菩提道次第广论手抄稿:旧版第四十六卷B面
（手抄稿 第六册 p193）[00:21]
找到正确的方法。这个方法，使得我们得到安乐的，那么这个才是我们应该努力修习的。这个里面分两部分：第一个皈依，第二个皈依以后怎么办。然后呢第一个皈依当中，分四部分，我们重新来温习一下。“由依何事为皈依因”，大家记得吗？为什么原因你要皈依的？两个原因。那么由于这样地怕苦—第一个原因。由于怕苦而要求出苦，找皈投之处，那个时候要想皈依，这个皈依的对象，必然要有什么条件，所以说，第二“由依彼故所归之境”，自然必然地找到这样的一个对象。是的，那么你怎么皈依法，这个里边又告诉我们这个，下面一个一个。然后皈依以后，他为什么能够作你的皈依？你为什么要皈依他？他为什么得到？原来是他是经过了如法行持；他也告诉你，你呀既然皈依我，应该怎么做法。所以说“既皈依已所学”，学的内容。现在我们刚才已经说了，“既皈依已所学”分成两部分。 [01:49]
(p194) 现在我们再回过头来看到一百零六页，这个地方上面所讲的，这是“〈摄分〉中出”，第一部分。第二呢，“教授中出”，现在我们讲这个教授当中。换句话说，我们正式皈依了以后，真正应该做的事情是这个。所以说皈依不是说，念了一下就算。皈依当下本身，有皈依相应的心量，皈依完了以后，我们就应该学做这些事情。所以当你心里面一心皈投依靠的，如果我们用这个方法用在净土法门，这个叫“正行”，完了以后剩下来其他要学的就是“助行”。 [02:41]
我们刚才说的，所谓亲近善知识、听闻正法、如理作意、法随法行等等，那就是下面整个的本论告诉我们的，都在下头，那时还有一大堆，这个地方只是提个大纲。同样地，第二个所谓诸根不掉，然后呢受学学处、悲愍有情、于三宝恒修供养，这个大纲，仔细的内容都在下头。现在我们听了这个大纲，已经觉得：啊！这么欢喜、这么好！哦，认得以前的错误，晓得以后该怎么办，真是欢喜啊！然后我们认真地学下去，自然而然你学多少，就能够认识多少；认识多少，照着去做，就能够改善多少；能改善多少的话，罪障就净除多少，资粮就集聚多少。你能够因地上面这样努力的话，自然将来美满的果等着你。所以真正修学佛法的人从这个地方下去，我们要羡慕别人，要从这个地方羡慕起，你这样地羡慕就对了，必然得到结果；否则的话，缘木求鱼，南辕北辙。我们这个地方，把第二 (p195) 教授这个题目看一看，今天就看一下那题目。 [04:08]
p. 107
2 How they appear in the oral tradition? In the oral tradition, the precepts are divided into special precepts and general precepts.
【第二教授中出分二，① 别学，② 共学。】
一个是别学，一个是共学，我们看下面别学学些什么，共学学些什么。 [04:21]
The special precepts are explained in terms of proscriptive and prescriptive precepts.
【初中分二，① 遮止应学，② 修行应学。 今初】
别学是个别的，说有一些地方应该遮止的，有一些地方应该去行持的。那么这个应该遮止的是些什么，我在这个地方简单地说一下。就是说皈依了三宝以后，只有皈依佛，不再皈依其他的；皈依法以后，只有皈依正法相应的；皈依僧以后，只有这个，其他的不皈依；换句话说其他的不皈依，这是应遮止的部分。这个应遮止的部分对我们很重要、很重要。在没有讲正文之前，我这个地方随便提一下，为什么要遮止，这个原因说一说，让大家了解一下。[05:18]
我们目前凡夫之所以为凡夫的原因是为什么？因为这个心识的本相就是杂染，它就是跑到哪里，像猴子一样，跑到哪里，就呯，抓到哪里，跑到哪里就抓到哪里。你碰见什 (p196) 么环境，看见什么东西，心就跟它相应，这样。而且这个不是由于你能够作得了主的，这个概念我们要清楚。我随便举个例子，比如说广告，啊！这个做广告的时候，中间，广告商一定买一个节目，这个节目的内容很美，然后呢中间插一个广告进来，等到插到这个广告，你心里就讨厌它，所以在你理智上面你排斥它。妙咧！正因为你有一个排斥的概念，那个广告的概念就落在你脑筋里，哪一天你想到那件事情，你就会想到：欸，有这么一件事情，对不对？所以你不要以为你有力量去排斥哦，不管什么，你只要一看它，落在你影子，将来就会发生功效，你将来就会被它牵着走，这非常重要。所以修学的环境对刚开始的人，是绝端重要。所以为什么我们讲善知识、善知识，善知识不单单只是上面带我们的，这是共同相处的，这个叫“近朱者赤，近墨者黑”，你了解这个道理以后，才可以谈得到为什么要遮。 [06:52]
皈依以后，那么然后呢，这个已经讲了“〈摄分〉中出”，今天讲“教授中出”。“教授中出”，现在我们看，说分成别学、共学。那么这个别学里边分成功两部分：一个是应该遮止的，哪些不应该做的；第二应该做的，应该修行的。什么是不应该做的，我们看文。 [07:35]
(a) The proscriptive precepts. The 《Great Final Nirvāna Sūtra》 states: Those who go to the three jewels for refuge come closer to the truly virtuous; They never go - To other deities for refuge. Those who go to the sublime teaching for refuge harbor no harmful, murderous thoughts, Those who go to the community for refuge do not associate with non-Buddhist philosophers,
(p197) 【◎ 如《涅槃经》云：“若皈依三宝，是谓正近事，终不应皈依，诸余天神等。皈依正法者，应离杀害心。皈依于僧伽，不共外道住。”】
这个就是引经上面的，说皈依了三宝以后，这个叫“正近事”，亲近承事三宝，渐渐地渐渐地近了；这平常我们就说优婆塞、优婆夷，通常我们说居士—居家学佛之士。这个分别从什么地方开始？说皈依三宝那个时候。如果是皈依了三宝以后，“终不应皈依诸余天神”，这个你皈依了三宝，皈依了佛宝，就再不可以皈依其他的任何乃至于天神。前面说的大自在天，大自在天就是这个色界第六天—摩醯首罗天。这个摩醯首罗天有两个：一个是外道天，一个是内道天，这个指是外道天。换句话说三界之内，无色界没有色的看不见，是最高的那个神，尚且都不皈依，何况其他的，这个是皈依了佛宝以后。皈依法以后呢，要离杀害心，前面已经说过，其他的我们不要皈依，还有尤其是伤害别人，损害别人，不要。皈依僧，不要再共其他的外道一起共住。下面解释。 [09:33]
Thus, there are three proscriptive precepts: not going to other deities for refuge, abandoning harm and malice toward living beings, and not befriending non-Buddhist philosophers.
【此说有三，谓不归余天，于诸有情舍离损害，与诸外道不应共住。】
不再跟那外道共住，共住是大家在一起生活，这个时候会互相有影响的。昨天我已经简单地说过，你在一块儿的话，自然而然不知不觉当中就沾染上了，不管你欢喜他也好、 (p198) 不欢喜他也好。乃至于像广告，那广告来的时候，你就是讨厌它，你讨厌它，这个印象落在你的识田当中，它有一天会产生功效的。我们很多人的习惯，可以说极大部分人的习惯，都是从小的时候就跟着父母、这个家庭，不知不觉之中就养成了，沾染上了，以后一辈子就是这个。 [10:30]
这是为什么我们接近的环境非常重要、非常重要，尤其是我们凡夫，所以我们必定要懂得这个道理。现在很多修行人他要修行，要去关起门来自己去修的，真是！他如果说已经达到相当成就的条件，一心学定，是的，应该。但是达到这个，何等地不容易！普普通通的人，浑身心都是无知、都是杂染，你在这个地方一关的话，注定你，你就一点办法都没有。一定要在这个好的环境当中，去慢慢地薰陶，改善自己，这是很重要的一点。我们现在继续下去。[11:20]
Not going to other deities for refuge is explained as follows: since you should not even hold worldly deities such as Rudra and Visnu as your ultimate refuge, what need be said about nagas and the local divinities who are hungry ghosts?
【其中初者谓于世间，若大自在遍入天等，尚不执为毕竟归处，况诸鬼趣山神龙等。】
皈依了佛以后，这个佛是唯一的大师，在这种情况之下，所余的一切，都不再是我们应该皈依的。不要说世间的龙、鬼、山神等等，就是大自在、遍入天，那就是色界顶，尚且不是。现在我们世间的那个鬼，都是统摄于阎罗王，然后呢统摄于玉皇大帝，那个都是 (p199) 欲界第二天，比起色界的这个顶—摩醯首罗，那差得不晓得多少。色界的那个顶的那个天王，尚且我们都不皈依，何况是皈依这些，这是我们要了解的。不过下面有一个说明： [12:30]
While it is improper to entrust yourself to these beings without full belief in the three refuges, it is proper to merely seek these beings' help for some temporary religious purpose, just as, for example, you would seek the help of a benefactor in acquiring the means of livelihood, or consult a doctor for the cure of an illness.
【此是不可不信三宝，归心彼等。若于彼等，请其助伴，现前如法，所作事业，则无不可，如求施主为活命伴，依诸医师为治病伴。】
这个是什么意思呢？就是说我们的内心当中，所凭藉的、所依赖的是三宝，这样，而不再皈投凭藉那些，这个指这一点而言。假定说在这个条件之下，我们生活在世间，彼此之间还要互相依赖—平常我们生活当中，你要吃的、穿的、用的，大家互相这样的，那这个没关系，那个没关系，乃至于生病要看医生等等，那个没关系。不过假定世间的那些概念，跟佛法告诉我们的，彼此有不同、有冲突的时候，那个时候取舍的标准一定根据这个三宝，这个才是重要的。那么这是第一个皈依佛宝以后。 [13:49]
The second proscriptive precept entails refraining from doing harm or injury to living beings through thought or deed. This includes actions such as beating, binding, imprisoning, nose-piercing, and overburdening humans, animals, and so forth.
【第二谓于人及畜等，若打若缚若禁穿鼻，实不能负强令负等，意乐加行，损害有情，悉应远离。】
第二个呢，要远离杀害损恼心，不管他是人、畜生。或者你打他，或者伤害他种种 (p200) 的；乃至于单单令他帮助你负重，他实在载不动，你勉强，这个都不可以。这个意乐就是你的心理的，加行，就是你的行为，都不要再去伤害。 [14:32]
The third proscriptive precept entails not agreeing with those who do not believe in the three jewels as a refuge and who repudiate them.
【第三谓与不信三宝，为可归宿，而毁谤者，不应共住。】
所谓僧就是我们共住的人，他凡是不信三宝，然后呢他要毁谤三宝的，凡是这些，我们都不要再和他共住。昨天我曾经提出一个问题说：我们常常说我们这个佛法，那都是很公平的，然后很理智的，结果说外道的话，他有种种的什么不如法的地方。结果在皈依的时候，却我们跟外道一样，我们也是只皈依我们的大师，皈依我们的教法，然后皈依这个修行的僧宝，不可以再皈依别人，外道也是这个样。那么他们就说，那你比他强些什么？大家想过没有？昨天有一个同修跑得来提这个问题，然后他因为如法地思惟，结果我相信他晚上得到了很大的欢喜，得到了很大的欢喜。你只要能够肯这样地如法地认真思惟观察的话，它立刻有它相应的很多好处在，不晓得其他的同修有没有认真地想过。[16:03]
那么今天我在这地方告诉你们。是，在形表上面看起来，是的，外道也是讲：你皈依了我，不要再皈依别的了，我是唯一的真神，唯一的主宰，其他的都不可以；那么我们佛法也是这个样，从表面上面去看是一样的。但是这个从实质上面，如果你去深一层地观察 (p201) 的话，那就有很不一样的结果。 [16:41]
世间一般的人，一般的人通常我们大别为两类：有一类人说这一种人比较理性比较强，理智一点；有一种人就是感情比较重。那感情重的人，他只重情的，哎呀！跟你好，就好得卿卿我我，他也根本辨别不出是好是坏，反正跟你好嘛，总归跟着你来，就这样。这两类人，有一个绝大的不一样。属于理智一型的人，他做一件事情，做一个决定的时候，都经过了理智的抉择，看清楚了事情的真相，然后这样去走。那么属于感情型的人他不是，今天欢喜了就跟你，等一下不欢喜，明天就跟你翻脸，就这样。所以他一天到晚在反反覆覆这种状态当中，自己也不晓得到底做些什么，我想我们世间都可以体会得到的。 [17:49]
当这个感情很好的时候，噢哟，你跟他两个人，他觉得就是他所需要的一切。通常我们常见那个青年的男女当中，就有这种状态，哎呀！海誓山盟，好像什么都拆不开的样子，明天不高兴的时候，大家打得个天翻地覆，这种状态，所以这种都是不合道理的。可是如果经过理智抉择了以后，严正地抉择采取这件事情的话，那这个，是，确定是如此，确定是如此。所以就世间来说，它也可以分两类，可以分两类，你同样地说就是这样，但是结果就完全不一样，差别在什么地方？一个是透过理智抉择的，这的的确确如理如法正确的。所以正规地来说，世间任何一件事情做起来，你只要找对了正确的，当然这个是正 (p202) 确的，唯有这一条路正确的，最后一定照正确的路上去走。 [19:02]
现在我们在这个三界之内，要想找一个正确的路子，也必然是如此。所以前面同样的理由，你为了……见到世间的苦，要想从这个痛苦当中透脱出来，所以你要找真实的皈投之处。所以在这种状态当中，你可能有两种作法：一种就是感情的，碰到什么，就碰到什么了就沾上去，那个时候不一定保险。尽管说的时候哎呀好得很，但是不一定保险；另外一个呢，不是。经过你理智地抉择，的的确确如理如法地，说这条路是能够帮你解决，而唯有这条路，请问：你还能变吗？如果你一变，你就整个地你的目标就失去。这两个当中是不是有绝大的差别？是不是有绝大的差别？ [20:10]
而且这两个的量则，不是拿宗教的标准去衡量，拿世间的理智来衡量的，大家了解不了解这一点？为什么要说这个话？假定你是用宗教的概念去衡量，那说起来，对不起，那你以佛法来说，我可不信你这一套，你说自己的好，平常我们卖瓜的说瓜好，人人都是如此，你信你的教，我可不信你，那没有用。现在我不是用宗教，就世间共同的量则，你承认不承认这个道理？承认。承认的话那我现在跟你比比看，我这个抉择是这样的，你呢？他两个一比，对不起，两个情况就完全不一样了。了解不了解？这是我们修学佛法的人必然应该分得出来的，必然应该分得出来的。 [21:06]
(p203) 所以我们在佛教当中，你真正进入去以后，下面的做法就不一样了。别的宗教进去的时候也是一样的，信是能入之门，这个信是能入之门，是共同的。而信了以后，然后你进去的时候，你一定要理智地抉择，所以说听闻正法、如理思惟。而且在这个过程当中，到后来，尤其是禅宗，他说了一个真精彩的话，说“小疑小悟，大疑大悟，不疑不悟。”前面告诉你要信，后面要叫你疑，这个好像矛盾，实际上说起来不矛盾。因为前面你对这个事情的真相还没有认识之前，他要说明白，那个时候把这个道理说清楚了，启发你的信心。等到你真正有了信心，然后你要真实地一步一步深入，要把那个根柢彻底地认识、验证的时候，那个时候就要克服重重难关，在每一个过程当中，你必定要切身深入去体验。有很多不是说人家讲，人云亦云，那个没有用的。所以跑到这个地方的时候，是，你应该每个地方啊，如理如量地去深入。那个时候就透过你理智的观察，当然那个时候你应该有很多问题，有关键的问题，然后透过你自己这样地深入地钻研，抉择的最后的结果。 [22:48]
不但是禅宗，普遍的佛法里面都说这样，佛说不因为我讲的你就信得过，要你自己验证了才算。这个从小乘一直到大乘都是这样。外道就不是了，你信，你信我，就是这样，你这不可以不信。如果说你要问什么问题的话，他会说：啊！对不起，你这个着了魔了，魔来了，就这样，反正他不跟你讲道理。所以到后面，这里边这个情况就完全不一样，完 (p204) 全不一样，这个是我们要正确认识的，详细的那么在这地方不深谈。所以说到这个地方，我们应该对这个概念，有一个正确的认识。这个是应遮止的。 [23:45]
(b) The prescriptive precepts.
There are three prescriptive precepts.
【◎ 三种修行应学者。】
那么应该主动地，我们做些什么？ [23:51]
The first is to treat images of the Buddha as objects of reverence—as though they were the Teacher himself—not pointing out their faults regardless of their quality, and not disrespecting them or treating them with contempt by putting them in dishonorable places, pawning them, etc.
【谓于佛像，若塑若画，随好随丑，不应讥毁，置尘险处，及押当等，不敬轻毁，皆当断除，应当执为是可敬田，犹如大师。】
同样的三样东西修，应该主要做的，对分佛、法、僧。现在佛已经涅槃了，目前唯一留在世间的就是佛像，这个佛像不管是雕塑的，或者是画的，不管是好、不管是坏，画得容或有好坏，那个是做的那个技术人员的差别，佛像本身绝对是好的，我们应该要这样地认识。所以不管他是雕塑的、是画的，画得好是不好，我们绝对不要随便地讥毁；乃至于把那佛像随便放在不恭敬的地方，或者押当等等，这个绝对不是个财产。这个凡是对它不恭敬，轻，“轻”是对什么？就是你心里面没有对它恭敬的时候，那个时候就是轻哦！不是说你根本瞧不起它，不是这个意思，你不看重它，这个都应该断除。 [25:17]
应该怎么办呢？应该任何情况之下，这个是敬田，这是我们最恭敬的，就像大师， (p205) 就像佛一样。这个话好像大家都会说，但是大家都做不到。现在这个地方我特别要提醒一下，不是我们马上要做到，至少有一点我们要认识。认识什么？认识连它这个概念我们都没有。大家想想看，说我们真的能够把佛像等等看成像佛那样吗？你们有没有人说“我做得到，我有。”假如有的，我请他举手，有没有？反过来说你们的的确确说“我的确没有。”没有的请举手。不错，还有很多同修，这个倒是的确的，实际上平常我们的的确确，这个心理上面这个认识还没有，这一点很重要。 [26:26]
我现在随便举个例子，我倒不是说要怎样，我就处处地方点醒我们大家，当你认识了这个情况，我们就有机会改善了。我们每天都要至少上两堂功课—早、晚课。我们跑到大殿佛堂的时候，什么心情？马上就感觉得出来。那个地方是佛，假定说这一点，我们有了这个认识的话，你那时候就会说，一进去马上感觉到：啊！到了佛跟前了！到了佛跟前了。不要小看这个，不要小看这个哦！在我们本论一开头的时候，就告诉我们几件事情，说我们修学佛法的时候，“断三过，具六想”，具六想当中第一个是什么想？我们自己在病当中，什么病？无明大病，粗的地方就是贪、瞋、痴。由于这个而造业，然后轮转生死之苦，现在救我们的—佛。佛是无所不在，那么我们为什么见不到？就是我们的业障碍。那么怎么样才能够净除它，就是要自己至诚恭敬去忏悔；要想忏悔等等，还必须要先 (p206) 认得自己的错，所以说我在三毒当中。 [28:01]
假定说我们平常有了这个认识，心理上再这个念头的话，你提起来，一跑到那个佛堂当中，马上现起来：“是，我现在看见的是，不是佛，是佛像。为什么看见的佛像？就是我业力所感的，就是我的惑业现在所集的果。”看到那个时候，内心上面就生起无比的惭愧，那个惭愧的另外一方面，那恭敬心就起来了。所以我们现在常常说要恭敬就恭敬不起来，原因是什么？因为你根本对这个概念没有。或者是虽然有了以后，你没有如理地去思惟。假定你这个概念，能够真正认识了去如理地思惟，你常常这样的话，你跑到什么地方……也许在平常的时候，尽管说“毗卢遮那遍一切处”，也许我生不起来，因为这个的确凡夫啊，这烦恼很重；可是跑到当佛堂里面去的时候，那时候庄严的气氛，应该能够提醒你，你就能够感受得上。 [29:04]
所以有了这个标准，你一衡量一下，我们就晓得，现在自己的心境状态。目前对我们最重要的，我们要认识我们错在哪里，你认得它错在哪里以后，然后我们就有改善的机会了。这一点，现在是最重要的一点，所以这个地方，我们要从这个地方去认识我们自己的心相，然后呢这样地向上。假定说关于这一点你真正地提起来了以后，那个好处是无穷无尽，无穷无尽。你们自己去想。 [29:43]
我简单的告诉你们一下，当你这个心情生起来以后，你礼敬三宝是不是就起来了。 [29:55]
46B Commentary
ENGLISH LR V.1 P193 (COMMENTARY V.6 P193 [00.21]
In here it is divided into two parts. The first one is to go for refuge and the second one is what to do after refuge. Then within the first one of going for refuge, it is divided into 4 parts. Let us review this again. “1' The causes of going for refuge.” Does everyone remember this? What is the reason that you go for refuge? Two causes. It is because we fear suffering, that is the first cause. Since we fear suffering and hope to escape the suffering, we seek for a place of refuge. By then we wish to seek refuge, and so with the objects of refuge, what are the necessary qualifications? “Based on that, the objects to which you go for refuge.” You will naturally and inevitably find objects as such. Yes, and then how to go for refuge? Here it tells us this as well. The text goes over it one by one. After you go for refuge, why is it that he can become your refuge? Why do you go to him for refuge? Why was he able to obtain this [achievement]? So it is because he had practiced according to the teachings. He also tells you that since you have gone to me for refuge, what should you then be doing? Therefore, “4' Once you have gone for refuge, the stages of the precepts.” This is the content to be learned. Now with what we have just said, “4' Once you have gone for refuge, the stages of the precepts,” it is divided into two parts. [01:49]
Now let us go back to page 106 (English text, page 193). What this place is explaining is how they appear in the Compendium of Determinations. This is the first part. The second part is “how they appear in the oral tradition.” Now we are going to discuss the oral tradition. In other words, after we have gone for refuge, what we truly need to do is this. Therefore, refuge is not a ritual which you just recite through. Refuge itself implies a proper measurement of an attitude that concords with refuge. After we have gone for refuge, we should then learn to do these things. When your mind wholeheartedly goes for refuge and reliance, and if we are applying this to the method of Pure Land, this will be called the “actual practice.” All the other times are called “supporting practices.” [02:41]
With what I have just said [from the Compendium of Determinations], in regards to “Rely on excellent persons, listen to the sublime teachings, fix your attention properly on them, cultivate a practice that conforms with the teachings” …and so on. These are all what the entire treatise will be telling us. These are all what will be coming. A large amount of material will be discussed later. Here it is simply giving us a general outline. Similarly, for the second subdivision, “Do not excite your sensory faculties, take up the precepts correctly, be compassionate toward living beings, strive to make periodic offerings to the three jewels,” this is a general outline. The detailed content to them will be covered later. Now that we have heard this general outline, we will already feel that, “Ah! So happy, this is so great! Oh. We now know the mistakes we have made and know what we should do from now on. We feel such happiness!” Then we can diligently pursue our learning, and naturally, what whatever amount you learn, you will understand as much. With as much you understand, you follow to practice and you can improve as much. For whatever amount you improve, your obscurations will be eliminated by as much and you will accumulate the collections as much. If you can strive as such in the causal period, then naturally a beautiful and perfect effect/fruit will be waiting for you. Therefore, to truly cultivate Buddhism, you begin from here. Otherwise, it would be as if you are climbing the trees to catch fish or trying to go south yet driving your chariot north.
Therefore, at this place, we can take a look at the topic of how they appear in the oral tradition. We will take a look at this topic today. [04:08]
b" How they appear in the oral tradition
In the oral tradition, the precepts are divided into special precepts and general precepts.
One is on special precepts and the other is the general precepts. Let us keep reading to see what is to be learned in the special precepts and what is to be learned in the general precepts. [04:21]
1" The special precepts
These are explained in terms of proscriptive and prescriptive precepts.
(a) The proscriptive precepts
The special precepts listed the special things such as what things are proscriptive and what things are prescriptive. Well then with the proscriptive precepts, let me briefly explain this. After we go to the Three Jewels for refuge, we will only take refuge in Buddha and no one else. After we go to the teachings for refuge, we will only do what concords with the sublime teachings. After going to the sangha community for refuge, this becomes the only one and we will not take refuge in others. In other words, we do not take refuge in others anymore, those are the proscriptive portion. The proscriptive portion is very important for us, very important. Before we go through the actual texts, I just wanted to mention this, to tell you why the proscriptive precepts are there for. I wanted to explain the reason so that everyone can understand. [05:18]
What is the reason that we are ordinary beings? That is because the subjective aspects of our consciousness are defiled. Wherever the conscious mind goes, it acts like a monkey, wherever it goes, it grasps. Wherever it goes, it grasps. Wherever you go, as soon as you see something, your mind will be in concordance with that. Just like that and this is not something you have control over. This is a concept we should be clear with. Let me give you an example. For example, let us say a commercial. Ah! When there is a commercial, in the middle of a program, the vendors will for sure buy a time slot during the program. The content of the program may be very beautiful, and then all of a sudden, it breaks for a commercial midway. When you see this commercial, you will find it annoying. So, you reject this with reason. But this is the interesting thing! It is precisely due to this concept of rejection that the idea of the commercial is now planted in your mind. Then the next time when something comes up [relating to the topic of the commercial], you will remember that “Ah, there is such thing.” Is that not true? So, do not think you have the ability to actually reject it. It does not matter what. As soon as you see it, the shadow of it is implanted and it will develop into an effect. In the future, you will be led by it. This is very important. Therefore, a learning environment for people who first begin to cultivate is extremely important. This is why we keep talking about the excellent teacher, the excellent teacher. The excellent teacher is not just the superiors who teach us, but the people we associate with. [There is a Chinese saying,] “He who gets in contact with vermilion will become red; he who comes near ink will be stained black.” Only when you understand this principle can you then talk about why there should be the proscriptive precepts. [06:52]
After going for refuge, we have already discussed “how they appear in the Compendium of Determinations.” Today we will discuss “how they appear in the oral tradition.” Now let us read on, it is divided into the special and general precepts. Within the special precepts, it is divided into two parts. The first part is the proscriptive, what should not be done. The second part is the prescriptive, things which should be cultivated. With what should not be done, let us read the paragraph. [07:35]
The Great Final Nirvana Sutra states:333
Those who go to the three jewels for refuge
Come closer to the truly virtuous;
They never go
To other deities for refuge.
Those who go to the sublime teaching for refuge
Harbor no harmful, murderous thoughts.
Those who go to the community for refuge
Do not associate with non-Buddhist philosophers.
This is a citing from the sutra. It says that after one goes to the Three Jewels for refuge, one is called “closer to the truly virtuous.” You rely and venerate the Three Jewels and so you gradually and gradually become closer to them. These are the people who we refer to as upāsaka and upāsikā. In general, we refer to them as householder practitioners (lay practitioners). They are the ones who reside in their houses to learn the teachings. When does the distinction begin? It begins the moment you go to the Three Jewels for refuge. Once you have gone to the Three Jewels for refuge, “they never go to other deities for refuge.” Once you have gone to the Three Jewels for refuge, have gone for refuge to the Buddha Jewel, then you no longer can take refuge in others, even in deities. For the divine creator that we talked about earlier, the divine creator resides in the sixth heaven of the form realm, 摩醯首羅天. This level of heaven has two parts to it, one part is the heaven of the non-Buddhist, and the other part is the heaven of the Buddhists. Here it refers to the non-Buddhist heaven. In other words, within the three realms, the formless realm has no form and therefore you cannot see. So with the highest level of deity, you will not even take refuge in, needless to say others. This is what happens after you have gone to the Buddha Jewels for refuge. What happens after you go to the teaching for refuge? You will “harbor no harmful, murderous thoughts.” This was said earlier, we do not want to go to refuge in others, and in particular with harming others and causing damage to others, we do not want to do this. Once we go to the community for refuge, we no longer will associate with non-Buddhist philosophers. The explanations are below. [09:33]
Thus, there are three proscriptive precepts: not going to other deities for refuge, abandoning harm and malice toward living beings and not befriending non-Buddhist philosophers.
You will not befriend non-Buddhist philosophers. Befriend means living together because these are the times when you exert influence on each other. I have said this briefly yesterday. When you are together, naturally, without you being aware, you will become stained (such as being stained by a color). Whether you like it or dislike it. Even with the commercials, when commercials come on, you are just annoyed. When you are annoyed, this leaves an imprint on your consciousness and one day, an effect will be produced. The habits of many people, [in fact] we can say that the habits of most people are set from their childhood through following their parents and the family. They have nurtured these habits without being aware of them. As soon as you are stained by them, you will be like this for the rest of your life. [10:30]
This is why the environment we exposed ourselves to is very important, very important. In particular for us ordinary beings, therefore we must understand this principle. Now there are many practitioners who wish to cultivate, yet they lock the doors up and practice themselves. Good gracious! Now if one has achieved a certain level of qualifications and he wholeheartedly engages in meditative concentration, then yes, he should do so. However, in order to be at that level, how difficult that would be! For ordinary people, they are completely ignorant in the body and mind, completely defiled. If you lock yourself up here, you are destined to not achieve anything. You must expose yourself to a good environment where it can gradually exert an edifying influence on you so that you may improve yourself. This is a very important point. Now let us continue. [11:20]
Not going to other deities for refuge is explained as follows: since you should not even hold worldly deities such as Rudra and Vishnu as your ultimate refuge, what need be said about nagas and the local divinities who are hungry ghosts?
After we have gone to Buddha for refuge, Buddha is the only great teacher. Under these circumstances, everything else is no longer what we should go for refuge. Needless to say, the nagas, the ghosts, and local divinities of the world, even for Rudra or Visnu, those at the top of the form realm, we would not even go to them for refuge. Now all the ghosts of our world are governed by the Yama, and in turn governed by the Jade Emperor (玉皇大帝), who is in the second heaven of the desire realm. If you compare this to the top level of form realm, Mahavira (摩醯首羅), the former is more much inferior. For the top level of the form realm, with its governing deities, we would not even go to them for refuge, needless to mention others. This is what we should understand. The next part explains something. [12:30]
While it is improper to entrust yourself to these beings without full belief in the three refuges, it is proper to merely seek these beings' help for some temporary religious purpose, just as, for example, you would seek the help of a benefactor in acquiring the means of livelihood, or consult a doctor for the cure of an illness. [145]
What does this mean? It is that in our minds, what we resort to and depend on are the Three Jewels. Like that. We no longer will go for refuge and resort to these. It is pointing this out. If under the circumstance of the way we live in this world, we still need to depend on each other for our livelihood, for things to eat, wear, use and so you need to help each other. That would be okay, would be okay. Even when you are sick and need to see the doctors…etc, that is okay. However, with the concepts of the world and what Buddhism is teaching us, if they are different and in conflict, then your standards for adopting and casting aside things must be set in accordance with the Three Jewels. This is what is important. Well then this is the first one, after you have gone to the Buddha Jewel for refuge. [13:49]
The second proscriptive precept entails refraining from doing harm or injury to living beings through thought or deed. This includes actions such as beating, binding, imprisoning, nose-piercing, and overburdening humans, animals, and so forth.
The second one, you will harbor no harmful, murderous thoughts, regardless of the objects being people or animals. By beating, or all sorts of ways of harming, or even if you demand that it carries a load which it cannot handle, yet you force it on, that is not okay either. Thought is what is in your mind. Deed is your physical action. In both ways you should no longer harm others. [14:32]
The third proscriptive precept entails not agreeing with those who do not believe in the three jewels as a refuge and who repudiate them.
Therefore, members of the community are those we live together with. For those who do not believe in the Three Jewels and those who slander the Three Jewels, we should not be living with them. I brought up a question yesterday, “We often say that with Buddhism, it is pretty fair and very reasonable whereas the non-Buddhist religions do not act accordingly in such and such ways. Yet when we go for refuge, we act like non-Buddhists and only go to our great teacher for refuge, only go to our teaching for refuge, and go to the practicing Sangha community jewel for refuge. We forsake all other refuges. The non-Buddhist religions are the same way. Well then they can now ask you, how are you better than them?” Did everyone think over this? Yesterday, a fellow practitioner came and brought up this question to me. Since he had reflected upon it properly using the teachings, as a result, I think he felt a great joy last night, a great joy. As long as you can fix your attention properly on the teaching, genuinely reflect and analyze, there will immediately be many concordant benefits. I do not know if other fellow practitioners have given this some serious thoughts. [16:03]
Well then today, let me explain this you. Yes, judging from the appearance, it may seem so. The non-Buddhist religions would also say, “Once you have gone to me for refuge, you will need to forsake all other refuges. I am the only true god, the only domination, no others can be.” Well then, that is true with Buddhism as well. From the appearance, it would seem the same way but in substance, if you analyze in a deeper level, you will come to a very different result. [16:41]
For people of the mundane world, generally, we can divide people into two main categories. There is one type of person who is stronger in reasons, more logical. Another type of person is more emotional. Those who are more emotional, they care more about feelings. Ah! When they are in good terms with you, they are so intimate with you. They cannot discern the good from the bad. Since they are in good relations with you, they follow you around all the time. Just like that. With these two types of persons, there is a great distinction between them. For those who are logical, when they do something, when they make a decision, it is a choice made with reasons. After seeing the truth of the matter, they then proceed. For those who are the emotional type, they are not like that. They are happy today so they follow you around. Later, when they are not happy, they will blow up at you. Just like that. Therefore, they are always going back-and-forth, back-and-forth. They themselves do not know what they are doing. I think that this is something we all can relate to in this world. [17:49]
When the relationship seems good, ah, the two of you, one would feel that the other person is all that he needs. Normally, we would frequently see the young men and women in this state of being. Ah! They pledge eternal loyalty, as if nothing can break them apart. Then when they are unhappy the next day, they fight until the whole world turned upside down. That is the state. Therefore, these are all not reasonable. However, if it is a choice made with reasons and it has been done with serious consideration, then this [choice], yes, you are certain that this is it, you are certain with it. Therefore, in the mundane world, you can categorize the two types [of persons], can categorize the two types. The two types of persons can say the same “this is it” but the end result will be entirely different. What is the difference? One’s choice has been done with reason, it is truly correct by principle. Therefore, for anything in this world, as long as you have found what is correct and of course, this is correct. The only this path is correct. Inevitably you will be looking for the correct path to walk on. [19:02]
Well then now with the situation of being in these three realms (desire, form, and formless realms), in order to find the correct path, it will inevitably come down to this. Therefore, by the same reasons stated earlier, for the sufferings of this world, in order to escape the suffering, you must find a place of true refuge. Therefore, under these circumstances, you will possibly have two ways of doing this. One way is by emotion, with whatever you encounter, you stick to it. This may not prove to be very reliable. Even though when you speak of it, it may seem really good, but it is not very safe. The other way is not like that. After you choose with reasons, truly, according to its principles, this is the path which can help you resolve the problems and it is the only path. May I ask then, will you change your mind again? If you change, you will have lost your purpose entirely. [20:10]
Also, when we measure the quality of these two, we did not even use a religious standard to measure them, but that we have used a mundane world reasoning/logic to measure them. Does everyone understand this point? Why do I say this? If you use the religious perspective to measure them, then when we talk about them, sorry, you speak of your Buddhism faith and I do not believe it. You can say that yours is better. Just like if we are selling melons, we would say melons are great. Everyone is like this, you believe in your religion and I do not believe it. Thus, it is futile to be doing this. Therefore, now I am not using the religions [to compare], but using a measurement commonly shared by the world. Do you agree with this principle? Agree. If you agree, then let us compare. This is how I have chosen. How about you? As soon as you choose between the two, then I am sorry, one will see how the two situations will become entirely different. Do you understand or not? This is what we should be able to discern as ones who learn and practice Buddhism. We should be able to make a distinction. [21:06]
Therefore, with Buddhism, once you have truly entered it, then what you will do afterwards are going to be different [than being in other religions]. At the time one enters other religions, one enters in a similar way. It is by faith that you enter. Faith is the doorway. This is common [among all religions]. After you have gained faith and entered, you must then discern with reason/logic. Therefore, you listen to the sublime teachings and fix your attention properly on them to reflect. In this process, as you go further, in particular for the Zen sect, they have said something really spectacular, “with small doubts, you will have small awakening; with great doubts, great awakening; no doubts, no awakening.” Previously it has told you to believe. Later it asks you to doubt. This seems to conflict but actually, they do not conflict because before you understand the truth to things, he needs to explain it to you. So, he explains the principles to you and you begin to develop faith. By the time you truly gain faith, you will need to actually delve in deeply step by step, to get to the root of it, to understand it thoroughly and experience it. This is the time when you need to breakthrough many difficult barriers. In every process, you must personally experience it. There are many things that do not happen just because others have said so. If you just repeat after others, it is useless. Therefore, when we come to this stage, yes, you should at every stage, go into it deeply in accordance to the teaching and in proper measurements. Then at that time, through your own logical analysis, of course then you will develop many questions, key questions. Then through your own in-depth research and study, the end result becomes what you have discerned. [22:48]
This is not only true for the Zen sect, it is said throughout Buddhism. Buddha said that you should not just believe what I said, but that you should experience it, that is when it counts. Therefore, throughout Hinayana and Mahayana teachings, this holds true but this is not the same for non-Buddhist religions. [They would say,] you should believe, believe in me, that is it, and you cannot give up your faith in me. If you ask them some questions, they will say, “Ah! Sorry, you are struck by demons. The demon has come.” Just like that. Anyway, they would not reason with you. Therefore, as you go further into it, the situation becomes entirely different, entirely different. This is what we need to understand correctly. We would not go into in detail here but as we get to this point, we should have a correct understanding of this concept. [23:45]
(b) The prescriptive precepts
There are three prescriptive precepts.
Well then what initiatives should we take? [23:51]
The first is to treat images of the Buddha as objects of reverence—as though they were the Teacher himself—not pointing out their faults regardless of their quality, and not disrespecting them or treating them with contempt by putting them in dishonorable places, pawning them, etc.
For the three things we should cultivate with respect to, what are the primary things to do for Buddha, teachings and the community? Now that Buddha has passed into nirvana, the only thing left in this world is Buddha’s image. This Buddha’s image, it does not matter if the image is a statue or a painting, or whether it is good or bad. The painting quality may be good or bad, but that is the difference in the skill of the craftsmen. However, the image of the Buddha itself is absolutely great. We should recognize it as such. Therefore, whether the image is a statue or painted, whether it is drawn well or not, we should absolutely not casually deride it, or to go as far as casually setting the Buddha’s image in dishonorable places, to use it as a security, to pawn it…etc. This is absolutely not a monetary asset. Whenever you disrespect it, “belittle” - what is this “belittle” targeting at? That is whenever your mind has no respect towards it, that is when you belittle it ! This here does not just refer to you looking down on it, that is not the meaning. It is when you do not highly value it; even this should be eliminated. [25:17]
What should you do then? Under any circumstance, one should hold this as the reverent field. This is what we should pay most respect to because it is the same as the great Teacher, just like the Buddha. Everyone seems to know how to say this but no one can actually do this. Now here I want to remind everyone of something in particular. I do not mean it for us to be able to do this immediately but there is at least one point that we should understand. What should we understand? Understand that we do not even have this concept. Everyone can think about it. Can we truly view Buddha’s image as Buddha? Can anyone of you say, “I can do it, I have done so.” If you have done so, please raise your hand. Have you? Now on the opposite, for those who truly can say that “I have not done so,” please raise your hand. Not bad. There are still many fellow practitioners. This is actually true. In reality, we in general really have not obtained this understanding in our minds. This point is very important. [26:26]
Let me just give an example. I am not trying to do anything here except to raise our awareness at many instances [in our daily lives]. Once you recognize the state of being, then there is a chance for improvement. For us normally, we have two set sessions a day, one in the morning, and the other at night. When we enter the main shrine, how do you feel? You will immediately feel that this is where Buddha is. If with this point, we have an understanding, then at that time you will feel this immediately as you enter: Ah! I am in front of Buddha! I am in front of Buddha! do not overlook this, do not overlook this! From the beginning of our treatise, it tells us a few things. It says that when we cultivate the teachings, we should “eliminate the three faults of the vessel and rely on the six ideas.” What is the first idea within the six ideas? We are struck with this sickness. What sickness? A sickness of ignorance. Looking at it from a coarse perspective, it would be attachment, hostility and ignorance. It is because of this that we create karma and continue the pain of rebirth. Who now saves us? Buddha. Buddha is everywhere. Well then why cannot we see? That is because of our karmic obstacle. How can we then purify and eliminate it? It is only through repentance with utmost sincerity and respect. If we want to repent, etc, we will first need to recognize where we are wrong. Thus, we say we are intoxicated with the three poisons. [28:01]
If we normally have this understanding and bring this thought to mind, as soon as we enter the main shrine, the feeling will immediately arise, “yes, with what I see now, it is not Buddha, it is an image of Buddha. Why do I see Buddha’s image? It is produced through my karma. It is the fruit produced by my afflictions and karma.” The moment you see that, your mind will develop a matchless shame and embarrassment. The flip side of shame and embarrassment is that respect is then generated. Therefore, we now will often say we need to respect and cannot, what is the reason? It is because you do not even fundamentally have this concept in mind. Or even if you do have it, you have not fixed your attention on them to reflect properly. If with this concept, you truly understand it and have reflected upon it accordingly, if you can often do this, then wherever you go… Perhaps normally, even though we say that “Vairocana [Buddha] is everywhere”, we cannot develop that feeling. This is because truly as an ordinary being, we are burdened with heavy afflictions. However, when we enter the main shrine, its solemn and dignified ambiance should be able to rouse your awareness. You will then be able to feel it. [29:04]
Therefore, once you have this standard, you can weigh it against yourself and will know what your state of mind is. This is what is most important to us now that we recognize where we have gone wrong. Once you recognize where the mistake is, that is when we have the opportunity to improve it. This point, this is the most important point right now. Therefore, at this particular place, we should go from here to recognize the subjective aspects of our minds and advance through this. If with this point you can truly raise the awareness in your mind, there are infinite benefits, infinite benefits. You can think of that yourself. [29:55]