菩提道次第广论手抄稿:旧版第三十八卷B面
P. 77 (5)（手抄稿 第五册 p187）[00:22]
而佛法这件事情，我们了解一切都是业，业这个东西你了解了，也可以说完全是你主动的，在你不了解之前，你觉得是被动的，实际上呢被什么被动？被无明所被动。所以，我们真正要修，就是修这个。
p. 77 (5)
The 《Four Hundred Stanzas》: Those who think with certainty, "I will die," give up fear. Therefore, How could they fear even the Lord of Death?
【《四百论》中亦云：“思念我必死，若谁有决定，此弃怖畏故，岂畏于死主。”】
我们应该了解啊，最后我难逃一死，对这个概念，如果说你有了确定的认识，如法地去做。那么你把自己的恶因消除掉，把善因都能够修习起来，欸，这个不必怕嘛！不必怕嘛！你怕什么死？这个才是我们真正念死的道理。[01:12]
Thus, when you contemplate impermanence again and again, you think, "I will undoubtedly separate from my body and resources soon," and you stop the craving that hopes not to leave them.
【故若数数思惟无常，念身受用定当速离，则能遮遣，希望不离彼等爱着，】
所以说，你如果能够经常把无常这个概念摆在脑筋里面，那么你一摆在脑筋里，有什么好处呢？你说不管你眼前有多大的好处，请问两脚一伸对你有用吗？对你有用吗？啊！不管是妻、财、子、禄都是恩爱万分。唉！你还没有死，大家已经想了：“喔唷！这个老 (p188) 头子死了以后，这个财产我有多少份？”在这种情况，等你死了哭你两声，还算是好的；你尸骨未寒，他们那个官司已经打将起来了。唉呀，我的天哪！我不晓得我们忙些什么东西？这千真万确的事实，这千真万确的事实！所以外面没有一样东西，你银行存了多少的钱，这些钱都是把你送到三恶道去的火上之油。[02:27]
然后呢，至于我们那个身体……所以我们常常想，古来的人真了不起！现在我们样样东西都是这么现成，那还说营养不良！昨天有一个法师来跟我谈了一件事情，我就想起一件公案，那件事情离开现在大概已经十多年，十多年。美国是最讲究营养的地方，那时候美国佛教会有一个董事，那个董事那是最有前途的，大家很看好他。他的死就死在什么上面？死的直接，不晓得，一个人不晓得为什么原因死的，可是他死之前长时候生一个病，叫他医院、医生去看，说营养过多症，我告诉你！千真万确的，我绝不骗你哦！[03:22]
那个你们去看，现在我们太多人犯这个毛病了。你不妨问问老一辈的人，还包括那个我们的老和尚。直到今天为止，我母亲我前年回去看她的时候，她没牙齿了，每天吃两碗白饭，牙齿不能咬，八十几岁了。现在你们看看，叫你们吃两碗白饭，啊！那你真是……。现在居然说，菜稍微好了一点、今天营养不良了，早晨没气力了，那个是颠倒，真颠倒啊！大家修行的人，真正努力地要求往上爬呀，你忙这个，是注定你啊下地狱不可！
(p189) 我告诉你，我绝不在这儿说的空话哟！你们好好翻开戒经来，翻开修学佛法的，哪一个人告诉你注意营养，你忙那个身体的？没有这回事情啊！这样。所以我在这地方顺便一提。这个就什么？就是我们的见、思烦恼的错误的见解所使然。见烦恼当中有个什么？坏聚见第一个，身见、边见、见取、戒禁取，然后呢邪见。这个就是见取见，犯了这个毛病，我在这个地方也随便地一提啊！[04:43]
就算你把真正的弄好了以后，就算你身体不好弄好了以后，到临终两脚一伸，有用吗？假定说这个东西真的靠营养，完全靠营养的话，那这个业感这个道理就一点用场都没有了，这是千真万确的事实啊！所以说修学佛法的人，不把佛法把住中心思想，而忙这些事情的话，完全颠倒了！我们刚开始的时候，我不要求大家一下改过来，如果要求大家，那是错误。但是你必须要认识概念的错误，然后照这个概念的错误，努力去忏悔，这才是真正重要的！完了以后，牢牢执着这个概念的话，那这个修学佛法就压根儿就弄错了。所以说“念身受用”等一切很快离开了，那么那个时候你会“遮遣”，你就不会再对这个东西爱着难舍。不会对它爱着难舍，所以放不下两个字，对你就完全没有一点点黏着力量。[05:55]
Consequently, you will not fear death out of the distress of leaving.
【由离此等所引忧恼增上力故，怖畏死没皆不得生。】
(p190) 因为你对眼前这种爱着难舍的东西都舍掉了，那死有什么好怕？那自然不怕！我们现在想修行、修行，就应该修这个，这个才是我们要修的。所以这个真正的念死，修学的内容是什么？是这个。这个我们要了解的，了解了这个道理以后，下面真正告诉我们怎么念死。等到你照着下面这个次第一念的时候，你自然而然，上面说的这个道理，都一一如量地生起，然后变成功强有力的推动你的力量，你就步步上升，步步上升。所以那个密祖有一句话：“慢慢修时快快到，低处修时高处到。”你不要急，你慢一点修，欸！结果就到得个快；我们现在是欲速不达，唉！你急求快呀，结果快不起来。还有呢，低处修时高处到，你下面的基础做得好的话，你自然做得上去。我们现在下面的不要的，赶快做上面的，就这样。喔唷！我在那儿是观一个什么，然后我在那儿的话做些什么。基础─基础没有！所以弄了个半天哪，没有效果。现在我们看如何念死。[07:34]
4 How to cultivate mindfulness of death. Cultivate this by way of the three roots, nine reasons, and three decisions.
【第四如何修念死者。谓应由于三种根本，九种因相，三种决断门中修习。】
这个修念死，它分成功三个大纲目，每一个纲目当中又分成三个子目，总共所以九段。然后由于这样的话，产生三种决断，决断就是决心，换句话说，了解了这个道理，自己决心要这个样去修行。那么这个分三部分，就是从三个根本。第一个：[08:15]
The three roots are: (1) death is certain; (2) the time of death is uncertain; and (3) at the time of death nothing helps except religious practice.
(p191) 【此中有三：① 思决定死，② 思惟死无定期，③ 思惟死时除法而外，余皆无益。】
这个题目我们看一看，很明白！他真正修习思惟的时候，这样。第一个决定要死，这是没有问题，但它有它的方法哦！第二个思“死”的这件事情，没有一定的时候，说不定什么时候到来，谁都没有办法保险我说今天不死，或者明天不死。第三呢，想到死的时候，除了修行的佛法以外，其他东西对我们只有害处没有好处。现在我们看，第一个就是决定死当中：[09:11]
Meditation on the certainty of death has three aspects:
(1) the Lord of Death will definitely come, and therefore cannot be avoided;
(2) our lifetime cannot be extended and constantly diminishes; and
(3) while you are alive, there is little time for religious practice.
1 The contemplation that the Lord of Death will definitely come,
【◎ 初中分三。思惟死主决定当来，】
我们要了解，说这个“死”这一件事情啊，决定要来的，决定要来的。[09:25]
and therefore cannot be avoided. No matter what kind of body you assume at birth, death comes.
【此复无缘能令却退者，谓任受生何等之身，定皆有死，】
这没有任何办法你可以把这个死挡得住。不管你受什么样的身，到最后一定要死，这我们了解，我们非常清楚。这事实摆在眼前，如果说有人不死的话，那我们可以看得见，可是我们眼前看见啊，没有一个人一直活下来的，从来没有一个人过！佛陀─佛陀圆寂了，耶稣─耶稣死掉了，穆罕默德─穆罕默德死掉了，孔老夫子也没有了！不管是哪 (p192) 一个宗教，不管是哪一个伟人，不管是哪一个医生，对不起！现在一个人都没有了，骨头一坛灰，乃至于连骨头灰都没有了，千真万确的事实。[10:26]
The 《Collection of Indicative Verses》: If all the buddhas, and their Pratyekabuddha and Śrāvaka disciples left their bodies, what can be said about ordinary beings?
【《无常集》云：“若佛若独觉，若诸佛声闻，尚须舍此身，何况诸庸夫。”】
不管是佛也好，独觉也好，声闻也好，他们是圣者对这个身体尚且要舍掉，我们呢？行吗？当然必定要舍掉，这是对我们身体。还有呢，住的地方。[10:53]
No matter where you stay, death comes.
【任住何境，其死定至者，】
不管你住在什么地方，没有一个地方能逃得了，所以这个《无常集》当中又说：[11:05]
The same text says: Somewhere to live that is unharmed by death— Such a place does not exist. It does not exist in space, it does not exist in the sea, Nor if you stay in the midst of mountains.
【“住于何处死不入，如是方所定非有，空中非有海中无，亦非可住诸山间。”】
没有一个地方可以躲得了的，说能够不死这个地方，啊，绝定没有！不是空当中，不是海当中，也不是住在山里边。[11:26]
Death's destruction of living beings is no different at any point in the past or future.
【前后时中诸有情类，终为死摧等无差别，】
哪！我们看看世间，的的确确，所有的有情没有一个例外，最后都被死王阎罗王要去。[11:42]
The same text says: The wise know that all who have come and will come perish, leave this body, and go to the next life. Therefore, be sure to engage in pure behavior by abiding in the teaching.
(p193) 【即如彼云：“尽其已生及当生，悉舍此身而他往，智者达此悉灭坏，当住正法决定行。”】
这不管是过去已经生的，以及将来要来的，最后都死，走到死这条路上去。所以真正有智慧的人，了解了这一个特征，一定要死的话，唯有一件事情─趁他还没有死的时候赶快修行，赶快努力修行！[12:19]
p. 78
You do not escape by fleeing from death, nor can you turn death away by such things as mantras. The Advice to the King Sūtra says: For example, four great mountains from the four directions— being hard, firm, solid-cored, indestructible, unsplittable, without fissures, extremely resilient, and massed into one—rise up into the sky and destroy the earth. All the grasses, trees, trunks, branches, leaves, and all sentient beings, living beings, and creatures are crushed to dust. When these mountains come, it will not be easy to quickly run away, or to turn them away with force, wealth, magic substances, mantras, or medicine. Great King, in the same way, these four frights come, and it is not easy to quickly run away, or to turn them away with force, wealth, substances, mantras, or medicine.
【于其死主逃不能脱，非以咒等而能退止，如教授胜光大王经云：“譬如若有四大山王，坚硬隐固成就坚实，不坏不裂无诸陨损，至极坚强纯一实密。触天磨地从四方来，研磨一切草木本干及诸枝叶，并研一切有情有命诸有生者，非是速走易得逃脱，或以力退，或以财退，或以诸物及咒药等易于退却。】
这个引一个经上面说，就像四个大山王，通常那个山王表示这个山当中最厉害的。实际上我们就是四大所造，被这四个东西追的损的时候，彼此之间有消损就不行了。这个山王坚固无比，触天磨地的这样的过来，你有什么东西可以挡得住的？没有一样东西可以挡得住的，这个文字很容易懂，我们就不一一的细细解释了。所以这一个怖 (p194) 畏来的时候，生老病死然后这么来的时候，你没有任何力量可以挡得住。[13:49]
What are the four? They are aging, sickness, death, and decay.
【何等为四，谓老病死衰。】
就是这四样事情，你只要一旦有了这个生命以后，它最后的结局一定是这样。这个里边啊老或者没有，病可能还没有，但是死这个东西，唉，绝不可能没有的。[14:09]
Great King, aging comes and destroys youth, sickness comes and destroys health, decay comes and destroys all that is excellent, and death comes and destroys life. It is not easy to quickly run away from them, or to turn them away with force or wealth, or to quell them with substances, mantras, or medicine.
【大王，老坏强壮，病坏无疾，衰坏一切圆满丰饶，死坏命根。从此等中，非是速走易得逃脱，或以力退或以财退，或以诸物及咒药等易于静息。”】
没有一个办法可以挡得住。[14:29]
Ga-ma-pa said, "Now we should be frightened by death. At the time of death we should be fearless. But we are the opposite—we are not afraid now and at the moment of death we dig our fingernails into our chests."
【迦摩巴云：“现须畏死，临终则须无所恐惧。我等反此，现在无畏，至临终时，用爪抓胸。”】
那位大德就告诉我们，真正重要的，你修习了这个念死无常这个法则以后，应该产生什么现象呢？现在就怕死，哎呀！随时怕死；因为你了解了念死的方法，现在怕了死，所以你就拼命修行；等到你拚命修行了，临终时候你就高兴了。我们看太多这个高僧大德临终的时候，天乐鸣空，死的时候安详无比，好啊！这个无量劫来苦恼之身现在舍掉了，现 (p195) 在去了啊，这是典型的榜样。所以说眼前是怕，临终不怕。[15:26]
我们现在怎么办呢？反过来，“现在无畏”，什么都不怕，我不在乎！逞英雄、逞好汉，到临终的时候，“用爪抓胸”，哎呀！抢天呼地啊，来不及啦！来不及啦！所以我们现在千万不要逞英雄啊，说：“你这个不对，我这个对！”你完全错到不晓得哪里去啦！处处地方反观自己，当你这个心理觉得别人错的时候，你早就已经错到十万八千里以外了。这时注意，这是烦恼现起，佛法的中心什么？“我”就是根本。“我对”，对不起，你已经错了，这个我们要了解。这个后面讲，所以我们现在还不谈这个。想到念死你就不会坐在这个地方，轻轻松松在这个地方。这一点是很重要的，那么这一点是我们应该了解，应该了解。那下面呢？[16:32]
2 The contemplation that our lifetime cannot be extended and constantly diminishes. The 《Descent into the Womb Sūtra 》 says: Currently, if we protect our bodies well in order to live comfortably, we will live, at the longest, one hundred years or a little more. Thus, the maximum is no more than this. Even though it may be possible to live this long, the time until death passes very quickly.
【思惟寿无可添，无间有减者。如《入胎经》云：“若于现在善能守护，长至百年或暂存活。”极久边际仅有尔许，纵能至彼，然其中间寿尽极速。】
那么下面我们继续下去，它这个地方一共分成三个根本，每条当中又分成三个子目。刚才思惟决定死的，这个第一个，前面所说的决定死，三个大项目当中，第一个决定死。第二个，说不但决定死，这个寿是决定的，你没办法增长，增长是没办法增长，但是却是 (p196) 在不停地一直在减，这个是第二点应该了解的。也有人说：“有的人啊经过了修行以后，寿命会增长。”是的啊，没有错，修行以后当然增长，所以要叫你念死，念了死以后你拼命修行，那个时候你寿命才有增长。现在你没有念死，请问你能增长吗？绝无增长的可能。如果你真正懂得了修行的道理以后的话，你也不一定要去增长，何必在世间增长那个有漏生死呢？你修了以后到极乐世界，这个永远极乐，那何等自在啊！[18:17]
不管它在这个地方增长也好，然后到那边，都是经过了念死，然后才能够产生的效果。如果说你不了解这个道理的话，请问这个寿能增长吗？唔，绝无可能，它绝对不会增加，却是什么？刹那、刹那地在减啊！所以他下面引那个经上面说，如《入胎经》云：“若于现在善能守护，长至百年或暂存活。”说眼前如果你能够保护得非常好，最多也活个一百岁，“极久边际仅有尔许”，最长也就是这样。下面这个话，这是每一句话啊，在我们看见这里的话，就要痛心万分哪！“纵能至彼，然其中间寿尽极速”，就算你能够活到一百岁，但是中间哪，非常快、非常快！[19:22]
A year is consumed with the passage of months; months with the passage of days; and days with the passage of day and night, also with such periods of time as a morning, etc. Thus, few of us reach the expected life span of one hundred years,
【谓月尽其年，日尽其月，其日亦为昼夜尽销，此等复为上午等时而渐销尽，故其寿命总量短少。】
(p197) 时间过得真快，所以寿命一直在短。我们不观察也就算了，观察一下，你们每一个人当下看看，请问是不是这样的？当你念头观察的时候，那个寿命在向前走，别的东西你可以叫它停一下，你绝不可能说：“我停一下，把那个寿命多活一秒钟。”没有这个可能，这是短的地方来看。长的地方来看，我们现在看看觉得好像这样，我们往往这样说“天增岁月人增寿”，这个真是颠倒、真是颠倒啊！天是增了岁月，人是减寿了。活一天我们的寿命就少一天，结果我们说人增寿，何其颠倒！[20:27]
我们不妨进一步去想想看，我们想每一个人都可以体验得到，不管你今年二十几岁、三十几岁、四十几岁，你回想一年以前，回想十年以前，就像眼前哪！你从那个时候回过头来反看眼前，岂不是一刹那？这个生命就这么快一刹那，请问这个十年当中你做了什么？你现在如果还这样下去，你能做些什么？唉，我们现在居然啊，安然无事坐在这个地方！真正可修的时候做这个，然后叫你修的，你又觉得这个也少不了，那个也少不了，等一下今天早晨肚子也没吃饱，又觉得修行没气力；吃饱了昏昏欲睡，提不起劲来也没办法修行。这个对我们来说，还是我们没有如法地了解这个佛法的真相。所以这一点，说这个寿命一直在减短。[21:31]
for much of our life span seems to be finished already, and what remains cannot be extended even for a moment. Life diminishes day and night without a break.
(p198) 【此复现见多已先尽，所余寿量，虽刹那许亦无可添，然其损减，则遍昼夜无间有故。】
眼前一观察，我们这个寿，前面已经很多都已经尽了，余下来的，对不起，不多，你要想增加是一刹那都没办法。要增加它就是一刹那都没有办法，损减就一刹那都不停的，昼夜在那地方损失啊！所以 [22:06]
Engaging in the Bodhisattva Deeds: This life is constantly lost day and night without a pause, and there is nothing which can extend it. Why should death not come to someone like me?
【《入行论》云：“昼夜无暂停，此寿恒损减，亦无余可添，我何能不死。”】
我怎么能不死？上面这是简单告诉我一下，我们真正应该想的。[22:22]
Contemplate this with many examples.
【此复应从众多喻门，而正思惟。】
不管在各方面，只要你能够体会得到的各方面，这个比喻就是说眼前这些样子来体会，而如理地去思惟。下面就告诉我们，[22:40]
When weaving cloth, weavers use no more than one piece of thread on each pass, yet they quickly finish weaving the cloth.
【谓如织布，虽织一次仅去一缕，然能速疾完毕所织。】
像织布一样，你看起来好像只有一根线，欸，很快地就织完了！或者 [22:53]
p. 79
When animals such as sheep are led to slaughter, they move closer to death with every step they take.
【为宰杀故，如牵所杀羊等步步移时，渐近于死。】
(p199) 牵了这个羊跑到那个死场，我们现在也是如此。我们每向前跨一步─不跨，你那个心就是步步走到死那地方去啊！[23:08]
The water carried by the current of a strong river or the water in a waterfall on a steep mountain quickly disappears. Just as in examples, your life is quickly spent and gone. Just as when herdsmen pick up their sticks, their livestock helplessly follow them home, so sickness and aging lead you helplessly into the presence of the Lord of Death.
【又如江河猛急奔流，或如险岩垂注瀑布，如是寿量，亦当速尽。又如牧童持杖驱逐，令诸畜类，无自主力而赴其所，其老病等，亦令无自在引至死前。】
也是一样，我们就是这样，我们这个老跟病，你自己一点都没有办法自在，它把我们带到死前面去。关于上面所说的这个道理啊，[23:42]
In this way, meditate on the certainty of death from many perspectives.
【应由多门而勤修习，】
好好地努力，这才是我们真正要努力的地方。[23:49]
The 《Collection of Indicative Verses》: For example, just as when weaving a cloth you reach the end by weaving individual courses, so too is human life.
【如《集法句》云：“譬如舒经织，随所入纬线，速穷纬边际，诸人命亦尔。】
就像我们织布一样，你这个纬线很快地过去，这个人命也是这样。[24:07]
For example, just as those who are to be killed come closer to the killing place with every step they take, so too is human life.
【如诸定被杀，随其步步行，速至杀者前，】
就是上面那个牛羊的比喻，牵着牛羊步步地走向死亡，这个阎罗王来杀我们。[24:23]
Just as the strong downward current of a river cannot be reversed, so too the movement of human life Is irreversible. Life is hard, brief, and full of suffering. It vanishes so quickly— Like that written on water with a stick. Just as livestock go home when the herdsmen raise their sticks, so sickness and aging lead humans to the Lord of Death.
(p200) 【诸人命亦尔。犹如瀑流水，流去无能返，如是人寿去，亦定不回还。艰劳及短促，此复有诸苦，唯速疾坏灭，如以杖画水，如牧执杖驱，诸畜还其处。如是以老病，催人到死前。”】
上面用种种的这个比喻，这么快走向死亡，而没有死之前，唉，是无边大苦啊！各式各样的比喻，这无非是策励我们好好地修行。这个文字很容易，自己看一下，最主要的，总归要找到自己相应的，修这个法门。[25:19]
Furthermore, it is said that the Great Elder went to the bank of a river and meditated, saying that the rippling flow of the water was good for meditation on impermanence.
【如传说大觉[口窝]行至水岸，谓“水淅淅流，此于修无常极为便利。”说已而修。】
传说当中阿底峡尊者跑到水旁边，看见那个水流说：“哎呀，看啊！这是告诉我们修无常最好的方便啊！”这说明了什么？像这种大尊者，他因为已经修这个非常坚固，他随便遇到什么，一看见─啊，无常啊！心生起来了，紧跟着因为无常生起来，他马上就策励他修啊！下面的紧跟着都来了。[25:59]
The 《Extensive Sport Sūtra》 also speaks of impermanence with many examples: The three worlds are impermanent like an autumn cloud. The birth and death of beings is like watching a dance. The passage of life is like lightning in the sky; It moves quickly, like a waterfall.
【《大游戏经》亦以多喻宣说：“三有无常如秋云，众生生死等观戏，众生寿行如空电，犹崖瀑布速疾行。”】
那么这个经上面有种种的比喻：这个三有就是欲有、色有、无色有，不管是欲界的、 (p201) 色界的乃至无色界的，都是无常，就像秋天的云一样。我们秋天的云有一个形容，叫苍狗白云，白云苍狗，瞬息万变，这个无常就这么快。然后我们的生死就像看戏一样，你不晓得这个戏下面，欸！就这么一场戏。所以我们这个寿命像空中的电，你看它一闪一闪，没有了；像瀑布，这么个快法！我们要这样去认识，如理如法地修持。[27:05]
Thus, once inward reflection yields some sense of certainty about impermanence, contemplate it by applying your understanding of it to many things, for it is said that everything around us teaches impermanence.
【又如说云：“若有略能向内思者，一切外物，无一不为显示无常。”】
如果你真正地能够向里边好好地观察思惟一下，外面所有的一切东西，都在显示这个无常。所以我们现在真正重要的，不要看外面，我们真正要观察我们自己，现在我们都眼睛看错了，这个叫颠倒。[27:32]
After you reflect on this again and again, you reach certain knowledge.
【故于众事皆应例思，若数数思能引定解，】
所以啊，对于所有我们眼前的，都应该照着这一个上面所说的来去思惟观察。你只要不断地思惟观察的话，对这一件事情一定能够产生确定的见解。但是告诉我们“数数思”，努力地不断地思。现在我们犯的毛病有两种：有一种呢，听完了就算了，那个根本不谈；还有一种呢，他略略地修一下，这个效果，下面说：[28:09]
It is not helpful to do just a little reflection and then say that nothing happened.
【若略思惟，便言不生，实无利益。】
(p202) 有人略略地思惟了一下，他说：“哎呀，这个生不起来啊！”这个没有用，这个没有用！下面这个话，看哦！[28:24]
As Ga-ma-pa said,
【如迦摩巴云：】
这是个祖师告诉我们，[28:27]
"You say that nothing happened when you thought about it, but when did you reflect? If it was during the day, you were constantly distracted, and at night you slept. Do not lie!"
【“说思已未生，汝何时思，昼日散逸，夜则昏睡，莫说妄语。”】
有人说：哎呀！你这个思了一下，照它想了一下，生不起来呀！那个祖师就呵斥他：“你思啦？你修啦？你什么时候修啊？白天干什么？嘿，放逸散乱，到了晚上，昏睡。真正说起来，你以为修了，你实际上，不要说平常闲谈，坐在这里不是散乱就是昏沈，你真的修了？你这不要打妄语啊！”这就是骗别人容易，骗自己骗不过。所以我们现在不要说：“哎呀，这个弄了半天弄不起来！”你真的弄了半天还算好的咧！你呀连它半天都没弄，他们真正修行的要长年累月去修啊！所以我们现在太多人就说，听见了道理好像修不起来，你真的修了？就这两句话，这两句话是祖师告诉我们的，好好地你摆在心上。你能够把这两句话摆在心上，这一生你就有希望。我们这里休息一下，这两句话下面还要讲一讲。[29:41]
38B Commentary
ENGLISH LR V.1 P.148 (COMMENTARY V6. CH9 P56) [00:22]
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.
The 《Four Hundred Stanzas》: Those who think with certainty, "I will die," give up fear. Therefore, How could they fear even the Lord of Death?
We should understand, in the end, we cannot escape from death. If you have a firm understanding of this concept and practice in accordance with the Dharma, you will be able to eradicate your non-virtuous karma and medicate on your virtuous causes. Then there is nothing to be fearful! Why are you fearful of death then? This is the true understanding on “mindfulness of death”. [01:12]
Thus, when you contemplate impermanence again and again, you think, "I will undoubtedly separate from my body and resources soon," and you stop the craving that hopes not to leave them.
Therefore, you should consistently put the concept of mindfulness of death in our mind. What is the benefit of this then? Regardless of any immediate good benefits, upon death, are they of any use? Ah, regardless if they are your wife, your fortune, your children or good fortune, they are all your beloved. Before your death, everyone already starts thinking. “When this old man dies, how much of his fortune will I inherit?” Under such circumstances, upon your death, if they cry for a while, that is still considered not bad. If your deceased body has yet to turn cold and they are already fighting amongst themselves in lawsuits. Oh my goodness! I have no idea what are we busy for? This is the truth! Therefore, there isn’t a single thing externally and regardless of how much money you have saved in your bank, these monies are adding fuel to the fire that lead you to the three miserable realms. [02:27]
As for our human body, in comparative thoughts, the past practitioners are really great! Now everything that we have is so convenient and accessible, we still talk about malnutrition! Yesterday, a venerable came to discuss with me about a matter, I then thought of a case study which event happened about 10 years ago. America is a place that emphasizes a lot on nutrition. At that time, there was a manager in America Buddhist Association who has great future prospects, everyone thinks highly of him. And what was the cause of his death? His cause of death was not known, no one knew the reasons behind his death. However, before he died, he was sick for a long time. His doctor was sought and seemed he was diagnosed with nutrition overdose. Let me tell you, this is a true story, I will never lie to you! [03:22]
Go and observe, there are many people who committed the same error now. No harm asking the older folks, including our senior Venerable. Up till today, my mother, the year before last, I went back to pay her a visit, she doesn’t even have any teeth but she consumes two bowls of white rice daily even though her teeth can’t bite and is already eighty years old. Now, take a look at yourself. Asking you to just eat two bowls of white rice, you will complain! You will rant that although the vegetables are slightly better now, the nutrition is still not good enough and in the morning, there will be no energy, this is absurd! Such a misconception! Everyone is a practitioner. If you want to work hard and improve, yet you are still concerned about this, this is the route to hell. Let me tell you, I am definitely not making empty talks here! All of you should flip open your Ethical Discipline sutra, turn to the page on learning the Dharma, which person tells you to pay attention to nutrition and focus on our body? There is no such thing! Therefore, I briefly touched on this portion here. What is this? This is caused by the errorneous views of our afflictions. What does the afflictions that are related to our views consist of? The reifying view of the perishing aggregates is first, an extremist view，a belief in the supremacy of wrong views，a belief in the supremacy of ethics and religious discipline and then wrong view. This is a belief in the supremacy of wrong views which causes this problem. I will briefly touch on this portion here too. [04:43]
Even though you have managed to really cure it, even though your sickly body is cured, when it is time to die, is there any use? If the body really depends on nutrition only, then the law of karma is of no use at all, this is the truth! Therefore, for Dharma practitioners, if one does not grasp the core concepts of the Dharma and instead busy oneself with such matter [e.g. nutrition], this is totally absurd. When we first start, I will not require everyone to change immediately. If I do that, it would be wrong. However, you must recognize that your concept is wrong. On the basis of this misconception, repent on it diligently, this is what is important. If one is obstinately attached to this misconception, then the most fundamental basis of practicing the Dharma is wrong. Therefore, be mindful that the “body and resources” and so forth will be gone very quickly. By that time, you will “stop the craving” that hopes not to leave them. Thus, the words “cannot let go” have totally no lingering effect on you. [05:55]
Consequently, you will not fear death out of the distress of leaving.
As you have abandoned the craving for the immediate things, what is there to be fearful of death? Of course, there is nothing to be fearful of. Now we want to cultivate the Dharma, we should cultivate this. As for this actual mindfulness of death, what is the true content to cultivate? It is this. This is what we should understand. After understanding the principle, the following tells us how to be mindful of death. When you follow the sequence, you will very naturally, base on the principle explained above, be able to develop its quality accordingly. It becomes a strong driving force for you to move up step by step. Therefore, the Tibetan Elders have a phrase “Be slow and steady in your practice, you will achieve more at a faster pace. When you base your practice on a firm foundation, you will reach the peak”. Do not be impatient, practice slowly then you will achieve your goal more quickly. Our current state is that we wish to make haste but are unable to do so in the end. Furthermore, practicing from the foundation will naturally lead you to the peak. If the foundation is done properly, you will naturally progress. But for us now, we do not want to cultivate from the foundation but impatiently seek to practice at a higher level. Oh, I am now meditating on something and when in that state, I do something. There is no foundation. Thus, after spending much time on it, there is no result. Now, let’s take a look on how to cultivate mindfulness of death. [07:34]
4 How to cultivate mindfulness of death. Cultivate this by way of the three roots, nine reasons, and three decisions.
With regards to cultivating mindfulness of death, it is divided into 3 main categories. Every category is further divided into 3 sub-divisions to form a total of 9 segments. As such, there are 3 types of decisions: Decision is what determination is about. In another words, after understanding the content, it is dependent on one’s determination to cultivate in this manner accordingly. Therefore, these 3 categories are from the 3 roots. The first one, [08:15]
The three roots are: (1) death is certain; (2) the time of death is uncertain; and (3) at the time of death nothing helps except religious practice.
It is easy to understand the above topic at a glance. However, when it comes to the actual practice, it goes like this. The first root “Death is certain”. This seems like not a problem at all but it has its own method of doing so! The second root is contemplating the time of death is uncertain and death will come anytime. Nobody is able to assure us that today or tomorrow, I will not die. The third root is to contemplate at the time of death nothing helps except religious practice. Other things will only bring us harm and no benefits. Now let’s take a look, under “Death is certain” [09:11]
Meditation on the certainty of death has three aspects:
(1) the Lord of Death will definitely come, and therefore cannot be avoided;
(2) our lifetime cannot be extended and constantly diminishes; and
(3) while you are alive, there is little time for religious practice.
1 The contemplation that the Lord of Death will definitely come,
【◎ 初中分三。思惟死主决定当来，】
We must understand that Death will definitely come. [09:25]
and therefore cannot be avoided. No matter what kind of body you assume at birth, death comes.
There is no way to avoid or stop death. Regardless of the kind of body one possesses, death will come eventually. We must be very clear about this and understand this is the truth before us. If there are people who are immortal, we should be able to see such people around us. However, there isn’t a single person who exists around us who doesn’t die. Never before! Buddha – Buddha has passed away, Jesus – Jesus has passed away, Mohammed - Mohammed (Allah) has passed away, Confucius is also not around anymore no matter which religion or any noble persons, not even doctors. Sorry! There aren’t any of them who still lived on. The bones are reduced to ashes. Even the ashes are no longer around. This is the reality. [10:26]
The 《Collection of Indicative Verses》: If all the buddhas, and their Pratyekabuddha and Śrāvaka disciples left their bodies, what can be said about ordinary beings?
Regardless of whether it is Buddha, the Pratyekabuddha or the Sravakas, they are all noble beings. They have left their bodies. How about us? Is it possible? Of course, we have to leave our bodies too. As for the place of staying, [10:53]
No matter where you stay, death comes.
No matter where you stay, not a single place is of any exception to escape death. The same text says: [11:05]
The same text says: Somewhere to live that is unharmed by death— Such a place does not exist. It does not exist in space, it does not exist in the sea, Nor if you stay in the midst of mountains.
There is not a single place that can be hidden from and not a single place that death doesn’t exist. Ah, absolutely not! It does not exist in the space or in the sea, not even in the midst of the mountains. [11:26]
Death's destruction of living beings is no different at any point in the past or future.
Let’s look at the mundane world, this is true for all sentient beings, not a single living being is exceptional. In the end, the Lord of Hades will come after you. [11:42]
The same text says: The wise know that all who have come and will come perish, leave this body, and go to the next life. Therefore, be sure to engage in pure behavior by abiding in the teaching.
Regardless of those who have come into this world or the future living beings to be born, the eventual destination is death. People who are truly wise will understand this characteristic and know that since death is certain, there is only one thing to do. They will be sure to engage in practice diligently accordance to the teachings before death comes! [12:19]
You do not escape by fleeing from death, nor can you turn death away by such things as mantras. The Advice to the King Sūtra says: For example, four great mountains from the four directions— being hard, firm, solid-cored, indestructible, unsplittable, without fissures, extremely resilient, and massed into one—rise up into the sky and destroy the earth. All the grasses, trees, trunks, branches, leaves, and all sentient beings, living beings, and creatures are crushed to dust. When these mountains come, it will not be easy to quickly run away, or to turn them away with force, wealth, magic substances, mantras, or medicine. Great King, in the same way, these four frights come, and it is not easy to quickly run away, or to turn them away with force, wealth, substances, mantras, or medicine.
According to the sutra mentioned above, it’s like the four great mountains. That great mountain usually represents the mightiest amongst all the mountains. In actual fact, we are made up of four elements. We cannot afford to have any one of these four deteriorate. These great mountains are extremely hard and indestructible. If they come crashing upon us, what is there for us to stop them? Nothing can be used to block them. These words are very easy to understand theoretically thus we shall not go into detail. When this frightful experience comes, it is just like birth, aging, sickness and death. You have no means of resisting it. [13:49]
What are the four? They are aging, sickness, death, and decay.
These are the four. The moment a life occurs, the final destination outcome will be this. There might not be aging or sickness but death is definite. [14:09]
Great King, aging comes and destroys youth, sickness comes and destroys health, decay comes and destroys all that is excellent, and death comes and destroys life. It is not easy to quickly run away from them, or to turn them away with force or wealth, or to quell them with substances, mantras, or medicine.
There is no means of resisting. [14:29]
Ga-ma-pa said, "Now we should be frightened by death. At the time of death we should be fearless. But we are the opposite—we are not afraid now and at the moment of death we dig our fingernails into our chests."
The great practitioner tells us that this is truly the essence. After one has cultivated on mindfulness of death, what kind of characteristic should we have? Be fearful of death now; death will come anytime. As we understand about death, we will fear death and do whatever it takes to cultivate desperately. When death comes, you will be happy. We have seen many such great practitioners that when death comes, they are so peaceful. Great! Since countless eons, this body of suffering is now forsaken and I take my leave. This is the typical case. Therefore, though we are fearful now but when death comes, we will not be fearful. [15:26]
What is our current situation now? It is the opposite. “We are not afraid now” Now we are not frightened of anything, I don’t care! Act heroic and brave. At the moment of death, we “dig our fingernails into our chests”, ah ya, screaming for help, it is too late already! Therefore, we shouldn’t be acting heroic now. “You are wrong, I am right.” If we say so, we are already on the wrong track! Always self-reflect, when we feel that others are in the wrong, we are already in the wrong ourselves. We must be aware of this. This is the root of our afflictions. What is the core of the Dharma? “Self” is the root. “I am right” Sorry, you are already in the wrong. We must understand this. We will talk more about this later on and will not be touching much on this now. The moment you contemplate on mindfulness of death, you will not sit here and take things easy. This is a very important point and we need to understand this. Following, [16:32]
2 The contemplation that our lifetime cannot be extended and constantly diminishes. The 《Descent into the Womb Sūtra 》 says: Currently, if we protect our bodies well in order to live comfortably, we will live, at the longest, one hundred years or a little more. Thus, the maximum is no more than this. Even though it may be possible to live this long, the time until death passes very quickly.
Let’s continue. This portion is categorized into three main roots. Every category is further divided into three topics. Earlier, we contemplated on death is certain. This is the first one. Under the three main roots, the first is the Lord of Death will definitely come, and therefore cannot be avoided. The second one is that, not only will death will definitely come, our lifetime cannot be extended and constantly diminishes. This is what we should understand in the second point. Some people say “There are people who went through cultivation and thus increase their life span”. That is right, after cultivation, the life span will indeed be extended, therefore, we are reminded to be mindful of death. After being mindful, you will cultivate desperately, only then, you can increase your life span. If you are not mindful of death, will your life span be extended? It will be impossible. If you truly understand the essence of cultivation, you may not even want to extend your lifetime. Why bother extending a lifetime in this mundane world? After practicing, you can go to the Pure Land. This is eternal happiness which is much at ease and unrestrained. [18:17]
Regardless of where the progress of our practice is extended, it all went through mindfulness of death that creates the outcome. If you do not understand this concept, may I ask, will the lifetime be extended? Definitely impossible. It will definitely not be extended. On the contrary, what will it be? Every moment of your life span is being reduced ah! Therefore, it quoted the sutra as above, “The Descent into the Womb Sutra says: Currently, if we protect our bodies well in order to live comfortably, we will live, at the longest, one hundred years or a little more.” It states, if we are able to protect our bodies very well, at most we will live until one hundred years. “Thus, the maximum is no more than this.” The longest is as such. The following phrase is of essence. When we see it, we should feel heart wrenched! “Even though it may be possible to live this long, the time until death passes very quickly.” Even if you can live up till a hundred years old, but the journey in-between moves very quickly, very quickly! [19:22]
A year is consumed with the passage of months; months with the passage of days; and days with the passage of day and night, also with such periods of time as a morning, etc. Thus, few of us reach the expected life span of one hundred years,
Time passes really quickly and our life span continuously reduces. If we do not observe, we will not notice it. If we spend some time and look closely, isn’t this the case? When you are contemplating, every minute of our life passes and moves forward. You can ask other things to stop, however, you can never say “Let me stop for a moment and let the lifetime be extended longer by another second.” This is impossible. This is looking at it in a micro way. Looking at it in a macro manner, it seems like this, we will usually say “Every additional year to heaven’s age is an addition to human’s age”, this is really absurd, really absurd! As the day passes, the lifetime decreases. As we live for another day, our life span decreases by one day. Yet we say the life span increases by the day, this is totally absurd! [20:27]
Let’s go further in detail. I believe everyone will be able to experience this regardless of whether you are twenty, thirty or forty years old. Think back a year ago, ten years ago, it just seems like the present! From then and returning back to the present now, doesn’t it seem just like a moment ago? This life is just as quick as a moment. May I ask in these ten years, what have you done? If you continue this way, what else can you do? Yet, we can actually sit around and be nonchalant about it now! This is the time to cultivate. When asked to practice, you feel that you cannot do without this and that, you will say, hold on for a while, you feel lethargic because you haven’t had breakfast in the morning. After meals, laxity and distraction set in, you cannot concentrate and therefore, you can’t practice as well. When such a thing happens, this is due to not understanding the true essence of the Buddha’s teachings. Hence, this lifetime is always decreasing. [21:31]
for much of our life span seems to be finished already, and what remains cannot be extended even for a moment. Life diminishes day and night without a break.
By observing the current situation, much of our lifetime has already been consumed. The remaining lifetime, sorry, not much left either. It cannot be extended even for a moment. But it is diminishing every second without a break in the day and night. Therefore, [22:06]
Engaging in the Bodhisattva Deeds: This life is constantly lost day and night without a pause, and there is nothing which can extend it. Why should death not come to someone like me?
How can I not die? The above simply tells us, this is what we should truly contemplate upon. [22:22]
Contemplate this with many examples.
Contemplate this with many examples. If you can reflect from different perspectives, this metaphor means using these immediate examples to concordantly contemplate. The following tells us, [22:40]
When weaving cloth, weavers use no more than one piece of thread on each pass, yet they quickly finish weaving the cloth.
Just like weaving cloth, it seems like weavers use no more than one piece of thread on each pass, yet they quickly finish weaving the cloth. Or, [22:53]
When animals such as sheep are led to slaughter, they move closer to death with every step they take.
When sheep are led to the slaughter house, we are similar to them. With every step we take, we are moving closer to death. [23:08]
The water carried by the current of a strong river or the water in a waterfall on a steep mountain quickly disappears. Just as in examples, your life is quickly spent and gone. Just as when herdsmen pick up their sticks, their livestock helplessly follow them home, so sickness and aging lead you helplessly into the presence of the Lord of Death.
It is the same, we are also like that. We have no control over aging and sickness which will bring us to the presence of the Lord of Death. With regard to what was said earlier, [23:42]
In this way, meditate on the certainty of death from many perspectives.
Meditate diligently. This is what we truly should be working hard on. [23:49]
The 《Collection of Indicative Verses》: For example, just as when weaving a cloth you reach the end by weaving individual courses, so too is human life.
It is as when we are weaving a cloth, you reach the end of the thread very quickly just like our lifetime. [24:07]
For example, just as those who are to be killed come closer to the killing place with every step they take, so too is human life.
Using the above metaphor of cows and sheep being led to their death step by step. It is what the Lord of Death will do to us too. [24:23]
Just as the strong downward current of a river cannot be reversed, so too the movement of human life Is irreversible. Life is hard, brief, and full of suffering. It vanishes so quickly— Like that written on water with a stick. Just as livestock go home when the herdsmen raise their sticks, so sickness and aging lead humans to the Lord of Death.
The above uses different metaphors to explain. It is very swift to move towards death. And before death, we are filled with immense great suffering! With these different metaphors, the whole idea is to motivate us to cultivate diligently. It is easy to understand the text, read through yourself. The main gist of it is to find one that we can concord with and meditate on the teachings accordingly. [25:19]
Furthermore, it is said that the Great Elder went to the bank of a river and meditated, saying that the rippling flow of the water was good for meditation on impermanence.
It is said that Master Atisha went to the bank of a river and upon seeing the rippling flow of the river, he said “Look! This is a good and tactful way of reminding us on the meditation of impermanence. What does this means? Even a great practitioner like the Great Elder himself, due to his stable meditations, whatever he comes across, at a glance, ah, it’s impermanence! Once the mind arises, the concept of impermanence arises, he is immediately motivated to meditate! The following continues. [25:59]
The 《Extensive Sport Sūtra》 also speaks of impermanence with many examples: The three worlds are impermanent like an autumn cloud. The birth and death of beings is like watching a dance. The passage of life is like lightning in the sky; It moves quickly, like a waterfall.
There are many examples cited in the above sutra: The three worlds are desire realm, form realm and formless realm. Regardless of desire, form or formless realms, they are all impermanent. Just like the autumn cloud. The autumn cloud has a description known as the ”ash grey dog, white cloud ash grey dog”, it is ever changing. Impermanence is as quick as this. Our life and death is just like watching a show, you do not know what to expect in the next scene. Aye! It is just like a show. Our lifetime is just like lightning in the sky, one moment it flashes the next moment, it disappears. It moves quickly just like the waterfall! We need to understand it this way and meditate in accordance with the teachings. [27:05]
Thus, once inward reflection yields some sense of certainty about impermanence, contemplate it by applying your understanding of it to many things, for it is said that everything around us teaches impermanence.
If you can truly reflect inwardly, you will realize that everything around us exhibits impermanence. Hence, what it is important for us right now is not to see externally. What we truly need to do is to observe ourselves. We have all contemplated wrongly presently and this is called misconception. [27:32]
After you reflect on this again and again, you reach certain knowledge.
Therefore, concerning all the present things, we should base on what has been said earlier, to observe and contemplate. As long as you constantly contemplate, you will reach certain knowledge. But we must “reflect on this again and again”; in constant and diligent contemplation. However, currently, we have two problems: the first type, after listening we take no action. We shall not even mention much about this type. Another type is, after some reflection, their result is as mentioned below. [28:09]
It is not helpful to do just a little reflection and then say that nothing happened.
Some people just do a little reflection and then say “Ah ya, nothing happens”, this is of no use, of no use. As for the following, please note. [28:24]
As Ga-ma-pa said,
This is what the Great Elder tells us, [28:27]
"You say that nothing happened when you thought about it, but when did you reflect? If it was during the day, you were constantly distracted, and at night you slept. Do not lie!"
Someone said “Ah ya! You reflect for a moment, reflect on it accordingly for a moment and say nothing happened!” The Great Elder chided him “Have you contemplated? Have you reflected? When did you reflected? What did you do in the day? Hey, having laxity or distraction. When night falls, you sleep. Truth be told, you thought that you have reflected, but actually, you have not. Let’s not talk about gossips, even by sitting here, you are either distracted or having laxity. Have you really reflected? Please do not lie!” You can lie to others easily but not to yourself. Thus, we should not say “Ah ya! Nothing happens even after practicing it for the whole day!” If you really reflect for half a day, that is not too bad! But you don’t even reflect for half a day. Those who truly reflect do it for a long period of time, day and night! Therefore, nowadays, there are too many people who say, after listening to the theories, there is no way of achieving it. Have you really reflected? The above phrases come from the Great Elder’s advice. Keep the advice in your mind. If we are able to do so, then this life will be filled with hope. Let’s take a break now, we will go into details with these few phrases later. [29:41]