菩提道次第广论手抄稿:旧版第四十一卷A面
（手抄稿 第六册 p3）[00:05]
那之前怎么准备啊？你必定有了解了才好准备呀！所以他进一步说，那么既然要这么死，死了以后，以后到哪里去啊？[00:17]
p. 85 (12)
Contemplating what will occur in your future life: the happiness and suffering of the two types of beings.
【◎ 第二思惟后世当生何趣，二趣苦乐者。】
这个是我们应该了解的。死了以后到哪里去？去的地方是好、是坏？这个我们应该正确地认识。[00:31]
Since it is certain that you will die soon as previously mentioned, you cannot remain in this life. As you do not cease to exist after death, you will be reborn.
【如是决定速死没故，于现法中无暇久居，然死而后亦非断无，仍须受生，】
来了！啊，现在既然现在是决定要死，而且这么快地死，不但这么快地死，等到你死的时候，不管你眼前得到的所有的东西，到临终的时候，像梦一样。啊！一点意思都 (p4) 没有。我们不必说等到临终，这眼前现在想一想，说回想几十年的人生，以前的人生留下来什么？唉！一无所有。不管你年轻也好、年老也好，这千真万确的事实。你了解了这一点哪，不要等到死，那死的时候就是这个情况，不是吗？就是这样。所以说这样了解了，啊，你就不会忙这个现在啦！那么谈以后，这个以后呢？对不起！以后并不是说死掉了，没有了，它还要继续地向前。那个时候就要看看啰！那个时候就要看看前面：[01:47]
Furthermore, you will be reborn in either a happy or a miserable realm, because there is no birthplace other than among these two types of beings.
【此复唯除二趣之外无余生处，谓生善趣或是恶趣。】
将来前面到哪里去？两条路，只有两条路：一条善、一条恶。善的受乐、恶的受苦，就是如此！[02:04]
p. 86
Since you are controlled by your karma and cannot choose where you will be reborn, you will be reborn in the manner in which your virtuous and nonvirtuous karma impel you to be reborn.
【于彼中生，非自自在，以是诸业他自在故，如黑白业牵引而生。】
那么，将来到善趣、恶趣当中去，是你做得了主吗？对不起！做不了主。这个我们很清楚、很明白，我们没有一个人做得了主。实际上我们虽然信得过，但是呢，我们好像无法体验，说：“还没到嘛！还没到嘛！”这倒是一个事实。死的时候到底怎么死？到哪里去？是还没到。可是这个经验，我们却是眼前哪就可以体会得到的。你说怎么个体会法？因为这个死亡在我们整个的人生之流当中，也就是一个刹那，也就是一个段落。而我们整 (p5) 个的人生，一直在这个相续之流当中，从无始以前流向无始以后，永远不停的。[03:11]
譬如我们感受得到的每一个时候，就是现在当下的一段，这个是人人感受得到的。请问：现在我们当下的一段，你能够把握得住下面到哪里去吗？也许有人说：“我能够。”对不起！不能够。我说“你不能”。这个以前已经谈过这个问题好几次了，我说“你不能”，你说你接受“我不能”，当然是不能。然后呢，我说：“你不能。”你说：“我能。”请问：你说“我能”的时候，你是不是在回答我啊？你是被动的，你还是被动啊！我说：“你不能。”然后你怎么说？“我能。”你说“我能”是什么？你回答我说你，所以你是被动的，既然是被动的，请问你是主动还是被动？这个道理清楚不清楚？对不对？是！那就是说很理智的时候啊，尚且都是被动的，何况你糊涂的时候。这是理论上面。[04:22]
现在我们看实际上的情况来说。实际上的情况来说，当你病得痛苦的时候，哼呀、哈啊，你能不能叫它不要痛啊？不行！当你饿的时候，你能不能叫它不要管啊？不行！眼前任何一样东西摆在前面的时候，你看起来你叫它不贪，行不行啊？不行！你叫它不瞋，行不行啊？不行！你在这儿打瞌睡的时候，叫它竖起头来，就竖不起来！请问你哪一样东西做得了主？不是很明白的事情摆在这里嘛！尽管我们在那儿讲话，你下面说哪一句话，你也不知道，只是顺着这一个形势，这个业的流向前，对不对？所以实际上呢，真正地引发 (p6) 我们向前的，为什么叫业？是不是叫引业！哪，这个就是业！就是说你一点的主宰都没有的，完全靠这个东西，这个就是业。所以我们真正要修的就是这个。所以“以是诸业他自在故”，向前引发你的，什么？业。完全看这个东西，它在做主的。那么业有两种，一个黑业、一个白业，这个东西在牵引着你向前走啊！[05:48]
所以啊，从这地方我们要了解一个绝端重要的事实，一步一步都是紧跟着来的，这个彼此间都相关不能分开的。暇满的人身很快地死亡，死亡了以后呢，然后下一生你做不了主；而做主者，引导你到下一生去的—你造的业，那么这个业是善业、恶业。现在我们呢，这个两者当中啊，在这地方要观察、思惟一下，要认识一下。[06:27]
【如是我若生恶趣者，当为何等，】
既然只有两条路，那么先看看，到恶趣怎么办？也许有人问：“欸，为什么不先想善趣啊？我们有可能到善趣。”这个话是有道理，但是我们要了解啊，任何一件事情，说“凡事豫则立”，你事先预备了，总是没有错。我们真正预备的时候，总先把坏的预备好，好的本来是你祈求的，对不对？不必预备，你预备它干什么？我们真正预备的应该预备坏的东西，那个才是真正重要的。这个很清楚、很明白。所以现在这里同样的，你先预 (p7) 备不要到坏的地方去，你如果这个预备好了，那么将来只有到好的地方。到好的地方去，这个是你所期望的嘛！所以你不必事先去担忧，真正要担忧的话，喔，避免到坏的地方去，所以这个地方先讲坏的。[07:42]
This being the case, contemplate the suffering of the miserable realms,
【故应思惟诸恶趣苦。】
先想想“诸恶趣”的状态，应该怎么办？想想它的苦。假定你了解这个苦以后，然后你想到：唉呀！这么的苦法，谁都不愿意去。又了解这一个苦，引导的原因还是你自己造的业，既然你自己造的业，那还是靠你自己，所以你生前赶快努力，避免造，将来你自然可以不受这个苦。这是他为什么说明的，佛整个说法的时候，第一件说苦的原因就在这里。先让你了解了以后啊，你赶快努力，趁现在努力呀，造好了善业，去的时候—好！快乐了。[08:30]
所以这个事实我们大家都了解的，眼前不管是乐、不管是苦，到临终的时候没有什么。但是如果说你现在啊造了很多恶业，眼前贪图的快乐，这个快乐什么都没有，将来受苦，唉呀，那痛苦啊！反过来，你眼前虽然努力，苦一点，等到你临终的时候，苦的也没什么，但是后面那个快乐却是好的，这不是很好的事情吗？所以这一个地方，是为什么先 (p8) 要我们思惟这个恶趣的真正道理。所以说我们先看看，这一生完了以后，下一生该去—看苦的地方。[09:25]
thinking: "How would it be if I were born in a miserable realm?" As the protector Nagarjuna says: Reflect daily on the hells, both those extremely hot and cold. Reflect also on the hungry ghosts emaciated by hunger and thirst. Observe and reflect on the animals overcome by the suffering of stupidity. Eliminate the causes of these and create the causes of happiness. A human body in this world is difficult to obtain. Once you have it, diligently stop The causes of miserable rebirths.
【如龙猛依怙云：“日日恒应念，极寒热地狱，亦应念饥渴憔悴诸饿鬼，应观念极多愚苦诸旁生。断彼因行善，赡部洲人身，难得今得时，励断恶趣因。”】
说我们真正应该做的事情，应该做些什么呀？那这个才是我们要做的。刚才说我们也可能去好的地方—就像前面念死，说今天死、不死，不一定，但是为了我们的好处起见哪，绝对不能想不死，反过来要想着必定死；那同样的，将来我们去苦跟乐两个地方是不一定，但是我们一定要想苦的。为什么？因为你想到今天必定死，是马上修；然后你想到将来一定要去苦的地方，你更会努力拼命修，结果修了以后到快乐的地方。你想得越多，修得越好，是越快乐，这岂不是求之不得的事情吗？这个才是我们人—得暇满人身的人，真正异于畜生、强于畜生之处。这一点哪，所以了解了以后，下面呢每一部分对我们就产生绝相应又很有用的功效了。[10:59]
所以“日日恒应念”，这个日日，不但是每天，时时刻刻！是我们一天到晚，真正脑筋里面思惟观察的就是这些。想什么呀？啊，寒热地狱，哎呀，不得了啊！这个是寒地 (p9) 狱、热地狱是痛苦啊！下面会详细告诉我们，那时真是一点都受不了啊！我们现在太多人哪，总觉得：哎呀，这个也不行啊，那个也不行啊！唉，等一下说这个饿了嘛，饿了也不行；饱了嘛，饱了也不行；然后呢生一点小病也不行。实际上，所有人世间这种东西啊，比之于地狱来的话，你世间再苦，啊，那比之地狱是天堂啊！所以我们不了解之前哪，的的确确是很难提得起劲来修行。一旦你真的了解了以后，就算你现在痛得地上爬，你还是会拼命努力地修行，这是千真万确的事实。所以这一点是我们务必要知道，务必要知道！[12:19]
我看见太多这种古代的、近代的这种真正的修行人哪，真正的修行人都是这个榜样—你叫他不修啊，他就是办不到，他再艰苦的状态当中，他就会能策励。那么为什么我们做不到呢？这个地方要提一下。原因是什么？就是因为我们平常业障太重。我们所以常常说：“哎呀，我业障太重啊！”这个话呀，如果你不懂得道理的，在一般人说起来，这是个最好的藉口，也是个事实。你真正懂了道理了以后，你就千万不能这样说了。你业障重的结果，是什么？堕落！眼前叫你快快乐乐的，你都没有办法挺得起来，而不能向上，你拿这个业障重找这个藉口，将来一旦堕落了，什么样的样子啊？[13:24]
我们人都是贪着一点小便宜，不要说再大的业障，你常常想着这件事情，现在忽然之间地震来了，叭！天翻地覆的话，哎哟，你呀跑得第一个快！我想我们人人可以体会得到 (p10) 这件事情。这个真正的原因在什么地方？就是我们没有如实如理地体会到。所以不能如实如理，就是业障重。当你真正了解了以后啊，说业障不重的人都拼命修行，你业障重的人还不修行的话，那个痛苦就跟着来啦！所以你了解了业障重是更应该拼命，更应该努力，这是千真万确的事实啊！这个才是正确的认识，有了正确的认识以后，必然的结果啊！当你了解了这一点，你就更努力去想办法找这个问题，然后策动自己修行。所以说来说去，整个的重要的观念就在我们知见不正，没有得到正知见，这是修行第一重要的一个问题。[14:44]
所以刚才说地狱，下面呢饿鬼，然后呢畜生，这个是我们应该努力观察的。看见了他们这个恶道当中的苦，现在应该怎么办呢？“断彼因”，应该断那个恶因，净除罪障，然后呢努力地积聚资粮，行种种的善。要想净除罪障，修行种种的善净之业啊，必定要靠暇满的人身，而今天、现在居然得到了，所以这个时候啊，赶快要拼命努力，“励断恶趣因”哪！当你断恶趣因的时候，就是善净之业造起来的时候。这个是龙猛菩萨，龙树菩萨告诉我们的。[15:42]
It is extremely important to meditate in general on the sufferings of cyclic existence and, in particular, on the sufferings of the miserable realms,
【此中所修生死总苦，恶趣别苦，至极切要。】
关于这一点当中，所以修行的时候，必定要拿这个苦这个道理来策励我们。关于苦的道 (p11) 理分两部分：一个呢，整个生死轮回之苦是一无是处；而特别什么？恶趣之苦。这个是最重要、最重要，也是修学佛法的宗要。所以佛出世的时候，第一个说苦，然后呢讲苦因。[16:23]
for if you contemplate how you have fallen into the ocean of suffering, you will then turn away from it, and thereby overcome your pride and arrogance.
【谓若自思堕苦海理，意生厌离，能息傲慢。】
第一个，假定你能够如理地思惟将来要堕落，眼前已经在生死轮回当中，这一个生死轮回当中是一无可取。而虽然得到人身了，尤其是将来堕落三恶道，真是恐怖万端！一想到这里，啊！对所有的一切会产生大厌离。你一旦厌离了以后，嘿，眼前这种问题都解决了！我们眼前所以不能解决的，都是个“我”，一有这个“我”，这问题都来了—傲慢，把我总是看得高高的，总是瞧不起别人的，总是生贪、总是生瞋、总是生痴，所有的这些统统拿掉了！所有的情面，什么放不下的事情，统统去掉了！这第一个。[17:27]
Seeing suffering as the result of nonvirtuous karma, you will be careful to avoid sins and infractions. Since you want happiness, not suffering, and understand that happiness is the result of virtue, you enjoy cultivating virtue.
【由见苦是不善果故，于诸恶罪极生羞耻，不乐众苦故，而乐安乐。由见安乐是善果故，于修善法深生欢喜。】
更进一步，说你看见那个苦海的苦啊，所以厌离。然后呢，想办法找到它为什么会这样苦的—哦！原来是做种种的不善的因，结的这个不善的果。既然是造恶业感得这样的苦果的话，所以你造恶业会羞耻。啊！觉得我这个人真是啊，生了一个人，算起来还聪明(p12) 的，结果愚痴得不得了，关于这个道理都不懂，还算人吗？啊，真是觉得惭愧呀！所以我们平常，处处地方谈这个责备别人，这些事情都没有了。弄了半天自己还不行，这个惭愧生起来了。[18:35]
同时呢，因为我们怕苦，要求安乐，那么安乐是怎么来的呀？啊！由于造了种种的善法，所以呀对“修善法深生欢喜”。我们眼前是什么？欸，讲修行，啊，真提不起来！哎呀，叫你去做啊，真提不起来！为什么提不起来？贪一点快乐。这个贪快乐、要快乐，千真万确人人都要。说实在的，就怕你不贪快乐，不贪快乐，拿你一点办法都没有。你要贪快乐了，那么你进一步问：这快乐哪来的？欸，快乐是修行来的！既然修行来的，你就肯修行了。所以我们现在真正地不能修行，不是贪快乐，而是不知道这个道理。所以我们真正要修行，一定要如法地去修行，真正地了解了，说：哦，这个快乐是要修行得来的，痛苦要修行避免的！那个时候啊，的的确确你就会努力去修行了。这是对自己来说。[19:50]
Once you have assessed your own condition, you develop compassion for others. After you have turned away from cyclic existence, you develop an aspiration for liberation. Frightened by suffering, you fervently go for refuge to the three jewels.
【由量自心而悲愍他，由厌生死希求解脱，由畏众苦，发起猛利真皈依等，】
那么更进一步，因为呀你自己感受到生死轮回的痛苦，自己要求快乐。然后呢，推己及人，“由量自心”推己及人，那个时候才生起悲愍。由于悲愍生起大菩提心，这是进一 (p13) 步，就能够由厌离而策发大菩提心，这样的层次一步一步上来。所以总结起来说：“由厌生死希求解脱，由畏众苦，发起猛利真皈依等。”然后呢，正式修行的时候，为什么要修行啊？因为你了解这个生死的痛苦，所以发起厌离，厌离这个生死，要求得到解脱。要求得到解脱，怎么才能解脱的话呢，啊！所以了解到找这个解脱的办法，于是找到了三宝是我们皈依处，真正修行下手的地方又找到了。凡是这一种都是从哪里开始啊？从苦开始。所以啊，[21:21]
Meditation on suffering is the great summary that includes these and many other key points of practice.
【故是能摄众多修要大嗢柁南。】
所以关于这一件事情，念苦这一件事情，是它里边包含了各式各样，很多修行的重要的关键。“大嗢柁南”就是纲要，嗢柁南实际上是—偈，它有不同的解释。这个地方就是说：修行的大要，主要的都在这个知苦、了解苦、念苦当中。下面就引这个论。[21:58]
Similarly, 《Engaging in the Bodhisattva Deeds》 says: Since without suffering there is no determination to be free, your mind, stay fixed!
【如是亦如《入行论》云：“无苦无出离，故心汝坚忍。”】
要晓得没有苦就没出离，因为你有苦，所以呀想跳出苦，那个时候你才会策发这个厌离心，所以你对这个苦啊应该坚忍。所以真正修行不是件快乐的事情，是件苦事情，真正的修行是为求快乐才去修行的。所以你贪快乐，结果的话，得到的苦。所以真正重要的不 (p14) 离开苦、乐两个字，这是我们应该了解的。平常我们所以不能修行，也是为了苦、乐两个字，修行也是为了苦、乐两个字。关键不在说苦、乐，关键在懂不懂苦乐的真相，了解不了解得到快乐、去掉痛苦的原因，这个才是我们真正重要的。所以修学佛法一定要认真地学习，道理就在这里。否则的话，尽管说你修行了，道理不懂，出了家了，然后呢，在那里啊空过一生，最后受无边大苦，这是最可惜的事情。[23:22]
And also: Furthermore, the good qualities of suffering are that you dispel arrogance with your disenchantment, develop compassion for the beings of cyclic existence, carefully avoid sin, and delight in virtue.
【又云：“复次苦功德，厌离除憍傲，悲愍生死者，羞恶乐善行。”】
平常我们说“苦有五德”，这苦有特别重要的好处，有五样功德。它第一个，能够策发“厌离”，这个是修行第一个重要。然后呢，“除憍慢”，这修行的第一个大障碍就是慢—憍慢。这个虽然你要厌离，如果这个慢心在啊，所谓“慢如高山，法水不入”。欸，他由于了解的苦，能够除掉它，这是就自利方面。更进一步还有利他呢，也从这个苦上面推己及人，所以“悲愍生死者”，悲愍同样跟我一样，沦流在生死当中的，第三个。于是由于这个认识，你正式地开始除恶行、净除罪障；积善行、集聚资粮，所以“羞恶乐行善”。种种的这些好处，都从这个苦。所以佛出世的时候说：此是苦啊！汝应知。噢，这个苦你应该了解，你必定要从知苦上面下手。[24:54]
And further: Overwhelmed by fear, I offer myself to Samantabhadra.
(p15) 【又云：“我由畏怖故，将自奉普贤。”】
是的，修行人就是这样，还是因为怕。怕什么？怕苦嘛！怕苦啊，所以自己要求出苦。要求出苦啊，唯一的什么？一定依靠这个三宝，所以“将自奉普贤”哪！[25:15]
Although 《Engaging in the Bodhisattva Deeds》 discusses these qualities of suffering from the viewpoint of suffering experienced in the past, the same qualities characterize future suffering as well.
【此诸苦德，《入行论》中虽依自身已有之苦增上而说，然其当受众苦亦尔。以是因缘，思恶趣苦。】
上面所说的这些道理，这个《入行论》上面，都是主要的就我们现生这个苦的行相来说的。但是要晓得哦，这个将来要受的苦也是这样哦！也是这样哦！而更重要的，我们前面晓得：眼前的苦乐很快就过去，而将来的前面才是重要的。所以啊我们真正更重要的，要思惟恶趣的苦，这个才是大苦。眼前一点小苦，这还是抵受得了的，将来的大苦，这是我们绝对要避免的。所以这一个地方，我们要思惟恶趣之苦。[26:17]
1. Contemplating the suffering of hell denizens;
2. Contemplating the suffering of animals;
3. Contemplating the suffering of hungry ghosts;
【其中分三，① 思惟地狱所有众苦，② 旁生所有众苦，③ 饿鬼所有众苦。】
那么这个苦当中，恶趣苦分三部分—地狱、畜生、饿鬼。那么地狱里边，又分成功 (p16) 四部分：[26:38]
Contemplating the suffering of hell denizens:
1 Contemplating the suffering of the great hells of living beings;
2 Contemplating the suffering of the adjoining hells;
3 Contemplating the suffering of the cold hells;
4 Contemplating the suffering of the occasional hells;
【① 大有情地狱，② 近边地狱，③ 寒冰地狱，④ 独一地狱。】
这个现在呢一个、一个来说下去，一个、一个来说下去。关于这个地狱的部分，我想我不在这里详细说了，这个大家自己好好地看一下，自己好好地看一下。那么正式修行的时候，这个很重要的。正式要开始修行的时候，你们不妨仔细地去看。第一次看，也许看得模模糊糊，那时候你一定要弄懂它。弄懂了以后，然后你正式修行的时候，跟你什么相应的，你在这个事上面哪，思惟观察那个苦，思惟观察那个苦。那时候你会身心上面产生一种什么？产生一种绝大的苦逼感，啊！你觉得这个苦逼感，逼得你就受不了这种感觉。这个时候就一个绝大的力量，会推动你去修行。所以这个文字本身容易懂，所以我不在这儿解释，不在这儿解释，你只要照着这个样去看。[27:55]
下面我这里简单地，有几样事情这要说一下。那个地狱里边，分成功几个：所谓大有情地狱，就是热地狱；然后呢，这个热地狱外面，还有近边地狱。它每一个地狱像城一样的，四四方方，然后每一个外面都有四个近边地狱，就是每一个大地狱外面都有十六个地狱。这样一层一层的，受不晓得多少无量无边的苦，无量无边的苦！这个里边你们看的时 (p17) 候，注意一个事情哦！没有一个人想要到地狱去的，他去的时候，并不是明明看见了，说这个是苦而去，他要去的都是找快乐。但是因为他的恶业蒙蔽了，所以他要找快乐，结果得到的是苦。这个概念我们现在先有个认识，有了认识以后，然后等到我们下面学，学到这个业这个道理的时候，你就很清楚了。[28:59]
眼前我们目前所忙的无非都是为了一样事情，干什么？找快乐。如果说你现在没有认识得清楚，你造错了，造了地狱业，将来你到地狱去了，你还是觉得要去找快乐，可是向前一步就是地狱。而且到那时候，不容许你后退的，你只有向前，这个事情才是我们真正应该了解的。[29:30]
41A Commentary
ENGLISH LR V.1 P161 [00:18]
b' Contemplating what will occur in your future life: the happiness or suffering of the two types of beings
This is what we should understand. Where will we go after death? Will you go to a good or a bad place? This is something we need to understand correctly. [00:32]
Since it is certain that you will die soon as previously mentioned, you cannot remain in this life. As you do not cease to exist after death, you will be reborn.
Here it comes! Ah, since now you [know you] are certain to die, and you will die very quickly. Not only will you die very quickly, at the time of death, with whatever things you possess now, at the moment of death, it’s like a dream. Ah! It is entirely meaningless. We don’t even need to wait until the moment of death. We can take a look now and think back on the last few decades of your life, what is left from the earlier parts of your life? Ah! Nothing. It doesn’t matter if you are young or old, this is absolutely the truth. If you understand this point, you won’t have to wait until death. This is the situation at death, isn’t it? It is just like this. Therefore, once you understand it, you won’t be busy doing things for the present! Well then we would begin to talk about what comes later. What comes later? Sorry! Later does not mean that there is nothing after death, it continues onward. At that time, you will then need to take a look! At that time, you will need to take a look at what’s ahead of you. [01:48]
Furthermore, you will be reborn in either a happy or a miserable realm, because there is no birthplace other than among these two types of beings.
In the future, where will you go? There are only two roads, only two roads to take: one leads to the happy realm and the other, the miserable realm. In the happy realm, you will enjoy happiness and in the miserable realm, you will bear suffering. That’s the way it is! [02:05]
Since you are controlled by your karma and cannot choose where you will be born, you will be reborn in the manner in which your virtuous and non-virtuous karma impel you to be reborn.
Well, then whether you will end up in the happy realms or the miserable realms in the future, can you make that decision for yourself? Sorry! You cannot decide for yourself. This is something that we clearly and plainly know, none of us can decide for ourselves. In fact, though we believe this, however, it seems we can’t feel it, and would say, “The time hasn’t come yet! The time hasn’t come yet!” This is true. How will we die at the time of death? Where will we go? Indeed, the time hasn’t come yet. However, this kind of experience is something we can experience right now. How can you experience it? Death, in our entire stream of life, is just a moment in time, and marking the end of a segment. Yet our whole life continues within this continuum of mind V.1 Chapter 10-4 stream, flowing from a beginningless past to an endless future, it never stops. [03:12]
For instance, for the moment that we can have a feeling for, it is the present moment. This is something that everyone can feel. May I ask: for this present segment of time, can you control where you will go next? Maybe some people will say, “I can.” Sorry! You cannot. I say, “You cannot.” We have already discussed this question a few times before. When I say, “You cannot,” you accept this and say “I cannot.” Of course you cannot. But then when I say, “You cannot,” and you respond with this, “I can.” May I ask: when you are saying “I can,” aren’t you responding to me? That makes you the passive one. You are still the passive one [having to react to me]. Ah! When I said “You cannot” and you said what? “I can.” What is this thing that you are saying when you say “I can?” You are responding to what I said to you, thus rendering you the passive one (having to react to me). Since you are passive, may I ask then, are you the initiator or are you the passive one? Is this reasoning clear? Isn’t it right? Yes! This means that you are passive even when you are conscious, let alone the muddleheaded times. This is from the theoretical point of view. [04:23]
Now we can look at actual scenarios. For an actual scenario, such as when you are in great pain from sickness, um, ah (moaning in pain), can you tell the pain to stop? No! When you are hungry, can you tell yourself not to bother with it? No! With anything in front of you, upon looking at them, can you tell yourself not to be attached, would it work? No! Can you tell yourself not to generate hostilitybe angry, would it work? No! When you are dozing off, and you try to tell yourself to raise your head, you just can’t! May I ask, is there anything you can decide for yourself? Aren’t things laid out very plainly in front of us! Even though we are chatting here, with what you’re going to say next, you don’t know either. You are just following the circumstances, moving forward in a stream of karma, right? Therefore, in reality, with what truly projects us forward, why is it called karma? Isn’t it called projecting karma! There, such is karma! It is that you have no control at all because everything is completely dependent on this thing. This is karma. Therefore, this is what we truly wish to cultivate. Therefore, “since you are controlled by your karma,” what projects and leads you forward, what is that? Karma. We are completely dependent on this thing, it makes your decision for you. Well then there are two kinds of karma, one is virtuous and the other one, non-virtuous. This is the thing that impels you to move forward! [05:49]
Therefore, through this we need to understand an extremely important fact, every step follows closely after the previous one. They are related and cannot be separated. A body of leisure and opportunity will die very quickly, and after death, you do not determine where you will go for your next life. The one that makes the decision and leads you to your next life is the karma you’ve committed. And your karma can be virtuous or non-virtuous. Now we need to analyze and contemplate a little, we need to understand them. [06:27]
This being the case, contemplate the suffering of the miserable realms, thinking, "How would it be if I were born in a miserable realm?"
Since there are only two roads to take, well then let us take a look first at what happens if you do go to miserable realms? Perhaps some people might ask, “Eh, why don’t we think about the happy realms first? It’s possible that we go to the happy realms.” This does make sense. However we need to know that for anything, “if you prepare ahead, you will be successful.” If you prepare ahead, there is no wrong in that. When we really prepare, we always prepare for what could go wrong. The good things are what you [wish and] supplicate for anyway, right? No need to prepare. Why prepare for it? What we should really prepare for is the worst case scenarios. That’s what’s really important. This is very plain and clear. Therefore the same goes here, you prepare to not end up going somewhere bad. If you are well prepared for this, then in the future you will only go to good places. To go to the good places, it is what you hope for! V.1 Chapter 10-7 Therefore you needn’t worry about that ahead of time, what you should really worry about is, oh, you want to avoid going to a bad place. Therefore, over here it speaks of the bad first. [07:43]
Contemplate the suffering of the miserable realms
You want to first think about the situation in “the various miserable realms,” and how should you deal with them? Think about the sufferings there. If you understand this kind of suffering, then you will think, “Ah! So much suffering, no one wants to go there.” You then further understand that for this suffering, the reason you are led there is because of the karma you’ve created. Since it’s karma created by yourself, so it is still up to you. Therefore, while you are still living, you will strive to avoid creating [non-virtuous karma], then naturally you will not have to bear such suffering. This is why he elucidates this. For the entire teaching that Buddha imparted, this is the reason why he explained suffering first. He lets you understand it first, and you will quickly strive, take advantage of the time now and strive. After you’ve done creating virtuous karma, when you do go (when you die) — great! You will be happy. [08:32]
This is a fact that we can all understand, whether it is happiness or suffering now, it will become nothing at the time of death. However, if you create much non-virtuous karma now and you are greedy for only temporal happiness, this V.1 Chapter 10-8 happiness will amount to nothing, and you will suffer the future. Ah, that would be suffering! On the contrary, though you strive and experience a little hardship now, at the time of death, there is not much to this hardship anymore, but the happiness that it will bring about later will be great. Isn’t that a very good thing? Therefore at this particular place, this is the real reason it asks us to contemplate the suffering of the miserable realms first. Therefore, let us take a look first, after this life is done, the place we will go next – look at the places of suffering. [09:26]
As the protector Nagarjuna says: Reflect daily on the hells, Both those extremely hot and cold. Reflect also on the hungry ghosts Emaciated by hunger and thirst. Observe and reflect on the animals Overcome by the suffering of stupidity. Eliminate the causes of these and create the causes of happiness. A human body in this world is difficult to obtain. Once you have it, diligently stop The causes of miserable rebirths.
It tells us the thing that we should really do; what should we really do? This is what we should do. We just talked about that we may also go to a good place. This is much like the V.1 Chapter 10-9 previous section of mindfulness of death, whether we will die today or not, it’s uncertain. But for our own benefit, we absolutely cannot think that we won’t die. Contrarily, we have to think that we will die today. Similarly, with these two places of suffering and happiness, it’s uncertain where we will go in the future, but we must certainly think about the place of suffering. Why? Because as soon as you think you will die today, you engage in practice immediately. Then when you think that you will certainly go to a place of suffering in the future, you will strive to practice even more desperately. As a result of practice, you will go to a place of happiness. The more you think, the better your practice and the happier you will be. Isn’t that just what you want? This is how we humans, those who have obtained the life of leisure and opportunity, truly differ from animals, and how we are better than the animals. Regarding this point, after you understand it, then for every section that we will come across later, a very concordant and useful effect is then generated. [10:60]
Therefore, “reflect daily.” This daily, not only is it every day, but every moment! All day long, this is what we should be really analyzing and reflecting in our minds. What should we think about? Ah, the hot and cold hells. Ah-ya, it’s terrible! The cold hells and hot hells are truly miserable! The following section will explain them in detail. At that time, we wouldn’t be able to stand it at all! Many of us always think: Ah-ya, this is not okay and that is not okay either! Ah, later you would say you are hungry, and it’s not okay when you are hungry. Then when you are full, it’s not okay when you are full either. Then if you become a little sick, that’s not ok V.1 Chapter 10-10 either. Actually, for all the things we experience in the world, if you compare them to what you would have to experience in hell, no matter how great the suffering is in this world, ah, it is like being in heaven when you compare it to hell! Therefore, before we understand, it is truly very difficult to bring up the urge to practice. But once you truly understand it, even if you are experiencing so much pain now that it forces you to crawl on the ground, you will still desperately strive to practice. This is absolutely the truth. Therefore, this point is something we must know, must know! [12:20]
I have seen too many practitioners of the past and modern times. All the real practitioners have set this example for us. If you ask him not to practice, he can’t do it. No matter how difficult and tough things are, he is able to exhort himself. Well then why is it that we can’t do that? I need to bring something up here. What is the reason? That is because normally our karmic obscurations are too weighty. Therefore we would often say, “Ah-ya, my karmic obscurations are too weighty!” With this being said, if you do not understand the principles, for people in general, this becomes the best excuse. It’s also a fact. But after you truly understand the principle, you then absolutely cannot continue to say this. What is the result of having weighty karmic obscuration, what is it? To fall [into miserable realms]. We ask you to practice now when you are happy, yet you cannot bring up the urge, cannot make progress and you use weighty karmic obscuration as an excuse. When you do fall into miserable realms, what would that be like? [13:25]
We people are always greedy for a little something, taking a little advantage of things now. No matter how great your karmic obscuration is, you should think of this often, if all of a sudden a great earth quake strikes, bam! Everything is turned upside down, ah! You would be the first to run! I think every one of us has a feel for this. What is the real reason here? It is that we have not gained a real feel, an experience for this in accordance with the teachings. The reason we cannot fulfill this experience according to the teachings is because we have weighty karmic obscuration. Once you truly understand this, even those who do not have weighty karmic obscuration will desperately try to practice. If you are the one with weighty karmic obscuration and do not practice, then sufferings will immediately ensue! Thus after you understand that your karmic obscuration is weighty, you will strive even more, and work even harder. This is absolutely the truth! This then is really having reached a correct understanding. After understanding it correctly, this is the inevitable result! Once you understand this point, you will then try even harder to find methods to resolve this problem and exhort yourself to practice. Therefore, after all that is said, the most important concept overall is that our view is skewed, we have not obtained the correct view. This is the foremost important issue in cultivation. [14:45]
Therefore, earlier we talked about hell, next would be hungry ghosts, then animals. This is what we should strive to observe. When we see the sufferings of the miserable realms, what should we do now? “Eliminate the causes of these,” we should eliminate the non-virtuous causes, purify our obscurations and then work hard at accumulating the collections of merits, to engage in all kinds of virtues. If you wish to purify obscurations and practice to accumulate all kinds of virtuous karma, you will have to rely on a human life of leisure and opportunity. Yet today, you have obtained it. Therefore, this is the time when you need to quickly strive, “diligently stop the causes of miserable rebirths!” When you stop the causes of miserable rebirths, it is the time that you are creating virtuous karma. This is what Nagarjuna Bodhisattva, what Nagarjuna Bodhisattva tells us. [15:43]
It is extremely important to meditate in general on the sufferings of cyclic existence and, in particular, on the sufferings of the miserable realms
Regarding this point then, thus when we practice, we will certainly need to use the principle of suffering to exhort ourselves. For the principle of suffering, it is divided into two parts. One is that [in general] the sufferings of the entire cyclic existence, it is devoid of any merit. In particular what? The sufferings of the miserable realms. This is the most important, most important. It is also the main principle in the learning of Buddhism. Therefore, when Buddha was reborn, he first told us the truth of sufferings and then the causes of sufferings. [16:24]
for if you contemplate how you have fallen into the ocean of suffering, you will then turn away from it, and thereby overcome your pride and arrogance.
First, if you can contemplate in accordance with the teaching on falling into miserable realms in the future, and that you are within cyclic existence now, yet there is not a single good thing in this cyclic existence. Though we have obtained the human body, yet particularly with this, falling into the three miserable realms in the future, it is extremely terrifying! As we think of this, ah! We will develop a great disenchantment for everything. Once you have developed this disenchantment, all kinds of problems that you face now will be solved! The reason we cannot solve this problem is due to the notion of “self.” As soon as there is the “self,” all problem ensue—pride and arrogance. We will always see ourselves as being high up, will always look down on others, always give rise to attachment, always give rise to hostility, and always give rise to ignorance. All of these will be removed! All those [maintenance of] social relations and those things that we are unable to let go of, all of these are abandoned! This is the first one. [17:45]
Seeing suffering as the result of non-virtuous karma, you will be careful to avoid sins and infractions. Since you want happiness, not suffering, and understand that happiness is the result of virtue, you enjoy cultivating virtue.
One step further, it says that upon seeing the pains in this ocean of suffering, you thus become disenchanted. And then, you seek to find the reason for such suffering. Oh! It comes from having created many various non-virtuous causes, and thus fruiting into non-virtuous effects. Since creating non-virtuous karma will issue the effect of suffering, you will feel ashamed for committing sins. Ah! I would feel that how could I have been this way, after being born as a human, reckon a relatively intelligently one, yet I have been so incredibly foolish for not even understanding this principle. Can I still be counted as a human being? Ah, I feel so ashamed! Therefore, though normally we are used to reproaching others, these sorts of things will [naturally] subside. [Since] we have been practicing for a long time and we still haven’t accomplished anything, a feeling of shame thus rises. [18:36]
At the same time, because we are afraid of suffering and wish for happiness, how does happiness come about? Ah! Due to cultivating many virtues, therefore “you enjoy cultivating virtue.” What do we do now? Eh, we speak of cultivation. Ah, truly cannot bring up the urge! Ah, when we ask you to practice, you really can’t bring up the urge! Why is it that you can’t bring it up? You are greedy for a little happiness. This greediness (or attachment) to happiness, to want happiness is absolutely something that everyone wants. In fact, I’m more afraid that you aren’t greedy for happiness, if you aren’t attached to happiness, I can’t do a thing about you. If you are after happiness, then you need to go a step further to ask, where does happiness come from? Eh, happiness comes from cultivation! Since it comes from cultivation, you will then be willing to practice. Therefore, the reason we cannot truly practice is not because we are greedy for happiness, but that we don’t know this principle. Thus if we truly wish to cultivate, we must cultivate according to the teachings, truly understand and say, “Oh, this happiness comes from cultivation. Sufferings are avoided through cultivation!” At that time, you will certainly strive to practice. This is spoken with respect to the self. [19:51]
Once you have assessed your own condition, you develop compassion for others. After you have turned away from cyclic existence, you develop an aspiration for liberation. Frightened by suffering, you fervently go for refuge in the three jewels.
Here it goes another step further! Since you feel the pains and sufferings of cyclic existence and wish for happiness for yourself. And then, you begin to extend your feelings to others, “once you have assessed your own condition,” you begin to consider others, that’s when you are able to give rise to compassion. Through compassion you develop the great spirit of enlightenment. This is the further step where disenchantment can incite the spirit of enlightenment, thus making you advance in the levels one after the other. Therefore, in conclusion, “After you have turned away from cyclic existence, you develop an aspiration for liberation. Frightened by suffering, you fervently go for refuge to the three jewels.” Then when you formally begin to practice, why do you wish to practice? It is because you understand the pains and sufferings of cyclic existence, and thus generating disenchantment. You become disenchanted with cyclic existence and aspire for liberation. To be liberated, how can you be liberated? Ah! Thus understanding you need to find the method for liberation, which is finding the Three Jewels as our refuge. You then have found a point of entry for your cultivation. All these things come from what? They began with [knowing] suffering. Therefore, [21:22]
Meditation on suffering is the great summary that includes these and many other key points of practice.
Therefore, regarding this thing, on meditation of suffering, it includes all kinds of things, many important key points of cultivation. “Great summary” means a key outline. The Sanskrit (or Tibetan?) meaning of summary is a verse. There are different explanations of it. What this place says is that the main principles, the key points are all within knowing the suffering, understanding the suffering and meditating on suffering. Next, the text cites from the commentary. [21:57]
Similarly, Engaging in the Bodhisattva Deeds says:277
Since without suffering there is no determination to be free, your mind, stay fixed!
You should know that without suffering, there will be no determination to be free. Because you have suffering, thus making you want to escape from suffering. That’s when you will develop disenchantment. Therefore, you should stay fixed on suffering. Actually, true cultivation is not a happy thing, it’s a hardship. True cultivation is done for the purpose of obtaining happiness. If you are greedy for [temporal] happiness, the result is you will end up obtaining suffering. Therefore, what’s really important, it never separates from suffering and happiness, these two things. And when we cultivate, it is precisely for these two things. This is something we should understand. The reason we normally can’t engage in practice is also because of suffering and happiness, these two things. The reason we engage in practice is also for suffering and happiness, these two things. The key point is not to just talk about suffering and happiness. The key point is whether we understand the real truth of suffering and happiness and whether we understand how to obtain happiness and eliminate suffering. This is what’s really important for us. Therefore, this is why we must be earnest in learning the teaching. The reason is this. Otherwise, though you are practicing, without knowing the principles, even if you are ordained, you will spend your life here for nothing. In the end, you will still have to endure boundless suffering. This is the most pitiful thing. [23:23]
And also:
Furthermore, the good qualities of suffering are that you
Dispel arrogance with your disenchantment,
Develop compassion for the beings of cyclic existence, Carefully avoid sin, and delight in virtue.
Normally we say “there are five good qualities to suffering.”
Suffering has some particularly important benefits, namely the five good qualities. The first one is that it can help you develop “disenchantment” which is the foremost important thing in cultivation. Then, it can “dispel arrogance.” The first great obstacle to practice is arrogance. Though you want to develop disenchantment, but if the mind of arrogance persists, “the water of teaching cannot stay atop the great mountain of pride.” Through understanding suffering, one can eliminate that. This is from the point of view of benefiting the self. Furthermore, in benefitting others, it will also come from [knowing] the suffering for oneself and beginning to consider others in one’s own place. Therefore, you “develop compassion for the beings of cyclic existence.” I would commiserate those who are like me, drifting in cyclic existence. This is the third one. Therefore, due to this understanding, you will formally begin to eliminate sins, purify obscurations and would also create virtues, accumulate the collections [of merits and wisdom]. Thus, “carefully avoid sin, and delight in virtue.” All these benefits come from [knowing] suffering. Therefore, when Buddha appeared in this world, he said, “This is suffering! You should know.” Oh, you should understand this suffering and you must begin by knowing the sufferings. [24:54]
And further:
Overwhelmed by fear,
I offer myself to Samantabhadra.
Yes, this is how a practitioner is, he still succumbs to fear. [But] what does he fear? He fears suffering! He fears suffering and so he wishes to evade suffering. In order to evade suffering, what is the only thing one can do? One has to rely on the Three Jewels, and so “I offer myself to Samantabhadra.” [25:15]
Although Engaging in the Bodhisattva Deeds discusses these qualities of suffering from the viewpoint of suffering experienced in the past, the same qualities characterize future suffering as well. [116]
For the principles explained above, as written in Engaging in the Bodhisattva Deeds, they primarily explain the ways of suffering produced in this life. However, we should know that the sufferings we will have to bear in the future will also be like this! It will be also like this! More importantly, we know from the previous section that the current suffering and happiness will be gone soon, but what will come in the future is what’s important. Therefore, what’s more important to us is to contemplate the sufferings of the miserable realms. This is the real great suffering. With a little suffering now, we can still take it. For this great suffering of the future, it is definitely something we must avoid. Thus, at this particular point, we need to contemplate the sufferings of the miserable realms. [26:17]
1’ Contemplating the suffering of hell denizens
2' Contemplating the suffering of animals
3' Contemplating the suffering of hungry ghosts
Well then within the sufferings, the sufferings of the miserable realms can be divided into three parts: the suffering of hell denizens, animals, and hungry ghosts. The suffering of hell denizens can be further divided into four parts: [26:39]
a" Contemplating the suffering of the great hells of living beings
b" Contemplating the suffering of the adjoining hells
c" Contemplating the suffering of the cold hells
d" Contemplating the suffering of the occasional hells
Now here the text will explain it one by one, explain it one by one. Regarding this portion on hell, I think I won’t go into detail here. This is something everyone will want to look over thoroughly. You want to look over it thoroughly yourself. Well then when you formally begin to practice, this portion is very important. When you formally begin to practice, you might want to look over this carefully. When you first look at it, it may be a little vague for you. At that time, you need to make sure you understand it. After you understand it, then when you formally practice, with whatever that you concord with, then upon that, you contemplate and analyze that
particular suffering. At that time, what would develop in your mind stream? You will develop an extremely great feeling of being threatened by this suffering. Ah! You will feel the threat of suffering, and you will feel like you can’t take this threat. At this time, an extremely powerful force will compel you to practice. Therefore, since it’s easy to understand these words here and that’s why I won’t explain it here, won’t explain it here, as long as you follow through to read it. [27:56]
Next here I will briefly, there are a few things that I wish to expound on. Inside the hell realm, it is divided into a few areas. The great hells of living beings are the hot hells. Then outside the hot hells, there are adjoining hells. Every hell is like a walled city, a square. Then outside of each wall, there are four adjoining hells. That is outside of every great hell, there are 16 [adjoining] hells. So it is layer by layer, and hard to imagine the immeasurable sufferings that one will have to forbear, immeasurable sufferings! When you read through this there is something in there you need to pay attention to! No one wishes to go to hell. When one goes, it’s not as if he is really seeing it, seeing the suffering and then he goes there. He goes to find happiness. But because his bad karma enshrouds him, thus despite hoping to find happiness, he ends up finding misery. This concept, we need to first recognize it. After we recognize it, then when we learn later on, when we get to the principles of karma, this will become very clear for you. [28:60]
Things we are busy for now are none other than what? He was looking for happiness. If you do not get a clear understanding now, you would do the wrong things, and create karma for hell. Then when you are about to enter hell, you will still feel that you are there to look for happiness. Yet, just one more step will take you to hell. And when that time comes, you are not allowed to back track. You can only move forward. This is something we should really understand. [29:30]