菩提道次第广论手抄稿:旧版第八十六卷A面
（手抄稿 第十一册 p177）[00:03]
p. 196 (3)
However, if you should become polluted by these,
【◎ 假设已染，】
犯了，
do not heedlessly ignore such sins. And infractions, but strive to redress them in accordance with the Buddha's teachings.
【莫不思虑而便弃舍，当如佛说还出罪犯，励力悔除。】
不要马马虎虎哦，要像佛讲的努力去悔除哦，努力去悔除哦！现在我们不但如此，我还常常听见，有的时候比如说，那个师长也好，旁边同修也好，说不配自己胃口，人家说：“那你不要去理他，他反正没办法你嘛！”唉呀！我听了这种话心里面真胆战心惊啊！说不定啊，我自己也想，要以前我碰见这种情况，人家这么，我还觉得：“欸，这个好朋友安慰我。”这种人最可怕呀！他觉得这就人情来安慰你，倒是没有错。如果我现在的话，不要说我绝不劝人，我听见这种话，连忙掩起耳朵走。这个是我们要注意的，这个我们要注意的。这个千万注意！就是我们在概念上面，第一个应该认识。[01:08]
As the《Sūtra Requested by Brahma》says:
Rely upon the trainings, Undertake them earnestly, from the heart.
Do not give them up later, Or break them even to save your life.
Always maintain them diligently and engage in the discipline.
【《梵问经》云：“于彼学寻求，及勤修彼行，终不应弃舍，命难亦无亏，常住正行 (p178) 中，随毗奈耶转。”】
引经证上面，应该从这个地方去努力寻求，“彼学”，对于这个，就是前面所学的学处。记住喔！这个“学”常常记住：我是来学佛，还是来学我？如果学我，对的，那“我觉得这个事情这样的，我觉得这个事情这样的。”你做对了，因为你本来就学我嘛，对吧！当然“你觉得、你觉得”没有错。现在呢，不是，要跟他学。如果要跟他学的话，当他这个概念跟你不相应的时候，你立刻检点了：“对了，对了，那他是这么说的，我是这么想的，问题来了。”然后呢，你仔细地要把他佛三宝说的话认识，他的内容什么？我为什么做不到？这个一个一个找出来。[02:20]
然后呢，了解了以后，努力去修，绝不可以弃舍。乃至于“命难”，乃至于有生命危险，有生命的困难哪，也绝不亏损。一直安住在这个如理相应的作，照着《戒经》上面的规律而作。因为命你可以失掉，其实你不守护，这命到后来还是死耶！这个很简单哪！但是你如理去行的以后，舍掉这个命啊，得到的结果呢？唉，这个苦苦恼恼的娑婆，为老病相循之身啊，你就到了安乐地方去了，那不是求之不得吗？所以我们经常把那个概念，摆在脑筋里转，这是最重要的，到那时候你自然做得到。所以[03:18]
Moreover, as the Buddha decreed in the Sūtra on Having Pure Ethical Discipline (Sila-samyukta-Sūtra) using reasons, you should keep your ethical discipline, even at the risk of your life. O monks, to lose your life and die is excellent, but to ruin and lose your ethical discipline is not.
(p179) 【《成就真实尸罗经》云：“诸苾刍宁可离命而死，非可毁坏尸罗。】
所以诸位比丘啊！你宁愿为了守戒而送命，而不可以为了命坏戒啊！为什么呀？[03:39]
Why? Losing your life and dying expends only the life span of this rebirth, but if you ruin and lose your ethical discipline, you will experience a great downfall - separating from your lineage and giving up happiness over ten million lifetimes.
【何以故，离命而死，唯令此身寿量穷尽。】
最多送掉这一生！[03:45]
【毁坏尸罗，乃至百俱胝生，常离种姓，永失安乐。当受堕落。】
你如果破了戒了以后啊，害了，害了！害到什么程度？第一个“常离种姓”，不但你出家没有份，就是你永远就算投在人间哪，是永远是下贱。那个种姓有两个：一个呢，跟佛法相应的种姓，一个呢就是世俗上面，就是比较好的出身，都是下贱。“永失安乐”，乃至于人天当中得不到，而要堕落。时间，“百俱胝生”哪！这一生常常要近百年，百俱胝生的话不得了地长远哪！ "[04:35]
【此具因说，故当舍命而善守护。】
不管若因若果，我们这个地方应该了解啊！所以命可以不要，戒绝对珍贵，绝对珍贵！[04:53]
You should think, if this need to keep my ethical discipline at all costs were not the case, then shaving off my hair and donning monastic robes was pointless,
(p180) 【若不能尔，则应审思，我剃须发披坏色衣，空无所义。】
否则的话，想：“我剃了头，披了这件衣服，我干什么啊？作这个事情，干什么啊？空无意义啊！”这个前面暇满的人身哪，好好思惟。[05:14]
For, as the《King of Concentrations Sũtra》 says:
After you have renounced the world and gone forth into the Buddha's teachings, You engage in sinful actions, Have the idea that wealth and grain are essential. Why did you who make no effort to train in anything bother to shave your heads?
【如《三摩地王经》云：“于佛圣教出家已，仍极现行诸恶业，于财谷起坚实想，贪诸乘具及象车。诸不殷重持学处，此等何故而薙头。”】
对于佛，按照着佛的圣教而来出了家，结果呢，我们作了些什么？“仍极现行诸恶业”，现在我们了解了“现行”，现行上面还讲个“极”，这个字我们可以检查一下，它有个道理的。就是教我们现行一下清净，的确是慢慢地来，可是我们心心念念，至少那个时候你的正见本身已经建立起来了。然后呢，这个由于这个正见为导，慢慢地、慢慢地、慢慢地自己相应了。所以这个地方，现在这个情况，我觉得非常高兴，大家都战战兢兢，就是把那个把握住这个东西，“我要努力做到，我要努力做到！”这千万不要说：“哎呀，没关系啦！”然后别人说了以后，“你也理他的，你去管他的！”这种念头是万万起不得，万万起不得！所以随时随地有任何事情发起来了：“嗯，怎么我又不相应，我又不相应！”[06:36]
(p181) 所以昨天晚上我讲，假定你真的相应的话，这个人没有道理地跑得来骂你，也是你的善知识，这个蚊虫来咬你，也是你的善知识，没有一个不是你善知识，没有一个东西不增长你的功德。靠什么？就是你内心当中那个正知见哪！所以在这一点上面我们了解，假定你仍旧在业现行当中，你忙的是什么？“财谷”啊这些东西，忙这些这是毫无意义的事情啊！“贪诸乘具、象车”这些东西，就是我们都是世间那个。而“诸不殷重持学处”，他不努力地、认真地努力持，“学处”就是戒，不好好地持戒。这个地方所以讲学处的话，他不讲戒，一方面随顺这个文字；一方面这个学处，就是说：喏，这个不仅从这个行相哦！你要懂得它的内在的意义哦，然后摆在心里边，认真地照着去作哦！如果你作不到，你何必剃头呢？何必剃头呢？是啊！所以说，是，我们一定要了解这个特质。[07:55]
You who seek to escape from cyclic existence - the composite - and to reach the city of liberation will not succeed if the feet of your ethical discipline are unsteady. Not only that, you will return again to cyclic existence and be destroyed by suffering.
【若欲逃出有为生死，趣解脱城，坏戒足者，非仅不能实行，反当流转生死，众苦逼恼，】
说我们现在干什么要来的啊？我们要逃出这个有为的三界轮回生死苦海，要想到解脱城，靠什么？靠两只脚。这两只脚是什么？戒。结果呢，现在你要这样去做，把那个戒足把它弄断掉了、弄坏掉了，请问你怎么办哪？你要到哪里去，脚切掉了，一点用场都没有啊！反而更加流转哪，不但更加流转，还要众苦逼迫啊！[08:42]
The Buddha spoke of this, with an example, in the 《King of Concentractions Sūtra》:
(p182) 【并及譬喻如《三摩地王经》云：】
还有譬喻等等，这个经上面也说，[08:50]
When a man is attacked by a gang of robbers,
He tried to escape because he wished to live,
But when he set out, his feet could not move or run,
And so the robbers caught and subdued him.
【若人为诸盗贼逼，欲活命故而逃避，如其人足不能行，仍为贼执而摧坏。】
就像遇见了强盗，要逃，结果那个脚弄坏了，对不起！那逃不了，还是被抓到。[09:05]
Likewise, a confused person whose ethical discipline is impaired,
Though wanting to escape from the composite,
Cannot escape because of impaired ethical discipline
And is destroyed by illness, old age, and death.
【如是愚人毁净戒，而欲脱离诸有为，由戒坏故不能逃，为老病死所摧坏。】
就这个愚痴的人哪，毁坏了这个净戒以后，这种状态什么呢？哎呀，他虽然想脱离有为的生死，但是对不起！他方便─方法毁坏了，那没办法，仍旧是“为老病死所摧毁”。是，对我们现在来说的确的，有的是外缘难舍，有的是内缘难舍。不管是外缘、内缘，在这个地方我们要注意！我们常常说：哎呀，这个人情啊，也说不过去啊，那个人情呀，说不过去啊！你注意哦！你跑到这地方来，谈人情的，还是谈佛法的？这个地方并没有教你舍弃人情哦，正因为你要顾全人情，所以你要修学佛法。[10:03]
请问你这个人情是骗人家，还你真是帮人家？假如骗人家，那我们不谈，本来你就骗人家。假定你真的帮人家，拿什么东西帮人家？拿佛法，真实的利益是拿佛法，对不对 (p183) 啊？这是千真万确的事实啊！就像一个小孩子一样，那个小孩子你是的确对他好，然后呢，那个小孩哭闹要吃那个毒药，请问你给他是不给他？这我们真正要从这个地方看喔！这个也舍不得，那个也舍不得，不要到这里来，准备好你再来。跑到了这个地方的话，千万注意哦，至少心理上面一再特别注意！这一点我们要注意的，这一点我们要注意的。不是说现在教你一下丢掉，是的，至少第一个始终注意─正见建立起来！[11:00]
Therefore, as this Sūtra says: I set forth trainings for householders wearing secular clothing. At that time these monks did not have even these trainings.
【故此经又云：“为着居家服我所说学处，尔时诸苾刍，亦无此学处”。】
嗯，到末法的时候就是这个现象。他说到了那个时候啊，我对在家人讲的，那是简单得不得了，一共五样东西，到那时候出家人都做不到。[11:18]
The Buddha says that in these times when even monks do not completely maintain the five fundamental trainings he taught to lay practitioners, effort in the trainings has an even greater fruit. Therefore, you should strive to maintain the trainings.
【为近事说五种学处圆满守护，苾刍亦无。】
就是这个。[11:23]
【若于此时精修学处，其果犹大故应励策。】
这句话我每次看到，眼睛张得特别大，特别兴奋，现在就是这个时候。是的，现在这个时候，真正要学是难学极了！但是正因为难学，啊！你能够努力去做到的，这个功 (p184) 德、这个果，是特别大、特别大，特别大、特别大！所以如果说，你只要真正地能够把正知见建立起来，这是我们现在赚大钱的最好的好机会哦，的的确确是赚最好的好机会哦！[12:05]
我今年春天还听见这么一个事情：蔡居士，对了。那次在洛杉矶，他就告诉我，他当初，他自己家里只有一个人信佛，噢，他家里人人反对他，人人反对他！但是他学了佛以后，这个人倒是真有善根，他处处地方，道理虽然不懂，做起来实在非常尽心尽力地做。深刻的道理不懂，他觉得佛慈悲为怀，要帮助别人，损害别人的不做。那他有一个姑妈生病，不晓得生什么，生癌症，反正就是不治之症，而且痛苦无比，那么到后来因为这样，所以大小便失禁什么等等，这样。那么他总是经常侍候她，侍候她了，他家里的人不晓得什么原因，总归处处地方反对他，就是这样反对他。他一心一意地求啊，这个样。那么后来他去朝什么，朝什么承天寺啊，还不晓得什么，这样地去拜。[13:21]
他有一趟说，他一大早因为要侍候姑妈，所以天没亮就跑得去。跑得去啊，那个大概是什么有一个问题，好像问旁边一个人，那么正好旁边一个人机车那里走过去，他就问。那个被问的那个人说：“年轻人哪！这个好好的路不走，你走这个路啊！”就告诉他这一句话。欸，他这个话，为什么跟他莫名其妙地说这个话，他也奇奇怪怪的，就这样。然后呢，然后就不管了。回过头来一看，这个人也不晓得到哪里去了，他心里还疑神疑鬼的， (p185) 不管了，他就拜。然后呢，他还是就拜啊拜到……。那个时候，那个天又下雨，台北那个天气啊，就拜得浑身是泥，浑身是。跑到那个山门当中去，那个时候还早，唉！他就累得不得了，他想进去休息一下，那敲敲门。开门出来一看哪，这个人浑身泥鬼，“这么一大早人家还没起来，你来干什么？”他就：对啊！他也没办法休息，他就回去了。[14:27]
那是拖累得一身疲惫不堪，本来想休息一下，那么他回去的时候，那个姑妈，哎呀，那个痛苦不堪。他后来想了半天，那不管怎么样，我还比较好的，我既然我要学佛，先把我姑妈弄好来再说。然后他辛辛苦苦啊，那个眼睛又睁不开那个样子，他姑妈说：“你干什么？”“啊，我去朝山。”“你呀，这个山有什么好朝？”“姑妈！你就这个病，我就代你祈求啊！就这样。”然后那个姑妈听了很感动，欸，居然被他所感动，从此以后他家里也感动。后来他那个姑妈，因为他的影响，也是再痛苦她也拜佛，居然拜拜、拜拜，欸，妙咧！后来那个医生也莫名其妙地觉得，不晓得他那个病人怎么居然就好掉了。那这个人还现在，可惜的是我，因为当时也就随便说过去算了。[15:23]
所以我以后有太多地方想起来，这心力本身非常重要。平常的时候就是我们没办法真正提得起来，如果你真正地能够有这样的，猛利提起来，它是有它的。可是这里我并不鼓励大家这样来做哦，我们大家不可能的，说你提得太猛，第一天可以，第二天塌掉了，倒 (p186) 不如不提，不如不提。我这个地方的故事的重点，只是告诉我们大家，你只要真正地把它转过来，它一定会见效果。那么现在呢，在这地方有完整的次第告诉我们，你照着这个完整的次第这样去走上去的话，这个前面我们说的困扰，一一都会解决，一一都会解决。我这地方是说，特别是“精勤学处，其果犹大故应励策”，我看见太多这种事情。[16:24]
The same Sūtra says: For ten millions eons - as many as there are sands in the Ganges - I served with pure mind, food and drinks,
【即此经云：“若经俱胝恒沙劫，净心以诸妙饮食，】
p. 197
umbrellas, banners, and processions of lamps to ten quadrillion Buddhas. So much greater is the merit of whoever practices a single training night and day at a time when the sublime teaching is perishing and the Sugata's teaching is coming to an end.
【伞盖幢幡及灯鬘，承事百亿俱胝佛。若于正法极失坏，善逝圣教将灭时，昼夜能行一学处，其福胜前俱胝倍。”】
你经过恒河沙劫数，恒河沙已经是不得了的一个数字，恒河沙的劫数去供养。不但净供养，而是净心供养。拿什么供养？最好的妙饮食等等。不但供养一个，“百亿俱胝佛”，你想像得到这个功德吧，不得了、不得了地大啊！下面说“正法极失坏”，就是我们现在这个时候，那个时候佛法快灭的时候，你能够昼夜持一个学处，它这个福啊不是胜前一倍、两倍哦，“胜前俱胝倍”。[17:24]
所以我想到这地方，我觉得：“哎呀，我们现在忙的这个东西，还忙着大造庙啊！”那天老和尚还说：究实说来，造庙不是我们的事情耶，造大庙不是我们的事情，造庙是护法的事情，在家人的事情。我们干什么呢？我们持法。啊！这样，我们是盖庙呀、供养(p187) 啊、朝圣哪！我的感觉不是，不是这样。我的感觉什么呢？盖什么庙？盖心庙；供养，供心法；朝圣，朝心圣。你在心里面去朝，你在心里面去供，在心里去盖，这个是最重要的！就是怎么内心上面─干什么啊？持这个学处。学处的特质是什么？“破烦恼”，就这么三个字，就是这样。[18:20]
现在心里面哪，被境风所飘，唉呀，飘飘摇摇，那么为这个所转，看见了这个东西以后，看见别人盖了庙，你心里也羡慕：“我也盖个大庙。”对不起，这个功德还是有的哟，但是呢，毕竟这个我们重点不在上头。假定你发了真正大菩提心为了利益众生，喔，那不得了！那个是赞叹，那是赞叹。所以这个地方最重要的，问题不在形象上面，问题在内心上面，这个自己检查一下，最清楚不过，最清楚不过。[19:03]
Furthermore, you might think that, even were you to incur an infraction, you could confess it afterwards. However, in this case you lack an attitude of restraint that prevents you from committing the action again. So engaging in this infraction is like eating poison and telling yourself that you could always take the antidote later.
【◎ 又若念云：毁犯可悔，无后不犯防护之心，放逸转者，说可还出，如食毒药。】
前面曾经说，哦，然后你犯了以后，你可以忏悔，忏悔可以弄干净啊！是的，这个没错，但是虽然这样说，后面要防护不再犯哦！你以为说：“唉，反正忏悔可以的！”然后呢后面马马虎虎，这个是吃毒药哦！所以在这地方，不是说：“哎呀，我们反正忏一个悔，到那时候你就行了！”不行，不行！你心里面如果放逸转的话，这个实在没有什么 (p188) 多大的用场。是，它会感果的，这个是能引因，感所引的果，中间要经过无量劫以后，才能够生出你这个来。所以你只要出家，哪怕你犯了戒，哪怕堕地狱，将来这个出家的功德还是有的。可是我们愿意在地狱里面，等了无量劫以后，再来感结那个果吗？而结果的时候，还是要这么辛苦认真地做，那又何必呢？所以这是我们平常要策励的。[20:15]
For, as the《Lion's Roar of Maitreya Sūtra》 states: Maitreya, in the future, in the final five-hundred-year period of the teaching, certain renunciation and householder bodhisattvas will claim that sinful karma is completely extinguished through confessing the fault. They will disclose the infraction, saying, "After we have become involved in sin, we will confess it." But they will not restrain themselves from doing it again. I tell you that they possess fatal karma.
【如《弥勒狮子吼经》云：“慈氏，末世末劫后五百岁，有诸在家出家菩萨，出现于世。彼作是云：悔除恶业能无余尽，造作众罪造已当悔，增上毁犯而不防护，我说彼等是作死业。】
经上面就是这样，这个佛对弥勒菩萨说：到末世的时候，“末劫后五百岁”，有在家、出家的这种菩萨，这种人在世间，他们说：“唉！你犯了以后可以忏除嘛，这种统统可以忏干净啊！”然后呢，造了以后怎么办哪？“增上毁犯而不防护”。他忏悔了以后要防护，以后不能再犯；如果你说忏悔了以后，后面再不防护的话，“我说彼等是作死业”，那是作死业。[21:12]
不过有一种地方，我们要注意的哦！就是说这个地方的说“犯”，犯通常有什么？四相，大家记得吧：事、意乐、加行、究竟。这个犯主要的，不仅仅在事相上面，最主要的 (p189) 是意乐，就是你内心是什么意乐。说我想持，但到那时候就有很多因缘，比如说，我们随便讲嘛，现在我们持午。今天有一点事情你到大街上去买，匆匆忙忙买回来，赶回来了以后，“哎呀，时间怎么差了！”在那儿吃的时候，这样。所以那个心里面，你还是怀着这个防护忏悔的心情，这个是可以忏的。如果说你“反正可以忏悔了，好了，今天本来我们就是公事，啊，正好公事嘛，马路上就闲闲荡荡。”对不起，那忏也没有用，你心里面根本已经完全走错了。还有一种就是说，到那时候反正是，“好了，到那时候忏一忏嘛就行了！”然后呢，照样地随着那个烦恼转，这种就是这个地方所说的“作死业”。[22:18]
What do I mean by fatal? For example, it is like people who ingest poison. They create their time of death, and then end up in a misguided descent into a miserable realm.
【云何为死，谓如人食毒，此亦同彼，命终之后，颠倒堕落。”】
所以这个死业就是吃的毒，眼前贪一点小便宜，“颠倒堕落”，前面说过了，到哪里去？地狱里面去。[22:18]
And also: Maitreya, what I call poison in the noble teaching of the discipline is transgressing the fundamental trainings as I have prescribed them. Therefore, do not eat such poison.
【又云：“慈氏，于此圣法毗奈耶说为毒者，谓诸违越所制学处，故说汝等莫自食毒。”】
他下面又说，对于这个我所制的法律，“圣法毗奈耶”，它上面所说的毒是指什么呀？就是你毁犯那个所制的学处，告诉你应该这样做的，你违犯它。说这个道理你们千万不要违犯哪，这是毒啊！[23:08]
Given that maintaining vows in such a way applies to one who has taken the vows of individual liberation, it is also similar for one who practices the mantra vehicle.
(p190) 【若具别解脱律仪，应以如是道理守护，密咒亦然。】
从根本的比丘戒开始，要这样去守护它的，具足六支，尤其是要得到正知见。那么一个一个上去，密咒，密咒是最高那个。所以比丘也好，大乘的菩萨也好，乃至于密乘的行者也好，必须要的。“又能成就密咒根本亦是尸罗”，真正的密教的成就，还在戒上面。[23:43]
For, the《Tantra Requested by Subahu》 states that even householder practitioners of mantra must act in accordance with the texts on discipline, except for the matters concerning the marks (robes) of renunciates, the ceremonial activities, and some factors which are merely regulatory:
Of the entire discipline that I, the Conqueror, taught - The pure ethical discipline of individual liberation - A householder practitioner of mantra should set aside the signs and rituals, and practice the rest.
If this is the case, then it goes without saying that renunciate practitioners of mantra must act in accordance with the texts on discipline. Ethical discipline is the root of practicing the mantra vehicle as well.
【如《妙臂请问经》云：“佛我所说别解脱，净戒调伏尽无余，在家咒师除形相，轨则诸余尽当学。”此说虽诸在家咒师，除出家相，羯摩轨则少分遮罪，尚如调伏所出而行，况出家咒师！又能成就密咒根本亦是尸罗。】
The《Tantra Requested by Subahu》 says: The root of the mantra vehicle is, in the first place, ethical discipline. From it come joyous preseverance, patience, faith in the Conqueror, the spirit of enlightenment. The mantra vehicle, and the absence of laziness. Just as a lord possessing the seven treasures tames all beings without disillusionment. So a mantra practitioner controls sins when possessing these seven.
【《妙臂请问经》云：“咒本初为戒，次精进忍辱，信佛菩提心，密咒无懈怠。如王具七宝，无厌调众生，如是咒成就，七支能调罪。”】
这个《妙臂请问经》纯粹是密教的，特别讲，这个密宗─咒就是，密宗的根本是什么？第一个戒，然后呢，忍辱跟精进。要信佛的菩提心，净信心，要发大菩提心，所以真正修学佛法不可以懈怠。就像轮王的七宝一样，那个这样地努力，能够精进无厌地调一切众生。这个王是调众生，我们是调烦恼，能够这样的话，那么这个密咒才有成就。这个上面这样这几样东西，才能够调伏我们的罪犯。[24:42]
(p191) 现在我们常常说：哎呀，密教是最高的啊，然后呢上面这些的根本都不要。高嘛是最高，根本嘛都不要，所以它正法坏的时候就这个现象，就这个现象！你都没有根本，高有什么用呢？大家越说得高是越是空话，因为大家高嘛，下面他就不要了。所以至少他不讲高，他下面的根本上面还着力，根本还没坏，还有机会爬得上；像你这样说了高，根本也坏了，那什么都没有了。那这是好遗憾哪！[25:19]
And, the《Root Tantra of Manjusri》 says:
If these.persons who recite mantras spoil their ethical discipline,
They would lose the highest of attainments, also middling attainments, and the least of attainments.
【《曼殊室利根本续》云：“念诵若毁戒，此无胜成就，中悉地亦无，又无下成就。】
说念诵任何东西，不管是念经、念咒，这个地方主要的还是在讲什么？讲密教里的东西。说不管你在前面的加行开始，下三部不管哪一部。前面我们不是说吗？净罪的时候，有一个特别的殊胜─百字明等念诵，但是这一定要什么？“戒风吹燃”，要拿了戒作为根本的哦！如果你没有戒的话，没有！殊胜的成就固然没有，中等也没有，连它最起码的成就都不可能。一毁了戒，根本连根铲除了，还谈什么！所以什么东西都谈不到，单单做那个表面工作没有用。[26:15]
【能仁未曾说，毁戒咒能成，非趣涅槃城，境域及方所。”】
佛从来没有说过，犯了戒你能够有什么任何成就的，因为这一条路不是真正趣涅槃城 (p192) 那个正确的方向。[26:32]
The Master of the Sages does not say that faulty ethical discipline achieves the tantric path. Breaking ethical discipline is neither a situation nor a destination for those going to the city of nirvana. For these miserable children, where is the achievement of the tantric path? For beings who have fault ethical discipline, where are the happy realms? Since they will attain neither high status nor the highest bliss, what need is there to speak of their attaining the knowledge of the mantra vehicle taught by the Conqueror?
【于此愚恶人，何有咒能成，此毁戒有情，何能生善趣，且不得天趣，又无胜安乐，何况佛所说，诸咒岂能成。”】
像这样的一个大愚痴人，怎么可能在这个密法当中有什么成就呀！这个破戒的这个人啊，连它善趣都不能生哪，人都得不到，人天都得不到啊，岂可以得到殊胜的安乐！何况是佛所说最殊胜的法门─诸咒，怎么可能，怎么可能！所以现在不是说“哎哟，这个法大呀！”不是呀！法是大一点都没有错啊，然后你是不是如理地，从根本一步一步爬上去，这个是重要的呀！所以现在这个果是好啊，现在你因地当中，是不是每一步下对了，这个是重要的呀！[27:32]
p. 198
Kam-lung-ba said: When a famine occurs, everything depends on barley. In the same way everything revolved around ethical discipline in the practice of the teaching. Therefore, apply yourself to this!
【康珑巴亦云：“若年饥饥荒，一切事情皆至粮麦，如是一切皆绕于戒，当勤学此。】
那个祖师说，就像荒年一样，什么都不管了，最重要的是什么？粮食嘛！现在我们也是一样，最重要的，要学这个戒。[27:53]
Those who have not thought about karma and it's effects will not achieve pure ethical discipline. Therefore thinking about this is a personal imperative.
【又戒清净，不思业果必不得成，故思业果是真教授。”】
(p193) 如果要你要想得到戒清净的话，它有一个必要的条件，什么条件哪？你必定要了解这个业果的道理。所以如果是你要想持戒，你必定要懂得为什么持戒，戒的因感戒的果，所以你一定要思惟从业感果这个道理。反过来说，如果说你不努力如理思惟业果的这个道理的话，那么你要持戒，持不清净的，所以思业果是最重要的教授！这地方也说明了什么？这个戒不仅仅是个行相哦！这个戒真正重要的还在这个地方哦！你一定要懂得如此因感如此果。[28:56]
所以在这个戒当中，最重要的增长是什么？就是你的意乐，就是你意念的正确与否，正确与否。所以你了解了这个，你才了解，大乘的戒跟小乘戒，表面上看是开合相违背的，从内情上面来说完全不违背。小乘的意乐只求自己，所以你只忙自己；大乘的意乐为了忙的别人，所以你同样地为了利益，所以在这个情况之下要这样作，那个情况之下却要那样作。就像我们现在这样，同样的一个庙，当我们在自己清修的时候，你关起门来不让人家来，目的干什么？还是增长善法。到那时候说，哦，现在要为利益一切众生，你打开门来唯恐人少。前者是唯恐人多，后者是唯恐人少，内涵一样的嘛，无非是把佛法的种子，让它传布，让它生根发芽。所以你了解了这一点哪，那个时候你才能够贯通一切，诸部开合、大小不同自然没问题了。[30:11]
86a Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P40)[00:03]
However, if you should become polluted by these, do not heedlessly ignore such sins and infractions, but strive to redress them in accordance with the Buddha's teachings.
Do not be careless. You need to strive to redress them according to what the Buddha said. You must strive to redress them! Not only is this the case for us now, I would frequently hear things such as, for instance, whether it was the teacher or your fellow practitioners who said something not to your liking, then someone else will say, "Just don't mind him. He can't do anything to you anyway!" Ah! I shuddered when I heard this! It may very well have been that way for me too. If I had come across a situation like this before and someone said this to me, I might have thought, "Eh, this is my good friend consoling me." This type of person is most scary! He feels that by his relationship with you, he should come to comfort you. That is true. However, for me now, not to mention that I will absolutely not give this type of advice, even if I hear this kind of advice, I will cover my ears and quickly leave. This is what we should be careful with. We should be careful with this. You should absolutely pay attention to this! In terms of concept, this is what we must first understand.[01:08]
As the Sutra Requested by Brahma says:573
Rely upon the trainings;
Undertake them earnestly, from the heart.
Do not give them up later, Or break them even to save your life.
Always maintain them diligently
And engage in the discipline.
This cites the above scriptures. You should strive to undertake them earnestly. With regard to “the trainings," it is exactly the fundamental trainings mentioned earlier. Remember this! With respect to "trainings", constantly keep in mind: Have I come to train to be like the Buddha or train to be myself? If I have come to train to be myself, yes, then "I feel that this is how it should be. This is how it should be." You are right. If you are here to train to be you, yes! Of course, "You think, you think," there is nothing wrong with that. Now, this is not the case here. You need to learn from him. If you want to learn from him, then when his concept does not agree with you, that is when you need to immediately examine yourself, "Right, right, that is what he says. However, I think in this way. Here is our disagreement." And then, you need to carefully understand what the Buddha and the Three Jewels have said. What is the meaning of what he said? How come I am unable to do it? You need to look for each of these things.[02:20]
And then, after you understand it, you strive to cultivate, absolutely cannot give them up. Even if it is for the sake of your "life," even if your life is in danger, even if your life encounters difficulties, you will not break them. You will continue to abide in the actions that accord with them. You follow the rules of the Vinaya. That is because you can afford to lose your life. Even if you do not safeguard it, this life will come to an end anyway! This is very simple to see! But after you have conducted yourself properly and given up your life, what is the result that you will get from this? Ah, this miserable samsara world, this body that dwells constantly in old age and sickness, you will be able to leave and go to a peaceful place. Isn't this what you have been asking for? Therefore, we should constantly keep this idea in mind. This is most important. Therefore, at the appropriate times, you will be able to practice them. Therefore,[03:18]
Moreover, as the Buddha decreed in the Sutra on Having Pure Ethical Discipline (Silasamyukta-sutra) using reasons, you should keep your ethical discipline, even at the risk of your life:574 O monks, to lose your life and die is excellent, but to ruin and lose your ethical discipline is not.
Therefore, for the monks! You would rather lose your life to uphold the ethical discipline but you cannot ruin your ethical discipline to save your life! Why?[03:39]
Why? Losing your life and dying expends only the life span of this rebirth,
You would at most lose one lifetime![03:45]
but, if you ruin and lose your ethical discipline, you will experience a great downfall— separating from your lineage and giving up happiness over ten million lifetimes. [272]
If you break the ethical discipline, you are doomed, doomed! How doomed are you? The first one is, "separating from your lineage." Not only will you lose the opportunity to become a renunciate, even if you continue to be reborn as a human, you will forever be in the lower class. There are two types of lineages here. The first one is a lineage which accords with Buddhism. The other kind is a mundane one. Even if you are born in a better place, you will still be in the lower class. "Given up happiness," that means this could go to the extent of losing rebirth in the human and deity realms. You will have to fall into the miserable realms. The duration, "over ten million lifetimes"! One life may be close to 100 years. But ten million lifetimes is incredibly long![04:35]
You should think, "If this need to keep my ethical discipline at all costs were not the case,
It does not matter if it is the cause or the effect, we should understand this here! Therefore, you can lose your life, but ethical discipline is something you must absolutely cherish, absolutely cherish![04:53]
then shaving off my hair and donning monastic robes was pointless."
Otherwise, you should think like this, "I have shaved my hair and don this robe. What am I doing? Why have I done this? It is meaningless!" For the section of the human life of leisure and opportunity, you should thoroughly reflect on it.[05:14]
For, as the King of Concentrations Sutra says:575 After you have renounced the world and gone forth into the Buddha's teachings, You engage in sinful actions, And, attached to mounts, oxen, and chariots Have the idea that wealth and grain are essential. Why did you who make no effort to train in anything Bother to shave your heads?
With respect to Buddha, you have followed the Buddha's teaching to become a renunciate. As a result, what have we done? "You engage in sinful actions." We now understand what current "actions" are. This action is preceded by "sinful." We should use this to examine ourselves. There is a reason for this. For us to be purified immediately, indeed, [it is impossible and] we will have to do it gradually. But in our every thought, at least your correct view should have been established. And then, by using this correct view as guidance, gradually, gradually, gradually you will accord with it. Therefore, at this point, for the situation at hand, I feel very happy about what is going on now. Everyone has been very alert and cautious. This means you have grasped this concept, "I need to strive to accomplish it. I need to strive to accomplish it!" You should absolutely not say, "It does not matter!" Then, after some people come to tell you this, "Why should you worry about him, why should you care!" This type of thoughts is absolutely forbidden, absolutely forbidden! Therefore, at any time, whenever something arises, "How come I do not accord again, I do not accord again!"[06:36]
This was why I said what I said last night. If you truly accord, when someone comes to scold you for no good reason, he is your excellent teacher as well. When a bug comes to bite you, it is your excellent teacher as well. There is no one who is not your excellent teacher. There is nothing that does not increase your merit. What does this depend on? It is the correct view in your mind! Therefore this is what we understand. If you continue to do your customary karmic actions, what will you be busy with? It will be "wealth and grain." You will be busy for all these meaningless things! You will be "attached to mounts, oxen, and chariots." These are all mundane world things. You will then "make no effort to train in anything." You will not strive. You will not strive to make an effort to uphold it. "To train" here means to train in ethical discipline. You will not conscientiously uphold ethical discipline. This place talks about training instead of ethical discipline. On the one hand, it is to go along with the text. On the other hand, this training means this: there, you cannot only abide by the external forms but that you need to understand the internal meaning. Then, you need to put this in your mind and conscientiously put it into practice! If you cannot accomplish this, why did you shave your head? Why did you shave your head? Yes! Therefore, yes, we must understand the characteristic of this.[07:55]
You who seek to escape from cyclic existence—the composite— and to reach the city of liberation will not succeed if the feet of your ethical discipline are unsteady. Not only that, you will return again to cyclic existence and be destroyed by suffering.
This says why are we here? We want to escape from the composite, the three realms - this ocean of suffering of cyclic existence. To reach the city of liberation, what will you have to depend on? You will need your two feet. What are these two feet? They are ethical discipline. However, after you have done this, you have wounded your own feet, you have injured them. May I ask then what are you going to do now? For where you want to go, after losing your feet, you will not be able to do anything! You will return again to cyclic existence. Not only will you return but that you will be destroyed by suffering!
The Buddha spoke of this, with an example, in the King of Concentrations Sutra: 576
There are all kinds of examples and so on. This sutra has also explained this.[08:50]
When a man was attacked by a gang of robbers, He tried to escape because he wished to live. But when he set out, his feet could not move or run, And so the robbers caught and subdued him.
This is much like meeting a gang of robbers. You want to run away, but I am sorry! You cannot escape. You are still caught.[09:05]
Likewise, a confused person whose ethical discipline is impaired, Though wanting to escape from the composite, Cannot escape because of impaired ethical discipline And is destroyed by illness, old age, and death.
For those who are confused, after impairing their ethical discipline, in this case, even though one wishes to escape the composite, I am sorry! They have destroyed the means - ruined the method. There is nothing else that can be done. You will still be "destroyed by illness, old age, and death." Yes, to us now, indeed, it is hard for some to give up the external things, hard for others give up the internal things. It does not matter whether it is external or internal. This is where we need to pay attention. We would frequently say, for the sake of maintaining relationship, this cannot be done. For the sake of maintaining relationship, this cannot be done! You should be careful here! Are you here to maintain relationship, or are you here to learn Buddhism? This is not telling you to give up relationship here. In fact, it is precisely because you want to maintain relationship that you need to train in Buddhism.[10:03]
May I ask you, in your relationship with others, is it your purpose to deceive others or are you truly trying to help others? If you are truly trying to help others, what can you use to help others? You can use Buddhism. To give real benefits, you will need to use Buddhism. Isn't that right? This is absolutely true. This is much like dealing with a small child. Even though you are indeed being kind to the child, but the child cries, wanting to ingest the poison. May I ask you, do you want to give it to him or not? We should truly look at it from this perspective. If you cannot give this up, cannot give that up, you do not need to be here. Prepare yourself before you come here. Once you are here, you need to be absolutely careful. At least you need to pay special attention to your mentality again and again. This is what we need to pay attention to. This is what we need to pay attention to. I am not asking you to give up everything right now. Yes, at least you should first pay attention to this one thing - to establish the correct view.[11:00]
Therefore, as this sutra says:577 I set forth trainings For householders wearing secular clothing. At that time these monks Did not have even these trainings.
This is what happens in the Age of Dharma Decline. This is saying that by then, the teaching that I give to the householders is extremely simple, consisting a total of five things. But by then, monks will not even be able to practice them.[11:18]
The Buddha says that in these times when even monks do not completely maintain the five fundamental trainings he taught to lay practitioners,
This is it.[11:23]
effort in the trainings has an even greater fruit. Therefore, you should strive to maintain the trainings.
Ah! Every time I read this, my eyes are wide open. I become really excited. This is the time now. Yes, at this time, it is extremely difficult to truly train! But because it is especially difficult that, if you can strive at a time like this, this merit, the fruit is especially great, especially great, especially great. Hence, if you can truly establish the correct view, this is the best opportunity for us to make a great profit now. It is indeed the best opportunity to make a profit![12:05]
I had heard about this last spring. It was about Mr. Tsai. Yes, this was in Los Angeles. He told me that in the beginning, he was the only Buddhist at home. Everyone at home was against him, everyone was against his belief! But after he learned Buddhism, [I have to say that] he truly had virtuous roots. In many instances, even though he did not know too many principles, but he devoted himself to his practice. Though he did not know the profound principles, he knew to embrace compassion, to help others instead of harming them. There was a time when his aunt was sick. I do not remember what kind of a sickness, possibly cancer. Anyhow, it was some type of untreatable sickness. What is more is that she was suffering a lot from it. Because of the illness, she was incontinent and so on. However, he frequently attended to her. And for some reason, his whole family was against him, was against him. So he wholeheartedly prayed. Soon after, he decided to go to this mountain where the temple is to prostrate as he climbed the mountain. He did not know much but he prostrated.[13:21]
Once, because he had to attend to his aunt, he had gone to the mountain before dawn, before dawn. Probably something was the matter and he asked someone a question. It just so happened that someone was passing by riding a motorcycle. He asked his question. And the person said, "Young man, why do you not walk on the good path? This path is difficult." The person just told him that. For what he said, it was strange for the person to say that. So Mr. Tsai thought it was strange as well. He did not think much of it. But when he turned around, that person was nowhere to be found. He suspected that it was a spirit. But he decided to ignore it. He just continued with his prostrations. As he did... it was a rainy day, typical weather in Taipei. He became entirely covered in mud. He found a house in the mountain. It was still really early. He was tired. He was hoping to rest there and so he knocked on the door. Someone came to answer the door and saw that there was this person covered in mud. "No one is awake at this hour. Why are you here?” Mr. Tsai thought that is true! Since he was not able to rest so he returned.[14:27]
Ah, he was extremely exhausted and had wanted to rest. But when he returned, he saw his aunt, ah, who was in misery. He thought about it. No matter what, I am still better off. Since I want to learn Buddhism, I should take care of my aunt first. Even though he was fatigued to the point of almost closing his eyes, he made great effort to help her. His aunt asked him, "What did you do?" "Ah, I made a pilgrimage to a monastery on the mountain." "Why did you do that?" "Auntie, it is because of your sickness that I went to pray for you. That was it." His aunt was really moved when she heard this. Ah, she was actually moved. From then on, the whole family was also moved by him. Later on, because of his influence, the aunt also prostrated to the Buddha no matter how much pain she was in. After many of these prostrations, she actually recovered. Ah, it was marvellous! The doctor thought it was strange as well. He did not know how his patient actually recovered. That person is still around. It’s a pity that I just casually mentioned it after hearing it.[15:23]
Hence there were many times later when I thought of this. The mental power itself is imperative. It is normally difficult for us to be really motivated. But once you get motivated, if you can truly have such a strong motivation, this will certainly produce an effect. I am not encouraging everyone to do that here. It would be impossible for us to do that. When we push too hard, we can do that for the first day. By the second day, we will collapse. If that is the case, then I might as well have not mentioned it. I might as well have not mentioned it. The point to this story is that once you truly make progress, it will certainly produce an effect. So right here, it has given us the complete stages. If you can follow the complete stages to advance, all the problems we encounter will be entirely resolved, will be entirely resolved. What I am trying to say is, in particular, "effort in the trainings has an even greater fruit. Therefore, you should strive to maintain the trainings." I have seen too many of these examples.[16:24]
The same sutra says:578 For ten million eons—as many as there are sands in the Ganges—[273] I served with a pure mind Food and drink, umbrellas, Banners, and processions of lamps to ten quadrillion buddhas. So much greater is the merit of whoever practices. A single training night and day At a time when the sublime teaching is perishing And the Sugata's teaching is coming to an end.
For ten million eons-as many as there are sands in the Ganges, the sands in the Ganges is already an incredible number. And this is making an offering for ten million eons. Not only are the materials pure, but they are offered with a pure mind. What do you use for this offering? The best food, drink and so on. Not only are these offered to one, but "ten quadrillion Buddhas." You can imagine the merit produced from this. It is incredibly, incredibly immense! It says, "At a time when the sublime teaching is perishing," that is the time that we are in now. When Buddhism is coming to an end, if you can practice a single training day and night, this merit produced is not just onefold or twofold. It is "so much greater."[17:24]
Therefore, as I think of this, I feel that, "Ah! We are all busy with these things. We are still busy building a big temple!" The other day, the senior abbot even said this, "Honestly, it is not our affair to build temples. It is not our affair to build big temples. Building the temple is the affair of the Dharma Protectors and the householders." What should we be doing? We should maintain the teaching. Ah! It should be like that. But that’s how we build temples, make offerings and make pilgrimage! That is not how I feel. That is not the way. What do I feel then? What kind of temple are you building? You are building a temple with your mind. When you make offering, you offer the practices with your mind. When you make the pilgrimage, you make pilgrimage to the nobles with your mind. You will make this pilgrimage in your mind, make this offering in your mind and build this temple in your mind. This is most important! What should you do in your mind? You will practice the training. What is the characteristic of this training? It is to "destroy afflictions." These are the two words. Just like that.[18:20]
In your mind now, you are drifted by the wind of sensory objects. Oh, you could not help getting wavered [by the sensory objects]. You revolve about it. When you see this thing, when you see how others have built this temple, you will be envious in your mind. "I can build a big temple too." I am sorry. There are still merits in doing this. But after all, this is not our primary focus. However, if you have already developed the great spirit of enlightenment and you are doing this to benefit all sentient beings, oh, this would be incredible! That is admirable, admirable. Hence what is most imperative here is not about the external form. It is the issue within your mind. After you examine yourself, this couldn’t be clearer, this couldn’t be clearer.[19:03]
Furthermore, you might think that, even were you to incur an infraction, you could confess it afterwards. However, in this case you lack an attitude of restraint that prevents you from committing the action again. So, engaging in this infraction is like eating poison and telling yourself that you could always take the antidote later.
This was mentioned earlier, oh, after you have incurred an infraction, you can confess it. You can clear it away by confessing! Yes. This is right, but despite that, you must restrain yourself from incurring it again! If you think that, "Well, I can always confess it!" And then you continue to be careless. This would be the same as eating poison! Hence at this point, it is not like, "Ah, as long as we confess. Then we will be fine!" No, no! If you lack discipline, your practice will not amount to anything great. True, it will still come to fruition. It is a projecting cause that will lead to a projected effect. However, there will be immeasurable eons in between before it produces an effect for you. Therefore, as long as you become a renunciate, even if you have incurred an infraction, even if you fall into the miserable realms, the merit of being a renunciate will still be there in the future. But would we want to wait in the hell for immeasurable eons before this come to fruition? And when this takes effect, you will still have to endure hardship as you practice diligently. So why do you bother to do that? Hence this is what we should usually use to exhort ourselves.[20:15]
For, as the Lion's Roar of Maitreya Sutra (Maitreya-maha- simhanada-sutra) states:579
Maitreya, in the future, in the final five-hundred-year period of the teaching, certain renunciates and householder bodhisattvas will claim that sinful karma is completely extinguished through confessing the fault. They will disclose the infraction, saying, "After we have become involved in sin, we will confess it." But they will not restrain themselves from doing it again. I tell you that they possess fatal karma.
This is what the sutra explains. The Buddha said this to the Maitreya Bodhisattva, by the time of the degeneration of the Buddha’s teachings, "the final five-hundred-year period of the teaching," there will be householder and renunciate Bodhisattvas. These people in this world will claim, "Ah! After you have incurred the infraction, you can confess it. Sinful karma can be completely extinguished through confession!" And then, what happens after you incurred it? "They will not restrain themselves from doing it again." After one confesses, one will have to restrain from doing it again. If you have confessed it but do not restrain yourself, "I tell you that they possess fatal karma." That is fatal karma.[21:12]
But there is one thing that we need to pay attention to! The "infraction" that is mentioned here, how do you incur an infraction? There are four aspects. You all remember this right? There are: the basis, the attitude, the performance and the culmination. The main culprit in the infraction is not only on the basis. The primary aspect of it lies with the attitude. It is what kind of mentality you have. Let’s say I want to maintain the ethical discipline, but when I try to maintain it, many circumstances arise. For instance, it could be anything, such as maintaining no eating after noon. But suppose you had something to do and you had gone out to buy something. Then you hurried back after your purchase. You rushed to return only to find that, "Ah! I have missed the time!" So you ate [afternoon]. It is like that. However, in your mind, you still carried this attitude of restraining and remorse. This can be confessed. But if you say, "Anyway, I can confess it. It is fine. Since we are here on work related matter, ah, since it is for the purpose of work, might as well just take our time on the road." I am sorry. Then it will be useless to confess. You have completely gone astray in your mind. Another type would be, "That is fine. It would suffice to just confess then!" And then, you continue to pursue your afflictions. This is the type of "fatal karma" that is indicated here.[22:18]
What do I mean by fatal? For example, it is like people who ingest poison. They create their time of death, and then end up in a misguided descent into a miserable realm.
Therefore, this fatal karma is the poison that is ingested. Although you are just taking a little advantage now, you will "end up in a misguided descent into a miserable realm." This was mentioned earlier. Where will you go? You will go to hell.[22:38]
And also: Maitreya, what I call poison in the noble teaching of the discipline is transgressing the fundamental trainings as I have prescribed them. Therefore, do not eat such poison.
Next, he said this, "For the trainings that I have prescribed, “the noble teaching of the discipline,” what is the poison that is mentioned over here? It is the transgressions of the fundamental trainings. He told you that this is what you should do. But you had transgressed it. This says that for this teaching, you must not transgress it. It would be like ingesting poison![23:08]
Given that maintaining vows in such a way applies to one who has taken the vows of individual liberation, it is also similar for one who practices the mantra vehicle. For, the Tantra Requested by Subahu states that even householder practitioners of mantra must act in accordance with the texts on discipline, except for the matters concerning the marks [robes] of renunciates, the ceremonial activities, and some factors which are merely regulatory:580 Of the entire discipline that I, the Conqueror, taught— The pure ethical discipline of individual liberation— A householder practitioner of mantra should set aside The signs and rituals, and practice the rest. [274] If this is the case, then it goes without saying that renunciate practitioners of mantra must act in accordance with the texts on discipline. Ethical discipline is the root of practicing the mantra vehicle as well.
Starting from the fundamental vows of Bhikshus, you will have to maintain them in this way, possessing all six branches. In particular, you will have to obtain the correct view. Then you can advance one by one. As for the Mantra vehicle, it is the highest one. Therefore, whether you are a Bhikshu, a Mahayana Bodhisattva or a practitioner of the Mantra vehicle, this is a must. "Ethical discipline is the root of practicing the mantra vehicle as well." True attainments of Mantra practices rest on ethical disciplines.[23:43]
The Tantra Requested by Subahu says:581 The root of the mantra vehicle is, in the first place, ethical discipline. From it come joyous perseverance, patience, Faith in the Conqueror, the spirit of enlightenment, The mantra vehicle, and the absence of laziness. Just as a lord possessing the seven treasures Tames all beings without disillusionment, So a mantra practitioner controls sins When possessing these seven.
The Tantra Requested by Subahu is exclusively a teaching of the Mantra vehicle. This had specifically mentioned that for the Vajrayana vehicle, it is being referred as Mantra vehicle here. What is the root of practicing the Mantra vehicle? The first one is ethical discipline. Followed by patience and joyous perseverance. You will need to have faith in the Conqueror and the spirit of enlightenment. With a mind of pure faith, you will need to develop the great spirit of enlightenment. Therefore, when you truly train in Buddhism, you cannot be lazy. This is like the lord possessing the seven treasures, who perseveres to tame all beings without disillusionment. This lord tames the living beings. We are taming our afflictions. If we can do this, then we will have attainments in the Mantra vehicle. When we have these things as mentioned above, then we will be able to control our sins.[24:42]
Now we would frequently say, "Ah, the Mantra vehicle is the highest. You will not need the fundamentals that is mentioned earlier." Since it is the highest, one could abandon the fundamentals. This is exactly the phenomenon that occurs when the sublime teaching perishes. It is exactly this phenomenon! If you do not have the fundamentals, what is the use to have the highest teaching? The more you speak of the higher teaching, the emptier your words are. Since everyone wants the highest, they will abandon the rest that are the fundamentals. At least when a person does not speak about the highest teaching, he will still make an effort on the fundamentals. As long as the root has yet to be perish, there will still be an opportunity for you to advance. But if you start to talk about the higher teachings and ruin your fundamentals, then you will have nothing. This is such a pity![25:19]
And, the Root Tantra of Manjusri (Manjusri-mula-tantra) says:582 If these persons who recite mantras spoil their ethical discipline, They would lose the highest of attainments, Also middling attainments, And the least of attainments.
To recite anything, whether it is to recite the sutra or the mantra, what is this mainly addressing here? This is about the Vajrayana vehicle. This is saying that beginning from your preparations, it does not matter which of the three lower tantras you are talking about. Wasn't this covered earlier? When you purify your sins, there is a very special and auspicious method - hundred-syllable [mantra of Vajrasattva]. But what must you have? "Likewise, the winds of ethical discipline fan the fires of recitation." You will need to have ethical discipline as your root! If you do not have ethical discipline, you cannot make it work! Not only will you be unable to achieve the highest attainments nor the middling attainments, but it would also be impossible for you to achieve the least of attainments. Once the ethical disciplines are spoiled, the root is absolutely destroyed. What else is there to discuss? There is nothing else to be said. It will not work to just do a superficial job.[26:15]
The Master of the Sages does not say that faulty Ethical discipline achieves the tantric path. Breaking ethical discipline is neither a situation nor a destination. For those going to the city of nirvana.
The Buddha has never said that you can have attainments by having faulty ethical discipline. This is because it is not a path that can truly lead you in the right direction toward the city of nirvana.[26:32]
For these miserable children, Where is the achievement of the tantric path?
For beings who have faulty ethical discipline,vWhere are the happy realms?
Since they will attain neither high status Nor the highest bliss, What need is there to speak of their attaining The knowledge of the mantra vehicle taught by the Conqueror?
For someone as confused, how can one have achievement of the Tantric path! A person with faulty ethical discipline will not even be born in the happy realms. They will not even have rebirth in the human realm, will not even have high status. So how could they have the highest bliss! Not to mention the most auspicious method taught by the Conqueror - "the mantra vehicle," how could it be possible, how could it be possible! Therefore, this is not a time to say, "Ah, this teaching is so profound!" No! The teaching is profound, which is absolutely unmistaken. However, whether you can advance step by step from the root according to the teaching, that is most important! Hence, it is good to have this fruit now. However, in the causal period, have you made every step correctly? That is important![27:32]
Kam-Iung-ba said: When a famine occurs, everything depends on barley. In the same way everything revolves around ethical discipline in the practice of the teaching. Therefore, apply yourself to this!
This is what the past master said. Much like when a famine occurs, you will not care about anything else. What is most important at that time? It is food! That is how it is for us now too. The most important thing is to learn ethical discipline.[27:53]
Those who have not thought about karma and its effects will not achieve pure ethical discipline. Therefore, thinking about this is a personal imperative.
If you wish to have pure ethical discipline, there is a necessary prerequisite. What is this prerequisite? You must understand the principle of karma and its effects. Therefore, if you want to maintain ethical discipline, you must understand why you want to maintain ethical discipline and comprehend the cause of maintaining ethical discipline and its corresponding fruition or effect. Therefore, you have to reflect on how karma takes effects. On the contrary, if you do not strive to properly reflect on the principles of karma according to the teaching, though you maintain ethical discipline, your ethical discipline will not be pure. Therefore, contemplating karma and its effect is a personal imperative! What does this illustrate? This explains that ethical discipline is not limited to only the external form!
The true importance of ethical discipline remains to be this! You must understand that a cause will definitely produce a corresponding effect.[28:56]
So, in the process of maintaining ethical disciplines, what is the most imperative to enhance? It is your motivation. You need to evaluate whether your mental thoughts are correct or not, are correct or not. Once you understand this, you will then comprehend why the ethical disciplines of the Mahayana and the Hinayana may appear to be different in their allowances but the intended meanings behind them do not conflict at all. The motivation of a Hinayana practitioner seeks only to benefit the self. Therefore, one will only be busy for himself. The motivation of a Mahayana practitioner is to help others. Hence, even though one is still seeking for benefits, while under certain circumstances he will have to do this, but under other circumstances he will have to do something else. This is how it is for us now as well. For the same monastery, when we are going to meditate by ourselves, we will close the doors to stop people from coming in. What is the purpose for doing this? It is to increase our virtues. At another time, oh, this is now the time to benefit all living beings. So, we will open the doors. And at this time, we are only afraid that there are too few people. For the former situation, we are afraid of having too many visitors. For the latter situation, we are afraid of having too few visitors. But the intent of both is the same: it is to spread the seeds of Buddhism, to allow them to root and germinate. Hence, after you understand this point, you will then be able to tie everything together. There will naturally be no more problems for you to understand the varied allowances between the different sects, to understand the differences between the Mahayana and the Hinayana. It is like that. Down to even our very first step, this is where we should begin.