菩提道次第广论手抄稿:旧版第四十卷B面
（手抄稿 第五册 p257）[00:08]
就看你这一生造什么样的业？因为这一生造的业，就这个业会引我们到下一生去，下一生去。这个时候，我们到下一生去的时候啊，除了我们造的善恶业以外，除此以外，所有眼前的所有的东西，一样东西都带不走的。然是如此，所以我们眼前，绝对不会忙这些无关紧要的；唯一的事情啊，就是赶快把恶业净除，善业增长。这个道理，我们要趁现在及早地认识，赶快努力地修持。[00:59]
p. 84 (9)
Also, Sri Jagan-mitrananda says: Divine One, no matter what fortune you have gained, when you depart to another life, as though conquered by an enemy in the desert, you are alone without children or queen, without friends, without clothing, without kingdom, and without palace. Though you have limitless power and armies, you will not see or hear them. Eventually not even one being or thing will follow after you. In brief, if you lack even a name, what need is there to speak about anything else? Try to achieve lasting happiness for your next life and beyond by being mindful of death in this way,
【吉祥胜逝友亦云：“天王任何富，死赴他世时，如敌劫于野，独无子无妃，无衣无知友，无国无王位，虽有无量军，无见无所闻，下至无一人，顾恋而随往，总尔时尚无，名讳况余事。”】
这个说，不管你地位多高，然后呢财富有多少，等到你死的时候，什么样呀？“如敌 (p258) 劫于野”，就为那个敌人在旷野当中把你抓去一样，没有一样东西能够带得去的，没有一样能够带得去的！你最亲近的亲人，所谓子女、夫妇，然后呢这些东西啊，乃至于衣食、朋友、国家、地位，不管你有多强的势力，没有一样东西带得去。所以他告诉我们说“无见无所闻”，你以前所有东西啊，既看不见也听不到，是这样的状态啊！所以，这个是我们于事前一定要努力，千万不要到那个时候，到那个时候啊，你就来不及了，到那时候来不及啦！这个特点我们要认识。[02:49]
修行一定是这样的，还没有到你后悔之前，你事先了解将来这个局面，然后呢努力预防，不要到那一天，这个就是它修行的特质。所以这个佛菩萨他慈悲啊，把这个情况告诉我们，然后我们事前努力的话，都能够把这一种恶劣的致命伤免除掉，这个就是修学佛法的真正的殊胜好处。[03:33]
reflecting on how leisure and opportunity are very important, are difficult to obtain, and are very easily lost despite being difficult to obtain. If instead you seek only to find happiness and to avoid suffering up until your death, then you are going to need a course of conduct which surpasses animal behavior, since animals are better than humans at temporal happiness.
【◎ 如是思惟有暇义大而实难得，及虽难得然极易坏，念其死亡，若不勤修后世以往毕竟安乐，仅于命存引乐除苦者，则诸旁生有大势力，尤过于人，故须超胜彼等之行，】
就像上面这么一步一步来，我们思惟观察，说我们得到现在这个暇满的人身，这个意义重大极了，有这么大的大义利。一切现在的、将来的，所谓增上生、决定胜都靠这个； (p259) 自己的、他人的利益都靠这个，有这么大的好处。而且整个的六道当中、三界以内，只有这一个身体才可以得到，除此以外，没有一个人有这个办法。有这样大的利益，却是又非常地难得，这个情况我们要了解。不但难得呀，而且很容易失坏，很容易失坏。更进一步呢，它失坏的情况，说死亡了，说死就死，那么死了以后呢，是一样东西都带不走。所以，假定不趁这个有机会修行的时候，不努力修行，不趁现在来修行，而只忙这些不相干的事情—所谓不相干的事情指什么？就是啊，就眼前的安乐，只就眼前的安乐，所以说“仅于命存引乐除苦者”，这一点实际上就是我们眼前的状态。[05:42]
我们在这地方不妨停下来想一想：我们现在忙的是什么？的的确确没有一个人例外的，无非都是为忙眼前的快乐。唉呀，这个吃啊、穿啊、住啊，这个也少不了，那个也少不了啊，人情世故啊，这不晓得害了多少人！世间的人，他本来就忙这些，所以这个叫可怜的人、愚痴的人；我们现在修学佛法的人，还忙这个，这请问你修些什么啊？这是一点，我们务必要了解的。
所以说，假定我们命存的时候，也忙这些事情的话，倒不如畜生，为什么呀？它那个畜生忙世间的事情，它那个力量比我们强耶！所以说，这个旁生对于谋世间的生活的力量远超过人，这是个事实。我们现在要到哪一个地方去的时候，虽然我们说人为万物之灵， (p260) 你可以发明很多东西，发明很多东西，要花很大气力吧？发明了以后，你去买的话，要花很大的代价吧？嘿，它不要，它一个翅膀可以飞，它不要！你到了海里边尽管你有船，它不要，它就可以游，它有这个本事，就这样。然后你要造房子，什么等等，它就挖一个洞，往里面一钻就解决了！我们吃起东西来要烧、要弄，它就生吞活剥地吃下去，照样长得很好，你岂不是不如它？这千真万确的事实！[07:24]
我们人之所以强过它们的地方在什么啊？就是要晓得这个暇满的人身，可以修行跳出轮回啊！所以说，假定不善巧利用这一点超胜它们的话，那太可惜了，太可惜了！所以我们现在平常，啊，真是！固然不修行的人不说，有很多修行的人，我觉得也可怜哪！就痴痴呆呆的，总觉得好像出了家，跑到这地方。痴痴呆呆地在这儿，就叫修行吗？假定说痴痴呆呆就叫修行的话，我觉得我们不如一个螺蛳、蚌蛤。那个螺蛳、蚌蛤，这个佛就呵斥一睡一千年，它就痴痴呆呆，那个蚌壳一合，睡在那里一千年，我们就这么痴痴呆呆地过去了，这是千真万确的事实，这个我们要了解的。所以，[08:19]
Otherwise, even though you have obtained a life in a happy realm, it will be just as though you had not.
【若不尔者，虽得善趣仍同未得。】
假定你不趁这个机会好好修行的话，虽然得到这个难得的善趣啊，你好像没有得到一样，好像没有得到一 (p261) 样。我们真是冤枉啊！我们实在是大冤枉、大冤枉啊！这一点，是我们务必要好好地警策、好好地努力，这才行啊！[08:48]
For, as Engaging in the Bodhisattva Deeds says:
【如《入行论》云：】
这个《入行论》就是《入菩萨行论》，换句话说，我们真正想修行的人，这个道理，这地方告诉我们很清楚啊！下面怎么说呢？[09:01]
Those who are tortured by bad karma waste their wonderful leisure and opportunity, so hard to gain, in order to acquire some trifling thing which is not so rare and which even animals may attain.
【“畜亦不难办，为是小利故，业逼者坏此，难得妙暇满。”】
我们为了眼前世间这种事情，你说它没有利益吗？有的，有它一点小小的利益的；但是，假定你只忙这个小小的利益的话，对不起，你还不如畜生！因为这件事情，这个畜生也做得到的。你现在呢得到了这个难得的暇满的人身，就忙那些次要的、不相干的事情，一旦你这个暇满的人身失去了以后，你就再不可能得到。唉呀！这个前面我们一再说过了。所以现在这个死跟前面的暇满，一定要相关地摆在这里，经常去思惟。同时在我们正式修行的时候也是这样的，你思暇满，然后你念死，把它前后地、辗转地，这个不行那个，那个不行这个。然后你稍微有一点样子了，你赶快安住在这个上面，努力地深入地思惟，它一定会生得起来的。等到这个一旦生了起来的话，那你修行的问题，整个自然都解 (p262) 决。下面他又鼓励我们，[10:33]
Therefore, although it is quite hard to produce this mindfulness of death, you must work at it because it is the foundation of the path.
【以是此心纵觉难生，然是道基，故应励力。】
所以说，上面所说的这种道理、这一种的心理，我们修的时候还是觉得很难吧？很不容易吧？纵然觉得很难，但是要晓得，这是修道的基础，这是根本，所以一定要努力、要努力！你不谈则已，真正要谈修行的话，这一点要努力。[11:03]
前面说到这里，有一个祖师告诉我们的话，记住：有人去修，修了以后说：“哎呀，我修了半天生不起来！”那个祖师怎么说啊：“你不要在那儿说妄语骗人哪，你何尝修过呀？白天打妄想，晚上又去瞌睡。”实际上呢，这个里边应该这么说，说我们平常真正修行坐在那里，不是妄想、就是瞌睡，你何尝真正地一心一意贯注在这个上面在修行呢？然后呢坐了半天，瞌睡了半天，妄想了半天，说：“哎呀，我修了半天修不起来！”你没有修，你怎么教它修得起来？所以真正讲修行的话，一定要懂得了道理，把这个行相，自己用来检点自己的内心，看看自己说：“我做对了吗？啊，不可以呀！”所以他处处地方，策励我们自己，说这个暇满的人身啊，还是你自己宿生努力修行得到的呀，不是天上掉下来的。而且修行的时候，你已经花了多少努力、多少代价呀！现在你不这样做，是白白浪 (p263) 费，这是你自己的事情啊！[12:24]
注意哦！所以我们不要刚开始的时候，随随口口地讲无我。修学佛法最后的目的是讲无我，但是讲无我的原因，还是为我耶，还是为我好。结果你发现：为你好啊，真正地害你的，还是这个我！那个时候，你才肯努力去掉它，这样，这个是我们要正确了解的，正确了解的。所以说，这个佛法的完整地认识，次第、步骤的话，千万不要乱，否则的话，你随便是乱用啊，讲起来很好听、很美，做起来一无是处，都在这个上面，都在这个上面。下面那个祖师，[13:11]
Bo-do-wa said: For me "appearance and exclusion" refers to my own meditation on impermanence. With it I exclude all the appearances of this life such as intimates, relatives, and possessions. Then, knowing that I must always go to the next life alone, without anything else, I think that I will do nothing except religious practice. Thereupon, a lack of attachment for this life begins.
【博朵瓦云：“除我光荣者，即是修习无常，由已了知，定当除去亲属资具等，现世一切光荣，独自无伴，而往他世，除法而外，皆无所为，不住现法，始得生起。”】
我们现在，这个也放不下、那个也放不下，为什么啊？唉！这个就是说，就算你想放下了，但是心里面常常就是会有一种力量叫你放不下，叫你放不下。为什么？这个我，为了这个“我”，你种种的方式，要去庄严它。总觉得：唉呀，这个怎么可以呀？平常我们常常说：“这个面子上面不好看。”的的确确地，平常我们说虚荣心—这不要轻易地说这个说别人，如果你仔细观察的话，我们没有一个人例外的，都在这个上头。真正地为这 (p264) 个世间所困死的，也是这个东西。[14:33]
所以这个地方啊，我请了几十本的《一梦漫言》，我以前说过好几次的，建议大家去看看。不过我发现，真正看那个书的人很少，你们不妨好好地努力去看看，看看那个古德修行的榜样。现在我们一天到晚讲修行，一天到晚讲面子，你这个面子不拿掉的话，那个都是骗自己，都是骗自己！所以说，“除我光荣”的是什么？“修习无常”。你一想到死啊，什么东西都不贪。为什么能够什么都不贪呀？因为你修习了以后，你才了解：眼前所有的，这个现世的一切圆满的光彩，嘿！到那个时候，到那时候都是虚假的，都是害你的。到那时候，你只有一个人，一个人去，唯一带去的就是你造的业。既然是造的业，所以唯一可凭的，就是我们的善法，唯一可凭的就是我们的善法。你了解了这一点以后，对于现在这个东西啊，你就绝对不会被它所欺骗；不但不被它欺骗，它要送给你，你都逃都来不及。所以说“不住现法始得生起”，这个地方这几句话，好好地现在多摆在心里面多转它几下，多转它几下。下面说：[16:11]
Until this arises in your mind, the paths of all the teachings remain blocked.
【乃至心中未能生此，是乃遮阻一切法道。”】
真正修行的人，应该怎么办呢？就是第一件事情—修这个。等到你修这一个念死这 (p265) 个量生起来了，自然而然哪，你把眼前所有的讲这些，唉呀，这个也说不过去，那个也放不掉，这个也不好意思，这个也不能罢休，统统放掉了，统统放掉了！放掉了以后怎么办呢？一心修学佛法！所以正式修学佛法的第一个关键，就在这里。如果说，这一关没有突破，或者念死这个心理没有生起，这个障碍摆在这地方，下面深入地修法，都是空话！所以，成为修行第一大障碍的这个难关一定要破除，就是这个。[17:17]
Also, Döl-wa said: Along the way, accumulate the collections and purify obscurations. Make supplications to the deity and the guru. Contemplate earnestly and with perseverance. If you do these, though you may think that knowledge will not arise in even one hundred years, it will arise anyway because nothing composite remains as it is.
【铎巴亦云：“若能兼修积集资粮净治罪障，启祷本尊及诸尊长，并发刻勤殷重思惟，虽觉百年而不能生，然诸无常不安住故，略觉艰难即得生起。”】
平常我们讲修行啦！唉呀，修行啊，要忏悔业障、要积聚资粮、要启祷本尊啊，然后呢等等，这个就是我们现在说的什么呢？平常我们要忏悔也好，积聚资粮，总是修种种的福也好，或者要念佛也好，明明晓得这个要殷勤、要恭敬、要精进、要什么……这个道理都懂，但是修的时候啊，就是不行！唉呀，你今天也不行，明天也不行，一天也不行，十天也不行，一年也不行啊，那往往弄了很久，都生不起来。我想我们每一个人都有这个经验吧？有这个经验，是的！怎么办呢？欸，妙了！“然诸无常”，这个无常这件事情“不安住故”，因为一切世间所现的就是个无常相。如果说你能够修无常的话，它修的时候， (p266) 还是不是想像当中，什么一修就修得起来哦！它还是不大容易的，但是这个困难，比起前面的要容易得多。所以，如果是你转而先修无常这个概念，稍微用一点力，那么很快就生起来了。[19:03]
一旦这个无常生起来了以后，那个时候，要你说不念佛，办不到，要你不忏悔，是办不到，为什么？你了解得很清楚啊，以往造了这么多罪恶，马上要死，死了以后要下地狱，然后你还愿意去忙积聚这个财物吗？还愿意忙这个造那个大庙吗？当然，你发了大菩提心去做，那是了不起，那是大菩萨，后面讲的，这个我们要了解。所以一再说明我们要了解，人家造那个大庙、说大话，那是大菩萨的事情，我们现在还没到那个境界。所以在这种情况下，我们对他们，要大大地赞叹、赞美。对于我们自己来说，我们自己心里衡量一下，说：你是不是已经生起了非常严重的厌离心；然后呢由这个厌离心，然后呢发展成大菩提心；然后明明晓得苦，不计较一切地帮助别人？如果你生不起来，不要管别人，赶快把自己努力先扭过来了以后再说。所以真正修行的人，确确实实地“不见他人过”，只把握住如理的正法，精勤如救头燃地念念不懈，自己如理地深入。而这个下脚的第一步—暇满人身的难得，无常的迅速。下面，[20:42]
When someone asked Ga-ma-pa about changing the object of meditation, he said to use the same one again. When someone asked him about what came next, he said, "There is nothing more."
【于迦玛巴请求另易所缘境时，重述前法。请其后者，则云后者全未能至。】
(p267) 那么这是个大善知识，有的人就请求他，说：现在要修什么呢？说修无常！那么现在呢就请求他，说：另外换一个，或者是更深一点的。结果他老人家怎么？把这个老办法，就是念死的办法，重说一遍，这样。欸，结果请的人本来是说：“已经晓得啦！现在再希望其他的。”他又说一遍，又说一遍。那么，最后他怎么说呀？“你说要了解的深深大法，对不起！这个对你一点用场都没有啊，你现在还早得很啊！”这一句话。所以我们现在必须要了解这个全貌，佛法的整个的全貌，的的确确我们了解，上一次讲的那个次第，已经说得很清楚。至于说真正修行，千千万万不要躐等，不要找大法、深法，一定要从这个基础上面一步一步地上升。[22:09]
那么前面关于这个三个根本，以及三个根本当中分别九个子目，应该策发的三种决定的誓愿，应该牢牢地记在心里，努力认真去修持。这样的话呢，这一生修行可办！[22:33]
This being the case, if your mind is fit, meditate in accordance with what I have explained above.
【◎ 如是自心若能堪任，应如前说而正修习。】
所以假定我们自己力量够，能够做，那么就照着前面所说的，如理地一步一步地修习。[22:51]
If it is not fit, take up whatever is appropriate among the nine reasons and the three roots. Meditate again and again until you have turned your mind away from the activities of this life, which are like adorning yourself while being led to the execution ground.
【若不堪者，则随其所称，取三根本九种因相，观现法中所有诸事，犹如临杀饰以庄严，应当乃至意未厌离，数数修习。】
(p268) 假定说，前面那个整个的内容，我们一下做不到，那么怎么办呢？就把前面告诉我们的三个根本，而这个又分开来九个子目，把这个道理了解了以后，所以运用这个道理在眼前的一切事情上头。你仔细去观察，会发现一个什么？说现前我们忙那些事情，就等于什么？要死了，还要去装饰、装饰，那个实在是一无道理，一无道理！这个身体分明摆在这里要杀掉了，你还要把它胭脂花粉点点好，理一个发，要洗一个澡，那不是颠倒吗？杀掉了，一口气断下来，这根本跟你了不相干，我们是专门忙这种毫无意思的事情。[24:08]
等到你真正了解这点，你会对这个东西厌恶不堪。而所以现在送命的原因还是、还是因为你弄错了忙这个。因为你忙这个，所以造成必然的恶业，必然会走上死的那条路去，这个关系我们必定要认识，必定要认识。所以，你照着前面的这个情况去努力思惟、观察，一定要让它有正确的认识；有了正确的认识，然后呢这个厌离心就生起来了。如果这个厌离心没生起来的话，那么这个时候，只有一件事情重要的—就在这个地方“数数修习”，数数修习！这个就是我们走上去的必然次第。[25:00]
No matter where the teachings of reliance on a teacher, leisure and opportunity, and impermanence may occur in the Buddha's word and its commentaries, recognize that
【若经论中何处有说，亲近知识暇满无常，诸法品类，皆应了知，】
那么因为你要修习，所以呀要了解什么是如法，如何修习法，那么就不妨找种种的大 (p269) 经、大论。关于这个经论当中，照着它应有的次第，从亲近知识开始，暇满难得、义大，与无常迅速，各种这一种认识了知，真实地了知，这就是我们现在所真正应该做的事情。是的，我们现在听的时候，觉得是没有错，但是做的时候，还觉得不相应的原因，实际上就是我们对这个认识还不够。所以目前为了加深认识，努力地从这一方面去多多地研阅，这个就是我们现在正确的修行。等到你确定把握住，认得了，然后呢如理地这样地深入。[26:13]
所以尽管前面，我们这么一再地说，有一点大家也注意，听完了往往说：“哎呀，听的时候很好啊，但是听了我做不到，怎么办？”当然做不到！做到了，我们就不必在那儿听了！正因为你做不到，所以应该在那儿听；同样，正因为你做不到，所以听完了，千万不要放掉了就算。要晓得：一切事情都一定有它的因果关系，你现在要想得到，这个是什么？我们要求的果。我们要求这个果，应该做的事情—下这个果相应的因。这个因是什么？努力照如理相应的经论，不断地去研究、探讨，把握住重点，把握住重点；然后努力照它这样去思惟、观察。你只要在这一方面努力做对了，将来自然会生起大厌离心，这个就是我们现在正确地认识了。[27:20]
所以，有一些同修，也许你听见了觉得满好，心里就着急了：唉呀，对呀！但是我做不起来，怎么办哪？很着急，这个也不需要，也不需要。所以它这个次第很清楚。但是反过 (p270) 来说，那既然现在不要着急的话，你听过又是悠悠忽忽，“唉呀，很高兴。欸，刚才听得很好！”然后跟人家聊聊天，那又错，那又错！你必定要认识一个事情很清楚：如是因，然后呢感得如是果。你要求这样的果，一定应该走什么样的因。所以这个正确的认识，认识了以后，马上拿这个认识去运用，检点自己的内心，看看它相应与否！继续下去。[28:11]
they are meant to be practiced and sustain them in meditation. If you do so, you will easily find the intent of the Conqueror.
【是彼彼时所有行持，取而修习，乃能速得诸佛密意。】
那么你因为照大经、大论上面相关的这些法品，相关的这种道理，都修学、了解了，那么就晓得：哦！现在什么是跟我相应的，什么是现在，或者是将来什么时候该努力的，了解了这个以后，就进一步照着拿来修习，这个才是真正佛告诉我们最正确的指导。你能够这样做的话，很快就得到了佛法的精要。[29:05]
Understand that you must proceed in this way in the context of the other teachings as well.
【余处亦当如是了知。】
前面、后面都是这个样。那么现在呢到这里，我们已经晓得，哦，说这个暇满这么难得啊，得到了以后又这么快地要死亡啊！死了以后到哪里去呀？这是个重要的问题呀！假定死了以后没有了，那反正没有了，也就算了！欸，对不起，不是的，后面还有在。这个时候，你也同样地事先要了解，了解了以后，那个时候，看看之前怎么准备啊！[29:47]
40B Commentary
ENGLISH LR V.1 P158 [00:08]
Due to the karma that is done and accumulated in this life, this will lead us to the next life, the next life. When we proceed to our next life, except for the virtuous and nonvirtuous karma we have created, all the immediate things that is, not a single thing can be taken along with us. That being the case, at present, we will certainly not spend our time indulging in these immaterial things. The first thing is to quickly purify the non-virtuous karma and increase the virtuous karma. We should recognize this sooner and quickly practice diligently. [00:59]
Also, Sri Jagan-mitrananda says” Divine One, no matter what fortune you have gained, When you depart to another life, As though conquered by an enemy in the desert, You are alone without children or queen, Without friends, without clothing, Without kingdom, and without palace. Though you have limitless power and armies, You will not see or hear them. Eventually not even one being or thing Will follow after you. In brief, if you lack even a name, What need is there to speak about anything else?
Here it says that no matter how high is your social status, how much wealth you possess, when you die, what then? “As though conquered by an enemy in the dessert”, it is as if you are being in captive by the enemy, you cannot take anything with you, not a single thing at all! Your loved ones such as children, spouse, and things like food, friends, country, status, no matter how strong your power is, there is nothing that you can take along with you. Therefore, he tells us “You will not see or hear them”, all the things that belong to you previously, they can neither be seen nor heard, this is the predicament! Hence, this is something we must work on before doing anything, please do not wait until then, by that time, it will be too late, too late by then! We must take cognizance of this particular point. [02:49]
This is certainly what practice is. Before you have regrets, you are apprised of the consequence and then work diligently on preventing it and not wait till that day. Such is the characteristic of religious practice. It is due to Buddha’s compassion that he has so kindly revealed to us the circumstances and if we proactively put it into practice, it can even remove this kind of grievous harm. This is truly the excellent benefit of practicing the Dharma. [03:33]
Try to achieve lasting happiness for your next life and beyond by being mindful of death in this way, reflecting on how leisure and opportunity are very important, are difficult to obtain, and are very easily lost despite being difficult to obtain. If instead you seek only to find happiness and to avoid suffering up until your death, then you are going to need a course of conduct which surpasses animal behavior, since animals are better than humans at temporal happiness.
Similar to the above step-by-step approach, let us contemplate and observe, say now that we have obtained this life of leisure and opportunity that is of great significance and has such great benefit. All present and future concerning the higher status rebirth and supreme enlightenment will be dependent on this. Our own benefit as well as that of others will have to depend on it, such great benefits it yields. In fact among the six realms including the three worlds, only this human body can achieve it, other than that, no one else has the means to do it. It is of great use, and yet it is so difficult to obtain, we must understand this fact. Not only it is difficult to V.1 Chapter 9-140 obtain, it can be easily lost too, very easily lost. Take a step further, when it loses its function, let’s say death. When death comes, it comes, and then what happens after death? You can take with you not a single thing. Thus, if we do not make use of this available opportunity where we can engage in cultivation but yet not do so, not seize the present opportunity to cultivate, but rather, spend time indulging in the non-relevant things, and what do these non-relevant things refer to? They are the temporary happiness, hence, here it says that “If instead you seek only to find happiness and to avoid suffering up until your death”, this particular point is as a matter of fact, an illustration of our present predicament. [05:42]
At this juncture, let us pause and think: What are we preoccupied with? Certainly, without an exception for anyone, it is to seek temporary happiness. Sigh, over the matter of food, clothing, accommodation, we cannot live without this, we cannot live without that and interpersonal relations, it’s little wonder how many people’s lives have been harmed by that! People in the mundane world have all along been preoccupied with such matters. This is why they are considered pitiful and ignorant people. Those of us who are learning Dharma, if you are still busy with these, can I ask what are you cultivating? This is one point we must surely understand. [06:22]
Therefore, while we are still living and yet we keep ourselves busy indulging in such things, we stand inferior to the V.1 Chapter 9-141 animals, why is it so? The animals busy with temporal happiness are much more powerful than humans! The survival skill that animals have far exceeds that of humans, this is a reality. When we think of going somewhere, although humans can be said to be the most superior among all beings, you can invent several things, the invention will require much efforts right? Following the invention, you have to make a purchase, a high price is needed right? Hey, the animal has no need for this. It has wings and can fly, it does not need to (make purchase)! Then, when you go out to the sea, even you have a boat, the animal does not need one, it can swim, it has the conditions of life. Next, you want to build a house and others etc., the animal can just dig a hole and burrow in it and problem is resolved! We need to boil the food when we want to eat it, the animal can just swallow the food raw, and still grows fairly well, aren’t you worse off than the animal? This is absolutely true! [07:24]
In which aspect we humans are considered more powerful than animals? It is to realize how we can make use of this life of leisure and opportunity to cultivate to liberate ourselves out of cyclic existence! Therefore, if we do not skillfully make use of it to surpass the animals, this is such a pity! What a pity! Therefore, at present, we usually ah, really, excluding those who do not cultivate, I feel pity for many practitioners! In their ignorant state, they feel like they are monks and come to the monastery. By staying ignorant, is this cultivation? If being in an ignorant state is considered to be in meditative practice, then I feel we are no better than a clam that has been clammed shut and asleep for a thousand years living in V.1 Chapter 9-142 this ignorant state. This is absolutely true. We must understand this point. Therefore, [08:19]
Otherwise, even though you have obtained a life in a happy realm, it will be just as though you had not.
If you do not make use of this opportunity and cultivate even though you have attained to be in such a rare happy realm, it will be just as though you have not attained it. Regarding this point, you need to pay heed and diligently practice. This will be right! [08:48]
For, as <Engaging in the Bodhisattva Deeds> says:
The dharma on <Engaging in the Bodhisattva Deeds> contains insights meant for the real practitioners, it tells us very clearly! It says: [09:01]
Those who are tortured by bad karma Waste their wonderful leisure and opportunity, so hard to gain, In order to acquire some trifling thing Which is not so rare and which even animals may attain.
We spend our time busy doing these immediate mundane things, would you say that it has no benefit? There is but it V.1 Chapter 9-143 has very little gain. But if you waste your life just to obtain a very small quantity of benefit, I am sorry to say that, you are no better than the animals! The animals can also do the same thing. Now that you have obtained a life of leisure and opportunity that is very difficult to obtain to begin with and yet you are busy with all these immaterial things, when you lose your human life of leisure and opportunity, you will never obtain it again. Ah ya! We have repeatedly said this previously. Therefore, over these two issues on death and life of leisure and opportunity, you must relate the two and contemplate on them constantly. At the same time, repeat the same thing when you are engaged in meditation. You contemplate on the life of leisure and opportunity and then contemplate on mindfulness of death by going through back and forth. When you have achieved some results, hold on to it, quickly meditate diligently and thoroughly. You will definitely be able to produce it. When this arises, the problems encountered in cultivation will naturally be resolved. [10:33]
Therefore, although it is quite hard to produce this mindfulness of death, you must work at it because it is the foundation of the path.
Thus, even with this kind of principle explained above and this kind of mentality, we still find it difficult during meditation, right? It is not easy, right? Even if you find it difficult, you must however realize that, this is the foundation of the path. It is the root, therefore one must work at it, must work hard at it! It is understandable if you do not subscribe to it, but if you really are talking about cultivation, this is one area that requires great effort. [11:03]
At this point, one Elder told us something which we must remember: there is a practitioner who said this after the meditation session: “Ah ya, I have been meditating half a day and yet to no avail!” What did the Elder say: “You don’t deceive others, when did you meditate?” In actual fact, it can be said that, often when we sit down and meditate, it is either we are daydreaming or we are falling asleep, when have we wholeheartedly focusing on sustaining the meditation? After sitting for half a day, being partly drowsy and partly daydreaming for half a day and then says: “Ah ya, I have been meditating for half a day and yet to no avail!” You did not even engage in any meditation, how can you produce it? Therefore, to talk about real meditation, one must first understand the principle, put into action, then examine our mind, look into ourselves and say: “Have I done it correctly? Ah! Cannot do this ah!” It alerts us in each and every way, in fact this present life of leisure and opportunity was obtained diligently through our previous life, and not simply dropped from the sky. And now that you are sustaining your meditation, much efforts and a high price have been committed! If you still do not do the right way, it is a sheer waste and this is about yourself after all! [12:24]
Take heed! Thus, we should not preach carelessly about selflessness at this initial stage. Although the ultimate aim of meditation is about being selfless, the reason for doing so, it is still for the self, still for your own self. Consequently, you will discover that: If it is for your own good, the one who will V.1 Chapter 9-145 really cause you harm, is still you yourself! Only at that time, you will diligently work at discarding the self, we must correctly understand this, understand it correctly. Therefore, it can be said that one needs to have a complete understanding of the entire teachings, its sequence and progression. Please do not get confused, otherwise if you are reckless about it and use it carelessly, it may sounds nice, beautiful, but of futile use when put into practice. It is all based on the above. Next, the Elder, [13:11]
Bo-do-wa said: For me “appearance and exclusion” refers to my own meditation on impermanence. With it I exclude all the appearances of this life such as intimates, relatives, and possessions. Then, knowing that I must always go to the next life alone, without anything else, I think that I will do nothing except religious practice. Thereupon, a lack of attachment for this life begins.
For us now, we cannot let go of this, cannot let go of that, why is it so? Ah! This also means that, even if you want to let go, there is however an internal force beckoning you not to let go, making you hard to let go. Why? This is because of self, for this self, you indulge in all ways and means to dress it. You will always think: Ah ya, how can I do this? We often say: “This is not so good for one’s ego.” We often talk about vanity – don’t say this to others lightly. If you observe closely, none of us is an exception. We are all in it. The real reason that traps us in this mundane world is this thing. [14:33]
Therefore, I have asked for over 10 copies of the book called “A Casual Talk of a Dream (一梦漫訁)”, I have said it many times before, and also recommended that everyone reads it. But then I realized, the number of people who have read the book is very few, you all might as well read it diligently, look at the model of how the ancient elders practice. At present, we talk about being in meditation from dawn to dusk, and yet whole day long we are talking about adorning our ego and not discarding it, it is self deception, deceiving one’s own self! Therefore, what is “appearance and exclusion”? It is “impermanence”. Once you are mindful of death, you will not have greed for anything. Why you can be void of greed? It is because after you have been meditating, you will then understand that: all the things before you, all the perfect glamour in this current life, hey, till that time (of death), till that time (of death), all unreal and have caused you harm. By that time, you will be alone and you go to the next life alone. The only thing that can follow you is the karma you have created. Once you understand this, regarding the material things, you will not be deceived by it. Not only you will not be deceived, even when they are presented as gifts to you, you cannot wait to escape from it. Hence, “Thereupon, a lack of attachment for this life begins”. There are only but a few words here, but do place it in your mind and frequently reflect on it and internalize it, do it frequently. Next, it says that: [16:11]
Until this arises in your mind, the paths of all the teachings remain blocked.
For the genuine practitioners, what should they do? The first thing is to meditate this. When the force to contemplate on death arises, it will naturally come to you that, all those immediate things, ah ya, this cannot be it, that cannot be given up, this is also embarrassing and that also can’t be let go, all be discarded, totally discarded! What is next after you have discarded them? Focus on cultivating the Dharma! This is the key to formal cultivation of the Dharma. If you can’t break through this or the mind can’t produce mindfulness of death, the obstacle is still residing there. Consequently, deeper learning of the teachings will be just mere words! Therefore, this biggest obstacle obstructing your practice must be removed. [17:17]
Also, Dol-wa said: Along the way, accumulate the collections and purify obscurations. Make supplications to the deity and the guru. Contemplate earnestly and with perseverance. If you do these, though you may think that knowledge will not arise in even one hundred years, it will arise anyway because nothing composite remains as it is.
When we normally talk about cultivation, ah ya, cultivation, one needs to do repentance, accumulate the collections and make supplications to Buddha and etc. What are these referring to? Normally, when we do repentance or supplicate for blessings or recitations of Buddha, we clearly know the need to be earnest, respectful, diligent and others. We understand this principle, but when the time comes to cultivate, we just cannot do it! Ah ya, you can’t do it today, V.1 Chapter 9-148 tomorrow also cannot, one day also cannot, ten days also cannot, one year also cannot. Often, after a long time, the knowledge still does not arise. I think each one of us will have this experience right? This experience, yes. How to deal with it? Eh! Wonderful! “Nothing composite”, this impermanence will not “remain as it is”, as all the things in this world are impermanent phenomena. If let’s say you are able to meditate on impermanence and during meditation, though the result is not so ideal the knowledge arises! It is still not that easy, but this difficulty will be relatively easier than the preceding moment. Therefore, if you switch to meditate on impermanence initially and try a little harder, the knowledge will arise in no time. [19:03]
Once your knowledge on impermanence arises, when the time comes, even if you are asked not to recite the Buddha or not to do repentance, you cannot do it, why? Because you clearly understand all the non-virtuous actions you have committed in the past. You will die anytime and that after death, you are going to hell, would you still be willing to get busy with accumulating material wealth? Or would you be willing to get busy with building a monastery? Of course, you have generated the altruistic intention of Bodhicitta, that’s impressive, a great Bodhisattva, which is mentioned later. We must understand this. Thus, to reiterate once more, someone builds that monastery, that is the work of a great Bodhisattva but we have yet to reach that level. Therefore, under such circumstances, we must greatly rejoice and praise them. As for ourselves, we should measure ourselves and ask: have I developed this serious disenchantment? After developing disenchantment to subsequently develop V.1 Chapter 9-149 the great spirit of enlightenment and after understanding what is suffering, willingly help others. If your knowledge has not arisen, do not bother about others but quickly and diligently focus on changing your own mindset first. Therefore, as a true practitioner, we absolutely do not look at other people’s faults. We only need to have a firm grasp of the right view, diligently persevere as if our head is on fire and devoid of laxity, cultivate thoroughly in accordance with the teaching. The first step to take --- human life of leisure and opportunity is difficult to obtain and the rapidness of impermanence. Next. [20:42]
When someone asked Ga-ma-pa about changing the object of meditation, he said to use the same one again. When someone asked him about what came next, he said, “There is nothing more.”
Ga-ma-pa is an excellent teacher. When someone asked him what he was meditating on, he replied impermanence! Then when asked to change the object of meditation, or to delve into it deeper, what was his resultant reply? Apply this ancient method, which is the method to meditate on impermanence, and repeat it all over again, just like that. When the person who made the request says: “Already understood! Now I wish for others”, he would repeat the same thing again and again. Then, what did he say in the end? This statement: “You say you want to understand deeper Dharma, sorry, it will not be of use to you at all, it is too premature for you!” Therefore, we need to understand the complete teachings of Dharma, the complete teachings of Dharma. We have talked about the sequence previously V.1 Chapter 9-150 and have made it very clear. As for the actual cultivation, it must be step by step. Do not seek for great teachings, deep teachings as one must build on the foundation step by step to progress. [22:09]
Regarding the earlier section on the three roots and that within each there are nine reasons, we need to spur ourselves ahead with a firm aspiration, and firmly commit it to heart, and work conscientiously hard on it and meditate again and again. [22:33]
This being the case, if your mind is fit, meditate in accordance with what I have explained above.
Therefore if our mind is fit and has the ability to do it, we must then meditate in accordance with what Master has explained earlier, and to do so in a step-by-step manner. [22:51]
If it is not, take up whatever is appropriate among the nine reasons and the three roots. Meditate again and again until you have turned your mind away from the activities of this life, which are like adorning yourself while being led to the execution ground.
If let’s say, we are unable to practice according to the principle stated in the previous passage, we are unable to do it, then what shall we do? We need to understand the three roots and the nine reasons, understand the meaning, apply them based on what you have seen and observe carefully, you will then discover something? Let’s say the things that we are busy with. What does this mean? We are already about to die, and we are still adorning ourselves, it is just nonsensical, nonsensical. This body is about to be led to the execution ground and you still want to adorn it, make a hairdo, take a shower, is it not ridiculous? When one dies in one breath, it has nothing to do with you, yet we are experts in indulging in such meaningless things. [24:08]
Wait till you have really understood the point, you will develop dislike for these things. The cause of losing one’s life can be attributed to being indulgent with the wrong things. As you are busy with these things, you would have committed the non-virtuous karma that will for sure lead to the path of death. We need to understand this relationship, must really understand. Hence, you need to diligently contemplate on the earlier circumstances, contemplate diligently, observe and must certainly get a correct understanding, then this disenchantment will arise. If it does not, at that time, one very important thing – is to contemplate it repeatedly! This is the inevitable step to take. [25:00]
No matter where the teachings of reliance on a teacher, leisure and opportunity, and impermanence may occur in the Buddha’s word and its commentaries, recognize that they are meant to be practiced and sustain them in meditation.
Since you wish to practice, you must understand the teachings, how to practice, as such you might as well seek the great sutras and the various commentaries. Follow the sequence of these scriptures and commentaries starting from ‘Relying on a Teacher’, ‘Life of Leisure and Opportunity is difficult to obtain and has great significance’, and the ‘Rapidness of Impermanence’. Really understand the various teachings; this is what we should do right now. Yes, when we listen to it now, no doubt we feel that it is correct, but when it comes to practicing it, we still don’t feel connected to it. In actual fact, this reflects a lack of understanding. Therefore, in order to gain a deeper understanding, we must diligently seek to find out and read widely, this is the right way of practicing. Until you are firm and resolute in your understanding, delve into it deeply in accordance with the teachings. [26:13]
Hence, even as we repeatedly say, there is one point we must all understand. After listening, often we say: “Ah ya, it was fine when I listened to it, but after listening, I can’t do it, then how?” Of course you can’t do it! If you do, you don’t have to listen to it anymore. Similarly, because you can’t do it, after listening, never ever give up. We must understand that everything has a cause and effect relationship. You want to V.1 Chapter 9-153 get something now, what is it? You want the effect. We want the effect, then what you must do ------ plant the cause of the fruit. What is the cause? Diligently follow the commentaries, continuously research, investigate and have a firm grasp of the key points, have a firm grasp of the key points. Then diligently contemplate and make an observation. If you are right on track with your diligence, great disenchantment will naturally arise in the near future. This is what we should correctly understand at present. [27:20]
Therefore, there are a few of you who might experience this. After hearing it, you find that it is quite good and then you get excited: Ah ya, right! But I cannot practice it, what should I do? This is unnecessary, unnecessary. Hence, you must be very clear on the sequence. But on the flipped side of it, while there is no need to be in a hurry, you should not drag your feet either. “Ah ya, Very happy. Eh, It was good when I listened to it earlier.” Then after that, you start to chat with other people. That’s wrong, wrong again! You must understand this very clearly: The cause and effect. If you want this effect, what you must do is to work on the cause. Therefore, after achieving this right understanding, immediately use it to examine your mind and see if it is in concordance! Let’s continue. [28:11]
If you do so, you will easily find the intent of the Conqueror.
Then because you have adhered to the great scriptures and commentaries relating to this principle, put them into practice and understand them, you will then realize: Oh! After understanding what are the things I am in concordance with currently, what is current or what I should be diligent in future, I should further apply these during meditation. This is truly Buddha’s exact guidance for us. If you can do so accordingly, you will soon attain the essence of Buddha’s teachings. [29:05]
Understand that you must proceed in this way in the context of the other teachings as well.
The earlier and later parts are all the same. Now at this juncture, we already understand that, oh! This life of leisure and opportunity is so difficult to obtain. After obtaining it, death comes about very quickly too! You will quickly die! After death, where does one go? This is a very important question! If there is nothing after death, then it is fine! After all there is nothing! But hey, sorry, this is not the case. There is something following that. At this stage, you will also need to understand it first. After understanding, when that time comes, what kind of preparations you need to make. [29:47]