菩提道次第广论手抄稿:旧版第三十九卷A面
P. 79 (LL4)（手抄稿 第五册 p205）[00:05]
祖师说的这句话，真正想修行的人哪，好好地记住，常常照这话来策励自己。但是注意喔！凡是这种祖师策励的话，这都是对我们自己说的，我们千万不要责备别人，拿这话责备别人就完全错了。祖师他告诉我们，他有一个原则，这些人已经修行成就了，他的悲心所使。悲心就像一个父亲一样，父亲对于自己的子女都是无比地疼爱，为了这个使得子女成材，所以那个时候，有的时候用一种严格的方法。我们现在喝斥别人的时候，不是这个心情，你千万注意，这个自己一检查，就很清楚、很明白。你跟烦恼相应的这种心理，用这个佛法来喝斥别人的话，对自己造的是很大的业，非常大的罪过！这里顺便一说。[01:17]
所以这里告诉我们，不要说：“哎呀！我怎么思了半天思不起来啊？”不是，我们没有思。我们现在在什么，在散乱、昏沈当中，就是这样。所以前面已经告诉我们了，如果 (p206) 说你现在散乱、昏沈，没有办法对治，表示我们罪障未除、资粮未积，它有正确的方法。如果你生不起来赶快退、倒退回去，把前面的积聚资粮、净除罪障，这个次第很清楚、很明白。我们不要自己妄想，照我们自己的办法，那我们现在太多这种问题，说：“喔唷，这个大法师啊，赶快去向他求一个法！啊，这个人了不起啊！”太多人到处去，东啊跑、西也跑，西求法、东求法，不晓得求了多少法，然后拿回来一样东西都没有用，这种情况之下，就这样地空空地又浪费掉了一生。现在有这个完整的次第摆在这里，你只要照着它步步上去的话，后面你不要怕，一定会有成就。那么继续下去：[02:40]
p. 79 (11)
At the end of this life, the Lord of Death will destroy you and you will pass into the next world. Until then, there will never be a time when your life span does not diminish, whether you are going somewhere, walking around, or lying down.
【非但寿边为死所坏，而趣他世，即于中间行住卧三，随作何事，全无不减寿量之时。】
看，不但我们的寿命最后死，就算是在没有死的中间，不管在任何状态当中，它这个寿命一直在减、一直在减，这个减的时候从哪里开始？从入胎的时候开始。[03:16]
Thus, starting from the moment that you enter the womb, you do not remain for even an instant, but go headlong toward the next lifetime.
【首从入胎，即无刹那而能安住，唯是趣向他世而行，】
从一开始投胎那一刹那开始，就是说你的引业决定的时候，你的引、满二业，就决定了。从这个时候开始，你一直向后，这个在减、在减、在减……到你死了为止。[03:46]
Therefore, even your intervening life is exclusively consumed in a procession toward death led by the messengers, sickness and aging.
(p207) 【故于中间生存之际，悉被老病使者所牵，唯为死故导令前行。】
这个是我们要正确了解的，在这个中间都是为这些事情，不是老就是病，都是苦，都是死的前行。然后除了这个以外，除了这个苦以外，我们忙的什么事情哪？我们为了免掉这个苦哇，找种种的求快乐的事情，这不是快乐，这是苦因，是苦上加苦，我们都是忙这个，这是我们的颠倒。眼前已经够痛苦了，我们要想去掉一点痛苦，忙着这些事情啊，都是火上加油。正确的方法，是，眼前好像是苦的，却是釜底抽薪，你眼前稍微苦一点，将来却是快乐的，这是我们修行必不可少的正确的认识。所以千万不要以为，哎呀，修行出了家，跑着去啊样样享现成的乐，这是顺世外道，佛法绝对没这件事情的。如果出了家了以后，你还贪图这个、贪图那个、偷懒等等的话，那就完全错、完全错了！这件衣服披在身上的话，那个是地狱的那个铁甲，苦不堪言的一件事情，这个我们要认识。[05:13]
Consequently, do not rejoice in the thought that while you are living you are stationary and not moving toward the next lifetime.
【故不应计于存活际，不趣后世安住欢喜，】
千万不要以为说，现在还活着啊，还没有死啊，而觉得高高兴兴，这个不可以。我们眼前的状态像什么？[05:32]
For example, when falling from the top of a high cliff, the time of falling to earth through space is not enjoyable.
【譬如从诸高峰堕时，未至地前空坠之际，不应欢乐。】
(p208) 我们就像那个高山上面跌下来，居然还没跌到地上，还觉得很快乐，天下有这种事情？那我们就这么颠倒，我们就这么颠倒！这个随时，“叭！”一下，跌到地上粉身骨碎。[05:55]
p. 80
As cited by Candrakirti in his 《Commentary on the "Four Hundred Stanzas"》:
【此亦如《四百颂释》引经说云：】
这个上面告诉我们，[06:02]
Hero of humans, beginning from the first night of entering a womb in this world, one proceeds daily, without delay into the presence of the 《Lord of Death》. In the《 Story for Stopping the Four Errors》 it says:
【“人中勇识如初夜，安住世间胎胞中，彼从此后日日中，全无暂息趣死前。”《破四倒论》亦云：】
我们人生当中，刚刚投胎那一个心识、识心，就像什么呢？就像刚刚入胎那一夜开始，从此以后啊，一刻不停地向前、向前，到哪里去？到死、阎罗王那里去。[06:36]
所以最后引《破四倒论》，《破四倒论》说，“四倒”就是所谓常、乐、我、净。[06:44]
Do those who fall to earth from the peak of a high mountain Enjoy happiness in space as they are being destroyed? If they are constantly racing toward death from the time they are born, How can living beings find happiness in the time in between? These passages indicate that it is certain that your death will come quickly.
【“如从险峰堕地坏，岂于此空受安乐，从生为死常奔驰，有情于中岂得乐。”此等是显决定速死。】
就像那个高峰，“叭！”一下，掉下来了，掉下来的话，堕到地上一定粉身骨碎。绝不会说，哎呀，还没跌到地上之前，觉得满快乐的，这个绝不可以。从我们投胎那时候开 (p209) 始，一刹那开始，以后一直向死那个方向在奔驰，所以这个地方，哪有快乐啊？关于这个一点我们要了解。所以凡是一切事情，都很明白地说明—很快地死。[07:42]
那么这个是第一个根本当中第二个子目。第二个子目，决定要死，不但决定要死，而且这个寿没有可以增长的，一点点都没有，而是这么迅速地，从没有间断地，这样来减退当中。最后第三个子目是什么呢？[08:07]
3 The contemplation of the certainty of death such that even while you are alive there is little time for religious practice.
【◎ 思于生时亦无闲暇修行妙法，决定死者。】
要了解我们就是在生的时候，也没有太多的时间来修行，很快就死了。下面看那文：[08:28]
Even if you could live for the longest period explained above, it would be wrong to think that you have time.
【谓纵能至如前所说，尔许长边，然亦不应执为有暇。】
说纵算你没有说很快地就死，就说活一百岁，我们数数，唉呀！我现在还有几十年可活。那个时候，就算是这样，实际上何况不一定呢，就算是这样，你也不要以为我还有时间修行哦！下面告诉我们，为什么啊？[08:58]
Much of your life has already been wasted.
【谓无义中，先已耗去众多寿量，】
做很多事情毫无意义的，把我们的时间就浪费掉了。[09:09]
Half of what is left will be spent in sleep,
(p210) 【于所余存，亦由睡眠分半度迁，】
剩下来的一半哪，要睡觉睡掉。[09:17]
and many of your waking hours will be wasted with other distractions. Further, as youth fades, the time of aging arrives. Your physical and mental strength deteriorate such that even if you want to practice religion, you lack the capacity to do so. Consequently, you have no more than a few chances to practice the teachings.
【又因散乱徒销非一，少壮迁谢至衰耄时，身心力退，虽欲行法，然亦无有勤修之力，故能修法时实为少许。】
这非常明白、非常明白！喏，我们一百岁实际上是很少、很少，现在的人活到七十岁，已经满好。七十岁，头上那个十五年没办法，以我们现在来说的话，二十岁都没办法修，后面这个十五年也没办法修。我现在深深地体会到，我今年实足年龄只有五十九岁，我已经深深感觉到大不如前，大不如前，往往跟你们说过，回过头来就忘记掉了。以前我总不大相信这件事情。[10:06]
早几年我有一个世伯，最好的一个同班同学，我们几年一直住在同一个房间，非常好。他也告诉我，哎呀！他说他父亲不晓得怎么搞的现在，他那个时候大概已经八十左右了，往往回过头去他就忘记掉了。刚刚吃过饭，他放下碗来，他说：“哎哟，我饭还没吃耶！”他就忘得干干净净！这样。有的时候跑到马路上，转了一个圈子，他跑到哪里自己忘记掉了，就是这样，这样地糊涂法啊！这个人以后会这样，你说到那个时候他能修行 (p211) 吗？欸，他可是别的有一样东西没忘记：“我”没忘记！人这个东西真妙啊！有的时候跑出去了，站在门口，才站了半天，我在哪里啊？他不晓得在哪里，就这样地奇怪。所以这个人的的确确的，你们不要笑啊，很快就轮到你们啦，我已经轮到了。所以老的时候也没有用。[11:06]
那么头截掉，然后尾巴截掉，中间生病去掉，睡觉去掉、吃饭去掉、大便去掉，请问你们一天有多少时候，一生当中，七十岁当中有多少能够修行的？然后我们就算修行了，跑到那儿上早殿的时候，你能修行吗？上晚殿的时候，你能修行吗？就说不要早晚殿，你自己拜佛的时候，你真正在修了吗？自己打坐，你真的在修了吗？我们不想则罢了，一想的话，我们能修行的时候实在没太多多少啊！然后还要跑得你跟人家聊聊天，还要管人家闲事，你能修行到哪一天？没有了！这是我们应该了解的。[11:56]
所以第三点我们要了解，说不要觉得我们还时间很长啊，还等到后面，不能等！你如果分秒必争能够把握住现在一点的话，那好！前面已经告诉我们办法，它的的确确你能够这个概念提起来的话，我们自然有一个办法告诉你，二十四小时都在修。如果说你这一点把握不住的话，唉，你就这么一生，一百年也浪费掉了，一千年也是没有用。我们寿命何止一千年？没有一个人例外，都是无量劫来，无量劫的寿命我们还在轮回生死，这个现实 (p212) 状态，这一点要深加痛切。所以真正能够修行的时候，一点点哪，实在是一点点哪！[12:48]
The 《Descent into the Womb Sūtra 》 says: Moreover, half of the one-hundred-year life span is covered by sleep. Ten years are childhood. Twenty years are old age.
【《入胎经》云：“此中半数为睡覆盖，十年顽稚，】
二十年是衰老，然后中间那一段由 [12:58]
Sorrow, lamentation, physical suffering, mental discomfort, and agitation take up time.
【愁叹苦忧及诸恚恼亦能断灭，】
或者是心上面的忧愁，或者是身体上面的痛苦，又要啊，哎呀，精神为烦恼所使，这个凡是这个东西，都把我们的寿命浪费掉了。所以我们现在管别人的闲事，那是对自己最大的损失啊！最大的损失莫过于此。我们不是不管，要到什么时候？你发了菩提心，真正悲心帮忙别人，那个时候对了！[13:33]
Many hundreds of different physical illnesses also consume your time.
【从身所生多百疾病，其类非一亦能断灭。”】
然后我们身上生了毛病也不晓得多多少少，也随时能够把我们送命。[13:43]
The 《Story for Stopping the Four Errors》 says: In this time of one-hundred-year life spans even the longest of human lives is finished in only one hundred years. Of that, the beginning and end are made useless by youth and old age. Things like sleep and sickness destroy all hope for practice, leaving no time for it. How much remains to the life span of a being born among humans, who live in happiness?
【《破四倒论》亦云：“此诸人寿极久仅百岁，此复初顽后老徒销耗，睡病等摧令无可修时，住乐人中众生寿余几。”】
告诉我们，这个人寿最多只有一百岁。然后刚开始的时候，年轻的时候，欸，顽皮， (p213) 不晓得怎么修；老了以后呢？没有能力，销耗；中间也要睡眠、也要生病，这样。所以真正安安乐乐，这一个人身能修行的很少、很少。[14:26]
Furthermore, Chay-ga-wasaid that if you subtract from sixty years the time you lose to food and clothing, sleep, and sickness, not more than five years are left to devote to the teachings.
【伽喀巴亦云：“六十年中，除去身腹睡眠疾病，余能修法，尚无五载。”】
这个，如果说人的寿命六十岁来算的话，真正能修行的没有五年，这个是真正修行人的哦！以我们来说的话，我们能有五年修行已经很了不起了，还没有哦，还没有！我们都在烦恼当中，修行不相应。这个是第三个，然后最后这一个大段的结论：[15:02]
This being the case, the wonders of this life will be mere memories at the time of death, like waking up and remembering the pleasurable experiences in a single dream.
【◎ 如是现法一切圆满，于临死时唯成念境，如醒觉后，念一梦中所受安乐。】
就算我们一生，样样东西都像我们想像这么好，样样圆满的。等到你临终的时候，请问当年这个圆满剩下来什么？嘿，妙了！“唯成念境”，你脑筋里想起来。像我们以前的事情想像也是一样，虽然我们没有死，可是我们人人都有那个经验。比如说我们现在回想以前的，以前那些事情现在什么？唯成念境，就是脑筋里空念，好也好、坏也好，再圆满的事情，对你有真实的价值？一点都没有。[15:53]
这个情况就像什么？就像做梦，梦当中得到很安乐，醒过来的时候，欸，好像有这么一回事情，实际上是一无所有。而为这个一无所有的这个东西而空忙，值得吗？不值得。 (p214) 空忙的结果，如果是单单空忙了以后，留一点念境还算是好的，它真正地留给你的是一点念境；而实际上的效果，却是把你送到三恶道当中去受无边大苦，值得吗？这个是我们应该体会得到的，所以趁还没有死的时候，赶快努力！[16:38]
Think, "If the enemy, death, is surely approaching and cannot be stopped, why should I delight in the delusions of this life?"
【若死怨敌定当到来，无能遮止，何故爱着现法欺诳。】
这个结论是如此。既然这个死是我们的大冤家，它一定要来的，你绝对没力量，没有任何方法能够防止它。既然这样，而死的时候，所有现世你所忙的一切，都是剩下来什么？像梦想的时候一个空念头一样，你了解了这个，你还为它欺诳吗？所以前面一再告诉我们，我们真正的自欺是莫过于此啊！[17:26]
Then decide that you must practice the teaching and make many heartfelt pledges to do so.
【如是思已，多起誓愿，决断必须修行正法。】
这个是第一个根本，三个子目当中，最后认识了以后，决定应该生起的“决断”，决心我们应该这样。有了这个前面的认识，照着它这个如理思惟以后，那时候一定要起誓愿：我必定要修正法。为什么？因为你不修的话，不管你多圆满，请问最后是什么境界？像一个梦，醒过来一无所有，唯一留下来的—造了这个恶业，送你到地狱里面去。啊！想到了，一无意思啊！[18:18]
(p215) 所以把前面这个三样东西、三个子目，你认真地思惟了以后，那个时候得到一个正确的认识；然后呢不但正确的认识，而且下决心，说：没有别的路可走，一定要修行，一定要修行，只有这一条路可行。不过这个地方的修行注意哦！如法的修行哦！现在我们虽然已经进入佛门想修行，可是还是走错了，还是走错了，这个尤其重要。摸到这佛门当中来已经千辛万苦，摸到以后而还修错的话，那个是加倍地可惜啊，加倍地可惜！这我们务必要知道的。所以现在这个地方好好地努力，在这一点上面是最值得我们注意的一点事情。[19:17]
说到这地方也许我们会想：哎呀，一点都没错啊，你看现在那些人都走错了！你想到这个念头，你已经不晓得错到哪里去了！不是管那些人，管自己、管自己。同样地那些人你说他错了吗？你也可以说他错，也可以说他一点都没有错。以我现在的了解的话，我不但没有觉得他错，我还感谢他们。我们今天所以能够安安稳稳坐在这个地方，就靠什么？就靠他们在外面，他们把佛法的种子广布人间，然后人家信了佛法，晓得你们修行人，来送供养来。请问没有这些人，我们今天能够安安稳稳坐在那里修吗？你感激他都来不及，你还看他不对，是你颠倒得不晓得到哪里去。如果你只管自己的，你必须感激他；如果你将来，觉得自己是个大乘行者，那到那个时候，你赶快努力来帮助他，这才是我们现在应有的态度。所以你说：“哦！我对了，那些人错了。”那你比他更糟糕，比他更糟糕！他 (p216) 这样去做的话，他还是可以帮助你，你这样做你帮助了谁啊？[20:37]
所以我就想起来了，以前老师骂我这个话，我现在越想越对、越想越对。所以我现在我没有这个力量骂你们，可是我不妨像收音机、那个留声机一样，叙述我老师的话：“你自己觉得修行了，请问吃的东西哪来的？凭什么他要供养你？”唉！我现在越想越对，你还觉得人家不对，那个不对、这个不对，这是我们该好好地去仔细观察。所以你看见外面这些人，你要感谢他啊，没有他们，还没有我们，我们不能安住在这个山里好好修行哦！你真的这样去观察的话，欸，不管你怎么弄，你的心里面，总是策励你去修行。所以你了解了这一点，你自然而然这种错误的概念都去除掉了，这个非常重要、非常重要，这是我们千万要注意的！[21:42]
所以说不管是哪一个，任何人都是这样，正规如法修行的大祖师都这么说，六祖大师不说得很清楚吗？“若真修道人，不见他人过。”如果你自己觉得真正修道人的话，你见不到人家过错；如果你见到过错的话，对不起！你早就已经不晓得跑到哪里去，错到哪里去了，这个概念我们应该知道。所以说这个地方修的“正法”两个字啊，不要误解哦！不要以为说：哎哟，我们住在这个地方正规地修行，不像他们乱来。嗯？这个地方有问题，自己要认真检点。[22:24]
(p217) 下下面都是告诉我们怎么样是正确的。现在前面还都是做为我们的基础，所以眼前我们有这种错误的想法，暂时不要去管它，好好地努力向下学，自然而然我们会把我们的错误的概念，一一都改正过来。[22:43]
The 《Garland of Birth Stories》: Alas, afflicted and worldly persons, I do not like unstable things. Even this glorious white water lily (kumada) Will become a memory. Alas, it is amazing that you beings are fearless, placed in a realm like this. You are joyous and act unworried though the Lord of Death blocks every path. As you have the powerful, dangerous, and unstoppable enemies of sickness, aging, and death, you surely will go to a fearful place in the next life. I wonder what thoughtful person would delight in this?
【如《本生论》所说而思，“嗟呼世间惑，匪坚不可喜，此姑姆达会，亦当成念境。众生住于如是性，众生无畏极希有，死主自断一切道，全无怖惧欢乐行。现有老病死作害，大势怨敌无能遮，定赴他世苦恼处，谁有心知思爱此。”】
第一个前面说，啊！这个世间真是愚痴、真是颠倒啊，都是迷惑啊！世间所有每一样东西都不坚实的，根本不是可喜爱之处，都是虚诳啊，都是无常啊！就算这个“姑姆达会”—这姑姆达会就是一种盛大的一种庆祝的宴会—不管多盛大、多快乐啊，欸，完了以后，以后就像什么？“念境”，念境就是说，像梦醒的时候这个境界一样。喏、喏、喏，这样地一无可取，这样地不坚实、不牢固，而我们所有的三界之内的众生的特性，就是这个样，就这个样。所以我们在愚痴颠倒当中，对这件事情而不害怕，啊！那真是你无法想像，真是无法想像啊！换句话说，我们这个颠倒实在是啊，真是愚痴极了。阎罗王，最后这个“死主”啊，到最后不管你什么，他把你一刀斩断，赤裸裸而来，也是赤裸裸而 (p218) 去。对这一点，我们居然不怕，还在那儿觉得满快乐的，真是颠倒极了！[24:47]
不要说等到临终，眼前当下又是要病、又是要老、又是要死啊，这些事情它力量大极了，你没有任何一样东西能够挡得住它。而最后的结果是—干什么？死，一切都抛掉，然后呢到下一世去。下一世是什么？你根本不知道，而是由于我们现生所造的业，一直在生死轮回当中受大苦恼。不管任何人，了解了这个实际上的情况以后，谁还会爱它呀？没有一个人例外的，你不了解之前都是迷惑，了解了以后，啊！一定赶快舍掉，赶快努力。[25:45]
p. 81 (2)
Also, the 《Letter to Kaniska》 says: The ruthless Lord of Death murders powerful beings without purpose. While such murder is sure to come, what wise person would be relaxed?
【《迦尼迦书》中亦云：“无悲愍死主，无义杀士夫，现前来杀害，智谁放逸行。】
那么这个祖师也告诉我们，阎罗王他可是一点都不会说：“哎哟，我慈悲慈悲啊！”不会的，这个死这件事情，它就是这么残酷，对我们是毫无意义，把我们每一个人都最后被它摧毁。所以真正有智慧的人了解了这个，谁还肯马马虎虎放逸啊？[26:25]
Hence, as long as that great unforgiving warrior has not fired the unstoppable arrow from which there is no escape, strive for your own welfare. Reflect in this way.
【故此极勇暴，猛箭无错谬，乃至未射放，当勤修自利。”】
这个就像什么？就像一支非常强有力的箭，而这支箭射到来的时候，我们一定送命，这支箭不但非常强有力，而且绝对不错。换句话说，我们一定会碰到这个问题，趁这支箭 (p219) 还没有放出来，趁我们还没有受这支箭射中死亡之前，赶快努力，赶快努力！这个是第一个根本，分三个项目，让我们产生这样的一个决心。[27:19]
我们现在不妨把这一点重新温习一下：第一个根本是什么？决定要死，第一个。然后呢不但决定要死，这个寿只有减，而刹那、刹那没有任何办法可以使它停留乃至任何一刹那，而是刹那、刹那地牵到死的地方去，就这样。这个就像我们高山上面跌到地上那样，绝对不能说因为还没有到地—啊！快乐。这个时候不可以，要努力思惟这个，要趁这个机会修行。同时我们也要了解，不要说，啊，中间还满好，还可以慢慢地修行。最后要思惟，就算你还没有死，就算你存活，这个中间真正能修行的时间非常少。你对这个概念正确地了解了，你就不敢一点放逸，不敢一点放逸。[28:27]
所以那个时候，产生一个决心，产生一个认识。所以叫“誓愿”是什么呢？平常我们也想这么，这个“想”的这个力量很虚浮的，没有什么力量；必定要照前面的办法，认真地思惟观察，那个时候你就产生一个强有力的、坚决地发誓：一定要这样做！一定要这样做！你有了这种强有力的这种誓愿的话，它会推动你如实地认真去做。否则的话，你听见了，虚虚浮浮，唉，听见是听见了，到那个时候就是提不起来，这个很可惜的事情。不过尽管如此哦，它还有好处的，这个种子种下去了以后，它迟早还会增长发芽。不过它增长 (p220) 发芽的时候，记牢喔！不是天上掉下来，一下让你证了罗汉果了，或者一下让你证了佛果了；它增长发芽的时候，还是要拿出全部精神去、拼命去修。所以我们总记得，既然迟早你必定要这样去做的话，你为什么不趁现在努力而等到以后？因为等到以后，这个中间等的那段时候在哪里啊？在地狱里边，这是我们要了解的，了解了然后你要真正地思惟去观察的。[29:54]
39A Commentary
ENGLISH LR V.1 P.152 (COMMENTARY V6. CH9 P77) [00:05]
For those who truly want to practice, you should keep the words from the Great Elder in your mind and frequently use it to motivate yourself. But take note! The motivational words from Great Elder only apply to us. We definitely shouldn’t use it to berate others. When we use the words to berate others, it is completely wrong. The Great Elder told us that he has a principle: these people are already accomplished in their religious practice and are driven by compassion. The representation of compassion is just like a father whose love for his children is matchless. In order to make his children become useful someday, he will use a strict method at a point of time. Now when we berate others, it is not in this frame of mind. You should definitely be aware of the difference. Once you examine your frame of mind, the difference becomes clear and distinct. To simply mention it here: when your mental state is in accordance with afflictions and you use the teachings to berate others, you have created a big karma for yourself, an extremely big sin! [01:17]
Therefore, this tells us not to say: “Why is that I reflect for half a day and nothing comes out of it?” No, we did not reflect. Actually, we are in the distraction and lethargy state. Thus, as mentioned earlier, if we are distracted or lethargic and unable to apply the remedy, it indicates we have not purified our obscurations and have not accumulated the collections. There is a correct method. If you are not able to apply such remedy, then you should quickly refer to the previous chapters on how to purify obscurations and accumulate the collections. The step is very clear and distinct. We should not try to apply remedy using our own method. Currently, we have many such problems, say: “he is a Great Instructor; we must go to him quickly to seek the teaching! He is terrific!” Many people went to almost every place to seek the teachings, but none of these are useful. Consequently, they wasted their whole life. Now that we have the complete stages of the path, if you follow the stages to move up accordingly, you will have nothing to worry about and will definitely accomplish in the end. Let’s continue: [02:40]
At the end of this life, the Lord of Death will destroy you and you will pass into the next world. Until then, there will never be a time when your life span does not diminish, whether you are going somewhere, walking around, or lying down.
Look, not only at the end of our lifetime we die, even during the intervening life, regardless in any state, this lifetime continues to diminish and diminish. When did it start to diminish? It starts from the moment you enter the womb. [03:16]
Thus, starting from the moment that you enter the womb, you do not remain for even an instant, but go headlong toward the next lifetime.
Thus, starting from the moment you enter the womb, that is to say, from the moment when your projecting karma is determined, both your projecting karma and completing karma are determined. From that very moment, your lifetime keeps diminishing………till the day you die. [03:46]
Therefore, even your intervening life is exclusively consumed in a procession toward death led by the messengers, sickness and aging.
This is what we must understand correctly: your intervening life is exclusively consumed by aging or sickness, which are all sufferings and preparation of death. Apart from this suffering, what else did we busy ourselves with? To relieve the suffering, we look for all kinds of things to make us happy. However, this is not happiness. This is the cause of suffering. This is to add suffering onto suffering. We busy ourselves with such things, showing that we are mistaken. Now we are already suffering, then we are thinking of eliminating a little of the suffering by busying ourselves with such things which are actually adding fuel to the fire. The correct method, seemingly like suffering now but in fact, it is to remove the ultimate cause of suffering. You suffer a little now but you will have happiness in future. This understanding is absolutely necessary in the course of our practice. Therefore, one must definitely not be under the impression that practicing as a monk is to enjoy all kinds of temporal happiness. This is nonBuddhist practice. There is absolutely no such thing in the Dharma. If after becoming a monk, you still covet for this, covet for that, being lazy etc, then it is completely wrong, completely wrong! If this robe is draped over the body, then it becomes the armour of hell, it will be extreme sufferings beyond words. We must realize this. [05:13]
Consequently, do not rejoice in the thought that while you are living you are stationary and not moving toward the next lifetime.
One must definitely not think, “Now we are still alive, we have not died”, hence feeling cheerful and rejoiced, we must not do this. What is our current state like? [05:32]
For example, when falling from the top of a high cliff, the time of falling to earth through space is not enjoyable.
We are like falling from a high cliff and before falling to hit the earth, we still feel very happy. How on earth is there such a thing in the world? It is because we are so mistaken, so mistaken! At any time, we can fall to hit the earth and our body smashed into pieces. [05:55]
As cited by Candrakirti in his 《Commentary on the "Four Hundred Stanzas"》:
[06:02]
Hero of humans, beginning from the first night of entering a womb in this world, one proceeds daily, without delay into the presence of the 《Lord of Death》. In the《 Story for Stopping the Four Errors》 it says:
The human life begins when the consciousness enters a womb. What is it like? It’s like entering the womb from the first night, henceforth, moment by moment continuously heading towards where? To death, to where Lord of Yama is. [06:36]
Therefore, in the end it cites the Story for Stopping the Four Errors , Story for Stopping the Four Errors said ”Four Errors” refers to permanence, happiness, self, and purity. [06:44]
Do those who fall to earth from the peak of a high mountain Enjoy happiness in space as they are being destroyed? If they are constantly racing toward death from the time they are born, How can living beings find happiness in the time in between? These passages indicate that it is certain that your death will come quickly.
If someone falls to the earth from the peak of a high mountain, his body will be surely be smashed into pieces upon reaching the ground. Absolutely, he will not say: “I have not fallen to the ground yet, so I feel very happy.” We must absolutely not feel in this way. From the moment we entered the womb, we are constantly racing towards death every moment, thus, where is happiness? We must understand this point. As a result, all the above indicates clearly that death will come quickly. [07:42]
This is the second aspect of the main root, death is certain. The second aspect: Not only death is certain our lifetime cannot be extended, not even a little bit. In addition, the life span rapidly and constantly diminishes without interruption. What is the last third aspect? [08:07]
3 The contemplation of the certainty of death such that even while you are alive there is little time for religious practice.
We should understand that even while we are alive, there is little time for religious practice as we die quickly. Take a look at the sentence below: [08:28]
Even if you could live for the longest period explained above, it would be wrong to think that you have time.
Let’s say you did not say you will die quickly. Let’s say you can live up to 100 years old. Let’s count, ah ya, I still have many more years to live. Even if it’s so by that time, do not think you have time for religious practice! Below explains why. [08:58]
Much of your life has already been wasted.
Much of our time has been wasted on insignificant things. [09:09]
Half of what is left will be spent in sleep,
Half of what is left will be spent in sleep. [09:17]
and many of your waking hours will be wasted with other distractions. Further, as youth fades, the time of aging arrives. Your physical and mental strength deteriorate such that even if you want to practice religion, you lack the capacity to do so. Consequently, you have no more than a few chances to practice the teachings.
This is extremely clear, extremely clear! In reality very few live up to 100 years. If the people now can live up to 70 years old, it’s considered pretty good. Given a 70-year life span, we cannot practice for the first 15 years. For us nowadays, we cannot practice for the first 20 years, neither for the ending last 15 years. This year, I am only 59 years old and already I deeply feel that [the body condition] is not as good as before. Very often what I told you earlier, I would forget at the next moment. In the past, I did not quite believe in such a thing [10:06]
A few years earlier I had a classmate who was my best friend. For a few years we had lived together in the same room, got along very well. He also told me he did not know what happened to his father. At that time his father was about 80 years old and became forgetful. He just had his meal a moment ago and on putting down his bowl, he said, “I have not had my meal!” He had completely forgotten! Sometimes he ran to the street and just walked around and forgot where he had been to. Just like this, he became muddled like this! When someone becomes this way in future, can he still practice at that time? Uh, but there is one thing he will not forget: The “self” is not forgotten! Human beings are truly interesting! Sometimes he ran out, stood at the door for half a day and then wondered where was I? He did not know where he was though it seemed strange. Indeed it happened to him. All of you should not laugh. Soon it will be your turn. It’s already my turn. One is useless when one becomes old. [11:06]
When you exclude the beginning period, the end period and the time of illness, sleep, meals and defecation, how much time do we have for religious practice in a day or in a life span of 70 years? During our cultivation in the morning session, can you cultivate? In the evening session, can you cultivate? Not to mention morning or evening sessions, when you do prostrations, are you really in practice? When you meditate, are you really in practice? Forget about the time when we fail to think. When we really do think about it, the time we use for real practice is indeed very little! Moreover, we chat with people, then we mind other people’s business, until which day can you practice? None! This is what we must understand. [11:56]
Therefore, we must understand the third point: do not feel we still have a lot of time and wait till the later. We cannot wait! If you are able to utilize every moment for practice, this is good! it has taught us the method in the beginning. Indeed, when you are able to grasp the concept, we already have a method how to be in practice for 24 hours a day. If you are unable to grasp this concept, this lifetime, even 100 years, is also wasted, even 1000 years is of no use. Our life span is actually longer than 1000 years! Without any exception, immeasurable eons had passed and we are still in the cyclic existence. This is the true situation, which we must reflect with intense sorrow. Therefore, the period we can truly practice is very little, truly very little! [12:48]
The 《Descent into the Womb Sūtra 》 says: Moreover, half of the one-hundred-year life span is covered by sleep. Ten years are childhood. Twenty years are old age. Sorrow, lamentation, physical suffering, mental discomfort, and agitation take up time.
[12:58]
Mental discomfort, physical suffering, or agitation, all these things wasted our life away. Therefore, if we still want to mind other people’s business, it will be our greatest loss! Nothing can surpass this loss greater than this. It is not that we do not mind other’s business but the question is till when? It is the right time when you have developed the spirit of enlightenment and true compassion to help others! That is the right time! [13:33]
Many hundreds of different physical illnesses also consume your time.
Then our body has many different physical illnesses which can take our lives away at any time. [13:43]
The 《Story for Stopping the Four Errors》 says: In this time of one-hundred-year life spans even the longest of human lives is finished in only one hundred years. Of that, the beginning and end are made useless by youth and old age. Things like sleep and sickness destroy all hope for practice, leaving no time for it. How much remains to the life span of a being born among humans, who live in happiness?
It tells us that our life span at most is only one hundred years. Of that, at the beginning of youth, we were playful and did not know how to practice; how about old age? No capability, so it is wasted; for the period in between, things like sleep and sickness take up time. Therefore, the time of really staying in peace and happiness and be able to practice is very little, very little. [14:26]
Furthermore, Chay-ga-wasaid that if you subtract from sixty years the time you lose to food and clothing, sleep, and sickness, not more than five years are left to devote to the teachings.
Assuming that a person’s life span is sixty years, the time being really devoted to the teachings is not more than five years, even for a true practitioner! For our cases, it is already amazing if we can really practice for five years. However, we are not there yet, because most of the time, we are in afflictions and not in accordance with practice. This is the third point. [15:02]
This being the case, the wonders of this life will be mere memories at the time of death, like waking up and remembering the pleasurable experiences in a single dream.
Even, in this life, if everything is as wonderful as what we wish in this life, at the time of death, how much of those wonders are left behind? Surprisingly, it will be “mere memories” in your mind. It is just like our past memories, although every one of us has this experience, even we have not yet died. Everybody should have such an experience. For instance, when we recollect the past, what does the past become now? Mere memories! Just like an empty remembrance, whether good or bad. No matter how wonderful it was, is it of any true value to you? Not a bit at all. [15:53]
What is this situation like? It is just like in a dream, a pleasurable experience in a dream; upon waking up, it seems there is such a thing but in fact, there is nothing at all. Is it worth busying yourself over such stuff at all? It is not worthy. If being busy in vain leaves some remaining memories, it’s still fine. Though it really leaves some remaining memories; but in truth, this results in sending you to the three miserable realms to receive endless great sufferings! Is it worth it? This is what we should realize. Therefore, at the time when we are still alive, strive immediately! [16:38]
Think, "If the enemy, death, is surely approaching and cannot be stopped, why should I delight in the delusions of this life?"
This is the conclusion. Since death is our great death, it will surely comes. You absolutely have no power and no any other means to stop it. Since this is the case, at the time of death, what is left after you have busied yourself in this life?” Just an empty thought in a dream. Once you understand this, would you still be deluded? Therefore, it had repeatedly tells us, this is self-deception is no more than in its worst form! [17:26]
Then decide that you must practice the teaching and make many heartfelt pledges to do so.
This is the first basic principle. After the three subsections, we finally realize that we must make such a decision to do so. Once we have this understanding and contemplate accordingly, we must make a heartfelt pledge: “I must practice the teaching.” Why is it so? Because if you do not practice, no matter how wonderful it is now, what is the state like in the end? Just like a dream and, on awakening, having nothing at all. The only thing left is non-virtuous karma you have created, which sends you to hell. Think of it, it is absolutely meaningless! [18:18]
Therefore, after you have contemplated diligently on the earlier three things, i.e. the three subsections, you would have the correct understanding. Not only having the correct understanding but also assert resolutely: “There is no other route, I must practice the teaching, I must practice the teaching, this is the only feasible route.” However, we must pay attention to the practice at this juncture: practice must be done according to the teaching! Although now we have entered the gateway of Buddhism and want to practice the teaching, we may still go wrong. Bearing this point in the mind is critical. Entering the gateway of Buddhism is already hardship-suffer, if, after entering the gateway and we still practice incorrectly, it is double pity! This point is essential for us to know. Therefore we need to strive well, and it is the most worthwhile thing for us to take note of. [19:17]
Up to this point perhaps we would think: “Ah, that’s right, look, those people have gone wrong!” Once you have this idea, you are already absolutely wrong! It is not about minding others, but yourself. Secondly, are those people really wrong? You can say they are wrong or they are also not wrong at all. According to my current understanding, I do not think they are wrong and I am thankful to them. Today, we are able to sit here securely, what does it depends on? It depends on those people outside, they spread the seeds of Dharma widely to the world and people have faith in the teachings. Those people knowing that we are practitioners, come to make offerings. If not for these people, can we sit here securely to do our practice today? There is not enough time to thank them and yet you look at their mistakes, it is you that do not even know how mistaken you are. If you can only manage yourself, you must be grateful to those people. In future, when you feel you are already a Mahayana practitioner, you can make efforts to help those people at once. This is the attitude we should adopt. Therefore, if you claim: “Oh! I am correct, those people are wrong”. Then you are worse than them! Nevertheless, those people can still help you. If you behave in this way, whom are you helping? [20:37]
It comes to my mind now. In the past, my teacher had berated me for such thing. Now the more I think of it, the more meaningful it is. Although now I do not have the strength to berate you but there is no harm for me to repeat, like a recorder, my teacher’s words: “You feel you are in practice, but where does the food come from? Based on what reason must someone make offerings to you?” Now the more I think of it, the more meaningful it is. If you still feel people are wrong in this way, or in that way, you must contemplate this carefully. So when you look at those people outside, you must be thankful to them. Without them, we would not be here and would not be able to reside and practice peacefully in this mountain! When you truly reflect in this way, regardless of what you do, your heart will spur you to practice. Once you understand this point, you will naturally get rid of this type of wrong concepts. This is extremely important and we must absolutely take note of this! [21:42]
Therefore, this is the way of practice for everyone. All great practitioners who practice accordingly said the same words. Didn’t the Sixth Patriarch say it very distinctly? “A true practitioner of the Path will not look at the faults of others”. If you think you are a true practitioner, you will not look at the faults of others. If you see the faults of others, you have already gone wrong, we must know this concept. Therefore, on this part, we must not misunderstand the meaning of practice the “Teachings”! Do not think in this way: we stay here practicing regularly, unlike them who act recklessly. Such thought is problematic which you must examine earnestly. [22:24]
All the sections below will show us the correct way. The part aforementioned is our foundation. In case you have mistaken like aforementioned, don’t worry about this for the time being. You should continue to strive to learn well and naturally we will be able to correct our wrong concept one by one. [22:43]
The 《Garland of Birth Stories》: Alas, afflicted and worldly persons, I do not like unstable things. Even this glorious white water lily (kumada) Will become a memory. Alas, it is amazing that you beings are fearless, placed in a realm like this. You are joyous and act unworried though the Lord of Death blocks every path. As you have the powerful, dangerous, and unstoppable enemies of sickness, aging, and death, you surely will go to a fearful place in the next life. I wonder what thoughtful person would delight in this?
The first part said: This worldly world is truly ignorant, truly mistaken, full of delusion! Everything in this worldly world is not solid. It (the worldly world) is simply not a lovely place. It is all void, deceit, and impermanent!] Even for this glorious white water lily celebration, which is a magnificent banquet celebration ------- regardless of how magnificent and joyous it had been, in the end, what is it like? “Memory” just like the state of awakening from a dream. It is so worthless, not solid and not secure, but the characteristic of all the beings in the three realms is as such. We are so ignorant and mistaken that we are not fearful of this. Such is truly inconceivable, truly inconceivable! In other words, we are so mistaken that we are extremely ignorant. Yama, i.e. Lord of Hell or the “Lord of Death”, who will cut you off at the end of your life regardless of who you are, you come and leave naked. We are surprisingly not fearful of this, we even feel very joyous when placed in this realm, this is extremely mistaken! [24:47]
Not to mention at the moment of death, we are currently plagued by sickness, aging and death. These forces are extremely powerful and nothing can stop them. And what is the end result? Death. We have to abandon everything and move on to the next life. What is the next life? You absolutely do not know. It is decided by the karma we planted in this life and we have been continuously suffering big distress in such cyclic existence. Without exception, once you understand this fact, who would still want it? No exception, you are under a delusion before you realized this; after you realized it, you will abandon the worthless and strive at once! [25:45]
Also, the 《Letter to Kaniska》 says: The ruthless Lord of Death murders powerful beings without purpose. While such murder is sure to come, what wise person would be relaxed?
Then our lineage master tells us, the Yama, Lord of Hell will never say: I am compassionate! No, he won’t! Death is this cruel and meaningless. It will destroy all of us in the end. Therefore, once a truly wise person understands this, who is willing to be careless and relaxed? [26:25]
Hence, as long as that great unforgiving warrior has not fired the unstoppable arrow from which there is no escape, strive for your own welfare. Reflect in this way.
What is this situation like? It is like an extremely forceful arrow, when it is shot at us, we would definitely die. This arrow is not only very forceful but also absolutely accurate. In other words, we will definitely encounter this problem. Before this arrow is released and before we are shot to death by the arrow, we should strive at once! Strive at once! This is the first principle. It is divided into three sub sections to help us engender this determination. [27:19]
Now we might as well revise this point again: What is the first principle? The first one, death is certain. Then not only death is certain, our life span is diminishing, and there is no means to stop the diminishing even for a moment. Moment by moment, we are led to death, just like this. This is like we are falling from the high mountain to the earth. We absolutely should not feel happy simply because we have not dropped to the ground yet! We should not feel happy, instead, we must contemplate this point earnestly and take the opportunity to practice. At the same time we must bear in mind: do not say that it is still joyful in the interim so we can take our time to practice slowly. Lastly, you must contemplate that even if you have not died, even if you are still alive, the intervening time for practice is very little. Once you truly understand this concept, you dare not relax. [28:27]
With such contemplation, it will give rise to a determination and evolve into an understanding. So what is the so-called “Pledge” really about? We normally think in this manner but the force “of this thought” is superficial, not much power to it. You must follow the method mentioned before, analyze and reflect diligently, at that time a strong force will emerge and you will make a resolute pledge: “I must do it! I must do it!” Once you have this strong resolute pledge, it will propel you forward to do it seriously. Otherwise, if you listen to it without focus, you may have heard it but you just could not do it, this is such a pity. Even so, it still has benefit: once the seed is planted, sooner or later it will begin to grow and sprout. When it sprouts and grows, do remember firmly: things do not fall from the sky that you will attain Arhat or Buddhahood at once. Rather, when it sprouts and grows, you still need to do your utmost to practice vigorously. Hence we must remember: since we have to practice sooner or later, why not strive now? Why wait till later? Because if we wait till later, where will we be in the interim period? We will be in hell. This is what we must understand and then truly analyze and reflect. This matter is very important, very important. [29:54]