【The Origin of Suffering】- The attribute of origin (2)

It is because one does not understand. Hence as apparent as are the five appropriated aggregates, in other words, for a pudgala,

though there is no real "self," one has erred with regards to what he is observing, he has erred. Under the influence of the latent propensity from beginningless times, one will cling to this self, self, self all day long. One is completely controlled by it. That's why it is called "under the influence." That is you do not have control, you are controlled by it all day long. Since it controls you, your body, speech, and mind will create all kinds of karma. If the karma that you create then is "killing, for example," then you will be accumulating nonvirtuous karma, which is "nonmeritorious karma." On the contrary, if you do this,

【Those who perform virtuous acts within the desire realm— such as practicing generosity or maintaining ethical

discipline—accumulate meritorious karma.】

This is to accumulate meritorious karma.

【Those who cultivate meditative states—such as meditative serenity—at the level of the meditative stabilizations of the form realm or the formless absorptions accumulate invariable

karma.】

If one cultivates meditative serenity "at the level of the meditative stabilizations of the form realm or the formless," one accumulates invariable karma.

SOURCE 来源 :

74B 03’08” Vol 10 of Master Jih-Chang’s Discourse P56 LL5
English Lamrim Vol 1 P304 - 305

日常师父法语📡74B 03’08”手抄稿第10册P56 LL5

希求解脱 : 集的特征 2

由于不明白，所以在明明这个五取蕴，换句话说我们就说补特伽罗，没有这个“我”这个东西，但是呢他看错了，看错了，无始来的习气，一天到晚拿着我、我、我，那么被这个东西所左右着。那个是就是说“他自在转”的话，就是你做不了主的，一天到晚被它所主，因为被它所主，然后你身口意就造种种的业。那个时候如果造的业是“杀等不善”，那么这个时候集的是罪业，就是“非福业”。反过来，你如果是

【若行舍施守护戒等欲界善法，是集福业。】

那么是集的福业。

【若修静虑无色地摄奢摩他等，是为积集诸不动业。】

如果是修的“静虑无色地”摄的奢摩他等，是积集的诸不动业。