菩提道次第广论手抄稿:旧版第三十一卷B面
P. 63 (3)（手抄稿 第四册 p239）[00:07]
实在很有限！因为这样的关系，所以你造的因都是恶的，当然只有堕落。不但是如此，而且我们往往一个不小心，就引起绝可怕的严重的后果。下面看：[00:23]
p 63(4)
For instance, for even a single moment of anger toward a bodhisattva you must stay for an eon in the Unrelenting Hell.
【又如于菩萨所，起瞋恚心，一一刹那，尚须经劫住阿鼻狱，】
说我们平常啊，如果对于一个发心的菩萨，你起了一刹那的瞋恚心—这种瞋心要嘛不发，一发的话都是很长的，现在你拿一刹那，一刹那这个你就要经这么长的劫数，要到阿鼻地狱。所以实际上，堕落的业是容易、而且长、而且可怕，但是菩萨他并不是说，把两个字写在面孔上让你知道。你并不晓得哪个是菩萨，尤其是我们现在动不动总是看别人错的，你怎么晓得这个人是什么样的一个人？尤其是更进一步，我们出了家进了佛法圈子里边，这佛法的的确确有很多再来人，有各式各样的，从信位的到一步一步地上去的很多菩萨。我们既然是看不起人家的话，请问这个罪过你怎么担当得了？这千真万确的事实啊！[01:45]
由此可以想见，我们堕落恶趣，你对他起了一念的瞋心，要这么长的，一刹那瞋心，要这么经劫地住在阿鼻地狱。假定你这个坚执不舍的话，那不晓得要多少时候的堕落！上面也告诉我们的，哪怕这个人曾经跟你讲过一四句偈，很简单的佛法上的恩惠，如果你不把他很尊敬地对待他的话，你就百世生犬中。用这个标准来衡量的话，哎呀，我们堕落的业是不晓得多大，上升的可能是绝少、绝少啊！那么修学佛法尚且如此，不修学佛法呢？我们现在看看世间，很明白的事实啊！[02:32]
Still, if you completely clear away previously accumulated causes of miserable rebirths and restrain yourself from engaging in these causes again, you are assured of a happy rebirth. However, doing this is extremely rare.
【如是若能决定净治往昔所造恶趣之因，防护新造，则诸善趣虽非希贵，然能尔者，实极稀少。】
真实说起来，假定我们了解了佛法，能够净除罪障、忏悔业障，把以前造恶业，这个恶业要堕落恶趣的这种业因啊，统统能够清净、净除，决定能够这样去做。然后呢真正忏悔了，还要后面不再犯，新造的也能够防住了，那么在这种情况之下，当然我们的行为都是善净之业。有了这个善净之业，自然可以往生人天，这个虽然不是绝对地稀奇，绝对地(p241)难能可贵，但是啊真正能够这样做的，实际上面非常少、非常少，非常少、非常少。那么假定，[03:52]
If you do not act this way, you will be reborn in a miserable realm. Once there, you will not cultivate virtue, but you will continually commit sins. You will not even hear the phrase "happy realms" for many eons! Therefore, a human life of leisure and opportunity is very difficult to obtain.
【若未如是修则定往恶趣，既入恶趣则不能修善，相续为恶，故经多劫，虽善趣名亦不得闻，故极难得。】
假定没有像上面这样地修持的话，一定堕落，因为你造的业因是这样，怎么可能有好的结果呢？一旦进入恶趣了以后啊，你就没办法真正修行，于是我们永远在恶性循环当中，所以长劫以来啊，连它善趣的名字都听不见，所以说这个暇满的人身是难得极了，难得极了！[04:39]
我们晚上，是今天晚上对吧？所以要温习说《了凡四训》跟《俞净意公遇灶神记》，它有一个特别重要的内涵。他们两位啊表面上看起来，那都是非常好的好人，嘿嘿！结果实际上如何啊，不一定！尤其是后者，他自己还觉得满好咧，结果啊，实际上恰恰相反。我们现在的修行人，大抵都是如此，大抵都是如此，坏的那根本不谈，坏的根本不谈。所以这个详细的情况，我们分两部分，在温习的时候我先把那个行相指出来，然后呢我们再向后去的时候啊，这个理念，每一部分会很清楚、很明白。那时候我们了解这两个东西一(p242)比较、一印证的话，那个时候我们就会有绝端正确的认识，绝端正确的认识。所以眼前在这里啊，我不深入地去讲。[05:57]
同时也说明了一点，到现在为止很多人听了非常欢喜，觉得好啊！好啊！这个还只是一个原则，这个原则，如何真正在我们身心上面去运用，换句话说，怎么样脚踏实地地修持啊，到现在为止，说实在，还没有正式提到。只是前面因为听得很欢喜，引发我们这种好乐心，你一心一意向上，策发推动我们的心。然后呢我们慢慢慢慢地再净除罪障、集聚资粮，这样地向前渐渐进步当中，一旦听见这个相应的、正确的内容的话，我们就很快容易相应。这个是我在这地方顺便说明，下面又引菩萨的这个论上面。[06:56]
《Engaging in the Bodhisattva Deeds》: With behavior such as mine I will not attain a human body again. If I do not attain it, I will commit sin and never be virtuous.
【《入行论》云：“我以如是行，且不得人身，人身若不得，唯恶全无善。】
像我现在这样的行为啊，造了这样的业因的话，将来人身都难得；假定说得不到人身的话，那么你一天到晚只有做恶，完全没有善业。没有善业的话，当然永远在恶道当中轮转，所以我们趁有得到人身的时候赶快努力呀！[07:33]
If I do not cultivate virtue even when I have the chance to do so, what virtue will I cultivate in a miserable realm, completely confused and suffering?
【若时能善行，然我不做善，恶趣苦蒙蔽，尔时我何为。】
现在是真正可以修行的时候，而我们不去努力，一旦堕落了以后啊，到那时候身心(p243)两个绝端地苦恼，我们怎么还能修行呢？怎么还能修行？就我们眼前来说，今天我们精神很旺健，精神很旺健，在那地方都没办法修行，说起来，喔唷，说这个课听起来还满起劲的，满起劲的，这样。可是听的时候，难免有的时候，听的时候啊，就是稍微有一点点心神不集中，就漏掉了。或者到那个时候就想：这个时间怎么老啊……不快一点下课！反过来，等到你真正稍微一点不舒服的时候啊，那是一点办法都没有，一点办法都没有。我们日常生活当中，任何一件事情，听课是如此，拜佛呢？上早晚殿呢？仔细想想看，你这样的精神好的时候，都没办法真的能够相应，坏了以后又行吗？不行！我们碰见稍微一点事情啊，心里就烦烦躁躁的，哎呀！不晓得怎么办是好。请问到那个时候，到了恶道当中，行吗？[09:08]
我们现在不必说恶道，拿我们眼前马上体验一下：不要说人家来打你一下，人家来骂你一下，哎哟，你心里面烦得要命；不要人家来骂你，人家瞪你一眼，你心里想这个家伙为什么瞪我，好端端的？你心里想嘀咕个半天。这个是非常明确的，不要说他瞪你一下，你告诉别人，叫他这样去做，他不听你的话，你想：哎，这个家伙不听我的话，我心里都是忿哪，生烦恼。实际上是你要去，在这个地方影响别人呢！那我们就实际上是这样的一个状态，居然我们自己还觉得我在这儿修行，那真是不晓得颠倒到哪里去了！稍微有一点(p244)点小小的不舒服，那自己就早不行啦！[09:57]
所以我自己记得，当年我刚出家的时候，跟那个善知识的时候。有一天，法师出去到汐止去，两个人一起去的，那么“趴！”一下，不小心撞到一个石头上面，那个腿上面撞破了。喔，要我们这里大惊小怪，好像陪着客人去的话……欸，他觉得陪着旁边的人不要这种小事惊动他，然后呢汐止“咚咚咚咚”跑回来，我们那时候住在新店，整个的半条裤子统统都是沾着血，他也不动声色，就是这样，回来了！我看见他：“哎！法师你怎么一回事情？”“小事情！你自己去忙，这个干什么？”要我们平常的时候，哎哟，来了招呼你；他不让我招呼，我在那儿偷偷地看他。他完了以后告诉我：“那跟某人出去，不小心碰破了。”这样啊！所以这种精神，我现在到现在始终为止，记得牢牢地！[10:53]
乃至于跑到这地方来，我现在自己晓得常常精神不济，常常不济，有的时候站在那里，忽然间要倒下来的样子，可是我觉得：啊！这是老师的……告诉我。我常常想着佛陀，佛陀因地当中多生多劫啊，多生多劫人家要他的肉，他昏了迷闷了。他自己说：“喔哟！我多生多劫以来啊，为了这个生死；今天难得有这个机会，咬紧牙关来！”欸，你咬紧牙关撑下去的话，也就过去了，这个意志力，真正重要的还是第一。[11:25]
所以这个地方我为什么特别欢喜呢？我常常看见我们的老和尚坐在这里，我觉得这个(p245)善知识啊！我心里面觉得没错、没错！我们要用这个方式，慢慢慢地撑起来。从这个地方你们可以随时随地，自己好好地对比、观察一下那个心理的行相。所以常常记得这个话，还没有做，先打了退堂鼓了，那件事情是一定不成功；反过来，再困难的事情，你说你一定要成功！一定要成功！一定要成功！就算你那个身体失坏了，你这个意志力下去的话，将来就是保证你成功的，就靠这个。我们现在修学佛法，真正重要的就是，就是这个东西，就是这个东西！所以趁我们现在能够修行的时候啊，不要浪费它，千万不要浪费它！[12:23]
If I cultivate no virtue and accumulate sins, I will not hear even the name "Happy realms" for a billion eons.
【未能作诸善，然已作众恶，经百俱胝劫，不闻善趣名。】
这个很容易了解，好事没有作，坏事作了。这种情况之下，不晓得经过多少，你没办法，乃至于善趣的名字都听不见啊！[12:44]
Thus the Bhagavan said that this human life is as difficult to obtain as it is for a sea turtle to put its neck into a yoke tossing about on the vast ocean. If even a single moment's wrongdoing causes you to abide in the Unrelenting Hell for an eon, It goes without saying that you will not enter a happy realm due to sins heaped up since beginningless time.
【是故薄伽梵，说人极难得，如龟项趣入，海漂轭木孔。虽刹那作罪，尚住无间劫，况无始生死，作恶岂善趣。”】
那么所以佛告诉我们，说这个人身非常难得啊！难得到什么程度啊？他举一个比喻，说大海里边，有一只盲眼的乌龟，这个乌龟眼睛瞎的。然后呢它过多少时候啊？有的经上没有说时间，有的说过一百年，它这么头出来，跑到上面来透一口气，然后整个大海上面(p246)有一个木片，木片上面有一个孔。你想想看，这个盲眼的乌龟，能够碰到这个木头的时间有多少？这个机会简直没有！居然啊，现在它那个盲眼的乌龟一百年冒一次，而大海上面漂着这么一个木头，里面有一个孔，它一出来，正好在那个孔里边；我们得到人身的机会也这么难得。所以这一点事情我们特别注意。[13:56]
这个说到这里，我前面漏了一句话，这句话是很重要、很重要的，重新现在倒回来。请看这一页的第四行，这一页，现在就是我们这一页的第四行。上面已经说，对于菩萨起了瞋心，一一刹那还要经过劫数，这么刹那数，譬如说一刹那就一劫，两刹那就是两劫，住在阿鼻地狱。下面有一句话：[14:21]
【况内相续现有往昔多生所造众多恶业，果未出生，对治未坏，岂能不经多劫住恶趣耶。】
这句话，“内相续”就是我们身心。现在我们人身，是从无始向前，到以后的无始这轮转，那么这个轮转的上下根据什么？根据我们以前所造的业—善业上升，恶业下降。而我们现在身心里边，总结起来到现在为止，以往多生多劫所造的恶业啊，不晓得多多少少，造的这个恶业还没结果之前，它一直在，一直要等到结了果。所以说，这些恶业，(p247)“果未出生”，还没结果，那么没结果它有一个办法可以拿掉它的，怎么办呢？就是修习对治道—佛法是专门对治，针对着这个，对治它！如果你能够把它净治干净的话，那么这个恶业，它就不会感果。现在的情况呢，既没有感果，也没有对治，在这种状态当中，有这么多恶业摆在这里，请问，结果是什么？自然一定感得恶果。所以说“岂能不经多劫住恶趣”啊！因为前面有人问说，那么我们为什么这么难得人身呢？原因就是这样，原因就是这样！所以这一点补说一下。[16:25]
然后回过头来我们再看，刚才在《入行论》这个话，这个是这一页的倒数第四行，括弧下面：[16:37]
Qualm: When I experience the suffering of the miserable realms, I will be extinguishing previous bad karma, and then I will be reborn in a happy realm. Hence, getting out of the miserable realms is not difficult.
【若作是念，由受恶趣苦尽昔恶业已，仍可生乐趣，故非难脱也。】
有人这样想，好了好了，那么既然要受啊，等到你受了这个恶趣的苦以后，那么以往的恶业不是就，感了果就没有了吗？这岂不是到那时候，可以再生到乐趣当中，想起来应该不难吧！欸，我们有人会这样想。下面看，[16:37]
Reply: While you are experiencing the suffering in the miserable realms, you are constantly accumulating sins. Therefore, although you may die in a miserable realm, you will continue to be reborn in miserable realms. Because of this, getting out of the miserable realms is difficult.
【即受彼苦之时，时时为恶，从恶趣没后，仍须转恶趣，故难脱离。】
我们要了解，我们正在受这个苦的时候，那时候啊，是！你现在受苦是把以前的恶业(p248)感得果啊！是，没错！可是当我们现在在受苦的时候，岂不又在造将来的业因啊？对呀！那么现在你造的什么业因啊？这个时候决定的因素哦！当我们受苦的时候，我们现在继续地造恶业，所以啊，对不起！这是恶性循环，所以说，恶趣出来了以后，你没有机会脱离。我们同样地在我们当下的身心上面，就可以感受到这一件事情。我们现在受的倒不一定是地狱、饿鬼、畜生的恶业，但是呢，我们也同样地在人当中，也有善的好报，以及恶的恶报。那个时候我们看看，当这个果报现起的时候，我们心里面继续造的什么业因？这个就很清楚、明白地判断出来，我们下一生到哪里去。[18:33]
是，眼前的这个乐、苦，这是以往的业因，等到感了，那个业就算了了。请问：快乐现起的时候，你做什么？增长贪！对不对？喔唷！这个好的事情自己觉得很得意、很快乐； 然后呢，不顺你心的事情现起的时候，你增长什么？瞋！对不对？就凭这个贪跟瞋，你就能够上升了吗？然后不苦不乐现前的时候干什么？痴！凭这个你就能上升了吗？想想看对不对？就算眼前我做的事情、很多事情，总觉得：啊，配我口味嘛，做得好起劲，不配我胃口就不行！然后做很多事情大家啊吵吵闹闹、争争论论，太多这种状态，想想看，对是不对？杂染之业都是啊！那现在我们人身当中都是如此啊，何况你堕落了畜生！[19:37]
现在我们总算起来有理智能辨别，总算起来看起来：欸！他这个不合理，他这个错(p249)了！你自己还觉得很英雄的样子，嫉恶如仇：“世间这种人！”换句话说，这个时候我们自己还觉得很不错的，我们有能力去判别人家是非，可惜自己的是非，一点都没看见。你嫉恶如仇的心情是什么啊？是瞋相应法欸，对不起，瞋相应法就能生天了吗？有很多人因为嫉恶如仇，所以他做了很多的大功德，这是修罗业啊，这是修罗业啊！[20:21]
然后有很多人他因为这样，所以他也是自己：“他不行，我来！”这样。是的的确确尽了很大的力量，出了很多的钱；然后这种人感得，如果不作修罗，就是大力鬼神，否则畜生当中大力的狮子、老虎，这种就是这样。噢，他那个力气大得不得了，他这个心里面就这么猛利的情况，他就是不能容别人。这个情形很清楚、很明白，这法相如此啊！然后对你跟你好一点，你不辨是非，啊，他对你好的，你总归保护他，这个贪相应法！所以自己好好地这地方检查一下啊！那我们人身当中能辨别是非的尚且如此，到了这个恶道，然后你能够脱离了吗？这不是说，哎呀，这个业啊，感得了以后那就可以了！当这个恶业感果的时候，你又辗转地造更多恶业啊！所以有太多这种典型的公案。[21:24]
佛在世的时候，那个时候，这个给孤独长老为佛贡献那个给孤独园，然后呢舍利弗尊者监工。佛跑得去看看，喔，那些看见哪，有的时候看见鸽子，有的时候看见蚂蚁，佛看见了就现出笑容。那么尊者通常问，弟子们同时问，佛陀绝对不会轻易地任何动容，笑(p250)了！问他为什么？他就说：某人啊，你看见没有，地上这些鸽子或者是蚂蚁，它是多少大劫以来就在这个里边，这样。八万大劫，一动，就是八万大劫。然后我向前去看，还不晓得什么时候能够从这个蚂蚁，或者从鸽子身当中透脱出来啊！一掉下去，你就没有机会跑出来啊！[22:24]
今天我在这地方，跟你们做个实验，那个蚂蚁，那时候我们说过的，蚂蚁平常你看它的业，非常清楚，一天到晚嗒嗒嗒……地这样跑。平常跑的时候还慢慢吞吞地跑，你只要一旦一碰到它的时候，欸！它那个蚂蚁的反应很奇怪，一碰到它，它有两个反应：一个反应，它就马上两个牙齿对着你，跟你准备斗；还有一个反应，它就跑得更快“嘎！”这样跑。你从这个地方也可以看得出来，那这就是它的宿生的业。我们人当中有没有？有，你们仔细去看看。现在我们平常都是没有什么事情，就这么晃晃荡荡地就在那里，尽管你坐在这里，心里啊也就是这样！这个是心相，法尔如此的。然后你眼前一个境况，一对！引起你注意的，是什么状态啊？就这个状态：你不欢喜的，心里面就给他、准备跟他斗，就这样；还有一种情况，你觉得斗不过他的，你赶快“蹦蹦蹦”跑，是不是这个样？[23:27]
然后我今天要跟你们作的什么一个实验呢？我们晓得这个蚂蚁，很欢喜吃糖或者什么东西，你们如果看见那个蚂蚁的时候，你们去弄点糖水，它平常一沾到这个上面不肯跑(p251)的。这蚂蚁斗的时候啊，你拿那个糖水，对着那个蚂蚁头上面点它一下，看看它什么反应？然后把那个反应告诉我，我再来告诉你，这个里边都是我们处处体会的，这个听清楚没有？听清楚了。下面我们继续下去：[24:02]
Engaging in the Bodhisattva Deeds: Experiencing only the effects of that karma, you will not get out— while experiencing the effects, you create other sins.
【如云：“非唯受彼已，即便能脱离，谓正受彼时，复起诸余恶。”】
就是这个。[24:12]
After you have reflected on the difficulty of obtaining a human life of leisure and opportunity in this way, develop the desire to take full advantage of such a life.
【如是思惟难得之后，应作是念，而发欲乐摄取心要，】
上面这个道理我们懂了，下面告诉我们“如是思惟”，记得哦！不是听懂就算，不是听懂算！听，已经难得了，已经难得了！我们已经得到了这个，然后呢，是不是真正对我们有用，就在下面这个—思惟。所以千万注意啊！这么难得的机会得到了，你们去好好地思惟；这样思惟的话，那个时候自然而然，下面那个答案对你们就派上用场。那时候应该怎么想呢？说，啊！这个人身真是这么难得，意义这么地大呀！然后呢，说在这种情况之下，跑得去贪着世间的东西，那自己伤害自己，天底下再没有比这个更严重地自己伤害自己，自己欺骗自己。唯一应该做的，干什么？要“摄取心要”，发这个大的善法欲！[25:27]
Think, "If I use this life for wrongdoing, it is extremely wasteful. In light of this, I will spend my time practicing the sublime teaching."
【谓若使此身为恶行者，是徒耗费，应修正法而度时期。】
(p252)是说，假定我们得到了这个难得的暇满人身，再去做这个“恶行”。这个恶行，应该说跟正法不相应的这个叫恶行哦，不是我们今天去跟人家吵架、跟人家打架，绝对不是哦！就是精神好的，痴痴呆呆坐在这里都不行，都不行！何况是不相应的。这“恶行”两个字的定义，我们要了解，世间的人是一个标准，出家又是一个标准。就算真正你在那儿打坐，糊里糊涂，恶行！就算你在拜佛，脑筋里面糊里糊涂，恶行！就算你在那儿念佛，脑筋里胡思乱想，是恶行！这个恶行跟善行的标准，这我们要很清楚、明白地了解。那么这个时候应该怎么办呢？应“修正法”，修正法。假定你真正能够修正法的话，那么不管你是礼佛、拜佛、看经，乃至于睡觉、乃至于吃饭，都在这儿真正地增长善净之业！[26:50]
Nāgārjuna's 《Friendly Letter》 states: Since it is even more difficult to obtain a human life from an animal life than for a sea turtle's head to enter the aperture of a yoke floating upon the great ocean. O King, lord of humankind, make this life fruitful by practicing the sublime teaching.
【如《亲友书》云：“从旁生出得人身，较龟处海遇轭木，孔隙尤难故大王，应行正法令有果。】
所以这个《亲友书》上面告诉我们哪，我们从旁生离开了以后得到人身，这么难法！就像那个乌龟遇到海里面这个木头一样。所以我们现在，得到了这个人身，要赶快修佛法呀！一定要得到正确的好结果啊！就像什么呢？[27:28]
One who is born as a human, and then becomes involved in wrongdoing is even more foolish than one who fills a golden vessel adorned with jewels with vomit.
【若以众宝饰金器，而用除弃吐秽等，若生人中作恶业，此极愚蒙过于彼。”】
(p253)就像你用种种的宝贝，无价的摩尼宝珠等等，然后呢装饰一个最珍贵的金子做的器具，居然拿它来干什么？啊！装脏东西，装那个脏东西。现在我们这个人身也是一样，难得得到了这样的无比的美妙的东西，居然你去造恶业，唉，实在是啊，这个愚痴，那是再没有比这个更厉害的了！现在我们总觉得，哎呀，很聪明，我们现在常常说，利用那个小聪明去害自己，这是最可惜的一件事情。好的是我们现在，这个聪明还没有世智聪辩，赶快改过来，还正好！[28:31]
And Candragomin's 《Letter to a Student》 states: After you have obtained a human life, so difficult to obtain, resolutely achieve just that which you seek.
【《弟子书》中亦云：“得极难得人身已，应勤修证所思义。”】
我们要“修证所思义”。这次第就是这样—听闻、思惟、修证，现在我们真正要做的就是这个。上面把经论上面的道理告诉我们，下面是引祖师的榜样。[28:56]
Furthermore, the great yogi said to Jen-nga, "Do it a little at a time." Jen-nga replied, "I understand this, but this leisure and opportunity are difficult to obtain."
【此又如大瑜伽师谓慬哦云：“应略休息。”答云：“实当如是，然此暇满，实为难得。”】
那个就是典型的他们师徒两个人说。他那个“大瑜伽师”，就是老师，“慬哦”就是弟子；换句话说这个阿底峡尊者的弟子跟再传弟子，两位。[29:20]
31B Commentary
English LR v.1 p.124 (COMMENTARY V5. CH7 P70) [00:07]
Due to this, therefore if the causes you create are all bad then of course you would fall. Not only that, often because we are not careful, we could give rise to very serious consequences. See below. [00:23]
For instance, for even a single moment of anger toward a bodhisattva you must stay for an eon in the Unrelenting Hell.
It says that for us normally, if to a Bodhisattva with spirit of enlightenment, you generate a moment of anger…with this kind of hostility, either you don’t have it at all, or once you have it, it would last a long time. Now for just one moment of that, one moment of that, [the result is] you would have to go to unrelenting hell for as long as an eon. So actually, falling karma is easy [to create], but it takes a long time [to repay], and it is horrendous. But Bodhisattvas won’t let you know they are Bodhisattva by putting the word “Bodhisattva” on their faces. So you won’t know which one is a Bodhisattva. Especially now on every occasion we look at others’ faults. How do you know what kind of person he or she is? Especially if you take it one step further, when we are ordained and have come into the Buddhism circle, certainly there are many [with high advancements] who have come back again, there are all kinds of people. From the level of faith and up there could be many Bodhisattvas [around us]. (Translator note: level of faith is a level of the Bodhisattva) If we look down on them, may I ask how can you handle [the result of] this sin? This is an absolute fact. [01:45]
From this you can see that we would fall to miserable realms. If you generate one moment of anger, you would have to pay with such a long time, this one moment of anger would result in you being in the unrelenting hell for an eon. If you insist and not let go [of your anger] then we don’t know how long you would need to be in the miserable realms! It told us earlier that even if this person has taught you just 4 verses, i.e. kindness from a simple teaching, if you do not treat him with great veneration, you would fall to become a dog for hundreds of lives. If you use this as a standard to measure against, ah, we don’t know how great our falling karma is. The possibility of ascending [to happy realms] is extremely rare, extremely rare! Well then since this is so when you do learn the teachings, what happens when you don’t learn the teachings? Just take a look at the mundane world, the facts are very obvious! [02:32]
Still, if you completely clear away previously accumulated causes of miserable rebirths and restrain yourself from engaging in these causes again, you are assured of a happy rebirth. However, doing this is extremely rare.
Truthfully speaking, if we understand the teachings, we can eliminate sins and confess our karmic obstacles. With the previously accumulated bad karma, the causes of the bad karma which will force us to fall to miserable realms, we can completely purify and clear them away. We can have this kind of resolve to do so. Then once you have confessed, you restrain from committing them again, so that you can withhold yourself from creating new ones. Well then in this situation, of course then our actions consist of all virtuous and pure karma. Once you have virtuous and pure karma, naturally you can ascend to the human and divine realms. So even though this is not absolutely uncommon or absolutely rare and precious, however, those who can actually do so, in reality, there are very few [people who would do that], very few, very few, very few. So then suppose… [03:52]
If you do not act this way, you will be reborn in a miserable realm. Once there, you will not cultivate virtue, but you will continually commit sins. You will not even hear the phrase "happy realms" for many eons! Therefore, a human life of leisure and opportunity is very difficult to obtain.
If you do not practice like the above, then you will certainly fall, if your karmic cause was such then how can there be a good result? Once you enter miserable realms, you have no way to truly cultivate. Then we are forever in this malicious cycle. Thus through eons you cannot even hear the phrase, “happy realms.” So therefore this human life of leisure and opportunity is very difficult to obtain, very difficult to obtain! [04:39]
Tonight, it is tonight right? That’s why we are going to review Mr. Liao-Fan and Yu-Ching-Yi-Gong’s stories. There is a particularly important meaning [in them]. For those two people, on the surface they seem like really nice people. Hey, hey! How are they actually? Not necessarily [as they seem]! Especially for the latter one, he felt that he was doing great. In the end, the reality was exactly the opposite. For us practitioners now a day, we are generally like that, generally like that, that is not even counting the bad ones, not even counting the bad ones. So when we go into it in more detail, we can divide this into two parts. When we review I will first point out the subjective aspects, when we go further, with this principle, every portion will become very plain and clear. At that time once we understand these two things, we can compare and confirm, then at that time we will gain an absolutely correct understanding, an absolute correct understanding. So here I won’t go into it deeply. [05:57]
At the same time this also explains one point. Up until now many people who heard the teachings feel very happy, they feel it’s great! It’s great! This is still only a principle now. With this principle, how do we truly use this principle on our body and mind? In other words, regarding how to be earnestly and firmly grounded in the way you practice, up until now, truthfully speaking, we haven’t formally talked about it. The beginning portion is to allow us to feel happy through hearing, to initiate our great desire to whole heartedly want to advance, to exhort and motivate our minds. Then we gradually, gradually clear away our obscurations and accumulate the collections [of merits and wisdom]. In this way, while we are gradually advancing, as soon as we hear concordant and correct contents, it becomes easy and quick for us to concord. I just wanted to explain this while we are here. Below cites from the commentaries of the Bodhisattva. [06:56]
《Engaging in the Bodhisattva Deeds》: With behavior such as mine I will not attain a human body again. If I do not attain it, I will commit sin and never be virtuous.
With the behaviors I have now, if I have created this kind of karmic causes, then it would be difficult to have a human body again. If you don’t have the human body again, then you could only commit sins all day, completely lacking of virtuous karma. Without virtuous karma, of course you are forever in the cyclic miserable realms. Therefore we must hurry to strive while we still have this human body! [07:33]
If I do not cultivate virtue even when I have the chance to do so, what virtue will I cultivate in a miserable realm, completely confused and suffering?
Now is the time that we can truly cultivate, and yet we slack off. Once we fall, then our bodies and minds will both be in extreme suffering, how can we then cultivate? How can we then cultivate? Just look at us presently, today we are very energetic, we are very energetic and we still can’t seem to cultivate. When we talk about it, oh-yo, we say we are quite enthusiastic, quite enthusiastic about the teachings we heard today, like that. But when we listen, somehow it’s hard to avoid sometimes, when we listen, there is just a slip in our concentration, and we would miss something. Or at that moment you start to think, why the time is running so….why can’t we end class soon! From the opposing perspective, when you truly begin to feel a bit not well, then you have no way [to practice], no way [to practice]. In our daily lives, this is true with anything. It’s like that when you listen in class, but how about prostrations to Buddha? How about morning and night time rituals? Think about this thoroughly, when you have energy, you can’t even truly concord. Then when you lose the energy, can you do it? No! We would come upon something small and our minds are irritated. Ah-ya! We just don’t know what to do. May I ask then, when you get to miserable realms, can you do it? [09:08]
We don’t even need to talk about miserable realms, but we can take a present example and get a feel for it. Needless to say if someone slapped you, even if someone just berated you, ah-yo, you get so agitated! They don’t even have to berate you, but just to give you a stare, you would begin to think, why does he stare at me for no good reason? This will be on your mind for some time. This is pretty clear. Perhaps not even needing someone to stare at you, but that if you ask someone to do something, and he doesn’t want to do it, you would think, “Ai, this guy doesn’t want to listen to me.” So the mind goes into a rage and grows afflictions. But actually you should be the one going there to influence others! So we are actually in this kind of situation and we think we are cultivating. Cannot even fathom how flawed this is! Just a little discomfort and you are long gone! [09:57]
So I remember the time when I had just become a monk, I was following a certain excellent teacher. One day, Dharma Master went to Xi-Zhi. There were two of them who went together. Then all of a sudden, “pa!” He accidentally bumped into a piece of rock and broke the skin on his leg. Oh, if it happened to us we would be all alarmed and stirred up, since we were accompanying guests… Eh, so he thought it was a small thing and did not want to alarm the person he went with. So then after visiting Xi-Zhi, he “dong, dong, dong, dong” came back. At that time we were living in Xin-Dian. Half of his pants was stained with blood, but he was calm and collected, just like that, and came back! When I saw him, I said, “Ah! Fashi, what happened to you?” “It’s a minor thing, you get busy with what you need to do, what’s all this for?” If this happened to us, ah-yo, if you came back in this state we would try to take care of you. But he won’t let me take care of him. So I observed him in secret. After he is done, he told me, “I went out with someone and accidently injured myself [on the rock].” Like that! So with this kind of spirit, I still remember it firmly until now. [10:53]
Even when I come to this place, I know that I often lack energy, often lack energy. Sometimes when I stand there, I feel as if all of a sudden I could just fall down. But I feel that, “Ah! This is what my teacher….told me. I often think of Buddha, in the eons of lives of Buddha’s causal period, people have wanted his flesh in those eons of lives. He would faint and almost loses consciousness. He would then tell himself, “Oh-yo! In my past eons of lives, I have lived for rebirth. This is a rare opportunity today, so I must clench my teeth and do this!” Eh, if you clench teeth and tough it out, you’ll get through it. So the will power still remains to be the number one important thing. [11:25]
Therefore, why is it that I especially like this place? I often see our old abbot sitting here. I feel that he is an excellent teacher! In my mind I feel that this is right, it’s right! We need to continue this way to slowly, slowly push ourselves up. From here, you can at any time compare and observe what is the subjective aspect [i.e. the behavior of] your mind. Therefore, always remember this . If before you do anything, you already sound the retreat, then it definitely will not succeed . Conversely, no matter how difficult the situation is, if you say that you must succeed! You must succeed! You must succeed! Then even if you’ve ruined your body, but if this will power continues, you definitely will succeed in the future . You need to rely on this. So for us who cultivate the teachings, the most important thing is this . It’s just this ! So while we can cultivate, don’t waste it, absolutely don’t waste it! [12:23]
If I cultivate no virtue and accumulate sins, I will not hear even the name "Happy realms" for a billion eons.
This is easy to understand. If one didn’t cultivate virtue, but committed sins, in this situation, then you don’t know how many [eons] you would have to go through, you can do nothing [during those times]. You can’t even hear the name of “happy realms.” [12:44]
Thus the Bhagavan said that this human life is as difficult to obtain as it is for a sea turtle to put its neck into a yoke tossing about on the vast ocean. If even a single moment's wrongdoing causes you to abide in the Unrelenting Hell for an eon, It goes without saying that you will not enter a happy realm due to sins heaped up since beginningless time.
Well this is why Buddha tells us, he says that the human body is very difficult to obtain! How difficult is it? He gave us an example. He said in the vast ocean there is a blind turtle. (Translator note: The Chinese Lamrim translated this sentence with the blind turtle.) This turtle is blind. Then after how long of a time? Some sutras don’t say a time, some say after a hundred years it would rise up to the top and stick its head out to take a breath. Then in this vast ocean there was a piece of plank, with a hole in it. You think about this. When would the blind turtle come across this piece of yoke? There is absolutely no chance! Surprisingly, now that this blind turtle which surfaces every one hundred years, in the vast ocean there so happens to be a yoke adrift, and when it rises up, it so happens to put its neck into the yoke. That is also how difficult it is for us to obtain the human body. So with this we need to pay special attention. [13:56]
Speaking of this, I left out a section earlier, which is very important, very important. So now let us go back to that. Please read line number four on this page (English text is on P124LL6). It had already said that if you generate moments of anger, then you would have to go through eons [of unrelenting hell], so for example, one moment is one eon, two moments is two eons, living in unrelenting hell. The following phrase states. [14:21]
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 mindstream 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.
This phrase, “mind-stream” means our body and mind. Now our human bodies have repeatedly gone through cyclic existence from beginningless time and will continue on endlessly in the future. What does cyclic existence base on to determine our rebirths in the upper realms or lower realms? It is based on the karma which we’ve created, the virtuous karma causes us to rise and the non-virtuous karma causes us to fall. And in our mind-stream, if we are to sum up the nonvirtuous karma which we’ve previously created in many eons of lifetimes , we have no idea how many there are. If you have not experienced the effects of the bad karma, then it continues to exist until it ripens. Therefore, these non-virtuous karma, “ have not yet issued effects.” Before they issue effects, there is a method to eliminate them. What do you do? You can cultivate corrective practices. Buddhism specializes in corrective practices which aims to counteract them [i.e. the bad karma that have not issued effects]! If you can apply the remedy and purify it, then this bad karma will not issue its effect. But what is our situation now? Since they have not yet issued effects, and we have not applied the antidotes. In this situation, with so many non-virtuous karma laid here, may I ask, what is the result? Naturally you will experience the results of the bad karma. So “it goes without saying that you will have to stay for many eons in the miserable realms”. Ah! Since someone had asked, why is it so difficult to obtain a human body? The reason is this, the reason is this! So I wanted to come back to this point to explain a little. [16:25]
Now let us come back and look at what Engaging in the Bodhisattva Deeds said, this is on the last 4 lines of this page. See the quotation. [16:37]
Qualm: When I experience the suffering of the miserable realms, I will be extinguishing previous bad karma, and then I will be reborn in a happy realm. Hence, getting out of the miserable realms is not difficult.
Some people would think like this, “ok, ok, since you have to experience it, then after you’ve experienced the sufferings of the miserable realms, wouldn’t the fruit of the bad karma be gone since it has issued effects? So at that time, you can again be reborn in the happy realm. If you think about it, it shouldn’t be that hard!” Eh, some of us would think like that. So let’s read on. [16:37]
Reply: While you are experiencing the suffering in the miserable realms, you are constantly accumulating sins. Therefore, although you may die in a miserable realm, you will continue to be reborn in miserable realms. Because of this, getting out of the miserable realms is difficult.
We need to understand that when we are experiencing the pain, at that time, yes! The sufferings you experience now are the effects of previous bad karma! Yes, it’s right! But now when we are experiencing the suffering, aren’t we creating future karmic causes? Yes! Well then what karmic cause are you creating now? This is the time you set the determining factor! When we experience suffering, we are constantly creating bad karma, therefore, sorry! This is a malicious cycle. So when you die in a miserable realm, you have no chance to get out. Similarly, we experience this on our body and mind presently, we can feel this. The experience we have now are not necessarily bad karma of hell, hungry ghost and animal realm. However, in the human realm, we are also experiencing virtuous karmic effects and non-virtuous karmic effects. At the time when these karmic effects rise, let’s see what are the karmic causes we continue to plant? Then, we can clearly distinguish where we will go in the next life. [18:33]
Yes, this happiness and suffering, these are karmic causes of the past. Once the effects are issued, the karma is finished. May I ask you, when happiness arises, what do you do? You grow attachment! Isn’t it right? Oh-yo! When something good happens, we feel quite proud of ourselves and very happy. When things don’t go along with what you like, what do you grow? Hostility! Isn’t it right? So by relying on this attachment and hostility, can you ascend [to happy realms]? Then when things in front of you cause you neither happiness nor suffering, what do you do? Ignorance! So can you ascend with this? Think about this, isn’t it so? Even when I do things now, I do many things and I feel, ah, when it goes with my taste, I do it with great vigor, and if it’s not to my taste, then forget it! And then when we do many things, we argue and bicker, this happens very often. Think about it? Isn’t it right? These are all mixed and sullied karma! Well then if this is even so for us in the human realm, needless to say when you fall to become an animal! [19:37]
At long last we now seem to have the intellect to discern, we finally seem to be that way. [We would say,] “Eh! He is not making sense, he is wrong!” You deem yourself heroic and abhor evils as deadly foes, “this kind of people in the mundane world!” In other words, at this time we feel that we are pretty bright, that we have the ability to tell whether others are right or wrong. Too bad with the right and wrong of our own behaviors, we can’t see even a little bit. What is the mentality when you abhor evils as deadly foes? That is a phenomenon of concordance with hostility, eh. Well then sorry, can you ascend to the divine realm with hostility concordance? Many people have done great merits through the attitude of abhorring evils, but this is cultivating karma of becoming Asuras! This is cultivating the karma of becoming Asuras! [20:21]
Then there are many people acting through such attitude, so they would do things themselves, “He can’t do this. I’ll do it!” Like that. So truly, one would exert a lot of effort and give a lot of money, then the result for such is that even if he does not become an Asura, he would be a ghost deity with great power. Otherwise, they could become animals of great strengths like lions and tigers. This kind is like this. Oh, the strength is incredibly great, the mind is so strong, and he just can’t tolerate others. The state of being is quite plain and clear. This is the character of this phenomenon! Then with those who are good to you, you don’t discern what’s right or wrong, ah, since he is nice to you, you always protect him. That is a phenomenon of being concordant with attachment! Therefore, you should inspect yourselves well! Even for us as humans who supposedly can discern what is right and wrong, we behave like this, then when you get to miserable realms, can you escape? Ah-ya, it is not that this karma is done once you experience the effect! When you experience the effect of the bad karma, you would go through it while creating even more bad karma! There are so many of these classic stories [illustrating this]. [21:24]
When Buddha was on earth, there was a time when elder Anathapindada offered Anathapindada Park to Buddha. At that time, the honourable Shariputra was supervising the work. Buddha went to take a look. Oh, sometimes he saw pigeons and other times ants. Buddha smiled upon seeing them. Then Shariputra would ask and the disciples would all ask, since Buddha would not easily change his countenance - He smiled! When they asked why? He said, “So and so! Look at the pigeons or the ants on the ground. They have been there for so many great eons, like that. 80,000 great eons, a turn is 80,000 great eons. Then when I look forward to the future, it is unsure even when the ants and pigeons can get out from their current state! So once you fall, you have no chance to exit! [22:24]
Here today I can do an experiment with you. The ants, we’ve talked about this. Look at the karma of the ants, it’s very clear. All day, they would go running around, da da da. When they run around, they are normally slow. But as soon as you touch him, eh! The reaction of the ant is very strange, as soon as you touch him, there are two reactions. One is when he points his two teeth at you and is ready to fight you. Another reaction is when he would run away even faster, “ga!” He would run like that. You can see from places like this that this is the karma of his previous life. Do humans have that? Yes. You can examine carefully. When we don’t have much to do, we are just moving about, hanging out somewhere. Even when you sit, you are that way in your mind! This is the character of your mind and it reveals itself exactly as such. Then if a situation arises, and you meet with it; when it attracts your attention, what is the situation? This is the situation: what you don’t like, in your mind you are ready to fight it, just like that. Another state would be that since you feel you can’t win, you hurry and run! Isn’t it like that? [23:27]
Then what experiment would I do with you today? We know that ants really like to eat sugar or something. So when you see ants today, you go and get some sugar water, normally when ants get a hold of this, they won’t leave. But when an ant is about to fight, you take some sugar water and tap on his head, then see what his reaction is? Tell me that reaction and then I will explain more to you. We can have a feel for this in many, many places. Have you heard this clearly? Now that you have, then let us continue. [24:02]
Engaging in the Bodhisattva Deeds: Experiencing only the effects of that karma, you will not get out— while experiencing the effects, you create other sins.
This is it. [24:12]
After you have reflected on the difficulty of obtaining a human life of leisure and opportunity in this way, develop the desire to take full advantage of such a life.
We understand the principles described above. Then it tells us we should “reflect….in this way.” Remember this! It’s not enough to just understand through listening. It’s not enough to just understand through listening! With listening, it’s already difficult, it’s already difficult! But since we have obtained it, then whether it can be truly useful for us will depend on this, “reflection.” So be sure to pay attention to this! You have obtained this rare opportunity, you must reflect on this well. When you reflect in this way, then naturally the answer below will be useful for you. At that time, how should you think about this? You would say, “Ah! This human life of leisure and opportunity is so difficult to attain and its meaning is so great!” And then? Under this circumstance, if I still crave for things of the mundane world, then I will be harming myself. There is nothing more harmful to myself than this. I would be only deceiving myself. There is only one thing remaining that I should pursue, what would that be? To “take full advantage of such a life” to generate this superb virtuous desire! [25:27]
Think, "If I use this life for wrongdoing, it is extremely wasteful. In light of this, I will spend my time practicing the sublime teaching."
It says if we have obtained this difficult to attain life of leisure and opportunity, and we engage in “wrongdoing.” This wrongdoing, we should say that when we do not concord with the sublime teachings, that is called wrongdoing. It’s not when we go argue and physically fight with others. It’s absolutely not just that! Even when you are full of energy but just foolishly sit there, that’s not right either, that’s not right either! Needless to say when you are not concordant. With the definition of “wrongdoing,” we need to understand that there is a standard for the mundane people and there is another standard for the renunciates. Even if you are truly in a sitting meditation, but you are muddleheaded, that would be considered wrongdoing! Even if you are prostrating to Buddha, being muddleheaded, that’s wrongdoing! Even if you are reciting Buddha’s name, and your mind starts to have all sorts of thoughts, that’s wrongdoing! With the standards of what is wrongdoing and what is virtuous deed, we need to understand it very clearly. Well then at this time what should you do? We should “practice the sublime teaching,” practice the sublime teachings. If you can truly practice the sublime teachings, then whether you are bowing or prostrating to Buddha, reading the sutras, even sleeping or eating, you are truly increasing your pure and virtuous karma. [26:50]
Nāgārjuna's 《Friendly Letter》 states: Since it is even more difficult to obtain a human life from an animal life than for a sea turtle's head to enter the aperture of a yoke floating upon the great ocean. O King, lord of humankind, make this life fruitful by practicing the sublime teaching.
Therefore Nagarjuna’s Friendly Letter tells us, to escape from being an animal to become a human, it is that difficult! It’s just like the turtle meeting up with the yoke in the ocean. Therefore for us now who have obtained this human body, we need to hurry to cultivate the teachings! We must achieve a correct and good result from this! Just like what? [27:28]
One who is born as a human, and then becomes involved in wrongdoing is even more foolish than one who fills a golden vessel adorned with jewels with vomit.
Just like if you use all kinds of jewels, priceless Muni jewels and such, to adorn a most precious golden vessel. Then you use it to do what? Ah! You fill it with dirty things. You use it to hold dirty things. It’s the same as our human bodies. It’s so difficult to have obtained something of matchless beauty, and you use it to create bad karma. Ah, truly, this ignorance, there is nothing more terrible than it! Now we always feel, ah- ya, we are smart. That’s why we often say, we use our little smartness to harm ourselves. That is the most pitiful thing. What’s good is that at least our intelligence is not quite at the level of being extremely bright and can debate everyone down. So if we hurry to correct ourselves, it would be just right! [28:31]
And Candragomin's 《Letter to a Student》 states: After you have obtained a human life, so difficult to obtain, resolutely achieve just that which you seek.
We need to “resolutely achieve just that which you seek.” (Translator note: the Chinese version translates it to more like “resolutely achieve the meaning which you have reflected upon.” So Master explains this.) The order is as such, study, reflect, and cultivate to achieve. Now this is what we truly need to do. The above tells us the principles from the sutras and commentaries. The below will cite examples of past masters. [28:56]
Furthermore, the great yogi said to Jen-nga, "Do it a little at a time." Jen-nga replied, "I understand this, but this leisure and opportunity are difficult to obtain."
That is a classic example of a teacher and a student. The “great yogi” is the teacher. “Jen-nga” is the student. In other words, they are the student and the second generation student of Je Atisha. These two. [29:20]