菩提道次第广论手抄稿:旧版第四十二卷A面
（手抄稿 第六册 p37）[00:17]
这个事情也放不下，那个事情也放不下，你发现放不下的结果受这么大的大苦，到那时候送给你都不要，这个道理我们已经明白了。然后呢，这个地方告诉我们怎么去修，要修到什么样的程度呢？就是说，在任何情况之下，你只要心里面一提到这个事情、这个念头，马上心就相应了，这个时候，就可以继续下去了。因为你有了这个功夫，所以然后你去学定的时候，心一散乱胡思乱想了，你了解，欸，胡思乱想，这个放不下，那个放不下；你随便把那个苦一提，因为前面你已经修过了，所以一提这个苦的念头马上起来了，那时候你还会想吗？嘿，不会想。对吧！哪，就是这样的情况。所以为什么在这里要一步一步顺着次序来的这个道理，前面是告诉我们这个原则、这个总纲、总相，下面呢又告诉我们怎么步步深入的细细的法则。所以现在这个地方把这一点忽略过去的原因，因为的的确确我们现在还没有如理如法，照着这个次第一步一步上来修的时候，所以没讲。同时呢，关于这个苦的内容，自己看起来也容易了 (p38) 解，如果不了解的话，我还是会认真地讲。那么现在我们继续下去，继续下去。[01:55]
p. 96 (5)
Simply knowing about this without conditioning your mind to it, or only meditating on it for a little while, will not accomplish anything.
【若虽知解，或未修习，或少修习，悉皆无益。】
这几句话摆在心里面，这几句话务必摆在心里面！说现在我们：“啊，懂啦！啊，了解啦！”你虽然了解了，但是你没有修习，有没用啊？没有用。不要说了解了不修习没有用，就是你修习了，稍微修习一下，不够量啊还是没有用，“悉皆无益”，这样。目前我们真正的难关就在这里，我们很多人说未尝不知道，知道了以后有没有去做？没有！那个没有用，要去做。然后去做的时候，不是马马虎虎地做，要认真地做。认真地做里面包含两样东西：这内容要正确，量要足够，量要足够。这件事情还是要把握住正确的方法，要把握住正确的方法，这善知识还是第一个。[03:17]
这两天有一位同修，他练一个法器，是，他很不错，他就有发心肯打这个法器，然后呢肯练这个法器，可是练了以后，啊，觉得很难。在我看起来，是！他花了好大的劲。这一点我告诉你们，他问题真正重要的在什么？有没有得到诀窍，有没有得到善知识的指导。以我自己的经验来说，我昨天晚上我还练了一下给他看看。我就告诉他，我打那个铃鼓，我二十年，这千真万确的事实，二十年没碰过了。我自从离开了兰若以后，就再也没 (p39) 有打过—到二十年倒是不一定到啦，十七年了已经，再没打过。但是昨天晚上我随便一打，我自己觉得还不错！我想大家还有人听见了，对不对？这个比之于一般来，不会太差吧？是。你们不相信，我马上到那个大殿上面打一下你们看看，以前我也没学过，我并没有真正的人家教着我学。[04:25]
所以，真正重要的你们注意：只要你真正肯学，这个是第一个；还有呢？学得得法与否，是第二个。你自己在那儿学，照你自己办法，你学会了，害了！为什么？照你自己办法学会了，你这恶习惯养成功了，叫你改真难改。这我们真正要学的这第一件事情的话：不但要学，还要得到善巧的方法，这是千真万确的事实。你如果说这两个把握住了—我当年怎么学的？我就看哪一个人打得好，大家说，我自己也听得出来嘛，这个人打得好，然后我在旁边细心地揣摩，他怎么打？听那个音怎么样？然后跑得去看，他样子怎么做。然后呢，自己平常你试几下，走上去就不会差得太远。稍微试一下，要不了半天的功夫，我保证你们可以学得很好，这样。[05:19]
反过来说，我为什么要提这件事情呢？眼前看得明明白白摆在这地方的，这弄不好，居然修学佛法的，自己就看了一点书，觉得：哎！我就能够了。可能吗？所以任何一个地方就告诉我们，修学佛法的很多重要的关节眼在什么地方，你要把握得住—一定要修，(p40) 一定要如法、如理、如量地修！要如法如理如量，一定要找到善知识；要找到善知识，还要什么条件？这个记住哦！善知识不是没有，是说自己有没有跟善知识相应的量，这个是真正重要的，你把这个做到了，下面的问题都解决。[06:07]
前面说过多少次，你随时看那个经论上面，我们也了解。所以现在我们真正修行的第一件还是净化自己呀！这段话再念一遍：“若虽知解，或未修习，或少修习，悉皆无益。”听到这个道理已经不容易，没有宿生的善根，没有这样的特别的善业，对不起，经教、佛法绝不可能听到。今天听到了还不好好认真去做，白白浪费，好可惜！这是我们这个地方应该了解的。下面一个故事：[06:58]
The 《Bases of Discipline》 says: The two sons of Ananda's sister became monks and were made to learn to read. After reading for a few days, they became lazy and stopped. They were then entrusted to Maudgalyāyana, but acted as before, so Ananda told Maudgalyāyana, "You must make them renounce!" Thus Maudgalyāyana took them on a walk, and miraculously revealed a hell of living beings. When they heard the sounds of cutting, hacking, and other such actions, the two nephews went to investigate and witnessed the sufferings of being cut, etc. Since there were two great boiling kettles there, they asked whether someone would not be placed in them as well. The hell-guardians replied, "Ananda's two nephews have become monks and . are wasting their time through their laziness; after they die, they will be reborn here." The two were terrified, and each thought, "If I am smart, I will make an effort right now!" They returned to where Maudgalyayana was and reported what had happened. Then Maudgalyāyana said: "O novices, laziness gives rise to problems such as this and to others as well. You should have joyous perseverance!" Hence, the two began to persevere enthusiastically.
【如《事阿笈摩》说，庆喜妹家二甥出家，教其读诵，彼读数日，懈怠不读，付与目犍连子，仍如前行。庆喜嘱曰：“应令此二意发厌离”。目犍连子引至昼日所经处所，化为有情大那落迦，彼等闻其斫截等声，遂往观视，观见斫截所有众苦，又见彼处有二大镬，涌沸腾然。问云：“此中全无入者耶？”报云：“阿难陀有二甥，既出家已，懈怠废时，死后当生此中。”彼二慌恐，作如是念，“设若知者，现或置入”，次返目犍连子处，详白所见。目犍连子告云：“二求寂，若此过患，若余 (p41) 过患，悉是由其懈怠所生，当发精进”。彼二遂发精进，】
好，这个文字很容易懂，我把它念一遍，我想大家都已经懂了。再说一遍原因是，用一个轻松一点的故事来策励我们。这个经上面说，阿难有两个外甥出了家，教他好好地读诵、学习，哎呀，“懈怠不读”。哎呀，这个念啊、学啊真辛苦啊！然后呢他没办法就叫目犍连尊者帮忙他，结果目犍连尊者教了他，他还是老样子。他没办法啦！阿难就说：“唉，怎么样想一个办法，让他两个策发厌离心啊！”所以目犍连尊者怎么办？就引他到一个地方去，那个地方化成功大地狱。欸，他跑过去一看，一听见那个声音干什么呀？一看！说这个地狱的众苦，不得了地害怕，旁边有两个大油锅，别的油锅里面都是哇啦哇啦煎人，那个油锅里边没人，他就说：“欸，这地方怎么没有人哪？”那个地狱的狱卒怎么说？说阿难有两个外甥出了家以后“懈怠废时”，懈怠不用功，死了以后堕在这里。[09:47]
这里停一下，我们也出了家了对不对？我们精进了没有？这个要想一想哦！这个要想一想哦！请问我们现在一天，然后呢，张开了嘴巴吃信施送给你的东西，用的、吃的、住的，请问哪一样东西你自己赚来的？哪一样东西你辛苦换来的？有吗？没有。然后你吃了这个东西，你做些什么？精进了吗？说：哎哟，我在这儿，我们在这儿有早晚课。你早晚 (p42) 课做些什么？不是妄想、就是昏沈，这就算用功了吗？噢，看看哪！他在佛世哦！我想这个佛世的远比我们好吧！嗯，他这个佛世尚且要堕落，这是千真万确的哟！这个实在值得我们想一想。[10:46]
现在那个故事里边怎么说呀？说这两个狱卒告诉他，说这两个沙弥出了家以后不好好用功—沙弥哦！比丘是更厉害哦，因为比丘要求的条件更高。唉，所以他两个就害怕起来了：哎哟！不得了，如果现在要晓得了进去的话，不得了，赶快回去，赶快回去！目犍连问他，你看见什么呀？看见这个。唉，你要告诉他呀，目犍连尊者就告诉他：这个还算是小的，还有比这个更严重的啊！为什么会这样？懈怠。懈怠的意思是什么？不精进就是懈怠。不是说你努力，你忙不相干的事情，都是。世间的人一天到晚忙，这不叫精进。精进是什么？就是跟善法相应，策励自己努力，这个才叫精进。这我们要千真万确地……不是我们今天啊，叽哩哇啦去做了一点事情啊，心里面如果说胡思乱想都不相应哦，何况我们现在两样东西都不相应啊！所以这一点说“彼二遂发精进”，他们两个就发起精进来了。下面一段话很有意思：[12:02]
If they recalled hell prior to eating, they were unable to eat. If they recalled it after eating, they vomited.
【若未食前，忆念地狱，则不饮食，若于食后而忆念者，即便呕吐。】
(p43) 这是当时的情况。他假定说还没吃饭那东西，想到他看见那个地狱的话，他就吃不进了，哎呀，害怕得就不得了！同样地，吃过了以后，一想到的话，就害怕得吐出来，这是实际的状态。这个告诉我们，我们只是没看见，如果我们真的看见的话，不得了。所以佛经上面也告诉我们哪：所以假定说你们诸位也像我那样，亲眼看见造了恶业以后堕落恶道的恐怖的话，没有一个人例外，都像苇芦一样站都站不住，人都瘫掉了。这看看都这么严重，受是绝对受不了啊！所以处处地方这些事情，无非是策发我们—精进啊！精进啊！千万不要贪眼前的一点小便宜，不要说：哎呀，现在这个事情提不起，那个事情提不起。现在是唯一能够努力的时候啊！[13:14]
Then Maudgalyāyana took them on a different walk, where they heard from another direction the music of the deities' magic lutes and the like. When they went to investigate, they saw heavenly palaces filled with goddesses, but no gods. When they asked why there were no gods, they were told, "Ananda's nephews have become monks and are persevering joyously; when they die, they will be reborn here." The two were delighted, and told Maudgalyayana,
【又引至余昼经行处，于余一处，化为诸天，彼由闻其琵琶等声，遂往观视，见有天宫，天女充满而无天子，问其无有天子因缘，答云：“阿难陀有二甥，既出家已，发勤精进，彼二死后，当生此中。”彼二欢喜，还白目犍连子。】
p. 97
who said: "O novices, since this benefit, and others as well, arise from joyous perseverance, persevere joyously!"
【教曰：“二求寂，若此胜利，若余胜利，悉从勤发精进而生，应发精进。”】
那么更进一步，就把他去看天上，欸，看了天上以后，有一个地方天女充满，那个天堂非常美丽，就是没有天子。那就问啦：这个地方为什么没有天子？别的地方为什么 (p44) 有？说：“阿难尊者有两个外甥，出了家以后精进努力，他努力了以后，死了以后到这里来。”啊！他听了以后好欢喜，告诉目犍连。目犍连尊者就告诉他：种种的好处，精进修行来的。这个故事对我们最好的一个教诫，人间短短的几十年很容易过，你如果说努力的话，就有这么多的好处，如果懈怠的话有这么大的坏处，好坏之间差别太大。[14:42]
They did so, and when they were receiving an explanation of the scriptures, they were taught from the authoritative scriptures
【次发精进受圣教时，见如前引，真实相应经中宣说，】
九十六页，这个阿难他的两个外甥，先—他虽然出了家不肯修行，然后呢，看见了地狱苦，以后再看见天堂，他每经过一个地方，都有一个转变，而不经过的时候，他不转变。在这地方有一点事情，我们可以注意一下。他这个从他不肯学到肯学，这是一个绝大的转变，这是一个绝大的转变。像这种情况，在我们人人都很羡慕的，我们人人都希望要这样去转变，为什么我们做不到？第一个，大家可以想一想。第二个，这是一个很有趣的问题，他虽然有这么绝大的转变，可是对根本意趣来说，他的目的就是共同的，他原来懈怠不想努力，为什么？想快乐，就是想快乐，这么简单。他后来转变了，为什么？还是想快乐，对不对？喏，这个概念你们要注意，你们要认识喔！[16:59]
所以佛法虽然告诉我们“常、乐、我、净”，说四颠倒，这千真万确的，说那个是快 (p45) 乐，事实是颠倒。可是他真正的告诉你快乐是颠倒的目的，为什么？是告诉你这个快乐是虚假的、不究竟的、骗你的、害你的，不是真快乐，你看错了；真正的目的还是要求真实的快乐，这个我们要把握得住。所以从眼前浅的地方去看，佛法跟世间讲的好像完全两码子事，完全相反；如果你更深一层追根究底去看的话，那佛法告诉我们的，才是我们世间真正要追求的。世间真正要追求的是什么？快乐嘛！但是对不起，因为你不了解快乐的真相，你也不晓得什么是追求快乐的方法，你找了半天，不但找不到快乐，受了大痛苦！所以这样的原因，就是眼前那个小小的快乐，欸，你迷糊了，明明是一个骗你的东西，你把它当做快乐，结果受了它大苦，这个才是颠倒。[18:22]
所以颠倒本身不是快乐，颠倒本身是你的无明，因为你的无明看不见事实的真相，所以把苦的事情看成快乐的，这个是我们要真正重要的。所以在刚开始的时候，就世间真相指给你看—这个四颠倒；最后等到你彻底明白了以后，欸，在《涅槃》上面谈了什么？常、乐、我、净欸，妙了！这个道理这个地方随便一谈。不过我们不要以我们这种无明这种概念去找常、乐、我、净，你怎么找怎么错，怎么找怎么错。[19:01]
所以眼前我们真正认识的在这个地方，我之所以点出来就是，我们眼前所以不肯学是为了什么？贪快乐。佛法真实告诉我们的，为了你真正得到你的好处起见，要这个样的， (p46) 这个是我们应该着眼点，这样。所以我们有的人志趣很好，那是非常好，有很多人懒懒瘫瘫的话，这个地方就应该好好地加深认识。你有了这个认识以后，真正的好处毕竟还是你的。到那个时候你就会把我们现在的毛病，不能修行的整个地能够改得过来，能够提升自己。所以第二个，阿难尊者的两个外甥，说看见那个天堂上面是这么好，这个结果是修行而来，哎呀，他好高兴地去修行了！那么完了以后呢？他要我们再继续看下去，九十七页的第一行，说：[20:18]
They did so, and when they were receiving an explanation of the scriptures, they were taught from the authoritative scriptures that you can be reborn from the happy realms into the miserable realms, as cited previously.
【次发精进受圣教时，见如前引，真实相应经中宣说，从诸善趣而生恶趣。】
于是他们两个人就精进了，以前懈怠马马虎虎，总要他去做，他不肯去做；现在肯去做，又肯读诵，又肯念经。然后去看经典的时候，欸，那时候看到一个经叫《真实相应经》，怎么讲呀？说到了这个善趣上了天以后，还要堕落的。这一下他心里就要发毛了，因为他亲眼看见这个堕落以后的痛苦，他觉得修行了上了天，上了天倒是满好的。结果发现上了天以后还要堕落，你只要一旦晓得这个痛苦的话，啊，那谁都不愿意，谁都不愿意。眼前虽然上了天，究竟还要去的话，这个地方绝对不能去！所以他就问了：[21:23]
When they heard this, they asked Maudgalyayana, "O noble being, must we also die as a deity or human, and then be reborn into the three miserable realms?"
【问云：“圣者，我等若从人天之中死后复生三恶趣耶？”】
(p47) 欸，他就问了，说：“我们生了人天以后，是不是还要堕落到三恶道当中啊？”那个答案是肯定的。[21:39]
He replied, "O youths, until you stop your afflictions, you must move like a water wheel throughout cyclic existence in its five realms."
【告云：“二贤首，乃至未能断诸烦恼，尔时于其五趣生死，如轳辘理，应须轮转。”】
然后目犍连就告诉他了，说：你们两个人要了解啊，尽管你暂时生了善趣了，但是善趣当中还在生死轮回。这个生死轮回的因是什么？业，业的主导是惑，就是烦恼，只要你的烦恼还在，没断除，对不起！那时候你永远要在里边轮转。轮转的地方是五道，五道，有的地方说六道，那是把这个修罗并入天道当中，这我们知道的。所以三个善道—天、修罗、人道，把修罗并入天道的话，变成功天、人二道，下面三恶道我们知道。在这个里边轮转像什么？“轳辘”，那轳辘就是我们看见那个井上面以前那个吊的，它没头没尾地永远在那里咕噜咕噜转，永远在那里咕噜咕噜转，像我们这个链条，像我们这汽车上面那个皮带一样，没头没尾地永远转。对不起！你只要烦恼未断，永远在这里转。哎呀，他一想到说天再大的快乐，完了以后还要到那油锅里去煎的话，就无法忍受。[23:34]
The two, after they had renounced cyclic existence,
【彼二厌离，】
(p48) 这样的话，那个天也不要去，啊，那也不要去了！这短短的一段话，我们想办法，怎么样把这段话能够移到我们自己身心上，那我们修行马上成就。所以前面一再告诉我们，你尽管讲很多应理的言词，讲完了以后如果跟你自己不相应的话，总是戏论，总是戏论；跟你相应了，那个就对了。现在我们自利是如此，利他亦复如此，你自己都不相应，都做不到，也不会做，你告诉别人，有用吗？当然，如果人家有善根，他听见了话是派得上用场；反过来说没有善根，种点善根是有用场的，可是对究竟真实结那个果来说，这个大成问题。[24:43]
所以这一点我们应该注意的，我们并不忽视从文字语言的认识开始，而且我们了解这是必须要的，但是同样地应该认识，从文字语言认识了以后，下面进一步应该是些什么，这个里边却要一番努力，这个叫做修行，修行。所以我们听懂是容易，把听懂的东西摆在身心上面，如何思惟观察，如理如量生起相应的对治的能力，对治这个烦恼，这却是我们听懂了以后应该做的事情。乃至于生起这个厌离心，没有生起厌离心之前，一直应该在这地方努力。那么他那两位一听见这个道理生起厌离，所以 [25:49]
said, "Henceforth, we will not indulge in the afflictions; thus, please explain the teachings to us!"
【作是白云：“今后不行诸烦恼行，惟愿为说如是正法。”】
(p49) 啊！他这样一来，再快乐的事情还要堕落，那千万不可以再行烦恼。所以就请求那个老师告诉他们两位什么是正法。正法者是如理地能够针对烦恼，对治烦恼、净化烦恼的。[26:24]
Consequently, Maudgalyāyana gave them the teachings, and they became arhats.
【目犍连子为说法已，证阿罗汉。】
好！问题就解决了，问题就解决了。下面我们看。[26:35]
Thus, meditation on suffering puts an end to laziness and generates joyous perseverance at accomplishing the path. It spurs you toward liberation and is the root of the cause for attaining it.
【是故能灭懈怠，能发精进，勤修正道，策发其意，令希解脱，及证解脱。其根本因者，谓赞修苦。】
这个记着，这个记着！所以说我们修行的最大的障碍是什么？是懈怠。能够消除了懈怠，而且还要策发精进，策发了精进才能够“勤修正道”，然后呢，照着这去努力希求解脱，能够证得证果。整个的那个根本因—这个根本因，为什么讲根本因？因很多，前面譬如说暇满人身啦，得到善知识啦，然后念死啦，这个都是策发我们的因。但是这个因当中最主要的根本的是什么？苦！苦！[27:41]
我们在这地方也回过头来可以看一看，我们念死、念暇满，它是对我们有策励修行的绝大的功效，可是它所以策励的原因，为什么？还是苦乐两个字，想想看，对不对？从 (p50) 暇满开始，就体会到一个事情，说一切人大家都要求快乐，要去掉痛苦，而要去掉痛苦得到快乐，也只有修行，这样。那么修行必定要依靠这个暇满的人身，所以这个暇满的人身就显得意义很重大。从这个里边你可以体会到，这个暇满人身，所以能够策励我们修行的话，它根本在哪里？还是苦啊！[28:50]
然后呢我们又讲念死，喔，这个死啊，说生前很快，忙了一辈子，不管你有什么好的，最后像一个梦一样，完了以后都死，所以没有什么价值。问题是死了以后啊，还继续下去，继续下去到哪里去啊？是由—被业所牵，而这个业所牵我们又考虑到，说喔唷，要堕落恶道去，所以想到这样来的话，不行！不行！假定说了解了这个修行了，然后你经过了修行以后，你能够超升乃至于了脱生死的，那个死你也不怕。所以念死本身，它主要的根本原因还是苦！很清楚、很明白，这个地方这是我们要了解的。[29:47]
42a Commentary
ENGLISH LR V.1 P173 (COMMENTARY V.6 P37) [00:17]
Then, here it tells us how to cultivate. What’s the target measurement for this cultivation? That is, under any condition, as soon as you bring this thing up in your mind, this thought, your mind immediately concords with it. This is the time when you can go further [in the teachings]. Since you’ve attained mastery in this, thus when you begin to learn the training of concentration, [there is efficiency]. In practicing concentration, when your mind gets distracted and becomes preoccupied with all sorts of thoughts, you know, eh, here it goes with various thoughts, can’t seem to let this go, can’t let that go. [At this time], you’ll just need to spend a little effort to bring up the aspect of suffering. Since you’ve cultivated this previously, as soon as you bring it up, the mindset rises immediately. When this happens, will you still go on being distracted with various thoughts? Hey, you won’t be thinking them anymore, right?! Nah, this would be the case. This is the reason why we need to follow the order of the stages one step at a time. Earlier, it explained to us the guideline, the summary, the main outline. Later it will explain to us the detail principles on how to advance step by step. The reason we skipped this section [for now] is because we are not at a point where we can be in accordance with the teachings and practice step by step according to the order of the stages. This is why we didn’t talk about it. At the same time, with regards to the content of sufferings, it is pretty easy to understand when you read it by yourself. If you don’t understand it, then I will still go through it seriously [with you]. Then, let’s continue, let’s continue. [01:56]
Simply knowing about this without conditioning your mind to it, or only meditating on it for a little while, will not accomplish anything.
Keep this sentence in your mind, must certainly keep this sentence in your mind! This says that we would often say, “Ah, I get it! Ah, I understand!” Though you understand, but if you don’t condition your mind to it, can it become useful to you? It won’t be useful. We don’t even need to speak of how useless this is when you don’t meditate on it after you understand it. Even if you do meditate on it, a little meditation that does not reach an adequate measurement [of the attitude/mindset] will still produce no effect. It “will not accomplish anything.” It’s like that. For us now, the real obstacle is right here. For many of us, it’s not that we don’t know, but after we know it, do we practice it? No! Then it becomes useless. You have to do it. Then when we do meditate on it, we can’t be careless and nonchalant. We have to sincerely meditate. Sincere meditation will certainly include these two aspects: the content (or quality) must be correct and the measurement (or quantity) must be adequate. The measurement must be adequate and you will still need to have a grasp of the correct method. In order to grasp the correct method, the first thing to do is to rely on the Teacher. [03:19]
There is a fellow practitioner who has been practicing a Dharma instrument the last two days. True, this is very good of him. He is motivated to play the Dharma instrument and willing to practice it. But after he tried practicing, he thought it was difficult. To me, yes, it’s true that he has spent a lot of effort. But let me point something out. What is the most important issue here? It is whether you’ve got the knack for this, whether you’ve received the guidance from an excellent Teacher. With my experience from before, I have practiced it for him last night. So, I told him I’ve played the bells and drums, but that it has been 20 years, this is absolutely true, it has been 20 years since I’ve touched them. After I left Lan-Ruo (a place where Shifu resided before), I haven’t played them again. Well perhaps not quite 20 years yet, but it has been 17 years, I haven’t played them since. Last night, I just started playing, and I thought it wasn’t bad! I think there are people who heard it right? If you compare it with others in general, I think it wasn’t that bad? Yes. If you don’t believe it, I can go to the main shrine right now and play it for you. I didn’t really learn it before. I didn’t have anyone who formally taught me. [04:26]
Therefore, you want to pay attention to what’s important: as long as you are willing to learn, this is the first one. Then what? When you learn, are you learning it properly? This is number two. If you learnt it yourself and follow your own ways, even after you learn it, you’ve caused harm to yourself! Why? If you’ve learned it with your own methods and developed a bad habit, when we ask you to correct it, it would be really difficult to do so. So, this is the first thing that we must learn. Not only do we need to learn, we must obtain the skillful method to do so. This is absolutely the truth. If you get a grasp of these two things…how did I learn this before? I looked for the person who played it well. People would say, I could listen to the sounds myself too. This one particular person was very good at it. So I would stay next to him, carefully studying and figuring it out. How does he play? I would listen and see how it sounds? Then I go look at how he does it. You then try it a little bit on your own. [After that,] when you do it, you won’t be too far off. You rehearse it a little, and within half a day, I guarantee you will learn it really well. Like that. [05:20]
Conversely, why did I bring this up? With something that’s very obvious displayed in front of you, you can’t even figure out [how to play it properly]. So then when you learn Buddhism, by just reading some books, you feel, “Ai! I can do this.” You think that’s possible? Therefore in every place, it will tell us this, what is the key to learning Buddhism? You will need to have a grasp of this – you must practice, and you must practice according to the teachings, to the principles and achieve the proper measurement! In order to practice according to the teachings, to the principles and achieve the proper measurement, you must find an excellent Teacher. In order to find an excellent Teacher, what qualities do you need? Remember this! It’s not that there aren’t excellent Teachers around, but whether we have an adequate measurement of concordance to be with an excellent Teacher. This is what’s most important. If you can do this, the rest of the problems will be resolved. [06:08]
This has been stated numerous times before, you can see this everywhere in the scriptures, and we know this by now. Therefore, when we truly practice, the first thing to do is to purify ourselves! Let me read through this again, “Simply knowing about this without conditioning your mind to it, or only meditating on it for a little while, will not accomplish anything.” It’s not easy to hear this principle. Without virtuous roots from previous lives, without special virtuous karma, sorry, you will absolutely not be able to hear the scriptures, or Buddhism. Today you’ve heard it, and if you do not diligently practice, it would be such a waste, it would be too bad! This is what we should understand here.
There is a story next. [06:59]
The Bases of Discipline says:304 [129]
The two sons of Ananda's sister became monks and were made to learn to read. After reading for a few days, they became lazy and stopped. They were then entrusted to Maudgalyayana, but acted as before, so Ananda told Maudgalyayana, "You must make them renounce!"
Thus Maudgalyayana took them on a walk, and miraculously revealed a hell of living beings. When they heard the sounds of cutting, hacking, and other such actions, the two nephews went to investigate and witnessed the sufferings of being cut, etc. Since there were two great boiling kettles there, they asked whether someone would not be placed in them as well. The hell-guardians replied, "Ananda's two nephews have become monks and are wasting their time through their laziness; after they die, they will be reborn here." The two were terrified, and each thought, "If I am smart, I will make an effort right now!"
They returned to where Maudgalyayana was and reported what had happened. Then Maudgalyayana said: "0 novices, laziness gives rise to problems such as this and to others as well. You should have joyous perseverance!" Hence, the two began to persevere enthusiastically.
Okay, the text is pretty easy to understand. After I read it through once, I think you all understand it now. The reason I am going to tell the story one more time is to use a light story to exhort us. The sutra states that Ananda had two nephews who had become monks. They were taught to read and learn well, but, ah, “they became lazy and stopped.” Ah, it was a hardship to read and learn! Ananada didn’t know what to do and so he asked Maudgalyayana to help. Even though Maudgalyayana went to teach them, they still acted the same way. So there was nothing else that can be done! Ananda then said, “Eh, can you think of a method and make the two renounce!" So what did Maudgalyayana do? He led them to a place, and miraculously revealed a great hell. Eh, they went there to look and what was the sound that they heard? So they took a look! They were so terrified of the sufferings of the hell. Next to them were two huge frying woks. All the other frying woks produced sizzling sounds as they fried living beings inside them. There are two frying woks which did not have any living beings inside. They asked, “Why is there no one in here?” What did the hell-guardians reply? The hell-guardians replied that Ananda's two nephews had become monks and were “wasting their time through their laziness;” after they die, they will be reborn here. [09:58]
Let’s stop here for a little bit. We have also been ordained, right? Have we persevered joyously? We need to think about this! May I ask, for each day we spend here, aren’t you just opening your mouth and eating the food from those who give out alms giving because of faith? For everything that you use and eat, and your shelter, may I ask which one of them did you earn yourself? Which one of them did you earn with hardship? Any one of them? No. Then, after you eat the food, what have you done? Did you persevere joyously? You may say, “Ah, we have the morning and the evening classes here.” What do you do in the morning and evening classes? Either you are distracted or lethargic. Does this count as practicing diligently? Oh, look at this! This happened during the time when Buddha appeared in this world! I think the situation in the time of the Buddha should be much better than now! Um, though they lived in Buddha’s time, they would have still fallen [into the miserable realms]. That is absolutely true! This really deserves our thoughts. [10:47]
So now what does the story say? It says that these two hell-guardians said the two novice monks did not practice diligently…note they were only novice monks! If they were fully ordained monks, it would be even worse because the criteria are set even higher. Ah, so these two were terrified, “Ah! It’s terrible. If we now know that we’ll have to enter there, it’s terrible. Let us go back! Let us go back!” So then Maudgalyayana asked them, what did you see? They said they saw that. Ah, you have to tell them, and so Maudgalyayana told them,
“This is a small case. There are far more serious ones!” Why would this happen to someone?
Laziness. What is laziness? Not joyously persevering is being lazy. It (joyous perseverance) doesn’t just mean making efforts. Even when you are busy with irrelevant thing, they are also [counted as being lazy]. The people of the mundane world are busy all the time, that’s not called joyously persevering. What is joyously persevering? That is when you concord with virtue and exhort yourself to strive at it. That’s called joyously persevering. This is something we absolutely… [Joyously preserving,] it is not just going about to do something today with very distracted thoughts in your mind and having no concordance [with the teachings]. No need to mention that we do not concord with both of these! Therefore, this part tells us that, “the two began to persevere enthusiastically." The two began to persevere. The next portion is very interesting. [12:03]
If they recalled hell prior to eating, they were unable to eat. If they recalled it after eating, they vomited.
This was the actual situation then. If they didn’t eat yet, as soon as they thought of what they saw in hell, they couldn’t eat. Ah, they would be terrified! Similarly, after they ate, as soon as they thought of it, they would be so terrified and vomit. This is what really happened. This tells us that, it is just that we haven’t seen it for ourselves. If we do see it, we would be terrified as well. Therefore, the sutra tells us this as well: If you all are like me and can see for yourself the fright of the miserable realms after you fall from committing non-virtues, then without any exception, you will fall down just like reeds, completely paralyzed. Look at how serious this is. You will absolutely not able to tolerate it! Therefore, all these places are exhorting us to do one thing, to joyously persevere! Do not be greedy for some little gains now. Don’t be saying, “Ah, can’t get the urge to do this, can’t the urge to do that. Now is the only time you can make effort! [13:15]
Then Maudgalyayana took them on a different walk, where they heard from another direction the music of the deities' magic lutes and the like. When they went to investigate, they saw heavenly palaces filled with goddesses, but no gods. When they asked why there were no gods, they were told, "Ananda' s nephews have become monks and are persevering joyously; when they die, they will be reborn here." The two were delighted, and told Maudgalyayana, who said: "O novices, since this benefit, and others as well, arise from joyous perseverance, persevere joyously!"
Well then further on, they were led to the deity realm. Eh, after looking at the heaven, there was this particular heavenly palace that was filled with goddesses. This heavenly palace was very beautiful, but there was no gods there. So, they asked, “Why is there no god and other palaces have gods?” So, one said, “Ananda has two nephews. After they are ordained, they have been persevering diligently. After their diligent efforts, they will be reborn here after they die.” Ah! After they heard this, they were so happy. They told Maudgalyayana this. Then Maudgalyayana told them, “All kinds of benefits are from joyously preserving in cultivation.” The best explication this story gives us is that the few decades of human lives will go by quickly. If you really strive, you will obtain these great benefits but if you become lazy, there are these great faults. The difference between the benefits and the faults is quite extreme. [14:43]
They did so, and when they were receiving an explanation of the scriptures, they were taught from the authoritative scriptures that
Page 96 (English text, page 174), Ananda’s two nephews, at first, though they were ordained, they didn’t want to practice. Then they witnessed the sufferings of hell and later, they saw heaven. For every place that they had gone, there was a transformative change. Without having gone to these places, they wouldn’t have changed. This is what we notice here. To go from being unmotivated to learn to willingly engage in learning, this was an extremely great transformation. This was an extremely great transformation. For something like this, it’s something that every one of us would envy and every one of us would hope to change like that. However, why can’t we do it? This is the first [question] that we can all think about. The second one, this is a very interesting question. Though they had such a great change, but if you look at the fundamental intention behind it, the purpose was the same as before. They had at first become lazy and not want to make any efforts. What was the reason for that? They wanted to be happy, they were solely after happiness, it’s that simple. When they changed later, why did they change? They still wanted to be happy, right? Here, this is a concept you should pay attention to, you need to understand! [17:01]
Therefore, although Buddhism tells us “conceiving the impermanent to be permanent, suffering to be happiness, the selfless to have a self, and the impure to be pure,” it says that these are the four errors, and it’s absolutely true. When you say these are happiness, the reality of it is the complete opposite. What is the real purpose behind telling you that your happiness is quite flawed? Why? It is to tell us this kind of happiness is false, not ultimate, deceptive, and harmful, it’s not real happiness, and you’ve got it wrong. The real purpose for this is still to pursue true happiness. We should have a good grasp of this [concept]. Therefore, if you look at this from a shallower perspective of the present, it would seem that Buddhism and the mundane world seem to speak of two very different things, of completely the opposite. However, if you look in depth and get to the bottom of it, then what Buddhism tells us is the exact thing that we should be looking for in the mundane world. What are the people in the mundane world really looking for? Happiness! Sorry, since you don’t know the reality of happiness and you don’t know the method for pursuing happiness, even though you have spent lots of time looking for it, you’ve not found happiness but instead you had to endure great suffering! For this reason, though it’s only a small happiness in front of you, eh, you would become befuddled. It is obviously deceiving but you take it as happiness and as a result, you have to endure great suffering because of it. This is the error. [18:23]
Therefore, the error itself is not happiness and the error stems from your ignorance. Because of your ignorance, you can’t see the truth and thus conceive suffering to be happiness. This is what’s really important to us. Therefore, at the beginning, he points out the truth of the mundane world—four errors. At the end, when you completely understand, eh, what does the Great Final Nirvana Sutra say? Permanent, happiness, self, and pure. Eh, it is marvelous! Regarding this principle, we just randomly talked about it. However, don’t try to find permanent, happiness, self, and pure with our ignorant concepts because no matter how you look for it, you would be wrong. No matter how you look for it, you would be wrong. [19:02]
Therefore, what we should really understand is this here. The reason I point this out is that the reason we don’t want to learn now is what? We are greedy for happiness. Buddhism tells us truthfully that if you really wish to do something good for yourself, you need to do this. Here is where we should focus upon. Like that. Therefore, for those of us who have set a commitment, it’s very good. For the many who are still lazy, this is the place where you need to increase your understanding. Once you have this understanding, the real benefit is ultimately yours. At that time, with the problem of not cultivating, you will completely correct it and elevate yourself. Therefore, number two. Ananda’s two nephews saw how beautiful the heaven is, and this is the result of cultivation, ah, they happily began to practice! Well then after that? He tells us to continue to read, the first line of page 97 (English text, page 174). It says [20:19]
[They did so, and when they were receiving an explanation of the scriptures, they were taught from the authoritative scriptures that] you can be reborn from the happy realms into the miserable realms, as cited previously. [130]
So, then the two persevered. They used to be lazy, careless and nonchalant. When you asked them to do things, they weren’t willing. Now they are willing, they will recite and read the sutras. Then when they read the sutras, eh, they read from this particular authoritative sutra, and what does it say? It says that after you are reborn in the heavens, you will have to fall again. Now they feel scared since they have personally seen the sufferings of the miserable realms and thought if they go to heaven through cultivation, it’s pretty good in heaven. Then in the end, they discover that one will still have to fall after being reborn in heaven. As soon as you understand this suffering, ah, no one would be willing, no one would be willing. Though we might go to heaven now, yet ultimately, we’ll still have to go to [miserable realms]. This is a place we absolutely don’t want to go! Therefore, they ask this. [21:24]
When they heard this, they asked Maudgalyayana, "O noble being, must we also die as a deity or human, and then be reborn into the three miserable realms?"
Eh, so they asked, “After we are reborn as humans or deities, would we still fall into the miserable realms?” The answer was affirmative. [21:40]
He replied, "O youths, until you stop your afflictions, you must move like a water wheel throughout cyclic existence in its five realms."
Then Maudgalyayana told them, “You two will need to understand that though you are reborn in the happy realms temporarily, but the happy realms are still within the cyclic existence.” What is the cause to cyclic existence? Karma. Karma is governed by delusions which are afflictions. As long as you have afflictions and they are not stopped, sorry! That’s when you will forever cycle in here. Where you cycle around is the five realms, the five realms. Some places will say the six realms, when you put asuras in the realm of the deities [then it becomes five realms]. This we know. Therefore, there are the three happy realms, deities, asuras, and humans. If you combine the asuras into the deities, then there are two realms,
deities and humans. We know the three miserable realms. Within these, we cycle like what? A wheel. The wheel is much like what we see on the top of a well, it continues to turn forever without a beginning or an end. Much like a chain, or a belt in a car, that continues to cycle forever without a beginning or an end. Sorry! As long as you have not stopped your afflictions, you will forever have to cycle in here. Ah, once they realized no matter how great the happiness there is in the deity realm one will still have to be fried in an oil pot, they couldn’t take it. [23:37]
The two, after they had renounced cyclic existence,
In that case then, they would not want to be reborn in heaven or go there! With this short passage, if we can think of some ways to apply it both physically and mentally, then we will immediately attain achievements in cultivation. Therefore, in the previous sections, it repeats again and again that even though we can say words which accord with the teachings, if we are unable to concord with what has been said afterwards, then the words become merely theories, merely theories. If you reach concordance with it, then you would be right. Not only is this true from the perspective of benefiting the self, but it is also true in the perspective of benefiting others. If you are unable to concord with it yourself, you will not be able to achieve it and will not know how to do it, then would it be useful when you explain it to others? Of course, if others already have virtuous roots, they will be able to apply after hearing it. On the other hand, if they do not have virtuous roots, it will still be useful in planting some sort of virtuous roots in them. However, as far as for the actual procurement of the ultimate fruit, it will be very doubtful. [24:44]
Therefore, this is a point which we should pay attention to. We are not overlooking the fact that we must begin from understanding the words and language. In fact, we know that this is necessary. Similarly, we need to also be aware of the next step once we are able to understand the words and language. This would require a substantial effort, and it is called practice, practice. Therefore, while it may be easy to listen and understand, we also need to be able to apply it physically and mentally, to reflect and analyze in order to
develop a counteractive ability which accords with the teachings and in adequate measurements that can eventually remedy the afflictions. These are what should be done after we understand. Until you have developed thoughts of revulsion, and before you develop it, you want to continue to work on this part. Well then upon hearing these principles these two developed thoughts of revulsion. [25:50]
said, "Henceforth, we will not indulge in the afflictions; thus, please explain the teachings to us!"
Ah! By this it means that no matter how happy things can be, one would still fall [into miserable realms]. So, one absolutely cannot indulge in afflictions anymore. Therefore, they asked the Teacher to please explain the true teachings to both of them. The true teachings are able to properly pinpoint afflictions, apply remedies to afflictions, and purify afflictions. [26:25]
Consequently, Maudgalyayana gave them the teachings, and they became Arhats.
Good! The problem is solved, problem is solved. Next, let us read on. [26:35]
Thus, meditation on suffering puts an end to laziness and generates joyous perseverance at accomplishing the path. It spurs you toward liberation and is the root of the cause for attaining it.
Remember this, remember this! Therefore, what is the greatest obstacle to practice? It is laziness. This can eliminate laziness and generate joyful perseverance. After you give rise to joyous perseverance you can then be “accomplishing the path.” Then, if you follow this and strive to seek for liberation, you will attain it. The root cause for all of this…this root cause, why do we talk about the root cause? There are many causes. For instance, there is the leisure and opportunity section earlier, how to obtain an excellent
Teacher, and also mindfulness of death, they are all causes which spur us. Within these causes, what is the primary root to them? Suffering! Suffering! [27:42]
Here we can go back and take a look. When we become mindful of death and mindful of leisure and opportunity, they are extremely effective in exhorting us to practice. What is the reason that they exhort us? This still boils down to these two words, happiness and suffering. Think about it, isn’t it right? Beginning from leisure and opportunity, we understand that all beings wish to achieve happiness and alleviate suffering. In order to alleviate sufferings and achieve happiness, it can only be achieved through cultivation. Like that. Well then cultivation must depend on having a human body of leisure and opportunity. Thus, the meaning of having a human body of leisure and opportunity becomes very significant (of great importance). Through this you can then understand what is the root reason that leisure and opportunity can exhort us to practice? It is still suffering! [28:51]
Here we can go back and take a look. When we become mindful of death and mindful of leisure and opportunity, they are extremely effective in exhorting us to practice. What is the reason that they exhort us? This still boils down to these two words, happiness and suffering. Think about it, isn’t it right? Beginning from leisure and opportunity, we understand that all beings wish to achieve happiness and alleviate suffering. In order to alleviate sufferings and achieve happiness, it can only be achieved through cultivation. Like that. Well then cultivation must depend on having a human body of leisure and opportunity. Thus, the meaning of having a human body of leisure and opportunity becomes very significant (of great importance). Through this you can then understand what is the root reason that leisure and opportunity can exhort us to practice? It is still suffering! [29:47]