菩提道次第广论手抄稿:旧版第三十八卷A面
P. 76 (5)（手抄稿 第五册 p173）[00:05]
a few come to the happy realms, but the majority of these are in situations that lack leisure.
【设有少时暂来善趣，亦多生于无暇之处。】
总结起来，我们真正能够修行，跳出这个生死苦海，整个的三界之内，只有一个机会—得到人身，而且得到的殊胜的暇满人身，殊胜的暇满人身。就是像我们现在，我们虽然没有圆满的，但是还有随顺可以修习。而实际上，我们目前的状态是要了解一个，下面这个话就是鼓励我们，我们都是“久住恶趣”，经常一切有情在三界轮回当中，长时期都在恶道当中，都在恶道当中。那么偶然有的时候来，来一下，虽然来了是得到的人身，结果还是没办法修学佛法：或者是世智聪辩，或者生于边地，或者盲聋喑哑。那么我们目前有形的这种都已经脱离了，不是边地，也信得过佛法，然后五根具足。啊！好好地宝贝， (p174) 好好地要保重自己啊！这一点有一个主要的方法：多观察、多思惟，不要轻轻易易地把这个生命就这么浪费掉了。下面说：[02:22]
Therefore, you do not get a chance to practice the teachings in these situations. Even when you have gained the circumstances allowing for practice, the reason that you do not practice the teachings properly is the thought, "I will not die yet." Therefore, the thought that you will not die is the source of all deterioration,
【其中难获修法之时，纵得一次堪修之身，然未如理修正法者，是由遇此且不死心，故心执取不死方面，是为一切衰损之门。】
那么在这样难得的机会当中，我们遇到了，遇到了以后还没有如理修行，为什么？喏，就是被这个不死的心遮盖住，被这个不死的心遮盖住。关于这一点要说明一下，这个不死的心不是我们想，欸，我死不死啊！不是，不是说透过你想了死不死，觉得不死。它无始以来的习气，这个习气本身任运地，就自然而然地让你在这个业习当中流转。你总想着还要忙这个、还要忙那个、还要忙那个，为眼前很多的事情转；这个也少不了、那个也少不了，这个是它最重要的。因为你忙这个眼前的事情，所以你一天到晚自己也不会想到修行，这个是“一切衰损之门”，一切衰损之门。[03:54]
所以我自己又想起一件事情来，当年我刚出家的时候，跟在我这善知识身边，妙极了！三年当中，没有一个应酬的，就是没有一个应酬的。我现在发现美不可言！这个应酬你不能沾，一沾沾上了以后，那不晓得牵牵连连牵到什么时候！他来看了你一次，你就得(p175) 去回拜。我现在发现最好的办法—他来看你，看完就算完了，就这个样；他送给你的东西，送完就算完了。你回拜等到什么时候去回拜？你发了大菩提心，证了胜义菩提心，然后你去回拜正好！密教还要晚，等到你成了佛，然后你去回拜，都积到那个时候。你有了这个能力去回拜他，人家都因为你的回拜而成功了。而眼前我们这个时候一回拜，啊！那大家永远缠在这个里头。[05:05]
不是说我这个一定好，相反的，我这个是一个非常坏的坏办法。这个什么话呢？这是因为我自己晓得我是一个末法众生，最差的人，自己实在没有条件，那唯一的办法—关起门来。可是人家有好心的人，他要来看你，他要来拜访你，是，有特别必要的事情，应该做，否则的话，到此为止。他说不定拜访了一趟，拜访了两趟，第三趟也不来访了。但是他最多说：这个人不通人情！不通人情有什么关系？我本来就是一个很差的人，不通人情，那我要学佛，我只要通那个法情，通那个佛情，也就够了，这个我现在的想法。[05:52]
我想我们太多人，你们可能有这个经验，可能有这个经验，如果已经有了，这个的确是，有它的好处在，我们也不必去说它。你们年轻的人，真正在这地方准备向上要走的话，这一点自己先衡量衡量。当然佛法哪一条路都可以走，如果眼前主要的想走修行的路线，刚开始的时候，这一条路千万不要动它，不要动它！这个是有它的特殊的道理，特 (p176) 殊的方便在。那么，所以它这个上面我们要注意到，有个善巧，你想着什么时候死都不知道，他后面告诉我们，他天天想着：“今天就要死！今天晚上就要死！”那自然而然，你这种事情就不去忙它了。[06:59]
and the remedy for this is mindfulness of death, the source of all that is excellent.
【其能治此忆念死者，即是一切圆满之门。】
关于这个执取不死，一定要有个对治的正确的。对治它什么呢？想着死，你想着死，什么事情都不管了，那是最最对我们有帮助的。所以所有的好的事情，都从这个概念上面来。所以下面一句话，[07:29]
Consequently, you should not think that this is a practice for those who do not have some other profound teaching to cultivate in meditation.
【故不应执，此是无余深法可修习者之所修持，】
所以我们千万不要说，哎呀，现在没有深的大法可修，修修这个啊！恰恰相反，不管你要修任何深细的大法，如果这个基础，你还没有修起来，你修那个再深、再远的大法，那都是没有基础的。不但是这个地方，你们看凡是完整的教授，它前面都先说明这个。所以真正的完整的修习的仪轨，它前面一定有这个，这一点我们千万要了解。我们看见那个仪轨，不要把它念一遍，念过了，然后急急忙忙地修那个后面的大法，而前面的那个不相应。在这种状态之下，再大的大法，对我们只是结结缘，这是一种大浪费，这个地方 (p177) 千万注意，千万注意！所以我们应该了解这是我们修习上去必不可少的。倒是反过来，假定你现在这个念死这个法门，一旦真正修习成就了，后面你就绝对不要怕。[08:58]
现在这个地方很明白，印度的第一个最了不起的人—阿底峡尊者，然后呢传到西藏，经过这么多大成就，没有一个例外的，他重视这一点。我们不妨想一想，我们比他们强吗？假定你比他强，是的，你不要，根本也不要来学这个东西；假定你不比他强的话，那就好好地低心下气地好好地先学它。所以我建议大家：现在不必一定要说，喔唷我现在修什么大法，这个东西好像摆在其次，什么重要的书我要看。要是如果这个东西你没有修起来的话，对不起，你再大的大法，再好的东西，那都是走的远路，走的远路，浪费生命，浪费生命！而且这个恶习惯养成功以后，你还不晓得什么时候转得回来。[10:00]
所以眼前我们唯一的办法：了解了这个道理，修习，修习什么？就是把以前的恶习惯扭转过来。这个地方需要点力量的喔！尽管我们今天听懂了，等一下你合起书本来，又照自己的老习气走了，这个太重要！所以不但是宗喀巴大师的《菩提道次第广论》这样，然后你看其他的教派当中，它前面的那个次第，每一个都一样，这一定摆在那前面，这个是基础，这个是基础，这我们要了解。再下去，[10:39]
Nor should you think that although this is something worthy of meditation, you should cultivate it just a little at the beginning of the meditation session because it is not suitable for continuous practice.
(p178) 【及不应执，虽是应修然是最初仅应略修，非是堪为恒所修持。】
那么进一步说：“修是要修的，但是最初的时候略略地、马马虎虎修一修，而不是经常要修的。”又错了！这个刚开始时的这个基础要很稳固，等到修得基础很稳固以后，每次修的时候，第一件事你就把它提一下。那么这个是什么意思呢？就是修得基础很稳固，你以后每次一提的话，它因为你以前有过了，所以一提那个整个这个死的念头整个就起来了。我的的确确看见过这个真正的修行人，他在平常的情况之下，你简直找不到他；他碰见必要的时候，有的时候你遇见他，三言两句说过以后，他就随时提起来：啊呀，什么时候死都不知道！他一想到死，你就可以感觉得出来的，他往往那个表情，或者眼泪直流，他就不再跟你讲话了，他自己忙他自己的事情去了。这个说明了什么？说明他有坚固的成就，就这样。所以他随时一提起那个死的念头来的话，他什么事情放下，什么事都不管，修他自己的，尽管他跟你有什么必须要的应酬。[12:02]
在座的诸位你想想看，你们有了这个经验，你还怕修不成功吗？所以我们现在就是我们的无明颠倒，真正最重要的不修，然后自己忙那些个大法去。说起来说这本东西是密教的，实际上显教何尝不然；没有一个例外的，不但是大乘必修，小乘何尝不然！说得清清楚楚。我们要去掉这个无常盛火，要急到什么程度？头上着了火了，那不去管它，我修 (p179) 行要紧！所以不管从小乘、到大乘、到密乘都是这样。反过来说，同样的修密乘，我们现在往往都是，比较好一点的人，他倒不一定马上修大法，说四加行需要；四加行是需要，四加行的前行还有什么？就是这个—暇满人身、无常迅速，这些东西，它这个基础都是一步一步上来。所以这个地方特别说明：你们不管修哪一个法门，如果这一点你没修持成功，然后忙下面的话，你走错路了，走错路！当然对我们眼前来说的话，我们懂得这个道理，所以第一步重要的，不是急急忙忙去修，把那整个的修道那个纲要认识，然后随分随力地照那个次第慢慢地走上来。而真正说起来这个是：[13:41]
Rather, be certain from the depths of your heart that it is necessary in the beginning, middle, and end, and then cultivate it in meditation.
【应于初中后三须此之理，由其至心发起定解而正修习。】
关于念死这个，从最开始，中间，到最后，一直需要的，一直需要。对这个道理，你要“至心发起定解”。换句话说，我们要很认真地对这个道理确定地认识，有了这个正确的认识以后，进一步如理地修习。修习到这个死念这一件事情，如理如量地生起来以后，你不要愁别的，后面它自然有股非常强烈的推动你的力量，绝对不会让你慢慢地懈怠下来的。这个道理是这么清楚，这个次第是这么明白。那么现在我们晓得说，啊！不修念死的祸患，以及修这个法门的殊胜的利益。那么下面我们了解了以后，[14:50]
3 The kind of mindfulness of death you should develop.
(p180) 【◎ 第三当发何等念死之心者。】
怎么样去念那个死呢？这里看。[14:59]
For those who have not practiced the path at all, the fear of death manifests itself as the worry that they will be separate from their relatives and so forth. This fear is caused by their strong attachment. Therefore, do not develop this here.
【若由坚着，诸亲属等增上力故，恐与彼离起怖畏者，乃是于道全未修习畏死之理。此中非是令发彼心。】
那么我们说修念死，有的人就修了，结果一想到死，那个紧张得痛苦得要命。因为觉得要死了嘛，要死了眼前这些东西都得不到了，他当然会恐怖，那是错了错了！不是这个。平常我们一直牢牢地执着，对于我们眼前的这种东西，他上面的“亲属等”，“等”就是包括就是说我们眼前所贪着、所好的那些东西。忙一直忙这个，当你一想到死，哎呀，死了的话跟那些东西就要分离了，于是你就恐怖起来了！这种恐怖的心理，要了解：错了，错了！真正教我们念死，有它念死的一套完整的方法。不是说让你单单地空白就是念着死，一想到死，想到死心里面就紧张得要命，这个不是这样。那么应该怎么呢？[16:34]
What, then, should you develop?
【若尔者何，】
现在这个上面教我们念死是怎么一个念法呢？下面这个道理仔细地看一下。[16:45]
Certainly nothing of your body, which you appropriated through karma and afflictions, shall survive death.
(p181) 【谓由惑业增上所受一切之身，皆定不能超出于死。】
是说我们现在这个身体是哪来的？由于无明、行，无明就是惑，由于惑跟业辗转增加增上，而感得的这个杂染之身，这个杂染之身在任何情况之下，一定要死的，绝对不能超脱于死。所以，[17:18]
This may frighten you, yet, for the time being, you cannot stop it.
【故于彼事虽生怖惧，暂无能遮，】
对这件事情虽然你恐怖，恐怖也没用！因为这个身体是惑业所感的恶果，这个果本身，一定随顺着这个因果缘起的法则而流转的。所以，它绝对不能跳出死，这么这个地方不管你怕不怕，你没办法。那么我们现在应该了解的是什么呢？下面说：[18:01]
However, you should fear death if you have not secured your welfare in future lives by putting an end to the causes of the miserable realms and establishing the causes of high status and certain goodness.
【为后当来世间义故，未能灭除诸恶趣因，未能成办增上生因决定胜因，即便没亡而应恐怖。】
下面这个才是我们应该害怕的：我们现在了解了，这个生命这么地迅速；然后这一生马上要死，死了以后，眼前亲爱、可爱的东西都失去了，这一件事情是无法可想的。那么有一件事情，却是我们做得到的，哪一件事情啊？说眼前我们趁这个生命健在的时候，是 (p182) 不是我们能够种了、积了种种的善妙之业，还是我们没有积善妙之业，造了种种的杂染恶业？因为杂染的恶业造了以后，将来要把我们送到三涂去受苦；那么善妙之业的话，却是让我们超升人天，乃至往生净土。所以我们真正害怕的，是害怕的—说，哦，还没有把恶趣的因消除掉，这个要害怕；我们也要害怕，说增上生的这个因还没有修持，那个时候要着急，这个才是我们真正着急的。[19:56]
所以念死是策励我们：既然人生这么快地死亡，死亡了以后，眼前的东西一样都带不去，只有造的业，这个业会影响我们将来上升或者堕落。所以我们想到这里，真正重要的，着急在什么？说，在生的时候没有修行，为了这个事情而怕，怕没有把恶业的因，经过忏悔净除干净；怕没有将善业的因如法修持，而好好地继续积聚。在没有完成这件事情之前死亡，那是恐怖的。所以我们要恐怖的，恐怖这一件事情。[20:55]
p. 77
If you consider your fear about this, it is within your power not to be frightened at the moment of death because there are things you can do to secure your future welfare. If you do not act on these things, you will be tormented by regret at the time of death, in general fearing that you will not be liberated from cyclic existence and in particular fearing that you will fall into a miserable realm.
【若于此事思惟怖畏，则于此等有可修作，能令临终无所怖畏，若未成办如是诸义，总之不能脱离生死，特当堕落诸恶趣故，深生畏惧、临终悔恼。】
喏，是啊！我们对这一件事情了解了，那么说趁我们没有死的时候，我们可以修行，修行了以后，到临终的时候就不怕了。因为你善业积了，恶业嘛已经忏除净化了，那你怕 (p183) 什么？假定这件事情你还没有做，那你害怕，这个才是真正害怕的。所以下面告诉我们，真正要害怕的分两部分：总跟别。总的是整个地我们没有积脱离生死，特别是生死当中堕落恶趣，对这一件事情应该害怕。假定你已经修好了以后，那么现在说死了，死了你到极乐世界去，不但不怕，我还怕不早死咧！在这个世间，哎呀，痛苦极了，这个不行，那个不行！我现在到极乐世界享福去的话，我想没有一个人例外的，叫你说：“某人啊！你稍微等两天。”哎，等得及啊？叫你等到明天，明天都等不及，最好现在眼睛一闭，阿弥陀佛马上接我去。怎么会怕死？不怕死。所以真正怕的，就是怕还没有修行而死，这个地方就了解了。[22:46]
所以不是说让你念了死了以后想到死害怕，不是的；让你念到死，想到死之前没有如法修行，因为你想到这一点，所以你拼命修行。因为你修行了，所以到了那时临终的时候，你就快乐，这个才是念死的真正特殊意义。下面 [23:13]
The 《Garland of Birth Stories》: Though you hold fast, you cannot stay. What benefit is there in being frightened and scared of what cannot be changed. Thus, when you analyze the nature of the world, humans are regretful at death because they have sinned and have not brought forth virtuous actions. They worry about sufferings to come in future lives and the fear of dying clouds their minds. However, I do not know of anything I have done that would make me regretful, and I have made myself accustomed to virtuous actions. why should anyone who abides in the teaching fear death?
【《本生论》云：“虽励不能住，何事不可医，能作诸怖畏，其中有何益。如是若观世法性，诸人作罪当忧悔，又未善作诸妙业，恐于后法起诸苦。临终畏惧而蒙昧，若何能令我意悔，我未忆作如是事，复善修作白净业，安住正法谁畏死。”】
(p184) 下面就是这个话，你要晓得我们这个生命，不管你怎么个努力、怎么个弄法，对不起，它没有办法，在任何情况之下，你没办法保住它。要死的这个事情，就是这样，没有一件事情可以保得住，没有一件事情可以帮忙它。所以找医生，我们有一句话“药医不死病”，欸，你如果是寿命该尽的话，那个药是一点用场都没有。[24:27]
我还记得当年《因果轮回实录》上面有这么一段公案，这是民国以后的事情，是眼前的事情。在北京有一个叫协和医院，那是在大陆上面最精彩的医院之一。那个协和医院，那个时候有一个德国医生，战前世界上面最精彩的是德国人。有一个人盲肠炎，盲肠炎然后送到医院来。现在的盲肠炎是小病，那时候这个盲肠炎是大病，现在有了抗生素什么等等，你不怕发炎，一针打下去就好了。那时候没有这种东西的，盲肠炎往往一来就腹膜炎，到那时候一点办法都没有。送到医院去，医生一看，“对不起，你回家去吧！”医生没办法了，最好的医生都这个样了。那么他家里，譬如他太太什么东西，就求菩萨了，求佛菩萨。后来那时候不晓得什么，谛闲大师还是哪一位大师，反正去，然后求啊、许愿啊！欸，最后居然说有一个冤魂来给他要债，那么正好有高僧，所以他就许：冤冤相报永无了期……。最后那位高僧答应他超度，超度了以后，那个冤魂就说：“好、好、好，那么我们今天得到这个高僧超度，我们这一场冤结就到此为止。”这样。到此为止了以后， (p185) 然后就不来要这个债了。[26:02]
说好了以后，说好了以后，换句话说事情就过去啰！那个时候病人怎么一回事呢？那个病人本来送到医院里，那个德国最好的医生，协和医院，盲肠炎。我晓得我小的时候有一个同学生过这种病，晓得那个时候是，几乎是十个人当中九个人送命，除非发现得早。它已经烂开了，变成腹膜炎了，不要说那个时候，连现在都没办法。结果那个病人就送回去了，欸，最后居然送回去了以后，这经过那个高僧一调教，那个病人到了家，大家以为是没办法了，他把他那个棉被打开来，他说肚子饿了要吃稀饭，就这样。大家好欢喜啊，吃了两天稀饭，过了两天又起来了。起来了以后，说再去到医院看看，跑到医院一看，那个德国大夫就傻了眼，天下有这种事情的！“你什么人看好的？”说：“没人看。”“绝不相信，绝不可能，绝没有这一件事情！”那个时候北平还轰动一时。我告诉你这一件事情，想到这个地方，真正的医生这个医治，是“药医不死病”，真正的冤业病到了那时候，没有办法可想的。所以这个生死到来的时候，没有一样东西可以挡得住它。[27:27]
所以我们想到这个时候，真正了解了这个死这件事情，应该怎么办呢？不是怕这个死，而是说想到这个死时，到时一点办法都没有，它很快就来。所以你赶快想，说在没死的之前，你看看你做了些什么，赶快把不该做的，把它停止不要做，该做的赶快去努力， (p186) 这样。所以他告诉我们，应该观察世间，如果说你造了罪以后，将来是忧悔的；还有呢，没有造的善业、没有做的；在这种情况之下，两脚一伸去受苦的，那个赶快不要做，赶快不要做！那么所以假定你生前能够做种种的善法、白净之法，你能够做了以后，欸，你很明白、很清楚，这一生结束了以后，你得增上生，乃至于最后趣入决定胜，这个有什么害怕？有什么害怕？[28:51]
就譬如说我们现在这个地方来说，这个地方说不准，你呀，不让你住了，让你走；说不让你住了，让你走，你觉得离开了这个地方，前途茫茫，不晓得哪里去啦！那个时候，唉！你忧悔万分。另外一个办法，说这个地方将来有大灾难，或者这个地方是个贫民区，现在那地方造好了很好的房子；不让你住了，搬到那个地方去，喔唷，大家争先恐后到那个地方去，这世间没有一件事情是例外的。不过这种事情是被动的，而佛法这件事情，我们了解一切都是业，[29:35]
38A Commentary
ENGLISH LR V.1 P.147 (COMMENTARY V6. CH9 P38) [00:05]
a few come to the happy realms, but the majority of these are in situations that lack leisure.
In summary, in order to really cultivate, to jump out of this suffering cycle of existence within the three worlds, there is only one chance - to obtain the human body, the auspicious human life of leisure and opportunity. Like our current self, although we may not have the completeness of it, but at least we have a temporal body to practice. In reality, in our current state, we have to understand one thing. The phrase “we have been living for a long time in the miserable realms” is there to encourage us. All sentient beings have been in cyclic existence in the three worlds, a long period was spent in the miserable realms. Although we come back occasionally at times and obtained the human body but in the end, we are still unable to practice the Dharma: possibly mundane intelligence, or reborn in places without the Dharma teachings, or being born as blind, deaf and mute. We are able to avoid such physical forms mentioned currently; that is, not reborn in places without the Dharma teachings, and we believe in the Dharma and acquired the five sensory faculties, these are precious gems, we need to take good care of ourselves. There is one crucial way of doing so, do more observation, more contemplation. Do not allow such life to be wasted easily. Following, [02:22]
Therefore, you do not get a chance to practice the teachings in these situations. Even when you have gained the circumstances allowing for practice, the reason that you do not practice the teachings properly is the thought, "I will not die yet." Therefore, the thought that you will not die is the source of all deterioration,
This is such a rare opportunity that we encounter the teachings, yet we still do not practice in accordance with the Dharma. Why is this so? It is because we have been blinded by the thought of “I will not die yet, blinded by the thought of “I will not die yet”. Let’s explain further with regards to this point. It is not a matter of whether I want to die or not, no, it is not through a matter of willingness and feels that you can’t die yet. It is a habit since beginningless time. It is a habit that is spontaneous, very naturally allowing you to be swirled into this karma. You can’t do without this or that and be obsessed with the perceived important things in life. Because of all the involvements with the immediate things on hand, you will not think about practicing at all. And this is the source of all deterioration. [03:54]
This just triggered one of my memories. When I just got ordained, I was following my guru. That was extremely wonderful! During that three years, there was no socializing, not a single socializing. Now I realized it was extremely wonderful beyond words. You should not be involved in such socialization. Once we get involved, we do not know when will the implication ends. He pays a visit to you once and you return the favor by visiting him. I have now realized the best way to handle this. He comes and visits you. And once that is done, it is considered over. Just like that. He sends you a gift, and it should end there. So when do you return the favor? After you develop the spirit of enlightenment and realized the enlightened spirit of enlightenment, then that is the best time to return the favor! For the Mantra vehicle, it will even be later! Only when you achieve Buddhahood, you owe them until such a time. When you have the ability to return the favor, and when you do it, others will benefit and succeed from the favor returned. If we were to return favor in our current state, then everyone will just be entangled in here together for a long time. [05:05]
I am not saying this is the best method. On the contrary, this is a very bad method of mine. What do I mean by this? This is because, I know I am a sentient being born in this degenerated time and is the lousiest person. I am in no position (to say anything), therefore, the only way is to shut myself up. However, if there are kindhearted persons who come by, if he wants to see you, to visit you and if there are necessary matters to attend to, then we should do it. If not, it should end here. He may visit you once and twice and on the third time, he may stop visiting. At most, he will say this person does not know how to be sociable. Not being sociable doesn’t matter. I am already a very lousy person thus, I do not know how to be sociable, so I need to learn the Dharma, connect with the Dharma, connect with Buddha’s teachings that is good enough. This is how I feel now. [05:52]
I think many of us have such an experience before. If you had it before, this indeed has its advantage and we shall not go into it. You young people, if you really want to move up this path, one should consider and weigh this carefully. Of course there are many paths to Buddhahood. If one’s main priority is to go for the practicing way, in the beginning, one shouldn’t touch that non-virtuous path, do not touch it! There are special reasons for it, special skillful means for it. Therefore, we must be able to notice that there are tactful and skillful means to it. When you contemplate, you don’t even know when you are going to die. The following text states, he thinks about death everyday, “today he is going to die, he is going to die tonight!” Very naturally, you will not be bothered with such matters. [06:59]
and the remedy for this is mindfulness of death, the source of all that is excellent.
With regards to this thought of “I will not die yet”, there must be a correct remedy. What is there to remedy? To be mindful of death, when you think about death, nothing matters anymore. This is what is truly helpful to us. All the goodness of things arises from this concept. Following, [07:29]
Consequently, you should not think that this is a practice for those who do not have some other profound teaching to cultivate in meditation.
Therefore, we should never say, there is no profound Dharma for meditation now. We should meditate this. On the contrary, regardless of whichever profound Dharma to meditate on, without this foundation, no matter how profound the Dharma you are meditating on, all these are without the foundation. Not only that, take a look at all the other complete teachings, they will always have this as a foundation. Therefore, true complete teachings’ outline will definitely include this. We should really understand this point. When we look at the outline, do not just read it once and hurriedly go straight into the later profound teachings before connecting with the earlier teachings. Under such circumstances, if any profound teachings are just for us to develop some affinity, this is such a huge waste. Do give special attention to this, special attention to this! We must understand that this is absolutely essential in our meditation in order to progress. On the other hand, if you have successfully meditated on mindfulness of death, you should not have any fear later. [08:58]
Now this is very clear. India’s first greatest person, Master Atisha whose teachings later spread to Tibet and even through many great accomplishments, without any exception, he placed great emphasis on this point. Let’s think about it, are we better than him? Assuming that you are better than him, yes, you don’t wish to and simply do not want to learn this. But if you are not better than him, then we should humbly learn from him first. Therefore, my suggestion to everyone: Currently, we do not necessarily need to say that oh, I’m cultivating some profound teachings that take priority or to rush into reading up on important books. If we cannot cultivate this important concept, then sorry, no matter how great is the teaching or how good this thing is, this will take us to a longer route, a waste of life, a waste of life! And once this non-virtuous habit is cultivated, you do not know when we are able to turn back. [10:00]
Therefore, the only immediate method is to understand this concept and meditate. What to meditate on? That is, turn around all our past nonvirtuous habits. Oh, this will require some strength! Although we may be able to understand it today, the moment you close your book, we may be led away by our old habits again, this is very important! Therefore, whether it is Master Tsong-Kha-Pa’s ‘The Great Treatise on the Stages of the Path to Enlightenment’ or other teachings, the foundation stages are all similar. This concept will always be placed at the beginning. This is the foundation, which we must all understand. Following, [10:39]
Nor should you think that although this is something worthy of meditation, you should cultivate it just a little at the beginning of the meditation session because it is not suitable for continuous practice.
To further elaborate, “it is a must to cultivate. However, some people feel that at the beginning, they just cultivate a bit in a casual manner and not cultivating it constantly”. Again it is wrong! It is very important to stabilize the foundation in the beginning. Once the foundation is stable, whenever we cultivate, the first thing is to recall it just a little. What does this means? It means, once you have stabilized the foundation, whenever you recall it the next time and because you have done it before, the moment you recall on mindfulness of death, the whole concept will arise. I have actually seen this true practitioner before. Under normal circumstances, you can’t find him. Only in times of need, you get to see him. After exchanging just a few words, he immediately recalls Impermanence: no one knows when death comes knocking on our door. The moment he thinks about death, you can feel it. He will have a certain facial expression and his tears will start to fall. He will then stop talking and quickly get busy with his own things. What does this show? It shows that he has a very stable accomplishment, just like that. This is why at any point of time, the moment he recalls on death, he will put down everything on hand. Nothing bothers him anymore and he will continue to cultivate his own, ignoring any necessary social interaction required from him. [12:02]
Everyone who is present here, think about it, if you have the experience like him, would you still be afraid about not being able to succeed? Therefore, right now, we need to accept that we are ignorantly confused. We do not meditate on the most crucial thing, yet we are always busy with meditating on profound teachings. Saying this book belongs to the teachings of the Mantra Vehicle, in actual fact, it applies to the Perfection Vehicle too. There is no exception. Not only it is a must to meditate on the Mahayana path, it also applies to the Hinayana vehicle. It is all stated clearly. We say we must remove this great fire of impermanence. At which level of anxiety should we feel? It is as if our head is on fire, we will still ignore it and continue to concentrate on meditating because that is more crucial! Therefore, regardless of whether it’s from the Hinayana vehicle to the Mahayana vehicle or to the Mantra vehicle, they are all similar. If we say it in the reverse order, similarly, when practising the Mantra Vehicle, usually for some of us and those who are slightly better, they may not proceed to practise the profound teachings immediately as they will say the four performances are necessary. The four performances are necessary; and what is the preparation prior to practice of the four performances? It is this — the life of leisure and opportunities, rapidness of impermanence, these things. All these are the foundations to be built up step by step. This is why it is important to emphasize here: regardless of which Dharma teachings you are practicing, if you do not succeed in practicing and sustaining on this part while instead, busy yourself with the later part, you have walked the wrong path, walked the wrong path. Now that we understand this concept and we know that the first step is the most crucial, we do not rush into practice first, but understand the whole overview of the learning path in compliance with our ability, follow the stages and gradually move our way up. And this is truly, [13:41]
Rather, be certain from the depths of your heart that it is necessary in the beginning, middle, and end, and then cultivate it in meditation.
With regards to the mindfulness of death, from the beginning, middle and end, it is necessary to ”be certain from the depths of your heart”. In other words, we must be very serious in understanding this concept. With this right understanding, meditate more deeply in accordance with the Dharma, meditate until the concept of death is able to rise in V.1 Chapter 9-47 accordance, then you do not have to worry about anything else. There will be a very strong push factor that doesn’t allow you to have any room for laxity. This concept is very clear and understandable. Now we know, ah, the faults of not cultivating mindfulness of death and the excellent benefits of this teaching. [14:50]
3 The kind of mindfulness of death you should develop.
How do we develop mindfulness of death? Let’s take a look.[14:59]
For those who have not practiced the path at all, the fear of death manifests itself as the worry that they will be separate from their relatives and so forth. This fear is caused by their strong attachment. Therefore, do not develop this here.
When we talk about practicing mindfulness of death, although for some who have cultivated the path, the moment they think about death, they are all nervous and heart wrenched about it. When they think about dying soon, dying soon means not being able to obtain all the immediate mundane things anymore, they will definitely feel fearful. This is very wrong! It should not be this way. We are usually very attached to the mundane things. The above “relatives” and “so forth” include what we are attached to at present and the perceived good things. We have always been busy with those and once we think about death and soon to be separated from all these, we become fearful. Therefore, this causes fear in us. And we must understand that this fear in us is wrong! Very wrong! When we are told to be mindful of death, there is a correct method of doing so. It is not merely thinking about death all the time and when you think about death, you feel fearful about it. This should not be the way. So how should it be? [16:34]
What, then, should you develop?
The above text tells us how to develop mindfulness of death. Let’s take a closer look at the concept stated below. [16:45]
Certainly nothing of your body, which you appropriated through karma and afflictions, shall survive death.
Where does our current body come from? Because of ignorance and compositional activity. Ignorance is afflictions. The effect of this contaminated body is resulted from the increased progression of afflictions and karma. Under any circumstances, it has to die and has no way to escape from death. Therefore, [17:18]
This may frighten you, yet, for the time being, you cannot stop it.
It is useless to be afraid! Because this body is the effect of non-virtuous karma appropriated through afflictions and karma. This effect body is definitely appropriated through the cycling phenomena of dependent arising. Therefore, it has absolutely no way of escaping death. As such, whether you are afraid or not, you have no choice. So, what should we know now? The following says, [18:01]
However, you should fear death if you have not secured your welfare in future lives by putting an end to the causes of the miserable realms and establishing the causes of high status and certain goodness.
The following is what we should really be afraid of. We now understand that this life passes by swiftly and we would die immediately after this life. After we die, those we love and the things that are close to us will be lost. This is unimaginable. But there is one thing that we can do. What is it? We can make use of this life to either plant and accumulate all kinds of virtues or to commit all kinds of non-virtuous karma. Due to the non-virtuous karma committed, it will send us to the three miserable realms to suffer in future. As for virtuous karma committed, it allows us to become heavenly beings or even be reborn in the Pure Land. Therefore, what we should truly fear are the causes of non-virtuous karma that have not been eradicated. This is what we should be afraid of. We should also fear that the causes of higher status have not been cultivated. This is what we truly should be anxious about. [19:56]
Therefore, mindfulness of death is to motivate us: Since this human life ends so quickly, there is nothing that we can bring along with us after death except for the karma that we have committed. And this karma determines our future, whether we rise or fall. Thus, at this juncture, we should contemplate what is really important and what to be anxious about. If we do not cultivate while we are living, this is what we should be fearful of. We should fear that the seeds of the non-virtuous karma are not repented and eradicated fully and that the seeds of virtuous karma have not been cultivated and continue to be accumulated. It will be scary when these have not been accomplished before death. Therefore, this is what we really should be fearful about. [20:55]
If you consider your fear about this, it is within your power not to be frightened at the moment of death because there are things you can do to secure your future welfare. If you do not act on these things, you will be tormented by regret at the time of death, in general fearing that you will not be liberated from cyclic existence and in particular fearing that you will fall into a miserable realm.
Well, yes ah! Since we understood this, we can practice while we are still living. After we have practiced so that at the time of death, there will not be any fear because we have already accumulated the virtuous karma and eradicated the non-virtuous karma too. What is there to be fearful about? If we have not done so yet, then we should be afraid. This is truly what we should be fearful about. Therefore, the following text tells us, to be truly fearful is categorized into two parts, general and specific. Under the general aspect, we have not liberated from cyclic existence. Under the specific aspect, we could fall into miserable realms during this cyclic existence. This is what we should be fearful about. If you have cultivated well, that when we talk about death, that after death, you will go to the Pure Land, not only will you not be afraid, in fact you can’t wait to die earlier! In this samsara world, it is extreme suffering as there are many things, this cannot do and that cannot do. If I can go to the Pure Land to enjoy happiness now which I think no one is an exception, telling you, “So and so, you just have to wait for another two more days”. You will get impatient. Even waiting till tomorrow is a long wait. You will wish that once you close your eyes, Amitabha Buddha will come and fetch you immediately. There is no fear of death at all. Do not be afraid. To be truly fearful is to fear that there is no cultivation before death. This is to be comprehended. [22:46]
No, this is not to say that after cultivating mindfulness of death, you become fearful when you think about death. It is for you to contemplate whether you have cultivated in accordance with the Dharma before your death. Because you have cultivated, then you will be happy when death comes. This is the true meaning of mindfulness of death. The following, [23:13]
The 《Garland of Birth Stories》: Though you hold fast, you cannot stay. What benefit is there in being frightened and scared of what cannot be changed. Thus, when you analyze the nature of the world, humans are regretful at death because they have sinned and have not brought forth virtuous actions. They worry about sufferings to come in future lives and the fear of dying clouds their minds. However, I do not know of anything I have done that would make me regretful, and I have made myself accustomed to virtuous actions. why should anyone who abides in the teaching fear death?
The following statement states: you must understand that there is nothing we can do to save our human life, not even under any circumstances, and no matter how hard you try to keep it. Death comes just like that. There is nothing you can do to save it. Nothing helps, even if you go to the doctor. There is this saying that medicine can only cure sicknesses that do not result in death. If your life span is up, then medicine is of little use. [24:27]
I remember back then a case study cited in the “Record on Karma and Reincarnation”. While this happened after the era of the Republic, the matter is still relevant today. In Beijing, there was this hospital called Harmony Hospital. It was one of the most prestigious hospitals in the mainland then. At that time, the hospital had a German doctor who was the most brilliant German doctor during the pre-war times. There was a person who had appendicitis and was sent to the hospital. Now, appendicitis is a minor illness, but during those times, it was a serious illness. Now, you can have antibiotics and so on, and you are not afraid of inflammation as it can be cured with just an injection. At that time, there wasn’t such a thing. Appendicitis will slowly lead to Peritonitis, and by then, there will not be any cure at all. When the patient was sent to the hospital, the doctor after his examination said, “sorry, please go home”. There was nothing the doctor could do, not even the best doctor could cure him. His family, for example, his wife made supplications to the Bodhisattvas and Buddha. Later, the family sought help from a great master named Di Xian or another master, and made wishes. Ah, finally to one’s surprise, it was said that a departed spirit had come to demand his debt. At that time, the accomplished monk was present and said: “there is no end to revenge”. In the end, the accomplished monk promised to perform a ritual for the departed spirit [e.g. redeeming the lost souls by making offerings and saying prayers]. After the ritual, the departed spirit said, “well, good, good, since I have received the accomplished monk’s help through the ritual today, our debt shall end here.” And there was no more demand for the debt. [26:02]
So after the agreement, in other words, the matter was settled and resolved! At that time, what had happened to the patient then? The patient was originally sent to the hospital, had the best German doctor at the Harmony Hospital for his appendicitis. I remember when I was young, I knew of a classmate who had such illness too. At that time, it was known that nine out of ten patients with such illness would die, unless it was discovered early. [In this patient’s case,] his appendix had already decayed, his illness had become Peritonitis. Even now, there is no cure for it, needless to say in the past. In the end, the patient was sent home. Eh, after he was sent home, unexpectedly, through the monk’s reconciliation, when he reached home and everyone thought nothing could be done anymore, he flipped open the blanket and said he was hungry and wanted some porridge. Everyone was so relieved and happy. He was able to stand up after having porridge for two days. He returned to the hospital. The German doctor was bewildered and asked, “who has cured you?” and he replied, “no one”. “This is absolutely unbelievable, absolutely not possible, and there is no such thing!” At that time, this caused a sensation for a while in Beiping [now Beijing]. The reason I tell you this case study is because doctors can only cure sicknesses that do not result in death. When illness due to negative karma come, there is no way to think of a cure for it. Thus, when death arrives, nothing can stop it. [27:27]
So when we think of this and truly understand death, what should be done? It’s not about being fearful of death, but rather by then, nothing can be done as death comes very quickly. Therefore, you have to think fast before death comes; see what you have done, for those things you should not do, stop it immediately. Strive hard and quickly work on those things that you ought to do. Thus, he told us, observe the mundane world. If we have committed sins, we will be regretful in future. Also, when virtuous karma has not been created and planted, under such circumstances, we will suffer when death comes. Thus, we must stop doing that immediately! Thus, during your lifetime, if you can do all kinds of virtuous deeds, white and pure deeds and after doing, you know very clearly that after the end of this life, you will gain higher status rebirth and finally attain ultimate happiness. What fear is there? What to fear? [28:51]
For instance, let’s take this place as an example. Say, you are not allowed to live here anymore. You have to leave. You will feel that your future is full of uncertainty if you leave this place. You do not know where to go! At that time, alas, you will be extremely regretful. Another way is to say that this place will have a great disaster in the future or perhaps this place will become a slum district. Now, a very good house has been built in that place. You are not allowed to live here but to move to that place. Oh, everyone will scramble to that place. No one thing in this mundane world is an exception. But this kind of thing is passive, and as for dharma, we understand everything is Karma. [29:35]