前面修行调心的时候这样，最后你要得到的果来看看，要什么条件。说：[06:19]
The results of ethical discipline that have not degenerated are the two happy rebirths of the desire realm (either as a human or a deity). The result of ethical discipline that has degenerated is rebirth in the miserable realms. The result of the training of the mind are the two happy rebirths of the higher (deities form or formless) realms. The result of the training in wisdom is liberation. In brief, the results of the three trainings are the two goals: higher status (as a human or deity) and certain goodness (of liberation or omniscience). Since the former is twofold - happy rebirth in the higher (deities') realms and happy rebirth in the lower (that is, desire) realm - the training that accomplish these are threefold. These first two certainties of enumeration are mentioned in the 《Levels of Yogic Deeds》.
【谓不毁戒果，是为欲界二种善趣，毁犯之果是诸恶趣，】
持戒而不毁，持戒清净的话，得到什么？欲界的两种善趣，人、天果报。毁了戒以后呢？恶趣。要得到了这个人天的果报才可以修行啊！然后呢，[06:43]
【心学之果，谓得上界二种善趣，】
定的这个果是什么？色界、无色界的，这样。实际上呢，更重要的，有了这个定心才可以观慧。[06:59]
【慧学之果即是解脱。】
从得到果来说。我们要求的果是什么？增上生、决定胜。喏，现在由于戒、定是得到增上生，由于定、慧是得到决定胜，我们要求的果也只要这个三学，而且也不能少于这个三学。[07:21]
(p126) 【总其所生，谓增上生及决定胜，初有上下二界善趣，故能生法亦有二种，此二即是〈本地分〉说。】
所以，总之我们所要求的，就是增上生跟决定胜。那么“增上生”呢，就是上下两界的善趣，换句话说这个下界就是欲界，上界就是天界，这个很清楚。所以能得到这个果的方法也是两种，也是两种，那么这个两个就是〈本地分〉当中所说的。戒是基础，由定、慧然后呢得到这样的两个。或者说由于戒、定得增上生，由于定、慧得决定胜。究竟来说的话，决定胜就是慧的果，可是如果没有定的话，绝不可能得到慧；更推前一步说，如果没有戒的话，也绝对得不到定。这个三者之间，有这样的必然的次第关系在，这是从果上面去看。[08:45]
The objects that they eliminate
The former teachers asserted that, in relation to the objects they eliminate - the afflictions - the trainings are threefold, according to whether they eliminate afflictions by (1) weakening them, (2) suppressing their manifest forms, or (3) eradicating their seeds.
【又诸先觉，待所断惑亦许三种，谓破坏烦恼，伏其现行，尽断种子，故有三学。】
以前那个祖师们，换句话说那些已经成就的人，他另外一个观点，说我们现在所以轮回的原因，根本是什么？惑，就是烦恼。为断除这个烦恼来说也要三样东西：第一个“破坏烦恼”的现行，第二个“伏其现行”，第三个“断尽种子”。破坏烦恼是戒，所以这里看见没有？戒的特质是什么？破坏烦恼欸！从这个地方我们特别注意哦！现在我们讲 (p127) 戒，拿这个戒大家去诤论，请问你这个戒的目的究竟何在？你增长烦恼啊！所以这个戒必定要了解的，这个特质是在这个地方。[09:41]
但是呢的的确确不要说现在，佛在世的时候都已经有人诤论，已经有人诤论了。所以佛那时候告诉我们，说得很清楚，这个问题不是说戒本身有问题。佛所说的是法药，对治我们的心病，你的病不一样，药当然不同了。拿我们外行人看起来，说：“咦！你吃这个药白的，我吃的药怎么黄的呢？你吃这个药是这个样，我吃这个药……”当然嘛！你伤风嘛吃伤风药，我拉肚子吃拉肚子的药，这个怎么可以混在一块儿呢？就这样嘛，这是我们要了解的。所以我们现在还没有学透之前，千万不要随随便便拿我们的眼光去看哪！昨天第二堂课是特别说明这件事情，那么在这个地方一句话，就把根本点出来了：戒是破烦恼的。现在我们烦恼的行相也认识了，这个道理也了解了。所以你如果是学了戒以后增长了知见，“喔唷！我对，他不对。”那完全错、完全错！[10:53]
由于这个烦恼的粗猛的行相调伏了，进一步你能够学定，它的现行也不让它现行。虽然不现行了，但是它种子在啊，那么还要观慧，最后是断尽种子，所以也要三学。喔！这是为什么一定要三学的，不管你站在哪一个立场─多，不需要；少，不可能。所以这一点，就像刚才我们举的比喻当中，你绝对不是跑得去摸那个象，说摸这个毛，摸这 (p128) 个毛固然不对，摸这个鼻子一样也不对，摸这个尾巴一样也不对啊！你现在不是，你张开眼睛来把象整个看见了，象就是这个样。你在象身上面加一个东西，对不起，这象身上涂的东西它不是象，多不行的；少，少了不可以的，这个我们必定要知道。修学佛法的内容就是这个─戒、定、慧。那么这个数量，次第呢？[12:01]
The determination of the order of the three trainings
The order if the three trainings is demonstrated in a passage from the 《Sūtra Requested by Brahama》 quoted in the 《Levels of Yogic Deeds》s:
Ethical discipline is a very steady root,
Concentration is the delight in a serene state of mind,
In wisdom the views of noble beings and the views of sinners are acquired and forsaken respectively.
【次第决定者，〈本地分〉中引《梵问经》显此义云：“初善住根本，次乐心寂静，后圣见恶见，相应不相应。”】
这个是出在论上面，就《瑜伽师地论》上面。他这个话还是引经，换句话说，经、论都这么说的。这个次第，第一个，戒是什么？善巧地住在我们修学佛法的根本上面，善住在根本上面，它下面有解释的。其进一步一定要有了这个根本，然后呢得到定，是“乐心寂静”。最后是“圣见恶见，相应不相应”，跟圣见相应，跟恶见不相应，这个就是智慧，就解脱了。[12:49]
Among these, ethical discipline is the root
【此中尸罗是为根本，】
为什么？[12:52]
because the other two grow out of it. Concentration, the second of the three trainings, depends on ethical discipline and takes pleasure in putting the mind into meditative equipoise.
(p129) 【余二学处从此生故，次依尸罗能得第二心乐静定，】
定、慧必定要从戒上面生起的，你内心上面烦烦恼恼的话，请问你怎么学定啊？所以现在大家忙着说：“我要学学定，哎呀，心很散乱啊！”这个时候他告诉我们很清楚，戒是调伏散乱的，大家不学戒说要学定，那真是错了，颠倒！所以这个我们应该知道。等到你粗猛的烦恼调伏了，那时候你两腿一盘，如理去学，一定得到。但这个不是究竟的哦！它真正究竟的是什么？慧。[13:35]
Wisdom, the third of the three trainings, depends on meditative equipoise and forsakes the view of sinners while acquiring the view of noble beings in order to see reality exactly.
【心得定者见如实故，能得第三成就圣见，远离恶见。】
等到你心依了戒、尸罗，那么那个时候才能够得定，“心乐静定”。心得到了定以后，然后你观照能力才能够增强，如实地见到事实的真相，所以得到了圣见，远离恶见。关于这个圣见、恶见，这里不详细解说，因为本论的最后是专门讲这个，这个是佛法的中心，佛法中心，现在我们这里随分随力地了解一点。到现在为止，我们只要了解前面的业情况，以及十二因缘，这个是我们能够把握住的话，目前已经足足有余，照着这个去如理行持，才能够正确地认识后面。如果眼前这个虽然知道，你不如理行持的话，尽管你到后面，懂得一点文字的话，对不起，它真实意义不可能了解，这个次第，必然性就是如此。[14:58]
The nature of the three trainings is as the Sūtra Requested by Brahma states:
(p130) 【三学自性者，如梵问经云：】
这个数量也决定、次第也决定，那么三学的内涵本身的特质是什么？也引经上面说。[15:09]
Ethical discipline has six branches; Concentration is the four blissful abodes; The four aspects of the four noble truths are always pure sublime wisdoms.
【“应圆满六支，四乐住成就，于四各四行，智慧常清净。”】
第一个是戒，戒应该圆满六支。定的话呢有四种，“四乐住”，这个要成就。然后呢最后智慧的，有四，每一个这个内涵当中有四个行相，你对这个了解了，这个智慧就圆满了，就清净了。[15:37]
With respect to this, the training in ethical discipline has six branches
【此中戒学，圆满六支，】
下面说。[15:42]
1-2) both (1) the possession of ethical discipline and (2) restraint by the vows of individual liberation demonstrate the pure ethical discipline that certainly leads to liberation.
【具净尸罗，守护别解脱律仪，】
第一支是“具净尸罗”，第二支是“守护别解脱律仪”。[15:50]
【此二显示解脱出离尸罗清净。】
这个两个说明了什么？要跳出这个三有得到解脱的轨则，这个要清净。那么这个我简 (p131) 单地说明一下，简单地说明一下。这个详细的这个是出在《瑜伽师地论．本地分》当中。那么第一个就是具净尸罗─安住在这个清净的戒当中，这个是总的。还有呢，安住了以后要善巧地能够守护它，守护它。绝对不是说我现在剃了头了，登了三坛大戒，然后呢头上烧了几个洞，衣服领回来。不！这个是一个开始，有了这个开始我们要真正地努力，就像你现在，喔，考进学校，报了名了，下面好好地念书了。那个时候要你善巧地用功它，这是第二条。三，[17:01]
both (3) rites and (4) possession of the renge of support demonstrate unimpeachable, pure ethical discipline.
【轨则所行，俱圆满者，】
第三是“轨则”，第四是“所行”。[17:06]
【此二显示无所讥毁，尸罗清净。】
什么是轨则，什么是所行？这两样东西的特质是什么？没有讥毁。“讥毁”是什么？被别人讥笑、毁谤，这个我们一定要做得好。那么这个地方所说的轨则，就是你平常的威仪，一举一动。站有站相，平常我们说站的时候嘛像个松，行的时候像风，就是这样，坐的时候像钟，是不是这样的？卧的时候像弓，它有一定的这个仪轨的，一定的仪轨的。我曾经看见过那个老一辈的出家人，现在我们那边根本看不见了。你在那儿一坐，他不要像 (p132) 我们这样，人家他在任何情况之下，他的一坐就是这样，然后呢站在这地方，他就站一副站相。如果他一披海青，那个时候一定是什么？自然就摆在这个地方。披海青是一种，不披海青是一种；拿念珠是一种。走路的时候他绝对不会东张西望，那个步子就这么随便地稳。[18:24]
然后呢睡觉的时候，那是我倒没看见，可是我想像得到的，那三样东西这样的话，他睡一定好。为什么一定好？因为我们现在睡觉是一个人一个房间，那以前哪里有一个房间呀？就是一个长连床。然后呢你看那个禅堂里边，下面就是打坐的地方，打坐完了以后，睡就是床面连起来，大家呢一个一个棉被像方块的叠在那个地方。到了晚上，你怎么可以说伸大了脚这样地来啊？不可以！每个人大家都是这样睡的，所以你可以想像得到。所以这个叫丛林，丛林，大家十目所视、十手所指，你肯进去当然你不愿意落在人家后头了。这是为什么大家来了以后，平常的时候，我总要提醒你们，因为我深深自己得到的好处，当年我的老师就是这样。[19:17]
一直到最近，我不是跟你们说吗？今年夏天我跑到净律寺，我这个同修还告诉我：“欸！你这个东西忘了，你这个东西不对了。”刚开始第一次我就不大习惯，好在我以前的老师我提起，哎呀！我就好高兴，我多少年来又难得地遇见又这么一位诤友。我绝对不会说：“啊！我今天几十年的老上座，你、你怎么……还跑得来说跟我学，怎么这样说我啊！” (p133) 我心里面没有这样，之所以我是越来越尊敬他，绝对不是别的理由。平常我跑得去，有的时候我匆匆忙忙出去了，“欸！”说：“你忘记了礼佛。”对呀、对呀！我就感到好高兴啊！一直旁边有一个人提醒我。我为什么要说这个话？我在这个地方特别告诉你们，你们真的来了以后，千万注意喔！不要只是随顺着自己习气，又说“这个人又这么告诉你，这个又告诉你……”你赶快回家去，跑到这里一点意思都没有。人家吃饱了闲饭来告诉你是帮你忙，你要千万记得，所以你感激他都来不及。[20:19]
我想起我们古代人的风格，古代这里是不是这样我不知道，现在日本人就保留着，禅堂里面香板打完了以后，他还合合掌表示感谢。结果我第二次去打了痛了个半天，我还要感谢他，我心里面真的发毛，后来想不错，我在那儿打坐，自己用功，他在那儿不打坐，来帮忙你，你不感谢他，感谢谁？一点都没错。所以你们注意，这个靠什么，就是你得到正知见，说我现在跑得来干什么的？原来要净化我的习染。现在旁边的人告诉你，某人哪你错了，你赶快感激他。世间的圣人尚且说，“子路闻过则喜”，子路这个贤人，人家告诉他子路某人你错了，高兴，感激，你晓得了错你才能够改，这种地方，这个叫做什么？轨则。你做任何事情，一切时处，就是你的行持上面，一定要有一定的轨则。[21:33]
(p134) 这个轨则有两个：一个，第一个随顺世间、不越世间；还要随顺出世间。毗奈耶告诉我们的有它的……一定要跟这个相应，这个就是我们的轨则。所以这个戒啊，制戒的时候的的确确也随顺着世间的。也许你说：“你这个出世法，为什么还要从这个地方讲起？”这个就是因果缘起之法，很简单嘛！因果缘起之法，法尔如是。因果就是讲那个相，相本来就是俗谛，世俗共同这个清净六识所承认的；正、倒之间，正确的你从这个上面慢慢地增上，当然你不能离开这个，这个轨则是就这一点而言。不要说：“啊！我是出家人，我是三尊（编者按：三尊即三宝），你是世间的东西，不管它那一套。”也可以，现什么？现那个金山活佛相，你可以疯疯癫癫的。再疯疯癫癫没有关系，可是人家把那个大粪“蹦！”放在你头上的话，你毫不在乎，欸，你照样地这么顶了个大粪桶“蹦蹦蹦”跑到大街上面，这样。然后呢他饿了肚子，没东西随地捡，捡到个铁钉他也吃进去。你有这个本事，好啊！就怕你没这个本事啊！[22:56]
我还想起这么一个公案来。金山活佛那时已经很有名了，然后呢上海一个很有名的人去请他，去请客。然后，哎呀，那个家庭当中就准备了很多东西，准备等师父来。他这个厨房里正在忙，那金山活佛去了。他平常向来不愿意人家接，反正答应你来了嘛，他就来了。那天他就到人家家里，他平常的时候就是那一身破烂，破破烂烂，他也不从大门进去，从后 (p135) 门进来。那后门是厨房，大家正在忙，结果破和尚他来了。来了以后，大家忙得个不得了，“唉呀，你这个破和尚干什么？走走走！”“欸，你们今天干什么？”“那我们今天哪，我们今天那个主母要请大师父。”“欸，我就是啊！”“你是大什么师父？你在那儿一个穷和尚！”就这样，他这个跟大家吵吵闹闹。“那那那那……那对不起，我肚子饿，那你……”他要一点东西吃。他们也不是忙很多东西吗？所以那个菜根洗下来、丢下来，那个大桶就丢在那个地方，“好！你拿去吃。”就这样。你说我们能不能吃这个东西啊？要我们吃下去，不死也得生病，他两大桶他就拿起来咕咕咕、咕咕……统统吃下去了。[24:17]
吃下去了那个厨房里的人大惊，“欸，这个和尚怎么一回事情？”你想我们那个馊水缸，这么大的两大桶，他就捧起来吃下去，大家就在那儿哇啦哇啦吵起来。啊！大家就惊讶起来了，惊讶起来了，结果那个主母在前面，说：“这个时间快到了，你们怎么还不好好地做，还在吵啊？”结果跑到了厨房里一看哪，一个穷和尚，一看，那个师父来了，“叭！”在个地上就磕头，“哎呀！赶快请到前头去。”“师父，你怎么这个地方来？”那些厨工可呆掉了。然后呢，就说：“哎！我已经吃饱了，我已经吃饱了。”叫他去把那个好菜就说吃饱了。嗯，你可以颠倒，你有这个本事，就怕你不颠倒！哦，的的确确！所以出家人不管他顺化、逆化，他有他的境界，这个我们要注意的。我们没有这个本事的话，那照着规矩来， (p136) 叫人家一看─啊！对你肃然起敬，这个才是我们真正重要的。[25:19]
所以这个叫什么？叫“轨则，所行”，这是轨则。“所行”呢，就是我们前面四种资粮当中说正知而行─我该怎么做，哪里去。这地方特别讲，我们出去的有很多地方不可以去的，譬如说那个歌舞场所不可以，譬如说绿灯户不可以。昨天我还听那个同修告诉我，说如果你在泰国，下午跑到市场里的话，人家都看你，千真万确。所以戒律上面制得很规定，你出去一定时候，到的地方一定时候。然后你这个出家人，跑到戏院里那是算什么名堂？这绝对不可以！它一定有几个地方，那地方都不可以。达官贵人之家不应该去，那么杀猪宰羊，非律仪家不应该去，不是我们该去的地方，这个“所行”。这个二者什么呢？是显示无所讥、无所毁，这个很重要的。[26:28]
5) dread of even the smallest misdeed demonstrated pure ethical discipline that is unspoiled.
【于诸小罪见大怖畏者，】
这是第五。[26:34]
【显无穿缺尸罗清净。】
对这个“小罪见大怖畏”，这点很难，但是这一点非常好我告诉你。说实在的教你真 (p137) 正持大戒，它不大容易持。说实在的，那个我们说难道我们还会犯淫、犯杀、犯盗吗？境界不现前哪！大家记得不记得，那个《俞净意公遇灶神记》这段公案哪？我们碰见了这个很难说哦！所以记得柳下惠跟鲁男子那个公案吧！这个鲁男子真正可贵的地方就是这样，就是这样。喔！这个柳下惠就有这个本事─坐怀不乱，一个美女坐在他怀里面，他一动都不动心。你要有这个本事，那么这个境界上面防住。那么我们在现在眼前的境界什么呢？就起心动念当中：“欸！我是个出家人，这个不可以，那个不可以。”你时时有了这个准备了以后，大的就防得住了。为什么？大家想想看，懂不懂这个道理？[27:43]
我现在告诉大家，你现在的心理什么心理？先想一想，你现在的心理是什么？无始的习染，就这么悠悠散散、放放任任、飘飘荡荡，对不对？哦！看见这个东西望它一眼，听见这个东西跟它一眼，一直跟着这个境在转，就这样。所以因为这样的习惯，所以等到那时候听见几个人讲话，脚底下抹了油了，叫你停也停不住，“叭！”就去了，就这个样。听见那个地方好吃的东西来了，如果你欢喜的话，少了你一份的话，心里不晓得嘀咕几天，就这样。你说挡得住了吗？为什么？因为你一直在这种无始相应的烦恼当中，你没有练习过，所以尽管听懂了道理，没有用。那现在怎么办呢？很小的地方你去做，“欸！这个不行、那个不行。”在这种状态之下，你的内心什么状态啊？跟以前完全不一样了。[28:50]
84b Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C23 P67)[00:03]
a' The certainty of the enumeration of the three trainings This is explained in terms of three aspects: (1) the stages of disciplining the mind, (2) their results, and (3) the objects that they eliminate.
This is what we should learn. Hence, for us to truly lead the life of a renunciate, this is what we busy ourselves with - ethical discipline, concentration and wisdom.[00:13]
Then for the next section, why does he talk about the three trainings? These are the contents that we really need to learn. We have to be certain that there are exactly these three things. With regard to the enumeration and the stages, this was described earlier. Whatever that has been set in this text, there is certainly an absolute standard. This is a point that we should gradually, gradually begin to learn. We had explained this yesterday that the first hurdle to overcome in taking a test is the relevancy of your answer to the test question. We frequently do not have a grasp of what the question is asking. So, we will answer something else and write something completely irrelevant. It is not a big deal if you answer with no relevancy to the topic in the mundane world. But if you get it wrong in cultivation, you could wind up wasting your effort. Therefore, for true cultivation, one must learn the three trainings. Why do you have to learn the three trainings? What are the contents of the three trainings? There has to be a very clear and apparent boundary for you to make a correct judgment. If you are able to practice in the causal period without any mistake, of course you will obtain the perfect effect. Absolutely. Otherwise, if there is something missing in what you know, you may think you have gotten something - true, it could be unmistaken. But it is like a blind man trying to feel the elephant – you have only touched a single hair of the elephant. An elephant is the biggest animal [on land]. But to you, an elephant is this tiny. Can you say that you have not touched the elephant? You have. But can you say that you have figured out what an elephant is? You have no idea how wrong you are. Isn't that very obvious? This is what we absolutely must pay attention to! Hence, this place of the text explains this. Now, let us take a look.[01:47]
1' The stages of disciplining the mind The three trainings bring to completion all the tasks of yogis and yoginis as follows.
There, what do we need when we train in Buddhism? We need to discipline our minds. For what used to be defiled and filled with errors, we now want to make it correct and pure. There are stages and exact contents on how to do this. Based on the required contents and stages, there needs to be these three things. Yes![02:10]
The training in ethical discipline makes a distracted mind undistracted. [268]
To make your distracted mind undistracted, you will need "the training in ethical discipline." Oh! This is what this place tells us, the true meaning of ethical discipline. Look at that! It is said very clearly. Hence the real meaning of ethical discipline is this. This is the fundamental aspect, the heart of the matter. But why do we need to have these forms and restrictions. These forms and restrictions help to segregate us from the external environment. If we create such an ambience, for instance, from what I know, during the Age of the True Dharma and the Age of the Semblance Dharma when everyone had excellent cultivation, there were mandated specifications and demeanours for renunciates. For anyone who becomes a renunciate, everyone else knows how you are supposed to behave when you are out. That is why you would not dare to misbehave. After you take on the ethical discipline, you would not dare to misbehave. The external environment will force you to do so as well. But more importantly, you need to be internally motivated.[03:07]
With regard to this matter, the Southern tradition has kept up the forms most completely. They would say that the renunciates cannot make any mistakes! It is unlike how we say that once you are renunciates, the householders should prostrate to you, should make offerings to you. There is no such thing! Yes, they should make offerings. But why should they do so? That is because you have become a true recipient! What makes one a recipient? It is that you act properly in accordance with the teaching. To act in accordance to the teaching is a mental matter. However, in your every gesture and movement, there is a set of defined rules for your manners. These set rules help us to gradually, gradually... Even though we say it is good for you to study, but if you stay around dance halls and theatres, can you actually study? You will not be able to concentrate. You will need to stay away from these places, find a quiet place and make use of the environment to protect yourself. This is the first step. The true essence of this is to initially stay away from those types of [distracting] external environments while at the same time work on disciplining the internal mind. Thus, we should know the characteristic of ethical discipline. You will have to make use of both the fundamental and incidental things together but know where the emphasis is. This is ethical discipline.[04:15]
Thus, it explained the four preconditions earlier. As soon as something arises in your mind, you will feel, "This is wrong, wrong!" I need to pull myself back. As soon as something arises in your mind, you will feel, "This is wrong, wrong!" In the sutra of 《遺教經》, the Buddha told us this in his final words. The Sutra of the Forty-Two Sections also told us that "the mind is the director." This is the root of everything. You do not want to just say, "I need to keep the vow of silence." You should ask yourself to see if you are mentally distracted. That is important. When your mind is distracted, you should settle your mind. That is the most important. The second one is concentration.[04:48]
The training in concentration—or mental training—balances an unbalanced mind.
Though you have removed your coarse distractions, but the subtle distractions remain. The strength that you have at this time, there is still inadequate amount of power to analyze with wisdom. Hence, after obtaining the ethical discipline as the foundation, then you will be able to advance to learn concentration.[05:06]
"Samadhi," the training in concentration - that is to make the mind balanced, unlike before. So, this is the mental training which moves from the external to the internal.[05:20]
The training in wisdom liberates an unliberated mind.
Though you have obtained concentration, you have not been truly liberated yet. What is liberation? It is to be liberated from karma and afflictions. And affliction is the predominant factor. Furthermore, after obtaining concentration, you can then truly and subtly conduct your analysis to find the truth of the reality. You will then discover that affliction is actually ignorance. What is wisdom then? It is a clear cognition, which is the exact remedy. Alright! Problem solved.[05:53]
Once you have these three things, all the tasks for true practitioners have been brought to completion. This is the first one. Hence, if you look at this from the content of topic and the stages of training the mind, you will need exactly these three things. Moreover,[06:10]
2' Their results
He said that this is what you will need for disciplining the mind. Finally, you will need to see that for the result that you wish to obtain, what you will need? It said,[06:19]
The results of ethical discipline that have not degenerated are the two happy rebirths of the desire realm [either as a human or a deity]. The result of ethical discipline that has degenerated is rebirth in the miserable realms.
To maintain ethical discipline that has not degenerated, to be pure, what is the result of that? You will obtain the two happy rebirths of the desire realm, to become a person or a deity. A degenerated ethical discipline will result in what? Rebirth in the miserable realm. But you will need a rebirth in the human and deity realms in order to cultivate! And then,[06:43]
The results of the training of the mind are the two happy rebirths of the higher [deities' form or formless] realms.
What is the result of concentration? It is rebirth in the form and formless realms. Like that. In fact, what is more important is that after obtaining this trained mind, you will be able to analyze with wisdom.[06:59]
The result of the training in wisdom is liberation.
From the perspective of the result, what is the result that we are seeking? It is high status and certain goodness. With ethical discipline and concentration, you are able to attain high status. Because of concentration and wisdom, you are able to obtain certain goodness. These results will have to depend on the three trainings and so these three are indispensable.[07:21]
In brief, the results of the three trainings are the two goals: high status [as a human or deity] and certain goodness [of liberation or omniscience]. Since the former is twofold—happy rebirth in the higher [deities'] realms and happy rebirth in the lower [that is, desire] realm— the trainings that accomplish these are threefold. These first two certainties of enumeration are mentioned in the Levels of Yogic Deeds.
Therefore, in brief, for what we are after, it is no more than high status [as a human or deity] and certain goodness [of liberation of omniscience]. "High status" would mean the upper and the lower happy realms. In other words, the lower realms would mean the desire realm. The upper realm would be the deity realm. This is very clear. Hence there are also two methods for obtaining these. There are also two methods. These two methods are explained in the Levels of Yogic Deeds. Ethical discipline is foundation. And then there are the concentration and wisdom. Through these, you will obtain the two results [mentioned]. Or you can say that through ethical discipline and concentration, you will obtain high status. Through concentration and wisdom, you will obtain certain goodness. Ultimately, certain goodness is the result of wisdom. But without concentration, one will absolutely not be able to attain wisdom. Furthermore, without ethical discipline, you will absolutely not be able to attain concentration. Between these three trainings, there is this inevitable relationship. This is to look at it from the results.[08:45]
this is the characteristic right here.[09:41]
3' The objects that they eliminate The former teachers asserted that, in relation to the objects they eliminate—the afflictions— the trainings are threefold, according to whether they eliminate afflictions by (1) weakening them, (2) suppressing their manifest forms, or (3) eradicating their seeds.
The former teachers, in other words, those who have already had attainments, used another perspective to assert this. What is the reason for us to remain in cyclic existence, what is the root cause? It is delusions, which are afflictions. In order to eliminate afflictions, you will also need these three things. The first one is "weakening them." The second one is "suppressing their manifest forms". The third one is "eradicating their seeds." It is ethical discipline that weakens the afflictions. So, do you see that here? What is the characteristic of ethical discipline? It is to weaken afflictions! This is what we need to pay special attention to here! If we talk about ethical discipline and use it to argue with each other, may I ask what is the purpose for you to maintain ethical discipline? You have been adding to your afflictions! Therefore, you must understand that for ethical discipline. However, not to mention the situation at present, there was already strife like this during Buddha's time, already strife like this during Buddha's time. Buddha had explained this to us then, explained this very clearly that the problem is not ethical discipline itself. What Buddha had explained is a teaching medicine that treats the sickness of our minds. If you have a different sickness, of course your medicine will be different. For amateurs like us, we would say "Ah! You are taking white colour medicine, why am I taking a yellow medicine? Your medicine looks like this and mine ..." Of course! You have a cold so you should take the cold medicine. I have diarrhoea and so I should take the medicine for diarrhoea. How can you mix the two? This is exactly what the situation is and it is something that we should understand. Hence before we fully learned the teaching, we should absolutely not assess the situation haphazardly with our own point of view! I had particularly explained this yesterday during the second lesson. And here it has pointed out the fundamental with this sentence – ethical discipline weakens the afflictions. Now we know the manifest forms of the afflictions and we have understood the principles, so when you have studied the ethical discipline, increased your knowledge, [and yet you do this,] "Ah! I am right and he is wrong." Then you are completely wrong, completely wrong![10:53]
After disciplining the manifest forms of the coarser afflictions, you will be able to go further to learn concentration and stop the afflictions from manifesting. But even though they do not manifest, the seeds remain. So, you will need analytical wisdom to finally eradicate the seeds. Thus, you will also need the three trainings. Ah! This is why you must have the three trainings, no matter what standpoint you take. More than these would be unnecessary; less than these, it would be impossible to succeed. This is much like the analogy that we had just discussed. You would not just touch the hair of the elephant [and say that it is the elephant]. It is certainly incorrect when you claim that the hair is the elephant. But it would be the same if you touch the nose or the tail and claim that to be the entire elephant! Your situation is nothing like that. You have opened your eyes to see the entire elephant. This is exactly what the elephant looks like. If you add something else to the elephant's body, sorry, whatever you add to the elephant is not a part of the elephant. So, it does not work with extra things. Neither does it work if something is missing. This is what we must know. The contents of training in Buddhism cover exactly these topics – ethical discipline, concentration, and wisdom. This is the enumeration. What about their order?[12:01]
b' The determination of the order of the three trainings The order of the three trainings is demonstrated in a passage from the Sutra Requested by Brahma (Brahma-pariprccha-sutra) quoted in the Levels of Yogic Deeds:565 Ethical discipline is a very steady root; Concentration is the delight in a serene state of mind; In wisdom the views of noble beings and the views of sinners Are acquired and forsaken respectively.
This came from a commentary, the Levels of Yogic Deeds. But he is still referencing the sutra. In other words, this was indicated in both the sutra and the commentary. Regarding the order, the first one, what is ethical discipline? It is that we need to skilfully abide by the root of training in Buddhism. We should skilfully abide by the root. This is further explained later. In order to advance, you must have mastered this root. Then you can advance to obtain concentration which is "a serene state of mind." Finally, "in wisdom the views of noble beings and the views of sinners are acquired and forsaken respectively." You will be in accord with the views of noble beings and in discord with the views of sinners. This is wisdom. You will then be liberated.[12:49]
Among these, ethical discipline is the root
Why?[12:52]
because the other two grow out of it.
Concentration and wisdom will have to grow out of ethical discipline. If your mind is filled with afflictions, may I ask how will you be able to learn concentration? Therefore, people nowadays say hurriedly "I need to learn concentration. Ah! my mind is very distracted!" At this time, the text tells us very clearly that ethical discipline is used to tame a distracted mind. Thus, when people do not want to learn ethical discipline but want to learn concentration, they are indeed mistaken, topsy-turvy! Hence this is what we should know. By the time your coarser afflictions are disciplined, you can sit in a lotus position and learn properly. You will certainly achieve that goal. But this is not the ultimate result you want! What is the ultimate goal? It is wisdom.[13:35]
Concentration, the second of the three trainings, depends on ethical discipline and takes pleasure in putting the mind into meditative equipoise. Wisdom, the third of the three trainings,depends on meditative equipoise and forsakes the view of sinners while acquiring the view of noble beings in order to see reality exactly.
By the time your mind can depend on ethical discipline or shila, you will be able to obtain concentration. You will take "pleasure in putting the mind into meditative equipoise." After obtaining concentration with your mind, your analytical capability will be enhanced. You will be able to accurately see reality. Hence you will acquire the view of noble beings and forsake the view of sinners. In regards to the view of noble beings and the view of sinners, I will not explain in detail here. This is because the final portion of the treatise specifically addresses this. This is the core of Buddhism, the core of Buddhism. For now, we should learn this to the best of our ability. So far, we just need to understand karma and the twelve factors of dependent-arising. If we are able to grasp these concepts, this would be more than enough for us now. When we practice according to these concepts, then we will be able to correctly understand the later sections. If we understand these now but do not put them to practice, even if we get to the later sections and understand some of the words, sorry, it will be impossible for you to know the true intent. These stages are certainty. [14:58]
The nature of the three trainings is as the Sutra Requested by Brahma states:566
So, the enumeration was determined and the stages were determined. Then what are the characteristics of the nature of the three trainings? This references the sutra as well.[15:09]
Ethical discipline has six branches; Concentration is the four blissful abodes; The four aspects of the four noble truths Are always pure sublime wisdoms. [269]
The first one is ethical discipline. Ethical discipline should have all the six branches. Concentration has four abodes. "Four blissful abodes,"these are to be accomplished. And then finally wisdom has four aspects. Each of them has four aspects. Once you know this, you will have the perfect wisdom, the pure sublime wisdom.[15:37]
With respect to this, the training in ethical discipline has six branches: It says this next,
It says this next, [15:42]
1-2) Both (1) the possession of ethical discipline and (2) restraint by the vows of individual liberation
The first one is "the possession of ethical discipline." The second one is "restraint by the vows of individual liberation."[15:50]
demonstrate the pure ethical discipline that certainly leads to liberation.
What do these two explain? They are the rites that lead to attainment of liberation. This must be pure. So, I will briefly explain this, will briefly explain this. The details are in the Levels of Yogic Deeds. The first one is to have pure ethical discipline. One must abide by the pure ethical disciplines. This is in general. And then, after abiding by that, you need to skillfully safeguard it, safeguard it. This absolutely does not mean (just) having a shaved head, having gone through the complete commandment ceremony, got a few incenses burn marks on the head, and brought back the monastic robe. No! That is a beginning. After this beginning, we need to truly strive. It is just like you now, oh, you have been accepted into this school, you have registered and so after that you need to study diligently. That is when you need to skilfully study. This is number two. Number three.[17:01]
3-4) Both (3) rites and (4) possession of the range of support
[17:06]
The third one is the "rites." The fourth one is the "possession of the range of support."
demonstrate unimpeachable,pure ethical discipline.
What are rites, what is possession of the range of support? What are the characteristics of these two things? They should make your ethical discipline unimpeachable. What is impeachable"? It is to be ridiculed, to be slandered by others. So, it is something that we must do right. The rites that are described here are your usual deportment (or way you carry yourself), your every gesture and movement. You have a proper standing posture. Normally we would say that you would stand like a pine tree, move like the wind. It is exactly like that. You would sit like a bell. Is that not so? You should sleep like a bow. There are defined rites, defined rites for these things. I have seen the monks of the older generation. We do not see them any more now. When they sit, they are unlike us. At any time, they would sit like this. And when they stand, there is a certain standing posture. When they wear the monastic robe, they are certain to do what? The robe will naturally drape in a certain way. There is a certain manner when they wear the robe and another manner when they do not wear them. There is also a way they hold the praying beads. When they walk, they would never glance left and right. Their steps are always steady.[18:24]
As for how they sleep, I have not actually seen that. But I can imagine. If they do those three things so well, they most certainly would sleep properly. Why? This is because we now sleep in individual room. When did they ever have single room? They just had one long connected bed. Look at the Zen halls, just below the beds are where they meditate. They would connect the beds and sleep on them after meditation. Everyone's blanket is folded like a square. At night, how can you extend your legs? No way! Everyone sleeps with the same pattern. This you can imagine so. This is why it is called a Buddhist monastery, a Buddhist monastery. Everyone will look at you and point their fingers. So, if you have willingly entered the monastery, of course you will not want to fall behind others. This is the reason I would constantly remind you of this after your arrival. For I have deeply benefitted from this and this is the way my teacher was.[19:17]
Up until recently, did I not mention this to you before? I had gone to Jìng Lv monastery this summer. This fellow practitioner told me, "Eh! You forgot to do this. You did not do this right." In the very beginning, I could not get used to that. But fortunately, my teacher had mentioned this to me before. Ah! I was overjoyed. I have for many years not had a friend who would correct me bluntly. I would absolutely not say, "Ah! I am a senior monk for decades, how could you ... and you said that you want to learn from me, yet you reproach me like this!" I did not feel that way. I respected him more and more due to this. When I was there, sometimes I would leave in a hurry, "Ah!" He would say, "You forgot to bow to the Buddha." Yes, yes! I would feel so happy [that he told me]! There is someone who would constantly remind me of things. Why do I say this? I want to make it a point to tell you this here, after you have truly decided to stay here, you should absolutely pay attention to this! Do not just give into your latent propensities, and complain that, "This person says this and that person says that..." [If this is the case,] you should quickly return home. There is no point for you to be here. You should absolutely remember that others had taken the time to help you by pointing things out to you, hence you cannot even thank him enough.[20:19]
I remembered the styles of the ancients. I do not know exactly what occurred during the ancient times. But the Japanese have kept this style. In the Zen halls, after one is hit with the board, one will need to put his palms together to express his gratitude. Consequently, the first time I visited such a place, ah-ya! I was in great pain and I had to thank him. Internally, I was getting irritated. Um! But I thought about it, "There is no wrong in what he has done! I am sitting there meditating and doing my own training. He is not doing meditation and is instead helping me. If I do not thank him for this, who else should I thank?" There is no mistake in this at all! Therefore, you need to pay attention to this, what did this realization depend on? It depended on whether you have obtained the correct view. What did I come here for? Oh! I came to purify my defiled latent propensity. Therefore, when others tell you, "So and so, you have done wrong!" You should quickly thank him. This is why the mundane world sages will say, "Zi Lù is happy upon hearing his own faults." Zi Lù was virtuous. When others told him, "Zi Lù, you have made a mistake!" Ah-ya, he was overjoyed! He was grateful! You can only correct yourself if you know what you have done wrong! This type of thing is called what? It is called rites. That is for everything that you do, on all occasion and in all places, there are definite rites for your conduct.[21:33]
There are two traits to these rites. One trait is that it does conform to the mundane world. It does not go against the customs of the mundane world. You will still need to conform to the mundane world. Vinaya told us...you must accord with this. This is our rite. Hence for this ethical discipline, when it was set into motion, it indeed conformed to the customs of the mundane world. Perhaps you might ask, "Buddhism is a teaching of the supramundane, why do you have to talk about this?" This is the law of cause and effect, of dependent-arising. It is very simple! The law of cause and effect, of dependent-arising, that is how phenomena are. Cause and effect describe the characteristics. Characteristics are spoken in the conventional truth that is recognized by the six pure consciousnesses of the mundane world. Between that which is correct and false, you can gradually improve based on what you know is correct. So of course you cannot be apart from this. Rites are therefore said and used based on this point. You should not say, "Ah! I am a renunciate, I am the Three Jewels. What you do belongs to the mundane world. I do not have to worry about that." This could work, but what you will have to be like? You will have to manifest like the living Buddha, Jīn Shān. You could be nonconforming and appear crazed. It would be fine for you to appear crazed if you can tolerate others putting this bin of fecal matter on your head, "bong." You would not care. Eh, you can keep this bin of fecal matter on your head, "bong, bong, bong," and run down the street. When he was hungry, he could pick up anything to eat, even if it was a metal nail. If you have this kind of ability, fine! We are only afraid you do not have this ability!
[22:56]
I remember this story. The living Buddha, Jīn Shān, had already become reputable. There was a very famous person in Shanghai who invited him for a meal. Ah-ya, the family prepared many things for this Dharma Master. They were busy in the kitchen that day and the living Buddha, Jīn Shān, had arrived. He never wanted others to receive him with great fanfare. Since he had accepted the invitation and so he went. The day that he arrived at their house, since he ordinarily wore a scruffy robe, he did not enter from the front door but the back door. The back door led to the kitchen. Everyone was bustling in the kitchen when he arrived. After he arrived, since everyone was really busy, they said, "Ah- ya, what is the deal with your poor monk? Leave at this instance!" The monk said, "What are you doing today?" "The lady of the house has invited a great Dharma Master." "Eh, that would be me!" "What type of great teacher are you? You seem so shabby!" Just like that. The monk made a fuss. "So then...sorry, I am hungry, can you..." He wanted something to eat. So, weren't they busy preparing food all this time? The stems and roots of the vegetables were thrown away in a big disposal bin. "Fine! You can eat those." Just like that. Do you think we can eat those things? If we ate it like that, even if we do not die, we would get sick. He went to the two big bins and ate everything inside them.[24:17]
After he finished eating, the people in the kitchen were astonished, "Eh, what is going on with this monk?" Just think of our own food disposal bin. Two big bins like that, he just ate all the discarded food inside. So, everyone was engaged in this big commotion. Ah! Everyone was surprised, was surprised. The lady of the house who was in the front came to say, "Time is almost up and why are you not working but making all this fuss?" As she went to the kitchen to take a look, a poor looking monk was there. As she took a good look at him, it was the Dharma Master. "Pa!" She prostrated to the teacher. "Ah-ya! Please step to the front side of the house." "Teacher, how come you are here?" The kitchen workers froze. And then, the teacher said, "Ah! I am already full. I am already full." They asked him to go eat a fancy meal but instead he said he was full. Um, so it would be okay that you do not conform. If you have this type of ability, we are only afraid if you do conform. Hence for a renunciate, whether he inducts beings by following the customs or by going about it in an unorthodox way, he has his level. This is what we need to pay attention to. If we do not have the ability, then we should follow the rules. Then when other people look at you, ah! They would be in awe. This is what is really important for us.[25:19]
Hence what is this called? This is called "rites" and "possession of the range of support." We just described rites. What is "possession of the range of support"? This is acting with vigilance in the section of the four preconditions mentioned earlier. How should I do this and where should I go? These were particularly explained in that section. There are many places where we cannot go. For instance, we cannot go to theatrical places. For instance, we cannot go to the red-light district. Yesterday, a fellow practitioner told me that if you are in Thailand and you go to the markets in the afternoon, everyone will be staring at you. It is absolutely true. Therefore, the vows had stipulated this very clearly that there is a certain time for you to go out and a certain place to be. And for renunciates, why would you go to the theaters? That is absolutely not allowed! There will certainly be a few places where you are not allowed to go. You should not go to the homes of high officials, of butchers, of those who do not accord with the vows. These are places that we should not go to. This is "possession of the range of support." And what are these two for? It is to show that your ethical discipline is impeachable and cannot be disparaged. This is very important.[26:28]
5) Dread of even the smallest misdeed
This is number five.[26:34]
demonstrates pure ethical discipline that is unspoiled.
For this one, "dread of even the smallest misdeed," this is really difficult. But let me tell you, this is really good for us. Indeed, when we ask you to truly uphold the major ethical disciplines, it is not easy to keep. Honestly, we might say, why would we commit the sins of sexual activity, killing and stealing? This is only because these sensory objects [or situations] are not present! Do you remember the story of Yú Jìng Yì meeting the kitchen god? When we encounter the actual situation then it is hard to say! Do you remember Liǔ Xià Huì and the man from the country of Lǔ? The aspect that is praiseworthy about the man of Lǔ is exactly this. Exactly this. Oh! Liǔ Xià Huì had the ability - he did not behave improperly with a girl in his arms. He did not even have a bad thought. If you have that kind of ability, you can stop yourself before the sensory objects. So, what do we do when the sensory objects appear before us now? It is that in your every thought, "Eh! I am a renunciate. I cannot do this. I cannot do that." If you can at all times prepare yourself like this, you will be able to stop yourself from committing major sins. Why? Everyone can think about it. Do you understand this reasoning? (Translator’s note: So, I have heard that the story is Liǔ Xià Huì was staying overnight somewhere and happened to come across a homeless girl who needed a place to stay. To prevent the girl from freezing to death, he held her in his arms and covered her in his clothes. The night was spent without ever any improper actions. For the man of Lǔ, the story is a widow in the neighborhood came to ask him for a place to stay because her house was destroyed by the storm that night. He said that he could not open the door. The widow asked him to imitate Liǔ Xià Huì and he replied that he could not do what Liǔ Xià Huì had done. And that his refusal was exactly his way of practicing to be like Liǔ Xià Huì.)[29:43]
Let me tell you, what is your mentality right now? Think about it. What is your mentality right now? It is a beginningless defiled latent propensity. You are just leisurely & distracted, indulging, and unsettled. Right? Oh! When you see something, you will look at it. When you hear something, you will take a look. You are constantly pursuing the sensory objects. Just like that. Because of this habit, when you hear a few people chatting, you would slip away to find out what is going on. You cannot even stop yourself. "Pa!" You are there. Just like that. When you hear that there is something delicious somewhere, if that is something you enjoy and none was left for you, you would grumble for days. Just like that. Can you say that you have been able to stop yourself? Why? This is because you are constantly immersed in beginningless afflictions. You have not practiced. So even though you have understood the principles, it is useless. What do you have to do now? You need to begin from the small matters. "Eh! I should not do this. I should not do that." Under this circumstance, what is your mentality like? It is completely different from before.