菩提道次第广论手抄稿:旧版第五十卷b面
（手抄稿 第七册 p53）[00:09]
得到确定不移的认识。这个确定不移的认识叫做深忍，深深地忍可在心里面，绝不动摇，绝不动摇。现在这种状态当中，容或我们听见了道理，说：啊，对、对、对！但是，听的时候是对，等到你听过了以后，心里面就没有了，这个是没有忍可在心当中。那么要怎么样才能够深深地印在心当中呢？这唯一的办法，就是你努力地思惟、观察，多去想、多去想。要了解你不想这个道理的时候，你脑筋在想什么？脑筋在想什么？这个我们要认识的。你不努力地思惟这个三宝，我们的脑筋就在烦恼当中现行，就这么痴痴呆呆啊，就这么痴痴呆呆，大部分当中，就这么痴痴呆呆地一生过去了。[01:06]
所以现在有很多人都是好人，唉呀！说起来平常看见他就这样，嗯，嗯，也没有脾气，也没有什么，很好，但是呢就这样，提也提不起，放又放不下，就这样的。然后呢看 (p54) 见一个好东西，喔唷，眼睛瞪大了，人家骂他几句又受不了，然后一点点东西，就这样来了。也未尝不想修行，结果呢虽然你要跳脱痛苦，因始终在这个恶业当中，烦恼当中转，怎么可能得到这个好果嘛！要很清楚、很明白。所以说这个地方你认识了，你自然而然晓得了：哦，对、对、对！现在认识了，那时候你自然就提起心力来。对！不要让这个心随着这样的，就是说努力地。就是你太累，我宁愿去睡觉，睡完了以后起来，这个精神很好的时候，努力去思惟观察，然后呢深入去想这个道理。想累了，跑出去散一下步，回来再来！这样做，你努力去做，保证有效，必然有效，而且。[02:15]
否则的话你就这样，哎呀，要你做嘛你提不起来，要你放嘛又放不掉，欸，那就这样的。然后呢披了这身衣服，真正的功德没有积，然后呢浪费信施是有余；弄得不好的话，还要去说长弄短哪，对不起，那除了地狱以外，的的确确没有第二条路好走了，这是千真万确的事实啊！这是千真万确的事实呀，这是我们要了解的。如果说你能够真正地善巧的话，嘿，妙了！你同样做一个功德，披了这件衣服，做的这个功德，那在家人是绝对比不上，后面告诉我们，后面会告诉我们的。所以我们今天的的确确不是三生，是无量生的有幸，能够跑到这个佛门当中来，又得到了这样的圆满的正法，好自努力！这个岂只事半功倍，你只要一点点的这个努力的话，得出来的功德，是无量倍数啊！[03:23]
(p55) 我们现在了解了这个：哦！原来一切真正到最后又找到了，一路上面找进来，这个门越找越近，越找越近了。最后这个门在哪里呀？嘿嘿！对于业果道理正确认识，然后深入地思惟，使它深深地忍可在心当中。所以第二皈依以后，必然跑到说：[03:51]
p. 117 (6)
b Developing the faith of conviction that is the root of all temporary happiness and certain goodness
【第二引发一切善乐根本深忍信。】
嗯，对了，怎么样才能够对于这个业果的道理，这个业果是引发一切好处的根本，对于这个道理要深深地思惟，引起内心当中一种强有力的胜解，这个胜解就是深忍、安忍。这个决心就能够安住在这上头，不被动摇。[04:29]
分三部份，告诉我们这个道理，我们去思惟。
1’ Reflecting on karma and its effects in general.
【① 思总业果，】
先思这个业整个的总相。
2. Reflecting on karma and its effects in detail.
【② 思别业果，】
然后各别的内容。
【③ 思已正行进止之理。】
了解这个道理以后，那么该怎么样如理取舍，坏的马上停止，好的赶快努力！[05:02]
The explanation of 1' is divided into two:
【初中分二，】
那么，总说这个业果的道理，分两部分：[05:12]
1. The actual way in which to reflect in general.
2. Reflecting on the distinctions among the varieties of karma.(p56) 【① 正明思总之理，② 分别思惟。 今初】
第一个呢，把这个业的整个的道理说一下，然后呢怎么样去一个一个地思惟它、观察它。这个第一个。[05:28]
In general, the actual way to reflect on karma and its effects entails four points:
1. The certainty of karma
2. The magnification of karma
3. Not experiencing the effects of actions that you did not do
4. That the actions you have done do not perish【◎ 初中有四。】
这个整个的业分四个大纲，这四个我先说一下：第一个业决定理，第二个业增长广大，第三个业没有造碰不到，第四个造了以后，绝对不会失去。这个业的特别的行相，我们要把握得住，要把握得住。一切的苦乐都有它的原因，你造什么业，就感什么果，丝毫不差，这第一点。还有造这个业本身会增长广大，造小小的业，会增长广大变成功很大的果，这个还有这个特质。第三个呢没有造的业，绝对碰不到。造了，绝对不会失去，这是第四个。如果我们了解了这一点，对眼前的事情，没有一点好抱怨。不管是任何一点的苦乐，不要抱怨，抱怨谁？抱怨自己，你造了，就是逃不走；你不造，绝对不会碰上你，绝对不会碰上你。[06:45]
所以这个道理我们千万要把握得住，你如果能够把握得住这点的话，眼前的很多的是 (p57) 非等等都没有了，一点都没有了。万一有什么不对，你总会反省嘛，很简单。然后你反省净除，欸，解决嘛！反之，你不懂得这一点，嘀嘀咕咕去的话，那辗转增上是越弄越糟，越弄越糟。现在所以我们一般世间是未尝不想找快乐，未尝不想去苦恼，得不到办法，所以叫做缘木求鱼，南辕北辙，越跑越远哪，越跑越远。现在这告诉我们正确的道理。看文：[07:29]
1 The certainty of karma: All happiness in the sense of feelings of ease—whether of ordinary or noble beings, including even the slightest pleasures such as the rising of a cool breeze for a being born in a hell—arises from previously accumulated virtuous karma.
【业决定理者，谓诸异生及诸圣者，随有适悦行相乐受，下至生于有情地狱，由起凉风，所发乐受，一切皆是从先造集善业所起。】
不但是我们“异生”凡夫，就是“圣者”，就是圣人，他一切还是由业来决定的。不管他所受的任何一点点的快乐，适悦的，这个快乐都是欢喜的。这个当然，人间、天上等等快乐不谈，哪怕你生到地狱里边去—这个地狱里面难道还有快乐吗？是啊！当你油锅里煎完了以后捞出来，摆在地上凉风一吹，那时候也有一点的快乐的时候欸，这样。然后等活死完了以后，他喊：“等活。”他又活过来了，那个时候有一些快乐的时候。哪怕这么一点点快乐，还是以前你造的这个善业，你看看！反过来，[08:34]
It is impossible for happiness to arise from nonvirtuous karma.
【从不善业发生安乐，无有是处。】
这个快乐从不善业来的，绝没有、绝没有这个道理。这个是快乐，苦呢？[08:44]
All sufferings in the sense of painful feelings—including even the slightest suffering occurring in an arhat's mind-stream—arise from previously accumulated nonvirtuous karma. It is impossible for suffering to arise from virtuous karma.
(p58) 【所有逼迫行相苦受，下至罗汉相续之苦，一切皆是，从先造集不善而起。从诸善业发生苦受，无有是处。】
不要说我们凡夫，哪怕罗汉，凡是有任何苦，苦的行相是逼迫，唉，教我们受不了的。哪怕你已经证得罗汉果的圣者，对不起，这个罗汉的圣者还有“相续之苦”，还是痛苦的呀！这个所有的痛苦，都是以前你造的不善业。从善业造了以后他感苦，绝没有，绝没有这样的事情，所以我们一切的苦乐都是业来决定的。所以诸位呀！不要贪便宜，没有便宜可贪。你的这个一点点的好处都是你造自己的业，你想到这一点的话，你要想找便宜，赶快努力，你造这个好的因造下去，一定有好处在。千真万确的！[09:48]
而造好因，唯一的是得到暇满人身，就是现在这个时候。得到了暇满人身，尤其是穿了这件袈裟。你一穿袈裟，你做同样的一点点好处，这个在家人怎么造也比不上。这个道理说起来很简单，我们用两只脚跑，哪怕你飞毛腿，你怎么跑，绝对跑不过汽车。要想跑得过飞机，那更不可能；跑得过火箭，那谈都不要谈。我们被了这件衣服，就像飞机一样快，你尽管坐在这地方，对不起，你坐在这地方，它就快得不得了。所以被这件衣服，弄得不好的话，固然是非常严重，弄得好的话，功德也不得了。所以这一点，我们晓得： (p59) 啊，原来这样啊，一切都是业来决定的！那么下面道理说明了以后，引这个经论来证成。[10:46]
The 《Precious Garland》: From nonvirtues come all sufferings and likewise, all miserable realms. From virtues come all happy realms and the joys in all rebirths.
【《宝鬘论》云：“诸苦从不善，如是诸恶趣，从善诸善趣，一切生安乐。”】
一切的苦，都是不善业，不善业，你不善业越多苦得越厉害，乃至于到恶趣去，这样。善业呢？然后到善趣去。反正总是好的到好的地方，果报；坏的因，得到坏的，这样。所以这个道理，决定如此。[11:23]
Consequently, happiness and suffering do not occur in the absence of causes, nor do they arise from incompatible causes such as a divine creator or a primal essence.
【故诸苦乐非无因生，亦非自性，自在天等不顺因生，是为从总善不善业生总苦乐。】
一切的苦乐不是无缘无故来的，都有它的原因的。也不是自性，不是说天生如此的，这是外道。印度有各式各样的外道，他们持的论调，有的人说无因生，这个顺世外道，顺世外道是无因生。像我们现在很多人说：“啊！这就是反正你碰运气。”因为有无因生，所以世间的种种坏事，他总是觉得莫名其妙可以勉强得来的；得不到！它也不是自性，乃至不是自在天，“自在天等不顺因”，不顺因。都是从什么？总的这个道理—善感乐，不善感苦，这个道理。[12:21]
Rather, happiness and suffering, in general, come from virtuous and nonvirtuous karma, and the various particular happinesses and sufferings arise individually, without even the slightest confusion, from various particular instances of these two kinds of karma.
【诸苦安乐种种差别，亦从二业种种差别，无少紊乱，各别而起。】
(p60) 一切的苦也好、乐也好，种种的差别，都是从造两种的业不同，彼此间一点不会乱，你怎么样的业，就感什么样的果。现在我们造的都是杂染之业，善中嘛有不善，不善中嘛有善，所以我们感得这个人间叫苦中作乐，这乐中是有苦啊，就这个样。现在我们要分别得清清楚楚。赚了钱，对不起，赚了钱，有苦恼；但是你没有钱，没有钱也有没有钱的快乐。这是什么呢？就是善因当中有它的杂染之业，但是恶业当中，也有它的善因在，种种的，一点都不乱的。[13:22]
Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint for all Buddhists and is praised as the foundation of all virtue.
【若于业果，或决定相，或无欺罔，获定解者，是为一切内佛弟子所有正见，赞为一切白法根本。】
这句话记住，这句话记住！这个道理佛法的整个的根本。假定我们对于这个由业感果确定的道理，对它一点都没有欺罔，换句话说，你认得得清清楚楚，心里面绝不含糊而确定不移的话，这个是什么？这个是真正佛弟子的正见。我们所谓的正见、正见，就是什么？就是这个，真正的正见。天下任何事情没有一个例外的，决定从这个上来的，所以这一切白法的根本，基础就在这里。我们所以眼前所有这些很多各式各样的是是非非，都从得不到正见，不了解这个。你一旦真正了解这个，得到了这个，天下太平，所有的争论， (p61) 所有的问题彻底解决。[14:30]
人家偷人家的懒，你最多只有怜悯他：哎呀，这个人真可怜哪，我有力量帮忙他。你心里面绝不会生起一点烦恼来。他来打了你了，你也生不起一点烦恼来；他来骂了你了，一样地如此，乃至于他杀了你了，都是如此。为什么呀？你懂得，就是业感果嘛，他为什么要来骂你呀，他为什么不来骂我？欸，原因很简单嘛！就是你前面怎么去伤害他，现在还了债，还了债，那当然理所当然嘛！天下的所有的事情，前面的固然如此，眼前的也是如此，你也不会随随便便去做这种事情了，这是佛法的根本。[15:16]
因为它…… 有人说佛法不是讲空吗？一点都没有错，一点都没有错，空故缘起，缘起故空。缘起的相就是什么？业，如是因感如是果，这样嘛！它本不是天生有自性的，一切看你造什么因，感什么果。所以这个道理是佛法真正的根本，正见从这个地方建立起来。那么现在这个第一个大原则，了解了是业。还有呢这个业，还有一个有趣的事，第二个[15:51]
p. 118
2" The magnification of karma.
An effect of immense happiness may arise from even a small virtuous karma. An effect of immense suffering may arise from even a tiny nonvirtuous karma. Hence, internal [karmic] causation seems to involve a magnification that is not found in external causation.【◎ 业增长广大者。谓虽从其微少善业，亦能感发极大乐果，虽从微少诸不善业，亦能感发极大苦果，故如内身因果增长，诸外因果无能等者，】
不但如此哦！这个业还有，你造了一点点的善业的话，欸，却能够感发大的乐果；反 (p62) 过来，从小小的不善业，可以感发绝大的苦果。为什么？这个业本身会增长广大的，它会增长广大的，这个道理，我们要了解。那么这个从哪里增长广大起？从内身因果增长。这个因果的增长，后面会详细讲。业本身是什么？后面详细讲，我这里简单地说一下。[16:51]
业叫思、思已业；主要的是我们的思心所，就是行心所，这个是业。然后呢有了你这样的思惟的行心所，然后呢譬如你想：哎，这东西好！那你就要动身发语想办法去追求。然后你想这个东西好，譬如说你欢喜吃这个东西，然后你就跑到厨房里边跟人家说：“欸，这个营养，这个好呀！”对吧？你的业，自然而然你就跟着来。然后你不欢喜这个东西，你就说：“唉，这个不好啊，这个不好啊！”你的身口就跟着来了。这个是什么？这个就是业。而这个里边，主要的主动者是谁？就是你的思心所。[17:32]
所以往往造一个业，在你还没有说话之前，你想了半天了，说，我要去说它，用什么方式方便善巧？你嘀咕了半天，那段时候，这个业都在增长当中，如果说恶的，那就是恶业增长；善的，就是善业增长，这个我们要了解的。所以将来真正修行，这是最重要的关键所在。往往行为上面很小一点点，结果因为这个增长的关系，小的善，得到大的善果；小的恶，得到大的恶果。这个道理我们要正确地了解，这地方说这个原则，这地方说这个原则。关于后面也会详细告诉我们，这最重要的一部分，这一点，大家务必努力。听完 (p63) 了以后，好好地自己看书，好好地自己再来重新温习思惟。我现在继续下去：[18:30]
Moreover, it is said in the 《Collection of Indicative Verses》:
Like a poison that has been ingested, The commission of even a small sin Creates in your lives hereafter Great fear and a terrible downfall.
As when grain ripens into a bounty, even the creation of small merit Leads in lives hereafter to great happiness and will be immensely meaningful as well.【此亦如《集法句》云：“虽造微少恶，他世大怖畏，当作大苦恼，犹如入腹毒。虽造微少福，他世引大乐，亦作诸大义，如诸谷丰熟。”】
这个就是指增长，虽然你造了很少的一点点恶业，但是感果的时候，感到绝大的恐怖，极大的苦恼。为什么？它增长嘛！就像一点点的毒，一跑到你身上，毒虽然一点点，结果把你这么大的身体弄坏掉了，它会增长的。反过来，造了微少的一点点的福，下一世可感到绝大的快乐。就像谷子一样，那个谷子种下去是那么去一粒，喔唷，长出来是这么多！长出来这么多，各式各样的，譬如说，我们种一个随便的一棵树，苹果树，一粒子那么小，喔！长出来的满树的苹果，说不定几百斤，它会增长的，就是这个道理。[19:33]
Become certain about how great effects may arise from small actions by studying the narratives of past events presented in texts such as the 《Bases of Discipline》, the 《Sūtra of the Wise and the Foolish》, and the 《Hundred Actions Sūtra》. For example, there are the stories from the 《Bases of Discipline》 about the herdsman Nanda and the frog beaten by his staff, the goose, the fish, the five hundred tortoises, the five hundred hungry ghosts, the farmer, and the five hundred bulls, and, from the 《Sūtra of the Wise and the Foolish》, the accounts of Suvarnadevatā, Suvarnavasu, and Hastipāla.
【从轻微业起广大果，此复当由说宿因缘发定解者，如《阿笈摩》说，牧人喜欢，及彼手杖，所穿田蛙，五百水鹅，五百鱼龟，五百饿鬼，五百田夫及五百牛，所有因缘。并《贤愚经》说，金天金宝牛护因缘，当从《阿笈摩》及《贤愚经》，《百业经》等，求发定解。】
(p64) 这个告诉我们，那轻微的业可以感到广大的果，对这一点我们正确地认识。那么下面，经论上面告诉我们的，说那些公案，很多公案。比如说，《阿笈摩》就是那个《事教》，还有就是这个《贤愚经》、《百业经》、《杂宝藏经》，那“本生”哪，谈当中，很多。这个地方，我们要确定去了解。这里我说一个公案，说一个公案，这个公案，叫金猫因缘，金猫因缘；因为这个地方非常多。[20:53]
那金猫因缘是怎样一个因缘呢？佛世的时候，有一个地方，叫恶生王，你听了这个名字就可以晓得这个人不大好，叫恶生王。那么是谁呢？是大迦旃延尊者去化度的。有一天他自己在王家的花园当中玩啊，一看见一个猫，这个猫从那个东南角跳到西北角，一看那个猫跳过去，金光一闪，欸，一看原来这个猫是金子做的，金颜色的。那个金颜色的猫总没有看见过吧！他马上找，欸，不见了，一看一个洞，它钻到那个洞里面去了。他是一个帝王嘛！哦，这个谁都没有看见过，然后叫人家把它挖出来，一定要去挖挖，挖了半天，猫没有挖到，“咔！”一下挖到一个铜，一个大的铜坛，好大的一个大铜坛。结果打开来一看哪！一铜坛满满的都是金子，这么个多！这个把它抬出来，抬出来一看，下面还有一坛；再抬出来，下面还有一坛，三坛。哇，这么多金子！结果三坛拿完了，向前面又有三坛，啊，继续地挖，反正他是国王嘛，结果挖了五里路都是这个，都是这个！嗯，这个好 (p65) 啊！那个一大坛大得不得了，那个一坛这个容量我都忘记掉了，反正那个大坛装几合，一合就是十斗，有一石。你可以想一想一石的稻子谷子都一百多斤，一坛的金子，那不晓得几万斤，这么多啊！结果五里路，这么一排排得去。[22:42]
平常他们遇见这种事情都要问那个教士或者婆罗门，那恶生王也信了那个迦旃延尊者，就问迦旃延尊者说：“我居然碰见了这种事情，这个好是坏呀？”“哎，这个好的，这该你得的。”“那什么因缘？”哦，原来这样。原来当毗婆尸佛的时候，毗婆尸佛是谁？毗婆尸佛就是七佛之首。现在我们是贤劫，就是贤劫之前是庄严劫，庄严劫最后一尊佛是毗舍浮佛，最后一尊佛，再下面推，尸弃佛，然后呢毗婆尸佛。所以从…… 平常我们说七佛、七佛，毗婆尸佛，毗婆尸佛离开现在是九十一劫。那么那个时候说有一些出家人乞食，那个出家人在那个大街上面把一个钵摆在那里，说这个是无尽藏，谁去供养他的话，得到的福是无尽的。那么那个时候有一个樵夫，樵夫就是山里面打柴的啦！他跑到山里面打柴，那么拿了柴去挑到街上面，卖掉了以后换饭吃。现在当然工业社会没有的了，平常的时候，那生活很艰苦的，往往一担柴，卖不了几个钱。那一天就是换了三个铜板，他天天就是换到了，然后呢去吃。[24:18]
那回来的时候，看见那地方，唉！他一想：我实在太穷了，人家广兴供养，我为什么 (p66) 这么穷，就因为以前没有供养过，所以如果再不供养，也不知道穷到什么时候！今天遇见这个机会，他就要供养，所以他就舍掉了。他饿着肚子哦，这个不简单喔！现在我们吃得饱饱的，叫你少吃一点都舍不得。他是饿着肚子，把仅有的三个铜钱，丢在那个钵里边。然后一路回去欢喜：“哎呀，好！越想越欢喜，我以前从来没有种过那个善业，啊，真是欢喜！”结果从那个地方跑到他家里五里路，他一直欢喜、一直跑，到了家了。然后到了家了，欸，想起来了：“哎呀，今天吃的东西没有了！”所以这个欢喜的心就停了，到那里为止。从此以后九十一劫以来，他生生都生到天上，然后人间，永远是这样。这一世还感得这样的果报，这一世还感得这样的果报，得到那么多。[25:24]
他说：你丢他的，供养三个铜钱，得到的什么？就三坛。然后呢供养完了以后你一直欢喜，这欢喜什么呢？随喜嘛，他一路欢喜跑五里路，然后呢这个五里路一直在增长，所以五里路一直这么多。这个说明什么？业的增长广大。这一点不要小看哦！平常我们一点小小的事情就摆在脑筋里面，成天上晚地去想那件事情，这个恶业的增长广大。所以我要告诉你们要思惟呀，碰到一点小小的事情就摆在那里，对不起！你老在那个地方的话，那个都是你的地狱业，你什么时候放不下，什么时候就在那个地方。反过来的话，你如果一天到晚想那个的话，那个就是好，造的善业，增长广大。你们有空好好地去看看那些《贤 (p67) 愚因缘经》、《杂宝藏经》、《百业经》，说得清清楚楚，太多这种类似的公案，上面说得太多的，我也不能一一告诉你们，你们自己去看。[26:27]
所以与其我们浪费这个时间，你去看，看完了你再欢喜，那个时候你有多少时间欢喜的话，就有多少的功德在那里。如果你念佛，你固然念的时候固然，念完了你又欢喜：“哎，我真欢喜啊！刚才我居然一直念佛。”对不起！这个功德还在那儿一直增长，这个就是业的特别。所以平常修行人居然苦苦恼恼，我实在觉得这些人真可怜哪，不知道修些什么！因为我现在说的千真万确，你修行了、皈依了以后，就获大欢喜。喏，懂得吗？前面不是获大欢喜吗？千真万确。你修的时候固然是欢喜，修完了以后，然后你想到这欢喜，眼前是欢喜，将来还得到这么大的果报，这个三宝的威德的不可思议！修行人苦恼的话，这实在是完全弄错了，真是颠倒，也可以说非常可惜的事情啊！ [27:25]
昨天几个问题，大家想过没有？第一个是说晚上喝牛奶应该不应该供一供？现在我来问，这个里边只有两种情况，一种肯定知道的，一种是不知道。如果说你们对这个答案不知道的请举手，不晓得该怎么办的。好，放下来。那么没有举手的知道，知道的分两类，有一种是该，有一种是不该。觉得该供的请举手。哦，有两个，好。觉得不该供的请举手。某法师，你什么意思？你昨天在这里，我问了，大家都听了，对不对？所以说过了， (p68) 你应该去想一想，这个地方只有两种情况：知道、不知道，所以你就是不知道，那就以后老老实实说不知道，这个含含糊糊这个不是个办法，注意啊！[28:47]
那么现在我告诉你，这个基本的概念，你们要了解。他前面说得很清楚，净水以上都应该供。主要的问题是说，你现在这个东西是不是清净？清净的该供，任何情况之下，不限时间，就是依你自己的心。如果你是晚上喝牛奶，你不该喝，你本身就错了，你是犯了罪，这不清净。如果说你晚上有病缘该喝，为什么不供，为什么不供？这是第一个理由，我们要分得很清楚。然后呢，这第一点拿我们的立场上来说。然后拿佛的情况来说。[29:43]
50b Commentary
ENGLISH LR V.1 P.209 (COMMENTARY V.2 P.53) [00:09]
This certain and unwavering understanding is called conviction. You are deeply convicted of this in your mind. You will not waver, will not waver. In the conditions that we are, perhaps we have heard the principles and we would say, "Ah, right, right, right!" It (may) seems right when you hear it. But after hearing it, it is gone from your mind. That is because you have not reach a conviction. How do you become deeply convicted of this? The only method is to make efforts at reflection and analysis. You must give it a lot of thoughts, a lot of thoughts. You should know what your mind would be thinking of, if not contemplating this principle? What would your mind be thinking of? This is what we should understand. If we are not striving to reflect upon the Three Jewels, our minds would be revolving around afflictions, being foolish and dumb, being foolish and dumb. For the most of us, the entire life is spent being foolish and dumb.[01:06]
Therefore, there are many decent people nowadays. Ah! They are behaving this way, um, um, they do not have temper, they seem very good. However, they can neither lift their mental power, nor let go of things. Just like that. Then when they see something good, ah, their eyes are wide open. They cannot take it when others scold them a little, they cannot take it. For reason of very small matters, they end up coming here. It is not that they do not want to cultivate. But in the end, although they want to be freed from suffering, they continue to hover between bad karma and afflictions. How would it possible for them to obtain good effects? Thus, you must know this very clearly. When you understand this, you will naturally realize, oh, right, right, right! Now that you understand, naturally your mental power is boosted. Right! Do not let your mind just go with the flow but instead you need to make effort. Even if you are too tired, I would rather you go to sleep. When you have good energy after the rest, you can strive to reflect and analyse and then you can go in depth to contemplate the principle. When you are tired from your contemplation, you go out and take a walk and start again when you return (from your walk)! If you carry on as such, you strive as such, I assure you that it will be effective, it will certainly be effective.[02:15]
Otherwise, you will behave this way, ah, when we ask you to do something, you do not have the will power to do it. When we ask you to let things go, you cannot do it either. Ah, you will behave as such. Then as you wear this robe, not only will you not accumulate real merits, but would have wasted the generosity of the benefactors. Or worse, you might even go and gossip about others. [If so,] sorry then, other than hell, there is absolutely no second path for you. This is absolutely the truth! This is absolutely the truth. This is what we should understand. However, if you can truly master this, hey, it will be wonderful! With the same good deeds, the merits you accumulate when performing it with the robe (as a renunciate) is not anything that the lay practitioners can even come close to. This will be explained later in the text. Therefore, (being where we are) today, is not a fortune that we have cultivated just over a few lifetimes, but a fortune that could only come from cultivation of countless lifetimes - that we are able to enter the door of Buddhism and even given this quintessential and sublime teachings. So you must really strive! With small effort from you, the resulting merits will be immeasurable![03:23]
Now that we understand this: Oh! So, after going through everything, we have finally found it in the end. After looking for this throughout the way, we are closer and closer to the door, closer and closer. Where is this door? Hey, hey! It is to have the correct understanding of the principle of karma and to reflect this in depth in order to obtain conviction in our minds. Therefore number two (b'), after you go for refuge, you will certainly get to this point, this says:
b' Developing the faith of conviction that is the root of all temporary happiness and certain goodness 361
The second part of the explanation of how to achieve happiness in the next life—developing the faith of conviction in karma and its effects—consists of reflecting on karma and its effects in general (Chapters 13-14) and in detail (Chapter 14).[03:51]
Um, right, [this means] with the principle of karma, with it being the root of all benefits, how do you deeply reflect on this and develop a strong and powerful certainty in your mind? This certainty is a conviction, a faith of conviction. You are determined to abide by this and will not waver.[04:29]
So, this is divided into three parts, divided into three parts, for us to contemplate. "1' Reflecting on karma and its effects in general," to contemplate on karma in general first. "2' Reflecting on karma and its effects in detail," then it is on the individual details. "3’ How you engage in virtues and turn away from non-virtues after you have reflected on karma and its effects in general and in detail." After you have understood the principle, how do you properly adopt and casts aside, so that with non-virtues, you immediately stop; with virtues, you quickly strive![05:02]
l' Reflecting on karma and its effects in general This explanation is divided into:
Well then, here it will explain the principles of karma in general. This is divided into two parts.[05:12]
1. The actual way in which to reflect in general (Chapter 13)
2. Reflecting on the distinctions among the varieties of karma (Chapter 14)
The first one, it explains the principles of karma in general. Then after that, how does one go down one by one to reflect and analyze it. Here is the first one.[05:28]
a" The actual way in which to reflect in general In general, the actual way to reflect on karma and its effects entails four points:
1. The certainty of karma
2. The magnification of karma
3. Not experiencing the effects of actions that you did not do
4. That the actions you have done do not perish
Karma in general is divided into 4 main points. Let me explain these four first. The first one is the certainty of karma. The second one is the magnification of karma. The third one is you will not experience the effects of actions that you did not do. The fourth one is once the action is done, it will not perish. With these special characteristics of karma, we need to have a good grasp of it, have a good grasp of it. For all the sufferings and happiness, there is a reason for it. For whatever karma you have created, it will issue a particular effect. There is not a slight error in this process. This is the first point. Then with a karma you have created, it can continue to increase and magnify. With a very small karma, it can increase and magnify to procure a tremendous effect. There is such a characteristic. The third one is that for an action that you did not do, you will certainly not come upon to experience it. Then for a karma created, it will certainly not perish. This is number four. If we really understand this point, then with all the things before you, there is nothing to complain about. Regardless of any bit of suffering or happiness, do not complain. Who should you complain to? You can only complain to yourself. You have created this and you cannot escape it. If you had not created this, you will certainly not encounter it. You will certainly not encounter it.[06:45]
Therefore with this principle, we absolutely need to have a firm grasp of it. If you can grasp this point, then many of the problems (i.e. who's right and wrong) we face now will be gone. Nothing will be left. If something should go wrong, you will always end up introspecting, it is very simple. Then after you have introspected it, you clear it away. Ah, problem solved! On the contrary, if you do not understand this point, you would instead mutter about it. Then this karma will continue to increase, making it worse and worse, making it worse and worse. So it is not that people in the mundane world do not wish for happiness, or do not wish to be rid of sufferings, they just have not obtained the method. Therefore, it is much like trying to climb a tree in search of a fish, or trying to go south while driving the chariot north. You end up going further and further away, further and further away. Now this is telling us the correct principle. Let us look at the text.[07:29]
1" The certainty of karma
All happiness in the sense of feelings of ease— whether of ordinary or noble beings, including even the slightest pleasures such as the rising of a cool breeze for a being born in a hell— arises from previously accumulated virtuous karma.
Not only for us "ordinary beings," but even for "noble beings" who are saints, everything about them is still determined by karma. No matter what feelings of happiness, ease, these types of happiness are all joyful. This is of course, need not mention all sorts of happiness that one experiences in the human or the heaven realm. But even when you are born in a hell, will there be happiness there? Yes! When you are fried in a pot and then scooped out, you are set on the ground. As a cool breeze blows on you, there is a little happiness then. Like that. Then after you have died in the "reviving hell," one will holler, "revive," and the beings come to life again. That is when there is a little happiness. Even if there is this little bit of happiness, that is the virtuous karma you have accumulated previously. Look at that! In the opposite,[08:34]
It is impossible for happiness to arise from nonvirtuous karma.
For happiness to arise from non-virtuous karma, there is absolutely no such, no such principle. This is regarding happiness. How about suffering?[08:44]
All sufferings in the sense of painful feelings— including even the slightest suffering occurring in an arhat's mind-stream—arise from previously accumulated non-virtuous karma. [159] It is impossible for suffering to arise from virtuous karma.
Needless to say for us ordinary beings, even for arhat, whenever there is any suffering, the characteristic of suffering is a sense of compel, ah, it makes us feel that it is intolerable. Even if you are a noble being in a state of arhat, sorry, the arhat still has "suffering occurring in an arhat's mind-stream." There is still suffering! All the suffering comes from your previous non-virtuous karma. There is no such thing as experiencing suffering from having accumulated virtuous karma. There is absolutely no such thing, absolutely no such thing. All our suffering and happiness are determined by karma. Therefore everyone! Do not try to take advantage of things. There is no advantage to take. Every little bit of benefit has been the karma created by yourself. As you think of this point, then when you feel like taking advantage of things, you should [instead] quickly strive. If you create a virtuous cause, there will certainly be benefits to that. It is absolutely true![09:48]
Yet to engage in a good cause, the only way is to obtain a human life of leisure and opportunity, which is now. It is now that you have obtained a human life of leisure and opportunity, and particularly you are able to wear this monk's robe. As soon as you wear this robe, by doing the same type of good deed as the lay practitioner, they cannot even compare the merits they receive from doing so with you. This principle is easy to explain. When we use both of our feet to run, even if you are extremely fast, you cannot beat a car no matter how fast you run. If you wish to out run an airplane, it is even more impossible. To out-run a rocket, no need to even talk about that. As we wear this monk's robe, we are as fast as the airplane. Though you are just sitting here, sorry, by just sitting here, it is still incredibly fast. Therefore, when you wear this robe, if you practice badly, of course the outcome will be very serious. However, if you do it right, the merits will be incredible too! Therefore, with this point, we then know, "Ah, that is how it is. Everything is determined by karma!" Now that the principle has been explained, scriptures are then cited to substantiate it.[10:46]
The Precious Garland:362
From non-virtues come all sufferings
And likewise, all miserable realms.
From virtues come all happy realms
And the joys in all rebirths.
All the sufferings come from non-virtuous karma, nonvirtuous karma. The more your non-virtuous karma, the more severe your sufferings, perhaps even projecting you to the miserable realms. Like that. How about virtuous karma? Projects you to happy realms. Anyhow, good [causes] will land you a good place or that sort of effect.Bad causes will bring you a bad [effect]. Like that. Thus, is the principle. It is certain.[11:23]
Consequently, happiness and suffering do not occur in the absence of causes, nor do they arise from incompatible causes such as a divine creator or a primal essence.363 Rather, happiness and suffering, in general, come from virtuous and non-virtuous karma,
All happiness and suffering do not occur without reason. There is a reason for each of them. It is not sprung from primal essence, nor is it naturally that way. These are the thoughts of non-Buddhists. India has all sorts of non-Buddhists, they uphold different views. Some people will say that there is no cause for this. This is the non-Buddhist way. A non-Buddhist would say it is born from no cause. Much like what many people would say now, "Ah! You are just trying your luck anyhow." Since one thinks there is no cause to things, therefore resulting in all sorts of non-virtuous actions in the world. One would have this strange sense that he can force things to happen. You cannot get it! It is not born from primal essence, nor is it from a divine creator. "From incompatible causes such as a divine creator." Incompatible causes. What is the source of them all? In general, it is this principle, that virtue will produce happiness, and non-virtue will produce sufferings. This is the principle.[12:21]
and the various particular happiness and sufferings arise individually, without even the slightest confusion, from various particular instances of these two kinds of karma.
With all the suffering or happiness, the various ones, all arise from the creation of the two types of karma. There is not a slight confusion between them. With whatever type of karma you create, this will issue that particular type of effect. We are all creating defiled karma where there is non-virtue within virtue or virtue within nonvirtue. Therefore, it has produced this effect where people call it "trying to have fun while in suffering" and there is suffering within happiness. It is just like that. Now we want to make a clear distinction of this. When we make money, sorry, there is suffering from having made money. But when you do not have money, there is happiness from being without wealth as well. What is that? That is in the time when you planted a virtuous cause, defiled karma was created. But within the non-virtuous karma, there was a virtuous cause as well. All sorts of different karma, it is not even slightly confused.[13:22]
Attaining certain knowledge of the definiteness, or non-deceptiveness, of karma and its effects is called the correct viewpoint for all Buddhists and is praised as the foundation of all virtue.
Remember this sentence, remember this sentence! This principal is the foundation to the entire Buddhism. If you are certain of this principle of karma and its effects, then there is not even a little deceptiveness, in other words, you are clearly cognizant of this, without any ambiguity, and reaching certainty. What would this mean? This is the correct viewpoint for all Buddhists. When we say the correct view, the correct view, what is it? It is this. This is the real correct view. There is no exception to this in the world. All things are certainly produced in this way. Therefore, this is the foundation of all virtue, it is the basis. Therefore, there are now all sorts of what we think are rights and wrongs; these are all results from not having the correct view, not having this understanding. As soon as you truly understand this, and obtain this, the world will be at peace. All sorts of disputes and all problems will be completely resolved.[14:30]
When others are lazy, you will at the most feel pity for them, "Ah, it is so pitiful for this person, if I have the ability, I will help him." In your mind, you will not generate even a little bit of affliction. If he comes to hit you, you will not generate any afflictions. If he scolds you, you will react the same way. Even if he were to kill you, it is like that. Why? Because you understand. It is a karma taking fruition. Why does he come to scold you? Why does he not come to scold me? Ah, the reason is very simple! That is, you have harmed him before, now you are paying back, you are paying back. Therefore, it is reasonable! For all the things in the world, it is this way for things that happened before. It is so for what happens now. You will not just be casually doing these things anymore. This is the foundation to Buddhism.[15:16]
Because it...people would say, does Buddhism not speak of emptiness? There is no mistake to that, absolutely no mistake in that. Because of emptiness, thus dependent arising; because of dependent arising and therefore emptiness. What are the characteristics of dependent arising? Karma. Such cause will produce such effect. It is like that! There is no inherent existence to this, all are dependent upon the cause which you have created, and it will produce that sort of effect. Therefore, this principle is the real foundation to Buddhism. The correct viewpoint is established from here. Well then now this is the first great guiding principle. You understand that it is karma. Then with karma, there is something very interesting. Number two.[15:51]
2" The magnification of karma
An effect of immense happiness may arise from even a small virtuous karma. An effect of immense suffering may arise from even a tiny non-virtuous karma. Hence, internal [karmic] causation seems to involve a magnification that is not found in external causation.
Not only this! This karma also has something else. When you create even a little bit of virtuous karma, this can produce a great happiness effect. On the contrary, from a small non-virtuous karma, it can grow to become a tremendous suffering effect. Why? The karma can magnify, it can magnify. This principle, we need to understand. Well then, how does this magnify? From the internal cause. How this cause grows, it will be explained in detail. What is karma itself? It will be explained in detail later. I will briefly explain this a little.[16:51]
Karma is “the karma that is intention”, and “the karma that is intended actions”. The main thing is the thought, when the mind engages, that is to carry out the intent. This is karma. And then, once you reflect, which is when the mind engages, for instance, when you think, "Ah, this thing is good!" Then you generate physical actions and speech to go after it. Then you think: since this is good, such as if you enjoy eating something specific, then you would run to the kitchen and tell them, "Ah, this is nutritious, this is good!" Right? It is your karma, and you naturally follow up with actions. Then if you do not like this, you would say, "Ah, this is not good, this is not good!" So, your body and speech will ensue. What is this? This is karma. And within this, who is the main initiator? It is your thoughts.[17:32]
Therefore, often when we create a particular karma, before you even speak, you might have thought about it for a long time, such as, “I would like to say this, what way is the best for saying this?” You might be muttering for a while, and during that time, the karma continues to magnify. If this is non-virtuous, that would mean your bad karma is magnifying. If it is virtuous, that means your virtuous karma is magnifying. This is what we should understand. Therefore, when we truly cultivate in the future, this is the most important, where the key is. Often, because of something small that you do in your action, as a result, due to its magnification, for a small virtue, you will obtain a tremendous virtuous effect, and for a small nonvirtue, you will obtain a tremendous non-virtuous effect. We should correctly understand this principle. This place describes the basic principle. This place describes the basic principle. It will be explained in detail later as well. This is the most important part. With this point, everyone must strive. After listening to this, everyone should diligently read it yourself and review this thoroughly yourself. Let me continue for now.[18:30]
Moreover, it is said in the Collection of Indicative Verses: 364
Like a poison that has been ingested,
The commission of even a small sin
Creates in your lives hereafter
Great fear and a terrible downfall.
As when grain ripens into a bounty,
Even the creation of small merit
Leads in lives hereafter to great happiness
And will be immensely meaningful as well.
This shows magnification. Even though you have created very little bad karma, but when the effect is produced, you will feel great fear and great misery. Why? Because it has magnified! Much like a little bit of poison, if it gets on your body, even though it is just a little bit, it can destroy your big body, because it can increase! On the contrary, when you create a little merit, it can produce tremendous happiness in the next life. Much like the grain, it is only a seed when you plant it. Once it grows, the harvest can be so great! It can produce so much, all sorts of things. For instance, we can just casually plant any tree, an apple tree. We put in such a small seed, oh! It can grow up to produce a tree full of apples, perhaps even a few hundred pounds. It will continue to magnify. This is the principle.[19:33]
Become certain about how great effects may arise from small actions by studying the narratives of past events presented in texts such as the Bases of Discipline, the Sutra of the Wise and the Foolish (Dama-murkha-sutra),365 and the Hundred Actions Sutra (Karma-satakasutra).For example, there are the stories from the Bases ofDiscipline366 about the herdsman Nanda and the frog beaten by his staff, the goose, the fish, the five hundred tortoises, the five hundred hungry ghosts, the farmer, and the five hundred bulls, and, from the Sutra of the Wise and the Foolish, the accounts of Suvarnadevata, Suvarnavasu, and Hastipala. [160]
This tells us that for a very small karma, it can produce a great effect. With this point, we need to have a correct understanding. Well then next, with what the scriptures tell us, there are these stories, there are many stories, for instance, from the Bases of Discipline, and then the Sutra of the Wise and the Foolish, the Hundred Actions Sutra, Sutra of Miscellaneous Precious Deposits. Then in the 本生 [Note: Master could be referring to the “Garland of Birth Stories”], there are many as well. Here we want to become certain with our understanding. Here I will explain one story, explain one story. This story is called the causes and conditions of a golden cat, the causes and conditions of a golden cat. Since there are many stories.[20:53]
What are the causes and conditions behind the golden cat's story? During the time the Buddha appeared in this world, there was a place where the king's name was Virūḍhaka (known as Crystal king, and as Ill-born king). As you hear his name you will know that this person was not that great, to be named as ill-born king. So who was the person that helped him? It was venerable Mahākātyāyana (a disciple of Shakyamuni Buddha) who went to convert him. One day the king was playing in his royal garden. He all of a sudden saw a cat. This cat jumped from the southeast corner to the northwest corner. As the cat jumped, a golden light flashed. Eh, as it turned out, the cat's body was made of gold, it was golden. So no one has ever seen a golden cat! He immediately searched for it, ah, it was gone. But he found a hole. It had gone down the hole. But he was the king! Oh, since no one had ever seen this before, he told people to dig, had to dig for it. After digging for a while, they could not find the cat, but "ka!" They struck a copper, a big copper jar, a really big copper jar. And when they opened it up to look! The copper jar was entirely filled with gold, it was that much! So they lifted the copper jar up and saw that there was another jar. After removing the second jar, there was another jar. Three jars. Wow, so much gold! Yet after extracting the three jars, there were another three jars right in front. Ah, so they continued to dig, since he was the king. In the end, they dug up jars for a stretch of five miles, and the jars were all the same! Um, this was great! Each jar was really huge. I do not remember how big each jar was. Anyhow, each jar can take several "合," and each "合" is ten "斗", which is one "石." You can imagine that one "石" of grains would equal to more than a hundred kilograms. So each jar is filled with tens of thousands of kilograms of gold. It is that much! Yet for five miles out, they are lined up one row after the other.[22:42]
Normally when they encounter things like this, they will always ask religions persons or Brahmans, so the Illborn king also asked venerable Mahākātyāyana. He asked venerable Mahākātyāyana, "How come I encountered such a thing, is this good or bad?" "Ah, this is good, it is due you." "So then what were the causes and conditions that gave rise to this?" Oh, it was as such. At the time when Vipaśyin Buddha appeared in the world, who was Vipaśyin Buddha? Vipaśyin Buddha was the first of the seven ancient Buddhas. We are now in the auspicious eon (Bhadrakalpa). Before the auspicious eon, there was the glorious eon (gloriouskalpa). The last Buddha of the glorious eon was ViśvabhūBuddha. He was the last Buddha. Then the next one was the Śikhin Buddha, and then came the Vipaśyin Buddha. Therefore....normally we would say the seven ancient Buddhas, the seven Buddhas, so the Vipaśyin Buddha, the Vipaśyin Buddha appeared 91 eons before us. Well then at that time, there were some renunciates who were doing alms. The renunciates would go on the streets, put the alms bowl there and say that this is an infinite treasure. Whoever makes an offering will receive endless merits. Well then at that time, there was a woodman. A woodman is one who cuts down trees in the mountains! So he would go to the mountains to cut wood and then take the wood to the streets, he would sell it in order to feed himself. Now that we are in an industrial society, there is no such thing. But normally, this type of living is very difficult. Often with a load of wood, it cannot be sold for much money. So that particular day, he was able to get three coins for it. So every day as he gets the money for the wood, he would buy food.[24:18]
Then on the way back he saw that place. Ah! He thought, I am really too poor. Others are making great offerings. The reason I am so poor now is because I have not offered before. Therefore, if I do not offer now, I do not know how long I will have to remain poor! Now that he has encountered this opportunity today, he then offered. So he gave it away. He had to starve for it so this was not that easy! Even now when we are full, if we ask you to eat a little less, you cannot bear to let it go. But with his empty stomach and the only three coins that he had, he threw the coins in the alms bowl. Then he was joyful on the journey home, "Ah, great! The more I think about this, the happier I am. I have never planted that sort of virtuous karma before. Ah, I am so happy!" So for the five mile journey home, he continued to be happy, he continued to run until he reached home. Then as he got home, ah, he remembered, "Ah, I do not have anything to eat today!" So the thoughts of happiness ended, ended right there. Then for 91 eons, he was reborn in the heaven, and then earth, forever like this. He still received such an effect in this life, still received such an effect in this life. He got that much.[25:24]
He said: You have given away, offered three coins, what have you gotten for that? The three jars. Then after offering, you continued to be joyful because of it, what is this happiness? It is "rejoice." So he was happy for five miles. So it continued to increase for five miles, therefore, it increased to this much, for five miles. What does this explain? The karma magnifies. Do not overlook this point! Normally we have something very small and we keep it in our minds, we keep thinking about it all day and night. This bad karma will magnify. That is why I told you to reflect. If there is a little something that you keep brooding over, sorry! If you keep going at it, that is your karma of hell. Whenever you cannot let it go, that is the time you go there. Conversely, if you keep thinking [virtue], that is good, you create good karma, and it will continue to magnify. When you have some time you want to really read the Sutra of the Wise and the Foolish, Sutra of Miscellaneous Precious Deposits and Hundred Actions Sutra, they all explain this very clearly. There are too many similar stories. There are too many listed, I would not be able to tell each one to you, you can read it for yourself.[26:27]
Therefore, instead of us wasting time here, you should go and read it. After you read it, you will be happy. By then, however much time you spend being happy, there is that much merit produced. If you recite Buddha's name, of course it is so when you are doing it, but after you do so, you become happy too. "Ah, I am so happy! I was actually just reciting the Buddha's name all this time." Sorry! The merits continue to grow. This is a special characteristic of the karma. Therefore, for the practitioners who feel miserable, I truly feel that these people are pitiful. I do not know what they are cultivating! Because what I am saying now is absolutely true, once you practice, once you go for refuge, you will obtain supreme joy. Nah, do you understand? Did it not say that you will obtain supreme joy? It is absolutely true. When you practice you are of course happy, then after your practice, as you are happy when you are thinking of it, you will achieve happiness now and will obtain such great effect in the future. The might of the Three Jewels is inconceivable! If you are a practitioner and you are feeling miserable, then you have got it completely wrong. It is so upside down. And you can say that it is truly too bad![27:25]
There were a few questions from yesterday, I do not know if everyone thought about them? The first question was whether one should offer milk if it is drunk at night. Now let me ask you this, there are only two types of scenarios here: one is you certainly know the answer and the other is you do not. Now if you do not know the answer to this, please raise your hand, you do not know what to do for this. Okay, put them down. So then for those who did not raise your hands, you do know the answer. If you do know the answer, there are two types, one is you should offer, and the other is you should not offer. For those who think you should offer, please raise your hand. Oh, there are two. Okay. For those who think you should not offer, please raise your hand. So and so Venerable, what do you mean by this? You were here yesterday. I asked the question and everyone heard this right? Therefore, after I had told you, you should go and think about it. There are only two scenarios here, either you know, or you do not know. Therefore, since you do not know, you should honestly say you do not know. Being ambiguous is not the right way. Take note of this![28:47]
Well now let me tell you, for the basic concept [behind it], you should understand. It has been said very clearly in the text earlier, you should offer the first portion of whatever you consume, even water. The main issue is whether this thing that you have is pure? If it is pure, you should offer it under any circumstance, not limited to any time, and it is entirely dependent on your mind. If you are drinking milk at night, and you are not supposed to be drinking, you are wrong yourself. You have committed a sin and thus making it not pure. If you are sick at night and you are supposed to be drinking it, then why would you not offer it? Why would you not offer it? This is the first reason, we should discern very clearly. Then this point is taken from the standpoint of us.