菩提道次第广论手抄稿:旧版第四十七卷A面
（手抄稿 第六册 p211）[00:04]
p. 107 (9)
我简单地告诉你们一下，当你这个心情生起来了以后，你礼敬三宝是不是就起来了？起来了。然后这个念头生起来的时候，你是不是在随烦恼当中？不随烦恼。然后呢常随佛学，广修供养，然后呢心里面是这个时候跟法相应。总之，你随便去想，随便去观察的话，十大愿王中，至少五、六样东西都具足了，这样好啊！想想看。所以这些地方，没有第二个办法，别人可以指出来告诉你，得不得受用，完全看你自己能不能如理观察思惟。你只要一个念头转过来，如理观察思惟，那个念头就是在净除罪障，集聚资粮的时候。这是上面所说的，下面又引那个菩萨的论。[01:14]
The 《Friendly Letter》: Just as the learned worship an image of the Sugata, Whatever it is made of, even wood...
【《亲友书》云：“随工巧拙木造等，智者应供善逝像。”】
不管那个造佛像的这个技巧，好也好，坏也好，“巧”是善巧，“拙”是差劲；至于 (p212) 说做的是木造的、泥塑的、金银，乃至画的，不管！真正有智慧修学的人哪，都应该好好地供养，供养这个佛像。 [01:58]
The 《Exegesis of the Discipline》 relates how Mānavakapila, who slandered the community of learners and those with no more to learn in eighteen different ways—saying, for example, "What do you know of the teaching or nonteaching, Elephant-head?"—was reborn as a monstrous fish with eighteen different heads, remaining an animal from the time of Teacher Kāśyapa until the time of the King of the Śākyas (the Buddha).
【《分辨阿笈摩》说，劫毗罗摩纳婆，由于学无学僧众，说十八种异类恶语。谓云：“汝等象头，岂能了知是法非法”等，感有十八异类头形摩羯陀鱼，自迦叶大师时，乃至释迦法王住旁生中。】
下面是两个故事，我念一遍，然后讲一讲。 [02:31]
The 《Ksudraka Bases of Discipline》 relates how, after the nirvana of Teacher Krakucchanda, King Carumat ordered that a great stupa be built. A workman cursed it twice, exclaiming, "We'll never be able to complete a stupa this huge!" Later, when it was nicely finished, he regretted his curses and used his wages to have a golden bell fashioned
【《杂事》中说，拘留孙大师般涅槃后，端妙大王，令建大塔，有一工人，曾经二次，作是讥云：“今令树其如是大塔，不知何日乃得完竣。”后善成已，深生忧悔，将其工价，造一金铃，】
p. 108
and placed on the stûpa. As a result, he was reborn as Supriyavat ("Sweet Voice"), with an ugly complexion and tiny body, but a beautiful voice.
【挂于塔上，其后感生容颜丑恶，身形倭小，声音和美，名曰善和。】
这是两个故事。那么这两个故事，这个在佛经上面出的，这两个故事我以前听说过，但是我自己没有看到。另外同样的，这是我看见的，我把它说一下。这个都出在《贤愚因缘经》上面。《贤愚因缘经》上面，有一趟啊，那个波斯匿王有一点事情，然后带了个大军，从佛的祇桓精舍走过。那个时候那个祇桓精舍里边，有一个比丘在那边读诵，然后声 (p213) 音的美妙，啊！不得了地美妙。凡是走过去的人听见了以后，都被那声音吸引了，乃至于那个马、象，那个军队用的乘载的工具，这马、象听见了以后，也被这个美妙的声音陶醉了，停在那边都不动了。 [04:23]
那个波斯匿王在后边说：“欸，那些人怎么走走不动了？”问说：“干什么？”说：“不知道。”然后跑上去问的人，一听见那声音也不动了，就这样。这一听原来听见那个声音，啊！说“奇怪，是看怎么一回事情？”那说：哦！这个祇桓精舍里边，有这么一个出家的比丘，这声音美妙，他也听了美妙得不得了。每一个人都被他吸引住了，大家都忘记了他们去干什么去。他们这次去的是干什么呢？去捉那个鸯掘摩罗。鸯掘摩罗就是指鬘杀人，那个公案这里不谈。那就弯到佛的精舍，说：“佛陀啊，既然有这么美妙的声音，从来闻所未闻，希望能见一见这个人，愿意供养十万块钱。”世尊就说：“供养十万块钱哪，你如果想见的话，最好你那个钱先供养了以后再看，等到你看完了以后，你就不再想供养了。”波斯匿王说：“不会的，不会的。”大家都说，哎，这个人的声音这么个美妙！ [05:31]
那后来就把那个人请出来，结果一请出来，这个人长得丑陋，大家每一个人看见了心里直发呕，叫他拿一个钱都不愿意。固然大家心里头懊悔得不得了，那又问了说：“佛陀，怎么可能呢？这声音之美，美成这个样，那个长相之丑啊，那实在是教人人看见了，(p214) 饭都吐出来。”那么佛陀就告诉他说：以前哪，九十一劫以前，迦叶佛时候，那时候一个人……迦叶佛、迦叶世尊涅槃了，迦叶世尊就是于贤劫第三佛，我们释迦世尊是贤劫第四尊佛，那是人寿二万岁的时候。那么这个国王为那个迦叶世尊造塔，他准备造一个大塔，很大、很大的一个大塔。但是那个很大的大塔，不知怎么办是好？后来感动了这个龙王，那么这个龙王就来帮忙他。 [06:40]
那个龙王帮忙他，告诉他：“你那个周围那个城，东门里边那个水，你只要拿出来就变成琉璃；南面那个城里边的水拿出来变成黄金；西门的变成功白银；这个北门的拿出来变成白玉。”所以，啊！那是七宝塔，庄严得不得了，所以大家很认真地去做。这当中有一个，每一面啊派一个大臣去监督这个事情。有一个大臣监工，他马马虎虎没弄好，然后呢这个国王看了就没弄好，就把他呵斥。呵斥了以后，他就埋怨：“造这么个大的塔，唉，这真是！”这样埋怨了几下。然后呢埋怨了几下，这个他心里面就这么觉得很不高兴的这样子：“这么个大塔，造得这么困难！”就是这种味道，就好像平常叫我们做那个麻烦的事情，他心里面厌恶、嫌它这个味道。那国王走了，国王走了以后，他还是认真地做，造好了。 [07:45]
哎呀！造好了以后，他看见这个塔这么好，他就自己造了一个小金铃，挂在塔上。就 (p215) 这么一个因缘，从此以后，九十一劫以来，他生生世世就长了那个丑八怪，丑得不堪。他因为厌恶，厌恶这个东西，因为你一厌恶心里面就这样，心貌就现出来。然后他造了一个金铃挂在那个塔上，啊，这个塔声音美妙得不得了！他就是这个因缘，一直到这一世，遇见释迦世尊。所以对这个佛像一点点的、轻微的，就会产生这样的异熟的果报，你心里面起一念的这个不对的，你就得到这个。然后他还是忏悔哦！那完了以后，他还是挂一个金铃哦，如果不忏悔的话，那一定要堕落的哟！那这是一个。 [08:41]
另外的呢，还是释迦世尊同样的一个因缘。有一天我们释迦世尊，带了个弟子出去，经过那个城外，跑过去的时候，跑过去的时候，那个外面有一群人在打鱼。那个打鱼打那个，那网有大小的，最大的大网大得很，要五百个人来拖那个大网。结果那一天网到一个大鱼，哎呀，那个大鱼大得不得了，那个五百个人拖就拖不动，大家喊哪，叫人家帮忙。正好旁边有耕田人，就一个来、两个来，就找了五百条牛，然后，呵！五百个人、五百条牛，把那条大鱼就把它拖上来。拖上来了以后，发现那条大鱼生各式各样的头，哇！怪头，大家觉得奇怪，这从来没有过的。那么那些人大家在那儿嗡嗡嗡嗡，那么上千个人，在那个地方大家就看。 [09:43]
佛正好带着那个弟子从这边走过，大家觉得好玩也去看去了。那么佛当然晓得那件 (p216) 事情了，就叫阿难说：“阿难哪！你去看看，那些人干什么跑到那里，都跑到那河边去啦？”结果一看，喔，原来看见那个河里边抓出来这么一条大鱼啊！那“叽叽嘎嘎”那个鱼还会叫。那么跑得来告诉那个世尊，世尊看见了以后，他自己也就笑了一笑。然后阿难就问他：这是怎么一回事情？从来没有看见过这一种怪鱼吧！世尊就跑过去：“那好好好，我带你过去。”然后就跑到那个河边。跑到那个河边以后，他就对着这个鱼就喊：“你是劫毗罗吗？”很慎重地问了它：“你是劫毗罗吗？”那个鱼说：“是！”“你是劫毗罗吗？”那说：“是！”很慎重地问了它三遍。他然后呢第三遍，说：“以前教你骂出家人的那些人现在在哪里？”“在阿鼻地狱。”那个鱼就是流眼泪。嗯？大家觉得很奇怪，这是怎么一回事情啊？ [10:57]
原来在以前那个迦叶佛的时候，那个时候有一个外道，有一个婆罗门。那个婆罗门有一个儿子，长得非常聪明、非常清秀，在婆罗门当中他是绝顶聪明的一个人。他虽然是婆罗门当中绝顶聪明，可是他父亲就给他说：“我们是婆罗门种姓，很了不起，但是那些沙门婆罗门—那个沙门就是跟迦叶世尊那些出家人—你千千万万对他们敬而远之，这些人你碰不得哦！就这样，你要恭敬他。”那么他因为他父亲的遗命，所以他始终对他很恭敬。 [11:50]
后来他父亲死了，他父亲死了以后，那么这个母亲，印度人的习惯也是以男性为主 (p217) 的。他母亲就问，说：“儿子啊！你是这地方最聪明的人。”当然父母都以子女为荣耀，他说：“是的，但是我对那些和尚们弄他不过。”“哦，为什么啊？”他说：“我讲的他们都懂，他们讲的有很多我都不懂。”“嗯？那么这样的话，你为什么不跟他学呢？”“跟他学要做和尚才行！我是个婆罗门怎么可以？”“这样，你假装个和尚跟他学会了，不就行了吗？”“那好。”那他心里不大愿意，但他母亲的命令，他们都是有他们的各个宗教不同的习惯，你别看婆罗门，婆罗门还是有他婆罗门的很好的规矩的，也非常讲孝顺。那么他母亲一再要他这样去做，那也没办法了，他就假装地要去出家，跑到那个出家人当中。 [12:56]
结果因为他很聪明啊，学了没多久样样都学会了，他想现在都学会了，他母亲要叫他学了就回去了。他回去了母亲很高兴，“儿子，现在这一下你可行了吧！”他说：“还是不行！”她说：“为什么你去学了还是不行呢？”他说：“这个不是讲一个道理啊，这个道理我是会了，这个修证可不行耶！只讲道理，我是讲得过，讲修证的事情的话，对不起，那我又是一样。”她想了半天，修证可不行，那怎么办呢？“要去修证的话，那岂不是你要完完全全地改变那个婆罗门，要跟他和尚吗？”他母亲跟他怎么说？“这样，你如果下次碰见那种情况是弄不过，你根本不要跟他谈，你就骂他，说：你是个畜生，你是个 (p218) 象，你是个狗，你是个牛，你懂得什么？因为那个沙门婆罗门绝对不会跟你争—不，那个沙门就是出家人，佛弟子绝对不会跟你争的。” [13:51]
那么他实在不愿意，他母亲逼着他这样去做，他也没办法。然后呢以后碰见这种情况，看见那个出家人，他就叽哩呱啦这样骂。从此以后，九十一劫一直堕这个大鱼，然后呢身上，就是他骂过的那个头，一个个都在这个上面，哎呀，痛苦不堪。然后他的母亲呢，教他的，一直在阿鼻地狱。所以当时大家听了以后，就感觉到心里面很难过，就问世尊说他什么时候可以透脱出来，透脱出来？世尊说：“贤劫千佛一一出世，我见不到他有机会能够透脱出来。” [14:42]
对他这么轻毁，就会产生这么严重的果报。所以这两个公案。那么上面这两个，那个是大同小异的，当然有各式各样类似的人。这一点我们从这一个地方要千万注意，凡是碰见这个真正可尊敬，尤其是我们皈依了以后。刚才说那个公案当中婆罗门，他还没有皈依哦—外道，但是不管他是外道、内道，它本身就是一个大福田、大功德田。这个大福田当中，你造一点少少的损益的业，损就是伤害，益就是供养，就会感得无量无边的后面的异熟果报。[15:44]
Thus, you should never quibble over the quality of images,
(p219) 【故于佛像不应说言，此如此类，】
所以对于佛像，绝对不可以说：“啊，这个、这个……。”绝不可以批评，绝不可以批评！ [15:56]
despise others for using fine materials for images and the like or for making them large, discourage their makers from finishing them, and the like.
【于他所造诸佛像等，若因善妙，若量广大，不应讥毁及遮止等。】
那么同样地，对于佛像，在任何情况之下不要批评。还有别人如果造的话，我们一样的，反正不管任何理由。现在我们常常有一种情况，固然我们坏的不可以，好的—往往我们是坏的嘛固然要批评，好的还要批评。为什么？他不是批评这个佛像，人与人之间的嫉妒！人家造了一个好的佛像，“这有什么了不起！”你嫉妒是嫉妒这个人，结果呢对不起，你伤害了，伤害了自己。像这种地方，要特别注意！下面有一个典型的例子，就是祖师行持的榜样，告诉我们该怎么办。 [16:51]
It is said that the great yogi [Chang-chup-rin-chen] once gave a statue of Mañjughosa to the Elder for him to examine. He asked, "How good is this? If it is good, I will buy it with the four gold coins Rong-ba-gar-gay-wa (Rong-pa-mgar-dge-ba) gave me."
【大瑜伽师，奉曼殊像，于觉[口窝]前，请观视云：“此善丑何似，若善妙者，可将绒巴迦格瓦所供之四钱金授与购取。”】
阿底峡尊者的这个侍者，就是大瑜伽师。人家有拿来一个文殊师利菩萨的圣像，那么 (p220) 他就问他的老师说：“欸，这个像你看好不好啊？假定好的话，正好有一个人供了四钱的金子拿来买它。”尊者怎么说？ [17:36]
The Elder replied, "Venerable Mañjughosa's body has no defects—the sculptor is middling,"
【觉[口窝]答云：“至尊妙音之身，无所不善，师工是中等。”】
喏！看见没有？哦，这个文殊师利菩萨，“至尊”哪！文殊师利菩萨虽然示现的菩萨身，他早就成了佛了，他这个身体哪有不善的？绝对是无上的，无上的世尊哪！但是做这个工匠的技术，那是中等。说完了以后， [18:09]
and placed it on his head.
【说已置顶，】
摆在头顶上面，这是对我们最恭敬、最恭敬的方式，这样。所以这个印度人当初的习惯，拿到了恭敬的三宝东西，他一定拿在顶上放一放。我现在也是，看见随便一个什么三宝的任何一样东西，佛像固然是放在顶上，拿到了一个经本子放在顶上。所以我们现在捧经的时候，捧着高高的，不是随便是拿了书，拎着这么甩啊、甩啊，这个不可以，你拿得高高的，这样。然后那个经本子，绝对不是说，睡觉的时候躺在那里，丢在床上，绝不可以，放的地方，每一个地方都是这样，这是我们应该注意的。所以 [18:53]
It is said that he did the same with respect to all finished images.
(p221) 【于一切像，悉如是行。】
这个对于佛宝。法宝同样的，下面 [19:01]
The second prescriptive precept is never to show disrespect for writings on the teachings, even those composed of as little as four words. Further, you should not pawn volumes of scriptures, treat them as merchandise, place them on the bare ground or in dishonorable places, carry them together with shoes, walkover them, etc. Treat them with respect, as though they were the teaching jewel itself.
【虽于正法四句以上应离不敬，又应断除一切不敬，谓抵押经卷，贸为货物，置秃土地灰尘险处，鞋袜并持及跨越等，应起恭敬，等如法宝。】
那么关于法宝也是这样，哪怕只有四句。他说的四句，实际上哪怕一个“佛”字，哪怕一个“法”字，哪怕一个“僧”字，任何情况之下，不要不恭敬，不要不恭敬。然后呢平常的时候，我们随便处理任何事情，“等如法宝”，这个经卷等等。这个地方指诸有形的，实际上呢，我们对于无形的也应该如此。所以我跟大家说，对于这个平常的时候，这个讲经说法千万不要轻视，千万不要轻视。这个千万注意，心里面总怀着一个很恭敬。你可以自己说：我现在正在忙我自己的，我也是跟法相应的，所以我可以不去；但是不要轻视，这个自己要分得很清楚，分得很清楚。 [20:30]
It is said that whenever Geshe Jen-nga-wa saw a scripture being carried, he would stand up with his handsjoined together in front of him in a gesture of respect. In later life, when he was unable to rise, he would simply join his hands.
【传说慬哦瓦善知识，凡见有持经典来者，合掌起立，后不能起，殷勤合掌。】
在传说当中，慬哦瓦—慬哦瓦就是敦巴尊者的三个心子之一—凡是看见任何人拿 (p222) 了经典走过来，他一看见马上站起来，合个掌，这么个恭敬法。以后老了，站不动了，但是还是一看见，就马上恭敬合掌。 [21:02]
Also, it is said that the Elder once encountered a mantra practitioner in Nga-ri who initially refused to listen to him teach. However, one day the Elder witnessed ascribe rubbing a page of the teaching with plaque from his teeth. Unable to bear this, he cried out, "Hey! Don't do that, don't do that!"—as a result of which the mantra practitioner gained faith in the Elder and received the teaching from him.
【又说觉窝至哦日时，有一咒师不从闻法，大依怙尊，见一记录，以齿污秽，沾其经书，深生不忍，说云：“可愍，不可不可。”咒师生信，遂从闻法。】
那个都是大善知识的行持。那个阿底峡尊者刚刚从印度进入西藏，那个西藏的最西北边陲，那叫哦日。刚去的时候，那时候有一个学密法的一个法师，自己觉得满了不起，也没有去这样去听从他闻法。那么有一天，他看见阿底峡尊者的时候，那阿底峡尊者正在翻一个传记之类的。翻那个传记的时候，看见传记上面有一点那个齿痕，总是那个口水或什么的沾在上面。他一看见了以后，心里面觉得：啊，这不可以、不可以啊！平常我们翻书，常常舔一点口水来翻翻书，这个不要，不要。这个习惯一养成功……我们翻书有很多奇奇怪怪的恶习惯，有很多人舔舔口水，那个口水是非常脏的，万万不可以。有很多人翻书，那个指甲“嘎！”一来。这样有很多人，随便一来，翻开了书随便一折，这都不可以。凡是你碰见这个都是法宝，最恭敬的方式。 [22:35]
那么阿底峡尊者就看见了这个，一看见就晓得这个人一点没恭敬心，唉呀，心里想： (p223) 这个不可以，这个不可以啊！他深生怜愍以及起了恭敬。这个地方说明什么一件事情？说明他阿底峡尊者尽管以这样的大尊者，可是平常心里面敬法的情况。所以这个真正修行的咒师，他毕竟是个修行人，他一看晓得，欸，他是很了不起的人，于是就听从他闻法。所以平常我们在这地方讲经说法也好，自己心里面跟法了不相应，那个的的确确这是差得远，差得很远哪！ [23:21]
现在这个地方，我们只听人家的故事。我刚开始的时候曾经说过，我们自己也可以衡量一下我们心里恭敬不恭敬。如果你真的衡量的时候，经过这样衡量，那个时候，你才认得我们自己心里的心相。那么在这种状态之下，你去听经书上面、经论上面告诉我们的话，也就容易相应了。否则的话，我们听他那个，听的时候满好，听过了以后，你心里面就觉得风马牛不相干，这样。如果说你们能够进一层仔细去观察一下，那个心情就会不一样的。所以平常的时候，处处地方注意，以前容或不知道，以后晓得了，总要养成习惯。不是说等到你进佛堂，进佛堂来不及了。进佛堂因为你的心里面是什么？是染污，很强烈的染污心在这地方，跑进去还是这个样，还是这个样，这个习性很厉害。 [24:25]
必定是你听完了以后，马上心里就提起来，啊！把刚才这个道理提起来观察一下，说我心里面是什么个状态呢？然后呢经常观察思惟；因为你经常观察思惟，所以你跑到相 (p224) 应的地方，或者进佛堂，或者翻开经本，那时候你会认得你自己的心相。认得了自己的心相，一对比之下，然后你再一看那个公案，那个时候你就可以衡量得出来。哪！修行人他在任何情况之下，他就有很不一样的，自然的修行相应的这种行为，所以举手投足之间，自然不一样，这个差别就在这里。否则的话，始终我们只是嘴巴上讲讲是有的，实际上的内容—戏论，实际上的内容是戏论！ [25:28]
其实这个事情，不仅仅是佛法呀，世间也是如此，世间也是如此。所以人家说：“行家一伸手，便知有没有！”这是一句俗话。你真的识货的人，一动，随便一来，他晓得是真、是假。我们现在修学佛法的人也是一样，也是一样，你只要了解了，照着去做，那个时候，你很容易能够辨别得出来。你有了这个情况，然后你在现在这个情况之下，你才有机会找到—哦，这个师父是善知识！要不然我们始终在外面空转。现在不是没有善知识，你怎么认得他？问题在这里。下面看： [26:17]
Furthermore,Shara-wn said: "We are playing around with the teaching in so many ways. Showing disrespect for the teaching and its teachers ruins our wisdom.
【霞惹瓦亦云：“我等于法任何玩耍，无所不作，然不敬法及法师者，是坏慧因，】
这个话，这个祖师告诉我们说……先说下面的。要了解啊，我们真正修学佛法的人，真正重要的，一切都是从什么？从忏悔业障、集聚资粮来。我们所以差的话，就是资粮一 (p225) 点都没有，业障很重。那么要想做这个，怎么做法呢？忏悔，就是以前错了；集聚，一定要从恭敬对方开始，这个是最重要、最重要的。现在假定你说你不能恭敬的话，这个是什么？不但不是集聚，而且破坏。修学佛学最主要的慧，所以你对法跟法师不恭敬，是坏慧的因，你种了这个因，将来一定感得愚痴的果报。所以现在我们痴痴呆呆，就是已经感了这个果，你还不努力呀，还有什么希望？而实际上我们努力吗？不努力！什么状态呢？“于法任何玩耍，无所不作”，就把它随随便便，哎呀，有课可听就听一听。那个课还逼着才来听，那如果不逼的话，最好在那儿睡大觉，你怎么可能修佛法？这个是非常重要的。他下面又说： [28:00]
We are stupid enough now —
【现在愚蒙，如此已足，】
像我们这样的愚痴已经太多啦！已经太多啦！假定我们再不努力的话，你还能做什么啊？只有一条路。我们所以现在爬不上去，就是这个恶业太重，所以真正重要的，实在要好好地努力，这一点是的的确确。就眼前最近我在这地方，一方面看见有几位同学，还是大家懒懒散散，很可惜、很遗憾，但是大部分非常努力，我看了非常赞叹，非常欢喜！ [28:40]
let's not create more stupidity!
【莫更作集愚痴之因，】
(p226) 这是教斥我们哪，千万不要再造、再集这愚痴的因啊！这愚痴的因就是什么？轻视、不恭敬。 [28:56]
If we become even more stupid, what will we be able to do?"
【若愚过此，更有何能。”】
如果我们再愚笨、再差一点，我们还能做什么呀？现在我们已经感觉得辛苦万分了，对不对？已经感觉得爬不上去了，明明佛在这个地方，坐在这个佛堂里边，我们看见就是木头，我们看见就是张纸，那就是我们的愚痴耶！明明这是最恭敬的大敬田，最大的大功德田，我们有了这个田，就没有办法在这个田里面增长一点东西。可是至少我们现在还觉得看得见哪，而且我们还有机会去承事啊！所以一定要趁这个机会好好努力、好好努力啊！所以这句话—若更愚痴的话，那时候你就一点办法都没有啦！ [29:52]
47a Commentary
ENGLISH LR V.1 P194 (COMMENTARY V.6 P211) [00:04]
Let me just briefly explain it to you. When this type of awareness/attitude arises, wouldn’t you want to “make obeisance” to the Three Jewels? You will want to. Then when this thought arises, are you going along with the afflictions? You are not going along with afflictions. Then there will be “follow the teachings of the Buddha at all times”, “make abundant offerings,” and then in your mind, you concord with the teachings. In short, as soon as you start to think about it, analyze it, within the Ten Great Vows, you will have engaged in at least 5 or 6 of them. It is that great! Think about it. Therefore, over here, there is no other way. Others can point things out for you, but whether you can benefit from it will entirely depend on whether you can fix your attention on them to reflect and analyze properly. If you can just change one thought to reflect and analyze according to the teachings, that is the thought that is eliminating obscurations and accumulating the collections. This is what is said in the preceding section. Next it will cite from Bodhisattva’s commentary. [01:14]
The Friendly Letter:334
Just as the learned worship an image of the Sugata, Whatever it is made of, even wood ...
Whatever the skill level is in creating the image of Buddha, whether it is good or bad, whether it is made with good skills or poor skills, or made of wood, clay, gold, silver or it is painted, it does not matter! For those who have real wisdom and are learned, they should really make offering, make offering to this Buddha image. [01:58]
The Exegesis of the Discipline335 relates how Manavakapila, who slandered the community of learners and those with no more to learn in eighteen different ways—saying, for example, "What do you know of the teaching or nonteaching, Elephant-head?"—was reborn as a monstrous fish with eighteen different heads, remaining an animal from the time of Teacher Kasyapa until the time of the King of the Sakyas [the Buddha].
The following are two stories. I will read them once and then talk about them. [02:31]
The Ksudraka Bases of Discipline (Vinaya-ksudraka-vastu)336 relates how, after the nirvana of Teacher Krakucchanda, King Carumat ordered that a great stupa be built. A workman cursed it twice, exclaiming, "We'll never be able to complete a stupa this huge!" Later, when it was nicely finished, he regretted his curses and used his wages to have a golden bell fashioned and placed on the stupa. [146] As a result, he was reborn as Supriyavat ("Sweet Voice"), with an ugly complexion and tiny body, but a beautiful voice.
These are two stories. These two stories are from sutras. I have heard about these two stories but I did not actually read them myself. Instead for the same two stories, I will talk about what I have read. These stories are from the Sutra of the Wise and the Foolish. In the Sutra of the Wise and the Foolish, Prasenajit, king of Śrāvastī, had something to do and led his army by Buddha’s Jetavana [a place where Buddha resided]. At that time, there was a bhikkhu reciting in Jetavana and his voice was beautiful. Ah! It was so beautiful. Whoever walked by was enticed by his voice. This even affected the horses and elephants which were providing transportation for the army. As the horses and elephants listened, they were also mesmerized by the voice and came to a standstill. [04:23]
Prasenajit was in the back of the army and thought, “Ah! Why did they stop moving?” He asked, “What is going on?” [Someone answered,] “I do not know.” The person who was sent to ask also came to a standstill after hearing the voice. It was like that. After Prasenajit heard the voice, he said, “It is strange. What is going on here?” [Someone answered,] “Oh! In Jetavana, there is an ordained bhikkhu who has a very beautiful voice.” Prasenaji felt it was a beautiful voice after hearing it. Everyone was attracted to him and forgot what they came for. So, what did they come for? To catch Angulīmālya because he murdered people. But we would not talk about that story here. That was why they walked by Jetavana. He said, “Buddha, since there exists such a very beautiful voice that I have never heard before, I hope to meet him and I wish to offer ten thousand dollars.” The Buddha said, “You want to offer ten thousand dollars. If you wish to meet him, it would be better if you offer it first before you meet him. It is because after you meet him, you will no longer wish to offer.” Prasenajit said, “That would not happen, it would not happen.” Everyone said, ah, this person’s voice is so beautiful! [05:31]
So then, they invited that person to come out. Yet when he came out, since he was very ugly looking, everyone who looked at him felt like vomiting. Even if you ask only for one coin, no one will be willing to give it. Though everyone was feeling the regret, they then asked, “Buddha, how is it possible? The voice is so beautiful. Beautiful as such, but the appearance is so ugly. It makes everyone who looks at him want to vomit.” So then Buddha told him, “A long time ago, more than 91 eons ago, it was the time of the Kasyapa Buddha, there was a person…. Kasyapa Buddha, he had passed into nirvana already. Kasyapa Buddha was the third Buddha of the noble eon (Bhadrakalpa, the present eon). Our Shakyamuni Buddha was the fourth Buddha of the noble eon. So that was during the time when man’s lifespan was 20,000 years old. So, then the king wished to build a stupa for Kasyapa Buddha. He was prepared to build a huge stupa, a very, very huge stupa. Since it was going to be a very huge stupa, he did not know how to construct it. This touched the naga king and he came forth to help. [06:40]
The naga king helped and told him, “The city that surrounds you now, if you take the water from the east gate, upon scooping, it will become lapis lazuli. If you take the water from the southern part, it will become gold. If you take it from the west gate, it will become white silver. If you take it from the north gate, it will become white jade.” Therefore, ah! That was going to be built into a seven-gem stupa, incredibly beautiful. Therefore, everyone diligently worked on it. Then for this project, an important official was assigned to supervise the work for each side. There was one official who was supervising, he was not careful and did not do a very good job. Then when the king saw how it was done poorly, the king reproached the official. After being reproached, the official complained and said, “Why do you have to build such a huge stupa. Ah, it is too much!” He had just complained for a little. He complained for a little and felt very unhappy, “Such a huge stupa, so difficult to construct!” That sort of feeling. It is much like asking us to do something which we find troublesome and inconvenient. So, he detested and resented it. So, the king left. After the king left, the official still worked very hard at it and finished the construction. [07:45]
Ah! After finishing the construction, he thought that this stupa was so beautiful. He then got a small golden bell to hang on the stupa. From this one cause, from then on, for 91 eons, he was a horrible looking person life after life, extremely ugly. That is because he detested, detested it. When you detest in your mind, the subjective aspect of your mind will show. However, he got a golden bell to hang on the stupa. Ah, the sound on the stupa was extremely beautiful! It was because of this cause, [this manifested in] all his lives from then on until now meeting Shakyamuni Buddha. Therefore, what little and slight action you do to Buddha’s image may generate such fruitional effects. If you just generate one thought wrong, you will be getting this but then, he still confessed! After that, he still hung a golden bell. If he did not confess, he will surely fall into miserable realms! This is one story. [08:41]
The other story was still one in the time of Shakyamuni Buddha. One day our Shakyamuni Buddha went out with his disciple. While outside of the city, on their way, there was a group of people fishing. There were small and large fishing nets. The largest net was really large, needing 500 people together to pull the large net. That day, the net happened to have caught a large fish. Ah, the fish was extremely big. The five hundred people could not pull the net up. Everyone hollered for help. It so happened that there were people farming next to them, so one came, two came, eventually finding 500 cows, and then, ho! With 500 people, 500 cows, this big fish was dragged onto the bank. Once the fish was on the bank, people discovered that he had all sorts of heads. Wow! Strange heads. They thought it was strange, this never happened before. Well then everyone said this and that, more than a thousand people by now, everyone was looking at it. [09:43]
Buddha happened to be walking by with his disciples. Since everyone thought it was interesting, they also went to see what happened. Well then of course Buddha knew what is going on. So he told Ananda, “Ananda! Go take a look. What are those people doing, all running toward the river?” When Ananda went to look, oh, such a monstrous fish came from the river! Then, “JiJigaga,” the fish made a sound too. So he came back and told Buddha. When Buddha saw that, he smiled. Then Ananda asked, “What is going on with this?” I have never seen such a monstrous fish!” Buddha then went over to him and said, “Okay, okay, let me bring you over.” So they went to the bank of the river. At the bank of the river, Buddha called out to the fish, “Are you Manavakapila?” Buddha asked him discreetly. “Are you Manavakapila?” The fish said “yes!” “Are you Manavakapila?” It said “yes!” Buddha asked him discreetly three times. After the third time, Buddha said, “Where are those who told you to reproach the renunciates?” “In the Unrelenting Hell.” Then tears flowed from the fish. Um? Everyone thought it was strange, “What is going on?” [10:57]
It turned out that during the Kasyapa Buddha’s time, there was a non-Buddhist person, a Brahman. This Brahman had a son who was very intelligent, with a fine and delicate complexion. He was extremely bright among the Brahmans. Even though he was extremely bright among the Brahman’s, his father told him, “We who are in the Brahmans caste are great, but those Shramana Brahmans – Sharmanas are those renunciates following the Kasyapa Buddha – you absolutely should respect and keep a distance. You do not want to touch them! Just like that. You need to respect them.” Well then because of his father’s will, he was always very respectful to them. [11:50]
After his father passed on, after the father’s death, this mother, of course, the Indian society had also been a patriarchal society. The mother asked, “Son! You are the most intelligent one here.” Of course, the parents are proud of their children. He said, “Yes, but I cannot beat the monks.” “Oh, why is that?” He said, “They know whatever I say, but I do not know many things that they say.” “Um, if that is true then why do not you learn from them?” “If I want to learn from them, I need to become a monk! How can I do that if I am a Brahman?” The mom said, “There, you should pretend to be a monk first. Once you have learned it, then you will be fine.” “Okay.” Though he was not that willing, but he had his mother’s command. Though they have their own habits for their religion, do not belittle them. Brahmans still have good rules and they also value filial piety. Well then the mother asked him to do this again and again and he could not help it. He pretended to have the desire to be ordained and went to the renunciate community. [12:56]
Since he was really intelligent, not long after he came to learn, he had learnt everything. So, he thought that since he had learned everything, the mother had told him to go home after learning everything, and so he returned home. After returning home, the mother was very happy. “Son, now you are good!” He said, “I am still not good.” She said, “Why is it that even though you have learned it, you are still not good?” He said, “This is not a matter of speaking the principles. I do know the principles, but I have not experienced them! If we just talk about the principles, I can still do it but if you are talking about experiential knowledge, sorry, I am all but the same.” She contemplated on this for a while and thought, what do you do if you do not have experiential knowledge? “If you have to experience it, would not that mean you will have to completely change over from being a Brahman to becoming a monk?” So, what did the mother say after that? “Do it this way. If next time you come upon the situation where you cannot beat them, do not even bother talking to them. Reproach them and say that you are an animal. You are an elephant. You are a dog. You are a cow. What do you know? This is because the Shramana Brahman will absolutely not fight you, no, the Sharmanas are renunciates, Buddha’s disciples will definitely not fight you. [13:51]
Well then, he was really unwilling to do so but his mother forced him to do it. He has no choice. In future, when he meets with such situation, whenever he saw a renunciate, he reproached them. From that life onward, he fell to become a huge fish for 91 eons until now. For the different types of animals that he used to degrade the monks, each formed a head on his body. Ah, he was extremely miserable. How about his mother? The mother who taught him to do that continued to dwell in the Unrelenting Hell. Therefore, when everyone heard this, everyone felt very sad. They asked Buddha, “When can she be released from this?” Buddha said, “As one thousand Buddhas appear in this noble eon, I do not see any opportunity for her to be released.” [14:42]
If you slander these objects, such serious fruits/effects will be produced. Therefore, there are the two case studies. Well then, these two case studies described earlier are pretty similar. Of course, there are also all kinds of people similar to that. So, for this point, we should absolutely pay attention here when you come upon those who are truly respectable, especially for us who have gone for refuge. For the Brahman who is mentioned earlier in the case study, he had not gone for refuge. He was a non-Buddhist. However, regardless if you are a non-Buddhist or a Buddhist, this remains a field of great merits, a field of great good qualities. Within this great merit field, if you incur a karma which causes a little damage or a little benefit to the field, damage would mean harm done and benefit would mean offering – there will be an infinite amount of fruitional effects to be issued later. [15:44]
Thus, you should never quibble over
Therefore, with regards to Buddha’s image, you absolutely should not say, “Ah, this, this….” You absolutely cannot criticize, absolutely cannot criticize. [15:56]
the quality of images, despise others for using fine materials for images and the like or for making them large, discourage their makers from finishing them, and the like.
Similarly, with regards to the Buddha’s image, you should not criticize it under any circumstance. If other people are constructing the image, we should act the same way, no matter what reasons you have. Now we often have this scenario, of course it is the case where we should not be criticizing the badly made ones but this holds true even with the good ones. Often, we do not only criticize the bad ones, we also criticize the good ones. Why? Sometimes one is not actually criticizing the Buddha’s image but that he is jealous! When others create a good Buddha statue, he would say, “What is the big deal about that!” You are jealous of the person. As a result, you have caused harm, harm for yourself. For places like these, you need to pay attention!
The following is a classic example below. This is how the past masters have set a good example for us with their conducts. They tell us what we should do. [16:51]
It is said that the great yogi [Chang-chup-rin-chen] once gave a statue of Manjughosa to the Elder for him to examine. He asked, "How good is this? If it is good, I will buy it with the four gold coins Rong-ba-gar-gay-wa (Rong-pa-mgar-dge-ba) gave me."
Je Atisha’s attendant was the great yogi [Chang-chup-rin-chen]. One day, someone gave him a statue of Manjughosa and he asked his teacher, “Ah, how good is this? If it is good, we can buy it with the four gold coins that someone who happened to have offered.” What did the Elder say? [17:36]
The Elder replied, "Venerable Manjughosa's body has no defects—the sculptor is middling," and
There! Did you see that? Oh, the Manjughosa Bodhisattva is most “venerable”! Though Manjughosa Bodhisattva manifests as a Bodhisattva, he became a Buddha a long time ago.
How can his body have defects? He is absolutely like the unsurpassed, unsurpassed Bhagavan! However, the skill of the sculptor was just middling. After the Elder said this, [18:09]
placed it on his head.
He placed it on his head. This is the most respectful, most respectful way. Like that. Therefore, at that time, one of the habits of the Indians was such that whenever there are respectful things related to the Three Jewels, one will certainly place it on his head. I do the same thing now. Whenever I see anything related to the Three Jewels, for the Buddha’s image, of course we would place it on our heads [first], but for the scriptures, I would also place it on the head. Therefore, I always hold scriptures high up instead of carrying the books carelessly, swinging and swinging, which is not right. You should hold the scriptures up high. Like that. Then for the scriptures, it is absolutely not something to throw on the bed when we go to sleep. Absolutely not. The place you put it, wherever you put it, that is how it should be [- with respect]. This is what we should pay attention to. Therefore, [18:53]
It is said that he did the same with respect to all finished images.
This is regarding the Buddha Jewel. We would treat the Teaching Jewel in the same way. Next, [19:01]
The second prescriptive precept is never to show disrespect for writings on the teachings, even those composed of as little as four words. Further, you should not pawn volumes of scriptures, treat them as merchandise, place them on the bare ground or in dishonorable places, carry them together with shoes, walk over them, etc. Treat them with respect, as though they were the teaching jewel itself.
Well then regarding the teaching jewel, we would treat it the same way, even if there are only four words. He said four words but actually, this is true even if there is only one word, “Buddha,” even the word “Dharma,” or the word, “Sangha.” Under any circumstance, do not become disrespectful, do not become disrespectful. Then in general, when we take care of anything, with the scrolls of scriptures…etc, treat them “as though they were the teaching jewel itself.” This place is pointing to an object which has a form [that which you can see.] Actually, we should treat ones without form as such too. Therefore, this is why I tell everyone here, that in our everyday life, we should absolutely not belittle the instruction of teachings, should absolutely not belittle this. You absolutely need to pay attention to this. You should always carry an attitude of respect in your mind. You can say that, “I am busy right now for my portion of the work, but I do concord with the teaching. Therefore, I do not have to go listen now.” However, you should absolutely not belittle it. This is something that you need to discern clearly, to discern clearly. [20:30]
It is said that whenever Geshe Jen-nga-wa saw a scripture being carried, he would stand up with his hands joined together in front of him in a gesture of respect. In later life, when he was unable to rise, he would simply join his hands.
In his biography, Geshe Jen-nga-wa who was one of the three heart-disciples of Dromdon-ba, he would stand up and join his hands upon seeing anyone who comes by carrying a scripture. He was that respectful. Then when he advanced in age, he could no longer stand, but he still joined his hands with respect upon seeing this. [21:02]
Also, it is said that the Elder once encountered a mantra practitioner in Nga-ri who initially refused to listen to him teach. However, one day the Elder witnessed a scribe rubbing a page of the teaching with plaque from his teeth. Unable to bear this, he cried out, "Hey! Do not do that, do not do that!"—as a result of which the mantra practitioner gained faith in the Elder and received the teaching from him.
These are all conducts of great excellent teachers. When Je Atisha first entered Tibet from India, he entered through Tibet’s most north-western corner, Nga-ri. When Je Atisha first arrived there, there was a Dharma Master who practiced mantra and thought very highly of himself, so this person did not go to Je Atisha for teachings. One day, when he saw Je Atisha reading some kind of biography. Je Atisha was flipping through the pages, he saw some marks, likely to be saliva or something, stuck on the pages. As soon as he saw it, he felt, “Ah, this should not be, it should not be!” Normally when we flip the pages, we would often lick our finger and then flip the page. do not do this, do not do this. This habit, once nurtured…we often have many strange habits when we flip the pages, for some it is licking the fingers. The saliva is very dirty, definitely do not do this. Many who flip the page, and glide the page with fingernails, “Ga!” Then there are many who are very casual about it. People would open the book and casually fold it. You should not do this. Whenever you see the teaching jewel, you must treat it with the most respectful method. [22:35]
When Je Atisha saw this, he knew that this person lacks respect. Ah, he thought, “this should not be, should not be!” He developed great pity and respect. What does this explain? It shows how Je Atisha respects Dharma throughout his daily activities, even though he is a person with such great achievements. Therefore, upon seeing this, this mantra practitioner, who is a practitioner after all, understood right away that Je Atisha is a great person. Then he began to listen to teachings from Je Atisha. Therefore, (we should know that) when we instruct the teachings, but our hearts do not actually concord with the teaching. We are truly far off, far off! [23:21]
Now right here, we are just listening to others’ stories. In the beginning I have said this, we can weigh it against our minds to see if we have the respect (for Dharma) or not. If you truly weighed, after doing so, that is when you recognize the subjective aspects of our minds. Under this circumstance, when you go and listen to the sutras and scriptures, you will then easily concord with them. Otherwise, we might feel that it is very good at the time of listening, but afterwards, our mind will act like it has nothing to do with what we have just heard. Just like that. Yet if you can go one step further for a closer examination, your mindset will be different. Therefore, you should pay attention to this in many places regularly. You might not have known this before, but now that you do, you will invariably want to condition yourself to form this habit. It is not something you can wait until you enter Buddha’s shrine. By the time you enter the shrine, it is already too late because what would be in your mind if you enter [like how you are now]? It is defiled, a greatly defiled state of mind. So, when you enter, your heart is still like this, still like this. An already conditioned habit is very formidable. [24:25]
Therefore, what you must do after listening is to immediately lift your mind up. Ah! Bring the principles just mentioned to mind for some analysis. What was my state of mind like? Then often examine and reflect. This is because if you often examine and reflect on this, when you go to places where your thought process concords with, whether it is entering the main shrine, or reading the sutras, that is when you will be able to recognize your own subjective aspects. Once you recognize your own subjective aspects, you can make a comparison and then when you read the stories again, that is when you will be able to weigh the difference. There! A practitioner under any circumstance will act very differently [from us]. They have a natural concordant behavior to cultivation and therefore they are naturally different in their gestures and movements. The difference is this. Otherwise, we would only be paying lip service and the truth to what we are doing is – a mere elaboration, the truth to what we are doing is we have engaged in a mere elaboration. [25:28]
Actually, with this thing, it is not only true in Buddhism, but it is also true in the mundane world, true in the mundane world. Therefore, people would say, “As soon as the expert acts, you will know the difference!” This is a saying of the world. However, those who really are expert, they can tell whether it is for real or not. It is true for us who practice the teachings, it is the same. As long as you understand (the teachings), and act accordingly, you will be able to distinguish with ease as well. Once you have attained this and only when you get this, can you then have the opportunity to find – Oh, this Dharma Master is an excellent teacher! Otherwise, we would always be circling outside. It is not that there are no excellent teachers around but how do you recognize him? The issue is this. Let us continue. [26:17]
Furthermore, Sha-ra-wa said: "We are playing around with the teaching in so many ways. Showing disrespect for the teachings and its teachers ruins our wisdom.
These words, the past master told us…let us talk about the latter portion first. We should understand that for us who truly practice the teachings, what is most important is (knowing) that where everything [we want] comes from? It comes from confessing karmic obscurations and accumulating the collections [of wisdom and merit]. The reason we are inferior [in our learning] is because we lack merits, and we have weighty karmic obscurations. Well now that we wish to do this, what should we do? Repent, because we have done wrong in the past. Then accumulate and it must begin from respecting others. This is the most important, most important. If you cannot respect others, what is this? Not only is this not accumulating (merits), but it actually ruins them. The foremost important thing in learning the teaching is wisdom. If you do not respect the teaching sand the teachers, it is a cause that ruins your wisdom. If you seed this cause, it will certainly bear the fruit of ignorance. This is why we are foolish and ignorant now. We have already tasted the fruit. If you do not strive now, what hope is there? In reality, are we striving? We are not! What is our state of being? “We are playing around with the teaching in so many ways.” We are very casual with it. Oh, if there is a class then we go listen to it and we go only when we are forced to. If not (forced), we feel it is best to be sleeping. How do you possibly cultivate the teachings this way? This is very important. He continues to say: [28:00]
We are stupid enough now
We are ignorant enough! Way more than enough! If we do not work hard, what else can you do? There is only one path. The reason we cannot advance is because our non-virtuous karma is too strong. Therefore, the most important thing is to work really hard. This is certain. I have recently observed that a few of the fellow students are still lazing about. This is such a pity, very regretful but most of the students are working very hard. I am very happy to see this and very much in praise of them. [28:40]
Let us not create more stupidity!
This is an explication for us to not create any more, to not amass any more of the causes for ignorance! What is the cause for ignorance? To look down, to not pay respect. [28:56]
If we become even more ignorant, what will we be able to do?"
If we get any more ignorant, any more inferior, what else can we do? We already feel that it is really difficult to be here right? We already feel that it is difficult to advance. Buddha is obviously here, we are sitting in the Buddha’s shrine room but we only see wood statues and we only see paper. That is [the result] of our ignorance! This is obviously the most venerable field, the field of most merits. Yet once we have this field, we are not even capable of cultivating anything in this field. At least for now, we feel that we can still see and we still have the opportunity to serve! Therefore, while we can, we should take advantage of this opportunity to strive diligently, to strive diligently! Hence this phrase, if we become even more ignorant, by then, you would not be able to do anything! [29:52]