菩提道次第广论手抄稿:旧版第三十七卷B面
P. 75 (3)（手抄稿 第五册 p155）[00:12]
你根本就是耳边风，一点都听不进，你哪有什么贪？哪有什么瞋？就是这个道理。
p. 75 (3)
and, as a consequence of these two, in afflictions such as pride and jealousy, as well as strong secondary afflictions.
【由利等故，引起猛利我慢嫉等诸大烦恼及随烦恼如瀑流转。】
由于这个前面说的利养恭敬等，固然贪瞋痴的毒是这样，还有呢其他的大烦恼、随烦恼，所有的枝末的统统跟着来了。像什么啊？像瀑布—量又大、势又猛，哇，这样地来！我们是一点办法都没有，的的确确是一点办法都没有。[00:45]
As a result of this, you will do more nonvirtuous actions each day such as the ten misdeeds of body, speech, and mind, the five deeds of immediate retribution, other misdeeds approaching these in gravity,
【复由此故，于日日中渐令增长，诸有胜势，】
由于这样的关系啊，于是我们日日，这个“日日”—时时刻刻、刹那刹那。刹那而积为分秒、时日、年月，乃至于长劫，无量生死啊，是都在这个上头。我们因为被常颠倒 (p156) 所遮盖，起惑造业，所以增加的是诸有、三有当中啊，轮回三有的恶业。这个力量非常地强盛，非常强大，这个力量是引我们到恶趣受无边大苦。眼前呢，还没去之前造的因是什么？就是我们身语意所摄的十种恶业。如果说，另外一个话来分类的话，就是说“无间、随近”，或者是无间罪，或者近无间罪。[01:50]
and the repudiation of the excellent teaching, all of which have the full power to induce strong suffering in places such as the miserable realms.
【谤正法等诸不善业。】
我们造的不善业不晓得多多少少，而里面最严重的就是谤正法。谤正法的罪是可怕极了！所以大乘经典上面给我们说了：五无间罪菩萨能救我们，谤法之罪是没办法救我们。现在我们很多修学佛法的人啊，说实在的五无间罪他不会造，谤法的罪实在，所以细微的地方是非常不容易避免。我们往往学了一点执着得很，啊，自己觉得这个对，然后呢轻轻易易地毁谤别人，这个毛病是非常容易犯，而且非常可怕。所以请大家务必多看这个大经大论。[02:43]
所以《妙法莲华经》上面说得很清楚：嗯，佛出世用种种方法引导众生—哪怕这个人念一声佛，看见佛像低一个头，他都可以成佛道。所以他用种种方式去吸引、接引他，当然大法也是如此。那你现在就随便谤它，那佛不如你呀？然后《地藏十轮经》上也说得(p157) 很清楚，接引不同众生，佛说不同的法，而佛说的每一种法，他在集聚资粮的时候，都是舍头目脑髓得来的。结果得来了以后，传那个法的时候，你就跑得去说：这个不如法，那个不如法！也等于说人家的无价之宝拿到你手上的话，你把它一把丢在火炉里面烧掉了。
我们就是犯这种毛病，你赔得起吗？啊，我们不要说这种东西赔不起哦！这东西啊，佛法这个东西，你一旦对它毁谤了，这个可怕极了。所以现在我们务必要知道，我们是非常愚痴当中，第一点很重要，然后千万不要看别人不对。你能够看自己不对，就对了！你看别人不对，那就错了！就在这个地方，总要把那个佛法的法镜来自己照，净化自己。[04:08]
You will sap the life out of high status and certain goodness by increasingly distancing yourself from the remedies—the nectar of the well-spoken teachings.
【又令渐弃能治彼等，善妙宣说甘露正法，断增上生及决定胜。】
不但把那恶业增长，还有呢善业—嘿，能够对治这个恶业的是什么？善业。因为你一天到晚忙现在这种事情啊，所以自然而然无非都在贪瞋痴这种事情上面转。而所有的正法都对治我们的贪瞋痴，那个才是真正的“妙善”，这个“甘露”能够救我们，跳出生死的正确的办法。你为了这个忙现在啊，自然而然你把它丢得远远的，既然这个不做了，增上生跟决定胜都一刀两断。[05:12]
Then, death will overcome you and bad karma will lead you into a hot and unpleasant place among the strong and harsh sufferings of the miserable realms. What process could be worse than that?
【所有命根，遭死坏已，为诸恶业引导，令赴苦痛粗猛，炎烧非爱，诸恶趣处，何有 (p158) 过此暴恶之门。】
一旦我们的生命完了，生命完了、坏了以后，因为在生的时候，被这个常所蒙蔽—常颠倒所蒙蔽，所以造了种种恶业。既然造了恶业，就被恶业引导，到哪里去啊？唉！到那种苦痛而且粗猛的炎烧，这个都是不可爱的恶趣的地方，想想看，还有什么比这个更坏、更糟糕的！所以比这个，“这个”指什么？常颠倒所覆蔽啊！所以平常我们“常、乐、我、净”，这个四颠倒当中第一个，常颠倒就这个。[06:18]
前面已经告诉我们，记住！这个常颠倒不作意对治是没有用的，所以不是听懂就算。但是这里要注意哦！你必须听懂了，然后了解了去一步一步去做，也不是说今天听懂了马上做到了。如果你认为听懂了，觉得做不到而着急，这个是不需要的，不需要的。你现在应该听懂了怎么去做，然后照着去做，这个才是正规的次第，正规的次第。你只要真的去做的话，自然有效。[06:51]
现在我们有一些人啊，根本不好好地听；有一些人听是听懂了，觉得做不到而心里一直烦恼。烦恼结果还是浪费时间，还是没有用！而是要听懂了，那个时候就要照着去摸索。所以的的确确，自己一定要认真地修习。欸，他讲的是什么，然后呢我如何去修行， (p159) 是听完了以后，休息几分钟，马上自己找刚才讲的弄清楚，还要找参考资料。自己太多的事情要去学、要去努力，一点的闲功夫都没有啊！假定得不到这个善巧的话，你自然而然毛病都来了，听过了，书一丢，那是虽然听懂啊，没有做。还有一种呢，想做了又觉得：唉呀，讲的道理我做不到啊！然后又苦苦恼恼停在这里，还是没有用！这个次第还是要弄得很清楚喔，弄得很清楚！[07:50]
那么另外一种呢，他听是听懂了，然后他去修的时候，听懂了然后跑得去他自己念他的佛、拜他的佛。这个就变得，欸，前面告诉我们的两极：他拿一张地图告诉你，现在啊你去的时候要怎么走法；地图弄懂了以后，真的走的时候，地图丢掉了朝那边跑。地图告诉你向东走，他走的时候向西走，这个也不大相应。这个每一个地方我们一定要弄清楚、弄明白。但并不是叫我们不要拜佛、不要念佛哦，他后面告诉我们清清楚楚，你怎么样拜、怎么样念，那么跟你所学的东西相应。这个拜跟念是绝端重要的，但它也一定的配合的方法，这里是先顺便一提。下面引那个论：[08:40]
The 《Four Hundred Stanzas》: What could be more dangerous than to sleep as though at ease while subject to the Lord of Death, ruler of the three worlds, himself without a master?
【《四百论》亦云：“若有三世主，自死无教者，彼若安然睡，岂有暴于此。”】
引上面，论上面。这个“三世主”，实际上那个三世主啊，我们是作不了主的，这 (p160) 个是阎罗王；实际上呢，我们真正没办法作主的。三世是什么？过去、现在、未来。换句话说我们一直在这个里边流转，流转啊，没有人告诉我们，我们自己也不晓得。对于这个实际上一直在流转当中，不了解、也不去学、也没人教，然后就轻轻松松、安安乐乐觉得满好。这个“睡”的话，不是我们的晚上昏头大睡的睡；白天张开眼睛在无明大梦当中的“睡”，这个我们要了解的。我们现在觉得这里是住得很舒服，这个在睡当中哦，无明大梦当中，这“岂有暴于此”啊，天下再没有比这个更恶劣的。他告诉我们目的是什么呢？就我们要了解这个是无常，这个三世，这个三世的流转啊，不是说前一世、到这一世、到后一世我们看见的啊！而是说我们前一刹那、现在一刹那、后面一刹那。真正说起来，根本没有什么前一刹那这件事情！你看看：当我们说话的时候，这个时间一直在过去，哪有一刹那停过！你看看。平常我们想到刹那、刹那的时候，总觉得好像短到有这么一点东西在，实际上有没有？没有，根本啊！这个就是我们真正颠倒的地方。[10:26]
所以我们真正的对治的，一定要把这个找出来。找出来以后，然后你发现：啊！原来你的生命之流就这样地一刻不停，是每过一秒钟、每过什么，就是每一刹那你的生命就损失一刹那！所以那个时候，你就拼命努力去修，这个是我们要认识的。如果你不认识这一点的话，那糟了！所以是最严重的修行第一步—对这件事情的认识与否。[10:57]
Also, Engaging in the Bodhisattva Deeds: I will have to depart, leaving everything. But, not knowing this, I committed various sins For the sake of friends and foes.
(p161) 【《入行论》亦云：“须弃一切走，我未如是知，为亲非亲故，作种种罪恶。”】
欸，死了以后怎么办呢？妙了，“弃一切走”，什么事情都丢掉。现在呢，我不知道！“为亲非亲故，作种种罪恶”，因为我们不了解什么都要丢掉了，所以忙这种不相干的事情，或者亲、或者非亲，忙这些事情，忙这些事情造恶。[11:24]
也许我们说：对呀，这个对我们亲的我们去忙，非亲的我们好像不忙。错了！我们对亲的固然忙，对非亲的我们更忙。非亲的忙些什么？瞋嘛！很简单。亲的忙些什么？贪嘛！然后呢非亲非非亲忙些什么？痴嘛！想想看，对不对？假定你真正了解的话—对你亲的是你不贪，对你非亲的是不瞋，对非亲非非亲的你不痴，那就对了嘛！这个才是我们真正要了解的。所以这个是不了解，以及不修习死，有这么大的过患。我们前面大幸而得到了暇满的人身，而了解的暇满人身的价值。所以没有趁这个机会修习的，为什么？不了解无常的特质，所以这是不了解无常特质的最大的大祸害。[12:36]
最后有一句话，特别强调再说一下：了解固然是绝不容易，真正要想派上用场的还要靠自己如法思惟，那是我们自己的事情。否则的话呢，前面得到这个无价之宝，还等于泡在水里—泡汤。我们一句话“泡汤”，就是浪费掉了。好重要哦！好重要啊！[13:04]
2. The benefits of cultivating mindfulness of death.
(p162) 【◎ 第二修习之胜利者。】
那么修习了以后有什么好处呢？[13:11]
When those who have a little understanding of the teaching conclude that they will die today or tomorrow, they see that friends and material possessions will not accompany them, and so they stop craving them. Naturally they then wish to take full advantage of their human birth through virtuous deeds such as giving gifts. Just so, if you create an authentic mindfulness of death,
【谓若真起随念死心，譬如决断今明定死，则于正法稍知之士，由见亲属及财物等不可共往，多能任运遮彼贪爱，由施等门乐取坚实。】
假定我们如法地修习，把这个死的念头提在心上了。哦，现在举一个比喻，因为……为什么要举比喻啊？实际上我们还没修啊，我们不知道，但是如果从这个比喻上面我们体会得到。譬如我们是决定说：明天一定死，或者今天一定死！那么在这种状态当中，你只要稍微了解佛法的情况的这种状态啊，你对于所有的这些亲属、财物，感觉得清清楚楚—死的时候绝不可能带去一丝一毫。那个时候对它们的一切的这个贪爱等等，你绝对不会生起，都遮止了。然后怎么办呢？“由施等门乐取坚实”，你赶快修行啊！换句话说。[14:23]
现在我们所以放不下的原因就是这个。唉呀，这个也放不下、那个也放不下，这个也重要、那个也重要。你一旦想到：唉呀，今天晚上要死了，没有一样东西放不下，叫你不舍都来不及，因为摆在这个地方，你到那儿没有用啊！然后你舍掉了以后，你真正的带到下世去啦！就是这样。这个是我们人人可以体会得到的。换句话说，也就是人人有这个能 (p163) 力，不是没有啊！可怜、可惜的是没有善巧利用啊！不但没有善巧利用，还用了这个害自己。这个是佛法真正可贵的地方。佛法绝对不会要我们做，做不到的事情，佛法只是告诉你，你做错的事情把它改过来，这个是真正重要的，我们要了解到。所以佛法是一个最完整的教育，而不是一个空谈，不是一个空头的理论哪！[15:22]
you will see that all toiling for worldly things such as goods, respect, and fame is as fruitless as winnowing chaff, and is a source of deception. Then you will turn away from wrongdoing.
【如是若见为求利敬及名称等世间法故，一切劬劳皆如扇扬诸空谷壳，全无心实，是欺诳处，便能遮止诸罪恶行。】
喏！这样，经过了这个修习以后，晓得世间不管是恭敬也好、名称也好、利养也好，所有眼前世间的一切就像什么？像“空谷壳”。我们收了那个稻谷以后，然后呢就磨了以后，要经过那个风吹一吹，那个米存下来了，那个壳吹走了，这个壳是没用的。我们现在那个世间的那些东西啊，就像那个壳一样，一点用场都没有，它并没有真实的内涵，所以“全无心实”。不但没有心实而且是“欺诳处”，真正害都害在这个上头。你了解了这个，“便能遮止诸罪恶行”，种种的罪恶行都挡住了，就这么简单，就这么好！[16:39]
With constant and respectful effort you will accumulate good karma by doing such virtuous deeds as going for refuge and maintaining ethical discipline. You will thereby bring lasting significance to things, like the body, that would not have had such significance.
【由其恒常殷重精进，修集皈依及净戒等诸微妙业，遂于无坚身等诸事取胜坚实。】
那么因为你修习了，这个修习的时候，看喔！“恒常、殷重、精进”—时间上面 (p164) 哪，不要让它断，时间上面不要让它断，这个叫恒常；修的时候呢，很认真、很努力，这样的精进，这样才是真正精进。那么这个修什么？“修集皈依净戒诸微妙业”，这个真正微妙的，这个不是欺诳的、不是坏的。于是在这种状态之下，虽然我们这个身是空的、是假的、不坚实的，却是利用这个不坚实的身体啊，能够修习而得到各式各样坚固、殊胜的实在的果报。由于你有了这样的善巧利用的话，[17:54]
You will ascend to a sublime state and will lead others there as well. What could be more meaningful?
【由是自能升胜妙位，亦能于此导诸众生，更有何事义大于此。】
对你自己来说，能够真正地升进胜妙之位，这个自利；同样地也能够以这个引导、接引别人啊，所以不管自利、利他都在于此，都在于此。还有什么事情比这个更好的、更有利益的事情！所以与其我们现在忙这些不相干的事情哪，唉，真正重要的修习这一个，这一个。所以不要说普通一般的念佛，他常常说把“死”字贴在额骨头上；就是密乘说起来最高的，他一开头念的是一定念这个东西。不幸的是我们现在总觉得，唉呀，这个密教这个大法很好啊，把这前面的基础的东西都不要了。唉，起码的都修不成功，还修密教吗？真正的很可笑的事情！然后修的话，这个道理也不懂，你怎么修呢？这我们应该了解的。[19:13]
p. 76
For this reason, the scriptures use many examples to praise the mindfulness of death. The 《Great Final Nirvāna Sūtra》 says: Among all reapings, the autumn harvest is supreme. Among all tracks, the track of the elephant is supreme. Among allideas, the idea of impermanence and death is supreme because with it you eliminate all the attachment, ignorance, and pride of the three realms.
【是故经以多喻赞美，《大般涅槃经》云：“一切耕种之中，秋实第一，一切迹中，象迹 (p165) 第一，一切想中，无常死想是为第一，由是诸想能除三界一切贪欲无明我慢。”】
所以在经上面，各式各样的经上面，以种种的比喻赞叹说明这个“无常”这个修法的殊胜、美妙的好处。那么现在特别引这个《大涅槃经》，这个有它的道理呀！佛最开始就策励我们、告诉我们说：“无常盛火，应速除灭”，到最后佛走的时候，谆谆教诫，还是说这个话啊，可想而知这个是何等重要啊！他怎么讲呀？说：“一切耕种秋实第一”，所有的种作最好的什么？秋天收实嘛，当然。“一切迹中，象第一”，所有的我们走的这个印子，象的脚最大。那么在我们平常的念头、思想当中，什么啊？“死想”最重要。我们恰恰相反，一天到晚想着“常”。唉呀，这个我们人生难有百年，可是总是想的万年之计、千秋万年。那么现在佛法告诉我们无常，想着、一直想，为什么呀？由于这个想着这个死啊，三界当中的一切的“贪、无明、我慢”，统统消除掉了。不要说人世当中，欸，就是生到天上，八万四千大劫还要下来，对它是一无所望、一无所贪哪！你能够把这个拿掉了，修行一定可办！[21:13]
Similarly, it is praised for being the hammer that instantly destroys all afflictions and wrongdoing, for being the gateway into the instantaneous achievement of all virtue and goodness, and so on.
【如是又以是能顿摧一切烦恼恶行大椎，是能转趣顿办一切胜妙大门，如是等喻而为赞美。】
(p166) 所以像这样，它不但是前面所说的，说我们所有这个烦恼、恶行，“烦恼”是代表惑，“恶行”代表业；不管是惑、业也好，真正流转生死当中，都是这个东西！你要想对治这东西，很难、很难。但是你一念到这个死的话，嘿！马上把它摧破，叫“顿摧”啊，像一个大铁锤一样，你别的东西不行，一个大铁锤“叭！”一下下去的话，马上粉碎，这千真万确的。你们任何一个人，任何一个时候，你一想到说：“唉呀，马上要死了！”什么事情都挡不住你，什么烦恼都丢掉了，这千真万确。现在我们就欠的，就欠完整的理论跟如实地思惟、修习。[22:26]
能够烦恼消除掉了，转过来，嘿嘿！妙了，能“转趣顿办一切胜妙大门”。办所有的好事情，殊胜的、微妙的、大法的这个门啊，就在这个上面。而且“顿办”—你想到死，喔唷，你等不及了，马上就去做。别的事情还拖拖拉拉的，别的事情这个也不行，那个也不行；明天也不行，后天也不行！你办是要办的，总不晓得要拖到哪一天去。你想到这个地方的话，啊，等到下一秒钟都来不及，它有这么大的好处啊！所以经上面这么告诉我们，“如是等喻而为赞美”。那么大乘—《大涅槃经》，下面《集法句》，那是根本教典，也我们看一下。[23:17]
The 《Collection of Indicative Verses》: Understanding that the body is like a clay vessel and Similarly, that phenomena are like mirages, Here you destroy the demons' poisonous flower-tipped weapons And pass beyond the sight of the Lord of Death.
【《集法句》中亦云：“应达此身如瓦器，如是知法等阳焰，魔花刃剑于此折，能趣 (p167) 死王无见位。”】
我们应该了达这个身体像“瓦器”，瓦器啊就是一碰就破的。那么我们现在所对的这个目前的一切，万事万法这个法，我们真正有智慧的人应该了解是“阳焰”—空的。阳焰就是夏天太阳热的时候，你在马路上老远看去像水一样，实际上你跑过去是空的，你看看好像是有的，实际上是没有的。你能够了解了这一点的话，不管世间的利养也好，什么也好，都没有办法引诱你。所以“魔花”—这是利诱，“刀剑”—这个是威逼，不管是利诱，不管是威逼，到那时候一点用不上。所以贪没有了、瞋没有了；你知道得清清楚楚，痴没有了。贪、瞋、痴没有了，你到哪里去？当然那个时候阎罗王啊，就找不到你了。你能够这样的话，是“能趣死王”，阎罗王找不到你的地方，这个是我们现在应该努力的。[24:34]
请翻到《菩提道次第广论》七十六页，那么昨天我们已经讲过，假定我们了解了我们这个暇满人身难得，而这无常又这么迅速。这个所谓无常的迅速啊，真正的意思是，我们没有一个人保险什么时候该走。假定我们了解了这一点，我们就会知道我们身体啊，这么虚假，这个所谓“瓦器”—那还是有形的，说这个东西说破就破，一碰就破；第二个说它“阳焰”的话，看起来好像有，实际上根本没有的，那我们要了解。一个是指它容易碎 (p168) 破，一个是说明本来就是虚假的，千万不要认真，不要把它看得那么可靠。你能够对这个事情有这样的认识的话，那么世间的很多东西就不会再障碍你。不管是好的、坏的，所以“利不能诱、威不能逼”，在这种情况之下，你就有机会跳出这个生死的大苦，所以那时候死王—阎罗王找不到你。继续下去：[26:42]
Also: By seeing aging, the suffering of sickness, and dead bodies from which the mind is gone, the resolute abandon this prisonlike home, While ordinary worldlings can never eliminate attachment.
【又云：“如见衰老及病苦，并见心离而死亡，勇士能断如牢家，世庸岂能远离欲。”】
我们就看见，我们身体—有了这个以后，最后一定结局是这样的，衰老、病苦种种。最后这个寿命一到，两脚一伸，完了！见到了这一点以后，认识了这一点，晓得唯一的方法，趁它还有一口气的时候努力，这个才是真正的勇士、勇士。现在我们跟人之间稍微一点点东西啊，就觉得跟人家，要大家起诤论，然后呢往往自觉得谁都不怕。这个这种人其实真的说起来，不是真正的勇士；真正的勇士所见到的，所要断除的，不是这些东西。真正的勇士是克服的是自己的烦恼，真正的勇士了解这个事相真正的虚假，然后呢，对外面不管它什么情况之下不为所动，这个才真的勇士。[28:28]
现在我们看见外面一点东西，唉呀，就跟人家瞪大了眼睛，吵得个你死我活。这种 (p169) 人饭桶，都是饭桶！这个烦恼境界上面根本识不透、忍不住，就这样，然竟为它牵着鼻子走都不知道，那是一无用场。畜生也是这样的，畜生你跑过去，那个狗，“叭啦、叭啦”来咬你了；那我们也是如此嘛，他引了你不高兴了，你也跟他吵吵闹闹，你不是跟畜生一样吗？真正的大丈夫都是这个样，这是我们要真正认识的，这种人真的称他勇士。如果我们自以为你很行的话，应该了解你行在哪里。自己烦恼一点点，小小的烦恼被它转过来，自己还觉得很了不起。啊！那种人真可怜。所以我们自命为勇士的，应该在这个上面把握得住！能够呢把世间上面的这种杂染的事情一刀两断，这个才真的是牢狱—“能断如牢家”。其他的世间的人—庸浊凡夫，这种人不可能，不能离开，离开什么？欲，欲！这就是这个我们应该了解的。[29:53]
In brief, the only time to accomplish the aims of beings is now, when you have attained a special life of leisure and opportunity. The majority of us remain in the miserable realms;
【总之能修士夫义时，唯是得此殊胜暇身期中，我等多是久住恶趣，设有少时暂来善趣，】
37B Commentary
ENGLISH LR V.1 P.145 (COMMENTARY V6. CH9 P18) [00:12]
If you were to die now, regardless if people were to look upon you as a president or say that you are a villain, you will turn a deaf ear to it. There is no such thing as greed, no such thing as hostility. This is the reason.
As if swept away by the current of a river, you will be immersed in strong hostility towards what prevented you, or what you fear might prevent you, from having these objects of attachment; in delusion that is ignorant of their faults; and, as consequence of these two, in afflictions such as pride and jealousy, as well as strong secondary afflictions.
Due to the fame and respect as aforesaid, although the greed, hostility and ignorance are poisons, there are other forms of stronger afflictions and byafflictions, all of them will come along. What will it be like? As if like a waterfall – great in volume and violent. Wow, coming in this manner. We have no means, absolutely no means of handling. [00:45]
As a result of this, you will do more nonvirtuous actions each day such as the ten misdeeds of body, speech, and mind, the five deeds of immediate retribution, other misdeeds approaching these in gravity, and the repudiation of the excellent teaching, all of which have the full power to induce strong suffering in places such as the miserable realms.
Due to this relationship, each day of ours, this “each day” is a moment by moment, a moment that amasses every second, time and day, year and month, even a long eon and the span of infinite rebirths, all are on this. As we are enshrounded by the error “conceiving the impermanent to be permanent” giving rise to afflictions and creating karma, thereby increasing our non-virtuous karma in the cyclic existence, in the three realms. This force is very powerful and strong. This force leads us to the miserable realms with endless sufferings. Currently, before we take rebirth, what are the causes that we planted? They are the ten nonvirtuous karma of the body, speech and mind. Using a different way to categorise, it means “five deeds of immediate retribution and other misdeeds approaching these in gravity”, or immediate retribution or close to the five deeds of immediate retribution. [01:50]
We have created countless non-virtuous karma and amongst all, the worst would be the repudiation of excellent teaching. The sin of repudiating excellent teaching is the most appalling. This is why the Mahayana teachings said that the Bodhisattvas are able to save us from the fivefold relentless retributions, but the retribution from repudiation of excellent teaching cannot be salvaged. Although it is unlikely many dharma practitioners will commit the fivefold relentless sins. However, as for repudiation of teaching, the fine violations are extremely difficult to avoid. Now that we have learnt a little, we became very stubborn. We feel that we are right and easily slander others. This fault is very easily committed and very terrifying. Therefore, everyone is strongly encouraged to read up more on the great scriptures and commentaries. [02:43]
This is why it was stated clearly in the Lotus Sutra: When Buddha was born, he used various ways to guide sentient beings. Be it that the person recites the name of the Buddha or made a bow to the Buddha’s statue, he is capable of attaining Buddhahood. Therefore, Buddha used many avenues to attract and guide him. Of course the same goes for the great teachings. If you repudiate the teachings, does it mean that the Buddha is inferior to you?
Ten Cakras of Ksitigarba, Mahayana Great Collection Sutra 《 地 藏 十 轮 经 》 also stated very clearly that the Buddha used different methods to guide different types of sentient beings and for every teaching that Buddha gave, while accumulating the collections of merits, it was by giving his life, eyes, brains and marrows. Consequently, after receiving them, as he was giving his teaching, you simply went over and said: this is not according to the teachings, that is not according to the teachings. This is equivalent to you throwing a priceless treasure into the furnace! We tend to have this fault. Are you able to pay a price for it? Ah, putting compensation aside, this thing, this thing about Dharma, the moment you slander it, it is extremely terrifying. That is why it is vital to know that we are ignorant. This first point is very important. Also, never to look at the faults of others, it is only correct to look at your own faults. If you look at other’s misdeeds, then you are wrong. It is here that we need to use the Dharma mirror to reflect on ourselves and purify ourselves.[04:08]
You will sap the life out of high status and certain goodness by increasingly distancing yourself from the remedies—the nectar of the well-spoken teachings.
Not only increasing non-virtuous karma, what about virtuous karma? What is the solution to non-virtuous karma? Virtuous karma. Just because you are busy from dusk to dawn with such things, very naturally you’re immersed in affairs related to greed, hostility and ignorance. All Dharma is targeted at our greed, hostility and ignorance, this is the genuine “well spoken”, this “nectar” is the correct method that is able to save us, to jump out of this cycle of rebirth. As we are occupied with our current things, very naturally we will cast this aside. And since we do not practice this, high status and certain goodness wi ll be cut off. [05:12]
Then, death will overcome you and bad karma will lead you into a hot and unpleasant place among the strong and harsh sufferings of the miserable realms. What process could be worse than that?
Once our life is over, life is over and ended. Because of the fact that we are blinded by the concept of permanence when we were alive, we created much non-virtuous karma. Since we have created nonvirtuous karma, where will we be led by such karma? To places of pain, suffering, coarse burning that we do not like. Think about it, is there any other place worse off than this? Therefore compared to this, what “this” refers to – blinded and misguided by the error of conceiving the impermanence to be permanence. This is why the first of the four errors of “permanence, happiness, self and pure” is this permanence, the error of permanence. [06:18]
As we have mentioned before, remember! This error of conceiving the impermanence to be permanence without bringing the remedy to mind is useless. This cannot be corrected by simply listening. Pay close attention! You must listen, understand and do it step by step. Not saying that you listen today and be able to do it immediately. If you think that you’ve comprehended but anxious that you are not able to do it, this is not necessary. You should comprehend what to do and follow accordingly. This is the correct sequence. It will only be effective if you truly practice it. [06:51]
We have some people who simply do not make effort to listen properly. Some listened and understood, felt that it cannot be achieved and became troubled. In the end time, it is still wasted, not fruitful at all. Instead, you should truly comprehend and explore accordingly. The true fact is, you need to practice seriously. What is he talking about? How do I go about practicing? It should be after listening, rest a few minutes, immediately sort out what was said earlier and find reference materials. There are too much things to learn and strive, no time for idling at all! If you are not able to do in this aspect, naturally all your faults will surface, as after listening, the book is cast aside. Although you have listened and understood but there is no cultivation. Another type of person would be one who wants to practice but feels that it is not achievable. Thereafter, feeling all miserable and then paused here, this is also useless! The sequence must be made very clear, must be very clear. [07:50]
As for another type, he has indeed listened and understood and when he is about to practice, even though he heard and understood the teachings, he engages in his own way of reciting the Buddha’s name and postrate to Buddha.This becomes what was mentioned previously, the 2 extreme ends of the continuum. He took a map and tells you the route to take and after the map is being understood, when it comes to actual walking, the map is being thrown away and instead ran in another direction. The map says to travel towards the east, but when he walks, he travels towards the west, this is also not aligned. Every aspect needs to be clear and understood. It doesn’t mean that we do not do prostration or recite the Buddha’s name. In the later part, he will explain very clearly on how to go about doing prostration and recitation so that it is aligned with what you have learnt. This prostration and recitation are of utmost importance, but they have complementing methods. We will just briefly touch on this at this juncture. Below is another quote from a commentary: [08:40]
The 《Four Hundred Stanzas》: What could be more dangerous than to sleep as though at ease while subject to the Lord of Death, ruler of the three worlds, himself without a master?
Quoting from the above commentary, this “Ruler of the three worlds”, in actual fact, we have no control over this Ruler of the three world who is Yama. What are three worlds? The past, present and future. In other words, we are going around within these three worlds, whirling round. We will not realise if no one tells us. With regard to this fact of cyclic existence, we do not understand, never learn anything about it and no one to teach us. Therefore, we felt that everything was relaxed and peaceful. This “sleep” does not refer to the sleep that we experience at night, rather it refers to dreaming with ignorance under the broad daylight, we need to understand this. Now we feel that it is actually quite comfortable, this is delusion, delusion influenced by ignorance. “What could be more dangerous”, nothing in this world can be worse than this. What is the purpose of telling us all these? It is to let us understand impermanence. This three worlds, cyclic existence within three worlds, is not something that we can see in our past, present and future lives. It refers to the previous instance, current and next instance. In fact, there is no such thing as previous instance! You see, as we are talking, time is slipping by, since when did it stop! You see, although we think about instance by instance, we felt that very short moments exist, in actual fact is there? No, it is basics! This is where we are so misguided. [10:26]
Therefore we need to find the real issue we need to act upon. After finding, you will realise that your stream of life never once stopped. Every second, every what, every instance, your life is diminishing every instance! Thus you will make your best effort to practice, this is something we should recognise. If you do not recognise this, it is going to be terrible! This is why the most serious step in practicing is to see if you are able to recognise this. [10:57]
Also, Engaging in the Bodhisattva Deeds: I will have to depart, leaving everything. But, not knowing this, I committed various sins For the sake of friends and foes.
What happens after death? Splendid, “leaving everything”, discarding everything. Now I do not know! “I committed various sins. For the sake of friends and foes”. Because we do not understand that everything will be discarded, end up getting preoccupied with all the unrelated matters, whether friends or foes. Busy with all these, busy with all these and commit sins for them. [11:24]
Maybe we will say: True, we are preoccupied with friends but not with foes. Wrong! Though we are preoccupied with friends, we are more preoccupied with foes. What are we preoccupied with foes about? Hostility! Very simple. As for friends, what are we preoccupied with? Attachment! As for those who are neither friends nor foes? Ignorance! Think about it, is it correct? Assuming that you really understand, towards our friends, there will be no attachment, towards foes, there will be no hostility and no ignorance towards those who are neither friends nor foes. Then that is correct! This is what we really need to understand. Thus, due to our lack of understanding, not cultivating mindfulness of death produce such great faults. We are fortunate to obtain this life of leisure and opportunity and also understand its value. So why are we not seizing the opportunity to practice? We do not understand the characteristics of impermanence. Thus, not understanding the characteristics of impermanence is the greatest disaster. [12:36]
Lastly, there is a particular phrase that needs to be emphasized. Though understanding is not easy, to really put into good use still requires contemplation according to the teachings. This is our own business, otherwise it will be as if wasting away the priceless treasure that we have gotten. Very important! Very important! [13:04]
2. The benefits of cultivating mindfulness of death.
So what are the benefits of practicing? [13:11]
When those who have a little understanding of the teaching conclude that they will die today or tomorrow, they see that friends and material possessions will not accompany them, and so they stop craving them. Naturally they then wish to take full advantage of their human birth through virtuous deeds such as giving gifts.
Assuming that we practice according to the teachings and bear the thought of death in mind. To cite an example, because… why do we need to have an example? Actually, we have not started practicing yet, we do not know. However, we will be able to understand from this example. Take for example, if it is certain that we will die tomorrow, or that we will definitely die today. Under this situation, all you need is a little understanding of the circumstances of the Dharma [in such a situation]. With regards to your relatives and possessions, you’ll clearly know for sure that upon death, none of them can be brought along. At that point, the feeling of craving etc towards them will not arise, all will be prevented. What will we do after that? 【Naturally they then wish to take full advantage of their human birth through virtuous deeds such as giving gifts】 You will immediately practice! In another words. [14:23]
Now, the reason why we are not able to let go, is this. Ai-yah, cannot let go of this, cannot let go of that, this is important, that is also important. But the moment you think, “Tonight (I’m) going to die.”, you will be able to let go of everything. Even when told not to give it up, you will not be able to do it. Because all of these things here (this life) will eventually be useless and not able to use there (next life)! Then after you really give it up, you truly bring this (the concept of letting go) to your next life! It is like this. This is something that everyone can understand through experience. In another words, it means that everyone has this ability, not that they don’t! It is a pity and unfortunate that it isn’t put into appropriate good use! Not only it is not put into proper use, it is used to harm oneself. This is where the Dharma is truly valuable. The Dharma will never make us do things that is beyond achievement. The Dharma let you know how to correct the things that you have done wrongly. This is really important. We need to understand this. Therefore, Dharma is a complete set of education and not merely words, not a baseless theory. [15:22]
Just so, if you create an authentic mindfulness of death, you will see that all toiling for worldly things such as goods, respect, and fame is as fruitless as winnowing chaff, and is a source of deception. Then you will turn away from wrongdoing.
In this manner, after this practice, you will realize that in this world, be it respect, fame or goods, all worldly things in front of us now are like what? They are just like winnowing chaffs. After harvesting the rice crops, through winnowing, the rice grains are left behind and the chaffs are being blown away. These chaffs are useless. Now everything in our mundane world are just like those chaffs, simply useless. They have no true meaning, thus “fruitless”. Not only that, they are a “source of deception”, where all harm originates. Only upon understanding, then you will be able to “turn away from wrongdoing”. All sins will be blocked, it is this simple, this great! [16:39]
With constant and respectful effort you will accumulate good karma by doing such virtuous deeds as going for refuge and maintaining ethical discipline. You will thereby bring lasting significance to things, like the body, that would not have had such significance.
Because you have practiced, and when practicing, look!
“constant and respectful effort”. In terms of time, do not allow it to break, in terms of time do not let it break, this is called “constant”: During practice, be very serious, put in great effort. With such perseverance, this is then true joyous perseverance. So what are we practicing? “accumulate good karma by doing such virtuous deeds as going for refuge and maintaining ethical discipline”. This is truly virtuous, this is not deceptive and not bad. Therefore under such a situation, although our body is empty, unreal and is lack of any significance, we have made use of this body that have no significance to practice and achieve various lasting, excellent and genuine karmic fruits. Because you made such tactful use, [17:54]
You will ascend to a sublime state and will lead others there as well. What could be more meaningful?
For yourself, you will be able to ascend to a sublime state, this is benefitting self. Similarly, this method can be used to guide others. So regardless of benefiting self or others, it all depends on this, all depends on this. There is nothing better and more beneficial than this! We are now all preoccupied with things that are not related to this while the real important thing is this, is this. Therefore do not say basic recitation. He always say to place the word “death” on the forehead. To the Mantra vehicle, this is the highest. From the beginning, he will cultivate Mindfulness of Death. Unfortunately, we always feel that the great teachings of Mantra vehicle is very good and abandon all the earlier foundations. If we cannot even cultivate the fundamentals, can we still cultivate the teachings of the Mantra vehicle? This is really hilarious! You do not even understand this when you cultivate, how will you cultivate? This is something we ought to understand. [19:13]
For this reason, the scriptures use many examples to praise the mindfulness of death. The 《Great Final Nirvāna Sūtra》 says: Among all reapings, the autumn harvest is supreme. Among all tracks, the track of the elephant is supreme. Among allideas, the idea of impermanence and death is supreme because with it you eliminate all the attachment, ignorance, and pride of the three realms.
Therefore, based on scriptures, various kinds of scriptures praise and use many metaphors to describe the auspiciousness and wonderful benefits of “impermanence”. Over here, the “Great Final Nirvana Sutra” was quoted, there is a reason behind this! From the start, Buddha had already encouraged, and told us that “the blazing flames of impermanence ought to be promptly extinguished”. Up till the point when Buddha was about to leave, he continually instructed on this same teaching. From here we can see the importance of this teaching! What did he say? “Among all reapings, the autumn harvest is supreme”. Of all the cultivation which is the best? Of course it is during autumn, as it is the harvesting period. “Among all tracks, the track of elephant is supreme”. Of all foot prints, that of the elephant is the largest. So, among our common ideas and thoughts, what (is most important)? “The contemplation of impermanence and death” is the most important. During the course of our usual thinking, what is it? “Thoughts of death” is the most important. However, we are the exact opposite, we spend the entire day thinking about permanence. Ah, this human life that we have hardly reaches a hundred, but we plan for ten thousand years, thousands of years. Now that Dharma is telling us about impermanence, think about it, keep thinking about it, why? With the thoughts of death, all the “attachment, ignorance and pride of the three realms” will be eliminated. Not only in the human realm, even as deities, after eighty-four thousand great kalpas, you still have to come down. There’s nothing to look forward to, nothing to desire. If you can remove this, your practice will be successful! [21:13]
Similarly, it is praised for being the hammer that instantly destroys all afflictions and wrongdoing, for being the gateway into the instantaneous achievement of all virtue and goodness, and so on.
So like this, not only what was mentioned earlier, all our afflictions and wrongdoings. “Afflictions” represents faults, and wrongdoings represents karma. Regardless of faults or karma, these are the causes for us to be in cyclic existence! You want to counter this, very difficult, very difficult. However, if you are mindful of death, hey, then you will destroy this immediately, it is “instantly destroyed”, just like a big hammer. Other things will not work, but this big hammer will crush everything to bits and pieces in a single strike, this is absolutely true. Anyone at any time, the moment you think of, “I’m going to die immediately!” You are unstoppable by anything, you will throw out all afflictions, this is absolutely true. What we are lacking now are the complete theory, together with contemplation and practice that is in accordance to the teachings. [22:26]
If we are able to eliminate our afflictions, then splendid! We will turn to the “gateway into the instantaneous achievement of all virtue and goodness, and so on”. We will be able to achieve all virtue and goodness. It is “instantaneous achievement”. The moment you think about death, no time, and you will do it immediately. Procrastinate over other things, for other things, this will not work, that will not do, neither tomorrow, nor the day after tomorrow. Eventually you will do it, just that you are not sure how long you’ll procrastinate it. But once you think of this, you cannot even wait for the next second, it has such benefits! Therefore the sutra says “it is praised for”, that is root instructions, let us take a look. [23:17]
The 《Collection of Indicative Verses》: Understanding that the body is like a clay vessel and Similarly, that phenomena are like mirages, Here you destroy the demons' poisonous flower-tipped weapons And pass beyond the sight of the Lord of Death.
We ought to understand that this body is just like a “clay vessel” and clay vessel is something that is very fragile, just one touch and it could break. With regards to the phenomena that we are facing now, the phenomena of everything that is taking place. Those with real wisdom will understand that they are just like mirage – emptiness. During the summer period when the sun is hot, and when you look far on a stretch of road, you’ll noticed something like water (puddle). But when you run over to look at it, there is actually nothing there. It seems to be there but in reality, it is not. If you can understand this, be it the goods in this world or whatever, there’s nothing that can entice you. Therefore, “demon’s poisonous flower-tipped weapons”, this is a form of temptation, “weapons” is a form of threat. Thus regardless of temptation or threat, it has no effect at all. There is no more greed, no more hostility. You know very clearly, ignorance is also gone. Since there is no more greed, hostility and ignorance, where do you go? When that happens, the Lord of Death cannot find you anymore. If you can achieve this, is “pass beyond the sight of the Lord of Death”. A place where Load of Death cannot locate us, this is what we should be gearing towards. [24:34]
Please turn to page 147 of “The Great Treatise on the Stages of the Path to Enlightenment”. If we understand that our human life of leisure and opportunity is hard to come by, and that impermanence is speeding by us. The term of speeding impermanence, the real meaning is that, no one can assure when we will pass on. If we can understand this, then we will realize that this body of ours, is so unreal. The term “clay vessel”, this is still something with form, very fragile and very easily broken. Secondly, it is like the “mirage”, it seems to be there, but in actual fact, it is not, this we need to understand. One states that it is fragile, another states that it is actually delusional, do not see it as something factual (real), do not see it as something dependable. If you can recognize in this manner, then there will be many things in this world that cannot obstruct you. Be it good or bad, thus “the goods will not be able to entice and the powerful will not be able to threaten”. Under such circumstances, you will have the opportunity to jump out of the sufferings of rebirths. During then, the Lord of Death will not be able to seek you. Continue.. [26:42]
Also: By seeing aging, the suffering of sickness, and dead bodies from which the mind is gone, the resolute abandon this prisonlike home, While ordinary worldlings can never eliminate attachment.
We will see that our body — the moment we have this body, the ending will be aging, sickness and various suffering. Once this lifetime is up, both our legs straighten, and finished! Upon seeing and understanding this point, we will know that the only solution is to practice diligently while we are still alive, this is the true warrior, warrior. Currently, the moment we have a little something with another person, we will feel like going into an argument and feels fearless against anyone. Such person in fact is not a true warrior. What the true warrior sees and wants to eliminate is not this. A true warrior wants to conquer his own afflictions. A true warrior upon understanding the true phenomena, will be unmoved, regardless of the happenings, this is a true warrior. [28:28]
Currently, the moment when we see something going on, aiya, we will stare hard at others and get involved in a major confrontation. (Thinking) All these people are ignorant, fools, a bunch of ignorant fools! In the face of afflictions, we totally cannot identify (the afflictions) and endure. In this manner, we are being led by the nose because of it and still unaware, totally useless. Animals are just the same, when you go towards the animal, the dog will just dash towards and start to bite you. Aren’t we just the same? He angered you and you in turn made a commotion, aren’t you just like an animal? “Real man” are all like that, this is what we really need to recognize, such people are termed as warriors. If you think that you are capable, you should know in which area you are capable. Small little afflictions, being affected by little afflictions and still very proud of yourself. Such people are really pitiful. For those who think that they are warriors, you need to grab hold of this! For those who think that they are warriors, you need to grab hold of this! Those who are able to eliminate the worldly defilements, this is the real prison – “abandon this prison-like home”. The others in the world – “ordinary worldlings”, these people cannot, they cannot abandon, abandon what? Attachments, attachments! This is what we ought to understand. [29:53]
In brief, the only time to accomplish the aims of beings is now, when you have attained a special life of leisure and opportunity. The majority of us remain in the miserable realms;