菩提道次第广论手抄稿:旧版第三十一卷A面
P. 61 (LL4)（手抄稿 第四册 p221）[00:11]
你这一点你能思惟观察的话，啊！那你真的会很努力了。
p 61(10)
Human life plants the seed for going beyond cyclic existence. The supreme seed of glorious enlightenment. Human life is a stream of good qualities better than a wishgranting jewel. Who here would attain it and then waste it?
【如圣勇云：“得何能下种，度生死彼岸，妙菩提胜种，胜于如意珠，功德流诸人，谁令此无果。”】
说我们得到了什么样难得的机会，能够下什么种子啊？下那个度脱生死、超脱彼岸，那个殊胜“妙菩提”种子的这种状态当中啊！就像得到一个最殊胜的如意宝珠，这个宝珠集种种的功德，这样，能够超脱生死，在这种状态当中，怎么可以白白浪费啊，而让它得不到结果，绝不可能、绝不可以！得到了这样的难得的人身啊，一定要得到这个好的果报—超脱生死轮回，这才行！[01:11]
And also, 《Engaging in the Bodhisattva Deeds》 states: There is nothing more deluded and nothing more confused than for me to have found such leisure and yet not to cultivate virtue.
【《入行论》亦云：“得如是暇已，我若不修善，无余欺过此，亦无过此愚。】
(p222)这个论上面。换句话说，前面一再地把祖师、菩萨的这种话来策励我们啊！说我们得到这样难得的暇满以后，而我们不好好地修行，那是自己欺骗自己，这个是最大的愚痴啊！而这个是再没有比这个更严重的愚痴，再没有比这个更严重的自欺啦！不要自害啊！[01:47]
After I have recognized this, If I remain idle through confusion, great sorrow will befall me at the time of my death.
【若我解是义，愚故仍退屈，至临命终时，当起大忧恼。】
假定我了解了这个东西啊，还“退屈”，不认真努力，为什么啊？还是因为愚痴。这个愚痴—无始以来的习性在这地方，一时拿不过，所以我们要忏悔，所以我们要思惟。假定你不这样去做的话，听懂了没有用，那么仍旧在那儿马马虎虎。唉！退屈，就是提不起来。到那个时候临终啊，起“大忧恼”，来不及了！那时候来不及了。[02:21]
When my body roasts for a long time in the intolerable fires of hell, blazing flames of unbearable regret will certainly ravage my mind.
【若难忍狱火，常烧我身者，粗猛恶作火，定当烧我心。】
如果到那个时候，这个地狱之火，一直要烧我的心，无法忍受的话，那么这个时候这个是果。这个果怎么来的？欸！一定前面的因。将来也是如此，现在我们看看现在就可以了，“猛利恶作火，定当烧我心”。“恶作”是什么？悔恼，悔恼！这是猛利这种悔恼一定烧我的心。这个是以后“等流”，因为是等流，所以我们现在可以体会得到的。怎么体会呢？我们常常这样想，哎呀！心里面就会的啊，浮浮泛泛的，做这个也不是，做那个也(p223)不是—“恶作火”！现在我们经常在这种状态当中，想想看，对不对？如果你跟法相应了以后这种心情没有的。再不然就痴痴呆呆那地方，哎呀！这样也不行，那样也不行，眼前的因就是将来种的一定堕落这个果！我们眼前必定要好好地策励，所以这个行相很清楚、很明白。[03:28]
This is a rare and helpful situation; Somehow I found it by chance. If despite my intelligence I am drawn again to hell, Then, like one bewildered by a magic spell, I will have simply lost my wits. What is it within me that causes this confusion? I do not know even this.
【难得利益地，由何偶获得，若我如有知，仍被引入狱，如受咒所蒙，我于此无心，何蒙我未知，我心有何物。”】
这都是策励自己的。说现在啊难得、非常难得，获得这样有大利益的一个状态—这个人身，这个是难得极了！假定我是正确了解而仍旧没有好好利用，被引到地狱里去的话，我算什么啊！我有心吗？我是木头吗？我到底什么东西在这地方障碍住了？这个话，不是真正地说一下，实际上就是告诉我们，我们要就用他这个方法，不断地找这个答案，不断地找答案，总要把自己策动这个心，说：一定要努力啊，一定要努力啊！不要马虎啊，不要马虎啊！那就对了，那就对了。[04:34]
Furthermore, Geshe Dromdönba asked Jennga,
【敦巴亦谓慬哦瓦云：】
那么除了上面那个菩萨的论以外，下面就引那个祖师的，这个实际上的状态给我们看(p224)看，说这些大祖师们怎么说的：[04:47]
Are you mindful that you have a human life endowed with leisure and opportunity?
【“忆念已得暇满人身乎。”】
那个老师告诉那弟子的时候啊，每次都说：“欸，你有没有想想，得到暇满人身啊！”他们都是这样的。印度当年都是这样，现在西藏也是如此，所以西藏传那个仪轨当中，一开头它一定这样的：“暇满人身宝，难得而易失啊！”就这样，一开头的时候就告诉。实际上不是念一遍，就要我们认真地去想，你看这种大成就者，都是这样啊！[05:20]
Jennga replied, each time I enter into meditation, I recite:
【慬哦亦于每次修时必诵一遍，】
这个祖师每次修的时候，他一诵，他实际上诵，不是嘴巴里面哦，心里面就跟它相应了！将来我们看下去，就会晓得这个祖师的这个行持是怎么样的。这个就是说“如救头燃”—他一想到啊，哎呀！一点都不肯放松。所以经上面告诉我们说：“火烧头燃尚可暂置，无常盛火应速除灭。”头上着了火，没关系！暂时停一下，我们要干什么啊？努力摆在那个消除无常盛火啊！这么精进努力啊！因为唯一的得到人身才可以消除无常盛火，这是千真万确。火烧头，身上着火的什么状态他都不管！我们现在能这么安乐，还不肯去管哪！所以这个东西这是我们要真正策动的。所以前面告诉我们：我是什么状态？就是从(p225)这个地方找到答案，然后呢想办法推动自己，也这样去做。[06:26]
Now I have independence and favorable conditions. If I do not take full advantage of this time, I will plunge into the abyss and fall under the control of others. Who will lift me out? Thus, every time he meditated, Jennga first recited this verse of teaching, which is from Candrakīrtis Commentary on the Middle Way" (Madhyamakāvatāra).
【《入中论颂》中：“若时自在转顺住，设不于此自任持，堕险成他自在转，后以何事从彼出。”】
这个《入中论颂》上面有这么一段话，说假定那个时候啊，你能够得到“自在”，得到自在就是我们得到暇、满两样东西，能够随顺正法好好去做。而那个时候你不努力而认真去做，那个时候你又堕落了！又堕落的时候，“他自在”，样样东西要听他们招呼的。怎么叫听他们招呼的？地狱里边这猛火，饿鬼是饿得要命，畜生，不管是哪一个，那时候一天都是被外面的转，请问那个时候你怎么修行，你怎么修行？这个文字很好懂。[07:21]
《入中论颂》这一点，这个话这个地方说一下，这个上面你看不见的。平常我们看《入中论颂》的话，就是随便这么一句话看过了。这个里边所以摆这一段话，它有它的意义在，意义是什么？就是说那些大经大论啊，次第无误，一点都不错。所以我们平常学的时候，总是赶快前面的翻过去，欸，看看它里边讲的重要的是什么，所以我们得不到好处。不但是论，经也是如此的，这怎么讲呢？经上面一定说“谛听！谛听！善思念之。”平常我们看经的时候向来这些话，欸，翻过，赶快翻过，看看里边告诉我们怎么念佛的；(p226)怎么样念得一心不乱；《金刚经》怎么样告诉我们说“应无所住”就行了，前面那个基础不要。就是说不管是若经、若论，它前面的次第告诉我们这样。所以说，你只要真的次第、基础，步步这样努力做对的话，一定有成就，差别在此。那么下面说：[08:35]
You should also do the same.
【而为心要，应如是学。】
这个《入中论》上面告诉我们啊，这个是“心要”哦！嘿，我们不要看那个中间才是心要，却是前面这个地方就开始。所以祖师也说、经上也说，初、中、后都善；初善也善，中善也善，后善也善。有的人说那个初中后善，是指前面那个从“序”，中间的“正宗”，到后来的“结”，叫初中善；有的祖师说这个初中善—戒善、定善、慧善，那都没关系。换句话说这个次第本身是必然的，一点都不能错，这我们要了解的。我们真正要学，要从这个地方学啊！要从这个地方学啊！[09:22]
Contemplate the great importance of leisure and opportunity in this way with respect to your final goals. Also reflect on how important they are in terms of your temporary goals.
【如其观待毕竟义大，如是观待现时亦然，】
像上面告诉我们的啊，就是我们好好地认识、观察，说这个暇满人身啊，有这样殊胜究竟的大利益；不但是究竟，而眼前也是，对我们眼前来说也是非常重要、非常重要。这究竟固然重要，眼前怎么重要呢？下面，[09:52]
That is, consider how you can easily achieve with this life qualities such as generosity, ethical discipline, and patience, which are the causes of resources, perfect attendants, and the body of a being in high status [rebirth amongst humans or deities].
(p227)【谓增上生中，自身受用眷属圆满之因，布施持戒及忍辱等，若以此身易能成办，此诸道理亦应思惟。】
你眼前求些什么？眼前就叫“增上生”嘛！眼前增上生就是自己的受用、眷属，各式各样的圆满，这个圆满还是要什么？还是要修这些东西啊！要修这些东西，还是要拿我们的暇满的人身，这个道理应该正确地思惟啊！懂得了这个，懂得了这个道理，说增上生以及究竟决定胜以前啊，那个时候，我们才去看那个《了凡四训》跟《俞净意公遇灶神记》那些殊胜利益。在这个次第当中，晓得怎么生生增上，我们下脚第一步怎么下脚，向上去！没有认识这个之前，看了那些东西啊，往往会害一个“三世怨”，尽管是眼前得到好处的，就这样，这地方顺便一提。[11:03]
Think as follows: In this way, this life is very important in terms of attaining high status and certain goodness [of either liberation or omniscience].
【如是观待若增上生，若决定胜，义大之身。】
哦！像我们前面这样地观察，不管就眼前的、就究竟的殊胜的利益，说这个难得啊，这个难得啊！这个人身之难得啊！你了解这个，那怎么办呢？自然我们去努力，所以说：[11:24]
If I were to waste it and not strive day and night to create the causes of these two goals, it would be as if I were returning emptyhanded from a land of jewels. Also, I will be bereft of happiness in the future and will not obtain a life of leisure.
【若不昼夜殷勤励力此二之因，而令失坏，如至宝洲空手而返，后世亦当匮乏安乐，莫得暇身。】
(p228)假定你了解了这个，而不努力啊……不管是白天乃至于晚上也要拼命努力。它现在已经告诉我们了，说白天要怎么努力，晚上要怎么努力。努力什么？努力这个“因”，你能够集这个因，将来就感得这个果。所以像这个地方，它处处地方啊，不像我们平常一般的文字，一定讲“此二之因”，这个就是法相真正的美的地方、好的地方！我为什么要这样说啊？这两个字“此二之因”提醒我们一件什么事情啊？修行是件苦事情，提醒我们。我们往往不了解，总觉得：哎呀！在这地方像顺世外道一样，只谈眼前的快乐，只谈眼前的随顺适意，随顺着自己的我见—我要这个样，这个对、那个对，然后呢找种种快乐。你认识这两个字的话，你晓得很清楚，不是说“我”觉得这个对，不是！我这个错的。不是眼前的快乐，现在是应该辛苦的，然后呢努力种这个因，才能够感得将来这个果。[12:47]
所以这个不是说这本书是西藏翻译过来的，真正圆满的教授，法相清楚的都是这个样的，它有它的特别的理由哦，这我随便一提。实际上这个理由，就是我们修行必不可少的认识，以及将来最重要的行持，都在这个上头。那么我们了解了，把握住了，啊！绝对不会让它空空地浪费掉了。如果浪费掉了就像什么？到了宝洲空手而返一样，结果呢？“后世亦当匮乏安乐”啊！唉！以后呢得不到快乐，而且得不到暇身。[13:26]
Without leisure, I will undergo continual suffering. Thus, what kind of self-deception is worse than this?
(p229)【若不得此，众苦续生，更有何事较此欺诳。】
假定你得不到，后面的、以后的安乐也得不到，暇身也得不到，请问那时候是什么状态？“众苦续生”，永远在受苦，这个是还有什么事情比这个更欺诳！我们真可怜，眼前贪一点小便宜，将来受大苦啊！所以我刚才说这个善知识，这个善知识真好！实际上我们眼前哪，都可以体会得到的，体会得到什么啊？它真正地重要就是愚痴，真正重要的—愚痴。平常我们看见那些动物，狗啊、猪啊，那个有一些聪明的，那狗什么，你给它吃东西，它马上就围绕而来，跟你吃。这假定这个猪啊像我们人一样聪明，说这个主人养它干什么的话，啊，它看见那个主人来了，逃都来不及！对不对？[14:25]
所以我们现在生为人，自己还自命为是个修学佛法的人，真是啊！刚才说的话一点都不骗啊！的的确确我们了解了这个，自己，至少我自己一直在这儿反省，啊！这真是畜生都不如！这样。是明明一个人，要是看见他给我吃了以后要杀我的话—喔，这东西我连忙逃都来不及！我绝对不想去吃它，至少你不吃它瘦一点，挨到最后才挨刀欸！你又有多一点逃走的机会啊！对不对？想想看。所以我们真正了解了，那个时候就不会讨这种小便宜，受大损害。所以这个了解因、果的关系在这里，这个要清楚、明白的。[15:16]
(p230)了解这道理了！道理是了解了，下面是“应勤思惟”。正确地了解以后，还要努力地如理思惟。前面是正知见，下面这个地方呢？正思惟、正精进。你能够这样去做，得到了、保持着相应的正念的话，那就差不多了，修行就是这些！所以修行不是说，单单两个腿一盘，坐在那里，不是！就要怎么样得到那个正知见，怎么样去正思惟正知见，使得这个正知、正念相续，继续不断地在你脑筋当中维持着。然后你起心动念，身口行为都跟善法相应，那个才是真正的修行。那时候你拜佛也得、念佛也得，乃至于吃饭、睡觉也得；当然，你坐起来盘着腿在那儿观想什么，当然更是。反过来你这个没有得到的话，对不起！做什么啊都是空费力！这个憨山大师的〈费闲歌〉就是从这个地方着眼的。[16:31]
As Aryašūra says: Those who have obtained a human life rich in virtues through a collection of merit over innumerable eons, and who then, due to confusion in this life, fail to accumulate even the slightest treasury of merit will in future lifetimes enter the house of unbearable sorrow. Like the traders who go to a land of jewels and return home empty-handed,
【如圣勇云：“若众善富人，由无量劫得，愚故于此身，未略集福藏，彼等趣他世，难忍忧恼室，如商至宝洲，空手返自家，】
就像很多“善富人”，他无量劫得到了这个暇满的人身，现在却是愚痴，现在愚痴，愚痴到什么程度啊？只把宿生积累的这个福浪费掉了，而不趁这个机会好好地再修习，集一点福德、智慧。所以我们现在眼前这个东西啊，都是我们宿生勤苦所得的。我们常常觉得：哎呀！投一点机、取一点巧，可以得到一点好处。对不起！你宿生没有修集的话，投(p231)机取巧得不到；你所以能够得到的话就是你努力集的，这是该得的！你何必枉费心机呢？这个我们要了解的。由于这样的话，你就心安理得，凡是你有的，绝不欠少你，而真正重要的：我们努力啊！努力怎么样修，再集下一世的，生生增上，这个才是真正重要的。如果我们在这一点上面不了解、愚痴，不好好地去集那个福德的话，将来到坏的地方去了，就像到了宝洲，空手而返。如果我们这一生不好好的，[17:54]
Without the karmic paths of the ten virtues you will not obtain a human life again.
【无十善业道，后亦不能得，】
你现在不修，将来怎么可能呢？将来怎么可能得到这个善恶业道所集的人身，暇满人身的果报呢？那得不到的话，[18:07]
How can there be happiness without a human life? Without happiness, there is only suffering.
【不得人唯苦，如何能受乐，】
到那时候永远受苦了！[18:12]
Therefore, you have only deceived yourself before going to the next life. There is nothing more confused than this.
【他欺无过此，无过此大愚。”】
所以每一个祖师，每一个经论，都是告诉我们，再没有比这个更愚痴的！再没有比这个更自欺的！所以现在不要说被人家欺了以后发脾气，要晓得对“自欺”发脾气，那就有(p232)希望了。所以啊真正修学佛法的人，不是跟别人闹，要跟自己的烦恼斗，那个时候我们就有希望了！[18:40]
After thinking like this, develop a great desire to take full advantage of this life of leisure and opportunity.
【如是思后，当发极大取心要欲。】
来了！你经过这样地思惟，这个“思”是思惟哦，现在我们单单听，这是“闻”。所以第一件事情你们一定要听懂！如果听得不懂的话，一定要去找同学，真正呢我们彼此之间，谈是需要的，要谈，这个才是我们该谈的！说，欸！刚才老师说的什么？经、佛菩萨告诉我们的是什么？把握住，把握住了，紧跟着想—思惟；等到你这样地思惟的时候，那时候心里面觉得：啊，对啊！你会逼不及待地全部精神贯注在这里，干什么？“取心要欲”！说“啊！现在什么事情都不要了，什么事情都不要了！”一心一意啊，只要去做这件事情，这个是坚实的中心，重要的！这个叫作“善法欲”。你有了善法欲，成功了！就会精进了！不要人家来催你，人家不催你，你都拼命去努力了，何况人家来催你。[19:46]
《Engaging in the BodhiSattva Deeds》: Once you have given this body wages and bonuses, you must make it act for your welfare. Do not give it everything if it does not help you.
【如《入行论》云：“与此工价已，令今作我利，于此无恩利，不应与一切。”】
哪！就世间的来说，你要雇一个工人，给了他的工价了以后啊，应该给你做一点事情，对你有好处的，对不对？当然嘛！现在啊假定说是对你没有好处的话，你什么东西都(p233)不应该给他，这是千真万确的！你请一位工人来，喔，这个工人要一佰块钱或者一千块钱，那你要把它工做还啊！如果说，来了以后他不给你做工的话，你当然不会给他啊！现在我们得到了这个难得的人身，还给它这么吃，还给它穿、给它住。喔唷，吃了这个还不行！哎呀，等一下没水果又不行！哎呀，等一下这个没有豆腐也不行！哎呀，等一下没这个也不行！结果吃了这么多，对你有多少好处啊？这个要思惟思惟哦！如果说对我们没有好处的话，这些东西都不应该给它。[20:53]
Also: Relying on the boat of a human body, free yourself from the great river of suffering. Because this boat is difficult to obtain again, do not sleep now, fool!
【又云:“由依人身筏，当度大苦流，此筏后难得，愚莫时中眠。”】
我们得到了这个“人身宝筏”，这个宝筏是渡生死大苦流啊！这个宝筏以后是好难得、好难得啊！所以千千万万不要白白地浪费。但我们不是有意地浪费啊，我们是愚痴，所以我们赶快策励自己：趁这个时间还在的时候，绝对不要在那儿浪费啊！绝对不要再浪费啊！这个“眠”不是说到了晚上这个眠，就是我们在痴痴呆呆的无明大梦当中就是眠。这个无明当中，破这个无明大梦，就是我们真正用功的地方。所以这个包括了正知见，第一个要把这个正知见建立起来，那个时候你才会不能忍受。不能忍受什么？不能忍受说，起心动念，我要这个样；觉得：来来来来，来了，这个才是我要跟它斗的！是啊，我们现(p234)在叫这个人这样，叫这个人那样；不是，叫我—喔！好家伙某人，你又来了！你又想贪这个，你又想占便宜，你又觉得这个……。那个才对！[22:13]
Furthermore, Bo-do-wa states in his 《Jewel Heaps of Teachings Through Analogy》: An insect's obeisance, a ride upon a wild ass, the Tsang person's fish, and buttered balls of roasted barley flour. By thinking along these lines, develop the desire to take full advantage of a human life of leisure and opportunity.
【又如博朵瓦《喻法》中云：“虫礼骑野马，藏鱼梅乌食。”应如是思，发起摄取心要欲乐。】
这个是，这个祖师的一个比喻，这个比喻，他那个每一个比喻啊，有它的特别的说明，这个说明在这里不讲，在这里不讲。关于那些祖师的语录当中，他每一个都有很有趣的公案，但是那时候啊，一个故事可以说一个钟头，都是策励我们的重要的内涵。[22:48]
那么前面是说重大的意义，有了这个重大的意义以后，啊！那你就会努力地去做了。欸，不够！还要“难得”。你想又有这么大的好处，又这么地难得，那时候我们真的拼命了。真正地把这个两样东西，如果说你能做到的话，我们人人都可能说“火烧头燃尚可舍置”，头上着了火了，你可以放得下，千真万确，你们不妨去试试看！所以我那一天曾经跟你们，很早以前跟你们说，最早以前洛杉矶那个同修，再说一遍。他就是想那个东西，他还不是想这个，他还不是想暇满人身—喔唷，一想到啊，他整个地什么事情都没劲了，什么事情都不想做了，全部精神贯注在那里修行。现在我们尽管懂了这个道理，修行(p235)就是修不起来，就是前面这个没有。所以我们现在继续地看。[23:47]
c. Contemplating the difficulty of attaining leisure and opportunity.
Moreover, whether you start from a happy realm or a miserable realm, it is difficult to obtain such leisure and opportunity. For, the Buddha states in the 《Bases of Discipline》 that those who die in the miserable realms and are reborn there are similar in number to the dust particles on the great earth, whereas those who are reborn from there into happy realms are similar in number to the dust particles on the tip of a fingernail.
【◎ 第三思惟极难得者。如是暇身如《事教》中说，“从恶趣死复生彼者，如大地土，从彼死没生善趣者，如爪上尘。】
那个经上就有这么一段公案：那个佛有一次跟阿难说，他用那个爪，在地上挑了一点土说：“阿难啊！你看哪！那个大地的土多啊？还是我手指上那个土多啊？”你们大家可以分别得出来的，这个大地像地球一样的土，比之那个手指上的一点点，能比吗？完全不能比啊！下面他真正告诉我们：[24:25]
p 63
Further, those who die in both types of happy realms [human and divine] and are reborn in the miserable realms are similar in number to the dust particles on the great earth, while those who die in the happy realms and are reborn there are similar in number to the dust particles on the tip of a fingernail.
【从二善趣死生恶趣者，如大地土，从彼没已生善趣者，如爪上尘。”】
说现在我们一般的人从“善趣”，善趣当中就是指人、天，从人、天死了以后，生到堕落的人就像大地土；而能够继续不断地保持人身的，就像那个手上那么一点点。所以要晓得啊，真正再得人身的机会是难之又难，难之又难啊！[25:00]
今天翻到六十三页，这个暇满人身难得的程度，这个我们实在无法想像，所以佛陀啊用一个事实，来让我们体会这个难得的程度。说，从我们现在的人身或者天道—说“善(p236)趣”，然后死了以后往生，哦，不是往生，再投生。再投生能够保持善趣的，就像爪上那么一点点。就手指上面，你那个手指再大，你能够抄多少土呢？然后呢失掉了人身，而堕落三恶道的像大地土，这样。换句话说，我们不一定是善趣，在我们生死过程当中整个的六道当中，这一生结束了，向下去的，以及向上的比例之差就这么多。堕落恶道的，大地这么多；从这个地方透脱出来，得到善趣的像爪上那么一点点。那这个比例你简直无法想啊！现在我们说百分之一、千分之一、万分之一、百千万分之一，那这些数字都没办法比，没办法比的！这个失掉人身这个机会之大呀实在，这样。那么为什么会这样难呢？[27:03]
Question: Why is a human life of leisure and opportunity so difficult to obtain?
【若作是念，彼由何故如是难得。】
我们会想，为什么原因这样难呀？下面就引那个经论告诉我们。[27:15]
Reply: It is because beings of the happy realms—humans and the like—are frequently involved in such ignoble activities as the ten nonvirtues. Because of this, they are reborn in the miserable realms.
As Aryadeva's 《Four Hundred Stanzas》 states: Humans for the most part are involved in things ignoble. Therefore, most ordinary beings will surely go to the miserable realms.
【如《四百颂》云：“诸人多受行，非殊胜善品，是故诸异生，多定往恶趣。”】
下面解释：[27:27]
As this is so, it goes without saying that you will have to stay for many eons in the miserable realms on account of having in your mind-stream the imprints of many sins that you previously accumulated over many lifetimes. These imprints have not been erased by an antidote and have not yet issued effects.
【谓善趣人等，亦多受行十不善等，非胜妙品，由是亦多往恶趣故。”】
就算在善趣当中的人，也都做种种不善。这个整个的业，粗粗地大别，不外乎这个(p237)十善业，反过来就是十恶业。那么现在呢？在人身当中都是如此，所以都结果啊，造了恶业嘛当然到恶趣。在畜生地狱当中啊，它根本就没办法造善业的，这个我们要了解，一天到晚这么痛苦。然后呢做了畜生以外，那个畜生它有辨别的能力吗？不可能！这猫啊、狗啊，它一天到晚做的工作，一天到晚做了什么业？它没有做善业的可能，这我们要了解。唯一的就是人道当中，而我们人道当中呢，也都是造这个十不善业。到现在为止我们还，说实在地，并不了解我们到底造了善业、恶业，而我们还自己觉得自己很不错了，说起来真是可怜啊！我们真正糟糕的，就是我们在造恶业我们不知道。这个地方暂且不讲，等到下面详细这个业道的时候啊，说明了，请大家自己好好地观察。我想我们立刻会感受得到，我们起心动念，身口的行为，真正跟善法相应的，实在很有限，实在很有限啊！[29:22]
31A Commentary
English LR v.1 p.122 (COMMENTARY V5. CH7 P45) [00:11]
Normally we can’t get our motivation up, once you can contemplate and observe this point, ah! Then you will truly work really hard.
Human life plants the seed for going beyond cyclic existence. The supreme seed of glorious enlightenment. Human life is a stream of good qualities better than a wishgranting jewel. Who here would attain it and then waste it?
It says with this kind of rare opportunity we’ve got, what seeds can we plant? We are in a situation where we can go beyond cyclic existence, to go ashore, and plant the seed of the auspicious and “glorious enlightenment!” It’s like having the most auspicious wish-granting jewel, and this jewel can amass all kinds of good qualities, like that, and you can go beyond cyclic existence. In this situation, how can we waste it and not get the expected result from it? That is absolutely impossible and you definitely cannot let that happen! Once you have this rare human body, you must get a good result, to go beyond cyclic existence. Then it’s right! [01:11]
And also, 《Engaging in the Bodhisattva Deeds》 states: There is nothing more deluded and nothing more confused than for me to have found such leisure and yet not to cultivate virtue.
This is from the commentary. In other words, it continuously uses past masters’ and Bodhisattvas’ words to exhort us! It tells us that once we have this difficult to attain leisure and opportunity, if we do not cultivate well, then we are deluding ourselves. This is the greatest confusion! There is seriously nothing more confused than this, nothing more deluding than this! Don’t cause harm to yourself! [01:47]
After I have recognized this, If I remain idle through confusion, great sorrow will befall me at the time of my death.
If after I recognized this, I still “remain idle,” I still don’t strive to work hard, then why does that happen? It is still because of confusion. This confusion, a habit from beginningless time that remains, we cannot get rid of it all at once. Therefore we need to confess, therefore we need to contemplate. If you do not do that, then it’s of no use even if you understand it. You would still be careless and nonchalant. Ah! You remain idle, just can’t get your motivation up. Then at the time of death, when “great sorrow” befalls, it would be too late! By that time, it’s too late. [02:21]
When my body roasts for a long time in the intolerable fires of hell, blazing flames of unbearable regret will certainly ravage my mind.
If at that time I cannot tolerate the fires of hell burning my mind, well then at that time, it is a fruit (effect). Where did the effect come from? Eh! It must have been a previous cause. It will be so in the future as well. We can just look at what’s happening now. “Blazing flames of unbearable regret will certainly ravage my mind.” What is “unbearable?” It is a torment of regret, a torment of regret! This strong torment of regret will certainly ravage my mind. This is the “causally concordant” effect of the future. Because it is a causally concordant effect, so we can understand it now. How do we understand it? We often can think, ah-ya! In our mind we are often drifty, not feeling right in doing this, not feeling right in doing that, this is the “blazing flames of unbearable regret!” We are often in this state of mind, think about it, isn’t it true? If you concord with the teachings, you will not have this kind of state of mind. Otherwise, you might be confused and foolish. Ah-ya! This cannot be, that cannot be . We are planting a cause now which will certainly degenerated as an effect in future! So we must exhort ourselves now. Thus this subjective aspect is very clear and precise. [03:28]
This is a rare and helpful situation; Somehow I found it by chance. If despite my intelligence I am drawn again to hell, Then, like one bewildered by a magic spell, I will have simply lost my wits. What is it within me that causes this confusion? I do not know even this.
These are all for exhorting ourselves. It says that it is rare, very rare to have this very helpful situation, having this human life is extremely rare! If I truly understand this and do not make use of it, and am drawn again to hell, then what does that make me? Have I lost my wits? Am I a piece of wood? What is blocking me? This is not mentioned here to just tell us this seriously, but that it is actually telling us we need to use this method to continuously seek for the answer, to continuously seek for the answer. We have to be able to stir up our minds and say, “I must strive, I must strive! I can’t be careless! I can’t be careless!” Then you would be on the right track, you would be on the right track. [04:34]
Furthermore, Geshe Dromdönba asked Jennga,
Well then, other than the commentaries by the Bodhisattvas above, below will cite from past masters to show us what they actually did, and what these past masters said. [04:47]
Are you mindful that you have a human life endowed with leisure and opportunity?
When the teacher tells the students, he would say this every time, “Eh, have you thought of this, that you’ve been endowed with this human life of leisure and opportunity!” They are all like that. It was like this in India then, it is like this in Tibet currently. So [when teachings are given] in Tibet, the rituals always begin with, “The precious human life of leisure and opportunity, it is difficult to attain but easy to lose!” Just like that. He tells you this from the beginning. Actually, it is not for us to just recite it once. He wants us to seriously think about it. Look at the great achievers, they are all like that! [05:20]
Jennga replied, each time I enter into meditation, I recite:
Every time when this past master entered into meditation, he would recite this. Actually when he recited this, it is not just said with his mouth, but his mind corresponded with it! In the future when we continue to read, we will know how the past masters practiced. That is like “putting out the fire on your head,” at the thought of it, ah! I cannot relax even for a little bit. So the sutra tells us, “Even if your head is on fire, you can put aside temporary, but the blazing flames of impermanence must immediately be eliminated!” Even if your head is on fire, it’s ok! You can wait for a moment. What should we do instead? We must work on eliminating the blazing fire of impermanence! We have to strive at that diligently! Because only a human life can eliminate this blazing fire of impermanence, this is absolutely true. With the head burning or the body burning, it doesn’t even matter to him! We are in such peaceful condition now, and yet we are unwilling to do something! So this is what we must motivate. Therefore it tells us previously, what is the state of our condition? So we must find the answer from here. Then think of ways to motivate ourselves to do the same. [06:26]
Now I have independence and favorable conditions. If I do not take full advantage of this time, I will plunge into the abyss and fall under the control of others. Who will lift me out? Thus, every time he meditated, Jennga first recited this verse of teaching, which is from Candrakīrtis Commentary on the Middle Way" (Madhyamakāvatāra).
This Commentary on the “Middle Way” consists of this verse mentioned above. It says if at that time when you have attained “ independence”；to have independence means we have attained the two things of leisure and opportunity, and can go along the direction of the sublime teachings to diligently practice. Then at that time, if you do not strive and genuinely practice, you will fall [into miserable realms] again! When you fall again, you will be “under the control of others”, you will have to go along with whatever they tell you to do. What does that mean? The raging fire in the hell, the hungry ghosts who are extremely hungry, then the animals, it doesn’t matter which one; at that time, you are controlled by the external environment all day. Then may I ask you, how can you practice? How can you practice? The words are easy to understand. [07:21]
Regarding the Commentary on the “Middle Way”, let me explain this part a bit. You can’t figure this from just reading it. Usually when we read the Commentary on the “Middle Way”, we just casually read through the sentence. This verse is stated here for a purpose. What is the purpose here? This means that these great sutras and commentaries are errorless in their order. Therefore with the way we normally learn, we always rush to flip through the beginning part [of the text],eh, and see what is important on the inside (in the middle part of the text). This is why we don’t get the benefits. Not only for the commentaries, but also for the sutras. What does this mean? Sutras always say, “Listen carefully! Listen carefully, and think well about this!” Normally, when we read the verses from the sutras, eh, we just flip through, we rush to flip through to read about how to recite Buddha’s names, how to recite with one-pointed concentration, and the “Diamond Sutra” telling us about “ a mind which does not fix on anything” that's all. We don’t [normally] care for the foundation in the beginning part [of the text]. In other words, whether it is the sutra or commentaries, it tells us what should be the order (or stages) in the beginning. Therefore, as long as you truly follow the stages and the foundation and practice correctly step by step with effort, then you will achieve. The difference (in achievements) is this. Then the following tells us. [08:35]
You should also do the same.
Commentary on the “Middle Way” tells us, this is a “crucial point!” (Translator note: the Chinese text translates this part as “this is the crucial point and you should learn to do the same.”) Hey, we don’t want to just think of the middle section [of the texts] as crucial parts, but that it is crucial from the beginning. Therefore past masters have said, and sutras also state this, that it is virtue at the beginning, in the middle and at the end. Beginning virtue is virtue, virtue in the middle is virtue, and virtue in the end is virtue. When some people say this is virtue at the beginning, the middle and the end, by that they mean the “introduction” in the beginning, the “core thesis” in the middle, and then the “summary” at the end. Some of the past masters say this is the virtue in the beginning, middle… as virtue of the ethical discipline, virtue of the meditative concentration, and virtue of the wisdom. It doesn’t matter. In other words, this order/sequence is determined, and cannot have any errors to it. This we should understand. When we truly learn, we must learn from this point! We must learn from this point! [09:22]
Contemplate the great importance of leisure and opportunity in this way with respect to your final goals. Also reflect on how important they are in terms of your temporary goals.
Like the aforementioned, we must truly recognize and observe that this human life of leisure and opportunity has excellent and ultimate great benefits. The benefit is not only for the ultimate [goals], but for what’s temporary (that which is just in front of us) as well. To us, the temporary goals are also very important, very important. The ultimate is of course important, but why are the temporary goals important? Below. [09:52]
That is, consider how you can easily achieve with this life qualities such as generosity, ethical discipline, and patience, which are the causes of resources, perfect attendants, and the body of a being in high status [rebirth amongst humans or deities].
What do you seek for as temporary goals? The temporary goals are for “attaining high status (in your next lives)!” The temporary attainments of high status mean your resources, perfect attendants and all kinds of other aspects being perfect for you. What do you need to perfect these aspects? You still need to cultivate these things! To cultivate these things you will need your human life of leisure and opportunity. We need to accurately contemplate this reasoning! Once you understand this, once you understand this reasoning with attaining high status and the ultimate certain goodness, then you can read about the auspicious benefits of the stories of Mr. Yuan Liao-Fan and Yu-Ching Yi Gong. Within this order of sequence, we would then know how to attain high status life after life. When we walk the path, we would know how to take our first step and climb up! Without recognizing this before you read these stories, you would often get in trouble with “the plight of the three lifetimes.” Although you would receive temporary benefits, but that’s as far as it goes. That’s it. I just wanted to mention this while we are on the topic. [11:03]
Think as follows: In this way, this life is very important in terms of attaining high status and certain goodness [of either liberation or omniscience].
Oh! Analyze as we did previously, whether it is for the benefit of the temporary or the ultimate benefit, this is quite difficult to attain, this is difficult to attain! This human body is very difficult to attain! Once you understand this, then what would you do? Of course then we would work hard. Therefore. [11:24]
If I were to waste it and not strive day and night to create the causes of these two goals, it would be as if I were returning emptyhanded from a land of jewels. Also, I will be bereft of happiness in the future and will not obtain a life of leisure.
If you understood this and did not strive…whether it is during the day or even night time, you would strive with all that you’ve got. It has already told us before, how to strive in the day time and how to strive at night. Strive to do what? Strive at the cause. If you can accumulate the cause, then in the future you will receive this effect. Therefore here, and at many places, it’s not like the ordinary essays that we read, it will always say, “causes of these two goals.” This is the true beauty and goodness of character of phenomenon! Why do I say this? These words, “causes of these two goals,” remind us of what? That cultivation/practice comes with hardship. It reminds us this. We often don’t realize that and feel, ah-ya! This place is like a non-Buddhist place. We only talk about temporary happiness, just talk about temporary comforts, and go along with what my views are – I want this, this is right, that is right, then find all kinds of happiness for ourselves. If you understand these words, you will know clearly, it’s not what “I” think is right, no! I am wrong. It is not about the immediate feeling of happiness now; it should be hard work and hardship now. Thereafter, you strive to plant the cause and you will receive the effect in the future. [12:47]
Therefore, this is not to say that this is this way because this book was translated from Tibetan. Truly perfect and complete instructions, the ones with clear explanation of character of phenomenon are all this way. It has its special reason for this. I just wanted to mention this since we are on the topic. Actually, the reason for this is that we must not lack this understanding for cultivation and that the most important practices in the future are based on this. Well then now we understand and have a good grasp of this. Ah! Then you will absolutely not let this go to waste. If you let it go to waste it would be like what? It would be like “returning empty-handed from a land of jewels.” As a result? “I will be bereft of happiness in the future,” ah! Ai! Will not have happiness in the future and will not attain a life of leisure. [13:26]
Without leisure, I will undergo continual suffering. Thus, what kind of self-deception is worse than this?
If you are unable to attain it, then later, future happiness cannot be attained, you cannot get a life of leisure and opportunity again. Then may I ask you what would be the situation? “Continual suffering,” forever suffering. What is more self-deceiving than this? We are so pitiful, we go after taking small advantages of things, and will meet up with great sufferings in the future! This is why I said, this excellent teacher, this excellent teacher is great! (Note: Master is referring back to the example of seeing the pigs as excellent teachers.) Actually for us now, we can all understand this. We can understand what? That what’s most serious about this is its ignorance (the pig). The most important thing to note is ignorance. Normally when we see animals, such as dogs, pigs, and then there are some which are smart, such as dogs. When you feed them, they crowd you right away and follow you for food. If pigs were as smart as humans, then they would know what the owners feed them for. Ah, then when the owners come, they can’t wait to run away! Right? [14:25]
So we are now humans and think of ourselves as practitioners. Truly! The words that were just said were not the least bit wrong! Certainly after we understand this, for me, at least for myself, I have been constantly reflecting on this. Ah! I’m not even as good as animals! Like that. I am a person, if I realized that after someone feeds me he is going to kill me, oh, I can’t wait to run away! I will absolutely not want to eat it. At least if you don’t eat it you would be a little thinner, and you would be the last to get killed! You would have more chances to run away! Isn’t it true? Think about this. So once we truly understand it, at that time, you will not try to take advantage of little things and be harmed greatly by it. So this is why we need to understand cause and effect. This we need to be clear with and understand. [15:16]
You now understand this principle! Though you understand it now, the next thing is to diligently contemplate it. [Note: The Chinese text has this phrase to diligently contemplate it.] Once you understand it correctly, you must strive to contemplate accordingly. Earlier the correct view [is presented]. So what is next? To correctly contemplate and joyfully persevere. If you can do this and also able to obtain as well as maintain a state of concordant mindfulness, then you are pretty much on the right track. Cultivations are just these! Hence, cultivation is not just folding your legs together and sitting there, no! It is how you obtain the correct view, how to correctly contemplate the correct view, so that there is a continual vigilance and mindfulness, and they are continually maintained in your mind. Then with whatever thought that arises, or any action of the body and speech, they all concord with virtuousness. That is real cultivation. Then at that time when you prostrate to the Buddha you would have it, when you recite Buddha’s names you would have it, even when you are eating or sleeping you would have it too. Of course, when you are sitting down in a lotus position and visualizing, it would be even more so. On the contrary, if you did not get this, then sorry! With whatever you do, you are just wasting your efforts! The Fei-Xian song by Han-Shan teacher says exactly this. [16:31]
As Aryasura says: Those who have obtained a human life rich in virtues through a collection of merit over innumerable eons, and who then, due to confusion in this life, fail to accumulate even the slightest treasury of merit will in future lifetimes enter the house of unbearable sorrow. Like the traders who go to a land of jewels and return home empty-handed,
Just like many “who have attained a human life rich in virtues,” through innumerable eons he has finally obtained this human life of leisure and opportunity. But now he is confused, to what degree is the confusion? To waste the merits that has been accumulated through previous lives and to let go of this opportunity to practice diligently for accumulating a little more merits and wisdom. Therefore with all the things you have in the present, these are all products of our diligent hard work from previous lives. We often feel, ah-ya, we want to take advantage of the moment or be opportunistic, so then we can get some benefits. Sorry! If you did not cultivate and accumulate in your previous lives, even if you use trickery methods while being opportunistic, you can’t get it. Therefore whatever you receive is what you have worked hard to accumulate. It is what you should get! So why bother wasting your contrivances? This we should know. Because of this, you should then feel at ease and justified that whatever that is supposed to be yours, you will not be shortchanged. And what’s most important is that we strive! Strive on how to cultivate to accumulate for the next life, to get higher status life after life, that’s what’s most important. If we do not understand this point, we are confused, and do not diligently accumulate the merits, then we would end up in a bad place. It would be like having gone to a land of jewels and returning empty-handed. If we did not do well in this life, [17:54]
Without the karmic paths of the ten virtues you will not obtain a human life again.
If you do not cultivate now, how could it be possible in the future? How could it be possible for you to obtain this human body through accumulating on the path of good and bad karma, this fruit of human life of leisure and opportunity? If you don’t obtain it, [18:07]
How can there be happiness without a human life? Without happiness, there is only suffering.
Then you will have to suffer forever! [18:12]
Therefore, you have only deceived yourself before going to the next life. There is nothing more confused than this.
Therefore every past master, every sutra and commentary will tell us, there is nothing more confused than this! There is nothing more self-deceiving than this! So now, don’t be mad when other people bully or deceive you, [instead,] we should know to be mad at our own “self-deceit”.Then there is hope for us. Therefore, for those who truly learn the teachings, we shouldn’t be fighting with others, we should fight with our afflictions, and then there is hope for us. [18:40]
After thinking like this, develop a great desire to take full advantage of this life of leisure and opportunity.
Here it comes! After contemplating like this, this “thinking” means contemplation or reflection. When we just listen, that is “study.” So the first thing is that you must be able to understand what you have heard! If you do not understand what you have heard, you must go look for your fellow practitioners. Truly between all of us, we need to converse, but when we converse, this is what we should converse! We would say, eh, what did the teacher say earlier? What did the sutra, Buddha tell us earlier? We need to get a good grasp of it. Once you get a good grasp of it, you contemplate. When you do contemplate like so, then in your mind you would feel this, ah, it’s so true! You will then be compelled to devote your entire attention on this. To do what? To have this “great desire to take full advantage this life of leisure and opportunity.” You would say, “Ah! I don’t care for anything else now, I don’t care for anything else!” With your whole heart, you will only do this one thing. This is the center of solidity. This is important! This is called “the desire for virtue.” Once you have this desire for virtue, you will succeed! You will then joyfully persevere! You won’t need others to press you, even when others don’t press you, you will strive with all your might, needless to say when others come and urge you. [19:46]
《Engaging in the Bodhisattva Deeds》: Once you have given this body wages and bonuses, you must make it act for your welfare. Do not give it everything if it does not help you.
There! In the mundane world, if you hire someone for work, once you give him the wages, you expect him to do something for your benefit. Isn’t so? Of course! If now there is no benefit to you at all, then you shouldn’t give him anything. That’s absolutely true! You hire a worker, and this worker wants $100 or $1000, then he needs to work for it! If he came and did not do anything for you, of course you wouldn’t give him [money]! Now we have obtained this human body that it is so difficult to attain, so you feed it, clothe it, and give it shelter. Ah-yo, it’s not enough eating this! Ah-ya, can’t go without fruits either! Ah-ya, can’t go without tofu! Ah-ya, we can’t go without something! After eating so much, how much has it benefited you? This you want to contemplate and reflect! If there is no benefit to us, then you shouldn’t give them to it. [20:53]
Also: Relying on the boat of a human body, free yourself from the great river of suffering. Because this boat is difficult to obtain again, do not sleep now, fool!
Once we obtained this “boat of human body,” this boat is used for crossing the great rebirth river of suffering! This boat is so difficult, so difficult to attain! So we must under no circumstance let it go to waste. However, we are not purposely wasting it, but we are foolish. Therefore we must exhort ourselves, while there is still time, we absolutely do not want to let it go to waste! Absolutely do not want to let it go to waste! This “sleep” does not mean sleeping at night, but that being in a foolish dream of ignorance means sleeping. In this ignorance, to break this dream of ignorance is what we aim our study on. So this includes having the correct view. The first thing to do is to establish the correct view. Then at that time, you will feel that you cannot forbear. You cannot forbear what? You can’t forbear that in your every thought it is this, “I want it this way.” You would feel that, “There, there, here it comes. This is what I’m fighting against!” Yes, we wish to tell this person to do this, that person to do that. No. [I should] tell myself this – “Oh! You, you are here again! You are being greedy again, you are trying to take advantage again, you are feeling this way again….etc.” That’s how it should be! [22:13]
Furthermore, Bo-do-wa states in his 《Jewel Heaps of Teachings Through Analogy》: An insect's obeisance, a ride upon a wild ass, the Tsang person's fish, and buttered balls of roasted barley flour. By thinking along these lines, develop the desire to take full advantage of a human life of leisure and opportunity.
This is an example from the past master. This example, each example has a special explanation. We will not explain it here, will not explain it here. Regarding the words from the past masters, each example has an interesting story. But at that time, each story can be told for an hour. These are all important contents which will exhort us. [22:48]
Well then the great importance was told earlier. Once you know of this great importance, ah! You will then strive to practice. Eh, this is still not enough! You still need to have “difficulty of attaining.” Once you think about the great benefits and how it’s so difficult to attain, then we would truly use up all of our might. If you truly get these two things down, then every one of us can say, “we can set aside distinguishing the fire on the head.” Even if your head is on fire, you can let it go, absolutely. You might want to try it! So that day I had talked to you about this, I talked to you about this quite earlier, quite a long time ago, there was a fellow practitioner in Los Angeles. I will tell you this again. He just thinks about certain thing, he wasn’t even thinking about this, he wasn’t thinking about leisure and opportunity. Oh-yo, as soon as he thinks about it, he loses interest in everything, he doesn’t want to do anything else except to entirely focus on cultivation. Now even though we understand these principles, yet we can’t get cultivation going, it is because we are lacking this from the beginning. Now let us continue to read. [23:47]
c. Contemplating the difficulty of attaining leisure and opportunity.
Moreover, whether you start from a happy realm or a miserable realm, it is difficult to obtain such leisure and opportunity. For, the Buddha states in the 《Bases of Discipline》 that those who die in the miserable realms and are reborn there are similar in number to the dust particles on the great earth, whereas those who are reborn from there into happy realms are similar in number to the dust particles on the tip of a fingernail.
In the sutra there was this story. Once Buddha was talking to Ananda. He used his fingers and picked up some soil from the ground and said, “Ananda! Take a look! Are there more dust particles on earth or on my fingers?” You all can tell, with the soil on earth versus the little bit on the fingers, can you even compare? There is no comparison! Below, it tells us this. [24:25]
Further, those who die in both types of happy realms [human and divine] and are reborn in the miserable realms are similar in number to the dust particles on the great earth, while those who die in the happy realms and are reborn there are similar in number to the dust particles on the tip of a fingernail.
It says that for most people from “happy realms,” happy realms mean human and divine. Once you die from being a human or deity, those who fall [to miserable realms] are similar in number to the dust particles on earth. Those who can continue to maintain their human bodies are as few as those particles on the fingers. Therefore we should know the chance of you attaining a human form is extremely difficult, extremely difficult! [25:00]
Today let us open up to page 63 (in the Chinese text, English text is P124). The degree of difficulty to attain a human life of leisure and opportunity is beyond our imagination. Thus Buddha used a fact to let us understand the degree of difficulty. So [the text] says that with our human or divine body of the happy realms, we die and are reborn in another life. (Translator note: Did not translate 往生 portion where Shifu makes a distinction between 往生 and 投生.) Those that can maintain a rebirth in the happy realms are as little in number as [the dust particles] on one’s fingers. Just on the fingers, it doesn’t matter how big your finger is, how much dirt can you get on it? And then once you’ve lost this human body, those who fall to the miserable realms are similar in number to the dust particles on earth. In other words, we may not necessarily be [reborn into] happy realms. In the life and death process of the entire six realms, after your life ends, those who fall versus those who ascend are so far apart in their ratio. Those who fall to miserable realms are as much as the dirt on earth. Those who are able to escape and get to the happy realms are as little as the dirt on your finger nails. This ratio is unfathomable! Now we say, 1/100, 1/1,000, 1/10,000, 1/10,000,000, these numbers can’t even be used to compare, can’t even be used to compare! The chance of losing the human body is enormous, truly. Like that. Well then why is it so difficult? [27:03]
Question: Why is a human life of leisure and opportunity so difficult to obtain?
We would think why is it so difficult? Below, it will cite from the sutras/commentaries. [27:15]
Reply: It is because beings of the happy realms—humans and the like—are frequently involved in such ignoble activities as the ten nonvirtues. Because of this, they are reborn in the miserable realms.
As Aryadeva's 《Four Hundred Stanzas》 states: Humans for the most part are involved in things ignoble. Therefore, most ordinary beings will surely go to the miserable realms.
It explains below. [27:27]
As this is so, it goes without saying that you will have to stay for many eons in the miserable realms on account of having in your mind-stream the imprints of many sins that you previously accumulated over many lifetimes. These imprints have not been erased by an antidote and have not yet issued effects.
Even people of the happy realms would do all kinds of things ignoble (non-virtues). If you take all of karma and roughly categorize it, it’s nothing more than the ten virtuous karmas and the opposite of that, the ten nonvirtuous karmas. Well then now? It is like that even in the human realm. In the end, since bad karma has been created then of course you would end up in the miserable realms. In the animal and hell realms, one has no way to create virtuous karma. This we should know, because they are in great suffering at all times. Then once you are an animal, do they have the ability to discern? Impossible! Cats and dogs, what do they do all day, what kind of karma do they create all day? It’s not possible for them to create virtuous karma. This we should know. The only possible way [to do virtue] is in the human realm. Yet when we are in the human realm, we are all creating ten nonvirtuous karma. Up until now we are still, truthfully speaking, we don’t really know whether we are creating virtuous or nonvirtuous karma. And yet we feel that we are doing pretty well. It’s a pity when we speak of this! What’s really terrible is that we don’t know when we are creating bad karma. We won’t talk about this here. When we discuss the karmic path in detail later, once it’s explained, everyone please observe it carefully. I think we will immediately feel that with our every rising thought and action of the body and mind, the times when we are truly concordant with virtues are truly very limited, truly very limited! [29:22]