菩提道次第广论手抄稿:旧版第三十九卷B面
P. 81 (4)（手抄稿 第五册 p221）[00:12]
了解然后要真正的思惟去观察的，太重要，太重要了，这个事情。那么这个是第一个根本，第二个呢：[00:19]
b The contemplation that the time of death is uncertain
【◎ 第二思惟死无定期者。】
这个三个根本当中，这一点最重要。第二个根本，我们怎么去观察、去思惟，这个死不晓得什么时候，不决定的。[00:35]
It is certain that death will come sometime between today and one hundred years from now;
(p222) 【谓今日已后，百年以前，其死已定，】
这个死是决定的，从今天开始到百岁，这是最久，一定要死的。[00:48]
it is uncertain on which day within that period death will come.
【然此中间，何日而来，亦无定期，】
但是这个中间，死什么时候来，不决定。[00:56]
Therefore, for instance, you cannot determine whether or not you will die today.
【即如今日，谓死不死，俱不决定。】
今天到底死不死，我们没有一个人能够把握说今天一定不死，你怎么晓得今天不死？你怎么晓得现在不死？一个大地震，对不起，我们全部死光；一个飞机栽下来，我们就死；乃至于一个小小的细菌碰到你这个地方，你打几个喷嚏说不定明天就醒不过来。[01:21]
我记得，想想看，今年六十岁，那整整四十年以前，那时候我才二十岁，刚刚二十出头一点。刚来，在高雄我还记得，那时候有一个好朋友，那个非常好的，平常大家没什么事情啊，天天一直去玩，他那个时候在船上面、商船上面，作三副，哦，前途锦绣啊！有两天我们没见面，咦，某人怎么不看见了？大家还在盼望他。结果来一个消息，什么消息？报丧！你们晓不晓得报丧啊？就是他死了，什么死的？莫名其妙，不知道。唉！他大概比我大两三岁，现在脑筋忘记掉了，连名字都记不住。然后呢过了几年，那个时候过了几年，那个时候，我还记得在学校念书，在成大，毕业了以后，比我低一班的，比我低一班，他是学电机系的，平常因为在学校里他这个人很好，虽然电机系的，他当然是满好的。结果那一年，我们大家在学校里面准备考高考，他也在那儿忙，大家正在忙得很起劲的时候，有一天他妹妹跑得来，一看到她的面孔，我们就觉得很奇怪，她还没开口眼泪直流，干什么？她哥哥死了，你是无法想像的。这个太多这种例子，那我们说还二十几岁……。[03:03]
(p223) 所以以后，后来我们想到了解一个事情说，佛为什么修行要叫我们在尸陀林里面；我们现在旁边那个尸陀林，这对我们有大帮助。那时候我们在洛杉矶的时候，经常要到尸陀林去超度这个幽魂。有一次我们在尸陀林里面超度幽魂的时候，我就注意了这个，它那个尸陀林都记载说：什么人，他从某年到某月他死，记载他的生死这个时间，大部分人，是，的确比较……这个总是活个几十岁。结果跑到一个地方，一看！唉呀！使得我心惊肉跳，我到现在还印象很深，都是几个月、几岁，很少超过三岁的，都葬在这个地方。我一看到这个以后，我从此以后对这个生死的概念是大大地改变。我今天已经五十多岁了，怎么保得住？他那两三岁都死掉了。以后我专门去看，然后去看的话，因为太多地方，有很多都是五岁以内的，很多五岁到十岁的，有很多十岁到二十岁的，好多、好多，还有照片，看起来活泼可爱。你怎么能保证说你今天不死？唉，这个是，所以今天死不死，的的确确你没办法决定。对我们修行人来说应该怎么办？下面一句话，[04:36]
However, you must assume that you will die and should think, "I will die today."
【然心应执死亡方面，须发今日定死之心。】
我们真正修行的人就要对治以前的错误，怎么对治法呢？比方说应该牢牢地执着说死那一方面，要发起今天一定必死之心。我们不要说我们不要执着、不要执着，我们不要说我们不要分别哦！我们现在这个不分别是在大无明当中哦！人家是经过了修行得到了无分 (p224) 别智，这是果位上的事情！他所以得到无分别智的果位上是，就因为择善固执，然后如理努力修行，所以达到这个境界，这个我们要清楚！我们现在要以正式如理的认识、如理的思惟去掉这邪妄的分别。[05:34]
所以这个八正道，登地的菩萨所修的是八正道，它八正道最重要的正见跟正思惟。地上菩萨还要正思惟，我们凡夫居然是什么都不要想，大糊涂蛋一个，那个是不可以，这个千万注意哦！前面破邪分别当中已经说得很清楚了，这句话有它特别的意义。你在没有正确了解它当中，你错用它的话，那你就完了。所以我们眼前应该什么？择善固执，然后一步一步上去。现在我们应该执的是这个死亡方面，要发什么样呢？今天一定要死，为什么？欸，你看它下面这个好处：[06:18]
For, if you assume that you will not die and think, "I will not die today," or, "I probably will not die today,"
【以念今日决定不死，或多分不死，其心则执不死方面，】
假定说你今天不会死，或者多半不会死，于是你那个心理觉得今天既然不死，怎么办呢？就专门忙眼前的事情，而眼前的事情两脚一伸，一点意思都没有，就像作梦一样，而所忙的业却把你送到地狱里面去、三恶道当中去。所以他下面说，因为你执着不死方面，[06:49]
you will continually make preparations to stay in this life
【便专筹备久住现法，】
(p225) 就是要忙现在啦！啊，不但今天，还要明天，还要后天，哎哟，忙这些事情都少不了，你都忙！[07:01]
and will not prepare for your next life.
【不能筹备后世之事，】
你不会忙后世的事情。[07:08]
Meanwhile, you will be seized by the Lord of Death, and you will then die in sorrow.
【于此中间为死所执，须带忧悔而没亡故。】
万一在这个中间，一下送命了，到那个时候，你就来不及啦，来不及啦！到那个时候懊悔而亡。反过来，你 [07:25]
If you prepare for death every day, you will accomplish many goals for your next life.
【◎ 若日日中筹备死事，则多成办他世义利，】
假定你天天想着今天一定死，噫！因为你想着死、怕死，所以你拼命修行，于是，嘿！将来好处你都事先准备好了。一想到今天要死，那你还忙这些现在的事情吗？当然不忙了，于是你拼命修行。如果念佛的，因为你一想到死，拼命念佛。这种情况岂不好？[07:54]
Hence, even if you do not die today, you will have done well.
【纵不即死，造作此事亦为善哉，】
是的，也许说今天你想了“今天死”，可是它不死。如果你能够天天想到死，这样 (p226) 的话，有什么好处啊？你整个都在那儿积聚善法，积聚善法，在这种情况之下，天天不死正好嘛，你这个善法愈积愈多嘛！所以它真正的重心，不是说今天决定说猜它，像猜爱国奖券，猜得中不中；你如果说能够执取今天必死那件事情的话，于是你努力修善法，努力修善法的话，那不是很好嘛！你天天积的善法，如果说不死的话，那更好啊！万一你死的话，欸，你已经有准备了，这是我们要了解，它所以要告诉我们执今天必死的原因。你两个一对比的话，我想我们稍微有一点脑筋的人，都非常清楚、明白认识，想“必死”有这样大的殊胜的利益！反过来，你不想死的话，有这么大的缺陷、祸害在这里，这个是它真正的重点。所以说：[09:18]
If you do die, it is even more meaningful in that you will have done what you needed to do.
【若即死者，则此尤其是所必须，】
万一今天真的死的话，那这个太重要了，因为你修行了。所以它不管它今天死不死，你如果想着今天必死的话，对我们有这么大殊胜的利益。[09:36]
For example, when it is certain that a great enemy is coming to do you severe harm sometime between now and some point in the future, but you do not know on which day the enemy will come, you must be cautious every day. It is like that.
【譬如自有能作猛利损害大敌，从此时期至彼时期，知其必至，然未了知何日到来，须日日中作其防慎。】
就像我们说将来一定有一个大敌人，这个大敌人一定要损害我们，什么时候来不知 (p227) 道。但是要嘛不来，要来的话他一定拼得你死我活，拼的结果一定我死。在这种情况之下，你准备、天天准备的话，这必定对我们有好处。所以想到这里，我觉得我们现在说修学佛法，实在是有太多地方跟法不相应。不要说这种事情，那个在西方、在美国他们啊，他们平常很多人，不要说年纪老了，年轻的人遗嘱已经准备好了；我们中国人就是好像犯忌，喔唷，这个犯忌。我现在想到，啊，这太好了！[10:37]
所以我现在养成这个习惯，不管任何事情，我一定写得清清楚楚，我死了以后这些事情该怎么办，不但是钱帐、书籍什么等等；而且每年因为随时有改变，我都改变一次。譬如我在洛杉矶莲社是这样，我跑到讲堂台北也是这样，跑到这里来又写好，总是等着死。然后什么事情反正都不去管它，剩下来干什么？赶快好好念佛，好好地念法、念僧，这个倒是千真万确的一个事实。不要去忌，我们要忌的就怕你念那个不死，这个才是我们真正要忌的。所以现在我们真是完全颠倒、完全颠倒。尤其是修学佛法的人，信得过因果的人，你忌了，如果你忌了以后，如果逃得过的话，佛法还有什么用？一点用场都没有了。所以我们忌，该忌的不忌，不该忌的忌它，这个叫作颠倒。[11:43]
If you think every day, "I will die today," or at least "I will probably die today," you will act for the benefit of whatever next life you will go to, and you will not make preparations to remain in this life.
【若日日中，能起是念，今日必死，下至能念多分是死，则能修作，所当趣赴后世义利，不更筹备住现世间，】
(p228) 所以假定我们能够每天生起这个念头说，今天一定要死—不要说一定死，下至乃至今天多半要死；乃至于你想到：哎呀，今天总很可能要死！你想到这个的话，你一定会努力修，不会忙现在的，修的都为准备以后的好处，不会忙现在这种。所以说：[12:30]
If you do not have this thought, you will see yourself as staying in this life, and you will make provisions for this life rather than act for the benefit of your next life.
【若未生起如此意乐，于现世间见能久住，便筹备此，而不修作后世义利。】
这两个对比，立刻比出来了。假定你没有修习，没有如理地观察，观察了以后，没有如理地思惟，所以你不会想到今天死。这样情况之下，自然而然你觉得要忙这个现世的这个事情了。因为这是无始以来的习性使然嘛！唉，这个也少不了，那个也丢不掉。那么在这种情况之下，你忙现在的，忙了现在的，最后两脚一伸，什么？恶业、恶业！眼前这些东西是一点用场都没有，只有恶业、恶业，这个恶业把你送到三恶道去。这个是所以为什么这地方告诉我们：我们必定要思惟，说今天一定死，今天一定死！[13:33]
注意哦！这个地方告诉我们，就是说，不是一个道理，你要如法地去修，等到你修到心当中，你就生起了：哎呀，今天一定要、今天一定要死！那个时候对了。因为这里你有一个正确的概念，当你想到死了以后，你所有的什么事情都丢掉了，剩下来干什么？哎呀，赶快一句阿弥陀佛。所以大家现在说：“哎呀，我念了这个佛啊，心里面为什么老散 (p229) 乱，念不起来啊？”唉，阿弥陀佛！它正确的方法你没有学到，当然念不起来。[14:14]
所以它任何一样东西，有它完整的道理，照着这个次第，如果你认真地一步一步上来，你得到了善知识告诉你正确的方法。而这个正确的引导的第一个，你说：哎呀，这个人身是非常难得啊，它有这么大的利益，而又这么容易失去；假定你失去了这么难得的人身，不好好利用的话，那真是等如畜生，实际上还不如畜生哪！所以这个得到的时候，唯一的干什么？修行。然后你要修行了，修行最大的障碍，第一个什么？四颠倒当中的常颠倒。所以告诉你，所以也用无常。不要别的，这个两样东西一旦生起来了，你能不念佛吗？那个死的念头就逼在这个地方啊！所以你一想到就念佛了。凡是真正修过无常观的人，妙了！他一面念佛，一面这个无常的力量一直在；所以他那个佛号一停止，无常的力量就追着来了，他就停不住每一个人有修过的经验的人，都有这种经验，我告诉你。所以大家说：“哎呀，我这个念佛念不起来啊！”欸，原因就在这里。[15:42]
所以大家千万不要小看本论，本论真正精彩的地方。它实际上本论你学好了，即身成就、超凡入圣的机会都有，何况是这念佛！所以我告诉大家，你们照着这样去做的话，上品上生都有份，何况是仅仅超脱轮回！的的确确是万修万人去呀！那么第一个观念那这个地方已经交代出来了，可是，还不圆满，还不圆满，至少到这地方，我想大家信得过，也了 (p230) 解得到“关键”所在。下面继续：[16:28]
For example, when you plan to stay someplace for a long time, you make preparations to stay there. If you think that you are not going to stay there, but are going elsewhere, you make preparations for leaving.
【譬如若念久住一处，则计设备住彼所须，若念不住当他往者，则当备作所趣之事，】
举个比喻。譬如说，你觉得在这里要定居下来，长久安住，于是你准备这个、忙那个、忙这个。反过来，若你觉得在这个地方像旅馆一样住一夜，你会不会在这里忙这个、忙那个？这道理不简单极了嘛！现在不但是我们对我们住的地方，对我们这个的身体—这个身体就是我们的旅馆，很清楚、很明白，你还会不会为这个东西忙啊？真正的关键在哪里？就在这个—喏，死念上头，很清楚这个最重要的事情。平常是我讲的时候，你们也会感觉得：对呀！你要放下来，就是放不下。现在告诉你办法了，你只要照着这个办法去做，不要等到我讲；反过来，我叫你们：哎呀，不要放啊！你们都不会听我的话，你们放得干干净净，这个道理就在这里。所以说，[17:41]
Hence, every day you must develop an awareness of the imminence of your death in the following way.
【故日日中，定须发起必死之心。】
这个才是念死当中最重要的一个关键。所以我们每天一定要想：今天一定要死！早晨起来第一件事就想：啊！今天真大幸啊，居然昨天脱了这鞋子，今天又穿上了！那明天，明天一定不会再穿了，所以还有今天一天，赶快拼命努力啊！你什么事情都不会去忙，(p231) 啊，跑到厨房里边，稀饭也好，干饭也好，什么白菜也好，豆腐也好，塞饱了肚子赶快好，就是这样。而剩下来所有的其他的事情，都是这样，你会全部精神去修行，这样修行还有不成功的吗？继续下去。关于这一点，这个根本又分三个大项目来说明。[18:39]
p. 82
1 The contemplation that the life span in this world (Jambudvipa) is uncertain.
【◎ 此中分三。思赡部洲寿无定者，】
这个寿期无定是说，我们南赡部洲的寿无定的。[18:51]
In general, the lifespan on the Uttarakuru continent is definite.
【总之俱卢寿量决定，】
北俱卢洲的寿量是决定的。但是北俱卢洲的寿量虽然决定，他不能修行，这个我们不谈，寿量决定也没用。[19:04]
though on the other continents besides Uttarakuru and Jambudvipa there is no certainty as to whether one will be able to complete one's own lifespan, for the most part there is a definite life span.
【诸余处者各各于自，能住寿量，虽无决定，然亦多数能得定限。】
其他的地方寿量虽然没有决定，但是它总归有个大概的定限。只有什么？我们南赡部洲的寿没有定准。[19:24]
The life span on Jambudvipa is very indefinite, ranging from the initial life span that is vast beyond measure, to an eventual maximum length of ten years of age.
【劫初寿数，经无量年，今后须以满十岁为寿长际，】
最初住劫刚开始来的时候，八万四千岁，到最短的时候只有十岁。[19:36]
Further, you can see that there is no certainty as to whether death will occur in youth, in old age, or in between.
(p232) 【即于现在老幼中年，于何时死，皆无定故。】
这很明白，眼前我们看得见的，到底老了死、中年死、少年死，完全没有一定。[19:49]
In the same vein, the 《Treasury of Knowledge》 says: Here the life span is uncertain: at the end of the cycle, It is ten years; in the beginning, measureless.
【如是亦如《俱舍论》云：“此中寿无定，末十初无量。”】
到末劫的时候十岁，劫初的时候“无量”；无量，实际上并不是真的无量，八万四千，很长。[23:03]
The 《Collection of Indicative Verses》 says: Among the many beings seen in the morning Some are not seen in the evening. Among the many beings seen in the evening Some are not seen in the morning.
【《集法句》云：“上日见多人，下日有不见，下日多见者，上日有不见。”】
这处处地方告诉我们，上半天还看见，耶，下半天说死掉了；下半天还看见，上半天又不见掉了！[20:18]
Also: When many men and women and even youths die, How can the living be so confident to say, "This person is still too young to die"?
【又云：“若众多男女，强壮亦殁亡，何能保此人，尚幼能定活。】
很多不管是男的、女的，年轻的时候都死了。谁能够保证说我们一定啊，我们还早、还早，没有一个人能保证。[20:33]
Some die in the womb, Some at birth, Some when they can crawl, Some when they can run. Some are old, some are young, Some are young adults. Everyone goes gradually, Like ripe fruit falling.
【一类胎中死，如是有产地，又有始能爬，亦有能行走，有老有幼稚，亦有中年人，渐次当趣没，犹如堕熟果。”】
(p233) 这个是说明死的迹象。有很多人说生了，生了还算好的了，胎里就死了；有的生出来，还没有走路，就这样爬；有的人刚刚能走。换句话说有胎里就死，有一岁、两岁、三岁，乃至一百岁，没有一个例外的。这个死就像果熟了以后，随便什么情况之下，轻轻地一动，就掉下来了，就死、就死。[21:15]
Bear in mind the cases you have seen or heard concerning the gurus and friends who reached the end of their life span but died without fulfilling their intentions, suddenly dying because of external and internal causes.
【应当作意所见所闻，若诸尊重，或友伴等，寿未究竟，忽由内外死缘，未满心愿而死。】
我们应该好好地观察思惟，不管我们的尊长，上辈也好，同辈也好，太多的人，不晓得什么时候，不管内外的各式各样的缘：内缘，那是什么衰老啊，生病啊，这一种；外缘的话，忽然间产生一个车祸，现在尤其是不安全。啊！现在看看太多好的因缘，有了汽车、有了什么东西，汽车开出去，“叭！”撞到了。出去，出去旅行一下觉得好玩，欸，出去旅行，飞机“叭！”掉掉了，这个样可怕法！所以我们还觉得，哎哟，还有这个要做，还有那个要做，对不起，都没有满你的愿—死了！[22:08]
Be aware of death, thinking over and over, "I too am subject to such a death."
【念我亦定是如是法，应数思惟应令发生必死之心。】
眼前我们要把这个概念摆在心里面，把这个概念啊……。这个第一个，这个第一个说，南赡部洲我们的寿没有决定。第二呢？[22:32]
2 The contemplation that the causes of death are very many and the causes of life few.
(p234) 【◎ 思惟死缘极多，活缘少者。】
就在这个过程当中，能够促使我们死的，这种外缘很多。而能够保持我们生命，增长我们大种的这种条件很少。[22:55]
There are many sentient beings and insentient things that do harm to this life. Think in detail about the many forms of injury inflicted by humans and nonhuman demons; how many dangerous animals harm life and limb;
【谓于此命有多违害，谓诸有心及诸无心，若诸魔属，人非人等，众多违害及旁生类，损此身命，亦有多种。】
我们这个生命有种种外面的灾害，或者是有心、无心的，魔。所谓有心的，那就是有情；无心的，乃至土石木块等等，就是这种东西。还有魔、人、非人各式各样的，都能损害我们的生命，没有一样东西……毒蛇、猛兽，老虎、狮子，这样。那么是天上掉下了一个什么石头，你跑着走过去的时候，忽然之间电线断掉了，啊！这种都是这个因缘，你是真是无法想像啊！[23:46]
and similarly how harm occurs due to internal diseases and external elements.
【彼等如何违害之理，如是内中所有诸病及外大种损害之理，皆应详思。】
说上面这种，他怎么样来伤害我们，不管是里边或者是外面。里边就是我们四大不调，外面种种损害，这个我们要认真好好地去观察思惟。[24:13]
Furthermore, your body must be created from the four elements—earth, water, fire, and wind—and even these are harmful to each other when they become imbalanced. When some are in excess and others are deficient, an illness develops, and you are robbed of your life. Hence, as these dangers are innately present within you, there is no security in body and life.
(p235) 【复次自身由四大种成，彼等亦复互相违害，诸大种界若不平等，有所增减能发诸病，而夺命根，此诸违害，是与自体，俱生而有，故于身命无可安保。】
特别是我们想那个，我们这个身体是四大所成，这个四大随时互相减损，或者水大太强盛，或者这方面不好。因为这样不平等，所以就生起病来了，那么有了病的话，就要死。而这个四大种就是我们与生俱来的，所以对不起，它这个东西，身体当中一直在这个地方的话，你就是没办法保证我们安全。[25:06]
In this vein, the 《Great Final Nirvāna Sūtra》 says: The idea of death is that hateful enemies constantly surround this life, ruining it at every moment. Nothing exists that extends your life.
【如是亦如《大涅槃经》云：“言死想者，谓此命根，恒有众多怨敌围绕，刹那刹那渐令衰退，全无一事能使增长。”】
这个引经上面，前面已经说过了，这个一切想当中，死想最好。那么怎么想呢？我们要了解说我们的寿命有种种的损害，这个损害我们叫“怨敌”；这个怨敌不一定是有情，凡是损害我们的都是。那个“刹那刹那”，就是无时无刻不在，都在损害我们，而这些事情，绝没有一件事情能够使我们的寿命增长，经上面这么说。论上面呢？[25:50]
p. 83
Also, Nāgārjuna's 《Precious Garland》says: You dwell among the causes of death Like a butter lamp standing in a strong breeze.
【《宝鬘论》亦云：“安住死缘中，如灯处风内。”】
我们现在的状态是什么？这个就像灯在风当中一样，随时有熄灭的可能，我们也随时 (p236) 有死亡的可能，这个是千真万确的事实。[26:13]
In addition, his 《Friendly Letter》 says: Life is more impermanent than a water bubble battered by the winds of many perils. Thus, that you can inhale after exhaling, or awaken from sleep—these things are fantastic.
【《亲友书》亦云：“若其寿命多损害，较风激泡尤无常，出息入息能从睡，有暇醒觉最希奇。”】
最后这个《亲友书》上面又告诉我们—所以说《“亲友”书》的话，这个才真正你的好朋友。这个好朋友怎么告诉我们哪？啊！我们这个寿命损减太多了，这个是无常非常迅速，就像什么？就像那个泡沫在风当中，在大风当中一样。那个泡沫平平稳稳它都有随时破裂的可能，在风当中的话，那实在是快得不得了啊！所以我们现在这个寿命，一口气进去了，能不能出来，不知道；然后出来了，再能不能吸进去也不知道；睡下去的话，再醒过来也不知道。所以他说：我们睡下去再醒得过来，那真是不容易，不容易啊！我们应该这样去认识、这样了解、这样思惟，策励自己。[27:22]
The 《Four Hundred Stanzas》 says: When the four elements are powerless to harm each other, they are called a balanced collection, and physical pleasure arises. But it is totally unsuitable to call "pleasurable" A collection that is in opposition.
【《四百论》亦云：“无能诸大种，生起说名身，于诸违云乐，一切非应理。”】
我们现在这个四大，我们没有能力，我们没有能力，这个都在互相损害当中。而我们的身体—就那样地这个互相损害，我们完全无法把持的四大所成的。把这个东西看成快乐的话，那我们颠倒，不合理的。[27:54]
Because this is a time when the five impurities are rapidly spreading, there are extremely few persons who accumulate the great power of virtuous deeds that enables a long life.
(p237) 【现是五浊极浓厚时，修集能感长寿久住大势妙业，极其稀寡。】
目前这个状态，什么状态？五浊恶世非常浓厚的时候，非常浓厚的时候。所以我们造的种种业，这损减啊，极大部分都损减；而真正地修行善法，而能够感得长寿，能够感得“大势”这种—所谓大势力，就是说能够增强我们这个功效，能够使得寿命延长这种业，非常少、非常少，非常少、非常少！[28:36]
Also, since the medicinal power of our food and such is weak, we have little resistance to disease.
【饮食等药，势力微劣，故皆少有能治病力，】
乃至于饮食这种东西，它这个效果也都在减少当中，药等等都是如此，所以这个治病的力量都减少。[28:52]
The provisions we do use are not easy to digest
【诸所受用，安然消后，能长身中诸大种分，势用亏减，故难消化，】
然后呢，真正的饮食这个东西—就是我们的受用，受用了以后，能够长养我们的四大种的。这些东西因为五浊恶世所感得，所以它的力量也在慢慢、慢慢地减退，不如以前。正因为如此，所以我们吃下去了以后，也不容易消化，它的力量在减退当中。[29:28]
and thus have diminished power for enhancing the body's great elements.
【纵能消已亦无大益，】
(p238) 这是眼前的，已有的这个依报的状态。实际上这个依报，就是我们的士用果、增上果，这样。那么目前我们真正仔细看，[29:43]
Further, since you have done little to amass the collection of merit and your wrongdoing is very potent,
【资粮寡集，恶行尤重，】
我们真的能几个，有多少资粮积聚？我们造种种的恶行哪！[29:57]
39B Commentary
ENGLISH LR V.1 P.154 (COMMENTARY V6. CH9 P96) [00:12]
This is what we must understand and then truly analyze and reflect. This matter is very important, very important. This is the first root, what is the second? [00:19]
b The contemplation that the time of death is uncertain
Among the three roots, this one is the most important. The second root is about how we can analyze and contemplate that the time of death is uncertain. [00:35]
It is certain that death will come sometime between today and one hundred years from now;
It is certain that death will come starting from today to one hundred years. This is the longest. Death is certain. [00:48]
it is uncertain on which day within that period death will come.
But it is uncertain on which day within that period death will come. [00:56]
Therefore, for instance, you cannot determine whether or not you will die today.
Whether or not you will die today? None of us is sure that you will not die today. How do you know you will not die today? How do you know you will not die now? If there is a big earthquake, all of us will be dead. If an airplane fails, we will die. Even just being infected with a tiny virus, you sneeze a few times and you might not wake up tomorrow. [01:21]
This year I am 60 years old. Exactly forty years ago, I was about twenty years old only, just slightly over 20 years old. I had just arrived and still remembered it was in Kaoshiung. At that time, I had a good friend. We were on very good terms and frequently hang out together. At that time, he was working on a ship, a merchant ship, as a third assistant with bright prospect! We had not met for two days and wondered where he was? We were looking forward to seeing him. Finally, the news came and guess what? Announcement of his demise! Do all of you know what is announcement of demise? He had died. How did he die? It was baffling with an unknown cause of death. He was about two or three years older than me. Now I cannot even remember his name. Then a few years passed, I still remember we were schooling in Cheng Kung University. After graduation, I had a friend who was one year junior than my class. He studied in the Department of Electrical Engineering. In school, he was a very nice person. Although he was in Department of Electrical Engineering [Translator’s note: different from Master’s department], we were quite good friends. Then that year, we were preparing for entrance examination for senior government service post. He was also busy. Just when all of us were preparing vigorously, one day the sister of my friend came suddenly. We felt very odd when we saw her face. Before saying anything, her tears kept flowing. What happened? Her brother was dead! Unbelievable! There are too many of such kind of cases and all of them were just twenty years old. [03:03]
Then later, we start to understand one thing: why did Buddha asked us to practice at the Shi Tuo Lin cemetery? Looking at the cemetery besides us is of great help to us. When we were in Los Angeles, we frequently need to go to the cemetery to redeem lost souls (by making offerings and saying prayers). Once when we were at the cemetery redeeming the lost souls, I noticed the cemetery records show: “who this person was, the year and month he died, and when he was born.” Most of them had lived for a couple of decades. Then we moved on to another place. Upon looking, it caused me to have the jitters and until now it still left a deep impression. Most of them buried here were a few months old or few years old, very few of them over the age of three. Once I saw this, from then onwards, my concept of life and death totally changed. Today I am fifty plus years old how can I ensure I will live? Even those two or three years old have died. Then I specially took a closer look at the tombstones. There were many people who died below five years old, many from five to ten years old, many from ten years to twenty years old, and many others. All had photographs and looked lively and adorable. So, how can you determine you will not die today? Therefore, whether or not you will die today, is indeed not determined by you. For practitioners like us, what do we do then? See the next verse.. [04:36]
However, you must assume that you will die and should think, "I will die today."
As a true practitioner we must take remedial action against our past errors. How do we take remedial action? Take death for instance, you must assume firmly that you will die and will die today. We should not say: Do not need to persist, do not need to discern! At present, to have no discernment is actually to be in total ignorance! The fruition of nondiscursive wisdom is achieved through real practice! When one is able to attain the fruition of non-discursive wisdom, it is because he is able to persistently choose virtue and practice accordingly to achieve this level. We must be clear about this! To do so we must formally recognize and contemplate correctly to get rid of the absurd and demonic discern. [05:34]
The practice for Bodhisattvas at first level is the Noble Eightfold Path. The most important part of which are right views and correct contemplation. Bodhisattvas at all levels still need correct contemplation, so how come we as lay persons do not need to do any thinking. We must not be this muddle-headed and must definitely pay attention to this aspect! Earlier, regarding disputing misconceptions, it was mentioned very clearly and this word has its distinct meaning. If you have not understood correctly and use it wrongly then you are finished. Now what should we do? Choose virtue, practice persistently and move up step by step. Regarding death, what aspect should we assume? “Today I will die!” Why? The benefits are stated as below: [06:18]
For, if you assume that you will not die and think, "I will not die today," or, "I probably will not die today,"
If you assume that you will not die or most probably will not die, with the thought that I will not die today, what would you do? You will concentrate on the immediate things. However, those immediate things will be meaningless when you pass away, just like a dream. Besides, those karmas that you have been creating will send you into hell, into the three miserable realms. Therefore, below it said: because you assume you will not die, [06:49]
you will continually make preparations to stay in this life
You will be busy with the immediate things in your life! Not only for today, also for tomorrow and the day after. You will be busy with all those things! [07:01]
and will not prepare for your next life.
and will not prepare for your next life. [07:08]
Meanwhile, you will be seized by the Lord of Death, and you will then die in sorrow.
Meanwhile, you will be seized by the Lord of Death. By that time, it will be too late and you will then die in regret. [07:25]
If you prepare for death every day, you will accomplish many goals for your next life.
On the other hand, if you prepare for death every day, because you think of death and is afraid to die, you will go all way out to practice, then you will accomplish many goals for your next life. Once you think ‘I will die today’, would you still be busy with your present life? Of course not and you will practice with all one’s might. If you practice recitation and once you think of death, you will practice recitation with all one’s might. Wouldn’t it be good? [07:54]
Hence, even if you do not die today, you will have done well.
Yes, perhaps you may think “Today I will die” but you actually do not die today. If you are able to think daily that you will die, what are the benefits? You have devoted yourself in accumulating virtuous karma. Under such condition, assuming that you do not die, it is just good as you are accumulating more and more virtuous karma! Therefore the key point is not about guessing whether we will die today, but whether or not you will win the country’s lottery ticket. If you persist to adopt the thought that today you are certain to die, you will strive to practice virtue. Isn’t that very good? If you do not die, since you accumulate virtue daily, it is even better! If you die, you are already prepared. We must understand why it urges us to adopt that we will definitely die today. If you compare these two instances, I think even those with little intelligence will recognize clearly and distinctly: thinking that death is definite has such great benefits! Conversely, if you think you will not die, it has such big drawback and damage. This is a key point. So it says: [09:18]
If you do die, it is even more meaningful in that you will have done what you needed to do.
If you do die today, it is crucial that you have practiced. Therefore it does not matter whether you die or not today. If you think today you will definitely die, it is of such great benefit to us. [09:36]
For example, when it is certain that a great enemy is coming to do you severe harm sometime between now and some point in the future, but you do not know on which day the enemy will come, you must be cautious every day. It is like that.
For example, when it is certain that a great enemy is coming to cause us severe harm but we do not know when the enemy will come. Put aside that he is not coming, when he does come, it will definitely lead to a fatal fight and result in death. Under this condition, if you get prepared daily, such preparation will definitely benefit us. At this point, I felt that although we practice the teachings, in reality, in many areas, we are not in accordance with the teachings. Digress a little bit. In the West, e.g. America, many people, not just the aging but also the young people, have already prepared their will, however, for the Chinese, preparing a will is something violating a taboo. Now that I think of it getting prepared in this way is very good! [10:37]
Now that I have cultivated this habit, regardless of any matter, I will definitely write clearly and distinctly how to handle the state of affairs after my death. It is not only cash account, but also books etc. Moreover, when something changes, I will update the will. For example, I made preparation in this way when I was at Los Angeles Lotus Society. Similarly, when I went to Taipei’s lecture hall and when I am here, I’m always prepared for death. After that, I pay no attention to the worldly matters, so what do I do with my remaining time? Quickly practice the recitation well, study the teachings well and mindful of the Sangha. This is absolutely true. Do not think that death is to be avoided. What we should really be afraid is the thought that we will not be mindful of death which is what we must avoid. Therefore, we are completely mistaken. Especially for the practitioners or someone with belief in cause and effect, assume that you can flee from death by not mentioning it, what is the use of the teachings? It is of no use. If we do not avoid what should be avoided and avoid what should not be avoided, this is called misconception. [11:43]
If you think every day, "I will die today," or at least "I will probably die today," you will act for the benefit of whatever next life you will go to, and you will not make preparations to remain in this life.
(p228) Therefore if we can think everyday “I will die today”, or just “most likely I will die today” or at least “I will probably die today!”, you will definitely strive to practice diligently instead of being busy with matters in this life. You will act for the benefit of the next life and will not make preparations to remain in this life. Thus it says: [12:30]
If you do not have this thought, you will see yourself as staying in this life, and you will make provisions for this life rather than act for the benefit of your next life.
On comparison of the two practices, the result is obvious. If you do not practice nor analyzes correctly, or after analyzing, you do not reflect correctly, you will not think “I will die today.” Under this condition, involuntarily you will prepare for this life. This is because of latent propensity since beginningless time! You cannot do without this or discard that. Then under this condition, you prepare for this life; and after preparing for this life, you passed away in the end. What is left? Non-virtuous karma! These things in the present are useless;, only non- virtuous karma remains which will send you to the three miserable realms. This is why it tells us here: We must contemplate and say “Today I will die, today I will die!” [13:33]
Pay attention! This is not just a principle. It is something for you to practice. If you practice till the teaching is rooted in your mind, the thought would arise: “I will die today, I will die today!” at that time you are on the right track. Because it has the correct concept in here: when you are mindful of death, you would discard everything; and what do you do with the rest of the time? Of course, recite Amitabha quickly. Now people might wonder: “Ah ya, why am I distracted when I recite the Buddha’s name, why the thought does not arise?” Sigh! Because you have not learnt the correct method, of course the thought will not arise when reciting. [14:14]
Therefore everything has its complete principle, if you move up step by step conscientiously in accordance with the stages, you would have obtained the correct method from the virtuous teacher. And the first stage of the correct guidance is: “This human life is very hard to come by. It has great benefits but quite easy to lose”. If you do not make good use of this human body and lose it, you are truly like an animal, in reality, worse than an animal! What should you do once you have this human body? Practice. Then when you start to practice, what is the biggest and first obstacle? The first obstacle of the four errors: “Considering what is really impermanent to be permanent”. Therefore, it tells you the fact of impermanence. Needless to mention, once these two things (death and impermanence) arise, how can you not recite the Buddha’s name? The mindfulness of death is compelled in here! Thus once the thoughts arise you will recite the Buddha’s name. Amazingly, any practitioner who has truly practiced impermanence shares the same experience: as he recites the Buddha’s name; simultaneously the strength of impermanence remains with him. Hence once he ceases to recite the Buddha’s name , the strength of impermanence will arise propelling him to continue with his practice. I tell you every experienced person who practices impermanence will have such an experience. Therefore, when we say: “The thought is not able to arise when you recite the Buddha’s name!”, The reason lies in here. [15:42]
Therefore, one must definitely not underestimate the Lamrim. In reality, the most splendid part is: once you can learn Lamrim well, you can accomplish at once, with the opportunity from an ordinary person to the noble being, not to mention reciting the Buddha’s name! Therefore let me mention this to all of you : when you follow the teachings accordingly, you will be able to attain the highest grade in the Pure Land, needless to mention merely detaching from cyclic existence! Indeed, any person who practices accordingly will achieve enlightenment! The first concept has already been made clear but not yet perfectly complete, but at least for now, I think everybody can trust and also understand the [crucial point] mentioned here. Let’s continue as below: [16:28]
For example, when you plan to stay someplace for a long time, you make preparations to stay there. If you think that you are not going to stay there, but are going elsewhere, you make preparations for leaving.
I cite an analogy. For example, when you plan to stay at some place for a long time, you will make preparations to stay there. Conversely, if you just plan to stay overnight in a hotel, will you still make preparations? The principle is extremely simple! Similar to the place we live, our body is like a hotel, will we still make preparations to stay? Isn’t that very distinct and clear? What is the key point? It is -------- the mindfulness of death; it is clearly the most important concept. Previously when I mentioned it, you may feel: “Correct! I want to let go but actually is unable to do so.” Now we have the method and, as long as you follow the method accordingly, you do not need to wait for me to mention it. Conversely, even if I tell you: “do not let go!” you will not listen to me and will let go completely. The principle lies here. So, [17:41]
Hence, every day you must develop an awareness of the imminence of your death in the following way.
This is the most important crucial point of the mindfulness of death. Hence, every day we must think: “Today I will die!” The first thing in the morning is to think: “Today I am most fortunate! I had taken off my shoes yesterday and unexpectedly I can wear it again today! Therefore tomorrow I definitely will not be able to wear it again! As there is only today left, I must strive earnestly!” You will not make preparations; while being in the kitchen, you will not care whether its gruel, dried rice, Chinese cabbage, or bean curd, it is just to fill your stomach quickly. Similarly, you will not spent too much time on other things and put your focus solely on practice. How could it be possible that you do not succeed, given your practice in this manner? Let’s continue. With regard to this principle, it is elaborated in three major items. [18:39]
1 The contemplation that the life span in this world (Jambudvipa) is uncertain.
This life span is uncertain refers to the life span in this world (Jambudvipa) being uncertain. [18:51]
In general, the lifespan on the Uttarakuru continent is definite.
The life span on Uttarakuru is definite. Although life span on Uttarakuru is definite, he cannot practise. We will put this aside as it is useless even if life span is definite. [19:04]
though on the other continents besides Uttarakuru and Jambudvipa there is no certainty as to whether one will be able to complete one's own lifespan, for the most part there is a definite life span.
Although the life span on other continents is not known for sure, for the most part, there is a definite life span. Only the life span on Jambudvipa is indefinite. [19:24]
The life span on Jambudvipa is very indefinite, ranging from the initial life span that is vast beyond measure, to an eventual maximum length of ten years of age.
The initial life span is eighty four thousand years and the shortest only ten years of age. [19:36]
Further, you can see that there is no certainty as to whether death will occur in youth, in old age, or in between.
This is very clear, now we can see that there is no certainty as to whether death will occur in old age, middle age or youth. [19:49]
In the same vein, the 《Treasury of Knowledge》 says: Here the life span is uncertain: at the end of the cycle, It is ten years; in the beginning, measureless.
At the end of the cycle it is ten years, in the beginning, [measureless]; Having said measureless, in reality, it is not really measureless; it is as long as eighty four thousand years of age. [23:03]
The 《Collection of Indicative Verses》 says: Among the many beings seen in the morning Some are not seen in the evening. Among the many beings seen in the evening Some are not seen in the morning.
It tell us in every aspect that among the many beings seen in the morning, some are not seen in the evening; among the many beings seen in the evening, some are not seen in the morning! [20:18]
Also: When many men and women and even youths die, How can the living be so confident to say, "This person is still too young to die"?
Many beings, regardless of man or woman, dies at a young age. Who is so confident to say, we are still young; still young, nobody is confident. [20:33]
Some die in the womb, Some at birth, Some when they can crawl, Some when they can run. Some are old, some are young, Some are young adults. Everyone goes gradually, Like ripe fruit falling.
This explains the sign of death. Many people are being born, which is fortunate; some die in the womb; some at birth; some when they can crawl; some when they can run. In other words people may die in the womb or at one, two or three years old, even at one hundred years old, but no exception to death. This death is just like ripe fruit falling: Under any circumstances, when being touched lightly, it will just fall and die. [21:15]
Bear in mind the cases you have seen or heard concerning the gurus and friends who reached the end of their life span but died without fulfilling their intentions, suddenly dying because of external and internal causes.
We must analyze and contemplate well: our gurus, our elders, our peers, too many people may die anytime, because of various internal or external causes: internal causes include aging, illness, etc.; external causes include a sudden car accident, especially at present when it is very unsafe. Now there are too many causes, there are cars and other things. e.g. you might drive out and meet with an accident. You might travel and having fun suddenly the airplane exploded and fell….it is this terrifying! However, we still feel we have to do this and that…..unfortunately, we may die ---------- without fulfilling our intentions! [22:08]
Be aware of death, thinking over and over, "I too am subject to such a death."
Now we have to keep the concept of death in our mind. The first is life span on Jambudvipa is indefinite. How about the second? [22:32]
2 The contemplation that the causes of death are very many and the causes of life few.
In the process, the external causes of death are very many and the causes to maintain our lives or the conditions to increase our population are very few. [22:55]
There are many sentient beings and insentient things that do harm to this life. Think in detail about the many forms of injury inflicted by humans and nonhuman demons; how many dangerous animals harm life and limb;
To our lives, there are all kinds of external harm, e.g. sentient beings, insentient beings or demons. Sentient beings mean all living beings; insentient being includes earth, rocks, blocks etc. Moreover, the different types of humans and non-human demons can do harm to our lives even poisonous snakes, dangerous animals, tigers and lions can harm life and limb. In addition, a stone fell from the sky just at the time when you were running across, or the power cord suddenly snaps. All these are causes that we are unable to imagine! [23:46]
and similarly how harm occurs due to internal diseases and external elements.
In the above it said how harm occurs due to internal or external elements. Internal elements refer to the imbalance of our four elements, while external elements refer to various kinds of harm. We must observe and contemplate diligently. [24:13]
Furthermore, your body must be created from the four elements—earth, water, fire, and wind—and even these are harmful to each other when they become imbalanced. When some are in excess and others are deficient, an illness develops, and you are robbed of your life. Hence, as these dangers are innately present within you, there is no security in body and life.
Furthermore, think in this way: our body must be created from the four elements, and even the four elements are mutually harmful to each other, e.g. the water may be too abundant or powerful. When some elements are in excess and others are deficient, an illness develops, and you are robbed of your life. These four elements are innately present within you, therefore, unfortunately as long as these elements are present in our body, there is no security in our body and life. [25:06]
In this vein, the 《Great Final Nirvāna Sūtra》 says: The idea of death is that hateful enemies constantly surround this life, ruining it at every moment. Nothing exists that extends your life.
The above is cited from the sutra. It has been previously mentioned, of all the ideas, the idea of death is the best. Then how do we think? We must understand our life span is surrounded by harm, called “hateful enemies”. This “hateful enemies” are not necessarily sentient beings, but anything that can harm us. At every moment, they constantly ruin our life. However, nothing exists that can extend our life. This is asserted by the sutra. How about the commentary? [25:50]
Also, Nāgārjuna's 《Precious Garland》says: You dwell among the causes of death Like a butter lamp standing in a strong breeze.
What is our current state like? Like a butter lamp standing in a strong breeze which might extinguish anytime. Similarly, we might die anytime. This is absolutely true. [26:13]
In addition, his 《Friendly Letter》 says: Life is more impermanent than a water bubble battered by the winds of many perils. Thus, that you can inhale after exhaling, or awaken from sleep—these things are fantastic.
Lastly in his Friendly Letter, it tells us the above…. therefore Friendly Letter is truly our good friend. What did this good friend tell us? Our life has diminished largely and impermanence may come extremely rapid, just like what? Just like a water bubble in the winds, in the strong winds. The water bubble, even in a steady environment, it might rupture anytime; when in the wind, it would rupture quickly! Therefore in this life span, we are not sure whether we can exhale after inhaling; neither do we know the other way around; once falling into sleep, we do not know whether we will wake up. Therefore, he says, awakening from sleep is really not easy! We must recognize, understand and contemplate to spur oneself. [27:22]
The 《Four Hundred Stanzas》 says: When the four elements are powerless to harm each other, they are called a balanced collection, and physical pleasure arises. But it is totally unsuitable to call "pleasurable" A collection that is in opposition.
At present, these four elements in our body can mutually harm each other and we can do nothing about it. Our body consists of these four elements that can mutually harm each other and we have no control. If we regard this as a “pleasurable” thing, how mistaken and illogical we are. [27:54]
Because this is a time when the five impurities are rapidly spreading, there are extremely few persons who accumulate the great power of virtuous deeds that enables a long life.
What is the current state of our present era? It is a time when the five impurities are rapidly spreading. Therefore most of the various karma we have created are damaging and those who can really practice virtuous deeds that enable a long life or accumulate the great-power karma is extremely few, extremely few! By great-power karma, we mean the karma that can increase our efficacy and enable a long life. [28:36]
Also, since the medicinal power of our food and such is weak, we have little resistance to disease.
Even for food and drink, their effect is weakening and same for medicine etc. Therefore, we have little resistance to disease. [28:52]
The provisions we do use are not easy to digest
Then, the food and drink is our provision, which, after being consumed, can enhance our four elements. Unlike before, the power of these things, obtained from the time of five impurities, is slowly diminishing. Because of this, it is not easy to digest after eating. Its power is diminishing. [29:28]
and thus have diminished power for enhancing the body's great elements.
The above situation is our current state of fruition. In reality, this is fruition of the environmental effects. Presently, let’s look carefully: [29:43]
Further, since you have done little to amass the collection of merit and your wrongdoing is very potent,
In reality how many of us can amass the collection of merits and sublime wisdom? Our wrongdoing is very potent! [29:57]