菩提道次第广论手抄稿:旧版第三十二卷A面
P. 64 (3)（手抄稿 第四册 p257）[00:13]
他那个“大瑜伽师”就是老师，“慬哦”就是弟子；换句话说，阿底峡尊者的弟子跟再传弟子，两位。
看见那个，他那个老师看那个徒弟这么用功啊，他这个老师本身都是绝端用功的人哪，就告诉他：“你稍微休息一下。”不要小看这句话喔！我们现在这个老师后面盯着你，叫你努力、努力，一天到晚努力，你就是一天到晚在休息，就是努力不起来。你可以想像得到，这一种情况啊，老师要叫他休息的话，这个徒弟用功的程度。而且那个都是正法时候的这种作风喔！这一点是我们要了解的啊，要把这个概念摆在我们心里策励。嘿！结果弟子怎么说啊？“对的，师父啊！应该这样，但是我一想到这个暇满难得，我实在休息不下来啊，实在休息不下来啊！”所以真正古来的修行人都是这样啊，都这样啊！哪怕他累得再累，他自己觉得这个难得的人身怎么可以稍稍浪费掉啊！那么这里他为什么有，我们为什么生不起来呢？这个道理今天我们听见了，为什么生不起来呢？想一想看，为什么生不(p258)起来？我现在问你们，但愿你们给我一个很好的回答。回头或者自习或者其他的时候，你们想起来了告诉我，要生起来应该怎么办。下面又说：[01:40]
p. 64 (4)
Bo-do-wa said: In the region of Pen-bo there was a great fortress named May-cha-kar. It was captured by an enemy, and could not be recaptured for along time. Consequently, there was this old man who was tormented by the loss of this fortress. One time he heard someone cry, "The fortress has been taken back," whereupon he grabbed a spear, being unable to walk, and, dragging himself along with the help of the spear, exclaimed, "How nice it would be if recapture of the May-cha-kar fortress isn't a dream!" Similarly, you must find such delight in the attainment of leisure and opportunity, and you must practice the teachings.
【又如博朵瓦云：“如昔坌宇有一雕房，名玛卡喀，甚为壮丽，次为敌人所劫，经久失坏。有一老人因此房故，心极痛惜，后有一次闻说其房为主所得，自不能走，凭持一矛逶迤而至，如彼喜曰，今得玛卡喀，宁非梦欤。今得暇满，亦应获得如是欢喜，而修正法。”】
那么博朵瓦也说一个，这一些大祖师都好欢喜用比喻，实际上这种比喻就是当时他们感受到的。他经过一个比喻，立刻身心上体验到，然后呢这样的就立刻容易下脚行持。说那个地方啊有一个碉堡，碉堡就是我们现在打仗用的啦，这个碉堡叫作玛卡喀，那个碉堡非常坚固，而且非常壮丽，结果打仗的时候被对方抢得去了，抢得去了以后啊，很久时间坏掉了。哎呀，那个老一辈的人，就是本来他自己的，听见了这个心里面就痛惜极了。嘿！居然有一次听说这个碉堡又把它抢回来了，夺回来了，哎呀！欢喜啊，那时已经不能走了，老的，就拿了一个杖，然后跑得去的时候，简直就是拖、拖、拖、拖、拖得去，哎呀，看见了欢喜呀，说：“我岂不是梦吗？岂不是梦吗？现在又得到了这个碉堡!” [03:15]
(p259)现在我们得到这个暇满的人身，也是这样欢喜啊，哎呀，这么难得的，这个梦呀！真是要得到了，好好保持它要修行啊！这个就是告诉我们祖师的一个榜样，他是这样的。另外一个就是我们得到的应该如何？不管是我们用哪一个，总是不断地把上面这种道理，从道理开始，从经论印证，以及祖师的榜样，这样去观察、思惟、修习。修习到什么时候呢？等到你内心当中如量生起来，可以了，还没有生起之前你继续地修。所以：[03:56]
Meditate until you attain the attitude indicated in these stories.
【乃至未得如是心时，应勤修学。】
等到一旦生起来了，它全部的精神推动你，哎呀，拼命去修行，那自然你就，那个时候你才可以修行，如果你修行的法门你是念佛，你不要急着要一心不乱，你就停不下来，叫你不念你都做不到，哪有不一心不乱的道理！要参禅，叫你放你都放不下，哪有参不出名堂的来。现在这叫你做，你还觉得：哎呀，今天吃得太饱了昏沈。明天肚子饿了啊，又不行，后天头痛又不灵光，再下来还有这个事情没有做，又那样，你等到哪一天哪！说起来，哎呀，我这个生死心很切，叫我做这个不行、那个也不行，要去修行；修行的时候又修不起来，原因在哪里呢？就是这个！所以它这个次第的真正好的地方，就是告诉我们这些，只要你心里一旦生起来了以后，那全部精神推着你，外面这种小零小碎的事情，这个人瞪你、瞪你(p260)一眼，你少吃了一点，这个东西简直是风马牛完全不相干，你怎么会被他那个东西拉去呢？这不是很明白吗？你两脚一伸那些东西还有什么？什么都没有了。现在继续下去。[05:23]
In order to develop this sort of fully qualified desire to take full advantage of a life of leisure, you must reflect on its four elements, as follows:
【◎ 如是若于暇身，能发一具相取心要之欲乐，须思四法。】
所以上面告诉我们这个道理，他这个道理主要的目的干什么？就是策发我们不要忙其他的，全部精神贯注在修学佛法。这个佛法是中心的、是实在的，这个才是重要的。内心当中真正好乐的就是这个，其他的都放掉，什么都不要。唉，不要说世间的不要，现在这个地方一个大庙，什么徒弟，什么信众啊，那都是；等到你有了办法，你把那个了解的告诉他们，这个才是真实的。那么要想发这个这种“取心要欲乐”，要分四个主要的概念，所以“须思四法”。[06:24]
1) the need to practice the teachings, because all living beings only want happiness and do not want suffering, and because achieving happiness and alleviating suffering depend only on practicing the teachings;
【其中须修行者，谓一切有情，皆唯爱乐而不爱苦，然引乐除苦亦唯依赖于正法故。】
第一个我们晓得一定要修行，为什么？说一切有情没有一个例外的，都是只想快乐，不想苦，这是千真万确的。但是你真正得到快乐去除痛苦，那只有靠修行。你不了解这个时候，不了解这个道理的时候，我们错的—哎呀！只是图一点便宜，只就现前的果上面(p261)去妄加希求。你真正了解了以后，那时候了解：啊，不！这个在因上面努力，要种这个乐因，要去掉这个苦的果，那个时候才能够得到快乐、去掉痛苦，那么这个事情只有修行。这个概念必须要有，你没有这个概念的时候谁愿意修行，那个苦事情啊！有了这个概念谁不愿意修行，因为它是快乐嘛！第一个。那么须要修行了，够不够？不够。第二：[07:35]
2) the ability to practice, because you are endowed with the external condition, a teacher, and the internal conditions, leisure and opportunity;
【能修行者，谓外缘知识，内缘暇满，悉具足故。】
现在既然必须要修行，但是要修行必须要什么条件？外面要善知识的引导，里边要得到这个暇满的人身。这个暇满的人身，注意啊！“暇满的”人身，不单单是人身，单单人身不够。所以得到了这个人身，还要像昨天所说的要离八无暇，要得十圆满，这个人身就很难得，很难得喔！我们今天在座的诸位，我不敢说你们还没有得到，但是我所了解的得到的人是寥寥无几。现在我们幸运的，它的随顺已经得到了，只要照着去努力的话，那很快就会相应。如果我们停在这里的话，对不起！还在门外空转。[08:34]
所以有的地方它这两项分三部分：说第一个要外面有知识，第二个呢，要得到这个人身，还要第三个，正法宝。实际上现在那个正法宝包含在那个暇满里边，这个具足了，那么才行。那么现在我们晓得第一个要修行，第二个呢，还要修行的条(p262)件，有了这个修行条件，够不够？还有下面的。[09:00]
3) the need to practice in this lifetime, because if you do not practice, it will be very difficult to obtain leisure and opportunity again for many lifetimes; and
【此复必须现世修者，现世不修，次多生中，暇满之身极难得故。】
紧跟着，要现世就要修，为什么？那前面说过了，前面说过了，你前面有这个因才感得现在这个果，现在你不修，没有种这个业因，请问你将来凭什么？我们这一生不修善业的时候，造了什么？恶业，造了恶业当然感恶果，你还能修吗？所以现在我们总说：哎呀，等到慢慢地、慢慢地，绝不可能，不能拖到下一生。那么我说下一生是不适宜，摆在明天、摆在后天怎么样啊？不，所以第四点：[09:40]
4) the need to practice right now, because there is no certainty when you will die.
【须于现在而修行者，谓何日死无决定故。】
要修行，今天马上要修，你怎么晓得你能够保证有明天？噢，这个关于死这个，后面还有详细说明。[09:56]
Among these, the third stops the laziness of giving up, which thinks, "I will practice the teaching in future lives." The fourth stops the laziness of disengagement, which thinks, "Although I should practice in this lifetime, it is enough to practice later on and not to practice in my early years, months, and days."
【其中第三，能破推延于后生中修法懈怠。第四能破虽于现法定须修行，然于前前诸年月日，不起修行，而念后后修行，亦可不趣懈怠。】
这个里边哪第一、第二没问题，第三、第四他的目的干什么？就是我们总是：(p263)哎呀，慢慢地以后再来修啦！这个是一个大懈怠，这个一定要破除。第四呢，说修是要修的，但是以后慢慢地修，这个也要破除。你能够把这两个破除了，第一个修，第二个真正重要的还是懈怠。[10:35]
现在你所以不修的原因是什么？为什么？原因很多，总结起来一个专有名词叫懈怠。请问这个懈怠的心在现行当中，你不经过修行，它就自己能够对治了吗？自己就去掉了吗？当然绝不可能，你没有修行的话，绝不可能，这个现行就是这样。所以你了解了这一点以后，自然而然理路上面这么清楚，你只有现在修，你不能说慢慢地来。现在这“慢慢地”一念，这个就是懈怠，换句话这个就是恶法，让这个恶法在现行当中，它自己绝无可能转得过来，假定自己可以转得过来的话，那么佛法就没用了。为什么呀？它自己会转得过来嘛，何必要佛法告诉你，你要苦苦修行。所有十方一切诸佛，没有一个例外的，都是说明、都是经验，非要自己修，修改了才能够转得过来。既然我们信得过佛法，当然确定应该认识这一点。[11:41]
更进一步，我们现在观察一下我们自己的内心也晓得，这个懈怠的心理，没有一个特别的刺激，你就是改不过来。这种刺激可能有两个，一个外面的人，一件事情，另一个里面的。譬如说，你不想做这一件事情，但是外面逼着你去做了，那个时候有一种力量；(p264)第二呢，你自己晓得说，啊，不行啊！启发，还是这个力量。所以不经过这个力量修改的话，它这个现在的状态不能改变，很清楚、很明白。所以它真正对治就是懈怠，我们既然了解了，将来你还是要对治，那你为什么要等到后面？越等，它这个越不能改！原因为什么？原因为什么？[12:24]
我举一个比喻，举一个比喻，譬如说现在叫你去洗衣服，然后呢你不洗，这个不洗不是说留在那里让它去喔，而是脏继续地再积下去。你现在洗的时候，觉得：哎呀，这个不大好洗，让它去，结果呢，你就拼命把那个油腻肮脏往上面积，以后就方便了吗？有这个可能吗？对不对？我们越到后来，修的力量相对之下是越来越减少。为什么？因为你的烦恼恶业是越来越增长，是这样的状态啊。所以你真正要了解了这个道理的话，绝对只有一个办法，现在就努力！[13:14]
这是为什么佛陀典型的例子。我们常常啊很多情况之下，倒为其他的事情拖，这种人根本就不谈了，说往往为了什么？现在的的确确有很多做不到事情，哎呀，这个小事情放不下，身体又不好。佛陀不是这样做的。佛陀不要说小事情，大小分得清清楚楚，乃至于舍弃生命他也要去努力。为什么要这样做？为什么要这样做？这个地方说明一下。这真正的重要的观念哪就在你的意念上面，就在你的意念，所以懈怠的真正重心就在你的心里(p265)面。你现在呀，不管以什么因缘，把那个懈怠的这个业积在这个地方，它将来只有增长。尽管你现在说，因为这样的精进努力了把身体弄掉了；欸，身体弄掉了有什么关系啊？可是把那个懈怠的真正的精进的因给种下去了，将来你再得到人身的时候啊，就是这个东西冒起来了，这佛的真正成佛就在这里呀！这个我们要了解的。所以我们现在谈修行的话，这个概念都没有的话，啊，那真是好可怜哪！清楚吗？所以在任何情况之下要记住这个。[14:27]
所以我又想起来了，当年我刚开始的时候，出家的时候，我老师跟我说，早晨听见那个铃一响“碰！”床上跳起来。哎！我现在一直觉得受用不尽，受用不尽。你问我：起来坐在那个地方舒服不舒服？当然不舒服啊！可是我晓得，嗨！这个舒服两个字，无始以来的软暖习气，你随顺着它，注定你只有永远轮转生死。这个我们都不认识，然后讲佛法，讲什么佛法！是，种一点种子这个非常好，所以我们不要去怪别人，很多大菩萨为那些人种种子，我们赞叹不已；可是如果你自命为修行人的话，这个地方要认识清楚！认识得非常清楚，是的啊！站起来这地方，噢哟，头又晕又这样，好啊！我现在这地方对治烦恼啊！就这样的！真正的努力都从这上头来的。反过来，还有点烦烦恼恼的事情来了，哎呀，这烦烦恼恼跑着去找人聊天玩一下—不！认得它，跑着去拜佛，拜佛拜得下吗？拜不下，拜不下我也要跟你斗！这样。欸，那个时候你就对了，至少你没有随顺着烦恼走，(p266)这个很重要，是精进从这个地方去讲的，反过来就是懈怠、就是放逸。[15:53]
所以现在在这个正确的理路还没有认识之前，我也只能说这一些，等到下面再讲下去的话，这个概念就非常清楚了。那时候你的烦恼的相是什么，你就晓得了；你的软暖的习气相，你就晓得了；那个正法的行相是什么，你就晓得了；对治的状态是什么，你都了解了，那时候就修行，来得容易！眼前虽然你还并不正确地了解，我们宿生的因缘，信得过大善知识的教诫；从今天开始，我希望大家就照着去努力去做。越是当你觉得糊里糊涂提不起来的时候，越是告诉它：来来、来了，危险来了，危险来了！是，你精神好的时候，它不大会出大毛病的，到那时候糊里糊涂提不起来的时候，那是最危险的时候。然后我们通常碰见这种情况之下，最好找一个人聊聊天，这个是真正的恶知识。你平常那个脑筋里很清楚的时候，随便谈，不会歪到哪里去的；然后你脑筋糊涂的时候大家聊得正起劲啊，那就害了。[16:58]
所以昨天晚上，昨天是白月十五布萨，啊！看得真感动，有好几位同修出来忏悔，说：啊……这样。我们总共只有十几个人，结果忏悔的占绝大部分，说明大家真是肯有心努力，有的人各式各样地说不对，有的人说，我身口意三业不清净，有的说，说是非什么等等。忏悔干净了，下面要不能再做喔！那么这个地方就告诉我们怎么个不做法。[17:28]
(p267)平常的时候你正念现起的时候不大容易做的，到那时候，今天哪不大舒服了，不管身上的也好、心上的也好，身上就是身体不好的人，通常情况之下坐在那里，最好嘛人家来安慰、安慰我，或者嘛我找哪一个人去聊聊天。因为什么？到那时候睡嘛也睡不着，坐嘛也坐不起来，那个时候在这儿最好。心里面烦恼了尤其是，觉得到了委屈了，那个时候是非常危险的时候。那时候谈的都是那些是非呀等等，如果说这一点上面挡不住的话，那个忏悔都是白忏悔，这我们要了解的。关于这个，我常常说这个白做的、白做的，你们想：“真的会白做吗？”你们难免会有这个怀疑。是！你们怀疑得好，到了后面我会每一个地方会交代得清清楚楚，佛法的真正的美就在这里。你了解了以后，是非之间就这么“一点”，你看得很清楚这个法相。现在我们继续下去，说：[18:32]
Therefore, it is acceptable to create a list of three qualities by subsuming these two into one, "practicing quickly."
【总摄此二为应速修，】
把第三、第四这个两个东西合起来的话，一句话—赶快努力、马上努力！所以，[18:43]
It is acceptable to create a list of three qualities
【作三亦可，】
前面四个条件哪，你能够归并起来的话，作为三个条件也可以。第一个一定要修行，要修行的时候一定要有这个条件，有了这个条件赶快修，就是这样。[18:57]
In this case, mindfulness of death is indeed relevant here, but I will explain it later; otherwise this will become too wordy.
(p268)【是则念死亦与此系属，然恐文繁至下当说。】
如果从这一个概念去说的话，这个“念死”这个，下面是个专门一科就是念无常，就是同样地可以并在那个暇满当中，但是怕太繁了，所以他下面分开来讲，分开来讲。等到我们正式取心要的时候，告诉我们第一件事情念无常。还没有取心要之前先劝我们怎么取，在我们得到这个时候去努力。他每一个地方次第，这个次第正是我们心里面爬不上去的障碍，所以你照着这个次第把那个障碍去掉的话，他一步一步上去了，是为什么圆满的教法这么个好法！所以我常常感觉到：哎呀，得到了这个好的教法，真不努力真可惜呀！[19:54]
所以我想啊，你们在座的诸位，的的确确应该很珍重，这个都是佛菩萨的慈悲，没有佛菩萨的慈悲我今天不会跟你们讲这个。我听见了这个教法以后，我好高兴啊！我自己现在找到机会了要努力去修了，我老师跟我说：不要、不要，你回去跟他们去讲。我老师命令，我只好这样去讲，所以诸位才有这个机会，诸位才有这个机会。所以假定把我今天告诉你们的话，喝斥你们，你们把成功：哎呀！他在那儿……这样的话，你赶快回去，不要在那儿听。我也耽搁，你也耽搁，我但愿你们统统跑掉了我好修行！如果说你们觉得，哎呀，听见了这个话好好地努力的话，那我愿意把我的老命全部都送给你们，那我也是感激(p269)不尽，我也报了我老师恩。这一点哪，这一点哪，我想我很欢喜，我希望大家也跟我一样欢喜。下面我们继续下去：[20:58]
p 65
If you reflect on this human life of leisure and opportunity from many perspectives, you will greatly affect your mind.
【◎ 如是若由种种门中正思惟者，变心力大，】
欸，他现在妙咧！上面不是说我们要听、要讲，怎么办哪？“正思惟者”，这个道理我们都懂了，这个四句话，这个四个字，记住，你们的成就与否就在这里！得到了这个正确的认识的成就与否就在这里。第一个思惟，然后呢正思惟。你们是真正正思惟“者”，这样的一个人。产生什么效果啊？嘿，“变心力大”！我们为什么做不到？我们心就变不过来，就变不过来，就是这个老的习性摆在这个地方。现在你透过了正确的思惟，这个心里就转变过来了，转变过来了什么现象啊？求从懈怠、放逸、造恶业，变成功精进、策励，积善净之业，这么简单！善净之业到哪里去？至少保持人天，然后呢到极乐世界，最好的是即身成就，都在这个上头，都在这个上头！[22:22]
Therefore, contemplate as instructed above.
【故应思惟如前所说。】
所以这个才是我们应该做的。[22:27]
(p270)If you cannot do this,
【若不能者】
假如前面这个详细的一下一条，假定一下做不到，怎么办呢？[22:34]
condense this material into three topics:
【则应摄为，】
把它总纲提起来，三样东西。[22:38]
what the nature of leisure and opportunity is, how it is important in terms of temporary and final goals, and how it is difficult to obtain in terms of its causes and effects.
【如何是为暇满体性，现竟门中利大道理，因果门中难得道理，】
那么你把它分三个大纲去想它，第一个想想“暇满的体性”，就是暇满的特质是什么？什么是暇满？要不断地去想一想看。第二个呢，说“现竟门中”，说得到这个暇满以后，不管眼前的受用，所谓眼前增上生，或者究竟的，或者究竟决定胜。什么是眼前增上生啊？喏，生活一天一天比现在好啊，一天一天比现在好啊，要事先去求的。乃至于我们出家的环境，现在说善知识找不到，到那时候善知识他不但……找不到，你找不到他，他来找你咧！而我们现在修行的环境不理想，那时候好环境都出来了，吃的也好、穿的也好、样样也好，施主也送钱来了，这就是现在的利益。[23:39]
究竟门中呢？就是眼前我们希望的究竟，说你参禅的—开悟，然后呢你念佛的—往(p271)生，而实际上这第一步，最后一步的话，成佛。都从这个地方开始的，都要得到了暇满人身以后去努力。这第二个是不管现在的、究竟的利益来看。第三呢？“因果门中难得道理”，说这个非常难得，那么观察那个难得分因门跟果门，下面就告诉我们，怎么做法。说：[24:17]
Then take from the above explanations whatever accords with your mind, and meditate on it.
【随所相宜从前说中，取而修习。】
跟你们相应的，哪一个相宜的，你觉得哪一个好的，你就照着这个去修习它。[24:28]
With respect to how it is difficult to obtain a human life of leisure and opportunity in terms of the causes, consider the following. In general, even to obtain just a happy rebirth you must cultivate a single pure virtue, such as ethical discipline. In particular, to obtain complete leisure and opportunity requires many roots of virtue, such as having a foundation of pure ethical discipline, augmenting it with generosity and the like, and when dying making a connection with your next lifetime through stainless aspirational prayers.
【其中因门难获得者，谓仅总得生于善趣，亦须戒等修一净善，特若获得暇满具足，则须净戒而为根本，施等助伴，无垢净愿为结合等，众多善根。】
我们看因果。说为什么要难得呀？得到这个暇满的人身—就是要什么因？说这个因很难得，要晓得得到人身的这个主要的因，“总得善趣”，就是说得到了人身当中能不能修行不管哦，单单得到人身需要一个—戒。所谓戒，平常我们五戒，这个五戒就是作世间的一个好人，你要做到。要我们现在看看的话，说实在的很难做到耶，很难做到耶！不要说我们出了家了，仔细想想看。在家人更难做到，现在的世间的在家人妄语之难，哈！真是难极了。我们不要说其他的好像容易哦，你仔细去分析观察的话，我们实在不容易哦！盗说我们不犯，粗的盗相是我们不会犯，千真万确的，可是如果你把《五戒相经笺(p272)要》看一看的话，细的盗戒，我们还是一直在犯。然后到妄、盗、淫，这个不大容易，不大容易。我们说酒总不喝了吧？对，没错，酒是不会喝的，但是酒的遮的，止的意义有一个特别的意义，对不起！我们这个地方漏洞还是有。[26:18]
而要想更进一步获得暇满具足的人身，那单单这个不够，还要什么呀？要“净戒为根本”。上面只说戒，现在那个这地方要净戒。什么叫作净戒啊？我们这个戒经，略戒经当中，一共有三句话，“诸恶莫作，众善奉行”，这个叫戒，下面一句叫“自净其意”。你有这个—净戒！现在我们想想看：“自净其意”我们净到了吗？至少我自己回想回想，观察观察的话，简直啊做不到啊！这个是根本喔，还不够喔！还要什么？“施等助伴”，不单单一样，还要施等就是六度，还要这一个。够不够？还不够！还“无垢净愿为结合等众多善根”，还要这无垢的净愿。做的之前你先要这个愿，做了以后要有回向，这个愿跟回向要无垢。不是说我们现在：“愿以此功德，普及于一切，我等与众生，皆共成佛道。”不是念一下，不是，而是心里面跟它如实相应的这个状态。[27:45]
这如实相应的状态就比较难哦！平常我们常常跟人家谈话的时候，我们往往看见对方，要劝他的时候，我们常常说：“我这样说可是为了你好喔！”这个话倒是很动听的，你自己心里想一想你真的为了人家好吗？为了人家好需要什么条件？我在这里跟你们简单(p273)说一下。平常的时候单单有厌离心，你厌离心不管它外面天塌下来，你一心一意只要解决你的问题，你根本不会注意！[28:17]
进一步你很清楚地了解，说，唉！现在世间的一切是一无可贪，所以你舍弃，但是不忍自己一个人独享这个寂灭之乐，所以进一步要帮助别人。明明晓得这个事情，一切的好事情是一无可取，然后你有张开眼睛往水里跳这种精神，或者“我不入地狱谁入地狱”这个精神，你心里就是一片慈悲心，同情怜悯他。绝对不是说他那个东西办法你看不上眼，不配你的胃口，那时候你劝他，说“我对你好”。不，这个完全骗人；不是骗人，骗自己！心里面就是这样—啊，我现在是一个悲心，的确是他这么做跟我根本了不相干，可是我看见他这样去做的话对他不好，那时候浪费自己的时间劝他去，这个叫作无垢净愿。有吗？我想这个很难，[29:15]
32A Commentary
English LR v.1 p.126 (COMMENTARY V5. CH7 P90) [00:13]
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.
When he saw that, the teacher saw that the student was working so hard. Now the teacher was someone who worked extremely hard. So he told the student, “You should rest a little.” (Translator note: The Chinese text translates this sentence to be “rest a little”.) Don’t overlook this sentence! For us now, our teachers are always looking to tell us to work hard, work hard, work hard all day, but you are resting all day and just can’t make efforts. You can imagine then, what kind of circumstance it was, the degree of hard work of the student, if the teacher was telling him to rest. And this was the style during the times of the sublime teaching! We should understand this point. We should put this concept in our minds to exhort ourselves. Hey! Then what did the student say? “Yes, Master! It should be that way, but as soon as I think of how difficult it is to obtain leisure and opportunity, I really can’t rest, I really can’t rest!” Therefore, for those practitioners of the ancient times, they were all like that, all like that! No matter how tired, how tired he was, he would feel that how could he even slightly waste away this rare human body. Well then why did he have [this feeling]? Why don’t we have this [feeling]? We have heard this principle today, and how come we don’t feel that way? Think about it, why don’t you feel that way? I now ask you this and I sincerely hope that you would give me a very good answer. Later or when you are doing self reviews or at other times, when you have found the answer, you let me know, how you should give rise to that feeling. [01:40]
Bo-do-wa said: In the region of Pen-bo there was a great fortress named May-cha-kar. It was captured by an enemy, and could not be recaptured for along time. Consequently, there was this old man who was tormented by the loss of this fortress. One time he heard someone cry, "The fortress has been taken back," whereupon he grabbed a spear, being unable to walk, and, dragging himself along with the help of the spear, exclaimed, "How nice it would be if recapture of the May-cha-kar fortress isn't a dream!" Similarly, you must find such delight in the attainment of leisure and opportunity, and you must practice the teachings.
So then Bo-do-wa also mentioned one; these past masters really liked using examples. Actually these examples were what they felt then. Through an example, you can immediately feel it in your body and mind, and in this way, you would immediately begin to practice. He said that in this place, there was a fortress. Fortress would be what was used in the war fares. This fortress was named May-cha-kar. The fortress was very sturdy and magnificent. But during the war, it was captured by the opponent. A long time after the capture of the fortress,the fortress deteriorated.Ah-ya,the people of the older generation,they felt that the fortress belonged to them originally. Upon hearing that (the deterioration), they deeply regretted the loss. Hey! All of a sudden they heard the fortress was seized, recaptured. Ah! So happy. Even though this person could not walk anymore, had become old, but he used a spear, and tried to go see for himself, practically dragged, and dragged, and dragged, and dragged himself there. Ahya, once he saw it, he was so overjoyed and said, “Is it a dream? Is it a dream? We have gotten the fortress back!” [03:15]
Now that we have obtained the body of leisure and opportunity, we should be this happy too. Ah, it is so difficult, this is like a dream! Once we have attained it, we need to maintain it well to practice! This tells us an example of the past master, that’s how he was. Another thing is how should we be once we have obtained this? Regardless of which one we use, we should continuously to take the principles above, beginning with the principles, then the citations of the sutras and commentaries which substantiate them, and the examples of the past masters; use them to analyze, reflect and practice. We practice until when? Until the time the attitude has been generated properly in your mind, and it’s good enough. But before it is generated in your mind, you need to continue to cultivate it. Therefore. [03:56]
Meditate until you attain the attitude indicated in these stories.
Once you have it, then it will push you forward with all your energy, ah-ya, you would give all you have to cultivate. Then naturally you will be able to practice. If your cultivation method is reciting Buddha’s name, you don’t need to worry about getting that one-pointed concentration first. You wouldn’t be able to stop, even if we told you not to recite. Therefore how can you not get the one-pointed concentration? If you are doing the Zen practice, even if I were to tell you to let go you can’t, how could you not get a result for doing Zen? Now I tell you to do this, you would feel, ah-ya, today I ate too much, so I’m groggy. Tomorrow you are too hungry and can’t. Then the day after your head aches and can’t function. Then later there is something else that you haven’t done yet. Well then, you have to wait until what day?! When you speak of it, ah-ya, I think of life and death so much, I can’t do this that you are telling me, I can’t do that either, I need to go and cultivate. But when you do try to cultivate, you can’t seem to get any result. What is the reason? This is it! Therefore the real benefit of the stages of the path is letting us know these things. Once you truly attained the attitude, then it will push you forward with all your energy. All the external little petty things like if this person glared at you, stared at you, or when you got lesser to eat than the others, these things become completely irrelevant. Why would you be pulled away by things like that? Isn’t this very obvious? Once you die, why would these things matter? Nothing is left. Now let’s continue. [05:23]
In order to develop this sort of fully qualified desire to take full advantage of a life of leisure, you must reflect on its four elements, as follows:
Therefore, it tells us this principle above. What is the main purpose for this principle? It is to exhort us to not get busy with other things, but to devote our entire attention on cultivating the teachings. Buddhism is the core and it’s real. That’s what’s most important. The mind genuinely only desires this and let go of everything else, doesn’t want anything else. Ai, needless to say you would give up all the things of the mundane world, now there is a big temple here, then there are your disciples or lay practitioners…they are all the same. Once you truly gained the way, you tell them what you’ve understood, that’s what’s real. Well then to generate this “desire to take full advantage of a life of leisure,” there are four main concepts. So it says to “reflect on its four elements.” [06:24]
1) the need to practice the teachings, because all living beings only want happiness and do not want suffering, and because achieving happiness and alleviating suffering depend only on practicing the teachings;
So the first thing we need to know is that we need to cultivate. Why? It says that without any exception, every being wishes for happiness and does not want suffering. This is absolutely true. But to truly achieve happiness and alleviate suffering, you can only rely on cultivation. If you do not understand this, do not understand this principle, then we would be wrong. Ahya! We would only seek after little advantages, would only wrongfully seek after present results. Once you truly understand it, then at that time, it won’t be that way. Ah, no! You would work at the cause, to plant a happy cause to eliminate this suffering fruit. Only then can you achieve happiness and alleviate suffering. Well then to do this, you can only rely on cultivation. You must have this concept. If you do not have this concept, who wishes to cultivate, it’s an arduous task! Once you have this concept, who doesn’t want to cultivate? Because it is happiness! So that’s the first one. Well then now you need to cultivate. Is that enough? Not enough. Number two. [07:35]
2) the ability to practice, because you are endowed with the external condition, a teacher, and the internal conditions, leisure and opportunity;
Now since you have to cultivate, but what conditions do you need to cultivate? Externally, you would need the guidance of the excellent teacher. Internally, you would need a human life of leisure and opportunity. With this human life of leisure and opportunity, pay attention to this! A human life of “leisure and opportunity” does not just mean a human body. Just having a human body is not enough. So once you have this human body, you would still need to be without the eight conditions that lack leisure and fulfill the ten opportunities that we talked about yesterday. This kind of human life is quite difficult to obtain , quite difficult to obtain ! For those of us here today, I don’t dare say that you haven’t obtained it. But to my understanding, there aren’t many who have. But fortunately for us, we have obtained the approximation. As long as we follow it and make effort, you will soon concord with it. If we just stop short here, then sorry! We would still be running in circles outside the door. [08:34]
Therefore, in some places these two categories are divided into three parts. The first one says that externally, you need an excellent teacher . The second one is that you need to obtain this human body. Then the third one is that you need the sublime teaching . Actually, the sublime teaching is included in the leisure and opportunity. Once all these are met , that will do . Well then now we know the first one is that you need to cultivate, the second one? You would still need the conditions for cultivation. Once you have the conditions for cultivation, is that enough? There are more that follow. [09:00]
3) the need to practice in this lifetime, because if you do not practice, it will be very difficult to obtain leisure and opportunity again for many lifetimes; and
Immediately what follows is that you must practice in this lifetime. Why? It has been said earlier, it has been said earlier, that you must have had a cause in the past to experience such effect now. If you don’t cultivate, don’t plant the karmic cause now, what then can you depend on for your future? If we don’t cultivate virtuous karma in this life, what would we create ? Bad karma. If we create bad karma then of course we would experience bad effect. Could you cultivate then? Therefore, now we always say, ah-ya, just wait and take it slowly, take it slowly. That’s impossible; you can’t drag till the next lifetime. Well, then I said, it is not appropriate to wait until the next lifetime, but how about wait until tomorrow and the following day? No. Therefore we come to point four. [09:40]
4) the need to practice right now, because there is no certainty when you will die.
To practice, you must do it today. How would you know you have a tomorrow? Oh, regarding death, there is detail explanation later. [09:56]
Among these, the third stops the laziness of giving up, which thinks, "I will practice the teaching in future lives." The fourth stops the laziness of disengagement, which thinks, "Although I should practice in this lifetime, it is enough to practice later on and not to practice in my early years, months, and days."
With point one and two here, there is no problem with those . With point three and four, what is the purpose for them? It is that we always feel, “ah-ya, we can take it slowly and practice later!” This is a great laziness. This must be refuted and eliminated. What about point four? It says [we tend to think that,] “there is a need to cultivate, but can wait to cultivate later”. This [kind of thoughts] needs to be refuted and eliminated as well. If you can refute and eliminate these two points , the first, to cultivate, while the main point of the second one is still about laziness. [10:35]
What’s the reason for not practicing? Why? There are many reasons. But in summary there is a specific term for that, it’s called laziness. May I ask when this laziness attitude manifests in your body and mind, if you don’t practice, can it be remedied by itself? It will be eliminated by itself? Of course not. If you don’t practice, it is impossible. That’s how the behaviors of our body and mind are. If you understand this point, then naturally you will see that the path of reasoning is so clear. You can only practice now, you can’t say let’s take it slowly. This “taking it slowly”, this one thought is being lazy. In other words, this is nonvirtue. If you allow non-virtue to manifest in your body and mind, it is impossible for it to change by itself. If it can be changed by itself, then there is no use for Buddhism. Why? Because if it can be changed, then why bother having Buddhism to teach you and you having to practice so hard. The Buddhas of all ten directions, without any exception, all explain this, they all have this experience that you must practice yourself, once you practice then you can change. If we believe in Buddhism, then of course we must understand this point. [11:41]
If we go one step further, if we observe our minds, we would also know that with the mentality of laziness, without upholding ethical discipline, you cannot change. Upholding ethical discipline may mean two things, one is the person or things of the external environment, and the other is internal. For example, if you do not want to do this thing, but the external environment forces you to do it, then there is a force there. The second one is that you know yourself that, ah, I can’t do this! To initiate, still needs this force. So without this force to change, its current condition cannot change. This is very plain and clear. Therefore it is truly a remedy for laziness. Since now we understand this, in the future you would still have to apply the remedy, then why bother waiting until later? The more you wait, the more you cannot change! What’s the reason for this? What’s the reason for this? [12:24]
Let me give you an example, an example. For instance, let’s say I ask you to wash your clothes now. Then you decide not to wash it. Not washing it doesn’t mean you just leave it alone, but that it continues to get dirtier. When you are washing it now, you think, ah-ya, this is not very easy to wash, I’ll just let it go. In the end? The grease and dirt will just keep piling on. So does it make it easier later? Is that possible? Isn’t this right? The later it gets, the force of our practice will relatively be even weaker. Why? It is because your affliction and bad karma are increasing ever more so. That’s the situation. Therefore if you truly understand this reasoning, there is absolutely only one way to go about this, you must make efforts now! [13:14]
This is why Buddha is a classic example. We often under many circumstances get bogged down by others things, we won’t even talk about this kind of person. Then what are the things [that hold us up]? Now, there are absolutely many things we can’t seem to accomplish, ah , you can’t let go of some little things, or your body is not that good. But Buddha is not like that. Needless to say little things, he knows clearly what are greater versus minor tasks, but he will still make efforts even if it means to give up his life. Why does he do that? Why does he do that? Let me explain this. The most important concept is in your mind. It is in your mind. So the true core of laziness is in your mind. If for you now, regardless of what causes and conditions, you accumulate this lazy karma here, then it will only increase in the future. If now because of your joyful perseverance, you have ruined your body, eh, then so what if the body is ruined? But you have now planted a true cause of joyful perseverance. In the future when you get a human life again, it is precisely this thing that will resurface. Buddha’s real achievement of Buddhahood is based on this! This we should know. Therefore, if we are going to talk about cultivation and you don’t even have this concept down, ah, that’s just pitiful! Are we clear? So in any situation you should remember this [14:27]
So this reminds me, when I first started, when I was first ordained, my teacher told me, when he hears the bell in the morning, “pong”, he jumps up from the bed. Ai! I feel that this gives me unending benefit; there is unending benefit to me. You ask me, is it comfortable to get up and sit? Of course it’s not comfortable! But I know…hai! This word, “comfortable,” is a habit of [craving] softness and warmth from the beginningless time. If you go along with it then you are destined to cycle through life and death forever. If we do not understand this and we talk about Buddhism, what kind of Buddhism are we talking about! Yes, it’s very good for planting some seeds. Therefore, we shouldn’t just go and accuse others. There are many great Bodhisattvas who are planting seeds for others, and we should praise them again and again. However if you think that you are a practitioner, you should know clearly of this! You should understand it very clearly. Yes! If you stand up and ah-yo, your head is dizzy and then you are this way…that’s good! I will then apply antidote to my afflictions! Just like that! Real efforts begin from this. In the opposite, if there are some afflictions which arise, ah-ya, then we are afflicted so we find others to chat and play for a little…no! We should recognize it and go prostrate to Buddha. But when you run to prostrate to Buddha, can you do it? No. But even if I can’t, I will fight with you (the afflictions)! Like that. Eh, then at that time you would be correct. At least you didn’t go along with your afflictions. This is very important. When we speak of joyful perseverance, this is what we are talking about. The opposite of that would be laziness, would be carelessness. [15:53]
Therefore, before you understand the correct path of reasoning, I can only speak of this much. Later, when we continue on to the next topics, this concept will become very clear to you. At that time with the subjective aspect [e.g mental behaviour] of the afflictions, you will know it. Your habit of craving softness and warmth, you will know it. The correct subject aspect of the sublime teachings, you will know it. The state of applying antidote, you will get to understand all of this. Then at that time when you cultivate, it becomes easy! Even though at present you may not correctly understand it, but by the karma of our previous lives, we believe in the explications of the great excellent teacher. From today onwards, I hope everyone would follow it [i.e. the teachings] and work hard at it. The more you feel muddleheaded and unable to get [vigilance] up, the more you want to tell yourself, “here, here, here it comes, here comes danger, here comes danger!” Yes, when you are energetic, there won’t be big mistakes. But when you are muddleheaded and can’t get [vigilance] up, that’s the most dangerous times. Then we often will get into this kind of situation where we just want to chat with someone, [in such circumstance,] that person would be a true bad friend. Normally when your brain is very clear, you can chat and won’t stray that far. But when your brain is muddled, and everyone is really getting into the conversation, then harm befalls. [16:58]
So last night, yesterday was the day of posadha [see Translator note below], the 15th day of the white moon. Ah! I was so touched when I saw [what took place]. Many fellow practitioners came forward to confess and said, “ah…like that.” There were just more than 10 of us here, in the end most have confessed. It showed that everyone was truly willing to make an effort. Some people said they had committed various kinds of wrongs. Some said, “The karma of my body, speech and mind are not pure.” Some said that they had gossiped about others…etc. Now after you have been purified through confession, you cannot go and commit them again ok?! Well then this place teaches us how not to do that. (Translator note : ‘posadha’ is also referred to as “upavasatha”, “uposana”, a selfexamination and public confession according to the vows stipulated by Buddha.) [17:28]
Normally when your mindfulness [or correct thoughts] are manifested, it’s not that easy to do that [i.e. to create sins]. But when you get to a time when let’s say you are not feeling that well today, whether it is of the body or mind. Of the body means your health is not that well. Normally in that situation you would sit there [and feel that] the best thing would be if others would come and comfort, comfort me, or I may go and find someone to chat. Why is that? When you get to that point when you want to sleep but can’t, you want to sit up but can’t, so at that time that would seem the best place to be. If your mind is afflicted you are especially that way, particularly at the times when you feel you’ve been taken advantaged of or have been wronged, those are very dangerous times. At those times, all you talk about is who’s right or wrong. If you cannot prevent yourself from doing this, then your confession would be in vain. This we should know. Regarding this, I often would say we are doing things in vain, doing things in vain. You would think, “Was it really done in vain?” You unavoidably would have this doubt. Yes! It’s good you have this doubt. Later, I will explain clearly at every point. The true beauty of Buddhism is this. Once you understand it, between what’s right and wrong, there is just “this much.” You will see very clearly of the character of phenomenon. Now let us continue on. It says. [18:32]
Therefore, it is acceptable to create a list of three qualities by subsuming these two into one, "practicing quickly."
If you subsume number three and four, there is only one phrase for it, practice quickly, practice immediately! Therefore. [18:43]
It is acceptable to create a list of three qualities
With the four elements before, if you can combine them into three qualities, it would be ok too. The first is that you must cultivate. If you wish to cultivate you need the right conditions. Once you have the conditions you quickly practice. That’s it. [18:57]
In this case, mindfulness of death is indeed relevant here, but I will explain it later; otherwise this will become too wordy.
If you go from this concept and talk about it, this “mindfulness of death,” the text will explain mindfulness of impermanence as one topic later. But you can also combine it (mindfulness of death) with leisure and opportunity, however it may be too wordy to do so, so he will talk about it separately later, will talk about it separately later. When we actually take full advantage of leisure and opportunity, the first thing that he tells us is to think of impermanence. Before we take advantage of this life, we are exhorted on how to take it, to exert efforts while we have it (leisure and opportunity). At every stage, every stage is precisely where an obstacle presents itself to hinder our minds from advancing. So if you follow the stages and eliminate the obstacles, then one will advance step by step. That’s why the complete teaching is that great! Therefore I often would feel, ah!, when you have obtained such great teachings and do not strive, it is just too bad! [19:54]
So I thought that for those of you who are sitting here now, you certainly want to treasure this. This is all the love and compassion from Buddha. Without Buddha’s kindness, I won’t be speaking with you on this. Once I heard this teaching, I was so overjoyed! I have now found this opportunity to make efforts for my own practice. But my teacher told me, “No, no, you should go back and tell them.” My teacher commanded me, and so I had to instruct. That’s why everyone has this opportunity, that’s why everyone has this opportunity. So if you take what I’ve said today, what I’ve refuted you on, you take it and say, “Ah! He is there [doing this]….” If this is so, then you should go back to where you came from, you don’t need to be here to listen to this. It would hold me up and it would hold you up. I would rather you all run away and I can practice on my own! But if you feel that, ah!, you have heard this and wish to work hard at it, then I am willing to give you all of this old life of mine. I would be eternally grateful and would have repaid my teacher’s kindness. This point…(Master pauses)…this point, I think I am very happy with, I hope everyone would be as happy as me. Now let us continue. [20:58]
If you reflect on this human life of leisure and opportunity from many perspectives, you will greatly affect your mind.
Eh, now this is interesting here! It didn’t say to listen and speak, but what should we do? “Correctly Reflect.” We have now understood all the principles. These 2 words, these words, you should remember them. Whether you attain achievements or not, it depends on this! Once you have the correct understanding, whether you attain achievements or not depends on this. The first thing is to reflect, then correctly reflect. You are the one who is correctly reflecting, you are this kind of person. Then what effect does that generate? Hey, it “will greatly affect your mind!” Why can’t we accomplish this? Our mind is not able to change, just cannot be changed, and that’s because the old habit is just sitting there. Now that you have gone through correct reflections, then your mind will be affected and changed. What happens when you change? You will go from laziness, carelessness, and creating bad karma to joyfully persevering, exhorting yourself, and accumulating virtuous and pure karma. It’s that simple! Where do you go with your virtuous and pure karma? At least you can keep your human and deity forms [in your next life]. And then you may even get to Pure Land. The best would be becoming a Buddha in one lifetime. All these [achievements] are based on this, all are based on this! [22:22]
Therefore, contemplate as instructed above.
Therefore this is what we should be doing. [22:27]
If you cannot do this,
If with the detail outline earlier, you cannot do one of them, what should you do? [22:34]
condense this material into three topics:
Then you can condense it into three things. [22:38]
what the nature of leisure and opportunity is, how it is important in terms of temporary and final goals, and how it is difficult to obtain in terms of its causes and effects.
Well then you can divide it into three topics and think about it. The first is to think about “the nature of leisure and opportunity.” What is the special quality of leisure and opportunity? What is leisure and opportunity? You have to continuously think about it. The second one speaks of “temporary and final goals.” It says that once you’ve obtained leisure and opportunity, [it is important] regardless of whether it’s for resources at present (i.e. attaining the temporary goal of high status), or for the final goal, [i.e.] the final goal of the certain goodness of liberation and omniscience. What is attaining the temporary goal of high status? There, it is that your life gets better and better every day; it gets better and better every day. With regards to things that we need to seek for first, even in the Sangha environment where we say we can’t find an excellent teacher now; at that time, it wouldn’t be that kind of situation where you can’t find an excellent teacher but that the teacher would be coming to look for you! And now, our cultivation environment is not that ideal, [however] at that time, a good environment would appear where you would eat well, be clothed well, everything would be good, and benefactors would provide money. These are the benefits at present. [23:39]
In terms of the final goal? That is the ultimate thing which we wish for now. If you are doing Zen, you wish to be awakened; if you recite Buddha’s name, you wish to go to Pure Land. But actually this is the first step, and the last step is to reach Buddhahood. But all these would begin from this point, that is you must have obtained a human life of leisure and opportunity, and then make diligent effort from there. So with number two, it means [the importance of a human life of leisure and opportunity] regardless of whether you look from the perspective of the benefits of the temporary or final goals. Number three? It is to observe “how it is difficult to obtain in terms of its causes and effects.” It says that this is difficult to obtain. Well to observe how difficult it is to obtain in terms of cause and effect, it will tell us how to do so below. It says. [24:17]
Then take from the above explanations whatever accords with your mind, and meditate on it.
Whichever accords with you, whichever is appropriate, whichever you think is good for you, you follow it to practice. [24:28]
With respect to how it is difficult to obtain a human life of leisure and opportunity in terms of the causes, consider the following. In general, even to obtain just a happy rebirth you must cultivate a single pure virtue, such as ethical discipline. In particular, to obtain complete leisure and opportunity requires many roots of virtue, such as having a foundation of pure ethical discipline, augmenting it with generosity and the like, and when dying making a connection with your next lifetime through stainless aspirational prayers.
We can look at this in terms of cause and effect. So why is it so difficult to obtain? To obtain this human life of leisure and opportunity, what are the causes? So he says that the causes are quite difficult to achieve. We must know that the main cause for becoming a human, i.e. a “happy rebirth”, means that you have obtained a human body; this does not take into consideration whether you can practice or not. Just to obtain this human form requires one thing, ethical discipline. Ethical discipline, which is normally our five precepts. The five precepts equate to being a good person of the mundane world; you have to do this. But if we were to take a look at what’s going on presently, truthfully speaking, it’s pretty difficult to do this, pretty difficult to do this! Not to mention for us who are ordained, if you think through this thoroughly. It’s even more difficult for lay practitioners. For the lay practitioners of the mundane world, the discipline of no lying is so difficult. Ha! It is extremely difficult. We don’t want to say that the other [disciplines] seem easy either. If you carefully analyze and observe, it is truly not that easy! We say that we don’t commit stealing. We do not engage in serious crime of stealing, that is absolutely true. But if you read the “Brief Explanation of the Five-Ethical Discipline Sutra”, you will see that we constantly violate the discipline of no stealing in subtle ways. And then with no lying, no stealing, and no sexual misconduct, these are not that easy, not that easy [to uphold]. We say well then we don’t drink alcohol ? Yes, that’s right, you don’t drink alcohol. However, the abstainment from drinking alcohol has a particular meaning. Sorry! There is still a loophole [in our practice] with respect to this area. [26:18]
And if we wish to go a step further to gain a human life of complete leisure and opportunity, then by just having this is not enough. What else do we need? We need “a foundation of pure ethical discipline.” Earlier, he only mentioned about ethical discipline. Now over here, pure ethical discipline is required. What is pure ethical discipline? In the Pratimoksa Sutra, there are three phrases in its summary, “Do not engage in any non-virtue, do all that is virtuous” that’s called ethical discipline. The next phrase is “Purify your mind.” Once you have this, it is considered pure ethical discipline! Now let’s think about it, “Purify your mind.” Have we purified ours? At least, when I think back and observe myself, I simply couldn't do it! But this is the foundation. Yet this is not enough! What else is needed? “Augmenting it with generosity and the like”. Just one thing is not enough, you still need to have generosity and the like, which are the six perfections. You would still need this. Is this enough? It’s not enough! You still need this, “when dying making a connection with your next lifetime through stainless aspirational prayers.” You will still need stainless aspirational prayers. Before you do things, you need to make your aspirational prayers. Once you have done it, you need to make dedication. The aspirational prayer and the dedication need to be stainless. It’s not just by reading, “May these merits be dedicated to all, may all beings and I achieve the path of Buddhahood.” It’s not just reading it over. No. But our minds need to be truly concordant with it. [27:45]
The state of being truly concordant is more difficult to achieve! Normally when we speak to others, we often see the other party [doing something wrong] and wish to advise him. We often will say, “I’m saying this for your own good!” This sounds pretty good. But if you really think about that, is it truly for the good of others? What are the conditions to help others? Let me briefly explain this to you. Normally even if you just have a mind of renunciation, if you have this mind of renunciation, you wouldn’t even care if the sky fell down. You would only focus on resolving your problems and not even notice that! [28:17]
Then further, you clearly understand and say, ah! Now there is nothing to be attached to in this world and therefore you abandon everything. But you cannot forbear to enjoy this bliss of peace for yourself alone, therefore you wish to help others. You know full well that all good things [of the mundane world] are worthless, yet you have this spirit to jump into the water with your eyes open, or the spirit of “If I do not go to hell [to help beings], who would?” In your mind there is only love and compassion, sympathy and pity for him. It is definitely not that you can’t stand looking at his faults, or that his ways do not suit you. When you advise him upon these times and say, “I am doing this for your own good”, then no, you are entirely deceiving others. [Actually] No, you are not deceiving others, you are deceiving yourself! If in your mind, it is just like this, ah, I do have this compassion now, and truly what he does has nothing to do with me, but when I see him doing something which is not good for himself, I would then spend time to advise him. This is then called stainless aspiration. Do you have this? I think this is difficult. You need to have these roots of virtue. [29:15]